عن الركوب و الحمل و ظاهر أن المراد به هنا الامتناع عن الإدراك و الفهم و ظاهره شمول كل من هو غيرهم فقوله نقطع الحديث أي صدر الحديث عمن ذكر بعده من الملك المقرب و النبي المرسل و لا يبعد أن يكون من مستعملا بمعنى ما و يحتمل أن يكون المراد بقطع الحديث عمن دونه عدم المبالاة بإنكار من لا يفهمه و ينكره فالمراد بمن دون الحديث من لا يدركه عقله و الأول أظهر و قول المفضل لا يتعلق به شي ء المراد به إما عدم تعلق الفهم و الإدراك به أو عدم ورود شبهة و اعتراض عليه هذا غاية ما وصل إليه نظري القاصر في حل تلك العبارات التي تحيرت الأفهام الثاقبة فيها.
indicates, and it suffices. For "sa'b" is a camel that refuses to be ridden and to bear a load (it is unruly), and it is clear that what is meant here is a refusal to be grasped and understood, and its apparent sense is general and includes everyone who is not infallible. So the narrator's words "naqta'u al-hadith" — we cut off the hadith — admit of two possibilities: 1. I removed from the beginning of the hadith what would be mentioned afterwards, namely the phrase "the angel brought near and the prophet sent with a mission"; and in that case it is not unlikely that "man" in "man dhakarahu" is in the sense of "ma", that is "'amma dhakarahu". 2. What is meant by cutting off the hadith from those who are below those noble persons is paying no attention and giving no weight to the denial of those who do not understand and deny; so the intent of the phrase "man duna al-hadith" is those whose intellects have not the power to grasp it. The first possibility is plainer and clearer. And al-Mufaddal's words, in explaining the word "ajrad", that nothing attaches to it from before or behind: what is intended by this phrase "la yata'allaqu bihi shay'" is one of two possibilities — either what is meant is that understanding and perception do not attach to the hadith, since it cannot be grasped by one who is not infallible; or what is meant is that it admits of no objection or doubt (the matter itself is sound and our understanding falls short). Al-'Allama al-Majlisi says: This is the utmost that occurred to my own feeble mind in resolving phrases in which lofty intellects and understandings remain bewildered.
«40»- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ١قَالَ: كُنْتُ بَيْنَ يَدَيْ أَبِی عَبْدِ اللَّهِ عليه السلام أَعْرِضُ عَلَيْهِ مَسَائِلَ قَدْ أَعْطَانِيهَا أَصْحَابُنَا إِذْ خَطَرَتْ بِقَلْبِي مَسْأَلَةٌ فَقُلْتُ جُعِلْتُ فِدَاكَ مَسْأَلَةٌ خَطَرَتْ بِقَلْبِي السَّاعَةَ قَالَ أَ لَيْسَتْ فِي الْمَسَائِلِ قُلْتُ لَا قَالَ وَ مَا هِيَ قُلْتُ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ عليه السلام إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَعْرِفُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَقَالَ نَعَمْ إِنَّ مِنَ الْمَلَائِكَةِ مُقَرَّبِينَ وَ غَيْرَ مُقَرَّبِينَ وَ مِنَ الْأَنْبِيَاءِ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ مِنَ الْمُؤْمِنِينَ مُمْتَحَنِينَ وَ غَيْرَ مُمْتَحَنِينَ وَ إِنَّ أَمْرَكُمْ هَذَا عُرِضَ عَلَى الْمَلَائِكَةِ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُقَرَّبُونَ وَ عُرِضَ عَلَى الْأَنْبِيَاءِ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُرْسَلُونَ وَ عُرِضَ عَلَى الْمُؤْمِنِينَ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُمْتَحَنُونَ.
Basa'ir al-Darajat: Sadir al-Sayrafi says: I laid before Imam al-Sadiq, peace be upon him, the questions that were being discussed among the companions, and a question that came into my heart. The Imam asked: What is it? I said: This very hadith of the Commander of the Faithful, peace be upon him, in which he says: Our walaya is hard and hard to bear, and none can bear it but an angel brought near, or a prophet sent with a mission, or a servant whose heart God has tested for faith. The Imam, peace be upon him, said: It is so: the angels are brought near and not brought near; the prophets are sent with a mission and not sent; and the believers too are tested and untested; and none acknowledged this matter (the imamate and the walaya) but the angels brought near, the prophets sent with a mission, and the believers tested in the way of faith.
«41»- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَنْ كَتَبَ اللَّهُ فِي قَلْبِهِ الْإِيمَانَ.
Basa'ir al-Darajat: Abu Basir related from Imam al-Sadiq, peace be upon him, that he said: Our cause (the walaya) is hard and hard to bear; none can bear it but one in whose heart God has written faith.
«42»- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ وَ أَبُو طَالِبٍ جَمِيعاً عَنْ حَنَانٍ ٢ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عليه السلام أَنَّهُ قَالَ: يَا أَبَا الْفَضْلِ لَقَدْ أَمْسَتْ شِيعَتُنَا وَ أَصْبَحَتْ عَلَى أَمْرٍ مَا أَقَرَّ بِهِ إِلَّا مَلَكٌ
Basa'ir al-Darajat: Hannan says: Imam al-Baqir, peace be upon him, said: O Abu al-Fadl, our Shi'a have come to morning and evening upon a cause (the walaya) which none acknowledged but an angel