4. Interpretation of the existence of the knowledge of the imam (asws) being three, and explanation of that

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حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيٍّ السَّائِيِّ قَالَ: سَأَلْتُ الصَّادِقَ ع عَنْ مَبْلَغِ عِلْمِهِمْ فَقَالَ مَبْلَغُ عِلْمِنَا ثَلَاثَةُ وُجُوهٍ مَاضٍ وَ غَابِرٌ وَ حَادِثٌ فَأَمَّا الْمَاضِي فَمُفَسَّرٌ وَ أَمَّا الْغَابِرُ فَمَزْبُورٌ وَ أَمَّا الْحَادِثُ فَقَذْفٌ فِي الْقُلُوبِ وَ نَقْرٌ فِي الْأَسْمَاعِ وَ هُوَ أَفْضَلُ عِلْمِنَا وَ لَا نَبِيَّ بَعْدَ نَبِيِّنَا.


1. It was narrate to us by Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Hamza Bin Bazie, from Ali Al Saie who said, ‘I asked Al-Sadiq (a.s.) about the reach of their (a.s.) knowledge. He (a.s.) said: ‘The reach of our (a.s.) knowledge has three aspects – the past, the ancient, and the current. As for the past, it is interpreted, and as for the ancient, it is built up (over time), and as for the current, it is cast into the hearts, and resonated in the ears, and it is the superior of our (a.s.) knowledge, and there is no Prophet (as) after our Prophet (saww)’’.




حَدَّثَنَا إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ أَوْ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ إِنَّ عِلْمَنَا غَابِرٌ وَ مَزْبُورٌ وَ نَكْتٌ فِي الْقَلْبِ وَ نَقْرٌ فِي الْأَسْمَاعِ قَالَ فَأَمَّا الْغَابِرُ فَمَا تَقَدَّمَ مِنْ عِلْمِنَا وَ أَمَّا الْمَزْبُورُ فَمَا يَأْتِينَا وَ أَمَّا النَّكْتُ فِي الْقُلُوبِ فَإِلْهَامٌ وَ أَمَّا النَّقْرُ فِي الْأَسْمَاعِ فَإِنَّهُ مِنَ الْمَلَكِ‏ إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ أَوْ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ إِنَّ عِلْمَنَا غَابِرٌ وَ مَزْبُورٌ وَ نَكْتٌ فِي الْقَلْبِ وَ نَقْرٌ فِي الْأَسْمَاعِ قَالَ أَمَّا الْغَابِرُ فَمَا تَقَدَّمَ مِنْ عِلْمِنَا وَ أَمَّا الْمَزْبُورُ فَمَا يَأْتِينَا وَ أَمَّا النَّكْتُ فِي الْقُلُوبِ فَإِلْهَامٌ وَ أَمَّا النَّقْرُ فِي الْأَسْمَاعِ فَإِنَّهُ مِنَ الْمَلَكِ‏. وَ رَوَى زُرَارَةُ مِثْلَ ذَلِكَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ كَيْفَ يَعْلَمُ أَنَّهُ كَانَ الْمَلَكَ وَ لَا يَخَافُ أَنْ يَكُونَ مِنَ الشَّيْطَانِ إِذَا كَانَ لَا يَرَى الشَّخْصَ قَالَ إِنَّهُ يُلْقَى عَلَيْهِ السَّكِينَةُ فَيَعْلَمُ أَنَّهُ مِنَ الْمَلَكِ وَ لَوْ كَانَ مِنَ الشَّيْطَانِ اعْتَرَاهُ فَزَعٌ‏ وَ إِنْ كَانَ الشَّيْطَانُ يَا زُرَارَةُ لَا يَتَعَرَّضُ لِصَاحِبِ هَذَا الْأَمْرِ.


2. It is narrated to us by Ibrahim Bin hashim, from Muhammad Bin Al Fuzeyl, or from the one who reported it, from Muhammad Bin Al Fuzeyl who said, ‘I said to Abu Al-Hassan (a.s.), ‘We are reporting from Abu Abdullah (a.s.) that he (a.s.) said: ‘Our (a.s.) knowledge is ancient and built up (over time), and is reverberated in the heart, and resonated in the ears’. He (a.s.) said: ‘As for the ancient, it is what preceded from our (a.s.) knowledge, and as for the built-up, it is what comes to us (a.s.), and as for the reverberation in the hearts, it is the inspiration, and as for the resonance in the ears, it is from the Angel’’. Ibrahim Bin Hashim, from Muhammad bin Al Fyuzeyl, from the one who reported it, from Muhammad Bin Al Fuzeyl who said, ‘I said to Abu Al-Hassan (a.s.), ‘We are reporting from Abu Abdullah (a.s.) that he (a.s.) said: ‘Our (a.s.) knowledge is ancient and built up (over time), and is reverberated in the heart, and resonated in the ears’’. He (a.s.) said: ‘As for the ancient, it is what preceded from our (a.s.) knowledge, and as for the built-up, it is what comes to us (a.s.), and as for the reverberation in the hearts, it is the inspiration, and as for the resonance in the ears, it is from the Angel’’. And it is reported by Zurara similar to that, ‘From Abu Abdullah (a.s.). He said, ‘I said, ‘How does he (a.s.) know that it was the Angel, and he (a.s.) does not fear that it could happen to be from the Satan (la), when he (a.s.) does not see the person?’ He (a.s.) said: ‘The tranquillity is cast upon him (a.s.) and he (a.s.) knows that it is from the Angel, and if it had been from the Satan (la), it would be alarm, and if it was the Satan (la), O Zurara, he (la) would not present to the Master (a.s.) of this Command’’.




حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ سَلَمَةَ عَنْ عَلِيِّ بْنِ مُيَسِّرٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيٍّ السَّائِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ مَبْلَغِ عِلْمِهِمْ فَقَالَ مَبْلَغُ عِلْمِنَا ثَلَاثُ وُجُوهٍ مَاضٍ وَ غَابِرٌ وَ حَادِثٌ فَأَمَّا الْمَاضِي فَمُفَسَّرٌ وَ أَمَّا الْغَابِرُ فَمَزْبُورٌ وَ أَمَّا الْحَادِثُ فَقَذْفٌ فِي الْقُلُوبِ وَ نَقْرٌ فِي الْأَسْمَاعِ وَ هُوَ أَفْضَلُ عِلْمِنَا وَ لَا نَبِيَّ بَعْدَ نَبِيِّنَا.


3. It is narrated to us by Muhammad Bin Isa, from Muhammad Bin Ismail and Salama, from Ali Bin Muyasser, from Muhammad Bin Ismail, from Hamza Bin Bazie, rom Ali Al Saie who said, ‘I asked Abu Al-Hassan (a.s.) about the extent of their (a.s.) knowledge. The extent of our (a.s.) knowledge is of three aspects – past, and ancient, and newly occurring. As for the past, it is interpretation, and as for the ancient, so it is build-up, and as for the newly occurring, it is cast into the hearts, and resonated in the ears, and it is the superior of our (a.s.) knowledge, and there is no Prophet (as) after our (a.s.) Prophet (saww)’’.