Taqleed of a non-infallible is a prevalent innovation practised in our age. This post shows hadiths from Ahlulbayt pbut and statement of Ahmed Alhasan against the same.
Ahmed Alhasan (Facebook Posts):
“Their clerical religion with which they deceived and wish to continue deceiving the Shia of the progeny of Muhammad is built upon the ideology that the non-infallible must be imitated. They do not have narrative proof for this, and their clerics acknowledge this matter. They do not have a verse with explicit proof or a narration of definitive proof and a definitive chain of narrators. And you can refer to the statements of Sayyed al-Khoei and Sayyed al-Khomeini (May Allah have mercy upon them) and the statements of other clerics concerning this issue.
Consequently, today these people move toward rational proof, which is that the ignorant one must refer to the knowledgeable one. And I have refuted this proof of theirs with a complete refutation and I clarified that it is as you said, weaker than the home of the spider, as they presume and present presumptions out of their own effort and they admit to this, and none of them professes that he presents certitude.
Therefore, the [rational] proof does not apply to them because they are not people of knowledge who present proof in order for the ignorant one to refer to them, as only the vicegerents of Allah are knowledgeable ones who present certitude and who must be referred to, according to reason. This is what we say; imitating the infallible is the only thing that is obligatory.
And when they find that the aforementioned does not help them prove their ideology, they try to deceive the public by saying that the proof for their ideology which is that the non-infallible or the clerics must be imitated, is that the non-specialized one consults the specialized one. And this presentation of theirs has demolished their false ideology in a way that they do not realize. {And they thought that their fortresses would protect them from Allah, but Allah came upon them from where they had not expected, and He cast terror into their hearts. They destroyed their houses by their own hands and the hands of the believers. So take warning, O people of insight.} Surat al-Hashr (Exile) 59:2.
So the most that can be said concerning the specialized one being consulted by the non-specialized one is that it is a permissible consultation and not an obligatory one. This means that by their presentation of this statement as proof of their ideology, they relinquish their false ideology, which is that imitating the non-infallible or the clerics is obligatory.
They give you the example of the patient consulting the doctor in order to prove their ideology of imitating the non-infallible or the clerics, whereas the patient consulting the doctor and doing as he says is not obligatory, but rather it is permissible. So if you become sick, must you go to the doctor and must you do as he says?! The doctor himself sometimes makes presumptuous verdicts and tells you that these are the chances of success and those are the chances of failure and that you have a choice to make. He doesn’t tell you that you must do as he says or that you must take the medicine he prescribes or that you must undergo the operation that he thinks can cure you. Many patients have died at the hands of doctors in operating rooms or due to a mistake by the doctor in determining the type or dosage of a medication. And some patients have visited the doctor when experiencing some pain, only to leave paralyzed and unable to stand due to a mistake made by the surgeon who has a doctorate of medicine for determining the size of the metal alloy plate required to fix the bones. Consequently, I do not believe that a rational person would say that it is obligatory for a patient to consult a doctor and do as he says.
So now, is there one among those who call themselves “clerics” who has the honor and the courage to admit before everyone that they lost to Ahmed Alhasan and that their ideology, upon which the clerics’ religion is built, has been demolished and that it is over?
Whoever has the honor and courage to acknowledge the truth should acknowledge and admit that Ahmed Alhasan has demolished their ideology and that it was moved to the garbage dump of history with no return. Yes, it remains for now as a means of ignorance, deceiving the Shia of Ahlulbayt and making them ignorant. But it has ended, and it no longer has any scientific credibility with those who request to know the truth. Sooner or later, a day will come in which the Shia of Ahlulbayt will take notice and they will know that the impostor is the one requesting from them that they believe that imitating the non-infallible or the clerics is obligatory, since he is commanding them to believe in a false ideology that has no proof, whether from narrations or by reason.
And I repeat: (obligatory) so that you may pay attention, open your eyes and see well O Shia, may Allah support you, and so that those who call themselves “clerics” may pay attention to their statement that it is obligatory to imitate the non-infallible or the clerics. Therefore, let them prove this obligation to us after their proofs have been refuted and clarified to be as you described, (weaker than the home of a spider). Do not let those people deceive you into directing the argument toward discussing ijtihad or the permissibility of imitation or the proof behind acting according to what they presume, as all of these matters come from their false ideology which they are requested to prove. Therefore, their ideology is the obligation of imitating the non-infallible, then let them prove it or acknowledge its falsehood and acknowledge that Ahmed Alhasan demolished it, crushed the height of their false ideology, and destroyed it and that he allowed nothing from it to remain.”
Response related to the Hadith used by proponents of Taqleed
1. The hadeeth that the scholars of imitation use in Tafseer AlAskari is proven to be weak and not only that but its content does not prove that Taqleed is obligatory because the Imam says:”فللعوام ان يقلدوه” -fa lil awaam an yuqalidooh-[Wasael AlShia v.27 p.131] “for the common people is to imitate him”. From these terms it does not prove the obligation of Taqleed, meaning that Taqleed is not Waajib or Fard upon the one with the religious accountability. If it was said “فعلى العوام ان يقلدوه” it will then be an obligation because of the word “ala-على” which means on/upon the common people is to imitate him.
2. The second point is that a hadeeth with a weak sanad (chain) cannot be worked by for the Aqaed(عقائد) ideologies of the Shia because you need a Mutawaator(frequently narrated hadeeth)and this hadeeth that the scholars(Maraji3)have used is proven to have a weak sanad. And a hadeeth with a weak sanad cannot be worked by for the Aqaed/ideologies of the Shia Imamya and this is like the ABCD’s for any graduate of a Hawza.
Scholarly commentaries who’ve weakened this hadeeth are the following:
a. Sayed Al-Khoei
Mujam Rijal AlHadeeth Sayed AlKhoei said about it:” The Tafseer that is referred to Imam AlAskari pbuh, it is from the narration of this man(Ali son of Muhammad son of Sayar)and his friend Yusef son of Muhammad son of Zyad and both of them are unknown/ majhool in their state and their narration is not reliable from the Imam pbuh, his care pbuh for their status and the request from his fathers is for them to remain so that they can benefit from the knowledge in which Allah will honor them by it”
ومنهم آية الله السيد الخوئي صاحب ” معجم رجال الحديث ” قال فيه: التفسير المنسوب إلى الإمام العسكري عليه السلام إنما هو برواية هذا الرجل (علي بن محمد بن سيار) وزميله يوسف بن محمد بن زياد، وكلاهما مجهولا الحال ولا يعتد برواية أنفسهما عن الإمام عليه السلام اهتمامه عليه السلام بشأنهما وطلبه من أبويهما إبقاءهما لافادتهما العلم الذي يشرفهما الله به
Mujam Rijal AlHadeeth v.13/p.15
and AlKhoei also says the following about Taqleed:
قول المحقق الخوئي حين ذكر التقليد قائلاً : ﴿ إن التكلم في مفهوم التقليد لا يكاد أن يترتب عليه ثمرة فقهية اللهم إلا في النذر . وذلك لعدم وروده في شيء من الروايات ﴾﴿ – كتاب الاجتهاد والتقليد – السيد الخوئي – شرح ص 81 ﴾
Sayed AlKhoei:” Speaking about the understanding of Taqleed almost cannot have a fruit of jurisprudence built upon it, by Allah except in Nuther, that is because not a thing of it is mentioned in the narrations” Kitab AlIjtihad and Taqleed-Sayed AlKhoei p.81
b. Hur Al-Amely
Hur AlAmely in Wasael said:” This hadeeth is not allowed for the Usoolis to rely on it for their Usool and not even in the Furoo because its one disconnected/Mursel report, doubtful in its Sanad and content and weak to them” Wasael AlShia-Hur AlAmely v.27 p.132
.لحر العاملي في الوسائل قائلاً : ﴿ أن هذا الحديث لا يجوز عند الأصوليين الاعتماد عليه في الأصول ولا في الفروع ، لأنه خبر واحد مرسل ، ظني السند والمتن ضعيفا عندهم ﴾﴿ – وسائل الشيعة – الحر العاملي – ج 27 – ص 132
c. Sayed Al-Khomeini
Sayed AlKhomeini: ”With its weak Sanad/chain….it is damaged from the way of its evidence because its issuance was to clarify about most of the Jews from their scholars in AlUsool for He said: And they do nothing but conjecture” Sayed Khomeini-Rasael v.2 p.139
كنه مع ضعف سنده … انه مخدوش من حيث الدلالة لأن صدره في بيان تقليد عوام اليهود من علمائهم في الأصول حيث قال : وان هم الا يظنون ﴾﴿ الرسائل – السيد الخميني – ج 2 – ص 139﴾
and also said: ”The narration, with its weak Sanad/chain and vague content cannot be used to argue with” Ijtihad and Taqleed-Sayed AlKhomeini p.97-98
وذلك في قوله : ﴿ فالرواية مع ضعفها سندا ، واغتشاشها متنا ، لا تصلح للحجية﴾﴿ – الاجتهاد والتقليد – السيد الخميني – ص 97 – 98﴾ .
d. Sheikh Al-Ansari
Sheikh Al-Ansari: ”It is not allowed for Taqleed in Usool, if there was for the one imitating a way to have knowledge about it; either generally or in detail. And whoever doesn’t actually have an ability to do that, he is then not someone with a religious accountability and he is of the rank of the cattle in which they are not obligated.”
Faraed AlUsool-Sheikh AlAnsary v.1 p.582
﴿ لا يجوز التقليد في الأصول إذا كان للمقلد طريق إلى العلم به ، إما على جملة أو تفصيل ، ومن ليس له قدرة على ذلك أصلاً فليس بمكلف ، وهو بمنزلة البهائم التي ليست مكلفة بحال﴾﴿ – فرائد الأصول – الشيخ الأنصاري – ج 1 – ص 582﴾
e. Shaheed Al-Thaani
The second martyr said:The falsehood of Taqleed in Usool happened unanimously from his saying:” The necessity of disallowing Taqleed in Usool by agreement” Haqaeq AlImaan-Shaheed AlThaani p.171
وقال الشهيد الثاني ان بطلان التقليد في الأصول جاء بالاتفاق في قوله : ﴿ضرورة عدم جواز التقليد في الأصول بالاتفاق ﴾﴿- حقائق الإيمان – الشهيد الثاني – ص 171
f. Ja’far Sobhani
“Allowing Taqleed in Usool is a reason for the death of religion and its removal from the hearts and spirits and giving an opportunity for the atheists and infidels to spew out the mention of disbelief and hypocrisy we seek refuge in Allah from their traps and their poisons”
Imaan and Kuffer-Sheikh Jaafar AlSibhaani p.92
﴿إن تجويز التقليد في الأصول، سبب لإماتة الدين، وزواله عن القلوب والأرواح ، وفسح المجال للملاحدة والزنادقة لبث بذر الكفر والنفاق، أعاذنا الله من مكائدهم ودسائسهم﴾﴿الإيمان والكفر – الشيخ جعفر السبحاني – ص 92 ﴾
Hadeeths Against Taqleed
Here are the hadeeths:
1 – Muhammad b. Ya`qub from a number of our companions from Ahmad b. Muhammad b. Khalid [from his father – not in the masdar] from `Abdullah b. Yahya from Ibn Muskan from Abu Basir – meaning al-Muradi – from Abu `Abdillah عليه السلام. He said: I said to him: “They took their rabbis and their monks as lords apart from Allah”. (9:31) So he said: Indeed by Allah, they did not call them to worship themselves, rather they allowed (i.e. made halal) for them (something) forbidden (haram) and forbade (i.e. made haram) upon them something allowed (halal). So they worshiped them wherefrom they did not perceive.
And Ahmad b. Muhammad b. Khalid narrated it in al-Mahasin likewise.
[ 33383 ] 2 ـ وعن علي بن محمد ، عن سهل بن زياد ، عن إبراهيم بن محمد الهمداني ، عن محمد بن عبيدة قال : قال لي أبو الحسن ( عليه السلام ) : يا محمد ! أنتم أشد تقليداً ، أم المرجئة ؟ قال : قلت : قلدنا وقلدوا ، فقال : لم أسألك عن هذا ، فلم يكن عندي جواب أكثر من الجواب الأول ، فقال أبو الحسن ( عليه السلام ) : إن المرجئة نصبت رجلاً ، لم تفرض طاعته ، وقلدوه ، وإنكم نصبتم رجلا وفرضتم طاعته ، ثم لم تقلدوه ، فهم أشد منكم تقليدا .
2 – And from `Ali b. Muhammad from Sahl b. Ziyad from Ibrahim b. Muhammad al-Hamadani from Muhammad b. `Ubayda. He said: Abu ‘l-Hasan عليه السلام said to me: O Muhammad, are you (pl.) acuter in taqlid or the Murji’a? He said: I said: We do taqlid and they do taqlid. So he said: I did not ask you this. And I did not have an answer with me more than the first answer. So Abu ‘l-Hasan عليه السلام said: The Murji’a appointed a man whose obedience was not made obligatory, and they did taqlid to him. And you appointed a man and obliged his obedience, then you did not do taqlid to him. So they are acuter in taqlid than you.
[ 33384 ] 3 ـ وعن محمد بن إسماعيل ، عن الفضل بن شاذان ، عن حماد بن عيسى ، عن ربعي بن عبدالله ، عن أبي بصير ، عن أبي عبدالله ( عليه السلام ) في قول الله عزّ وجلّ : ( اتخذوا أحبارهم ورهبانهم أربابا من دون الله ) فقال : والله ما صاموا لهم ، ولا صلوا لهم ، ولكن أحلوا لهم حراماً ، وحرموا عليهم حلالاً ، فاتبعوهم .
ورواه البرقي في ( المحاسن ) عن أبيه ، عن حماد مثله .
3 – And from Muhammad b. Isma`il from al-Fadl b. Shadhan from Hammad b. `Isa from Rib`i b. `Abdullah from Abu Basir from Abu `Abdillah عليه السلام regarding the saying of Allah عزّ وجلّ “They took their rabbis and their monks as lords apart from Allah”. So he said: By Allah, they did not fast for them, nor did they pray to them, rather they made allowed for them (something) forbidden, and forbade upon them (something) allowed, so they followed them.
And al-Barqi narrated it in al-Mahasin from his father from Hammad likewise.
[ 33385 ] 4 ـ وعن عدة من أصحابنا ، عن أحمد بن محمد بن خالد ، عن أبيه مرسلا قال : قال أبو جعفر ( عليه السلام ) : لا تتخذوا من دون الله وليجة ، فلا تكونوا مؤمنين ، فان كل سبب ونسب وقرابة ووليجه وبدعة وشبهة منقطع ، إلا ما أثبت القرآن .
4 – And from a number of our companions from Ahmad b. Muhammad b. Khalid from his father in a mursal fashion. He said: Abu Ja`far عليه السلام said: Do not take an intimate friend apart from Allah, otherwise you would not be believers. For every reason (sabab), lineage (nasab), kinship (qaraba), intimate friend (walija), innovation (bid`a), and doubt (shubha) is broken, except for what the Quran has established.
[ 33386 ] 5 ـ وعنهم ، عن أحمد بن محمد بن خالد ، عن أبيه ، عن عبدالله بن المغيرة ، عن عبدالله بن مسكان ، قال : سمعت أبا عبدالله ( عليه السلام ) يقول : إياكم وهؤلاء الرؤساء الذين يترأسون ، فوالله ما خفقت النعال خلف رجل ، إلا هلك وأهلك .
5 – And from them from Ahmad b. Muhammad b. Khalid from his father from `Abdullah b. al-Mughira from `Abdullah b. Muskan. He said: I heard Abu `Abdillah عليه السلام saying: Beware you of those leaders who preside. For by Allah, the sandals have not fluttered behind a man but that he is destroyed and destroys.
[ 33387 ] 6 ـ وعن محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن الحسن بن أيوب ، عن أبي عقيلة الصيرفي ، عن كرام ، عن أبي حمزة الثمالي ، قال : قال أبو عبدالله ( عليه السلام ) : إياك والرياسة ، وإياك أن تطأ أعقاب الرجال ، قلت : جعلت فداك ، أما الرياسة فقد عرفتها ، وأما أن أطأ أعقاب الرجال فما ثلثا ما في يدي إلا مما وطئت أعقاب الرجال ، فقال لي : ليس حيث تذهب ، إياك أن تنصب رجلا دون الحجة ، فتصدقه في كل ما قال .
ورواه الصدوق في ( معاني الأخبار ) عن محمد بن علي ماجيلويه ، عن عمه ، عن محمد بن علي الكوفي ، عن حسين بن أيوب بن أبي عقيلة الصيرفي ، عن كرام مثله .
6 – And from Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from al-Hasan b. Ayyub from Abu `Aqila as-Sayrafi from Karram from Abu Hamza ath-Thumali. He said: Abu `Abdillah عليه السلام said: Beware you of leadership, and beware you of treading upon the heels of men (an expression meaning to follow someone in submission to their command). I said: May I be made your ransom, as to leadership then we have known it, but as to treading upon the heels of men, then there is not a third of what is my hand but from what I have trodden upon the heels of men. So he said to me: It is not where you are going (i.e. not what you think), beware you that you appoint a man apart from the Hujja, and you believe him in everything he says.
And as-Saduq narrated it in Ma`ani al-Akhbar from Muhammad b. Majilwayh from his uncle from Muhammad b. `Ali al-Kufi from Husayn b. Ayyub b. Abi `Aqila as-Sayrafi from Karram likewise.
[ 33388 ] 7 ـ وعن علي بن إبراهيم ، عن محمد بن عيسى ، عن يونس ، عن ابن بكير ، عن ضريس ، عن أبي عبدالله ( عليه السلام ) في قول الله عزّ وجلّ : ( وما يؤمن أكثرهم بالله إلا وهم مشركون ) قال : شرك طاعة ، وليس شرك عبادة ، وعن قوله عزّ وجلّ : ( ومن الناس من يعبد الله على حرف ) قال : إن الاية تنزل في الرجل ، ثم تكون في أتباعه قال : قلت : كل من نصب دونكم شيئا فهو ممن يعبدالله على حرف ؟ فقال : نعم ، وقد يكون محضا .
7 – And from `Ali b. Ibrahim from Muhammad b. `Isa from Yunus from Ibn Bukayr from Durays from Abu `Abdillah عليه السلام regarding the saying of Allah عزّ وجلّ “And most of them do not believe in Allah but that they are mushrikeen” (12:106) He said: The shirk of obedience, and not the shirk of worship. And about His saying عزّ وجلّ “And from the people is one who worships Allah on a brink” (22:11) He said: The verse is revealed regarding the man, then it is about his followers. He said: I said: Everyone who appoints something apart from you (pl.), then he is of those who worship Allah on a brink? So he said: Yes, he clearly is.
[ 33389 ] 8 ـ وعنه ، عن أبيه وعن علي بن محمد ، عن صالح بن أبي حماد جميعاً ، عن ابن أبي عمير ، عن رجل ، عن أبي عبدالله ( عليه السلام ) ، قال : من أطاع رجلا في معصية فقد عبده .
8 – And from him from his father and from `Ali b. Muhammad from Salih b. Abi Hammad, all from Ibn Abi `Umayr from a man from Abu `Abdillah عليه السلام. He said: Whoever obeyed a man in sin has worshiped him.
[ 33390 ] 9 ـ وعن الحسين بن محمد ، عن معلى بن محمد ، عن أحمد ابن محمد بن إبراهيم الأرمني ، عن الحسن بن علي بن يقطين ، عن أبي جعفر ( عليه السلام ) ، قال : من أصغى إلى ناطق فقد عبده ، فان كان الناطق يؤدي عن الله فقد عبدالله ، وإن كان الناطق يؤدي عن الشيطان فقد عبد الشيطان .
9 – And from al-Husayn b. Muhammad from Mu`alla b. Muhammad from Ahmad b. Muhammad b. Ibrahim al-Armani from al-Hasan b. `Ali b. Yaqtin from Abu Ja`far عليه السلام. He said: Whoever hearkens unto a speaker has worshiped him. So if the speaker is conveying [lit. conveys] from Allah then he (i.e. the listener) has worshiped Allah. And if the speaker is conveying from the Shaytan then he has worshiped the Shaytan.
[ 33391 ] 10 ـ وعن محمد بن يحيى ، عن أحمد بن أبي زاهر ، عن عليّ بن إسماعيل ، عن صفوان بن يحيى ، عن عاصم بن حميد ، عن أبي إسحاق النحوي ، عن أبي عبدالله ( عليه السلام ) ـ في حديث ـ قال : والله لنحبكم أن تقولوا إذا قلنا ، و تصمتوا إذا صمتنا ، ونحن فيما بينكم وبين الله عزّ وجلّ ، ما جعل الله لأحد خيرا في خلاف أمرنا .
10 – And from Muhammad b. Yahya from Ahmad b. Abi Zahir from `Ali b. Isma`il from Safwan b. Yahya from `Asim b. Humayd from Abu Ishaq an-Nahwi from Abu `Abdillah عليه السلام in a hadith wherein he said: By Allah, we love for you to say what we say, and for you to be silent when we are silent. And we are what is between you and Allah عزّ وجلّ. Allah has not made a good for anyone in disagreeing (with) our command (or, affair).
[ 33392 ] 11 ـ وعنه ، عن أحمد بن محمد ، عن علي بن الحكم ، عن حسان أبي عليّ ، عن أبي عبدالله ( عليه السلام ) ـ في حديث ـ قال : حسبكم أن تقولوا ما نقول ، وتصمتوا عما نصمت ، إنكم قد رأيتم أن الله عز وجل لم يجعل لأحد في خلافنا خيرا .
11 – And from him from Ahmad b. Muhammad from `Ali b. al-Hakam from Hassan Abu `Ali from Abu `Abdillah عليه السلام in a hadith wherein he said: It suffices you that you say what we say, and (that) you be silent from what we are silent. You have seen that Allah عزّ وجلّ has not made a good for anyone [from the people – in the masdar] in disagreeing with us.
[ 33393 ] 12 ـ وعن بعض أصحابنا ، عن عبد العظيم الحسني ، عن مالك بن عامر ، عن المفضل بن زائدة ، عن المفضل بن عمر ، قال : قال أبو عبدالله ( عليه السلام ) : من دان الله بغير سماع عن صادق ، ألزمه الله البتة إلى العناء ، ومن ادعى سماعا من غير الباب الذي فتحه الله فهو مشرك ، وذلك الباب المأمون على سر الله المكنون .
12 – And from one of our companions from `Abd al-`Azhim al-Hasani from Malik b. `Amir from al-Mufaddal b. Za’ida from al-Mufaddal b. `Umar. He said: Abu `Abdillah عليه السلام said: Whoever professes religion by other than hearing from a truthful one, Allah forces him decidedly to hardship. And whoever claims a hearing from other than the gate which Allah opened, then he is a mushrik. And that is the trustworthy gate upon the hidden secret of Allah.
[ 33396 ] 15 ـ وفي ( معاني الأخبار ) عن أبيه ، عن سعد بن عبدالله ، عن محمد بن الحسين ، عن محمد بن خالد ، عن أخيه سفيان بن خالد ، قال : قال أبو عبدالله ( عليه السلام ) : إياك والرياسة ، فما طلبها أحد إلا هلك ، فقلت : قد هلكنا إذاً ، ليس أحد منا إلا وهو يحب أن يذكر ، ويقصد ، ويؤخذ عنه ، فقال : ليس حيث تذهب ، إنما ذلك أن تنصب رجلا دون الحجة ، فتصدقه في كل ما قال ، وتدعو الناس إلى قوله .
15 – And in Ma`ani al-Akhbar from his father from Sa`d b. `Abdullah from Muhammad b. al-Husayn from Muhammad b. Khalid from his brother Sufyan b. Khalid. He said: Abu `Abdillah عليه السلام said: Beware you of leadership. No one seeks it but that he is destroyed. So I said: Then we have been destroyed. There is no one from us but that he loves to be mentioned, to be sought, and to be taken (i.e. learned) from. So he said: It is not where you are going (i.e. it is not as you think). That is only that a man be appointed apart from the Hujja, and so he be believed in all of what he says, and you call the people to his saying (or, his doctrine).
[ 33397 ] 16 ـ وعن محمد بن موسى بن المتوكل ، عن علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن إبراهيم بن زياد ، قال : قال الصادق ( عليه السلام ) : كذب من زعم أنه يعرفنا ، وهو مستمسك بعروة غيرنا .
16 – And from Muhammad b. Musa b. al-Mutawakkil from `Ali b. Ibrahim from his father from Ibn Abi `Umayr from Ibrahim b. Ziyad. He said: as-Sadiq عليه السلام said: Whoever claims that he recognizes us while he is holding unto the handle of other than us has lied.
[ 33399 ] 18 ـ سعد بن عبدالله في ( بصائر الدرجات ) عن أحمد بن محمد بن عيسى ، عن الحسين بن سعيد ، والعباس بن معروف ، عن حماد ابن عيسى ، عن ربعي بن عبدالله ، عن الفضيل بن يسار ، قال : سمعت أبا جعفر ( عليه السلام ) يقول : كل ما لم يخرج من هذا البيت فهو باطل .
ورواه الصفار في ( بصائر الدرجات ) عن العباس بن معروف مثله .
18 – Sa`d b. `Abdullah in Basa’ir ad-Darajat from Ahmad b. Muhammad b. `Isa from al-Husayn b. Sa`id from al-`Abbas b. Ma`ruf from Hammad b. `Isa from Rab`i b. `Abdullah from al-Fudayl b. Yasar. He said: I heard Abu Ja`far عليه السلام saying: Whatever has not come out from this house, then it is false.
And as-Saffar narrated it in Basa’ir ad-Darajat from al-`Abbas b. Ma`ruf likewise.
[ 33400 ] 19 ـ وعن أحمد بن محمد ، عن علي بن الحكم ، عن أبي بكر الحضرمي ، عن الحجاج بن الصباح ، قال : قلت لأبي جعفر ( عليه السلام ) : إنا نحدث عنك بالحديث ، فيقول بعضنا : قولنا قولهم ، قال : فما تريد ؟ أتريد أن تكون إماما يقتدى بك ؟ ! من رد القول إلينا فقد سلم .
19 – And from Ahmad b. Muhammad from `Ali b. al-Hakam from Abu Bakr al-Hadrami from al-Hajjaj b. as-Sabbah. He said: I said to Abu Ja`far عليه السلام: We narrate hadith from you, so some of us say: our saying is their saying. He said: And what do you intend? Do you intend to be an Imam, you being emulated? Whoever returns the saying back to us, then he is safe.
[ 33402 ] 21 ـ محمد بن أحمد بن علي في ( روضة الواعظين ) في قوله تعالى : ( اتخذوا أحبارهم ورهبانهم أربابا من دون الله ) قال : روي عنه ( عليه السلام ) : أنهم ما اتخذوهم أربابا في الحقيقة ، لكنهم دخلوا تحت طاعتهم ، فصاروا بمنزلة من اتخذهم أربابا .
21 – Muhammad b. Ahmad b. `Ali in Rawdat al-Wa`izhin in regards to His تعالى saying “They took their rabbis and their monks as lords apart from Allah”. He said: It is narrated from him عليه السلام: They did not take them as lords in reality; rather they entered under their obedience. So they attained a status from their taking of them as lords.
[ 33403 ] 22 ـ قال : وقال أمير المؤمنين ( عليه السلام ) : من أخذ دينه من أفواه الرجال أزالته الرجال ، ومن أخذ دينه من الكتاب والسنة زالت الجبال ، ولم يزل ، قال : وهذا الخبر مروي عن الصادق ( عليه السلام ) ، عن أميرالمؤمنين ( عليه السلام ) .
ورواه الكليني مرسلا نحوه .
22 – He said: And Amir al-Mu’mineen عليه السلام said: Whoever takes his religion from the mouths of the men, his disappearance (?) is the men. And whoever takes his religion from the Book and the Sunna, the mountains will disappear, and he will not disappear. He said: And this report is narrated from as-Sadiq عليه السلام from Amir al-Mu’mineen عليه السلام.
And al-Kulayni narrate it in a mursal fashion likewise.
[ 33404 ] 23 ـ علي بن إبراهيم في ( تفسيره ) عند قوله تعالى : ( والشعراء يتبعهم الغاوون ) قال : قال أبو عبدالله ( عليه السلام ) : نزلت في الذين غيروا دين الله ، ( وتركوا ما ) أمر الله ، ولكن هل رأيتم شاعرا قط تبعه أحد ، إنما عنى بهم : الذين وضعوا دينا بآرائهم ، فتبعهم الناس على ذلك ـ إلى أن قال : ـ ( إلا الذين آمنوا وعملوا الصالحات ) وهم أمير المؤمنين ( عليه السلام ) وولده ( عليهم السلام ) .
23 – `Ali b. Ibrahim in his Tafsir about His تعالى saying “And the poets, the misguided follow them” (26:224) He said: Abu `Abdillah عليه السلام said: It was revealed about those who change the religion of Allah (and abandon what) [by their opinions and oppose – in the masdar] the command of Allah. [However – not in the masdar] have you seen anyone ever following a poet? By them is only meant: those who set up a religion by their opinions, so the people follow them upon that – until he said “except for those who believe and do works of righteousness” (26:227), and they are Amir al-Mu’mineen عليه السلام and his sons عليهم السلام.
[ 33405 ] 24 ـ الفضل بن الحسن الطبرسي في ( مجمع البيان ) قال : روى العياشي بالاسناد عن أبي عبدالله ( عليه السلام ) ، قال : في الشعراء : هم قوم تعلموا ، وتفقهوا بغير علم ، فضلوا وأضلوا .
24 – al-Fadl b. al-Hasan at-Tabrisi in Majma` al-Bayan said: al-`Ayyashi narrated by his isnad from Abu `Abdillah عليه السلام. He said: Regarding the poets: They are a people who study and learn without knowledge, so they go astray and lead astray.
[ 33406 ] 25 ـ أحمد بن محمد البرقي في ( المحاسن ) عن أبيه ، عمن ذكره ، عن عمرو بن أبي المقدام ، عن رجل ، عن أبي جعفر ( عليه السلام ) في قول الله : ( اتخذوا أحبارهم ورهبانهم أربابا من دون الله ) قال : والله ما صلوا لهم ، ولا صاموا ، ولكن أطاعوهم في معصية الله .
25 – Ahmad b. Muhammad al-Barqi in al-Mahasin from his father from the one who he mentioned from `Amr b. Abi ‘l-Miqdam from a man from Abu Ja`far عليه السلام regarding the saying of Allah “they take their rabbis and their monks as lords besides Allah”. He said: By Allah, they did not pray to them nor did they fast, rather they obeyed them in sinning against Allah.
[ 33407 ] 26 ـ محمد بن مسعود العياشي في ( تفسيره ) عن أبان ، قال : سمعت أبا عبدالله ( عليه السلام ) يقول : يا معشر الأحداث ! اتقوا الله ، ولا تأتوا الرؤساء وغيرهم ، حتى يصيروا أذنابا ، لا تتخذوا الرجال ولائج من دون الله ، انا ـ والله ـ خير لكم منهم ، ثم ضرب بيده إلى صدره ـ.
26 – Muhammad b. Mas`ud al-`Ayyashi in his Tafsir from Aban. He said: I heard Abu `Abdillah عليه السلام saying: O company of young men, fear Allah and do not go to the leaders, (and other than them) [leave them – in the masdar], that they become [tread – in the masdar] as tails. Do not take the men as intimate friends apart from Allah. I – by Allah – am better for you than them. Then he struck his hand upon his chest.
[ 33408 ] 27 ـ وعن أبي الصباح الكناني قال : قال أبو جعفر ( عليه السلام ) : يا أبا الصباح ! إياكم والولائج ، فان كل وليجة دوننا فهي طاغوت ، أو قال : ند .
27 – And from Abu ‘s-Sabbah al-Kinani. He said: Abu Ja`far عليه السلام said: O Abu ‘s-Sabbah, beware you the intimate friends, for every intimate friend apart from us is a taghut. Or he said: a nidd (a rival, compeer false god)
[ 33409 ] 28 ـ وعن جابر ، عن أبي عبدالله ( عليه السلام ) قال : سألته عن قول الله : ( اتخذوا أحبارهم ورهبانهم أربابا من دون الله ) قال : أما أنهم لم يتخذوهم آلهة ، إلا أنهم ( أحلوا لهم حلالا فأخذوا به ، وحرموا حراما ) فأخذوا به . فكانوا أربابهم من دون الله .
28 – And from Jabir from Abu `Abdillah عليه السلام. He said: I asked him about the saying of Allah “they took their rabbis and their monks as lords apart from Allah”. He said: Indeed they did not take them as gods, however (they allowed for them (something) allowed and they took it, and they forbade them (something) forbidden) [they allowed for them (something) forbidden and they took it, and they forbade them (something) allowed – in the masdar] and they took it. So they were lords apart from Allah.
[ 33410 ] 29 ـ وعن حذيفة قال : سألته عن قول الله عزّ وجلّ : ( اتخذوا أحبارهم ورهبانهم أربابا من دون الله ) ؟ فقال : لم يكونوا يعبدونهم ، ولكن كانوا إذا أحلوا لهم أشياء استحلوها ، وإذا حرموا عليهم حرموها .
29 – And from Hudhayfa. He said: I asked him about the saying of Allah عزّ وجلّ “they took their rabbis and their monks as lords apart from Allah”. So he said: They did not worship them, rather, when they permitted things for them they would deem it lawful, and when they would forbid (things) upon them they would forbid it.
[ 33411 ] 30 ـ محمد بن الحسين الرضي في ( نهج البلاغة ) عن أمير المؤمنين ( عليه السلام ) في خطبة له ، قال : وناظر قلب اللبيب به يبصر أمده ، ويعرف غوره ونجده ، داع دعا ، وراع رعى ، فاستجيبوا للداعي ، واتبعوا الراعي ، قد خاضوا بحار الفتن ، وأخذوا بالبدع دون السنن ، وأرز المؤمنون ، ونطق الضالون والمكذّبون . نحن الشعار والاصحاب ، والخزنة والابواب ، ولا تؤتى البيوت إلا من أبوابها ، فمن أتاها من غير أبوابها سمي سارقا ـ إلى أن قال : ـ وإن العامل بغير علم ( كالسائر على ) غير طريق ، فلا يزيده بعده عن الطريق الواضح إلا بعدا عن حاجته ، وإن العامل بالعلم كالسائر على الطريق الواضح ، فلينظر ناظر ، أسائر هو ، أم راجع ؟!.
30 – Muhammad b. al-Husayn ar-Radi in Nahj al-Balagha from Amir al-Mu’mineen عليه السلام in a sermon of his. He said: And the observer of an intelligent heart is to look at his goal, and to recognize his lowland and his highland. A caller has called, and a shepherd has shepherded. So answer the caller, and follow the shepherd. They have waded the oceans of fitan (pl. of fitna), and taken the innovations instead of the sunan (pl. of sunna). And the believers have sunk down, and the misguided and liars have spoken. We are the banner and the companions, and the treasurers and the gates. And the houses are not come unto but from their gates. And whoever comes to it from other than its gate is called a thief – until he said: And the one who acts without knowledge is like a wayfarer without a path, so it does not increase him in his distance from the clear path but in distance from his aim. And the one who acts with knowledge is like the walker on the clear path. So an observer is to look, is he setting out or is he returning?
[ 33412 ] 31 ـ وعن علي ( عليه السلام ) في خطبة له قال : وإنما الناس رجلان : متتبع شرعة ، ومبتدع بدعة ، ليس معه من الله برهان سنة ، ولا ضياء حجة .
31 – And from `Ali عليه السلام in a sermon of his. He said: And the people are only two men: a follower of a law (shir`ah), and an innovator of an innovation (bid`ah), there is no proof of a Sunna with him from Allah or the light of a Hujja.
[ 33413 ] 32 ـ محمد بن أبي القاسم الطبري في ( بشارة المصطفى ) عن إبراهيم بن الحسين بن إبراهيم البصري ، عن محمد بن الحسين بن عتبة ، عن محمد بن الحسين بن أحمد الفقيه ، عن حمويه بن علي بن حمويه ، عن محمد بن عبدالله بن المطلب الشيباني ، عن محمد بن علي بن مهدي الكندي ، عن محمد بن علي بن عمر بن طريف الحجري ، عن أبيه عن جميل بن صالح ، عن أبي خالد الكابلي ، عن الاصبغ بن نباتة ، عن أمير المؤمنين ( عليه السلام ) ـ في حديث ـ أنه سئل عن اختلاف الشيعة ، فقال : إن دين الله لا يعرف بالرجال ، بل بآية الحق ، فاعرف الحق تعرف أهله ، إن الحق أحسن الحديث ، والصادع به مجاهد وبالحق اخبرك فأرعني سمعك ، وذكر كلاما طويلا ، حاصله الامر بالرجوع إليهم ( عليهم السلام ) في الاحكام ، وتفسير القرآن ، وغير ذلك .
ورواه المفيد في ( مجالسه ) عن علي بن محمد بن الزبير ، عن محمد ابن علي بن مهدي مثله .
32 – Muhammad b. Abi ‘l-Qasim at-Tabari in Bisharat al-Mustafa from Ibrahim b. al-Husayn b. Ibrahim al-Basri from Muhammad b. al-Husayn b. `Utba from Muhammad b. al-Husayn b. Ahmad [Muhammad b. al-Hasan b. al-Husayn b. Ahmad – in the masdar] the faqih from Hammawayh b. `Ali b. Hammawayh from Muhammad b. `Abdullah b. al-Muttalib ash-Shaybani from Muhammad b. `Ali b. Mahdi al-Kindi from Muhammad b. `Ali b. `Umar b. Zharif al-Hajari from his father from Jamil b. Salih from Abu Khalid al-Kabuli from al-Asbagh b. Nubata from Amir al-Mu’mineen عليه السلام in a hadith wherein he said that he was asked about the variance (al-ikhtilaf) of the Shi`a. So he said: The religion of Allah is not recognized via the men, rather by the sign of truth. So recognize the truth (and) you will recognize its people. The truth is the best hadith. And the one who decides in it is a mujahid, and I inform you by the truth. So listen to me (with) your hearing. And he mentioned a long discussion, its sum was the command to refer to them عليهم السلام in the ahkam and the tafsir of the Quran and other than that.
And al-Mufid narrated it in his Majalis from `Ali b. Muhammad b. az-Zubayr from Muhammad b. `Ali b. Mahdi likewise.
[ 33414 ] 33 ـ وقد تقدم في حديث عن أبي عبدالله ( عليه السلام ) أنه قال لأبي حنيفة : فدع الرأي ، والقياس ، وما قال قوم في دين الله ليس له برهان .
33 – And there has preceded in a hadith from Abu `Abdillah عليه السلام that he said to Abu Hanifa: Leave opinion, and qiyas, and what a people says in regards to the religion of Allah which has no proof.
[ 33415 ] 34 ـ وحديث الحسين أنه سأل جعفر بن محمد ( عليه السلام ) عن قوله تعالى : ( أطيعوا الله وأطيعوا الرسول واولي الأمر منكم ) قال : اولي العقل والعلم ، قلنا : أخاص ؟ أو عام ؟ قال : خاص لنا .
34 – And in the hadith of al-Husayn that he asked Ja`far b. Muhammad عليه السلام about His تعالى saying “Obey Allah and obey the Messenger and the possessors of the command from you”. (4:59) He said: The possessors of intellect and knowledge. We said: Is it specific or general? He said: It is specific to us.