Yaʿla bin Muslim and ʿAmr bin Dinar and some others narrated the narration of Saʿid bin Jubair. Narrated Saʿid: While we were at the house of Ibn ʿAbbas, Ibn ʿAbbas said, "Ask me (any question)" I said, "O Abu ʿAbbas! May Allah let me be sacrificed for you ! There is a man at Kufa who is a storyteller called Nauf; who claims that he (Al-Khadir's companion) is not Moses of Bani Israel." As for ʿAmr, he said to me, "Ibn ʿAbbas said, "(Nauf) the enemy of Allah told a lie." But Yaʿla said to me, "Ibn ʿAbbas said, Ubai bin Kaʿb said, Messenger of Allah ﷺ said, 'Once Moses, Messenger of Allah ﷺ, preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, 'O Messenger of Allah ﷺ! Is there anyone on the earth who is more learned than you?' Moses replied, 'No.' So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), 'Yes, (there is a slave of ours who knows more than you ).' Moses said, 'O my Lord! Where is he?' Allah said, 'At the junction of the two seas.' Moses said, 'O my Lord ! Tell I me of a sign whereby I will recognize the place.' " ʿAmr said to me, Allah said, "That place will be where the fish will leave you." Yaʿla said to me, "Allah said (to Moses), 'Take a dead fish (and your goal will be) the place where it will become alive.' " So Moses took a fish and put it in a basket and said to his boy-servant "I don't want to trouble you, except that you should inform me as soon as this fish leaves you." He said (to Moses)." You have not demanded too much." And that is as mentioned by Allah: 'And (remember) when Moses said to his attendant .... ' (18.60) Yushaʿ bin Noon. (Saʿid did not state that). The Prophet ﷺ said, "While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attend an said (to himself), "I will not wake him, but when he woke up, he forgot to tell him The fish slipped out and entered the sea. Allah stopped the flow of the sea. where the fish was, so that its trace looked as if it was made on a rock. ʿAmr forming a hole with his two thumbs an index fingers, said to me, "Like this, as in its trace was made on a rock." Moses said "We have suffered much fatigue on this journey of ours." (This was not narrated by Saʿid). Then they returned back and found Al-Khadir. ʿUthman bin Abi Sulaiman said to me, (they found him) on a green carpet in the middle of the sea. Al-Khadir was covered with his garment with one end under his feet and the other end under his head. When Moses greeted, he uncovered his face and said astonishingly, 'Is there such a greeting in my land? Who are you?' Moses said, 'I am Moses.' Al- Khadir said, 'Are you the Moses of Bani Israel?' Moses said, 'Yes.' Al-Khadir said, "What do you want?' Moses said, ' I came to you so that you may teach me of the truth which you were taught.' Al- Khadir said, 'Is it not sufficient for you that the Torah is in your hands and the Divine Inspiration comes to you, O Moses? Verily, I have a knowledge that you ought not learn, and you have a knowledge which I ought not learn.' At that time a bird took with its beak (some water) from the sea: Al-Khadir then said, 'By Allah, my knowledge and your knowledge besides Allah's Knowledge is like what this bird has taken with its beak from the sea.' Until, when they went on board the boat (18.71). They found a small boat which used to carry the people from this sea-side to the other sea-side. The crew recognized Al-Khadir and said, 'The pious slave of Allah.' (We said to Saʿid "Was that Khadir?" He said, "Yes.") The boat men said, 'We will not get him on board with fare.' Al-Khadir scuttled the boat and then plugged the hole with a piece of wood. Moses said, 'Have you scuttled it in order to drown these people surely, you have done a dreadful thing. (18.71) (Mujahid said. "Moses said so protestingly.") Al-Khadir said, didn't I say that you can have no patience with me?' (18.72) The first inquiry of Moses was done because of forgetfulness, the second caused him to be bound with a stipulation, and the third was done intentionally. Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you).' (18.73) (Then) they found a boy and Al-Khadir killed him. Yaʿla- said: Saʿid said 'They found boys playing and Al-Khadir got hold of a handsome infidel boy laid him down and then slew him with knife. Moses said, 'Have you killed a innocent soul who has killed nobody' (18.74) Then they proceeded and found a wall which was on the point of falling down, and Al-Khadir set it up straight. Saʿid moved his hand thus and said 'Al-Khadir raised his hand and the wall became straight. Yaʿla said, 'I think Saʿid said, 'Al-Khadir touched the wall with his hand and it became straight (Moses said to Al-Khadir), 'If you had wished, you could have taken wages for it.' Saʿid said, 'Wages that we might had eaten.' And there was a king in furor (ahead) of them" (18.79) And there was in front of them. Ibn ʿAbbas recited: 'In front of them (was) a king.' It is said on the authority of somebody other than Saʿid that the king was Hudad bin Budad. They say that the boy was called Haisur. 'A king who seized every ship by force. (18.79) So I wished that if that boat passed by him, he would leave it because of its defect and when they have passed they would repair it and get benefit from it. Some people said that they closed that hole with a bottle, and some said with tar. 'His parents were believers, and he (the boy) was a non-believer and we (Khadir) feared lest he would oppress them by obstinate rebellion and disbelief.' (18.80) (i.e. that their love for him would urge them to follow him in his religion, 'so we (Khadir) desired that their Lord should change him for them for one better in righteousness and near to mercy' (18:81). This was in reply to Moses' saying: Have you killed an innocent soul.'? (18.74). 'Near to mercy" means they will be more merciful to him than they were to the former whom Khadir had killed. Other than Saʿid, said that they were compensated with a girl. Dawud bin Abi ʿAsim said on the authority of more than one that this next child was a girl. (Using translation from Bukhārī 4726)

سَلُونِي فَقُلْتُ أَبَا عَبَّاسٍ جَعَلَنِي اللهُ فِدَاءَكَ بِالْكُوفَةِ رَجُلٌ قَاصٌّ يُقَالُ لَهُ نَوْفٌ يَزْعُمُ أَنَّهُ لَيْسَ مُوسَى بَنِي إِسْرَائِيلَ أَمَّا عَمْرُو بْنُ دِينَارٍفَقَالَ كَذَبَ عَدُوُّ اللهِ وَأَمَّا يَعْلَى بْنُ مُسْلِمٍ فَقَالَ قَالَ ابْنُ عَبَّاسٍ حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ قَالَ قَالَ رَسُولُ اللهِ ﷺ إِنَّ مُوسَى رَسُولَ اللهِ ذَكَّرَ النَّاسَ يَوْمًا حَتَّى إِذَا فَاضَتِ الْعُيُونُ وَرَقَّتِ الْقُلُوبُ وَلَّى فَأَدْرَكَهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللهِ هَلْ فِي الْأَرْضِ أَحَدٌ أَعْلَمُ مِنْكَ؟ قَالَ لَا قَالَ فَعُتِبَ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَى اللهِ فَأَوْحَى اللهُ إِلَيْهِ إِنَّ لِي عَبْدًا أَعْلَمَ مِنْكَ قَالَ أَيْ رَبِّ وَأيْنَ؟ قَالَ مَجْمَعُ الْبَحْرَيْنِ قَالَ أَيْ رَبِّ اجْعَلْ لِي عَلَمًا أَعْلَمُ ذَلِكَ بِهِ قَالَ لِي عَمْرٌو وَقَالَ حَيْثُ يُفَارِقُكَ الْحُوتُ وَقَالَ يَعْلَى خُذْ حُوتًا مَيْتًا حَيْثُ يُنْفَخُ فِيهِ الرُّوحُ فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ قَالَ لِفَتَاهُ لَا أُكَلِّفُكَ إِلَّا أَنْ تُخْبِرَنِي حَيْثُ يُفَارِقُكَ الْحُوتُ قَالَ مَا كَلَّفْتَنِي كَثِيرًا فَذَلِكَ قَوْلُهُ تَبَارَكَ وَتَعَالَى {إِذْ قَالَ مُوسَى لِفَتَاهُ} [الكهف 60] يُوشَعَ بْنِ نُونَ لَيْسَتْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ فَبَيْنَا هُوَ فِي ظِلِّ صَخْرَةٍ فِي مَكَانٍ ثَرْيَانٍ إِذْ تَضَرَّبَ الْحُوتُ وَمُوسَى نَائِمٌ قَالَ فَتَاهُ لَا أُوقِظُهُ حَتَّى إِذَا اسْتَيْقَظَ نَسِيَ أَنْ يُخْبِرَهُ وَتَضَرَّبَ الْحَوْتُ حَتَّى دَخَلَ الْبَحْرَ فَأَمْسَكَ اللهُ عَلَيْهِ جِرْيَةَ الْبَحْرِ حَتَّى كَأَنَّ أَثَرَهُ فِي حَجَرٍ فَقَالَ لِي عَمْرٌو وَكَأَنَّ أَثَرَهُ فِي حَجَرٍ وَحَلَّقَ إِبْهَامَيْهِوَاللَّتَيْنِ تَلِيَانِهِمَا {لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا} [الكهف 62] قَالَ قَدْ قَطَعَ اللهُ عَنْكَ النَّصَبَ لَيْسَتْ هَذِهِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ فَأَخْبَرَهُ فَرَجَعَا فَوَجَدَا خَضِرًا فَقَالَ لِي عُثْمَانُ بْنُ أَبِي سُلَيْمَانَ عَلَى طِنْفِسَةٍ خَضْرَاءَ عَلَى كَبِدِ الْبَحْرِ قَالَ سَعِيدُ بْنُ جُبَيْرٍ مُسَجًّى ثَوْبَهُ قَدْ جَعَلَ طَرَفَهُ تَحْتَ رِجْلَيْهِ وَطَرَفَهُ تَحْتَ رَأْسِهِ فَسَلَّمَ عَلَيْهِ مُوسَى فَكَشَفَ عَنْ وَجْهِهِ وَقَالَ هَلْ بِأَرْضِكَ مِنْ سَلَامٍ؟ مَنْ أَنْتَ؟ قَالَ أَنَا مُوسَى قَالَ مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ نَعَمْ قَالَ فَمَا شَأْنُكَ؟ قَالَ جِئْتُ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا قَالَ أَمَا يَكْفِيكَ أَنَّ أَنْبَاءَ التَّوْرَاةِ بِيَدِكَ وَأَنَّ الْوَحْيَ يَأْتِيكَ يَا مُوسَى إِنَّ لِي عِلْمًا لَا يَنْبَغِي أَنْ تَعْلَمَهُ وَإِنَّ لَكَ عِلْمًا لَا يَنْبَغِي أَنْ أَعْلَمَهُ فَجَاءَ طَائِرٌ فَأَخَذَ بِمِنْقَارِهِ فَقَالَ وَاللهِ مَا عِلْمِي وَعِلْمُكَ فِي عِلْمِ اللهِ إِلَّا كَمَا أَخَذَ هَذَا الطَّائِرُ بِمِنْقَارِهِ مِنَ الْبَحْرِ حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ وَجَدَا مَعَابِرَ صِغَارًا تَحْمِلُ أَهْلَ هَذَا السَّاحِلِ إِلَى هَذَا السَّاحِلِ عَرَفُوهُ فَقَالُوا عَبْدُ اللهِ الصَّالِحُ فَقُلْنَا لِسَعِيدٍ خَضِرٌ؟ قَالَ نَعَمْ لَا يَحْمِلُونَهُ بِأَجْرٍ فَخَرَقَهَا وَوَتَدَّفِيهَا وَتِدًا قَالَ مُوسَى {أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا} [الكهف 71] قَالَ مُجَاهِدٌ نُكْرًا قَالَ {أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا} [الكهف 72] وَكَانَتِ الْأُولَى نِسْيَانًا وَالثَّانِيَةُ شَرْطًا وَالثَّالِثَةُ عَمْدًا قَالَ {لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا} [الكهف 73] فَلَقِيَا غُلَامًا فَقَتَلَهُ قَالَ يَعْلَى بْنُ مُسْلِمٍ قَالَ سَعِيدُ بْنُ جُبَيْرٍ وَجَدَا غِلْمَانًا يَلْعَبُونَ فَأَخَذَ غُلَامًا كَافِرًا كَانَ ظَرِيفًا فَأَضْجَعَهُ ثُمَّ ذَبَحَهُ بِالسِّكِّينِ قَالَ {أَقَتَلْتَ نَفْسًا زَكِيَّةً} [الكهف 74] لَمْ تَعْمَلْ بِالْحِنْثِ فَانْطَلَقَا فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ قَالَ سَعِيدٌ بِيَدِهِ هَكَذَا وَرَفَعَ يَدَهُ فَاسْتَقَامَ قَالَ يَعْلَى فَحَسِبْتُ أَنَّ سَعِيدًا قَالَ فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ قَالَ {لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا} [الكهف 77] قَالَ سَعِيدٌ أَجْرًا نَأْكُلُهُ قَالَ وَكَانَ يَقْرَؤُهَا {وَكَانَ وَرَاءَهُمْ} [الكهف 79] وَكَانَ ابْنُ عَبَّاسٍ يَقْرَؤُهَا وَكَانَ أَمَامَهُمْ مَلِكٌ يَزْعُمُونَ عَنْ غَيْرِ سَعِيدٍ أَنَّهُ قَالَ هَذَا الْغُلَامُ الْمَقْتُولُ يَزْعُمُونَ أَنَّ اسْمَهُ جَيْسُورُ قَالَ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا وَأَرَادَ إِذَا مَرَّتْ بِهِ أَنْ يَدَعَهَالِعَيْبِهَا فَإِذَا جَاوَزُوا أَصْلَحُوهَا فَانْتَفَعُوا بِهَا بَعْدُ مِنْهُمْ مَنْ يَقُولُ سَدُّوهَا بِقَارُورَةٍ وَمِنْهُمْ مَنْ يَقُولُ بِالْقَارِ وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ وَكَانَ كَافِرًا فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا فَيَحْمِلُهُمَا حُبُّهُ عَلَى أَنْ يُتَابِعَاهُ عَلَى دِينِهِ فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا هُمَا بِهِ أَرْحَمُ مِنْهُمَا بِالْأَوَّلِ الَّذِي قَتَلَهُ خَضِرٌ وَزَعَمَ غَيْرُ سَعِيدٍ أَنَّهُمَا أُبْدِلَا جَارِيَةٌ وَأَمَّا دَاوُدُ بْنُ أَبِي عَاصِمٍ فَقَالَ عَنْ غَيْرِ وَاحِدٍ إِنَّهَا جَارِيَةٌ وَبَلَغَنِي عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهَا جَارِيَةٌ وَوَجَدْتُهُ فِي كِتَابِ أَبِي عَنْ يَحْيَى بْنِ مَعِينٍ عَنْ هِشَامِ بْنِ يُوسُفَ مِثْلَهُ

دَخَلْتُ الْمَسْجِدَ فَإِذَا رَسُولُ اللَّهِ ﷺ جَالِسٌ وَحْدَهُ قَالَ «يَا أَبَا ذَرٍّ إِنَّ لِلْمَسْجِدِ تَحِيَّةً وَإِنَّ تَحِيَّتَهُ رَكْعَتَانِ فَقُمْ فَارْكَعْهُمَا» قَالَ فَقُمْتُ فَرَكَعْتُهُمَا ثُمَّ عُدْتُ فَجَلَسْتُ إِلَيْهِ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّكَ أَمَرْتَنِي بِالصَّلَاةِ فَمَا الصَّلَاةُ؟ قَالَ «خَيْرُ مَوْضُوعٍ اسْتَكْثِرْ أَوِ اسْتَقِلَّ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ «إِيمَانٌ بِاللَّهِ وَجِهَادٌ فِي سَبِيلِ اللَّهِ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ الْمُؤْمِنِينَ أَكْمَلُ إِيمَانًا؟ قَالَ «أَحْسَنُهُمْ خُلُقًا» قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ الْمُؤْمِنِينَ أَسْلَمُ؟ قَالَ «مَنْ سَلِمَ النَّاسُ مِنْ لِسَانِهِ وَيَدِهِ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ الصَّلَاةِ أَفْضَلُ؟ قَالَ «طُولُ الْقُنُوتِ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ الْهِجْرَةِ أَفْضَلُ؟ قَالَ «مَنْ هَجَرَ السَّيِّئَاتِ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فَمَا الصِّيَامُ؟ قَالَ «فَرْضٌ مُجْزِئٌ وَعِنْدَ اللَّهِ أَضْعَافٌ كَثِيرَةٌ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ الْجِهَادِ أَفْضَلُ؟ قَالَ «مَنْ عُقِرَ جَوَادُهُ وَأُهْرِيقَ دَمُهُ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ الصَّدَقَةِ أَفْضَلُ؟ قَالَ «جَهْدُ الْمُقِلِّ يُسَرُّ إِلَى فَقِيرٍ» قُلْتُ يَا رَسُولَ اللَّهِ فَأَيُّ مَا أَنْزَلَ اللَّهُ عَلَيْكَ أَعْظَمُ؟ قَالَ «آيَةُ الْكُرْسِيِّ» ثُمَّ قَالَ «يَا أَبَا ذَرٍّ مَا السَّمَاوَاتُ السَّبْعُ مَعَ الْكُرْسِيِّ إِلَّا كَحَلْقَةٍ مُلْقَاةٍ بِأَرْضٍ فَلَاةٍ وَفَضْلُ الْعَرْشِ عَلَى الْكُرْسِيِّ كَفَضْلِ الْفَلَاةِ عَلَى الْحَلْقَةِ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ كَمِ الْأَنْبِيَاءُ؟ قَالَ «مِائَةُ أَلْفٍ وَعِشْرُونَ أَلْفًا» قُلْتُ يَا رَسُولَ اللَّهِ كَمِ الرُّسُلُ مِنْ ذَلِكَ؟ قَالَ «ثَلَاثُ مِائَةٍ وَثَلَاثَةَ عَشَرَ جَمًّا غَفِيرًا» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَنْ كَانَ أَوَّلُهُمْ؟ قَالَ «آدَمُ» قُلْتُ يَا رَسُولَ اللَّهِ أَنَبِيٌّ مُرْسَلٌ؟ قَالَ «نَعَمْ خَلَقَهُ اللَّهُ بِيَدِهِ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَكَلَّمَهُ قِبَلًا» ثُمَّ قَالَ يَا «أَبَا ذَرٍّ أَرْبَعَةٌ سُرْيَانِيُّونَ آدَمُ وَشِيثُ وَأَخْنُوخُ وَهُوَ إِدْرِيسُ وَهُوَ أَوَّلُ مَنْ خَطَّ بِالْقَلَمِ وَنُوحٌ وَأَرْبَعَةٌ مِنَ الْعَرَبِ هُودٌ وَشُعَيْبٌ وَصَالِحٌ وَنَبِيُّكَ مُحَمَّدٌ ﷺ» قُلْتُ يَا رَسُولَ اللَّهِ كَمْ كِتَابًا أَنْزَلَهُ اللَّهُ؟ قَالَ «مِائَةُ كِتَابٍ وَأَرْبَعَةُ كُتُبٍ أُنْزِلَ عَلَى شِيثٍ خَمْسُونَ صَحِيفَةً وَأُنْزِلَ عَلَى أَخْنُوخَ ثَلَاثُونَ صَحِيفَةً وَأُنْزِلَ عَلَى إِبْرَاهِيمَ عَشَرُ صَحَائِفَ وَأُنْزِلَ عَلَى مُوسَى قَبْلَ التَّوْرَاةِ عَشَرُ صَحَائِفَ وَأُنْزِلَ التَّوْرَاةُ وَالْإِنْجِيلُ وَالزَّبُورُ وَالْقُرْآنُ» قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَا كَانَتْ صَحِيفَةُ إِبْرَاهِيمَ؟ قَالَ «كَانَتْ أَمْثَالًا كُلُّهَا أَيُّهَا الْمَلِكُ الْمُسَلَّطُ الْمُبْتَلَى الْمَغْرُورُ إِنِّي لَمْ أَبْعَثْكَ لِتَجْمَعَ الدُّنْيَا بَعْضَهَا عَلَى بَعْضٍ وَلَكِنِّي بَعَثْتُكَ لِتَرُدَّ عَنِّي دَعْوَةَ الْمَظْلُومِ فَإِنِّي لَا أَرُدُّهَا وَلَوْ كَانَتْ مِنْ كَافِرٍ وَعَلَى الْعَاقِلِ مَا لَمْ يَكُنْ مَغْلُوبًا عَلَى عَقْلِهِ أَنْ تَكُونَ لَهُ سَاعَاتٌ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَسَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَسَاعَةٌ يَتَفَكَّرُ فِيهَا فِي صُنْعِ اللَّهِ وَسَاعَةٌ يَخْلُو فِيهَا لِحَاجَتِهِ مِنَ الْمَطْعَمِ وَالْمَشْرَبِ وَعَلَى الْعَاقِلِ أَنْ لَا يَكُونَ ظَاعِنًا إِلَّا لِثَلَاثٍ تَزَوُّدٍ لِمَعَادٍ أَوْ مَرَمَّةٍ لِمَعَاشٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ وَعَلَى الْعَاقِلِ أَنْ يَكُونَ بَصِيرًا بِزَمَانِهِ مُقْبِلًا عَلَى شَأْنِهِ حَافِظًا لِلِسَانِهِ وَمَنْ حَسَبَ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ» قُلْتُ يَا رَسُولَ اللَّهِ فَمَا كَانَتْ صُحُفُ مُوسَى؟ قَالَ «كَانَتْ عِبَرًا كُلُّهَا عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ ثُمَّ هُوَ يَفْرَحُ وَعَجِبْتُ لِمَنْ أَيْقَنَ بِالنَّارِ ثُمَّ هُوَ يَضْحَكُ وَعَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ ثُمَّ هُوَ يَنْصَبُ عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَتَقَلُّبَهَا بِأَهْلِهَا ثُمَّ اطْمَأَنَّ إِلَيْهَا وَعَجِبْتُ لِمَنْ أَيْقَنَ بِالْحِسَابِ غَدًا ثُمَّ لَا يَعْمَلُ» قُلْتُ يَا رَسُولَ اللَّهِ أَوْصِنِي قَالَ «أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّهُ رَأْسُ الْأَمْرِ كُلِّهِ» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «عَلَيْكَ بِتِلَاوَةِ الْقُرْآنِ وَذِكْرِ اللَّهِ فَإِنَّهُ نُورٌ لَكَ فِي الْأَرْضِ وَذُخْرٌ لَكَ فِي السَّمَاءِ» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «إِيَّاكَ وَكَثْرَةَ الضَّحِكِ فَإِنَّهُ يُمِيتُ الْقَلْبَ وَيَذْهَبُ بِنُورِ الْوَجْهِ» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «عَلَيْكَ بِالصَّمْتِ إِلَّا مِنْ خَيْرٍ فَإِنَّهُ مَطْرَدَةٌ لِلشَّيْطَانِ عَنْكَ وَعَوْنٌ لَكَ عَلَى أَمْرِ دِينِكَ» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «عَلَيْكَ بِالْجِهَادِ فَإِنَّهُ رَهْبَانِيَّةُ أُمَّتِي» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «أَحِبَّ الْمَسَاكِينَ وَجَالِسْهُمْ» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «انْظُرْ إِلَى مَنْ تَحْتَكَ وَلَا تَنْظُرْ إِلَى مَنْ فَوْقَكَ فَإِنَّهُ أَجْدَرُ أَنْ لَا تُزْدَرَى نِعْمَةُ اللَّهِ عِنْدَكَ» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «قُلِ الْحَقَّ وَإِنْ كَانَ مُرًّا» قُلْتُ يَا رَسُولَ اللَّهِ زِدْنِي قَالَ «لِيَرُدَّكَ عَنِ النَّاسِ مَا تَعْرِفُ مِنْ نَفْسِكَ وَلَا تَجِدْ عَلَيْهِمْ فِيمَا تَأْتِي وَكَفَى بِكَ عَيْبًا أَنْ تَعْرِفَ مِنَ النَّاسِ مَا تَجْهَلُ مِنْ نَفْسِكَ أَوْ تَجِدَ عَلَيْهِمْ فِيمَا تَأْتِي» ثُمَّ ضَرَبَ بِيَدِهِ عَلَى صَدْرِي فقَالَ «يَا أَبَا ذَرٍّ لَا عَقْلَ كَالتَّدْبِيرِ وَلَا وَرَعَ كَالْكَفِّ وَلَا حَسَبَ كَحُسْنِ الْخُلُقِ»

[Machine] He asked his son al-Hasan ibn ʿAlī about certain matters of manly virtue (murū’ah). He said: “My son, what is soundness (sadād)?” He replied: “Father, soundness is repelling wrongdoing with what is right.” He said: “Then what is nobility (sharaf)?” He replied: “Doing good to one’s clan, bearing burdensome liabilities, being in harmony with one’s brothers, and safeguarding the neighbors.” He said: “Then what is murū’ah?” He replied: “Chastity and setting one’s wealth aright.” He said: “Then what is meticulousness (diqqah)?” He replied: “Looking into small matters and preventing what is insignificant.” He said: “Then what is blameworthiness (lawm)?” He replied: “A man’s guarding himself while exposing his wife.” He said: “Then what is generosity (samāḥah)?” He replied: “Giving in hardship and in ease.” He said: “Then what is miserliness (shuḥḥ)?” He replied: “To regard what you have spent as loss.” He said: “Then what is brotherhood (ikhā’)?” He replied: “Sharing and consoling in hardship and in prosperity.” He said: “Then what is cowardice (jubn)?” He replied: “Boldness against a friend and shrinking from an enemy.” He said: “Then what is booty (ghanīmah)?” He replied: “Desiring piety and renouncing the world—this is the cool (easy) gain.” He said: “Then what is forbearance (ḥilm)?” He replied: “Suppressing anger and mastering oneself.” He said: “Then what is wealth (ghinā)?” He replied: “The soul’s contentment with what God Most High has allotted it, even if little; wealth is only the wealth of the soul.” He said: “Then what is poverty (faqr)?” He replied: “The soul’s avid craving in everything.” He said: “Then what is strength (manaʿah)?” He replied: “Great severity in battle and contending with the mighty among people.” He said: “Then what is humiliation (dhull)?” He replied: “Panic when truly tested.” He said: “Then what is ineptness (ʿiyy)?” He replied: “Fidgeting with the beard and much spitting when speaking.” He said: “Then what is audacity (jur’ah)?” He replied: “Keeping pace with one’s peers.” He said: “Then what is affectation/burdening oneself (kulfah)?” He replied: “Your speaking about what does not concern you.” He said: “Then what is glory (majd)?” He replied: “To give despite liability, and to pardon despite offense.” He said: “Then what is intellect (ʿaql)?” He replied: “Preserving in the heart whatever you have taken in.” He said: “Then what is stupidity/rashness (kharq)?” He replied: “Opposing your leader and raising your voice against him.” He said: “Then what is good praise?” He replied: “Doing what is beautiful and leaving what is ugly.” He said: “Then what is prudence/resolve (ḥazm)?” He replied: “Long deliberation and gentleness with those in authority.” He said: “Then what is foolishness (safah)?” He replied: “Following baseness and keeping company with the errant.” He said: “Then what is heedlessness (ghaflah)?” He replied: “Your leaving the mosque and your obeying the corrupter.” He said: “Then what is deprivation (ḥirmān)?” He replied: “Your leaving your share when it has been offered to you.” He said: “Then what is the corrupter (mufsid)?” He replied: “The fool with his wealth, the one who is careless about his honor.”

Then ʿAlī said: “I heard the Messenger of God ﷺ say: ‘No poverty is harsher than ignorance; no wealth is more beneficial than intellect; no loneliness is more desolate than self-admiration; no support is more fitting than consultation; no intellect is like sound planning; no lineage is like good character; no piety is like restraint; no worship is like reflection; and no faith is like modesty and patience. The bane of speech is lying; the bane of knowledge is forgetfulness; the bane of forbearance is foolishness; the bane of worship is slackening; the bane of elegance is insolence; the bane of courage is transgression; the bane of generosity is reminding others of one’s favors; the bane of beauty is arrogance; and the bane of lineage is boastfulness.’ My son, never belittle any man you ever see: if he is better than you, then consider him your father; if he is like you, then he is your brother; and if he is younger than you, then consider him your son.”

Abū al-Qāsim said: “No one narrated this ḥadīth from Shuʿbah except Muḥammad ibn ʿAbd Allāh Abū Rajā’ al-Ḥabaṭī; it was uniquely reported by ʿUthmān ibn Saʿīd al-Zayyāt. And it is not narrated from ʿAlī except with this chain of transmission.”

سَأَلَ ابْنَهُ الْحَسَنَ بْنَ عَلِيٍّ ؓ عَنْ أَشْيَاءَ مِنْ أَمْرِ الْمُرُوءَةِ فَقَالَ يَا بُنَيَّ مَا السَّدَادُ؟ قَالَ يَا أَبَهْ السَّدَادُ دَفْعُ الْمُنْكَرِ بِالْمَعْرُوفِ قَالَ فَمَا الشَّرَفُ؟ قَالَ اصْطِناعُ الْعَشِيرَةِ وَحَمْلُ الْجَرِيرَةِ ومُوافَقَةُ الْإِخْوانِ وَحِفْظُ الْجِيرَانِ قَالَ فَمَا الْمُرُوءَةُ؟ قَالَ الْعَفَافُ وَإِصْلَاحُ الْمَالِ قَالَ فَمَا الدِّقَّةُ؟ قَالَ النَّظَرُ فِي الْيَسِيرِ وَمَنْعُ الْحَقِيرِ قَالَ فَمَا اللَّومُ؟ قَالَ إِحْرَازُ الْمَرْءِ نَفْسَهُ وبَذْلُهُ عُرْسَهُ قَالَ فَمَا السَّمَاحَةُ؟ قَالَ الْبَذْلُ مِنَ الْعَسِيرِ وَالْيَسِيرِ قَالَ فَمَا الشُّحُّ؟ قَالَ أَنْ تَرَى مَا أَنْفَقْتَهُ تَلَفًا قَالَ فَمَا الْإِخَاءُ؟ قَالَ الْمُوَاسَاةُ فِي الشِّدَّةِ وَالرَّخَاءِ قَالَ فَمَا الْجُبْنُ؟ قَالَ الْجُرْأَةُ عَلَى الصَّدِيقِ وَالنُّكُولُ عَنِ الْعَدُوِّ قَالَ فَمَا الْغَنِيمَةُ؟ قَالَ الرَّغْبَةُ فِي التَّقْوَى وَالزَّهَادَةُ فِي الدُّنْيَا هِيَ الْغَنِيمَةُ الْبَارِدَةُ قَالَ فَمَا الْحِلْمُ؟ قَالَ كَظْمُ الْغَيْظِ وَمِلْكُ النَّفْسِ قَالَ فَمَا الْغِنَى؟ قَالَ رِضَى النَّفْسِ بِمَا قَسَمَ اللهُ تَعَالَى لَهَا وَإِنْ قَلَّ وَإِنَّمَا الْغِنَى غِنَى النَّفْسِ قَالَ فَمَا الْفَقْرُ؟ قَالَ شَرَهُ النَّفْسِ فِي كُلِّ شَيْءٍ قَالَ فَمَا الْمَنَعَةُ؟ قَالَ شِدَّةُ الْبَأْسِ ومُنازَعَةُ أَعِزَّاءِ النَّاسِ قَالَ فَمَا الذُّلُّ؟ قَالَ الْفَزَعُ عِنْدَ الْمَصْدُوقَةِ قَالَ فَمَا الْعِيُّ؟ قَالَ الْعَبَثُ بِاللِّحْيَةِ وَكَثْرَةُ الْبَزْقِ عِنْدَ الْمُخاطَبَةِ قَالَ فَمَا الْجُرْأَةُ؟ قَالَ مُوَافَقَةُ الْأَقْرَانِ قَالَ فَمَا الْكُلْفَةُ؟ قَالَ كَلَامُكُ فِيمَا لَا يَعْنِيكَ قَالَ فَمَا الْمَجْدُ؟ قَالَ أَنْ تُعْطِيَ فِي الْغُرْمِ وَتَعْفُوَ عَنِ الْجُرْمِ قَالَ فَمَا الْعَقْلُ؟ قَالَ حِفْظُ الْقَلْبِ كُلَّمَا اسْتَوْعَيْتَهُ قَالَ فَمَا الْخُرْقُ؟ قَالَ مُعَازَتُكَ إِمَامَكَ ورَفْعُكَ عَلَيْهِ كَلَامَكَ قَالَ فَمَا حُسْنُ الثَّنَاءِ؟ قَالَ إِتْيَانُ الْجَمِيلِ وَتَرْكُ الْقَبِيحِ قَالَ فَمَا الْحَزْمُ؟ قَالَ طُولُ الْأَنَاةِ وَالرِّفْقُ بِالْوُلَاةِ قَالَ فَمَا السَّفَهُ؟ قَالَ اتِّبَاعُ الدَّناءَةِ وَمُصاحَبَةُ الْغُوَاةِ قَالَ فَمَا الْغَفْلَةُ؟ قَالَ تَرْكُكَ الْمَسْجِدَ وَطَاعَتُكَ الْمُفْسِدَ قَالَ فَمَا الْحِرْمَانُ؟ قَالَ تَرْكُكَ حَظَّكَ وَقَدْ عُرِضَ عَلَيْكَ قَالَ فَمَا الْمُفْسِدُ؟ قَالَ الْأَحْمَقُ فِي مَالِهِ الْمُتَهَاوِنُ فِي عِرْضِهِ ثُمَّ قَالَ عَلِيٌّ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ «لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَلَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَلَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ وَلَا اسْتِظْهارَ أَوْفَقُ مِنَ الْمُشَاوَرَةِ وَلَا عَقْلَ كَالتَّدْبِيرِ وَلَا حَسَبَ كَحُسْنِ الْخَلْقِ وَلَا وَرَعَ كَالْكَفِّ وَلَا عِبَادَةَ كالتَّفَكُّرِ وَلَا إِيمَانَ كَالْحَيَاءِ وَالصَّبْرِ وَآفَةُ الْحَدِيثِ الْكَذِبُ وَآفَةُ الْعِلْمِ النِّسْيَانُ وَآفَةُ الْحِلْمِ السَّفَهُ وَآفَةُ الْعِبَادَةِ الْفَتْرَةُ وَآفَةُ الظَّرْفِ الصَّلَفُ وَآفَةُ الشَّجَاعَةِ الْبَغْيُ وَآفَةُ السَّمَاحَةِ الْمَنُّ وَآفَةُ الْجَمَالِ الْخُيَلَاءُ وَآفَةُ الْحَسَبِ الْفَخْرُ» يَا بُنَيَّ لَا تَسْتَخِفَّنَّ بِرَجُلٍ تَرَاهُ أَبَدًا فَإِنْ كَانَ خَيْرًا مِنْكَ فَاحْسَبْ أَنَّهُ أَبُوكَ وَإِنْ كَانَ مِثْلَكَ فَهُوَ أَخُوكَ وَإِنْ كَانَ أَصْغَرَ مِنْكَ فَاحْسَبْ أَنَّهُ ابْنُكَ قَالَ أَبُو الْقَاسِمِ لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ إِلَّا مُحَمَّدُ بْنُ عَبْدِ اللهِ أَبُو رَجَاءٍ الْحَبَطِيُّ تَفَرَّدَ بِهِ عُثْمَانُ بْنُ سَعِيدٍ الزَّيَّاتُ وَلَا يُرْوَى عَنْ عَلِيٍّ ؓ إِلَّا بِهَذَا الْإِسْنَادِ

[Machine] I saw Umar ibn Al-Khattab before he was struck by the days in Medina. He stood with Hudhaifah ibn Al-Yaman and Uthman ibn Hunayf and said, "How have you two managed to bear the burden of the earth that it cannot bear?" They said, "We have carried it by a command that it can bear." Hudhaifah said, "If I were to carry it, it would be weakened." Uthman ibn Hunayf said, "I have carried it by a command that it can bear, without any great favor." Umar then said, "See that you have not carried the burden of the earth that it cannot bear." They said, "No." Umar said, "If Allah grants me safety, I will leave the widows of Iraq without needing any man after me." He said, "Only four things came upon him until he was struck." He said, "And between me and him, there is no one except Abdullah ibn Abbas in the morning." He said, "And he used to stand between the rows. If he saw any disorder among them, he would say, 'Stand still until there is no disorder among them.' Then he would proceed and say the takbir." He said, "And perhaps he would recite Surah Yusuf or An-Nahl or something similar in the first raka'a until the people gathered." He said, "And it was only that he would say the takbir." He said, "I heard him say, 'The dog has killed me or the dog has eaten me,' when he was stabbed. Then he flew out of the wound with a double-edged knife that would not pass by anyone to the right or left except that it would stab him, until he stabbed thirteen men and nine of them died. When he saw that, a Muslim man threw a cloak on him. When the assassin thought that he had taken hold of him, he slit his own throat." He said, "And Umar held the hand of Abdullah ibn Awf and brought him forward." He said, "Who will take care of Umar? He has seen what he has seen." He said, "Regarding the surroundings of the mosque, they did not know anything except that they had lost the voice of Umar while they were saying, 'Subhan Allah, Subhan Allah.' Abdul-Rahman ibn Awf led them in a light prayer. When they finished, Umar said, 'O Ibn Abbas, see who killed me.' He went for a while and then came back and said, 'The slave of Al-Mughirah killed him.' He said, 'Really?' After they all spoke with their tongues and prayed towards their qibla and performed the Hajj according to their rites, he was brought to his house. We then left with him." He said, "And it was as if the people had not been affected by any calamity before that day. Some were saying, 'There is no harm,' while others were saying, 'We fear for him.' So they brought some wine and he drank it, and it came out of his wound. Then they brought some milk and he drank it, and it came out of his wound. They recognized that he was dead, and he mentioned this incident in his will and in the command to consult each other."

رَأَيْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ قَبْلَ أَنْ يُصَابَ بِأَيَّامٍ بِالْمَدِينَةِ وَقَفَ عَلَى حُذَيْفَةَ بْنِ الْيَمَانِ وَعُثْمَانَ بْنِ حُنَيْفٍ فَقَالَ كَيْفَ فَعَلْتُمَا تَخَافَانِ أَنْ تَكُونَا قَدْ حَمَّلْتُمَا الْأَرْضَ مَا لَا تُطِيقُ؟ قَالَا حَمَّلْنَاهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ وَقَالَ حُذَيْفَةُ لَوْ حَمَّلْتُ عَلَيْهَا أُضْعِفَتْ وَقَالَ عُثْمَانُ بْنُ حُنَيْفٍ حَمَّلْتُهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ مَا فِيهَا كَبِيرُ فَضْلٍ قَالَ انْظُرْ أَلَّا تَكُونَا حَمَّلْتُمَا الْأَرْضَ مَا لَا تُطِيقُ قَالَا لَا فَقَالَ عُمَرُ ؓ لَئِنْ سَلَّمَنِي اللهُ لَأَدَعَنَّ أَرَامِلَ الْعِرَاقِ لَا يَحْتَجْنَ إِلَى رَجُلٍ بَعْدِي قَالَ فَمَا أَتَتْ عَلَيْهِ إِلَّا أَرْبَعَةٌ حَتَّى أُصِيبَ قَالَ وَإِنِّي لَقَائِمٌ مَا بَيْنِي وَبَيْنَهُ إِلَّا عَبْدُ اللهِ بْنُ عَبَّاسٍ غَدَاةَ أُصِيبَ قَالَ وَكَانَ إِذَا مَرَّ بَيْنَ الصَّفَّيْنِ قَامَ فَإِنْ رَأَى خَلَلًا قَالَ اسْتَوُوا حَتَّى إِذَا لَمْ يَرَ فِيهِمْ خَلَلًا تَقَدَّمَ فَكَبَّرَ قَالَ وَرُبَّمَا قَرَأَ بِسُورَةِ يُوسُفَ أَوِ النَّحْلِ أَوْ نَحْوِ ذَلِكَ فِي الرَّكْعَةِ الْأُولَى حَتَّى يَجْتَمِعَ النَّاسُ قَالَ فَمَا هُوَ إِلَّا أَنْ كَبَّرَ قَالَ فَسَمِعْتُهُ يَقُولُ قَتَلَنِي الْكَلْبُ أَوْ أَكَلَنِي الْكَلْبُ حِينَ طَعَنَهُ فَطَارَ الْعِلْجُ بِالسِّكِّينِ ذَاتِ طَرَفَيْنِ لَا يَمُرُّ عَلَى أَحَدٍ يَمِينًا وَلَا شِمَالًا إِلَّا طَعَنَهُ حَتَّى طَعَنَ ثَلَاثَةَ عَشَرَ رَجُلًا فَمَاتَ مِنْهُمْ تِسْعَةٌ فَلَمَّا رَأَى ذَلِكَ رَجُلٌ مِنَ الْمُسْلِمِينَ طَرَحَ عَلَيْهِ بُرْنُسًا فَلَمَّا ظَنَّ الْعِلْجُ أَنَّهُ مَأْخُوذٌ نَحَرَ نَفْسَهُ قَالَ وَتَنَاوَلَ عُمَرُ يَدَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ ا فَقَدَّمَهُ قَالَ فَمَنْ يلِي عُمَرَ ؓ فَقَدْ رَأَى الَّذِي رَأَى وَأَمَّا نَوَاحِي الْمَسْجِدِ فَإِنَّهُمْ لَا يَدْرُونَ غَيْرَ أَنَّهُمْ فَقَدُوا صَوْتَ عُمَرَ ؓ وَهُمْ يَقُولُونَ سُبْحَانَ اللهِ سُبْحَانَ اللهِ قَالَ فَصَلَّى بِهِمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ؓ صَلَاةً خَفِيفَةً فَلَمَّا انْصَرَفُوا قَالَ يَا ابْنَ عَبَّاسٍ انْظُرْ مَنْ قَتَلَنِي فَجَالَ سَاعَةً ثُمَّ جَاءَ فَقَالَ غُلَامُ الْمُغِيرَةِ فَقَالَ الصَّنِعُ؟ قَالَ نَعَمْ قَالَ قَاتَلَهُ اللهُ لَقَدْ كُنْتُ أَمَرْتُ بِهِ مَعْرُوفًا فَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يجْعَلْ مِيتَتِي بِيَدِ رَجُلٍ يَدَّعِي الْإِسْلَامَ وَقَالَ قَدْ كُنْتَ أَنْتَ وَأَبُوكَ تُحِبَّانِ أَنْ تَكْثُرَ الْعُلُوجُ بِالْمَدِينَةِ قَالَ وَكَانَ الْعَبَّاسُ ؓ أَكْثَرَهُمْ رَقِيقًا فَقَالَ إِنْ شِئْتَ فَعَلْنَا أَيْ إِنْ شِئْتَ قَتَلْنَا قَالَ كَذَبْتَ بَعْدَمَا تَكَلَّمُوا بِلِسَانِكُمْ وَصَلَّوْا قِبْلَتَكُمْ وَحَجُّوا حَجَّكُمْ فَاحْتُمِلَ إِلَى بَيْتِهِ فَانْطَلَقْنَا مَعَهُ قَالَ وَكَأَنَّ النَّاسَ لَمْ تُصِبْهُمْ مُصِيبَةٌ قَبْلَ يَوْمَئِذٍ فَقَائِلٌ يَقُولُ لَا بَأْسَ وَقَائِلٌ يَقُولُ نَخَافُ عَلَيْهِ فَأُتِيَ بِنَبِيذٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ ثُمَّ أُتِيَ بِلَبَنٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ فَعَرَفُوا أَنَّهُ مَيِّتٌ وَذَكَرَ الْحَدِيثَ فِي وَصَايَاهُ وَأَمْرِ الشُّورَى

"عن زَاذَانَ قال: بَيْنا النَّاس ذَاتَ يَوْمٍ عِنْدَ عَلِىٍّ إذْ وَافقوا منه نَفْسًا طيِّبةً فقالوا: حَدِّثْنَا عَنْ أَصْحَابِكَ يا أَمِيرَ المؤمنين، قال: عنْ أىِّ أَصْحَابِى؟ قالوا: عن أَصحاب النبىِّ ﷺ ، قال: كلُّ أَصْحَاب النبىِّ ﷺ أَصْحَابِى فَأيَّهُمْ تُرِيدُونَ؟ قالوا: النَّفَرَ الَّذى رَأَيناكَ تُلطفهم بِذِكرِكَ والصَّلاةِ عَلَيهم دُونَ اليَوم، قال: أَيُّهم؟ قالوا: عبد الله بن مسعود، قال: عَلِمَ السنَّةَ وقرأ القرآنَ، وَكَفى بهِ عِلمًا، ثم ختم به عِنْدَهُ فَلم يَدرُوا ما يريد بقوله: كفَى بِه عِلمًا بِعَبْدِ اللهِ أَمْ كفى بالقرآنِ، قالوا: فحذيفة؟ قال: عَلِمَ أو عُلِّم أسماءَ المنافقين، وَسَألَ عَنِ المعْضِلاَتِ حتَّى عَقَل عَنْها، قَال: سَألتُموهُ عَنْها تَجِدُوه بِهَا عالمًا، قَالُوا: فَأبو ذر، قال: وعاء وعى علمًا، وكَانَ شَحِيحًا حَريصًا شَحِيحًا على العلم، وَكَانَ يُكْثِرُ السُّؤَالَ فَيُعْطَى ويُمْنَع، أمَا إِنَّه قد ملئ له في وِعَائهِ حَتَّى امْتَلأَ، قَالُوا: فَسَلمَانُ؟ قَالَ: امْرُؤٌ منا وإلينا أَهْلَ الَبيْتِ، مَنْ لكُمْ بِمثلِ لُقْمان الحَكِيم عَلمَ العِلمَ الأوَّلَ وَأَدْرَك العِلمَ الآخِرَ، وَقَرأَ الكِتَابَ الأوَلَ وَالكِتَابَ الآخَرَ، وَكَانَ بَحرًا لا ينَزَف، قَالُوا: لِعَمَّارِ بن يَاسِر، قَالَ: ذَاك امْرُؤ خَلطَ الله الإِيمانَ بلَحْمهِ وَدَمِهِ وَعَظمِهِ وَشَعْرِهِ وَبَشَرِهِ، لاَ يُفَارِقُ الحقَّ ساعةً، حَيْثُ زَالَ زَالَ مَعَه، لاَ يَنْبِغى لِلنَّارِ أَنْ تَأكُلَ منه شَيئًا، قَالُوا: فَحدِّثْنَا عَنْكَ يَا أميرَ المؤْمِنِينَ، قَال: مَهلًا، نَهى الله عَنِ التَّزكية، فَقَال قَائِل: إِنَّ الله - عَزَ وجَل - يَقُولُ: {وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ} قَالَ: فَإنِّي أُحَدِّثَكُمْ بِنعْمةِ ربِّى: كنْتُ إِذَا سُئلتُ أعْطَيتُ، وَإذَا سَكَت ابْتَديتُ فبين الجوَارِح مِنِّى مُلِئَ عِلما جمّا، فَقَامَ عَبدُ الله بن الكواءِ

الأعْوَرُ مَنْ بَنِى بَكْر بنِ وَائل فَقالَ: يَا أَمير المؤمِنِينَ! مَا الذَّارِيَاتُ ذَرْوًا؟ قَالَ: الرِّيَاحُ، قالَ: فَما الحَامِلاَتُ وِقْرا؟ قَالَ: السَّحابُ، قَالَ: فَما الجَارِيَاتُ يُسْرا؟ قَال: السُّفُن، قَالَ: فَما المُقَسِّمَات أَمْرًا؟ قَال: الملاَئِكَةُ، وَلاَ تَعُدْ لِمثلِ هَذَا لاَ تَسْأَلنِى عَنْ مِثْلِ هَذَا، قال: فما السماء ذَاتُ الحُبُكِ؟ قَال: ذَات الخَلقِ الحَسَنِ، قَالَ: فَما السَّوَادُ الَّذى في جَوْفِ القَمَر؟ قَال: أعْمَى سَألَ عَنْ عُمَيَّا، مَا العِلمَ أَرَدْتَ بِهذَا وَيحَكَ! ! سَلْ تَفَقُهًا وَلاَ تَسْألْ تَعَبُّثًا - أَوْ قَالَ تَعَنُّتًا - سَلْ عَما يَعْنِيكَ وَدع مَا لاَ يَعْنِيكَ، قَالَ: فَوالله إِنَّ هَذَا لَيَعْنِينى، قَالَ: فَإنَّ اللهَ تَعَالى يَقُول: {وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ} السَّوادَ الَّذِى في جَوْفِ القَمَر، قَالَ: فمَا لِلجرَّةِ؟ قَال: شَرْح السَّماءِ، ومِنْها فُتِحتْ أَبْوابُ السَّماءِ بِمَاء مُنْهَمرٍ زَمَنَ الغَرَقِ عَلَى قَوْم نُوْح، قَال: فما قوس قزح؟ قَالَ: لاَ تَقُلْ قَوْسُ قُزَح؟ فَإِنَّ قُزَحَ شَيْطَانٌ، وَلِكنَّه القَوْسُ، وَهِى أمَانٌ مِنَ الغَرَقِ، قَال: فَكمْ بَيْنَ السَّمَاءِ إلَى الأرْضِ؟ قالَ: قَدْرُ دَعْوَةِ عَبْد دَعَا اللهَ. لاَ أَقُولُ غَيرَ ذَلِكَ، قَال: فَكَمْ بَيْن المشْرِقِ والمغْربِ؟ قَال: مَسِيرةُ يَوْمٍ لِلشَّمْسِ، مَنْ حَدَّثَكَ غَيْرَ هَذَا فَقَد كذَبَ، قَالَ: فَمنِ الذِينَ قَالَ الله {وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ}؟ قَال: دَعْهُم فَقَدْ كُفِيتهُمْ، قَالَ: فَما ذو القَرْنَيْنِ؟ قالَ: رَجُلٌ بَعَثَهُ الله إِلى قَوْمٍ عُمَّال كفَرة أَهْل الكتاب، كَان أوائلهم عَلَى حَقٍّ، فَأشْرَكُوا بِربِّهِمْ، وَابْتَدَعُوا في دِينِهِمْ، وَأَحْدَثُوا عَلَى أنْفُسِهِم فَهُمُ الَّذِينَ يَجْتَهِدُون فِى البَاطِلِ وَيَحسبُونَ أَنَّهُمْ عَلَى حَقٍّ، وَيَجْتَهِدُونَ فِى الضَّلاَلَةِ وَيحْسَبُونَ أَنَّهُمْ عَلَى هُدًى، فَضَلَّ سَعْيُهُمْ فِى الحَياةِ الدُّنْيا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صَنعًا، وَرَفَعَ صَوْتَهُ، وَقَالَ: وَمَا أَهْلُ النَّهْرَوانِ مِنْهُمْ بِبَعيد. فَقَال ابن الكواء: لاَ أَسْألُ سِوَاكَ، وَلاَ أَتَّبعُ غَيْرَكَ، قَالَ: إِنْ كَانَ الأمْرُ إِليْك فَافْعَلْ".