Maʿānī al-ʾAkhbār

حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي، قال: حدثني أبي، عن جده أحمد بن أبي عبد الله، عن أبيه محمد بن خالد، عن يونس بن عبد الرحمن، عن عمرو بن جميع، قال: كنت عند أبي عبد الله عليه السلام مع نفر من أصحابه فسمعته وهو يقول: إن رحم الأئمة عليهم السلام من آل محمد صلى الله عليه وآله لتتعلق بالعرش يوم القيامة وتتعلق بها أرحام المؤمنين تقول: يا رب صل من وصلنا واقطع من قطعنا. قال: ويقول الله تبارك وتعالى: أنا الرحمن وأنت الرحم شققت اسمك من اسمي فمن وصلك وصلته ومن قطعك قطعته، ولذلك قال رسول الله صلى الله عليه وآله: الرحم شجنة من الله عز وجل.

1. We were told by Ali bin Ahmad bin Abdullah bin Ahmad bin Abi Abdillah al-Barqi, that he said: I was told by my father, from his grandfather, Ahmad bin Abi Abdillah, from his father, Muhammed bin Khalid, from Yunus bin Abdul-Rahman, from Amru bin Jumay’, that he said: I was at the place of Abu Abdillah, peace be upon him, with a group of his companions, and I heard him while he was saying: Indeed, the womb of the Imams, peace be upon him, from the Family of Muhammed, Allah’s blessings be upon him and his Family, will surely adhere to the Throne on the Day of Resurrection, and onto it will the wombs of the believers adhere, and it will say: «O Lord, connect (us) to those who connected to us, and disconnect (us) from those who disconnected from us.» He said: Then Allah, Blessed and Exalted is He, will say: «I am the Mercifull to all, and you are the womb ; I split your name out of My Name. Hence, the one who connects to you, I will connect him, and the one who disconnects from you, I will disconnect him.» That is why the Messenger of Allah, Allah’s blessings be upon him and his Family said: The womb is a shujna from Allah, Exalted and Glorious is He.

أخبرنا أبو الحسين محمد بن هارون الزنجاني فيما كتب إلي قال: حدثنا علي بن عبد العزيز، قال: سمعت القاسم بن سلام يقول في معنى قول النبي صلى الله عليه وآله: " الرحم شجنة من الله عز وجل ": يعني أنه قرابة مشتبكة كاشتباك العروق. وقول القائل: " الحديث ذو شجون " إنما هو تمسك بعضه ببعض. وقال بعض أهل العلم: يقال: " شجر متشجن " إذا التف بعضه ببعض. ويقال: شجنة وشجنة والشجن كالغصن يكون من الشجرة وقد قال النبي صلى الله عليه وآله: إن فاطمة شجنة مني يؤذيني ما آذاها ويسرني ما يسرها صلوات الله عليها.

We were informed by Abu’l-Hussain, Muhammed bin Harun al-Zanjani, with regards to what he wrote to me, that hsaid: We were told by Ali bin Abdul-Aziz, that he said: I heard Qasem bin Salam say with regards to the meaning of the saying of the Prophet, Allah’s blessings be upon him and his Family: «The womb is a shujna from Allah, Exalted and Glorious is He», that he means that it is a common kinship that is entangled like the entangling of veins. The saying of a sayer: «The narration has shujoun [1]» is that some parts of it adhere to other parts. Some from the people of knowledge said: It is said: «Trees that are mutashajjin» if some of them are wrapped around each other. It is also said: Shajna and shijna. Shujn is like a branch that is from a tree. The Prophet, Allah’s blessings be upon him and his Family, has said: Indeed, Fatima is a shujna from me; that which hurts her, hurts me, and that which makes her happy, makes me happy. Allah’s blessings be upon her.

حدثنا بذلك أحمد بن الحسن القطان: قال: حدثنا أحمد بن محمد بن سعيد الكوفي مولى بني هاشم، قال: أخبرنا المنذر بن محمد قراءة، قال: حدثنا جعفر بن سليمان التميمي قال: حدثنا إسماعيل بن مهران، عن عباية، عن ابن عباس، عن النبي صلى الله عليه وآله [أنه] قال: إن فاطمة شجنة مني يؤذيني ما آذاها ويسرني ما يسرها، وإن الله تبارك وتعالى ليغضب لغضب فاطمة ويرضى لرضاها صلوات الله عليها.

2. We were told of that by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Muhammed bin Sa’eed al-Kufi, the servant of the sons of Hashim, that he said: We were informed by Mundhir bin Muhammed, by reading, that he said: We were told by Ja’far bin Sulayman al-Tamimi, that he said: We were told by Isma’eel bin Mahran, from ‘Abaya, from Ibn Abbas, from the Prophet, Allah’s blessings be upon him and his Family, that he said: Indeed, Fatima is a shujna from me; that which hurts her, hurts me, and that which makes her happy, makes me happy. Indeed, Allah, Blessed and Exalted is He, is surely angered for the anger of Fatima, and He is pleased for her satisfaction. Allah’s blessings be upon her.

حدثنا أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن الهيثم بن أبي مسروق النهدي، قال: حدثنا الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين، عن أبيه علي بن أبي طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: العجماء جبار، والبئر جبار والمعدن جبار، وفي الركاز الخمس. والجبار الهدر الذي لا دية فيه ولا قود.

1. We were told by my father, may Allah be pleased with him, that he said: We were told by Sa’d bin Abdullah, from Haitham bin Abi Masruq al-Nahdi, that he said: We were told by Hussain bin ‘Alwan, from Amru bin Khalid, from Zaid bin Ali, from his father, Ali bin Hussain, from his father, Hussain, from his father, Ali bin Abi Talib, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: A beast is a jubar, a well is a jubar, metal is a jubar and there shall be one-fifth for rikaz. Jubar is (the act of) killing in vain, for which there is no indemnity nor retaliation.

أخبرنا أبو الحسين محمد بن هارون الزنجاني، قال: حدثنا علي بن عبد العزيز عن القاسم بن سلام أنه قال: العجماء هي البهيمة وإنما سميت عجماء لأنها لا تتكلم و كل من لا يقدر على الكلام فهو أعجم ومستعجم ومنه قول الحسن عليه السلام: " صلاة النهار عجماء " يقول: لا تسمع فيها قراءة، وأما الجبار فهو الهدر وإنما جعل جرح العجماء هدرا إذا كانت منفلتة ليس لها قائد ولا سائق ولا راكب، فإذا كان معها واحد من هؤلاء الثلاثة فهو ضامن لان الجناية حينئذ ليست للعجماء وإنما هي جناية صاحبها الذي أوطأها الناس. وأما قوله: " والبئر جبار " فإن فيها غير قول ، يقال: إنها البئر يستأجر عليها صاحبها رجلا يحفرها في ملكه فينهار على الحافر فليس على صاحبها ضمان. و يقال: إنها البئر تكون في ملك الرجل فيسقط فيها إنسان أو دابة فلا ضمان عليه لأنها في ملكه.

We were told by Abu’l-Hussain, Muhammed bin Harun al-Zanjani, that he said: We were told by Ali bin Abdul-Aziz, from Qasem bin Salam, that he said: A beast is an animal, and it was named a beast [1] because it does not speak, and everything that is unable to speak is a’jam [2] and musta’jam. From this stems the saying of Hasan, peace be upon him: «The prayer of the daytime is ‘ajma.» He is saying: Recitation shall not be heard during it. As for jubar, it is to kill in vain. The wound of a beast was only declared to be vain in the case it is loose, having to leader, nor puller, nor rider. If one of these three was with it, he is a guarantor, because the offense therein would not be (legally made) to the beast, but it would only be an offense to its owner who allowed people to ride it. As for his saying: «a well is a jubar» it has more than one saying. It is said: It refers to a well whose owner hires a man to dig it in his property, and it collapses on the digger. Hence, there is no assurance upon its owner. It is also said: It is a well that is in a man’s ownership, and a human or an animal fall into it. Hence, there is no assurance upon him, because it is in his ownership.

وقال القاسم بن سلام: هي عندي البئر العادية القديمة التي لا يعلم لها حافر ولا مالك تكون بالوادي فيقع فيها الانسان أو الدابة فذلك هدر بمنزلة الرجل يوجد قتيلا بفلاة من الأرض لا يعلم له قاتل فليس فيه قسامة ولا دية. وأما قوله: " المعدن جبار " فإنها هذه المعادن التي يستخرج منها الذهب والفضة، فيجيئ قوم يحتفرونها لهم بشئ مسمى فربما انهار المعدن عليهم فيقتلهم فدماؤهم هدر لأنهم إنما عملوا بأجرة. وأما قوله: " وفي الركاز الخمس " فإن أهل العراق وأهل الحجاز اختلفوا في الركاز فقال أهل العراق: الركاز المعادن كلها، وقال أهل الحجاز الركاز المال المدفون خاصة مما كنزه بنو آدم قبل الاسلام.

Qasem bin Salam said: According to me, it is an ordinary well to which it is not known any (particular) digger, nor owner, but which lies in a valley, and so a human or an animal fall into it. Hence, that is (considered to be) a vain death. It is like a man who is found killed in an open land, by which it is not known for him any killer. Hence, there is no retaliation, nor indemnity for him. As for his saying: « metal is a jubar» they are these metals from which gold and silver are extracted, by which some people would come to dig them up for them for a defined thing [1], and the metal would perhaps collapse on them and kill them. Hence, their blood were shed in vain, because they only worked in return for a reward. As for his saying: «and there shall be one-fifth for rikaz», the people of Iraq and the people of Hijaz have disputed with regards to rikaz. The people of Iraq have said that rikaz refers to metals, all of it, and the people of Hijaz have said that rikaz refers exclusively to buried property among what the sons of Adam have stored before Islam.

أخبرنا الحاكم أبو حامد أحمد بن الحسين بن علي ببلخ، قال: حدثنا أبو عبد الله البخاري، قال: حدثنا سهل بن المتوكل، قال: حدثنا سليمان بن أبي شيخ، قال: حدثنا محمد بن الحكم، عن عوانة، قال: قال علي بن أبي طالب صلوات الله عليه يوم الجمل لعائشة: كيف رأيت صنع الله بك يا حميراء؟ فقالت له: ملكت فأسجح . يعني تكرم.

1. We were informed by al-Hakim, Abu Hamid, Ahmad bin Hussain bin Ali, in Balkh, that he said: We were told by Abu Abdillah al-Bukhari, that he said: We were told by Sahl bin Mutawakkil, that he said: We were told by Sulayman bin Abi Shaykh, that he said: We were told by Muhammed bin Hakam, from ‘Uwana, that he said: Ali bin Abi Talib, Allah’s blessings be upon him, said on the Day of Jamal to Aisha: How have you seen the making of Allah to you, O Humaira? She said to him: You have ruled (by winning), so pardon. It means: Be generous.

أخبرنا الحاكم أبو حامد أحمد بن الحسين بن علي ببلخ، قال: حدثنا محمد بن العباس، قال: حدثنا إبراهيم بن إسحاق، قال: حدثني إبراهيم بن سعيد، قال: حدثنا أبو نعيم قال: حدثنا عصام بن قدامة، عن عكرمة، عن ابن عباس، عن النبي صلى الله عليه وآله أنه قال لنسائه: ليت شعري أيتكن صاحبة الجمل الأدبب التي تنبحها كلاب الحوأب فيقتل عن يمينها وعن يسارها قتلى كثيرة ثم تنجو بعد ما كادت.

1. We were informed by al-Hakim, Abu Hamid, Ahmad bin Hussain bin Ali, in Balkh, that he said: We were told by Muhammed bin Abbas, that he said: We were told by Ibrahim bin Ishaq, that he said: I was told by Ibrahim bin Sa’eed, that he said: We were told by Abu Na’eem, that he said: We were told by Isam bin Qudama, from Ikrima, from Ibn Abbas, from the Prophet, Allah’s blessings be upon him and his Family, that he said to his women: I wish I knew which one of you is going to be one with the camel that is adbab to whom the dogs of Haw’ab, and then, it will be killed, by her right and by her left, many victims, and then she will be saved after she is near.

حدثنا أبو نصر محمد بن أحمد بن تميم السرخسي الفقيه بسرخس، قال: حدثنا أبو لبيد محمد بن إدريس الشامي، قال: حدثنا هاشم بن عبد العزيز المحرمي ، قال: حدثنا عبد الرزاق، عن معمر، عن الجريري، عن أبي العلاء بن الشخير، عن نعيم بن قعنب، قال: أتيت الربذة ألتمس أبا ذر، فقالت لي امرأته: ذهب يمتهن . قال: فإذا أبو ذر قد أقبل يقود بعيرين قد قطر أحدهما بذنب الاخر قد علق في عنق كل واحد منهما قربة، قال: فقمت فسلمت عليه ثم جلست فدخل منزله وكلم امرأته بشئ فقال: أف أما تزيدين على ما قال رسول الله صلى الله عليه وآله: " إنما المرأة كالضلع إن أقمتها كسرتها وفيها بلغه " ثم جاء بصحفة فيها مثل القطاة فقال: كل فإني صائم، ثم قام فصلى ركعتين ثم جاء فأكل. قال: فقلت: سبحان الله من ظننت أن يكذبني من الناس فلم أظن أنك تكذبني. قال: وما ذاك؟ قلت إنك قلت لي إنك صائم ثم جئت فأكلت! قال: وأنا الآن أقوله، إني صمت من هذا الشهر ثلاثا فوجب لي صومه وحل لي فطره.

1. We were told by Abu Nasr, Muhammed bin Ahmad bin Tamim al-Sarakhsi, the jurist, in Sarakhs, that he said: We were told by Abu Lubaid, Muhammedbin Idrees al-Shami, that he said: We were told by Hashim bin Abdul-Aziz al-Muharrami, that he said: We were told by Abdul-Razzaq, from Mu’ammar, from al-Jareeri, from Abu’l-‘Alaa’ bin Saheer, from Na’eem bin Qa’nab, that he said: I came to Al-Rabadha, seeking Abu Dharr, and his woman said to me: He went to seek a profession. He said: Suddenly, Abu Dharr approached whilst leading two camels, of which one had aligned to the tail of the other, and he had hanged a waterskin on the neck of each one of them. He said: Then I stood up and sent peace upon him, and then I sat down, and he entered his home and spoke something to his woman, and then said: Uff! Will you not add to what Allah’s Messenger, Allah’s blessings be upon him and his Family: «A woman is only like a rib; if you raise it, you break it, and in her is adequacy»? Then he came with a plate that had the like of a sand grouse, and he said: Eat, for I am fasting. Then he stood up and prayed two rak’at [1], and then he came and ate. He said: So I said: Glory be to Allah, as I had assumed that people would lie to me, I did not assume that you will lie to me. He said: And what is that? I said: You said to me that you are fasting, and then you came and ate. He said: And I am now saying the same. I fasted three (days) of this month, hence, its (reward for) fasting has been written to me, and it is permissible for me to break the fast during it.

حدثنا الحاكم أحمد بن محمد بن عبد الرحمن المروزي، قال: حدثنا أبو بكر محمد ابن إبراهيم الجرجاني، قال: حدثنا أبو بكر عبد الصمد بن يحيى الواسطي، قال: حدثنا الحسن بن علي المدني، عن عبد الله بن المبارك، عن سفيان الثوري، عن جعفر بن محمد الصادق، عن أبيه، عن جده، عن أبيه، عن علي بن أبي طالب عليهم السلام أنه قال: إن الله تبارك وتعالى خلق نور محمد صلى الله عليه وآله قبل أن يخلق السماوات والأرض والعرش والكرسي واللوح و القلم والجنة والنار وقبل أن يخلق آدم ونوحا وإبراهيم وإسماعيل وإسحاق و يعقوب وموسى وعيسى وداود وسليمان وكل من قال الله عز وجل في قوله: " ووهبنا له إسحاق ويعقوب - إلى قوله - وهديناهم إلى صراط مستقيم " وقبل أن خلق الأنبياء كلهم بأربعمائة ألف سنة وأربع وعشرين ألف سنة وخلق عز وجل معه اثنى عشر حجابا: حجاب القدرة، وحجاب العظمة، وحجاب المنة، وحجاب الرحمة، وحجاب السعادة وحجاب الكرامة، وحجاب المنزلة، وحجاب الهداية، وحجاب النبوة، وحجاب الرفعة، وحجاب الهيبة، وحجاب الشفاعة، ثم حبس نور محمد صلى الله عليه وآله في حجاب القدرة اثنى عشر ألف سنة وهو يقول: " سبحان ربي الأعلى [وبحمده] ". وفي حجاب العظمة إحدى عشر ألف سنه وهو يقول " سبحان عالم السر ". وفي حجاب المنة عشرة آلاف سنة وهو يقول: " سبحان من هو قائم لا يلهو ". وفي حجاب الرحمة تسعة آلاف سنة وهو يقول: " سبحان الرفيع الأعلى ". وفي حجاب السعادة. ثمانية آلاف سنة وهو يقول: " سبحان من هو دائم لا يسهو ". وفي حجاب الكرامة سبعة آلاف سنة وهو يقول: " سبحان من هو غني لا يفتقر " وفي حجاب المنزلة ستة آلاف سنة وهو يقول: " سبحان العليم الكريم " وفي حجاب الهداية خمسة آلاف سنة وهو يقول: " سبحان ذي العرش العظيم ". وفي حجاب النبوة أربعة آلاف سنة وهو يقول: " سبحان رب العزة عما يصفون " وفي حجاب الرفعة ثلاثة آلاف سنة وهو يقول: " سبحان ذي الملك والملكوت ". وفي حجاب الهيبة ألفي سنة وهو يقول: " سبحان الله وبحمده ". وفي حجاب الشفاعة ألف سنة وهو يقول: " سبحان ربي العظيم وبحمده ". ثم أظهر اسمه على اللوح فكان على اللوح منورا أربعة آلاف سنة، ثم أظهره على العرش فكان على ساق العرش مثبتا سبعة آلاف سنة إلى أن وضعه الله عز وجل في صلب آدم عليه السلام ثم نقله من صلبآدم إلى صلب نوح عليه السلام ثم من صلب إلى صلب حتى أخرجه الله تعالى من صلب عبد الله بن عبد المطلب فأكرمه بست كرامات: ألبسه قميص الرضا، ورداه برداء الهيبة، وتوجه بتاج الهداية، وألبسه سراويل المعرفة، وجعل تكته تكة المحبة يشد بها سراويله، وجعل نعله نعل الخوف، وناوله عصا المنزلة، ثم قال له: يا محمد اذهب إلى الناس فقل لهم: قولوا: لا إله إلا الله، محمد رسول الله، وكان أصل ذلك القميص من ستة أشياء: قامته من الياقوت، و كماه من اللؤلؤ، ودخريصه من البلور الأصفر، وإبطاه من الزبرجد، وجربانه من المرجان الأحمر، وجيبه من نور الرب - جل جلاله - فقبل الله توبة آدم عليه السلام بذلك القميص، ورد خاتم سليمان به، ورد يوسف إلى يعقوب به، ونجى يونس من بطن الحوت به، وكذلك سائر الأنبياء عليهم السلام أنجاهم من المحن به ولم يكن ذلك القميص إلا قميص محمد صلى الله عليه وآله.

1. We were told by al-Hakim, Ahmad bin Muhammed bin Abdul-Rahman al-Maruzi, that he said: We were told by Abu Bakr, Muhammed ibn Ibrahim al-Jarjani, that he said: We were told by Abu Bakr, Abdul-Samad bin Yahya al-Wasiti, that he said: We were told by Hasan bin Ali al-Madani, from Abdullah bin Mubarak, from Sufyan al-Thawri, from Ja’far bin Muhammed al-Sadiq, from his father, from his grandfather, from his father, from Ali bin Abi Talib, peace be upon them, that he said: Indeed, Allah, Blessed and Exalted is He, created the Light of Muhammed, Allah’s blessings be upon him and his Family, before He created the Heavens, the earth, the Throne, the Chair, the Tablet, the Pen, Paradise and the Fire, and before He created Adam, Nuh, Ibrahim, Isma’eel, Ishaq, Ya’qoub, Musa, Isa, Dawud, Sulayman and everyone about whom Allah, Exalted and Glorious is He, mentioned in His saying: «And We gave to him Ishaq and Ya’qoub…» (6:84) - until His saying - «…and We guided them to a straight path» (6:87) and before He created the Prophets, all of them, by four hundred and twenty thousand years. Along with him, He, Exalted and Glorious is He, created twelve Covers: the Cover of Ability; the Cover of Greatness; the Cover of Favor; the Cover of Mercy; the Cover of Happiness; the Cover of Dignity; the Cover of the Rank; the Cover of Guidance; the Cover of Prophethood; the Cover of Loftiness; the Cover of Prestige; and the Cover of Salvation. Then, He restrained the Light of Muhammed, Allah’s blessings be upon him and his Family, in the Cover of Ability for twelve thousand years, while it was saying: «Glory be to my Lord, the Highest, and in Praise of Him»; in the Cover of Greatness for eleven thousand years, while it was saying: «Glory be to the Knower of the Secret»; in the Cover of Favor for ten thousand years, while it was saying: «Glory be to He who is Subsistent and does not amuse Himself»; in the Cover of Mercy for nine thousand years, while it was saying: «Glory be the Lofty, the Highest»; in the Cover of Happiness for eight thousand years, while it was saying: «Glory be to He who is Everlasting and does not omit»; in the Cover of Dignity for seven thousand years, while it was saying: «Glory be to He who is Self-Sufficient and does not need»; in the Cover of the Rank for six thousand years, while it was saying: «Glory be to the All-Knowing, the All-Generous»; in the Cover of Guidance for five thousand years, while it was saying: «Glory be to the One with the Great Throne»; in the Cover of Prophethood for four thousand years, while it was saying: «Glory be to the Lord of Might (above) from what they describe»; in the Cover of Loftiness for three thousand years, while it was saying: «Glory be to the One with Ownership and Kingdom»; in the Cover of Prestige for two thousand years, while it was saying: «Glory be to Allah, and in Praise of Him»; and in the Cover of Salvation for a thousand years, while it was saying: «Glory be to my Lord, the Great, and in Praise of Him». Then, He made his name appear on the Tablet, and he remained enlightened on the Tablet for four thousand years. Then He made him appear on the Throne, and so, he was by the leg of the Throne, fastened, for seven thousand years until Allah, Exalted and Glorious is He, placed him in the backbone of Adam, peace be upon him, and then He transmitted him from the backbone of Adam to the backbone of Nuh, peace be upon him, and then from one backbone to another backbone, until Allah, Exalted is He, took him out of the backbone of Abdullah bin Abdul-Muttalib. Then, He generously dignified him with six miracles: He made him wear the Shirt of Satisfaction; dressed him with the Garment of Prestige; throned him with the Throne of Guidance; made him wear the Trousers of Conscious Knowledge; made his waistband the Waistband of Love, by which he tightens his trousers; made his sandal the Sandal of Fear; and He handed to him the Staff of the Rank. Then he said to him: O Muhammed, go to the people and say to them: Say: «There is no god but Allah, Muhammed is the Messenger of Allah». The making of that shirt was from six things: its figure was of ruby; its sleeves were of pearl; its patch was of yellow crystal; its underarms was of peridot; its collar was of red corals; and its pocket was of the Light of the Lord, Glorified be His Glory. Allah accepted the repentance of Adam, peace be upon him, by that shirt, returned the ring of Sulayman with it, returned Yusuf to Ya’qoub with it, saved Yunus from the belly of the wale with it, and so with the rest of the Prophets, peace be upon them. He saved them from misfortunes with it, and that shirt was not but the shirt of Muhammed, Allah’s blessings be upon him and his Family.