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1. Ahmad ibn al-Hasan al-Qittan and `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (may Allah have mercy on them both) said: Ahmad ibn Yahya ibn Zakariyya al-Qittan said: Muhammad ibn al-`Abbas said: Muhammad ibn Abu al-Suri related to me that Ahmad ibn `abd Allah ibn Yunus said, on the authority Sa`d al-Kinani, on the authority of al-Asbagh ibn Nubatah that When `Ali (AS) assumed the Caliphate, and the people were paying allegiance to him, he left for the Mosque wearing the turban, the outer garment [burdah], the shoes, and the sword of the Messenger of Allah (SA). He (AS) went up the pulpit. He saw down )firmly. He crossed his fingers. He placed his hands cross his stomach. And he (AS said: O assembly of People! Ask me before you are deprived of me. This is the vessel of knowledge. This is (the effect of) the saliva of the Messenger of Allah (SA). This is what the Messenger of Allah (SA) fed me like the feeding of a bird. Ask me, for verily, I have the knowledge of the First Ones and the Last Ones. By Allah, if a cushion were folded up for me, I could sit on it and judge the believers in the Torah on the basis of the Torah until the Torah would profess: ``Ali has spoken the truth, and has not lied. He has judged you according to what Allah revealed through me.’ I could judge the believers in the Bible on the basis of the Bible until the Bible would profess: ``Ali has spoken the truth, and has not lied. He has judged you according to what Allah has revealed through me.’ And I could judge the believers in the Qur’an on the basis of the Qur’an until the Qur’an would profess: ``Ali has spoken the truth, and has not lied. He has judged you according to what Allah ha revealed through me.’ All of you read the Qur’an day and night. Does anyone of you know what is revealed in it? If it were not for a single verse in the Book of Allah, I would have informed of everything that has happened in the past, everything which is happening in the present, and everything which will happen in the future up to the Day of Judgment. That verse is this: Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book. He (AS) then continued: Ask me before you are deprived of me. By Allah who split the grain seed and the made the persons, if you asked me about each and every verse; whether it was revealed during the day or during the night, whether it was revealed in Mecca or Medina, or revealed while traveling or not while traveling, the abrogating verses or the abrogated ones, the decisive verses or the allegorical ones, and their interpretations and their context, I would inform you. A man called Dhi`lib, who was sharp of tongue, eloquent in speaking, and brave at heart, stood up and said: “The son of Abu Talib has certainly climbed on a difficult ladder. In questioning him I will surely humiliate him today for all of you.” Then he addressed the Imam (AS) and said: “O Commander of the Faithful, have you seen your Lord?” The Imam (AS) replied, “Woe to you, O Dhi`lib! I do not serve a lord that I have not seen.” He said: “How did you see him? Describe Him for us.” `Ali (AS) responded, Woe to you! The eyes do not see him through means of vision, but the hearts see Him through certainty of faith. Woe to you, O Dhi`lib! Verily, my Lord cannot be described in terms of proximity or movement. He is the Most Subtle of the Subtle and cannot be described in terms of subtletly. He is the Greatest of the Great whose greatness cannot be described in terms of greatness. He is the Grandest of the Grand whose grandeur cannot be expressed in terms of grandeur. He is the Highest of the High whose highness cannot be described in terms of toughness. He is the Most Affectionate of the Affectionate whose mercy cannot be described in terms of delicateness. He is the granter of Security, but not through sevice. He perceives not by touch, nor speaks though enunciation. He is Present in all Things, but not physically. And he is Absent in All thins, but not through conflict. He is Above all Things, yet it cannot be said that something is above Him. He is in Front of All Things, but it cannot be said: He as a front. He Permeates all Things, but He is neither inside nor outside them. Dhi`lib dropped fainting, and when he woke up again, he said: “By Allah, I have never heard the likeness of this reply, and by Allah I shall never ask such questions again.” The Imam (AS) then continues: “Ask me before you are deprived of me.” So al-Ash`ath ibn Qays stood before him and asked, “O Commander of the Faithful! Why are the Zorastrians taxed [jizyah] when no book was revealed to them and no prophet was sent to them?” The Imam (AS) replied, O Ash`ath! Allah certainly revealed a Book for them, and sent them a Messenger. They once had a king, who got drunk one night, called his daughter to his bed, and committed incest with her. When he got up in the morning, the people heard of this, gathered at his door and said: “O king! You have defiled and disgraced our religion and destroyed it. Come out at once so that we can purify you through the legal punishment [hadd].” He replied to them: “Gather together, and listen to my speech. If there is a way out for me from what I have perpetrated, then so be it. Otherwise, do with me as you please.” So they gathered and he addressed them: “Do you know that Allah has not created a creation more honorable to Him than our father Adam and our mother Eve?” They replied: “You are right, O king.” He said: “Is it not so that his sons married his daughters and his daughters married his sons?” They answered: “You are right. This is the religion.” Based on that they contracted in marriage. Hence Allah took away the knowledge from their chests, and raised the Book from them. Thus, they are unbelievers. They shall enter the Hell without any accountability and the hypocrites are worse off than them. Ash`ath said: “By Allah, I have never heard the likeness of this reply, and by Allah I shall never ask such questions again.” The Imam (AS) then continued: “Ask me before you are deprived of me.” So a man from further away in the Mosque stood up, leaning on his stake. He crossed all the people until he was close to the Imam (AS). Then he said: “O Commander of the Faithful! Teach me something that will save me from the Fire.” `Ali (AS) said to him, Listen to me, O man, and understand! This world is established on three things: on a leaned person who speaks using his knowledge; on a wealthy person who is not miserly with his wealth towards the religious; and on a patient poor person. Thus, if the learned hides his knowledge, the wealthy acts miserly, and the poor do not practice patience, they shall meet the affliction and ruin. At that point the recognizers of Allah know that he house will return to its origin, i.e. disbelief after faith. O Questioner, do not be dazzled over large numbers of mosques and groups of people who are united in their bodies, but separated in hearts. O questioner! Verily, there are three types of people: the ascetic [zahid], the hedonist [raghib], and the patient person [sabir]. As for the ascetic, he is never pleased with anything from this world that comes to him nor is he displeased over anything that expires from him. As for the patient person, he longs for the world from his heart, but when he finds anything from it he refrains from it due to knowing its evil result. As for the hedonistic, he is careless of obtaining the world from permissible means or forbidden means. This man asked, “O Commander of the Faithful! What is the sign of a believer in such a time?” He (AS) replied, “He fulfils the obligations that Allah has imposed upon him and he keeps away from what Allah has forbidden, regardless of how much he yearns for it.” The man asked, “You are right, by Allah, O Commander of the Faithful.” Then the man disappeared, and we did not see him. So the people looked for him, but did not find him. `Ali (AS) smiled, while on the pulpit, and said: “What is the matter with you? That was my brother, al-Khidr (AS).” The Imam (AS) then continues: “Ask me before you are deprived of me.” No one stood up to him. Hence, he praised Allah and extolled Him, and sent his blessings on the Prophet (SA). He then said to alHasan (AS), “O Hasan, stand up and go up the pulpit and deliver a speech so that the Quraysh may not claim ignorance of you after me, otherwise they will say: “Verily, alHasan ibn `Ali knows nothing good.” Al-Hasan (AS) said: “O father! How can I go upon the pulpit and speak when you are among the people listening and seeing?” `Ali (ibn Abu Talib) said to him, “May my father and mother be your ransom! I will conceal myself form you and will listen and see you while your cannot see me.” Al-Hasan (AS) went up the pulpit, praised Allah profusely, and blessed the Prophet (SA) briefly. He (AS) then said: “O people, I have heard my grandfather the Messenger of Allah (SA) say: “I am the City of Knowledge and `Ali is its Gate. A city can only be entered by its gate.” Then he (AS) came down. `Ali (AS) leapt towards him, pulled him, and embraced him. Then he said to al-Husayn (AS), “O my son! Stand up. Go to the pulpit and deliver s speech so that the Quraysh cannot claim ignorance of you after me; otherwise, they will say: ”Verily, al-Husayn ibn `Ali has no vision. Your speech should be subsequent to your brother’s speech.” Al-Husayn (AS) went up the pulpit, praised Allah profusely, and blessed the Prophet (SA) briefly. He (AS) then said: “O Assembly! I heard my grandfather, the Messenger of Allah (SA) says: “Verily, `Ali is the City of Guidance. Whoever enters it is saved, and whoever fails to enter it is lost.” `Ali (AS) leapt towards him, embraced him, and kissed him. Then he (AS) said: “O Assembly! Bear witness that these two are sons of the Messenger of Allah (SA) which he has entrusted to my custody, and I am entrusting them to you. Beware O people, as the Messenger of Allah (SA) will question you about them.”
Ahmad ibn al-Hasan al-Qattan, Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq, qu'Allah leur fasse miséricorde, ont rapporté : Ahmad ibn Yahya ibn Zakariya al-Qattan nous a informés, qui a dit : Muhammad ibn al-Abbas nous a informés, qui a dit : Muhammad ibn Abi al-Sarir nous a informés, qui a dit : Ahmad ibn Abdullah ibn Yunus a rapporté de Sa'd al-Kinanî, de Al-Asbagh ibn Nubatah, qui a dit : Lorsqu'Ali (que la paix soit sur lui) s'assit pour le califat et que les gens lui prêtèrent serment d'allégeance, il sortit vers la mosquée portant un turban à la manière du Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui), vêtu d'un manteau du Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui), chaussant les sandales du Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui), portant l'épée du Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui). Il monta ensuite sur la chaire et s'assit dessus, puis il croisa ses doigts et les plaça sous son ventre, et dit : "Ô gens, interrogez-moi avant ma disparition. Ceci est le réceptacle de la connaissance, c'est la salive du Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui), c'est ce qu'a mâché le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui). Interrogez-moi, car j'ai connaissance des premiers et des derniers. Par Allah, si vous me tendiez un oreiller et que je m'asseye dessus, je vous donnerais des avis juridiques conformes à la Torah jusqu'à ce que la Torah témoigne de leur véracité en disant : 'Ali a dit la vérité et n'a pas menti. Je vous ai donné des avis juridiques basés sur ce qu'Allah a révélé dans votre Livre. J'ai également donné des avis juridiques basés sur ce qu'Allah a révélé dans l'Évangile, jusqu'à ce que l'Évangile témoigne de leur véracité en disant : 'Ali a dit la vérité et n'a pas menti. J'ai également donné des avis juridiques basés sur ce qu'Allah a révélé dans votre Coran, jusqu'à ce que le Coran témoigne de leur véracité en disant : 'Ali a dit la vérité et n'a pas menti. Vous récitez le Coran de jour comme de nuit, mais parmi vous, y a-t-il quelqu'un qui sait ce qui y a été révélé? S'il n'y avait pas un verset dans le Livre d'Allah, je vous aurais informés de ce qui s'est passé, de ce qui se passe et de ce qui se passera jusqu'au Jour de la Résurrection, et ce verset est le suivant : 'Allah efface ce qu'Il veut et confirme, et auprès de Lui se trouve la Mère du Livre.' Puis il dit : 'Interrogez-moi avant ma disparition. Par Allah qui fend la graine et crée l'homme, si vous me posiez des questions sur un verset révélé de nuit ou de jour, qu'il soit mecquois ou médinois, court ou long, abrogé ou abrogeant, explicite ou énigmatique, son interprétation et sa révélation, je vous informerais. Alors un homme se leva, nommé Dhulbab, connu pour son éloquence dans les discours et son courage, et dit : 'Certes, le fils d'Abu Talib a atteint un niveau difficile, je vais le mettre mal à l'aise aujourd'hui avec ma question.' Il dit : 'Ô Commandeur des croyants, as-t
2. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: al-Husayn ibn al-Hasan related to me that `Abd Allah ibn Dahir said: al-Husayn ibn Yahya al-Kufi related to me that Qutham ibn Qatadah related to me, on the authority of `Abd Allah ibn Yunus that Abu `Abd Allah al-Sadiq (AS) said: When the Commander of the Faithful (AS) was preaching from the pulpit of al-Kufah, a man stood up to him. His name was Dhi`lib, who was sharp of tongue, eloquent in speech, and brave at heart said: “O Commander of the Faithful! Have you seen your Lord?” The Imam (AS) replied, “Woe to you! O Dhi`lib. I do not serve a Lord that I have not seen.” He said: “O Commander of Faithful, how did you see him?” `Ali (AS) responded, Woe to you! O Dhi`lib. Eyes cannot perceive him by means of vision, but hearts see Him through certainty of faith. Woe to you, O Dhi`lib! Verily, my Lord is the Most Subtle of the Subtle, but whose subtetly cannot be described in terms of subtlety. He is the Greatest of the Great, whose greatness cannot be described in terms of greatness. He is the Grandest of the Grand, whose grandeur cannot be described in terms of grandeur. He is the Highest of the High, who cannot be described in terms of toughness. He preceded everything, so it cannot be said that something preceded Him. He will remain forever, so it cannot be said that there shall be something after Him. He is the One that wills all things, but not through resolution. He is the MostAccomplishing, but not through deception. He is Present in all Things, but not physically or through conflict. He is Manifest, but not in the sense of pursuit. He is Evident, but not by means of vision. He is Separate, but not by means of distance. He is Close, but not through attachment. He is Subtle, but not by means of a body. He is Existent not after nonexistence. He is the One who Accomplishes, but not by means of compulsion. He is the Appraiser, but not by means of movement. He is the Intender, but not through resolution. He is the All-Hearing, but not by means of an auditory organ. He is All-Seeing, but not by a visual organ. Space does not encompass Him. Time does not escort Him. Attributes do not limit Him. Slumber seizes Him not. His Essence precedes time, and His Being precedes nonexistence. His beginning its sempiternal. Through His Formation of gatherings, it is known that He has no gathering. Through His Creation of substances, it is known that He is not a substance. Through His Creation of opposites, it is known that He has no opposite. Through His Creation of companions, it is known that He has no consort. He made Light opposite of darkness, dryness opposite of moisture, and cold opposite of heat. He is the Composer of these opposites and the Differentiator between their closeness. This composition is an indication over the Composer and the differentiation over the Differentiator. That is the Word of the Mighty and High: And of everything We have created pairs that you may reflect. Thus, He has differentiated through this between “before” and “after” so that it becomes known that He has no before or after. Our instinct tells us instinctively that the Giver of Instincts has no instinct. Our subjection to time tells us that the Creator of Time is not subjected to time. The veils that He has placed between some people tell us that there is no veil between Him and His Creation. He was still a Lord when there was no one to rule over. He was still a Deity when there was no one to worship Him. And He was still All-Knowing when there was nothing to be known. And He was still AllHearing, when there was nothing to be heard. Then `Ali (AS) composed this poem: My Master has always been recognized with praise, My Master has always been attributed with generosity, You existed even when there was no light to burn, And when no darkness clinged to the horizon, Our Lord differs from everything in creation, And from whatever the imagination can conceive, So whoever attempts to describe Him in human terms, Will return besiege, tying his shoulder with incapability, In the ways of ascent are seen the waves of His Omnipotence A wave that exhibits blindly, in blink of an eye, like a spirit, Therefore, leave the narrow-minded debater in religion, Who the doubt ha touched, making his vision absurd, And be in the company of the reliable one, for the love of His Master, Who is received with honor fro His Guardian, A proof of guidance entered in the evening spreading in the earth, And in heaven, He is recognized with the beautiful sate. The reporter said: Dhi`lib dropped fainting, and when he woke up again, he said: “I have never heard this speech, and I shall never ask such questions again.” The Compiler of this book says: In this tradition are words which al-Rida (AS) has already mentioned in his sermon. This is a confirmation of our belief that the Imams (AS) inherited the knowledge of their fathers all the way back to the Prophet (SA).
IsnādAli ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq a rapporté: Muhammad ibn Abi Abdullah al-Kufi nous a informés, qui a dit: Muhammad ibn Isma'il al-Barmaki nous a informés, qui a dit: Al-Hussein ibn al-Hasan nous a informés, qui a dit: Abdullah ibn Dahhak nous a informé, qui a dit: Al-Hussein ibn Yahya al-Kufi nous a informé, qui a dit: Qutham ibn Qatada, d'après Abdullah ibn Yunus, d'après Abi Abdullah (paix soit sur lui) qui a dit...
...Pendant qu'Amir al-Mu'minin (Commandeur des croyants) (paix soit sur lui) prêchait sur la chaire de Koufa, un homme se leva et lui dit: "Ô Commandeur des croyants, as-tu vu ton Seigneur?" Il répondit: "Malheur à toi, ô Zaalib, je n'ai pas adoré un Seigneur que je n'ai pas vu. Ô Commandeur des croyants, comment l'as-tu vu?" Il répondit: "Malheur à toi, ô Zaalib, les yeux ne l'ont pas vu par la vision des regards, mais les cœurs l'ont vu par les réalités de la foi. Malheur à toi, ô Zaalib, mon Seigneur est subtil dans Sa subtilité, Il n'est pas décrit par la subtilité, Il est immense dans Son immensité, Il n'est pas décrit par l'immensité, Il est grand dans Sa grandeur, Il n'est pas décrit par la grandeur, Il est majestueux dans Sa majesté, Il n'est pas décrit par la rudesse. Il est avant toute chose, donc on ne dit pas: "chose avant Lui", et Il est après toute chose, donc on ne dit pas: "chose après Lui". Il est le Créateur des choses sans être affecté par leur création, Il est distinct dans toutes les choses sans être séparé d'elles, Il est apparent sans nécessiter d'interprétation directe, Il est manifeste sans nécessiter d'être vu pour être reconnu, Il est évident sans être limité par une distance, Il est proche sans être mesuré par une proximité, Il est subtil sans être matérialisé, Il est existant sans être précédé par la non-existence, Il agit sans contrainte, Il ordonne sans mouvement, Il veut sans désir, Il entend sans organe auditif, Il voit sans instrument visuel. Les lieux ne Le contiennent pas, les temps ne Le suivent pas, les descriptions ne Le limitent pas, les années ne Le saisissent pas. Il précède les temps par Son existence, l'existence par Son être, et le commencement par Son éternité. Par Sa manifestation aux sens, Il a fait comprendre qu'Il n'est pas perceptible par les sens, par Sa manifestation aux joyaux, Il a fait comprendre qu'Il n'est pas un joyau, en opposant les choses, Il a fait comprendre qu'Il n'a pas d'opposé, en comparant les choses, Il a fait comprendre qu'Il n'a pas de compagnon. Il est l'opposé de la lumière par les ténèbres, de la substance par l'humidité, de la répulsion par la chaleur, Il réunit entre des opposés, Il sépare entre des rapprochés, Il guide en distinguant entre des choses distinctes et en combinant entre des choses combinées. C'est ce que signifie Sa parole, exalté soit-Il: "Et de toute chose, Nous avons créé deux éléments opposés afin que vous vous rappeliez". Il a ainsi distingué entre le passé et le futur pour montrer qu'Il n'a ni passé ni futur, les instincts témoignent qu'il n'y a pas d'instinct qui Le guide, les temps indiquent qu'il n'y a pas de temps qui Le détermine, Il a voilé certaines choses des autres pour montrer qu'il n'y a pas de voile entre Lui et Ses créatures sauf les créatures. Il est le Seigneur quand il n