Maʿānī al-ʾAkhbār

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار عن محمد بن عيسى بن عبيد اليقطيني، عن صفوان بن يحيى، عن ذريح بن يزيد المحاربي عن أبي عبد الله عليه السلام قال: الفقر الموت الأحمر. فقيل: الفقر من الدنانير والدراهم؟ قال: لا ولكن من الدين.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Isa bin Ubaid al-Yaqteeni, from Safwan bin Yahya, from Dhuraih bin Yazid al-Muharibi, from Abu Abdillah, peace be upon him, that he said: Poverty is the red death. It was said: Poverty from dinars and dirhams? He said: No, however, from religion.

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن خالد، عن بعض من رواه يرفعه قال: إذا منعت الزكاة ساءت حال الفقير والغني. قلت: هذا الفقير تسوء حاله لما منع من حقه، فكيف تسوء حال الغني، قال: الغني المانع للزكاة تسوء حاله في الآخرة.

1. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Khalid, from some of what he narrated, that he ascribed it, saying: If the alms tax is prevented, the condition of the poor and the rich is worsened. I said: As for the poor, his condition is worsened when he is prevented from his right, but how is the condition of the rich worsened? He said: The rich who prevents (the deduction of) the alms tax, his condition will worsen in the Hereafter.

أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه عن محمد بن عمر، عن أبيه، عن النصر بن قابوس، قال: سألت أبا عبد الله عليه السلام عن معنى الحديث " من رضي من الله تعالى باليسير من الرزق رضي الله تعالى عنه باليسير من العمل " قال: يطيعه في بعض ويعصيه في بعض.

1. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Muhammed bin Umar, from his father, from Nasr bin Qabous, that he said: I asked Abu Abdillah, peace be upon him, about the meaning of the narration: «The one who is pleased from Allah, Exalted is He, with little sustenance, Allah, Exalted is He, will be pleased with him for little deeds.» He said: That he obeys Him in some and disobeys Him in some.

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه في حديث مرفوع إلى النبي صلى الله عليه وآله قال: جاء جبرئيل عليه السلام إلى النبي صلى الله عليه وآله فقال: يا رسول الله إن الله تبارك وتعالى أرسلني إليك بهدية لم يعطها أحدا قبلك، قال رسول الله صلى الله عليه وآله: قلت: وما هي؟ قال: الصبر وأحسن منه، قلت: وما هو؟ قال: الرضا و أحسن منه، قلت: وما هو؟ قال: الزهد وأحسن منه، قلت: وما هو؟ قال: الاخلاص و أحسن منه، قلت: وما هو؟ قال: اليقين وأحسن منه، قلت: وما هو يا جبرئيل؟ قال: إن مدرجة ذلك التوكل على الله عز وجل، فقلت: وما التوكل على الله عز وجل؟ فقال: العلم بأن المخلوق لا يضر ولا ينفع ولا يعطي ولا يمنع، واستعمال اليأس من الخلق، فإذا كان العبد كذلك لم يعمل لأحد سوى الله ولم يرج ولم يخف سوى الله ولم يطمع في أحد سوى الله فهذا هو التوكل، قال: قلت: يا جبرئيل فما تفسير الصبر؟ قال: تصبر في الضراء كما تصبر في السراء، وفي الفاقة كما تصبر في الغناء،، وفي البلاء كما تصبر في العافية، فلا يشكو حاله عن المخلوق بما يصيبه من البلاء، قلت: وما تفسير القناعة؟ قال: يقنع بما يصيب من الدنيا، يقنع بالقليل ويشكر اليسير. قلت: فما تفسير الرضا؟ قال: الراضي لا يسخط على سيده أصاب من الدنيا أو لم يصب، ولا يرضى لنفسه باليسير من العمل. قلت: يا جبرئيل فما تفسير الزهد؟ قال: الزاهد يحب من يحب خالقه ويبغض من يبغض خالقه ويتحرج من حلال الدنيا ولا يلتفت إلى حرامها فإن حلالها حساب وحرامها عقاب ويرحم جميع المسلمين كما يرحم نفسه، ويتحرج من الكلام كما يتحرج من الميتة التي قد اشتد نتنها، ويتحرج عن حطام الدنيا وزينتها كما يتجنب النار أن تغشاه، وأن يقصر أمله، وكان بين عينيه أجله، قلت: يا جبرئيل فما تفسير الاخلاص؟ قال: المخلص الذي لا يسأل الناس شيئا حتى يجد، وإذا وجد رضي، وإذا بقي عنده شئ أعطاه في الله، فإن من لم يسأل المخلوق فقد أقر لله عز وجل بالعبودية وإذا وجد فرضي فهو عن الله راض والله تبارك وتعالى عنه راض، وإذا أعطى لله عز وجل فهو على حد الثقة بربه عز وجل، قلت: فما تفسير اليقين؟ قال: الموقن يعمل لله كأنه يراه فإن لم يكن يرى الله فإن الله يراه وأن يعلم يقينا أن ما أصابه لم يكن ليخطئه وأن ما أخطأه لم يكن ليصيبه وهذا كله أغصان التوكل ومدرجة الزهد.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, in a narration that was ascribed to the Prophet, Allah’s blessings be upon him and his Family, that he said: Jibra’eel, peace be upon him, came to the Prophet, Allah’s blessings be upon him and his Family, and said: O Messenger of Allah, indeed, Allah, Blessed and Exalted is He, sent me to you with a gift which I have not given to anyone before you. The Messenger of Allah, Allah’s blessings be upon him and his Family, said: And what is it? He said: Patience, and better than it. I said: And what is it? He said: Satisfaction, and better than it. I said: And what is it? He said: Abstinence, and better than it. I said: And what is it? He said: Sincerity, and better than it. I said: And what is it? He said: Certainty, and better than it. I said: And what is it, O Jibra’eel? He said: Indeed, the pathway to that is to have trust in Allah, Exalted and Glorious is He. Then I said: And what is it to have trust in Allah, Exalted and Glorious is He? He said: The knowledge (of the fact) that the created does not harm, nor benefit, nor give, nor prevent, and the appliance of despair from the creation. If a servant is as such, he will not act for anyone besides Allah, nor will he seek nor fear other than Allah, nor will he aspire from anyone other than Allah. That is the one who has trust. He said: I said: O Jibra’eel, what is the interpretation of patience? He said: That you are patient during distress like how you are patient during ease, and during destitution like how during wealth, and during tribulation like how during comfort. Hence, he would not complain of his condition to the created due to what afflicts him of tribulation. I said: And what is the interpretation of contentment? He said: That he is content with what he acquires from this world; that he is content with the little and thanks for that of little value. I said: And what is the interpretation of satisfaction? He said: The one who is pleased is not angered at his Master, regardless if he acquires from this world or does not acquire, and he is not pleased for himself with little deeds. I said: O Jibra’eel, and what is the interpretation of abstinence? He said: The abstinent loves the one who loves his Creator, hates the one who hates his Creator, feels discomfort with regards to that which is permissible from this world and does not turn towards its forbidden, for indeed, its permissible is (subject to) reckoning and its forbidden is (a cause for) punishment. Moreover, he is merciful to all Muslims like how he is merciful towards himself, and he feels discomfort from speech like how he feels discomfort from the corpse whose rottenness is intensified, and he feels discomfort from the waste material of this world and its beauties like how he avoids the fire to reach him. Also, (he feels discomfort from) that his deed is shortened, and that a long lifetime is between his eyes. I said: O Jibra’eel, and what is the interpretation of sincerity? He said: The sincere who does not ask the people for anything until he finds, and if he finds he is pleased, and if something remains with him, he gives it for the sake of Allah. Hence, the one who does not ask the created, has certainly declared worship to Allah, Exalted and Glorious is He, and if he finds and is pleased then he is pleased with Allah and Allah, Blessed and Exalted is He, is pleased with him, and if he gives for the sake of Allah, Exalted and Glorious is He, he is at the edge of confidence in his Lord, Exalted and Glorious is He. I said: And what is the interpretation of certainty? He said: The certain acts for Allah as if he sees Him, and since he does not see Allah, then indeed, Allah sees him. Moreover, it is that he knows certainly that what he has acquired, he was not to miss, and that what he missed, he was not to acquire. This, all of it, are branches of having trust and is a pathway of abstinence.

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: لا تحل الصدقة لغني ولا لذي مرة سوي ولا لمحترف ولا لقوي. قلنا: وما معنى هذا؟ قال: لا يحل له أن يأخذها وهو يقدر على أن يكف نفسه عنها.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad bin Isa, from Huraiz, from Zurara, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Charity is not permissible for a wealthy, nor for one of even creation, nor for a professional, nor for a strong. We said: And what is the meaning of this? He said: It is not permissible for him to take it when he is able to keep himself off it.

وفي حديث آخر عن الصادق عليه السلام أنه قال: [قد] قال رسول الله صلى الله عليه وآله: إن الصدقة لا تحل لغني - ولم يقل: ولا لذي مرة سوي -.

2. In another narration of al-Sadiq, peace be upon him, that he said: Certainly, the Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, charity is not permissible. He did not say: «nor for one of even creation».

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن خالد، عن أبيه، عن ابن سنان، عن أبي الجارود، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله: كل محاسب معذب. فقال له قائل: يا رسول الله فأين قول الله عز وجل: " فسوف يحاسب حسابا يسيرا "؟ قال: ذلك العرض يعني التصفح.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Khalid, from his father, from Ibn Sinan, from Abu’l-Jaroud, from Abu Ja’far, peace be upon him, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Everyone who is to be judged, is to be tormented. Then a sayer said to him: O Messenger of Allah, then where is the saying of Allah, Exalted and Glorious is He: «then he will be judged an easy judgement» (84:8)? He said: That refers to turning away (from questioning). [1] It means pardoning.

حدثنا أبي - رحمه الله - قال: حدثنا سعد بن عبد الله، قال: حدثني أحمد بن أبي عبد الله، قال حدثني المعاذي، عن معمر، عن أبي الحسن عليه السلام قال: قلت له: ما يروي الناس في الطين وكراهته؟ قال: إنما ذاك المبلول وذاك المدر.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, that he said: I was told by al-Mu’adhi, from Mu’ammar, from Abu’l-Hasan, peace be upon him, that he said: I said to him: What do the people narrate with regards to mud and the dislike of it? He said: That is only with regards to the moisturized, and that is clay.

وروي أن رسول الله صلى الله عليه وآله نهى عن أكل المدر. حدثني بذلك محمد بن الحسن، - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله.

2. It was narrated that the Messenger of Allah, Allah’s blessings be upon him and his Family, forbade the eating of clay. I was told of that by Muhammed bin Hasan, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Abi Abdillah.

حدثنا أبي - رحمه الله - قال: حدثنا الحسين بن أحمد المالكي، قال: حدثنا عبد الله بن طاووس سنة إحدى وأربعين ومائتين قال: قلت لأبي الحسن الرضا عليه السلام: إن لي ابن أخ زوجته ابنتي وهو يشرب الشراب ويكثر ذكر الطلاق. فقال: إذا كان من إخوانك فلا شئ عليه وإن كان من هؤلاء فأبنها منه. - فإنه عنى الفراق - قال: قلت: جعلت فداك أليس روي عن أبي عبد الله عليه السلام أنه قال: إياكم والمطلقات ثلاثا في مجلس واحد فإنهن ذوات أزواج، فقال: ذاك من إخوانكم لا من هؤلاء لأنه من دان بدين قوم لزمته أحكامهم.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Hussain bin Ahmad al-Maliki, that he said: We were told by Abdullah bin Tawus, year 241, that he said: I said to Abu’l-Hasan al-Rida, peace be upon him: There is a son of my brother to whom I married my daughter. He drinks intoxicant drinks and mentions divorce abundantly. He said: If he is from your brothers, there is nothing upon him, and if he is from those, then disconnect her from him – for he meant separation. He said: I said: May I be sacrificed for you, has it not been narrated of Abu Abdillah, peace be upon him, that he said: «Beware from those (females) who have been divorced thrice in one gathering, for indeed, they are ones with husbands» [1]? He said: That refers to your brothers, not those, because the one who lives by the religion of a people is bound by their rulings.