و التخيير على الجواز أو بحمل الإرجاء على ما يمكن الإرجاء فيه بأن لا يكون مضطرا إلى العمل بأحدهما و التخيير على ما إذا لم يكن له بد من العمل بأحدهما كما يومئ إليه خبر سماعة و يظهر من خبر الميثمي فيما سيأتي وجه جمع آخر بينهما و سنفصل القول في ذلك في رسالة مفردة إن شاء اللّٰه تعالى.
and the option be taken as permissibility; or the postponement concerns a case in which we are not compelled to act upon one of the two, while the option concerns a case in which we have no choice but to act upon one of the two reports — as the report of Sama'a and that of al-Maythami appear to support this last reconciliation. Further discussion will come.
«2»- ج، الإحتجاج عَنْ أَبِي جَعْفَرٍ الثَّانِي عليه السلام فِي مُنَاظَرَتِهِ مَعَ يَحْيَى بْنِ أَكْثَمَ وَ سَيَجِی ءُ بِتَمَامِهِ فِي مَوْضِعِهِ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله فِي حَجَّةِ الْوَدَاعِ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ وَ سَتَكْثُرُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ فَإِذَا أَتَاكُمُ الْحَدِيثُ فَاعْرِضُوهُ عَلَى كِتَابِ اللَّهِ وَ سُنَّتِي فَمَا وَافَقَ كِتَابَ اللَّهِ وَ سُنَّتِي فَخُذُوا بِهِ وَ مَا خَالَفَ كِتَابَ اللَّهِ وَ سُنَّتِي فَلَا تَأْخُذُوا بِهِ الْخَبَرَ.
Al-Ihtijaj: It is related from him, may God bless him and his family, that on his last pilgrimage he said: Lies told against me have become many, and after me they will become many more; so whoever deliberately ascribes a lie to me, let him take his seat in the Fire. So when a hadith reaches you from me, present it to the Book of God and to my practice; whatever accords with the Qur'an and my practice, take it, and do not speak what differs from the two.
بيان: الكذابة بكسر الكاف و تخفيف الذال مصدر كذب يكذب أي كثرت على كذابة الكذابين و يصح أيضا جعل الكذاب بمعنى المكذوب و التاء للتأنيث أي الأحاديث المفتراة أو بفتح الكاف و تشديد الذال بمعنى الواحد الكثير الكذب و التاء لزيادة المبالغة و المعنى كثرت على أكاذيب الكذابة أو التاء للتأنيث و المعنى كثرت الجماعة الكذابة و لعل الأخير أظهر و علی التقادير الظاهر أن الجار و المجرور متعلق بالكذابة و يحتمل تعلقه بكثرت على تضمين اجتمعت و نحوه و هذا الخبر علی تقديري صدقه و كذبه يدل على وقوع الكذب عليه صلى اللّٰه عليه و آله ١.
The sense of the hadith is this: the lying of liars against me has become much; or: the company of liars against me has become many — and this last sense is the clearer. In any case this hadith indicates that lying hadiths were indeed fabricated against the Prophet. "Al-kidhaba" is the verbal noun of "kadhaba yakdhibu", that is, the lying of liars against me has become much. It is also correct to take "al-kadhdhab" in the sense of what is lied about, the ta' being for the feminine — that is, the words falsely ascribed to me have become many. Or it may be read "al-kadhdhaba", which is singular, the ta' being for intensification, that is, a person who lies a great deal, the sense being that the lying of the liars against us has become much; or the ta' is for the feminine, and the sense becomes: the company of liars against me has become many. Perhaps this last sense is the better. In any case the prepositional phrase is attached to "al-kadhdhaba", and it is possible that it is attached to "kathurat", which then carries the sense of "ijtama'at" and the like. And this hadith, whether it be true or false, indicates that lying against the Prophet, may God bless him and his family, did occur.
«3»- ج، الإحتجاج وَ مِمَّا أَجَابَ بِهِ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْعَسْكَرِيُّ عليه السلام فِي رِسَالَتِهِ إِلَى أَهْلِ الْأَهْوَازِ حِينَ سَأَلُوهُ عَنِ الْجَبْرِ وَ التَّفْوِيضِ أَنْ قَالَ اجْتَمَعَتِ الْأُمَّةُ قَاطِبَةً لَا اخْتِلَافَ بَيْنَهُمْ فِي ذَلِكَ أَنَّ الْقُرْآنَ حَقٌّ لَا رَيْبَ فِيهِ عِنْدَ جَمِيعِ فِرَقِهَا فَهُمْ فِي حَالَةِ الِاجْتِمَاعِ عَلَيْهِ مُصِيبُونَ وَ عَلَی تَصْدِيقِ مَا أَنْزَلَ اللَّهُ مُهْتَدُونَ لِقَوْلِ النَّبِيِّ صلى اللّٰه عليه و آله لَا تَجْتَمِعُ أُمَّتِي عَلَى ضَلَالَةٍ فَأَخْبَرَ صلى اللّٰه عليه و آله أَنَّ مَا اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ وَ لَمْ يُخَالِفْ بَعْضُهَا بَعْضاً هُوَ الْحَقُّ فَهَذَا مَعْنَى الْحَدِيثِ لَا مَا تَأَوَّلَهُ الْجَاهِلُونَ وَ لَا مَا قَالَهُ الْمُعَانِدُونَ مِنْ إِبْطَالِ حُكْمِ الْكِتَابِ وَ اتِّبَاعِ حُكْمِ الْأَحَادِيثِ الْمُزَوَّرَةِ وَ الرِّوَايَاتِ الْمُزَخْرَفَةِ وَ اتِّبَاعِ
Al-Ihtijaj: Among the answers which al-Imam al-Hadi, peace be upon him, wrote in his letter to the people of al-Ahwaz on the question of compulsion and delegation was his saying: On this point the whole community has reached consensus without any disagreement that the Qur'an, beyond any doubt or hesitation, is true for all the sects, and that the people of Islam, when they are gathered together, agree upon it and are guided to affirming its verses — because of the Prophet's saying, "My community will never agree upon any error or misguidance". By this saying he gave notice that whatever the community agrees upon without disagreement is pure truth; and this is the meaning of the hadith, not what the foolish interpret it to mean; nor is it those false hadiths and absurd narrations that the obstinate cling to in order to nullify the Qur'an,