Spirits of Enlightenment

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877

عَنِ السّرِيِّ بْنِ خَالِدٍ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: قَالَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) : يَا عَلِيُّ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ، وَلَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ.

— أصول الكافي

as-Sari ibn Khalid (-) Abu Abdillah (p.b.u.h.) as saying: "The messenger of Allah (Muhammad, the prophet p.b.u.h.a. h.p.), said (to 'Ali): 'Q' 'Ali, no poverty is as great as ignorance and no wealth is as profitable as the reasoning capacity."

— Usul al-Kāfī

877

عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، عَنْ أَبِي جَعْفَرٍ [ الْبَاقِـرِ عَلَيْهِ السَّلَامُ ] أَنَّهُ قَالَ: « وَاللَّهِ مَا تَرَكَ اللَّهُ أَرْضَهُ مُنْذُ قَبَضَ اللَّهُ آدَمَ إِلَّا وَفِيهَا إِمَامٌ يُهْتَدَى بِهِ إِلَى اللَّهِ، وَهُوَ حُجَّتُهُ عَلَى عِبَادِهِ، وَلَا تَبْقَى الْأَرْضُ بِغَيْرِ إِمَامٍ حُجَّةٍ لِلَّهِ عَلَى عِبَادِهِ ».

— أصول الكافي

Abu Hamzah that Abu Ja'far (p.b.u.h.) said: "By Allah, ever since the death of Adam, Allah has not left this earth without an Imam in it through whom people are guided towards Allah; and he is a Proof for His creatures. The earth can never last without an Imam who is Allah's Proof for His creatures."

— Usul al-Kāfī

877

عَنْ ربعِيّ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِي عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ] أَنَّهُ قَالَ: « أَبَى اللَّهُ أَنْ يَجْرِيَ الْأَشْيَاءُ إِلَّا بِأَسْبَابٍ، فَجَعَلَ لِكُلِّ شَيْءٍ سَبَبًا، وَجَعَلَ لِكُلِّ سَبَبٍ شَرْحًا، وَجَعَلَ لِكُلِّ شَرْحٍ عِلْمًا، وَجَعَلَ لِكُلِّ عِلْمٍ بَابًا نَاطِقًا، عَرَفَهُ مَنْ عَرَفَهُ، وَجَهِلَهُ مَنْ جَهِلَهُ، ذَاكَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَنَحْنُ ».

— أصول الكافي

Rib'i ibn 'Abdillah that Abu Abdillah (p.b.u.h.) said: "Allah has refused to make anything happen except through causal means, so He has fixed a causal means for everything. He has determined an explanation for each of (these) causal means, and has determined for every explanation some knowledge, and has determined for every knowledge a gate which gives an answer. He who knows it, knows it; he who does not know it, does not know it. This is the Messenger of Allah and us."

— Usul al-Kāfī

877

عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ أَبِي جَعْفَرٍ [ الْبَاقِرِ عَلَيْهِ السَّلَامُ ] فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: {وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا} قَالَ: الطَّاعَةُ الْمَفْرُوضَةُ.

— أصول الكافي

al-Husayn ibn al-Mukhtar (-) one of our associates that Abū Ja'far (al.Baqer) (p.b.u.h.) said concerning the words of Allah: "...and We gave them a mighty kingdom. (an-Nisa',4:54). "(It means) binding obedience."

— Usul al-Kāfī

877

عن أبي سلمة عن أبي عبد الله قال: سمعته يقول: نَحْنُ الَّذِينَ فَرَضَ اللَّهُ طَاعَتَنَا، لَا يَسَعُ النَّاسَ إِلَّا مَعْرِفَتُنَا، وَلَا يُعْذَرُ النَّاسُ بِجَهَالَتِنَا، مَنْ عَرفنَا كانَ مُؤْمِنًا، وَمَنْ أَنْكَرَنَا كانَ كَافِرًا. وَمَنْ لَمْ يَعْرِفْنَا وَلَمْ يُنْكِرْنَا كَانَ ضَالًّا حَتَّى يَرْجِعَ إِلَى الْهُدَى الَّذِي افْتَرَضَ اللَّهُ عَلَيهِ مِنْ طَاعَتِنَا الْوَاجِبَةِ، فَإِنْ يَمُتْ عَلَى ضَلَالَتِهِ يَفْعَلِ اللَّهُ بِهِ مَا يَشاءُ.

— أصول الكافي

Abū Salamah said: «I heard Abū 'Abdillah (p.b.u.h.) say: 'We are those obdedience to whom Allah has made an obligation. Nothing is proper for the people except to know, nor are the people absolved from being ignorant about us. He who knows us is a believer, and he who denies us is a unbeliever. He who neither knows us nor denies us is misguided, till he returns to the path of guidance, which Allah has made an obligation for him as an binding obedience to us. If he dies in his misguidance, Allah will do with him whatever He likes.'»

— Usul al-Kāfī

877

عَنْ جَابِرٍ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ [ الْبَاقِرَ عَلَيْهِ السَّلَامُ ] يَقُولُ: إنَّمَا يَعْرِفُ اللَّهَ (عَزَّ وَجَلَّ) وَيَعْبُدُهُ مَنْ عَرفَ اللَّهَ وَعَرفَ إِمَامَهُ مِنَّا أَهْلَ الْبَيْتِ، وَمَنْ لَا يَعْرِفُ اللَّهَ (عَزَّ وَجَلَّ) وَلَا يَعْرِفُ الْإِمَامَ مِنَّا أَهْلَ الْبَيْتِ فَإِنَّمَا يَعْرِفُ وَيَعْبُدُ غَيْرَ اللَّهِ، هَكَذَا وَاللَّهِ ضَلَالًا.

— أصول الكافي

Jabir said: I heard Abu Ja'far (al.Baqer) (p.b.u.h.) saying: «Verily, he who knows Allah, to Whom belong Might and Majesty, and worships Him is the person who knows Allah and recognizes His Imám from among us, the Ahlubayt: and he who does not know Allah, to Whom belong Might and Majesty, and does not recognize the Imam from among us, the Ahlul bayt, knows and worships other than Allah. By Allah, all such as this is misguidance.»

— Usul al-Kāfī

877

عن محمّدٍ بنِ عيسى عن بعضِ أصحابنا عن أبي الحسنِ موسى [ الكَاظـِم عليهِ السلام ] قالَ : إنَّ اللهَ عزَّ وجل غضبَ على الشيعةِ فخيّرني نفسي أو هُـم، فوقيتُهم واللّٰـهِ بنفسي!

— أصول الكافي

Muhammad ibn 'lsa (-) one of our associates that Abu 'l-Hasan Müsá (p.b.u.h.) said : «Surely Allah, to Whom belong Might and Majesty, has become angered with the Shi'ahs. Thus he has given me the choice me or them: but I protected them, by Allah, (at the expense of) myself.»

— Usul al-Kāfī

877

عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ، عَنْ أَبِي جَعْفَرٍ [ البَاقـِرُ عليه السَّلام ] قَالَ: أَنْزَلَ اللَّهُ تَعَالَى النَّصْرَ عَلَى الْحُسَيْنِ حَتَّى كَانَ [مَا] بَيْنَ السَّمَاءِ وَالْأَرْضِ، ثُمَّ خُيِّرَ: النَّصْرَ، أَوْ لِقَاءَ اللَّهِ، فَاخْتَارَ لِقَـاءَ اللَّـهِ تَعَالَى.

— أصول الكافي

Abdu'l-Malik ibn A'yan that Abu Ja'far al.Baqer (p.b.u.h.) said: "Allah, the Sublime, sent down help to al-Husayn (p.b.u.h.), even till it was between the heaven and the earth. Then he was given the choice help, or the encounter with Allah and he chose the encounter with Allah, the Sublime."

— Usul al-Kāfī

877

And all the narrations of Amir al-mu'minin ('Ali-p.b.u.h.) are the words of the Messenger of Allah (Muhammad, the Prophet - p.b.u.h.a.h.p.). And all the traditions of the Prophet are the words of Allah the Almighty the Great.'"

— Usul al-Kāfī

877

عَنْ هِشَامِ بْنِ سَالِمٍ، وَحَمَّادِ بْنِ عُثْمَانَ، وَغَيْرِهِ قَالُوا: سَمِعْنَا أَبَا عَبْدِ اللَّهِ [ الصَّادقُ عليْهِ السَّلام ] يَقُولُ: حَدِيثِي حَدِيثُ أَبِي، وَحَدِيثُ أَبِي حَدِيثُ جَدِّي، وَحَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ، وَحَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ، وَحَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ، وَحَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ اللَّهِ، وَحَدِيثُ رَسُولِ اللَّهِ قَوْلُ اللَّهِ عَزَّ وَجَلَّ.

— أصول الكافي

Hisham ibn Salim, Hammad ibn Uthman and others as saying, "We have heard Abū 'Abdillah (p.b.u.h) saying: 'All I narrate are the words of my father. And all the narrations of my father are the words of my grandfather. And all the narrations of my grandfather are the words of (my great-grandfather al-Husayn. And all the narrations of al-Husayn are the words of al-Hasan. And all the narrations of al-Hasan are the words of his father) Amir al-mu'minin ('Ali-p.b.u.h.);

877

عَنِ ابْنِ الْعَرْزَمِي عَنْ أَبِيهِ عَنِ الصَّادِقِ [ عليه السَّلامُ ] قَالَ: قَالَ: أَثَائِيُّ الإسلام ثَلاثَةٌ : الصَّلاةُ، والزَّكَاةَ، وَالْوَلَايَةُ. لَا تَصِحُ وَاحِدَةٌ مِنْهُنَّ إِلَّا بِصَاحِبَتَيْهَا.

— أصول الكافي

Ibnu 'l-'Arzamī (-) his father that aş-Şadiq ('a.s.) said: "The trivets of Islam are three: i) the prayer, ii) the alms-giving, and, iii) the wilayah, none of them is valid without the other."

— Usul al-Kāfī

877

Muhammad ibn 'İsa (-) Yūnus (rafa'ahu) Luqman the wise as saying: "O' my son be always on the look for (different) companies of the people and if you see people engaged in talks and remembrance of Allah, join them. In case, you are already in the know of (the points under discussion), their company will give you (fresh) knowledge. Perhaps the Almighty Allah will bestow upon the scholars His bounties and you will also receive some of them. If you see people forgetful of Allah, then avoid their company. In case, you are learned, your know-ledge will not benefit you at all. (Because their company will not increase your knowledge at all.) In case, you are devoid of knowledge their company will add to your ignorance. Perhaps the wrath of Allah will descend on them and you will also be a victim along with them."

— Usul al-Kāfī

877

عَنْ يُونُسَ رَفَعَهُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ، فَإِنْ رَأَيْتَ قَوْمًا يَذْكُرُونَ اللَّهَ عَزَّ وَجَلَّ فَاجْلِسْ مَعَهُمْ؛ فَإِنْ تَكُنْ عَالِمًا نَفَعَكَ عِلْمُكَ، وَإِنْ تَكُنْ جَاهِلًا عَلَّمُوكَ، وَلَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِرَحْمَتِهِ فَيَعُمَّكَ مَعَهُمْ. وَإِذَا رَأَيْتَ قَوْمًا لَا يَذْكُرُونَ اللَّهَ فَلَا تَجْلِسْ مَعَهُمْ؛ فَإِنْ تَكُنْ عَالِمًا لَمْ يَنْفَعْكَ عِلْمُكَ، وَإِنْ كُنْتَ جَاهِلًا يَزِيدُوكَ جَهْلًا، وَلَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَيَعُمَّكَ مَعَهُمْ.

— أصول الكافي

877

عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ [ الجَـوادُ عليه السَّلام ]: مَا مَعْنَى الْوَاحِدِ؟ فَقَالَ: إِجْمَاعُ الْأَلْسُنِ عَلَيْهِ بِالْوَاحِدَانِيَّةِ كَقَوْلِهِ تَعَالَى: {وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ} الزخرف:87.

— أصول الكافي

Abi Hashim al-Ja'fari as saying: "I inquired of Abū Ja'far ath-Thani (al.Jawad)(p.b.u.h.), 'What is meant by 'One' (when we say 'Allah is One')?' The Imam replied, 'It means the unanimity of all tongues in respect of Allah being One as He Himself has said: 'And if Thou ask them who created them, they would certainly say: "Allah" (az-Zukhruf, 43:87)."

— Usul al-Kāfī

877

عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ [عَليهِ السَّلامُ] يَقُولُ: وَجَدْتُ عِلْمَ النَّاسِ كُلَّهُ فِي أَرْبَعٍ: أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ، وَالثَّانِي أَنْ تَعْرِفَ مَا صَنَعَ بِكَ، وَالثَّالِثُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ، وَالرَّابِعُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ.

— أصول الكافي

Sufyan ibn 'Uyaynah as saying, "I have heard Abu 'Abdillah (p.b.u.h.) saying: 'For me all knowledge of the people could be divided in four heads. The first head of knowledge is the recognition of Allah Who is your Lord and sustainer. The second is the knowledge of what Allah has made of and for you. The third is the knowledge which Allah expects of you. The fourth is the knowledge of what expels you from your religion.''

— Usul al-Kāfī

877

عَنْ يُونُسَ [رَفَعَهُ] قَالَ: قَالَ عَلِيُّ بْنُ الحُسَيْنِ [عَلَيْهِما السَّلَامُ]: إِنَّ أَفْضَلَ الأَعْمَالِ عِنْدَ اللهِ مَا عُمِلَ بِالسُّنَّةِ وَإِنْ قَلَّ.

— أصول الكافي

Yūnus (rafa'ahu) as saying: "'Ali ibn al-Husayn (p.b.u.t.) observed: 'Verily, the best deed in the eye of Allah, however small it may be, is the one which accords with as-Sunnah.'"

— Usul al-Kāfī

877

Another tradition says, "If a person practices the same he will be highly rewarded. If he abandons the verdict, by Allah he will be sinful to Allah."

— Usul al-Kāfī

877

عَنْ أَبِي عُبَيْدَةَ، عَنْ أَبِي جَعْفَرٍ [ الباقـر عَلَيْهِ السَّلَامُ ] قَالَ: قَالَ لِي: يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلًا مِمَّنْ يَتَوَلَّانَا بِشَيْءٍ مِنَ التَّقِيَّةِ؟ قَالَ: قُلْتُ لَهُ: أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ، قَالَ: إِنْ أَخَذَ بِهِ فَهُوَ خَيْـرٌ لَهُ وَأَعْظَمُ أَجْرًا. وفي رواية أخرى: «إِنْ أَخَذَ بِهِ أُوجِرَ، وَإِنْ تَرَكَهُ وَاللَّهِ أَثِمَ»

— أصول الكافي

Abi 'Ubaydah, as saying "Abū Ja'far (p.b.u.h.) addressed me thus: 'O' Ziyad! What have you to say, if we give certain verdicts to any of our followers out of taqiyyah (expediency, that is, guarding one's life and honour through concealment of the true belief)?' I (Ziyad) replied, 'May my life be sacrificed for you! You know far better.' Hearing this the Imam explained, 'If a person accepts such a verdict as given under expediency (taqiyyah) and acts upon it, the highest divine rewards will be bestowed upon him."

877

Muhammad ibn Muslim (-) Abū Ja'far (p.b.u.h.) as saying, "Amir al-mu'minin ('Ali) addressed the people: 'O' people! All mischief and misguidance originated from the pursuit of carnal (evil) desires and on innovations in divine commands, which run counter to the Book of Allah (Qur'an). Through such practices people make others subservant to themselves. If falsehood and mischief were (to appear) in the real and unmixed form, it would have never remained concealed from the people of reason. Similarly, if truth were in its purest and truest form, there would have been no difference of opinion. But, as a matter of fact, something is taken from the false-hood and something from the truth. In this way they appear in the mixed form. Thus Shayțân (Satan) secures his grip over his followers. In a situation like this, only those unto whom already the reward most fair has gone forth from Allah, secure their salvation.""

— Usul al-Kāfī