«20»- نی، الغيبة للنعماني قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ عليهما السلام اعْرِفُوا مَنَازِلَ شِيعَتِنَا عَلَى قَدْرِ رِوَايَتِهِمْ عَنَّا وَ فَهْمِهِمْ مِنَّا.

Al-Ghayba of al-Nu'mani: Imam al-Sadiq, peace be upon him, said: Know the standing of our Shi'a by the measure of what they relate from us and of their understanding of our hadiths.

«21»- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ ابْنِ عِيسَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عليه السلام إِذَا حَدَّثْتَنِي بِحَدِيثٍ فَأَسْنِدْهُ لِي فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّهِ عَنْ رَسُولِ اللَّهِ صلى اللّٰه عليه و آله عَنْ جَبْرَئِيلَ عليه السلام عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ كُلُّ مَا أُحَدِّثُكَ بِهَذَا الْإِسْنَادِ وَ قَالَ يَا جَابِرُ لَحَدِيثٌ وَاحِدٌ تَأْخُذُهُ عَنْ صَادِقٍ خَيْرٌ لَكَ مِنَ الدُّنْيَا وَ مَا فِيهَا.

Majalis of al-Mufid: 'Amr b. Shimr related from Jabir, who said: I said to Imam al-Baqir, peace be upon him: When you relate a hadith to us, relate it with its chain. He said: My father related to me, from my grandfather, from the Messenger of God, may God bless him and his family, from Gabriel, from God, mighty and exalted — and all the hadiths I relate to you are with this chain. And he said: O Jabir, a single hadith that you take from a truthful man is better for you than the world and all that is in it.

«22»- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عليهما السلام قَالَ: خَطَبَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله يَوْمَ مِنًى فَقَالَ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ بَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا فَكَمْ مِنْ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ كَمْ مِنْ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ عَبْدٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمْ الْمُؤْمِنُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ وَ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ.

Majalis of al-Mufid: Abu Khalid al-Qammat related from Imam al-Sadiq, peace be upon him, that he said: The Messenger of God, may God bless him and his family, delivered a sermon on the Day of Sacrifice and said: May God gladden and make fresh a servant who hears my words and keeps them and conveys them to those who have not heard them. How many a bearer of understanding is not himself a man of understanding, and how many a bearer of understanding carries that understanding to one more understanding than himself! There are three things in which the heart of a Muslim servant does not act treacherously: 1. Sincerity in deeds for God. 2. Sincere counsel to the leaders of the Muslims. 3. Keeping with the community of the Muslims, for the Muslims' prayer for one another encompasses them all. The believers' blood is equal among them, and they are a single strong hand against those outside them. The protection granted by the lowliest member of the Muslim community is binding upon them all.

بيان: قال الجزري فيه نضر اللّٰه امرأ سمع مقالتي فوعاها نضره و نضره و أنضره أي نعمه و يروي بالتخفيف و التشديد من النضارة و هي في الأصل حسن الوجه و البريق و إنما أراد حسن خاتمته و قدره انتهی و قيل المراد البهجة و السرور و في بعض الروايات فأداها كما سمعها إما بعدم التغيير أصلا أو بعدم التغيير المخل بالمعنى و سيأتي الكلام فيه و قوله فكم من حامل فقه بهذه الرواية أنسب أي ينبغي أن ينقل اللفظ فرب حامل رواية لم يعرف معناها أصلا و رب حامل رواية يعرف بعض معناها و ينقلها إلى من هو أعرف بمعناها منه و قال الجزري فيه ثلاث لا يغل عليهن قلب مؤمن هو من الإغلال الخيانة في كل شي ء و يروي يغل بفتح الياء من الغل و هو الحقد و الشحناء أي لا يدخله حقد يزيله عن الحق و يروي يغل بالتخفيف من الوغول في الشر و المعنى أن هذه الخلال الثلاث تستصلح بها القلوب فمن تمسك بها طهر قلبه من

Elucidation: Al-Jazari says: "nadara Allahu imra'an sami'a maqalati fa-wa'aha" — from "nadarahu", "naddarahu" and "andarahu", meaning may God grant him blessing; and this word is read both with and without doubling, from "nadara", which in origin means beauty and radiance of the face. What is meant by this hadith is: may God make his end and his standing good. Some have said that what is meant is freshness and joy. In some narrations it reads "fa-addaha kama sami'aha" — that is, that he convey the Prophet's hadith, may God bless him and his family, to others just as he heard it, without the slightest alteration, or without an alteration that harms the meaning. A discussion of this will come. His words "fa-kam min hamili fiqh": that is, from this hadith it is gathered that it is fitting for a hadith to be transmitted in its received wording. For many a bearer of a report has not understood its meaning at all, and many a bearer of a report has understood part of its meaning and conveys it to one who knows that hadith's meaning better than he. Al-Jazari says: "thalathun la yughillu 'alayhinna qalbu mu'min": "ghill", from "ighlal", means treachery in everything; and no rancour enters the believer's heart that would take him far from the truth. If it is read "yaghillu", it is from "wughul", plunging into evil, in which case the meaning of the hadith becomes: these three things set the heart right, and whoever holds fast to them, his heart is cleansed of