Misbah Library
Allama Muhammad Baqir al-Majlisi 2 159

يرفع حديثه بإسقاط الواسطة من فرع الشي ء أي ارتفع و علا و فرعت الجبل أي صعدته و قيل لأنه يزيل عن الراوي ما يوجب قبول روايته و العمل بها أي العدالة من افترعت البكر أي اقتضضتها و قيل لأنه قال كذب أزيل بكارته أي صدر مثله من السابقين كثيرا و قيل لأنه الكذب المستحدث أي لم يقع مثله من السابقين و قيل لأنه ابتدأ بذكر من ينبغي أن يذكره أخيرا من قولهم بئس ما افترعت به أي ابتدأت به و قيل لأنه كذب فرع كذب رجل آخر فإنك إن أسندته إليه فإن كان كاذبا أيضا فلست بكاذب بخلاف ما إذا أسقطته فإنه إن كان كاذبا فأنت أيضا كاذب فعلى الثلاثة الأولى و الاحتمال الأخير اسم فاعل و علی البواقي اسم مفعول.

raises his hadith up; so accordingly "far'" comes in the sense of rising. 3. Because it causes what makes a narration acceptable and actionable — that is, uprightness — to be removed from him; so accordingly "far'" comes in the sense of being removed. 4. Because it is a lie the like of which has often issued from those who went before. 5. Because it is a lie the like of which has not occurred among those before. 6. Because that person begins by mentioning someone who ought to be mentioned last. 7. Because that lie is a branch of another person's lie; for if you ascribe that hadith to the original narrator, then even if he has lied you will not be a liar — unlike this case, where if the narrator is a liar you become a liar too. On the first three possibilities and the last, "kadhib" is in the sense of the active participle, and on the remaining possibilities in the sense of the passive participle.

«5»- مع، معاني الأخبار أَبِی عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ مَارِدٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عليه السلام جُعِلْتُ فِدَاكَ حَدِيثٌ يَرْوِيهِ النَّاسُ ١ أَنَّ رَسُولَ اللَّهِ صلى اللّٰه عليه و آله قَالَ حَدِّثْ عَنْ بَنِي إِسْرَائِيلَ وَ لَا حَرَجَ قَالَ نَعَمْ قُلْتُ فَنُحَدِّثُ عَنْ بَنِي إِسْرَائِيلَ بِمَا سَمِعْنَاهُ وَ لَا حَرَجَ عَلَيْنَا قَالَ أَ مَا سَمِعْتَ مَا قَالَ كَفَى بِالْمَرْءِ كَذِباً أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ فَقُلْتُ وَ كَيْفَ هَذَا قَالَ مَا كَانَ فِي الْكِتَابِ أَنَّهُ كَانَ فِي بَنِي إِسْرَائِيلَ فَحَدِّثْ أَنَّهُ كَانَ فِي هَذِهِ الْأُمَّةِ وَ لَا حَرَجَ.

Ma'ani al-Akhbar: 'Abd al-A'la b. A'yan says: I said to Imam al-Sadiq, peace be upon him: May I be your ransom, the Sunnis relate a hadith from the Prophet, may God bless him and his family, that he said: Relate from the Children of Israel, and there is no objection. Is this correct? He said: Yes. I said: Then may we relate whatever we have heard from the Children of Israel, and there is no objection for us? He said: Have you not heard the saying: It is proof enough of a man's lying that he relates everything he hears? I said: Then what is the application of that saying of the Prophet, may God bless him and his family? He said: What is meant is that whatever has come in the Qur'an of the affairs of the Children of Israel — relate that, for it will come to pass in this community of ours, and there is no objection in it.

(١)1- المراد من الناس العامّة، أورد الحديث أبی داود في سننه بإسناده عن أبي بكر بن أبي شيبة قال: حدّثني عليّ بن مسهر، عن محمّد بن عمرو، عن أبي سلمة، عن أبي هريرة قال: قال رسول اللّٰه صلّى اللّٰه عليه و آله و سلم: حدثوا عن بني إسرائيل و لا حرج. قال الخطابي: ليس معناه إباحة الكذب في أخبار بني إسرائيل و رفع الحرج عمن نقل عنهم الكذب و لكن معناه الرخصة في الحديث عنهم على معنى البلاغ و ان لم يتحقّق صحة ذلك بنقل الاسناد، و ذلك لانه أمر قد تعذر في أخبارهم لبعد المسافة و طول المدة و وقوع الفترة بين زماني النبوّة، و فيه دليل على أن الحديث لا يجوز عن النبيّ صلّى اللّٰه عليه و آله الا بنقل الاسناد و التثبت فيه. و قد روی الدراوردي هذا الحديث عن محمّد بن عمرو بزيادة لفظ دل بها علی صحة هذا المعنی ليس في رواية عليّ بن مسهر الذي رواها أبو داود عن أبي هريرة قال: قال رسول اللّٰه صلّى اللّٰه عليه و آله: حدثوا عن بني إسرائيل و لا حرج، حدثوا عنی و لا تكذبوا علیّ. و معلوم أن الكذب علی بنی إسرائيل لا يجوز بحال فانما أراد بقوله: و حدثوا عنی و لا تكذبوا علی اي تحرزوا من الكذب علی بأن لا تحدثوا عنی الا بما يصحّ عندكم من جهة الاسناد و الذي به يقع التحرز عن الكذب علیّ. «معالم السنن ج 3 ص 187What is meant by "the people" is the Sunnis. Abu Dawud gives this hadith in his Sunan with his chain from Abu Bakr b. Abi Shayba, who said: 'Ali b. Mushir related to me, from Muhammad b. 'Amr, from Abu Salama, from Abu Hurayra, who said: The Messenger of God, may God bless him and his family and grant him peace, said: Relate from the Children of Israel, and there is no objection. Al-Khattabi says: its meaning is not that lying in the reports of the Children of Israel is permitted, or that blame is lifted from one who transmits lies from them; rather its meaning is a dispensation to relate from them by way of conveying, even if its soundness is not established by the transmission of a chain, since that has become impossible in their reports because of the distance, the length of time, and the gap between the two eras of prophethood. In it there is proof that relating from the Prophet, may God bless him and his family, is not permissible save by the transmission of a chain and adherence to it. Al-Darawardi related this hadith from Muhammad b. 'Amr with an addition that indicates the soundness of this meaning, which is not in 'Ali b. Mushir's narration that Abu Dawud gives: from Abu Hurayra, who said: The Messenger of God, may God bless him and his family, said: Relate from the Children of Israel, and there is no objection; relate from me and do not lie against me. And it is plain that lying against the Children of Israel too is in no case permissible; so what he meant by "and relate from me and do not lie against me" is: guard against lying against me, by not relating from me save what is sound with you by way of the chain — by which the guarding against lying against me is achieved. (Ma'alim al-Sunan, vol. 3, p. 187.)