21. Regarding exposition of the matters of the prophet (saww) and the imam (asws) regarding themselves (asws), and the rejection upon the one exaggerates being ignorant of them (asws) what they don’t recognise from the meaning of their (asws) words

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حَدَّثَنَا بعَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَبَّاحٍ الْمَدَائِنِيِّ عَنِ الْمُفَضَّلِ‏ أَنَّهُ كَتَبَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَجَاءَهُ هَذَا الْجَوَابُ مِنْ أَبِي عَبْدِ اللَّهِ ع أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ وَ نَفْسِي بِتَقْوَى اللَّهِ وَ طَاعَتِهِ فَإِنَّ مِنَ التَّقْوَى الطَّاعَةَ وَ الْوَرَعَ وَ التَّوَاضُعَ لِلَّهِ وَ الطُّمَأْنِينَةَ وَ الِاجْتِهَادَ وَ الْأَخْذَ بِأَمْرِهِ وَ النَّصِيحَةَ لِرُسُلِهِ وَ الْمُسَارَعَةَ فِي مَرْضَاتِهِ وَ اجْتِنَابَ مَا نَهَى عَنْهُ فَإِنَّهُ مَنْ يَتَّقِ اللَّهَ فَقَدْ أَحْرَزَ نَفْسَهُ مِنَ النَّارِ بِإِذْنِ اللَّهِ وَ أَصَابَ الْخَيْرَ كُلَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ أَمَرَ بِالتَّقْوَى فَقَدْ أَبْلَغَ الْمَوْعِظَةَ جَعَلَنَا اللَّهُ مِنَ الْمُتَّقِينَ‏ بِرَحْمَتِهِ جَاءَنِي كِتَابُكَ فَقَرَأْتُهُ وَ فَهِمْتُ الَّذِي فِيهِ فَحَمِدْتُ اللَّهَ عَلَى سَلَامَتِكَ وَ عَافِيَةِ اللَّهِ إِيَّاكَ أَلْبَسَنَا اللَّهُ وَ إِيَّاكَ عَافِيَتَهُ فِي الدُّنْيَا وَ الْآخِرَةِ كَتَبْتَ تَذْكُرُ أَنَّ قَوْماً أَنَا أَعْرِفُهُمْ كَانَ أَعْجَبَكَ نَحْوُهُمْ وَ شَأْنُهُمْ وَ أَنَّكَ أَبْلَغْتَ عَنْهُمْ أُمُوراً تَرْوِي عَنْهُمْ كَرِهْتَهَا لَهُمْ وَ لَمْ تَرَ بِهِمْ إِلَّا طَرِيقاً حَسَناً وَ وَرَعاً وَ تَخَشُّعاً وَ بَلَغَكَ أَنَّهُمْ يَزْعُمُونَ أَنَّ الدِّينَ إِنَّمَا هُوَ مَعْرِفَةُ الرِّجَالِ ثُمَّ بَعْدَ ذَلِكَ إِذَا عَرَفْتَهُمْ فَاعْمَلْ مَا شِئْتَ وَ ذَكَرْتَ أَنَّكَ قَدْ عَرَفْتَ أَنَّ أَصْلَ الدِّينِ مَعْرِفَةُ الرِّجَالِ فَوَفَّقَكَ اللَّهُ وَ ذَكَرْتَ أَنَّهُ بَلَغَكَ أَنَّهُمْ يَزْعُمُونَ أَنَّ الصَّلَاةَ وَ الزَّكَاةَ وَ صَوْمَ شَهْرِ رَمَضَانَ وَ الْحَجَّ وَ الْعُمْرَةَ وَ الْمَسْجِدَ الْحَرَامَ وَ الْبَيْتَ الْحَرَامَ وَ الْمَشْعَرَ الْحَرَامَ وَ الشَّهْرَ الْحَرَامَ هُوَ رَجُلٌ وَ أَنَ‏ الطُّهْرَ وَ الِاغْتِسَالَ مِنَ الْجَنَابَةِ هُوَ رَجُلٌ وَ كُلَّ فَرِيضَةٍ افْتَرَضَهَا اللَّهُ عَلَى عِبَادِهِ‏ هُوَ رَجُلٌ وَ أَنَّهُمْ ذَكَرُوا ذَلِكَ بِزَعْمِهِمْ أَنَّ مَنْ عَرَفَ ذَلِكَ الرَّجُلَ فَقَدِ اكْتَفَى بِعِلْمِهِ بِهِ مِنْ غَيْرِ عَمَلٍ وَ قَدْ صَلَّى وَ آتَى الزَّكَاةَ وَ صَامَ وَ حَجَّ وَ اعْتَمَرَ وَ اغْتَسَلَ مِنَ الْجَنَابَةِ وَ تَطَهَّرَ وَ عَظَّمَ حُرُمَاتِ اللَّهِ وَ الشَّهْرَ الْحَرَامَ وَ الْمَسْجِدَ الْحَرَامَ‏ وَ أَنَّهُمْ ذَكَرُوا أَنَّ مَنْ عَرَفَ هَذَا بِعَيْنِهِ وَ بِحَدِّهِ وَ ثَبَتَ فِي قَلْبِهِ جَازَ لَهُ أَنْ يَتَهَاوَنَ فَلَيْسَ لَهُ أَنْ يَجْتَهِدَ فِي الْعَمَلِ وَ زَعَمُوا أَنَّهُمْ إِذَا عَرَفُوا ذَلِكَ الرَّجُلَ فَقَدْ قُبِلَتْ مِنْهُمْ هَذِهِ الْحُدُودُ لِوَقْتِهَا وَ إِنْ لَمْ يَعْمَلُوا بِهَا وَ أَنَّهُ بَلَغَكَ أَنَّهُمْ يَزْعُمُونَ أَنَّ الْفَوَاحِشَ الَّتِي نَهَى اللَّهُ عَنْهَا الْخَمْرُ وَ الْمَيْسِرُ وَ الرِّبَا وَ الدَّمُ وَ الْمَيْتَةُ وَ لَحْمُ الْخِنْزِيرِ هُوَ رَجُلٌ‏ وَ ذَكَرُوا أَنَّ مَا حَرَّمَ اللَّهُ مِنْ نِكَاحِ الْأُمَّهَاتِ وَ الْبَنَاتِ‏ وَ الْعَمَّاتِ وَ الْخَالاتِ وَ بَنَاتِ الْأَخِ وَ بَنَاتِ الْأُخْتِ وَ مَا حَرَّمَ عَلَى الْمُؤْمِنِينَ مِنَ النِّسَاءِ مِمَّا حَرَّمَ اللَّهُ إِنَّمَا عَنَى بِذَلِكَ نِكَاحَ نِسَاءِ النَّبِيِّ ص وَ مَا سِوَى ذَلِكَ مُبَاحٌ كُلُّهُ وَ ذَكَرْتَ أَنَّهُ بَلَغَكَ أَنَّهُمْ يَتَرَادَفُونَ الْمَرْأَةَ الْوَاحِدَةَ وَ يَشْهَدُونَ بَعْضُهُمْ لِبَعْضٍ بِالزُّورِ وَ يَزْعُمُونَ أَنَّ لِهَذَا ظَهْراً وَ بَطْناً يَعْرِفُونَهُ فَالظَّاهِرُ مَا يَتَنَاهَوْنَ عَنْهُ يَأْخُذُونَ بِهِ مُدَافَعَةً عَنْهُمْ وَ الْبَاطِنُ هُوَ الَّذِي يَطْلُبُونَ وَ بِهِ أُمِرُوا بِزَعْمِهِمْ‏ وَ كَتَبْتَ تَذْكُرُ الَّذِي عَظُمَ مِنْ ذَلِكَ عَلَيْكَ حِينَ بَلَغَكَ وَ كَتَبْتَ تَسْأَلُنِي عَنْ قَوْلِهِمْ فِي ذَلِكَ أَ حَلَالٌ هُوَ أَمْ حَرَامٌ وَ كَتَبْتَ تَسْأَلُنِي عَنْ تَفْسِيرِ ذَلِكَ وَ أَنَا أُبَيِّنُهُ حَتَّى لَا تَكُونَ مِنْ ذَلِكَ فِي عَمًى وَ لَا فِي شُبْهَةٍ وَ قَدْ كَتَبْتُ إِلَيْكَ فِي كِتَابِي هَذَا تَفْسِيرَ مَا سَأَلْتَ عَنْهُ فَاحْفَظْهُ كُلَّهُ كَمَا قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ تَعِيَها أُذُنٌ واعِيَةٌ وَ أَصِفُهُ لَكَ بِحَلَالِهِ وَ أَنْفِي عَنْكَ حَرَامَهُ إِنْ شَاءَ اللَّهُ كَمَا وَصَفْتَ وَ مُعَرِّفُكَهُ حَتَّى تَعْرِفَهُ إِنْ شَاءَ اللَّهُ فَلَا تُنْكِرْهُ إِنْ شَاءَ اللَّهُ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ الْقُوَّةُ لِلَّهِ جَمِيعاً أُخْبِرُكَ أَنَّهُ مَنْ كَانَ يَدِينُ بِهَذِهِ الصِّفَةِ الَّتِي كَتَبْتَ تَسْأَلُنِي عَنْهَا فَهُوَ عِنْدِي مُشْرِكٌ بِاللَّهِ تَبَارَكَ وَ تَعَالَى بَيِّنُ الشِّرْكِ لَا شَكَّ فِيهِ‏ وَ أُخْبِرُكَ أَنَّ هَذَا الْقَوْلَ كَانَ مِنْ قَوْمٍ سَمِعُوا مَا لَمْ يَعْقِلُوهُ عَنْ أَهْلِهِ وَ لَمْ يُعْطَوْا فَهْمَ ذَلِكَ وَ لَمْ يَعْرِفُوا حَدَّ مَا سَمِعُوا فَوَضَعُوا حُدُودَ تِلْكَ الْأَشْيَاءِ مُقَايَسَةً بِرَأْيِهِمْ وَ مُنْتَهَى عُقُولِهِمْ وَ لَمْ يَضَعُوهَا عَلَى حُدُودِ مَا أُمِرُوا كَذِباً وَ افْتِرَاءً عَلَى اللَّهِ وَ رَسُولِهِ وَ جُرْأَةً عَلَى الْمَعَاصِي فَكَفَى بِهَذَا لَهُمْ جَهْلًا وَ لَوْ أَنَّهُمْ وَضَعُوهَا عَلَى حُدُودِهَا الَّتِي حُدَّتْ لَهُمْ وَ قَبِلُوهَا لَمْ يَكُنْ بِهِ بَأْسٌ وَ لَكِنَّهُمْ حَرَّفُوهَا وَ تَعَدَّوْا وَ كَذَّبُوا وَ تَهَاوَنُوا بِأَمْرِ اللَّهِ وَ طَاعَتِهِ وَ لَكِنِّي أُخْبِرُكَ أَنَّ اللَّهَ حَدَّهَا بِحُدُودِهَا لِئَلَّا يَتَعَدَّى حُدُودَهُ أَحَدٌ وَ لَوْ كَانَ الْأَمْرُ كَمَا ذَكَرُوا لَعُذِرَ النَّاسُ بِجَهْلِهِمْ مَا لَمْ يَعْرِفُوا حَدَّ مَا حُدَّ لَهُمْ وَ لَكَانَ الْمُقَصِّرُ وَ الْمُتَعَدِّي حُدُودَ اللَّهِ مَعْذُوراً وَ لَكِنْ جَعَلَهَا حُدُوداً مَحْدُودَةً لَا يَتَعَدَّاهَا إِلَّا مُشْرِكٌ كَافِرٌ ثُمَّ قَالَ‏ تِلْكَ حُدُودُ اللَّهِ فَلا تَعْتَدُوها وَ مَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولئِكَ هُمُ الظَّالِمُونَ‏ فَأُخْبِرُكَ حَقَائِقَ‏ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اخْتَارَ الْإِسْلَامَ لِنَفْسِهِ دِيناً وَ رَضِيَ مِنْ خَلْقِهِ فَلَمْ يَقْبَلْ مِنْ أَحَدٍ إِلَّا بِهِ وَ بِهِ بَعَثَ أَنْبِيَاءَهُ وَ رُسُلَهُ ثُمَّ قَالَ‏ وَ بِالْحَقِّ أَنْزَلْناهُ وَ بِالْحَقِّ نَزَلَ‏ فَعَلَيْهِ وَ بِهِ بَعَثَ أَنْبِيَاءَهُ وَ رُسُلَهُ وَ نَبِيَّهُ مُحَمَّداً ص فَأَفْضَلُ‏ الدِّينِ مَعْرِفَةُ الرُّسُلِ وَ وَلَايَتُهُمْ وَ أُخْبِرُكَ أَنَّ اللَّهَ أَحَلَّ حَلَالًا وَ حَرَّمَ حَرَاماً إِلَى يَوْمِ الْقِيَامَةِ فَمَعْرِفَةُ الرُّسُلِ وَ وَلَايَتُهُمْ وَ طَاعَتُهُمْ هُوَ الْحَلَالُ فَالْمُحَلَّلُ مَا أَحَلُّوا وَ الْمُحَرَّمُ مَا حَرَّمُوا وَ هُمْ أَصْلُهُ وَ مِنْهُمُ الْفُرُوعُ الْحَلَالُ وَ ذَلِكَ سَعْيُهُمْ وَ مِنْ فُرُوعِهِمْ أَمْرُهُمْ شِيعَتَهُمْ وَ أَهْلَ وَلَايَتِهِمْ بِالْحَلَالِ مِنْ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ حِجِّ الْبَيْتِ وَ الْعُمْرَةِ وَ تَعْظِيمِ حُرُمَاتِ اللَّهِ وَ مَشَاعِرِهِ وَ تَعْظِيمِ الْبَيْتِ الْحَرَامِ وَ الْمَسْجِدِ الْحَرَامِ وَ الشَّهْرِ الْحَرَامِ وَ الطَّهُورِ وَ الِاغْتِسَالِ مِنَ الْجَنَابَةِ وَ مَكَارِمِ الْأَخْلَاقِ وَ مَحَاسِنِهَا وَ جَمِيعِ الْبِرِّ ثُمَّ ذَكَرَ بَعْدَ ذَلِكَ فَقَالَ فِي كِتَابِهِ‏ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى‏ وَ يَنْهى‏ عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ‏ فَعَدُوُّهُمْ هُمُ الْحَرَامُ الْمُحَرَّمُ وَ أَوْلِيَاؤُهُمُ الدَّاخِلُونَ فِي أَمْرِهِمْ إِلَى يَوْمِ الْقِيَامَةِ فَهُمُ‏ الْفَوَاحِشُ‏ ما ظَهَرَ مِنْها وَ ما بَطَنَ‏ وَ الْخَمْرُ وَ الْمَيْسِرُ وَ الزِّنَا وَ الرِّبَا وَ الدَّمُ وَ الْمَيْتَةُ وَ لَحْمُ الْخِنْزِيرِ فَهُمُ الْحَرَامُ الْمُحَرَّمُ وَ أَصْلُ كُلِّ حَرَامٍ وَ هُمُ الشَّرُّ وَ أَصْلُ كُلِّ شَرٍّ وَ مِنْهُمْ فُرُوعُ الشَّرِّ كُلِّهِ وَ مِنْ ذَلِكَ الْفُرُوعُ الْحَرَامُ وَ اسْتِحْلَالُهُمْ إِيَّاهَا وَ مِنْ فُرُوعِهِمْ تَكْذِيبُ الْأَنْبِيَاءِ وَ جُحُودُ الْأَوْصِيَاءِ وَ رُكُوبُ الْفَوَاحِشِ الزِّنَا وَ السَّرِقَةِ وَ شُرْبِ الْخَمْرِ وَ الْمُسْكِرِ وَ أَكْلِ مَالِ الْيَتِيمِ وَ أَكْلِ الرِّبَا وَ الْخُدْعَةِ وَ الْخِيَانَةِ وَ رُكُوبِ الْحَرَامِ كُلِّهَا وَ انْتِهَاكِ الْمَعَاصِي وَ إِنَّمَا يَأْمُرُ اللَّهُ‏ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى‏ يَعْنِي مَوَدَّةَ ذِي الْقُرْبَى وَ ابْتِغَاءَ طَاعَتِهِمْ‏ وَ يَنْهى‏ عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ‏ وَ هُمْ أَعْدَاءُ الْأَنْبِيَاءِ وَ أَوْصِيَاءِ الْأَنْبِيَاءِ وَ هُمُ الْمَنْهِيُّ عَنْ مَوَدَّتِهِمْ وَ طَاعَتِهِمْ‏ يَعِظُكُمْ‏ بِهَذِهِ‏ لَعَلَّكُمْ تَذَكَّرُونَ‏ وَ أُخْبِرُكَ أَنِّي لَوْ قُلْتُ لَكَ إِنَّ الْفَاحِشَةَ وَ الْخَمْرَ وَ الْمَيْسِرَ وَ الزِّنَا وَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ هُوَ رَجُلٌ وَ أَنَا أَعْلَمُ أَنَّ اللَّهَ قَدْ حَرَّمَ هَذَا الْأَصْلَ وَ حَرَّمَ فَرْعَهُ وَ نَهَى عَنْهُ وَ جَعَلَ وَلَايَتَهُ كَمَنْ عَبَدَ مِنْ دُونِ اللَّهِ وَثَناً وَ شِرْكاً وَ مَنْ دَعَا إِلَى عِبَادَةِ نَفْسِهِ فَهُوَ كَفِرْعَوْنَ إِذْ قَالَ‏ أَنَا رَبُّكُمُ الْأَعْلى ثُمَّ إِنِّي أُخْبِرُكَ أَنَّ الدِّينَ وَ أَصْلَ الدِّينِ هُوَ رَجُلٌ وَ ذَلِكَ الرَّجُلُ هُوَ الْيَقِينُ وَ هُوَ الْإِيمَانُ وَ هُوَ إِمَامُ أُمَّتِهِ وَ أَهْلِ زَمَانِهِ فَمَنْ عَرَفَهُ عَرَفَ اللَّهَ وَ دِينَهُ وَ مَنْ أَنْكَرَهُ أَنْكَرَ اللَّهَ وَ دِينَهُ وَ مَنْ جَهِلَهُ جَهِلَ اللَّهَ وَ دِينَهُ وَ لَا يُعْرَفُ اللَّهُ وَ دِينُهُ وَ حُدُودُهُ وَ شَرَائِعُهُ بِغَيْرِ ذَلِكَ الْإِمَامِ كَذَلِكَ جَرَى بِأَنَّ مَعْرِفَةَ الرِّجَالِ‏ دِينُ اللَّهِ وَ الْمَعْرِفَةُ عَلَى وَجْهَيْنِ مَعْرِفَةٌ ثَابِتَةٌ عَلَى بَصِيرَةٍ يُعْرَفُ بِهَا دِينُ اللَّهِ وَ يُوصَلُ بِهَا إِلَى مَعْرِفَةِ اللَّهِ فَهَذِهِ الْمَعْرِفَةُ الْبَاطِنَةُ الثَّابِتَةُ بِعَيْنِهَا الْمُوجِبَةُ حَقَّهَا الْمُسْتَوْجِبُ أَهْلَهَا عَلَيْهَا الشُّكْرَ لِلَّهِ الَّتِي مَنَّ عَلَيْهِمْ بِهَا مَنٌّ مِنَ اللَّهِ يَمُنُّ بِهِ عَلَى مَنْ يَشَاءُ مَعَ الْمَعْرِفَةِ الظَّاهِرَةِ وَ مَعْرِفَةٌ فِي الظَّاهِرِ فَأَهْلُ الْمَعْرِفَةِ فِي الظَّاهِرِ الَّذِينَ عَلِمُوا أَمْرَنَا بِالْحَقِّ عَلَى غَيْرِ عِلْمٍ لَا تَلْحَقُ‏ بِأَهْلِ الْمَعْرِفَةِ فِي الْبَاطِنِ عَلَى بَصِيرَتِهِمْ وَ لَا يَصِلُونَ بِتِلْكَ الْمَعْرِفَةِ الْمُقَصِّرَةُ إِلَى حَقِّ مَعْرِفَةِ اللَّهِ كَمَا قَالَ فِي كِتَابِهِ‏ وَ لا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفاعَةَ إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَ هُمْ يَعْلَمُونَ‏ فَمَنْ شَهِدَ شَهَادَةَ الْحَقِّ لَا يَعْقِدُ عَلَيْهِ قَلْبَهُ وَ لَا يُبْصِرُ مَا يَتَكَلَّمُ بِهِ لَا يُثَابُ عَلَيْهِ مِثْلَ ثَوَابِ مَنْ عَقَدَ عَلَيْهِ قَلْبَهُ عَلَى بَصِيرَةٍ فِيهِ كَذَلِكَ مَنْ تَكَلَّمَ بِجَوْرٍ لَا يَعْقِدُ عَلَيْهِ قَلْبَهُ لَا يُعَاقَبُ عَلَيْهِ عُقُوبَةَ مَنْ عَقَدَ عَلَيْهِ قَلْبَهُ وَ ثَبَتَ عَلَى بَصِيرَةٍ فَقَدْ عَرَفْتَ كَيْفَ كَانَ حَالُ رِجَالِ أَهْلِ الْمَعْرِفَةِ فِي الظَّاهِرِ وَ الْإِقْرَارِ بِالْحَقِّ عَلَى غَيْرِ عِلْمٍ فِي قَدِيمِ الدَّهْرِ وَ حَدِيثِهِ إِلَى أَنِ انْتَهَى الْأَمْرُ إِلَى نَبِيِّ اللَّهِ وَ بَعْدَهُ إِلَى مَنْ صَارُوا إِلَى مَنِ انْتَهَتْ‏ إِلَيْهِ مَعْرِفَتُهُمْ وَ إِنَّمَا عُرِفُوا بِمَعْرِفَةِ أَعْمَالِهِمْ وَ دِينِهِمُ الَّذِي دَانَ‏ اللَّهَ بِهِ الْمُحْسِنُ بِإِحْسَانِهِ وَ الْمُسِي‏ءُ بِإِسَاءَتِهِ وَ قَدْ يُقَالُ إِنَّهُ مَنْ دَخَلَ فِي هَذَا الْأَمْرِ بِغَيْرِ يَقِينٍ وَ لَا بَصِيرَةٍ خَرَجَ مِنْهُ كَمَا دَخَلَ فِيهِ رَزَقَنَا اللَّهُ وَ إِيَّاكَ مَعْرِفَةً ثَابِتَةً عَلَى بَصِيرَةٍ وَ أُخْبِرُكَ أَنِّي لَوْ قُلْتُ إِنَّ الصَّلَاةَ وَ الزَّكَاةَ وَ صَوْمَ شَهْرِ رَمَضَانَ وَ الْحَجَّ وَ الْعُمْرَةَ وَ الْمَسْجِدَ الْحَرَامَ وَ الْبَيْتَ الْحَرَامَ وَ الْمَشْعَرَ الْحَرَامَ وَ الطَّهُورَ وَ الِاغْتِسَالَ مِنَ الْجَنَابَةِ وَ كُلَّ فَرِيضَةٍ كَانَ ذَلِكَ هُوَ النَّبِيَّ ص الَّذِي جَاءَ بِهِ مِنْ عِنْدِ رَبِّهِ لَصَدَقْتُ لِأَنَّ ذَلِكَ كُلَّهُ إِنَّمَا يُعْرَفُ بِالنَّبِيِّ وَ لَوْ لَا مَعْرِفَةُ ذَلِكَ النَّبِيِّ وَ الْإِيمَانُ بِهِ وَ التَّسْلِيمُ لَهُ مَا عُرِفَ ذَلِكَ فَذَلِكَ مِنْ مَنِّ اللَّهِ عَلَى مَنْ يَمُنُ‏ عَلَيْهِ وَ لَوْ لَا ذَلِكَ لَمْ يَعْرِفْ شَيْئاً مِنْ هَذَا فَهَذَا كُلُّهُ ذَلِكَ النَّبِيُّ وَ أَصْلُهُ وَ هُوَ فَرْعُهُ وَ هُوَ دَعَانِي إِلَيْهِ وَ دَلَّنِي عَلَيْهِ وَ عَرَّفَنِيهِ وَ أَمَرَنِي بِهِ وَ أَوْجَبَ عَلَيَّ لَهُ الطَّاعَةَ فِيمَا أَمَرَنِي بِهِ لَا يَسَعُنِي جَهْلُهُ وَ كَيْفَ يَسَعُنِي جَهْلُ مَنْ هُوَ فِيمَا بَيْنِي وَ بَيْنَ اللَّهِ وَ كَيْفَ يَسْتَقِيمُ لِي لَوْ لَا أَنِّي أَصِفُ أَنَّ دِينِي هُوَ الَّذِي أَتَانِي بِهِ ذَلِكَ النَّبِيُّ أَنْ أَصِفَ أَنَّ الدِّينَ غَيْرُهُ وَ كَيْفَ لَا يَكُونُ ذَلِكَ مَعْرِفَةَ الرَّجُلِ وَ إِنَّمَا هُوَ الَّذِي جَاءَ بِهِ عَنِ اللَّهِ وَ إِنَّمَا أَنْكَرَ الدِّينَ مَنْ أَنْكَرَهُ بِأَنْ قَالُوا أَ بَعَثَ اللَّهُ بَشَراً رَسُولًا ثُمَّ قَالُوا أَ بَشَرٌ يَهْدُونَنا فَكَفَّرُوا بِذَلِكَ الرَّجُلَ وَ كَذَّبُوا بِهِ وَ قَالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ‏ فَقَالَ اللَّهُ‏ قُلْ مَنْ أَنْزَلَ الْكِتابَ الَّذِي جاءَ بِهِ مُوسى‏ نُوراً وَ هُدىً لِلنَّاسِ‏ ثُمَّ قَالَ فِي آيَةٍ أُخْرَى‏ وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ وَ لَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلًا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِنَّمَا أَحَبَّ أَنْ يُعْرَفَ بِالرِّجَالِ وَ أَنْ يُطَاعَ بِطَاعَتِهِمْ فَجَعَلَهُمْ سَبِيلَهُ وَ وَجْهَهُ الَّذِي يُؤْتَى مِنْهُ لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ غَيْرَ ذَلِكَ‏ لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ وَ لَمْ يَبْعَثِ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِالْبِرِّ وَ الْعَدْلِ وَ الْمَكَارِمِ وَ مَحَاسِنِ الْأَخْلَاقِ وَ مَحَاسِنِ الْأَعْمَالِ وَ النَّهْيِ عَنِ الْفَوَاحِشِ‏ ما ظَهَرَ مِنْها وَ ما بَطَنَ‏ فَالْبَاطِنُ مِنْهُ وَلَايَةُ أَهْلِ الْبَاطِلِ وَ الظَّاهِرُ مِنْهُ فُرُوعُهُمْ وَ لَمْ يَبْعَثِ اللَّهُ نَبِيّاً قَطُّ يَدْعُو إِلَى مَعْرِفَةٍ لَيْسَ مَعَهَا طَاعَةٌ فِي أَمْرٍ وَ نَهْيٍ فَإِنَّمَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ الْعَمَلَ بِالْفَرَائِضِ الَّتِي افْتَرَضَهَا اللَّهُ عَلَى حُدُودِهَا مَعَ مَعْرِفَةِ مَنْ جَاءَهُمْ بِهِ مِنْ عِنْدِهِ وَ دَعَاهُمْ إِلَيْهِ فَأَوَّلُ ذَلِكَ مَعْرِفَةُ مَنْ دَعَا إِلَيْهِ ثُمَّ طَاعَتُهُ فِيمَا يُقَرِّبُهُ بِمَنِ الطَّاعَةُ لَهُ وَ إِنَّهُ مَنْ عَرَفَ أَطَاعَ وَ مَنْ أَطَاعَ حَرَّمَ الْحَرَامَ ظَاهِرَهُ وَ بَاطِنَهُ وَ لَا يَكُونُ تَحْرِيمُ الْبَاطِنِ وَ اسْتِحْلَالُ الظَّاهِرِ إِنَّمَا حَرَّمَ الظَّاهِرَ بِالْبَاطِنِ وَ الْبَاطِنَ بِالظَّاهِرِ مَعاً جَمِيعاً وَ لَا يَكُونُ الْأَصْلُ وَ الْفُرُوعُ وَ بَاطِنُ الْحَرَامِ حرام [حَرَاماً] وَ ظَاهِرُهُ حَلَالٌ وَ لَا يَحْرُمُ الْبَاطِنُ وَ يُسْتَحَلُّ الظَّاهِرُ وَ كَذَلِكَ لَا يَسْتَقِيمُ أَنْ يَعْرِفَ صَلَاةَ الْبَاطِنِ وَ لَا يَعْرِفَ صَلَاةَ الظَّاهِرِ وَ لَا الزَّكَاةَ وَ لَا الصَّوْمَ وَ لَا الْحَجَّ وَ لَا الْعُمْرَةَ وَ لَا الْمَسْجِدَ الْحَرَامَ وَ جَمِيعَ حُرُمَاتِ اللَّهِ وَ شَعَائِرِهِ وَ أَنْ يَتْرُكَ مَعْرِفَةَ الْبَاطِنِ لِأَنَّ بَاطِنَهُ ظَهْرُهُ وَ لَا يَسْتَقِيمُ إِنْ تَرَكَ‏ وَاحِدَةً مِنْهَا إِذَا كَانَ الْبَاطِنُ حَرَاماً خَبِيثاً فَالظَّاهِرُ مِنْهُ إِنَّمَا يُشْبِهُ الْبَاطِنَ فَمَنْ زَعَمَ أَنَّ ذَلِكَ إِنَّمَا هِيَ الْمَعْرِفَةُ وَ أَنَّهُ إِذَا عَرَفَ اكْتَفَى بِغَيْرِ طَاعَةٍ فَقَدْ كَذَبَ وَ أَشْرَكَ ذَاكَ لَمْ يَعْرِفْ وَ لَمْ يُطِعْ وَ إِنَّمَا قِيلَ اعْرِفْ وَ اعْمَلْ مَا شِئْتَ مِنَ الْخَيْرِ فَإِنَّهُ لَا يُقْبَلُ ذَلِكَ مِنْكَ بِغَيْرِ مَعْرِفَةٍ فَإِذَا عَرَفْتَ فَاعْمَلْ لِنَفْسِكَ مَا شِئْتَ مِنَ الطَّاعَةِ قَلَّ أَوْ كَثُرَ فَإِنَّهُ مَقْبُولٌ مِنْكَ‏ أُخْبِرُكَ أَنَّ مَنْ عَرَفَ أَطَاعَ إِذَا عَرَفَ وَ صَلَّى‏ وَ صَامَ وَ اعْتَمَرَ وَ عَظَّمَ حُرُمَاتِ اللَّهِ كُلَّهَا وَ لَمْ يَدَعْ مِنْهَا شَيْئاً وَ عَمِلَ بِالْبِرِّ كُلِّهِ وَ مَكَارِمِ الْأَخْلَاقِ كُلِّهَا وَ تَجَنَّبَ سَيِّئَهَا وَ كُلُ‏ ذَلِكَ هُوَ النَّبِيُّ وَ النَّبِيُّ أَصْلُهُ وَ هُوَ أَصْلُ هَذَا كُلِّهِ لِأَنَّهُ جَاءَ بِهِ وَ دَلَّ عَلَيْهِ وَ أَمَرَ بِهِ وَ لَا يَقْبَلُ مِنْ أَحَدٍ شَيْئاً مِنْهُ إِلَّا بِهِ وَ مَنْ عَرَفَ‏ اجْتَنَبَ الْكَبَائِرَ وَ حَرَّمَ‏ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ‏ وَ حَرَّمَ الْمَحَارِمَ كُلَّهَا لِأَنَّ بِمَعْرِفَةِ النَّبِيِّ وَ بِطَاعَتِهِ دَخَلَ فِيمَا دَخَلَ فِيهِ النَّبِيُّ وَ خَرَجَ مِمَّا خَرَجَ مِنْهُ النَّبِيُّ وَ مَنْ زَعَمَ أَنَّهُ يُحَلِّلُ الْحَلَالَ وَ يُحَرِّمُ الْحَرَامَ بِغَيْرِ مَعْرِفَةِ النَّبِيِّ لَمْ يُحَلِّلْ لِلَّهِ حَلَالًا وَ لَمْ يُحَرِّمْ لَهُ حَرَاماً وَ أَنَّهُ مَنْ صَلَّى وَ زَكَّى وَ حَجَّ وَ اعْتَمَرَ وَ فَعَلَ ذَلِكَ كُلَّهُ بِغَيْرِ مَعْرِفَةِ مَنِ افْتَرَضَ اللَّهُ عَلَيْهِ طَاعَتَهُ لَمْ يَقْبَلْ مِنْهُ شَيْئاً مِنْ ذَلِكَ وَ لَمْ يُصَلِّ وَ لَمْ يَصُمْ وَ لَمْ يُزَكِّ وَ لَمْ يَحُجَّ وَ لَمْ يَعْتَمِرْ وَ لَمْ يَغْتَسِلْ مِنَ الْجَنَابَةِ وَ لَمْ يَتَطَهَّرْ وَ لَمْ يُحَرِّمْ لِلَّهِ حَرَاماً وَ لَمْ يُحَلِّلْ لِلَّهِ حَلَالًا وَ لَيْسَ لَهُ صَلَاةٌ وَ إِنْ رَكَعَ وَ سَجَدَ وَ لَا لَهُ زَكَاةٌ وَ إِنْ أَخْرَجَ لِكُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَماً وَ مَنْ عَرَفَهُ وَ أَخَذَ عَنْهُ أَطَاعَ اللَّهَ وَ أَمَّا مَا ذَكَرْتَ أَنَّهُمْ يَسْتَحِلُّونَ نِكَاحَ ذَوَاتِ الْأَرْحَامِ الَّتِي حَرَّمَ اللَّهُ فِي كِتَابِهِ فَإِنَّهُمْ زَعَمُوا أَنَّهُ إِنَّمَا حُرِّمَ عَلَيْنَا بِذَلِكَ نِكَاحُ نِسَاءِ النَّبِيِّ فَإِنَّ أَحَقَّ مَا بَدَأَ بِهِ‏ تَعْظِيمُ حَقِّ اللَّهِ وَ كَرَامَةُ رَسُولِهِ‏ وَ تَعْظِيمُ شَأْنِهِ وَ مَا حَرَّمَ اللَّهُ عَلَى تَابِعِيهِ وَ نِكَاحُ نِسَائِهِ‏ مِنْ بَعْدِ قَوْلِهِ‏ وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً إِنَّ ذلِكُمْ كانَ عِنْدَ اللَّهِ عَظِيماً وَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ‏ وَ هُوَ أَبٌ لَهُمْ ثُمَّ قَالَ‏ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ إِلَّا ما قَدْ سَلَفَ إِنَّهُ كانَ فاحِشَةً وَ مَقْتاً وَ ساءَ سَبِيلًا فَمَنْ حَرَّمَ نِسَاءَ النَّبِيِّ ص لِتَحْرِيمِ اللَّهِ ذَلِكَ فَقَدْ حَرَّمَ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ مِنَ الْأُمَّهَاتِ وَ الْبَنَاتِ وَ الْأَخَوَاتِ وَ الْعَمَّاتِ وَ الْخَالاتِ وَ بَنَاتِ الْأَخِ وَ بَنَاتِ الْأُخْتِ وَ مَا حَرَّمَ اللَّهُ مِنَ الرَّضَاعَةِ لِأَنَّ تَحْرِيمَ ذَلِكَ كَتَحْرِيمِ نِسَاءِ النَّبِيِّ فَمَنْ حَرَّمَ مَا حَرَّمَ اللَّهُ مِنَ الْأُمَّهَاتِ وَ الْبَنَاتِ وَ الْأَخَوَاتِ وَ الْعَمَّاتِ مِنْ نِكَاحِ نِسَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ اسْتَحَلَّ مَا حَرَّمَ اللَّهُ مِنْ نِكَاحِ سَائِرِ مَا حَرَّمَ اللَّهُ فَقَدْ أَشْرَكَ إِذَا اتَّخَذَ ذَلِكَ دِيناً وَ أَمَّا مَا ذَكَرْتَ أَنَّ الشِّيعَةَ يَتَرَادَفُونَ الْمَرْأَةَ الْوَاحِدَةَ فَأَعُوذُ بِاللَّهِ أَنْ يَكُونَ ذَلِكَ مِنْ دِينِ اللَّهِ وَ رَسُولِهِ إِنَّمَا دِينُهُ أَنْ يُحِلَّ مَا أَحَلَّ اللَّهُ وَ يُحَرِّمَ مَا حَرَّمَ اللَّهُ وَ أَنَّ مِمَّا أَحَلَّ اللَّهُ الْمُتْعَةَ مِنَ النِّسَاءِ فِي كِتَابِهِ وَ الْمُتْعَةَ فِي الْحَجِّ أَحَلَّهُمَا ثُمَّ لَمْ يُحَرِّمْهُمَا فَإِذَا أَرَادَ الرَّجُلُ الْمُسْلِمُ أَنْ يَتَمَتَّعَ مِنَ الْمَرْأَةِ فَعَلَى كِتَابِ اللَّهِ وَ سُنَنِهِ نِكَاحٍ غَيْرِ سِفَاحٍ‏ تَرَاضَيَا عَلَى مَا أَحَبَّا مِنَ الْأَجْرِ وَ الْأَجَلِ كَمَا قَالَ اللَّهُ‏ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَ لا جُناحَ عَلَيْكُمْ فِيما تَراضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ إِنْ هُمَا أَحَبَّا أَنْ يَمُدَّا فِي الْأَجَلِ عَلَى ذَلِكَ الْأَجْرِ فَآخِرَ يَوْمٍ مِنْ‏ أَجَلِهَا قَبْلَ أَنْ يَنْقَضِيَ الْأَجَلُ قَبْلَ غُرُوبِ الشَّمْسِ مَدَّا فِيهِ وَ زَادَا فِي الْأَجَلِ مَا أَحَبَّا فَإِنْ مَضَى آخِرُ يَوْمٍ مِنْهُ لَمْ يَصْلُحْ إِلَّا بِأَمْرٍ مُسْتَقْبِلٍ وَ لَيْسَ بَيْنَهُمَا عِدَّةٌ إِلَّا مِنْ سِوَاهُ فَإِنْ أَرَادَتْ سِوَاهُ اعْتَدَّتْ خَمْسَةً وَ أَرْبَعِينَ يَوْماً وَ لَيْسَ بَيْنَهُمَا مِيرَاثٌ ثُمَّ إِنْ شَاءَتْ تَمَتَّعَتْ مِنْ آخَرَ فَهَذَا حَلَالٌ لَهُمَا إِلَى يَوْمِ الْقِيَامَةِ إِنْ هِيَ شَاءَتْ مِنْ سَبْعَةٍ وَ إِنْ هِيَ شَاءَتْ مِنْ عِشْرِينَ مَا بَقِيَتْ فِي الدُّنْيَا كُلُّ هَذَا حَلَالٌ لَهُمَا عَلَى حُدُودِ اللَّهِ‏ وَ مَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ‏ وَ إِذَا أَرَدْتَ الْمُتْعَةَ فِي الْحَجِّ فَأَحْرِمْ مِنَ الْعَقِيقِ وَ اجْعَلْهَا مُتْعَةً فَمَتَى مَا قَدِمْتَ طُفْتَ بِالْبَيْتِ وَ اسْتَلَمْتَ الْحَجَرَ الْأَسْوَدَ وَ فَتَحْتَ بِهِ وَ خَتَمْتَ‏ سَبْعَةَ أَشْوَاطٍ ثُمَّ تُصَلِّي رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ثُمَّ اخْرُجْ مِنَ الْبَيْتِ فَاسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعَةَ أَشْوَاطٍ تَفْتَحُ بِالصَّفَا وَ تَخْتِمُ بِالْمَرْوَةِ فَإِذَا فَعَلْتَ ذَلِكَ قَصَّرْتَ حَتَّى إِذَا كَانَ يَوْمُ التَّرْوِيَةِ صَنَعْتَ مَا صَنَعْتَ بِالْعَقِيقِ ثُمَّ أَحْرِمْ بَيْنَ الرُّكْنِ وَ الْمَقَامِ بِالْحَجِّ فَلَمْ تَزَلْ مُحْرِماً حَتَّى تَقِفَ بِالْمَوْقِفِ ثُمَّ تَرْمِيَ الْجَمَرَاتِ وَ تَذْبَحَ وَ تَحْلِقَ وَ تُحِلَّ وَ تَغْتَسِلَ ثُمَّ تَزُورَ الْبَيْتَ فَإِذَا أَنْتَ فَعَلْتَ ذَلِكَ فَقَدْ أَحْلَلْتَ وَ هُوَ قَوْلُ اللَّهِ‏ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏ أَنْ تَذْبَحَ وَ أَمَّا مَا ذَكَرْتَ أَنَّهُمْ يَسْتَحِلُّونَ الشَّهَادَاتِ بَعْضُهُمْ لِبَعْضٍ عَلَى غَيْرِهِمْ فَإِنَّ ذَلِكَ لَيْسَ هُوَ إِلَّا قَوْلَ اللَّهِ‏ يا أَيُّهَا الَّذِينَ آمَنُوا شَهادَةُ بَيْنِكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنانِ ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي‏ الْأَرْضِ فَأَصابَتْكُمْ مُصِيبَةُ الْمَوْتِ‏ إِذَا كَانَ مُسَافِراً وَ حَضَرَهُ الْمَوْتُ اثْنَانِ ذَوَا عَدْلٍ مِنْ دِينِهِ فَإِنْ لَمْ يَجِدُوا فَآخَرَانِ مِمَّنْ يَقْرَأُ الْقُرْآنَ مِنْ غَيْرِ أَهْلِ وَلَايَتِهِ‏ تَحْبِسُونَهُما مِنْ بَعْدِ الصَّلاةِ فَيُقْسِمانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لا نَشْتَرِي بِهِ ثَمَناً قَلِيلًا وَ لَوْ كانَ ذا قُرْبى‏ وَ لا نَكْتُمُ شَهادَةَ اللَّهِ إِنَّا إِذاً لَمِنَ الْآثِمِينَ فَإِنْ عُثِرَ عَلى‏ أَنَّهُمَا اسْتَحَقَّا إِثْماً فَآخَرانِ يَقُومانِ مَقامَهُما مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيانِ‏ مِنْ أَهْلِ وَلَايَتِهِ‏ فَيُقْسِمانِ بِاللَّهِ لَشَهادَتُنا أَحَقُّ مِنْ شَهادَتِهِما وَ مَا اعْتَدَيْنا إِنَّا إِذاً لَمِنَ الظَّالِمِينَ ذلِكَ أَدْنى‏ أَنْ يَأْتُوا بِالشَّهادَةِ عَلى‏ وَجْهِها أَوْ يَخافُوا أَنْ تُرَدَّ أَيْمانٌ بَعْدَ أَيْمانِهِمْ وَ اتَّقُوا اللَّهَ وَ اسْمَعُوا وَ كَانَ رَسُولُ اللَّهِ ص يَقْضِي بِشَهَادَةِ رَجُلٍ وَاحِدٍ مَعَ يَمِينِ الْمُدَّعِي وَ لَا يُبْطِلُ حَقَّ مُسْلِمٍ وَ لَا يَرُدُّ شَهَادَةَ مُؤْمِنٍ فَإِذَا أَخَذَ يَمِينَ الْمُدَّعِي وَ شَهَادَةَ الرَّجُلِ قَضَى لَهُ بِحَقِّهِ وَ لَيْسَ يَعْمَلُ بِهَذَا فَإِذَا كَانَ لِرَجُلٍ مُسْلِمٍ قِبَلَ آخَرَ حَقٌّ يَجْحَدُهُ وَ لَمْ يَكُنْ لَهُ شَاهِدٌ غَيْرُ وَاحِدٍ فَإِنَّهُ إِذَا رَفَعَهُ إِلَى وُلَاةِ الْجَوْرِ أَبْطَلُوا حَقَّهُ وَ لَمْ يَقْضُوا فِيهَا بِقَضَاءِ رَسُولِ اللَّهِ ص كَانَ الْحَقُّ فِي الْجَوْرِ أَنْ لَا يُبْطِلَ‏ حَقَّ رَجُلٍ فَيَسْتَخْرِجُ اللَّهُ عَلَى يَدَيْهِ حَقَّ رَجُلٍ مُسْلِمٍ وَ يَأْجُرُهُ اللَّهُ وَ يُحْيِي عَدْلًا كَانَ رَسُولُ اللَّهِ ص يَعْمَلُ بِهِ وَ أَمَّا مَا ذَكَرْتَ فِي آخِرِ كِتَابِكَ أَنَّهُمْ يَزْعُمُونَ أَنَّ اللَّهَ رَبَّ الْعَالَمِينَ هُوَ النَّبِيُّ وَ أَنَّكَ شَبَّهْتَ قَوْلَهُمْ بِقَوْلِ الَّذِينَ قَالُوا فِي عِيسَى مَا قَالُوا فَقَدْ عَرَفْتَ أَنَّ السُّنَنَ وَ الْأَمْثَالَ كَائِنَةٌ لَمْ يَكُنْ شَيْ‏ءٌ فِيمَا مَضَى إِلَّا سَيَكُونُ مِثْلَهُ حَتَّى لَوْ كَانَتْ شَاةٌ بَرْشَاءُ كَانَ هَاهُنَا مِثْلَهُ‏ وَ اعْلَمْ أَنَّهُ سَيَضِلُّ قَوْمٌ عَلَى‏ ضَلَالَةِ مَنْ كَانَ قَبْلَهُمْ كَتَبْتَ تَسْأَلُنِي عَنْ مِثْلِ ذَلِكَ مَا هُوَ وَ مَا أَرَادُوا بِهِ أُخْبِرُكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى هُوَ خَلَقَ الْخَلْقَ‏ لا شَرِيكَ لَهُ‏ لَهُ الْخَلْقُ وَ الْأَمْرُ وَ الدُّنْيَا وَ الْآخِرَةُ وَ هُوَ رَبُّ كُلِّ شَيْ‏ءٍ وَ خَالِقُهُ خَلَقَ الْخَلْقَ وَ أَحَبَّ أَنْ يَعْرِفُوهُ بِأَنْبِيَائِهِ وَ احْتَجَّ عَلَيْهِمْ بِهِمْ فَالنَّبِيُّ عَلَيْهِ السَّلَامُ هُوَ الدَّلِيلُ عَلَى اللَّهِ عَبْدٌ مَخْلُوقٌ مَرْبُوبٌ اصْطَفَاهُ لِنَفْسِهِ بِرِسَالَتِهِ وَ أَكْرَمَهُ بِهَا فَجَعَلَهُ خَلِيفَتَهُ فِي خَلْقِهِ وَ لِسَانَهُ فِيهِمْ وَ أَمِينَهُ عَلَيْهِمْ وَ خَازِنَهُ فِي السَّمَاوَاتِ وَ الْأَرَضِينَ قَوْلُهُ قَوْلُ اللَّهِ لَا يَقُولُ عَلَى اللَّهِ إِلَّا الْحَقَّ مَنْ أَطَاعَهُ أَطَاعَ اللَّهَ وَ مَنْ عَصَاهُ عَصَى اللَّهَ وَ هُوَ مَوْلَى مَنْ كَانَ اللَّهُ رَبَّهُ وَ وَلِيَّهُ مَنْ أَبَى أَنْ يُقِرَّ لَهُ بِالطَّاعَةِ فَقَدْ أَبَى أَنْ يُقِرَّ لِرَبِّهِ بِالطَّاعَةِ وَ بِالْعُبُودِيَّةِ وَ مَنْ أَقَرَّ بِطَاعَتِهِ أَطَاعَ اللَّهَ وَ هَدَاهُ فَالنَّبِيُّ مَوْلَى الْخَلْقِ جَمِيعاً عَرَفُوا ذَلِكَ أَوْ أَنْكَرُوهُ وَ هُوَ الْوَالِدُ الْمَبْرُورُ فَمَنْ أَحَبَّهُ وَ أَطَاعَهُ فَهُوَ الْوَلَدُ الْبَارُّ وَ مُجَانِبٌ لِلْكَبَائِرِ وَ قَدْ بَيَّنْتُ‏ مَا سَأَلْتَنِي عَنْهُ وَ قَدْ عَلِمْتَ أَنَّ قَوْماً سَمِعُوا صِفَتَنَا هَذِهِ فَلَمْ يَعْقِلُوهَا بَلْ حَرَّفُوهَا وَ وَضَعُوهَا عَلَى غَيْرِ حُدُودِهَا عَلَى نَحْوِ مَا قَدْ بَلَغَكَ وَ قَدْ بَرِئَ اللَّهُ وَ رَسُولُهُ مِنْ قَوْمٍ‏ يَسْتَحِلُّونَ بِنَا أَعْمَالَهُمُ الْخَبِيثَةَ وَ قَدْ رَمَانَا النَّاسُ بِهَا وَ اللَّهُ يَحْكُمُ بَيْنَنَا وَ بَيْنَهُمْ فَإِنَّهُ يَقُولُ‏ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ الْغافِلاتِ الْمُؤْمِناتِ لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَ أَيْدِيهِمْ‏ وَ أَرْجُلُهُمْ بِما كانُوا يَعْمَلُونَ يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ‏ أَعْمَالَهُمُ السَّيِّئَةَ وَ يَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ‏ وَ أَمَّا مَا كَتَبْتَ بِهِ وَ نَحْوَهُ وَ تَخَوَّفْتَ أَنْ يَكُونَ صِفَتُهُمْ مِنْ صِفَتِهِ فَقَدْ أَكْرَمَهُ اللَّهُ عَنْ ذَلِكَ تَعَالَى رَبُّنَا عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً صِفَتِي هَذِهِ صِفَةُ صَاحِبِنَا الَّتِي وَصَفْنَا لَهُ وَ عَنْهُ أَخَذْنَاهُ فَجَزَاهُ اللَّهُ عَنَّا أَفْضَلَ الْجَزَاءِ فَإِنَّ جَزَاءَهُ عَلَى اللَّهِ فَتَفَهَّمْ كِتَابِي هَذَا وَ الْقُوَّةُ لِلَّهِ‏. حَدَّثَنَا بأَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَفْصٍ الْمُؤَذِّنِ قَالَ: كَتَبَ أَبُو عَبْدِ اللَّهِ ع إِلَى أَبِي الْخَطَّابِ بَلَغَنِي أَنَّكَ تَزْعُمُ أَنَّ الْخَمْرَ رَجُلٌ وَ أَنَّ الزِّنَا رَجُلٌ وَ أَنَّ الصَّلَاةَ رَجُلٌ وَ أَنَّ الصَّوْمَ رَجُلٌ وَ لَيْسَ كَمَا تَقُولُ نَحْنُ أَصْلُ الْخَيْرِ وَ فُرُوعُهُ طَاعَةُ اللَّهِ وَ عَدُوُّنَا أَصْلُ الشَّرِّ وَ فُرُوعُهُ مَعْصِيَةُ اللَّهِ ثُمَّ كَتَبَ كَيْفَ يُطَاعُ مَنْ لَا يُعْرَفُ وَ كَيْفَ يُعْرَفُ مَنْ لَا يُطَاعُ‏. حَدَّثَنَا بأَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا تَقُولُوا لِكُلِّ آيَةٍ هَذِهِ رَجُلٌ وَ هَذِهِ رَجُلٌ مِنَ الْقُرْآنِ حَلَالٌ وَ مِنْهُ حَرَامٌ وَ مِنْهُ نَبَأُ مَا قَبْلَكُمْ وَ حُكْمُ مَا بَيْنَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ فَهَكَذَا هُوَ. حَدَّثَنَا بأَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْحَجَّالِ عَنْ حَبِيبٍ الْخَثْعَمِيِّ قَالَ: ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يَقُولُ أَبُو الْخَطَّابِ فَقَالَ اذْكُرْ لِي بَعْضَ مَا يَقُولُ قُلْتُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ إِذا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ‏ إِلَى آخِرِ الْآيَةِ يَقُولُ‏ إِذا ذُكِرَ اللَّهُ وَحْدَهُ‏ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ إِذا ذُكِرَ الَّذِينَ مِنْ دُونِهِ‏ فُلَانٌ وَ فُلَانٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَالَ هَذَا فَهُوَ مُشْرِكٌ ثَلَاثاً أَنَا إِلَى اللَّهِ مِنْهُ بَرِي‏ءٌ ثَلَاثاً بَلْ عَنَى اللَّهُ بِذَلِكَ نَفْسَهُ وَ أَخْبَرْتُهُ بِالْآيَةِ الَّتِي فِي حم‏ ذلِكُمْ بِأَنَّهُ إِذا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ‏ ثُمَّ قَالَ قُلْتُ يَعْنِي بِذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَالَ هَذَا فَهُوَ مُشْرِكٌ ثَلَاثاً أَنَا إِلَى اللَّهِ مِنْهُ بَرِي‏ءٌ ثَلَاثاً بَلْ عَنَى بِذَلِكَ نَفْسَهُ بَلْ عَنَى بِذَلِكَ نَفْسَهُ‏. حَدَّثَنَا بأَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ هِشَامٍ عَنِ الْهَيْثَمِ التَّمِيمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا مِيثَمُ التَّمِيمِيُّ إِنَّ قَوْماً آمَنُوا بِالظَّاهِرِ وَ كَفَرُوا بِالْبَاطِنِ فَلَمْ يَنْفَعْهُمْ شَيْ‏ءٌ وَ جَاءَ قَوْمٌ مِنْ بَعْدِهِمْ فَآمَنُوا بِالْبَاطِنِ وَ كَفَرُوا بِالظَّاهِرِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ شَيْئاً وَ لَا إِيمَانَ بِظَاهِرٍ إِلَّا بِبَاطِنٍ وَ لَا بِبَاطِنٍ إِلَّا بِظَاهِرٍ.


1. It is narrated to us by Ali Bin Ibrahim, from Al Qasim Bin Al Rabie, from Muhammad Bin Sinan, from Sabbah Al Madainy, from Al Mufazzal, ‘He wrote to Abu Abdullah (a.s.) and this answer came to him from Abu Abdullah (a.s.): ‘As for after, I (a.s.) advise you and myself with fearing Allah (azwj) and obeying Him (azwj), for the obedience is from the fear, and the devoutness and the humbleness to Allah (azwj) and contentment, and the struggling, and the taking with His (azwj) Commands, and advice of His (azwj) Rasool (saww), and the hastening in His (azwj) Pleasure, and shunning what He (azwj) has Forbidden from. Surely, the one who fears Allah (azwj), so he has protected himself from the Fire by the Permission of Allah (azwj) and attained the good, all of it, in the world and the Hereafter; and one who instructs with the piety so he has delivered the advice. May Allah (azwj) Make us to be from the pious ones by His (azwj) Mercy. Your letter came to me (a.s.) and I (a.s.) praise Allah (azwj) upon your safety and health Covering us (a.s.) and you by Allah (azwj), health in the world and the Hereafter. You wrote mentioning a group. I (a.s.) know them. They have astounded you by their manners and their dealings, and you have delivered from them the matters you have seen from them which you disliked for them, and you did see with them except good modes, and devoutness, and humbleness; and you delivered that they are claiming that the Religion, but rather, it is recognition of the men, then after that when they had recognised them, they can do whatever they like. And you mentioned that you have recognised that the root of the Religion is recognition of the men. May Allah (azwj) Harmonise you. And you mentioned that it reached you that they are claiming that the Salat and the Zakat and Fasts of Month of Ramazan, and the Hajj, and the Umrah, and the Sacred Masjid, and the Sacred House, and Sacred Months, it is a man (men), and that the cleaning, and the washing from the sexual impurity, it is a man, and every Obligation Allah (azwj) has Obligated upon His (azwj) servant, it is a man. And they mentioned that claiming that one who recognises that man, so is sufficed with his knowledge with him from without (having to do) any deed, and so he has prayed Salat, and given the Zakat, and Fasted, and performed Hajj and Umrah, and washed from the sexual impurity, and cleansed, and revered the Sanctities of Allah (azwj), and the Sacred Months and the Sacred Months. And they mentioned that one who recognises this exactly and with its limits and affirmed in his heart, it is allowed for him that he be negligent, so it isn’t for him that he strives in the deeds; and they claim that when they have recognised that man, then these limits are Accepted from them to its timings, and even if they have not performed these. And it reached you that they are claiming that the immoralities which Allah (azwj) has Forbidden from, the wine, and the gambling, and the usury, and the blood, and the dead, and the flesh of swine, it is a man (men), and they mentioned that whatever Allah (azwj) has Prohibited from marrying the mothers and the daughters and the paternal aunts and the maternal aunts and the daughters of the brother and daughters of the sister, and whatever from the women Allah (azwj) has Prohibited unto the Momineen from what Allah (azwj) has Prohibited, rather what is meant by that is marrying wives of the Prophet (saww), and whatever is besides that is legalised, all of it. And you mentioned that it reached you, they are going to one woman, and testifying with the falsities to each other, and they are claiming that for this is an apparent and a hidden (esoteric) they are recognising. The apparent is what they are ending from and are taking with as a defence from them. And the esoteric, it is which they are seeking the matters with it with their claims. And you wrote mentioning which is more grievous upon you than that, when it reached you, and you wrote asking me (a.s.) about their words regarding that, ‘Is it Permissible or is it Prohibited?’ And you wrote asking me (a.s.) about interpretation of that, and I (a.s.) shall explain it until there does not happen from that in blindness nor in doubt, and I (a.s.) am writing to you in this letter of mine (a.s.) the interpretation of what you asked about, therefore preserve it, all of it, as Allah (azwj) Said in His (azwj) Book, and the retaining ear is preserving it [69:12]. And I (a.s.) shall describe it for you with its state and negate its Prohibition from you, if Allah (azwj) so Desires, just as you described and introduced it until you will understand it, if Allah (azwj) do Desires, so you will not deny it, if Allah (azwj) so Desires, and there is no strength except with Allah (azwj), and the strength is for Allah (azwj) in its entirety. I (a.s.) hereby inform you that one who was making is a religion with these description which you have written asking me (a.s.) about, so he is in my (a.s.) presence, an associate (Mushrik) with Allah (azwj) Blessed and Exalted, manifesting the Shirk, there is no doubt in it; and I (a.s.) hereby inform you that this word was from a people who had heard what they did not understand it from its rightful ones, and were not given the understanding of that, and they did not recognise any limit of what had heard. Thus, they placed the limits of those things by analogising with their opinions and logic of their intellects, and they did not place it upon the limits of what they had been Commanded, falsely, and fabricated upon Allah (azwj) and His (azwj) Rasool (saww) and being audacious upon the disobedience. So, it sufficed for them with this as ignorance, and have they placed it upon their limits which had been limited for them, and accepted it, there would have been no problem with it, but they altered it and exceeded, and belied, and belittled with the Commands of Allah (azwj) and His (azwj) obedience. But I (a.s.) inform you that Allah (azwj) has Limited these with its limits lest anyone exceeds its limits. And had the matter been as they are mentioning it, the people would have been excused due to their ignorance of what they do not recognise a limit of what is limited for them, and both the deficient and the exceeder of the Limits of Allah (azwj) would be excused. But, He (azwj) Made its limits as a limitation, none would exceed it except a Mushrik (associator), a Kafir. Then He (azwj) Said: These are the Limits of Allah, therefore do not exceed these; and the one who exceeds the Limits of Allah, so those, they are the unjust ones [2:229]. I (a.s.) shall inform you of the realities. Allah (azwj) Blessed and Exalted Chose al Islam for Himself (azwj) as a Religion, and was Pleased from its creatures, so He (azwj) will not Accept from anyone except with it, and with it He (azwj) Sent His (azwj) Prophets (as) and His (azwj) Rasools (as). Then He (azwj) Said: ‘And with the Truth have We Revealed it, and with the Truth it descended; [17:105]. So upon it and with it He (azwj) Sent His (azwj) Prophets (as) and His (azwj) Rasools (as), and His (azwj) Prophet (saww) Muhammad (saww). Thus, the most superior of the Religion is recognising the Rasools (as) and their (as) Wilayah. And I (a.s.) inform you that Allah (azwj) Permitted Permissible(s) and Prohibited Prohibitions up to the Day of Qiyamah, so the recognition of the Rasools (as) and their (as) Wilayah, and obeying them (as), it is the Permissible. Permissible is what they (as) permitted, and the Prohibited is what they (as) prohibited, and they (as) are its root; and from them (as) is the branch of the Permissible and that is their (as) striving. And from their (as) branches is their enjoining their (as) Shias and people of their (as) Wilayah with the Permissible(s), from establishing the Salat, and giving the Zakat, and Fasting Month of Ramazan, and Hajj of the House (Kabah), and Umrah, and revering the Sanctities of Allah (azwj) and His (azwj) Monuments, and revering the Sacred House, and the Sacred Masjid, and the Sacred Months, and the cleansing, and the washing from the sexual impurity, and the noble mannerisms, and its good, and entirety of the righteousness. Then He (azwj) Mentioned after that so He (azwj) Said in His (azwj) Book: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90]. So their (as) enemies, they are the Prohibitions, the Prohibited, and their friends are included in their affairs up to the Day of Qiyamah. They are the immoralities, whatever is apparent from these and whatever is hidden, [7:33], and the wine and the gambling, and the adultery, and the usury, and the blood, and the dead, and the flesh of swine. So they are the Prohibition, the Prohibited, and the root of every Prohibition, and they are the evil and root of all evil, and from them are the branches of evil, all of them, and from that is the branch of the Prohibition, and their permitting these. And from their branches is belying the Prophets (as), and rejecting the successors (as), and perpetrating the immoralities, the adultery, and the theft, and drinking the wine, and the wine and the intoxicant, and devouring wealth of the orphan, and consuming the usury, and the deceiving, and the treachery, and perpetrating the Prohibitions, all of them, and violations of the (acts of) disobedience. Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, - meaning cordiality of next of kin (of Rasool-Allah (saww), and being in their (a.s.) obedience, and Forbids from the immoralities, and the evil, and the tyranny. – and they are the enemies of the Prophets (as) and the successors (as) of the Prophet (saww), and they are forbidder of their (as) cordiality and their (as) obedience, He Advises you, - with these, perhaps you would be mindful [16:90]. And I (a.s.) inform you, if I (a.s.) were to say to you that the immoralities, and the wine, and the gambling, and the adultery, and the dead, and the blood, and the flesh of swine, it is a man, and I (a.s.) do know that Allah (azwj) has Prohibited this, the root, and Prohibited its branch, and Forbidden from it, and Made his wilayah to be like the one who worshipped an idol from besides Allah (azwj) and Shirk, and the one who calls to worship of himself is like Pharaoh (la) when he (la) said, ‘I am your lord, the most exalted!’ [79:24]. ‏ فَهَذَا كُلُّهُ عَلَى وَجْهٍ إِنْ شِئْتُ قُلْتُ هُوَ رَجُلٌ وَ هُوَ إِلَى جَهَنَّمَ وَ مَنْ شَايَعَهُ عَلَى ذَلِكَ فَإِنَّهُمْ‏ مِثْلُ قَوْلِ اللَّهِ‏ إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ لَصَدَقْتُ ثُمَّ لَوْ أَنِّي قُلْتُ إِنَّهُ فُلَانٌ ذَلِكَ كُلُّهُ لَصَدَقْتُ إِنَّ فُلَاناً هُوَ الْمَعْبُودُ الْمُتَعَدِّي حُدُودَ اللَّهِ الَّتِي نَهَى عَنْهَا أَنْ يَتَعَدَّى‏ So all of this is upon an aspect if I (a.s.) like I (a.s.) say it is a man, and he is (going) to Hell, and one who escorts him is upon that, for they are like Words of Allah (azwj): But rather, He has Prohibited upon you the dead, and the blood, and the flesh of the swine, [16:115], I (a.s.) would be speaking the truth. Then if I (a.s.) were to say that all of it is so and so, I (a.s.) would be speaking the truth, that so and so, he is the worshipped, the exceeder of the limits of Allah (azwj) which He (azwj) has Forbidden from exceeding these. Then I inform you that the Religion, and root of the Religion, it is a man, and that man, he is the certainty, and he is the Eman, and he is the Imam (a.s.), and the people of his (a.s.) time were to recognise him (a.s.), would have recognised Allah (azwj) and His (azwj) Religion, and one who denies him (a.s.) would have denied Allah (azwj) and His (azwj) Religion, and one who is ignorant of him (a.s.), is ignorant of Allah (azwj) and His (azwj) Religion, and Allah (azwj) and His (azwj) Religion, and His (azwj) limits, and His (azwj) Laws cannot be recognised without that man (a.s.). Similar to that, it flows that the recognition of ‘the men (a.s.)‘ is Religion of Allah (azwj). And the recognition is upon two aspects, a recognition affirmed upon insight, Religion of Allah (azwj) being recognised by it to the recognition of Allah (azwj), and this is the esoteric recognition, affirmed exactly, its right being Obligatory (which is) Obligated upon its people the thanks for Allah (azwj) Who Conferred upon them with it, a Conferment from Allah (azwj) Conferring with it upon ones He (azwj) so Desires to, along with the apparent recognition, and recognition in the apparent. So the people of the recognition in the apparent are those who know our (a.s.) order - with the truth upon without (them) being upon having (apparent) knowledge, not adhering with the people of the recognition in the esoteric upon their insights, nor having access to that recognition, the deficient to the true recognition of Allah (azwj), just as He (azwj) has Said in His (azwj) Book: And those they are supplicating to from besides Allah cannot control intercession, except one who testifies with the Truth and they know (him) [43:86]. The one who testified, with a testimony of truth, his heart not pacting upon it nor seeing what he speaks with, and he will not be Rewarded upon it like the Reward of the one who pacts his heart upon it upon an insight in it. Similar to that is one who speaks with tyranny, his heart not adhering upon it, and he will not be punished upon it the Punishment of the one whose heart is certain upon it and affirmed upon insight. You have recognised how was the state of the men of the people of recognition in the apparent, and the acknowledgment with the truth upon without knowledge, in the ancient times, and its occurrence up to the matter ending to the Prophet (saww) of Allah (azwj) and after him (saww) up to the one it came to the ones it ended up to it, their (a.s.) recognition. But rather they (a.s.) are recognised by their (a.s.) deeds and their (a.s.) Religion which Allah (azwj) has Made a Religion with, the good doer with his good deeds, and the evil doer with his evil deeds. And it is said that the one who enters into this matter (Wilayah) without conviction and no insight will exit from it just as he had entered it. May Allah (azwj) Grace us (a.s.) and you the firm recognition upon insight. And I (a.s.) inform you that if I (a.s.) were to say that the Salat, and the Zakat, and Fasts of Month of Ramazan, and the Hajj, and the Umrah, and the Sacred Masjid, and the Sacred House (Kabah), and the Sacred Monuments, and the cleansing, and the washing from the sexual impurity, and every Obligation was that, it is the Prophet (saww) who came with it from the Presence of his (saww) Lord (azwj), I (a.s.) would be speaking the truth, because all of that rather is recognised through the Prophet (saww). And if the recognition of that is not the Prophet (saww) and the Eman with him (saww) and the submission to him (saww), that would not be recognised, for that is a Conferment from Allah (azwj) upon ones He (azwj) Confers upon, and had it not been that, nothing from this would be recognised. Therefore, all of this, that is the Prophet (saww), and its root, and he (saww) is its branch, and he (saww) called me (a.s.) to Him (azwj), and Pointed me (a.s.) upon Him (azwj), and Introduced me (a.s.) and Commanded me (a.s.) with it, and obligated upon me (a.s.) the obedience to Him (azwj) among what He (azwj) has Commanded me (a.s.) with. There is no leeway for me (a.s.) to be ignorant of it, and how can there be leeway for me (a.s.) to be ignorant of the one who is between me (a.s.) and Allah (azwj), and how can it be affirmed for me (a.s.). And if I (a.s.) were not to describe that my (a.s.) Religion, it is which was brought to me (a.s.) by that Prophet (saww), then I (a.s.) would be describing the Religion other than it, and how can that not be recognition of the man, and rather he (saww) is the one who came with it from Allah (azwj)? But rather, he denies the Religion the one who denies him (saww), as they said, ‘Has Allah Sent a human as a Rasool?’ [17:94], then they said, Would a human being be guiding us?’ [64:6]. So, they denied the man (saww) by that and they belied him (saww), and they said, ‘Why has not an Angel Sent down unto him?’ [6:8]. Allah (azwj) Said: Say: ‘Who Revealed the Book which Musa came with, being a Light and a Guidance for the people? [6:91]. Then He (azwj) Said in another Verse: And had We Sent an Angel, the matter would have been Decided, then they would not be Respited [6:8] And had We Made it to be an Angel, We would have Made him a man [6:9]. Allah (azwj) Blessed and Exalted rather Loves to be recognised by the men (a.s.) and be obeyed by their (a.s.) being obeyed, so He (azwj) Made them to be His (azwj) Way and His (azwj) Face which He (azwj) can be access to from it. Allah (azwj) does not Accept from the servants other than that. He cannot be questioned about what He Does, and they would be Questioned [21:23]. ‏ فَقَالَ فِيمَا أَوْجَبَ‏ ذَلِكَ مِنْ مَحَبَّتِهِ لِذَلِكَ‏ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ مَنْ تَوَلَّى فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً فَمَنْ قَالَ لَكَ إِنَّ هَذِهِ الْفَرِيضَةَ كُلَّهَا إِنَّمَا هِيَ رَجُلٌ وَ هُوَ يَعْرِفُ حَدَّ مَا يَتَكَلَّمُ بِهِ فَقَدْ صَدَقَ وَ مَنْ قَالَ عَلَى الصِّفَةِ الَّتِي ذَكَرْتَ بِغَيْرِ الطَّاعَةِ فَلَا يُغْنِي التَّمَسُّكُ فِي الْأَصْلِ بِتَرْكِ الْفُرُوعِ كَمَا لَا تُغْنِي شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ بِتَرْكِ شَهَادَةِ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ He (azwj) Said regarding what Obligated that from his (a.s.) love for that: There is one who obeys the Rasool, so he has obeyed Allah, and there is one who turns back, so We have not Sent you as a keeper over them [4:80]. So the one who says to you that this is the necessity, all of it, but rather it is a man, and he (a.s.) recognises a limit of what he (a.s.) speaks with, so he has spoken the truth; and one who says upon the description of what you mentioned, without (acts of) obedience, so the adhering with the root will not avail him by neglecting the branches, just as the testimony that there is no god except Allah (azwj) does not avail by neglecting the testimony that Muhammad (saww) is Rasool (saww) of Allah (azwj). And Allah (azwj) did not send any Prophet (as) at all except with the righteousness and the justice, and the nobilities, and the good mannerisms, and good deeds, and forbidding from the immoralities, and Prohibited the immoralities, whatever is apparent from these and whatever is hidden, [7:33]. So, the hidden from it is wilayah of the people of falsehood, and the apparent from it is their branches. And Allah (azwj) did not Send any Prophet (as) at all calling to recognition not having obedience with it regarding the orders and the forbiddances. But rather, Allah (azwj) Accepts from the deeds from the servants with the Obligations which Allah (azwj) has Obligated upon its limits with recognition of the one (saww) who came to them with it from His (azwj) Presence, and called them to Him (azwj). The first of that is recognition of the one who calls to Him (azwj), then obeying him (a.s.) in whatever draws him closer be the Conferment of the obedience to him (a.s.), and one who recognises would obey and one who obeys would prohibit the Prohibition, its apparent and its hidden; and the prohibition of the hidden cannot happen to be and the permitting of the apparent. But rather the apparent would be Prohibited along with the hidden, and the hidden with the apparent, both together. And they cannot happen to be, the root and the branch, and hidden of the Prohibited is prohibited and its apparent is Permissible, nor can the hidden be Prohibited and permit the apparent. And similar to that, it cannot be correct that one recognises the esoteric Salat and does not recognise the apparent Salat, nor the Zakat, nor the Fast, nor the Hajj, nor the Umrah, nor the Sacred Masjid, and the entirety of the Sanctities of Allah (azwj) and His (azwj) Monuments, and that you would neglect recognition of the hidden because it’s hidden is apparent. And it is not correct if you neglect one from it, when the hidden was Prohibited, wicked, so that apparent from it, rather, would resemble the hidden. So the one who claims that, rather that is the recognition, and when he recognises, it would suffice without (acts of) obedience, so he has lied and associated that. He has neither recognised and has not obeyed. And rather, it is said, recognise and work whatever you like to from the good (deeds), for it is such that, that will not be Accepted from you without recognition. When you have recognised, so work for yourself whatever you like from the (acts of) disobedience, little or more, and it would be Accepted from you. I (a.s.) inform you that the one who recognises would obey when he understands, and he will pray Salat, and Fast, and perform Umrah, and revere Sanctities of Allah (azwj), all of them, and will not leave anything from these, and he would work the righteous deeds, all of it, and noble mannerisms, all of them, and shun its evil deeds, and all that, it is the Prophet (saww), and the Prophet (saww) is its root, and he (saww) is the root of this, all of it because he (saww) came with it and pointed upon it, and instructed with it, and nothing will be Accepted from anyone except with it. And one who understand would shun the major sins and prohibit the immoralities, whatever is apparent from these and whatever is hidden, [7:33], and would prohibit the Prohibitions, all of them, because recognition of the Prophet (saww) and with his (saww) obedience, he would enter into what the Prophet (saww) entered into, and exit from what the Prophet (saww) exited from; and one who claims that he will permit the Permissible and prohibit the Prohibition without recognising the Prophet (saww), did not permit a Permissible for the Sake of Allah (azwj), and did not prohibit a Prohibition for Him (azwj). And it is so, one who prays Salat, and gives Zakat, and performs Hajj and Umrah, and does all of that without recognising the one Allah (azwj) has Obligated his (a.s.) obedience upon him, nothing from that will be Acceptable from him, and he would not have prayed Salat, and not given Zakat, and not performed Hajj, and not performed Umrah, and not washed from the sexual impurity, and not cleansed, and not prohibited a Prohibition for Allah (azwj), and not permitted a Permissible for Allah (azwj), and there isn’t any Salat for him and even though he would have performed Ruku’ and Sajdah, nor is there any Zakat for him, and even if he has extracted one Dirham for every forty Dirhams, and one who recognises him (a.s.) and takes from him (a.s.), has obeyed Allah (azwj). And as for what you mentioned that they are permitting marriages with the ones of sanctity which Allah (azwj) has Prohibited in His (azwj) Book, and they are claiming that rather it is Prohibited upon us with that marrying the wives of the Prophet (saww), so the most rightful of what is begun with is reverence of the Rights of Allah (azwj) and Honour of His (azwj) Rasool (saww), and revering his (saww) occupation, and what Allah (azwj) Prohibited upon his (saww) followers, and marrying his (saww) wives from after (him (saww)) due to His (azwj) Words: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! Surely, that would be grievous in the Presence of Allah [33:53]. And Allah (azwj) Blessed and Exalted Said: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers; [33:6], and he (saww) is a father (saww) to them. Then He (azwj) Said: And you cannot marry from the women whom your fathers married except for what has passed; it was immoral and hateful and an evil way [4:22]. So the one who prohibits the wives of the Prophet (saww) due to that Prohibition of Allah (azwj), so he would have prohibited what Allah (azwj) has Prohibited in His (azwj) Book, from the mothers, and the daughters, and the sisters, and the paternal aunts, and the maternal aunts, and daughters of the brother, and daughters of the sister, and what Allah (azwj) Prohibited from the breast-feeding, because that Prohibition is like the Prohibition of the wives of the Prophet (saww). So the one who prohibits what Allah (azwj) Prohibited from the mothers, and the daughters, and the sisters, and the paternal aunts from marrying the wives of the Prophet (saww) and permits what Allah (azwj) has Prohibited from marrying the rest of what Allah (azwj) has Prohibited, so he has committed Shirk when he takes that as a religion. And as for what you mentioned that the Shias are going after one woman, so I (a.s.) seek Refuge with Allah (azwj) from that happening to be from Religion of Allah (azwj) and His (azwj) Rasool (saww). But rather His (azwj) Religion is that he permits what Allah (azwj) has Permitted, and prohibits what Allah (azwj) has Prohibited; and from what Allah (azwj) has Permitted is the Mut’ah from the women in His (azwj) Book and Mut’ah during the Hajj. He (azwj) Permitted both, then did not Prohibit them. So when the Muslim man wants to enjoy from the women, it would be upon the Book of Allah (azwj) and the Sunnah, a marriage without fornication, both being in agreement upon what they love from the recompense, and the term, just as Allah (azwj) Said: So whatever (Women) you enjoy with, give them their Obligatory recompense, and there is no blame upon you regarding what you make them agreeable with after the Obligatory (dower); [4:24]. If they both love to extend in the term upon that would be the recompense. So, the last day from its term, before the expiry of the term before setting of the such, there is an extension in it, and increasing in the term what they like. But if the last day from it expires, it is not correct except by a future matter, and there wouldn’t be any waiting period between the two except from besides it. So, if she wants besides him, she would wait for forty five days, and there wouldn’t be any inheritance between them. Then if she so desires, she can enjoy from another. So this is Permissible up to the Day of Qiyamah. If she so desires, (she can marry) from seven, and if she desires, from twenty, for as long as she remains in the world. All this is Permissible for them both upon the limits of Allah (azwj). and the one who exceeds the Limits of Allah, so those, they are the unjust ones [2:229]. And when you want the Mutah regarding the Hajj, so wear Ihram from Al-Aqeeq, and Make it to be a Mut’ah to when you proceed Tawaaf of the House (Kabah) and kiss the Hajr Al-Aswad, and begin with it and end the seven circuits, then you pray two cycles Salat by the Standing Place of Ibrahim (as). Then go out from the House and perform Sa’ee between Al-Safa and Al-Marwa, seven circuits, beginning with Al-Safa and ending at Al-Marwa. So when you do that, shorten (Salat) until when it is the day of Tarwiyyah, you do what is done at Al-Aqeeq. Then wear Ihraam between Al-Rukn and Al-Maqam with the Hajj, and do not cease to be in Ihram until you pause at the pausing station. Then you pelt the rocks and slaughter (animal), and shave (head), and take off Ihraam and wash. Then you visit the House (Kabah). When you have done that, you have been free, and it is Word of Allah (azwj): and one who combines with the Umrah to the Hajj, then whatever is easy from the sacrifice [2:196] to slaughter. And as for what you mentioned that they are permitting the testimonies for each other against other, so that isn’t except it is the Word of Allah (azwj): O you who believe! Keep witness between you when death approaches one of you, during bequeathing, two (men) from you possessing justice, or two other from others (non-Muslims). If you go about in the land and the calamity of death befalls you, [5:106] - when you were a traveller and the death presents, (then) two just ones in this religion, and if you cannot find, then two others from the ones who read the Quran from other than his wilayah. detain both of them after the Salat. If you doubt them then they should both swear by Allah, ‘We will neither take a price for it – small price, even if it was a relative, nor would we conceal a testimony of Allah, surely then we would be from the sinners’ [5:106] Then if it was stumbled upon that they both earned a sin, then two others should be standing in their places, from those the guardians have a right upon. – from the people of his wilayah, So they should swear by Allah, ‘Our testimony is more rightful than their testimonies and we did not exceed, for them we would be from the unjust ones’ [5:107] That is closer that then coming with the testimony upon its aspect, or fearing that you would want an oath after their oaths; and fear Allah and listen; [5:108]. And Rasool-Allah (saww) used to judge by the testimony of one man with an oath of the claimant, and did not invalidate a right of a Muslim nor refuted a testimony of a Momin. When he (saww) took an oath of the claimant and testimony of the man, he (saww) judged for him with his right, and this is not being acted upon. So, when there was a right for a Muslim man in front of another he rejected, and there did not happen to be any witness for him other than one, when he raises it to a tyrannous rules, his right would be invalidated, and he would not judge regarding it with the judgment of Rasool-Allah (saww), the right would be unjust, and a right of a man would not be invalidated. So, Allah (azwj) extracted upon his (saww) hands, a right of a Muslim man, and Allah (azwj) would recompense him and Revive justice what Rasool-Allah (saww) had been acting with. And as for what you mentioned at the end of your letter, they are claiming that Allah (azwj), Lord (azwj) of the worlds, it is the Prophet (saww), and you resembled their words with the words of those who said regarding Isa (as) what they said, so I (a.s.) have recognised that the Sunnahs and the examples as lasting. There is nothing in what has passed except the like of it would be happening, to the extent that if there was a ‘Barsha’ sheep, similar to it would come into being over here, and know that a people will be straying upon the straying of the ones who were before them. You wrote asking me (a.s.) about an example of that, what is He (azwj) and what they mean by Him (azwj). I (a.s.) inform you that Allah (azwj) Blessed and Exalted, He (azwj) Created the creatures, there is no associate for Him (azwj). For Him (azwj) is the creating and the Command, and the world and the Hereafter, and He (azwj) is Lord (azwj) of all things, and it’s Creator. He (azwj) Created the creatures and Loved that they recognise Him (azwj) through His (azwj) Prophets and Argued upon people by them (as). So, the Prophet (saww), he (saww) is the pointer upon Allah (azwj), a Created servant, Nourished. He (azwj) Chose him (saww) for Himself (azwj) with His (azwj) Message, and Honoured him (saww) with it. He (azwj) Made him (saww) His (azwj) Caliph, and His (azwj) tongue among them, and His (azwj) trustee upon them, and His (azwj) treasurer in the skies and the Earths. His (saww) word is the Word of Allah (azwj). He (saww) did not say upon Allah (azwj) except the truth. One who obeys him (saww) obeys Allah (azwj) and one who disobeys him (saww) disobeys Allah (azwj), and he (saww) is Master of the one who Lord (azwj) was Allah (azwj) and his Guardian. One who refuses to acknowledge to him (saww) with the obedience so he has refused to acknowledge to his Lord (azwj) with the obedience and with the servitude, and the one who acknowledges with obeying him (saww) has obeyed Allah (azwj), and He (azwj) will Guide him. The Prophet (saww) is Master of the creatures altogether, whether they recognise that or deny him (saww), and he (saww) is the father of the righteous. So, the one who loves him (saww) and obeys him (saww), he is the righteous servant and shunner of the major sins. And I (a.s.) have explained what you had asked me (a.s.) about, and I (a.s.) have known that there are a people who hear these attributes of ours (a.s.) and does not mind it, but alters it and wastes it upon its limits upon an approximate of what has reached you, and Allah (azwj) and His (azwj) Rasool (saww) have disavowed from a people who are permitting their wicked deeds through us (a.s.), and the people have accused us (a.s.) with it. And Allah (azwj) will Judge between us (a.s.) and them for He (azwj) Says: Surely those who accuse chaste married women, the unaware Mominaat, would be Cursed in the world and the Hereafter, and for them is a grievous Punishment [24:23] On the Day, their tongues will testify against them, and their hands, and their legs, with what they had been doing [24:24] On that day Allah will Fulfil them, - their evil deeds, and they will come to know that Allah, He is the Manifest Truth [24:25]. And as for what you wrote with, and approximate to it, and your fear that their attributes would become from His (azwj) Attributes, so Allah (azwj) has Honoured him from that. Exalted is our Lord (azwj) from what they are saying, Great. This description of mine (a.s.) is a description of our Master (azwj) and from Him (azwj) have we (a.s.) taken it. May Allah (azwj) Recompense him (a.s.) on our behalf, the superior Recompense, for his (saww) Recompense is upon Allah (azwj). Understand this letter of mine (a.s.), and the strength is for Allah (azwj)’’ (The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan Bin Ali Bin Fazzal, from Hafs Al Muazzin who said, ‘Abu Abdullah (a.s.) wrote to Abu Al-Khattab: ‘It has reached me that you are claiming that (in the Quran), the wine is a (reference to) a man, and that the adultery is a man, and that the Salat is a man, and that the Fast is a man, and it isn’t as you are saying. We (a.s.) are the root of the good and its branch is obedience of Allah (azwj), and our (a.s.) enemies are the root of the evil and its branch is disobedience of Allah (azwj)’. Then he (a.s.) wrote: ‘How can he obey, one who does not recognise, and how can he recognise, one who does not obey?’’ (The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Dawood Bin Farqad who said, ‘Abu Abdullah (a.s.) said: ‘Do not say for every Verse, ‘This is (a reference to) a man, and this is a man’. From the Quran there is Permissible, and from it there is a Prohibition, and from it are news of what (happened) before you, and Judgments of what is between you, and news of what (is to happen) after you. So, it is like that’’ (The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Al Hajjal, from Habeen Al Khas’amy who said, ‘I mentioned to Abu Abdullah (a.s.) of what Abu Al-Khattab has been saying. He (a.s.) said: ‘Some have mentioned to me (a.s.) what he has been saying’. I said, ‘With regards to the Words of Allah (azwj) Mighty and Majestic: And when Allah Alone is mentioned, the hearts of those who do not believe in the Hereafter shrink [39:45], he says, ‘And when Allah Alone is mentioned, this is Amir-ul-Momineen (a.s.), and when those from besides Him are mentioned, so and so, and so and so, (Abu Bakr and Umar)’. Abu Abdullah (a.s.) said: ‘The one who says this is a Polytheist’, three times. ‘I (a.s.), O Allah (azwj) disavow from him’ - three times. ‘But, by that it means Allah (azwj) Himself (azwj), but, by that it means Allah (azwj) Himself (azwj), and He (azwj) has Informed in (Surah) Ha Meem: That is because when you were called to Allah Alone, you disbelieve [40:12]’. I said, ‘Does it mean by that Amir Al-Momineen (a.s.)?’ Abu Abdullah (a.s.) said: ‘The one who says this, is a Polytheist. I (a.s.) am to Allah (azwj), disavowed from him’, - three times. ‘But, by that it means Himself (azwj)’’ (The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad Bin Isa, from Adam Bin Is’haq, from Hisham, from Al Haysam Al Tameemi who said, ‘Abu Abdullah (a.s.) said: ‘O Maysam Al-Tameemi! A people believe in the apparent and disbelieved the esoteric, so nothing benefited them, and a people came from after them and they believed in the esoteric and disbelieved in the apparent, so that did not benefit them anything; and there is no belief in the apparent except with the esoteric, nor in the esoteric except with the apparent’’.