بيان: قد سبق مثله بتغيير ما في باب من يجوز أخذ العلم منه و قد شرحناه هناك و الرث الضعيف البالي.

The like of this hadith, with slight changes, came earlier in the chapter on one from whom it is permissible to take knowledge, and we explained the hadith there. "Rath" means weak and worn out.

«3»- ج، الإحتجاج عَنْ بَشِيرِ بْنِ يَحْيَى الْعَامِرِيِّ عَنِ ابْنِ أَبِي لَيْلَى قَالَ: دَخَلْتُ أَنَا وَ النُّعْمَانُ أَبُو حَنِيفَةَ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ عليهما السلام فَرَحَّبَ بِنَا فَقَالَ يَا ابْنَ أَبِي لَيْلَى مَنْ هَذَا الرَّجُلُ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ لَهُ رَأْيٌ وَ بَصِيرَةٌ وَ نَفَاذٌ ١ قَالَ فَلَعَلَّهُ الَّذِي يَقِيسُ الْأَشْيَاءَ بِرَأْيِهِ ثُمَّ قَالَ يَا نُعْمَانُ هَلْ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ قَالَ لَا قَالَ مَا أَرَاكَ تُحْسِنُ أَنْ تَقِيسَ شَيْئاً وَ لَا تَهْتَدِي إِلَّا مِنْ عِنْدِ غَيْرِكَ فَهَلْ عَرَفْتَ الْمُلُوحَةَ فِي الْعَيْنَيْنِ وَ الْمَرَارَةَ فِي الْأُذُنَيْنِ وَ الْبُرُودَةَ فِي الْمَنْخِرَيْنِ وَ الْعُذُوبَةَ فِي الْفَمِ قَالَ لَا قَالَ فَهَلْ عَرَفْتَ كَلِمَةً أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا قَالَ ابْنُ أَبِي لَيْلَى فَقُلْتُ جُعِلْتُ فِدَاكَ لَا تَدَعْنَا فِي عَمْيَاءَ مِمَّا وَصَفْتَ لَنَا قَالَ نَعَمْ حَدَّثَنِي أَبِي عَنْ آبَائِي عليهم السلام أَنَّ رَسُولَ اللَّهِ صلى اللّٰه عليه و آله قَالَ إِنَّ اللَّهَ خَلَقَ عَيْنَيِ ابْنِ آدَمَ شَحْمَتَيْنِ فَجَعَلَ فِيهِمَا الْمُلُوحَةَ فَلَوْ لَا ذَلِكَ لَذَابَتَا وَ لَمْ يَقَعْ فِيهِمَا شَيْ ءٌ مِنَ الْقَذَى إِلَّا أَذَابَهُمَا وَ الْمُلُوحَةُ تَلْفِظُ مَا يَقَعُ فِي الْعَيْنَيْنِ مِنَ الْقَذَى وَ جَعَلَ الْمَرَارَةَ فِي الْأُذُنَيْنِ حِجَاباً لِلدِّمَاغِ وَ لَيْسَ مِنْ دَابَّةٍ تَقَعُ فِي الْأُذُنِ إِلَّا الْتَمَسَتِ الْخُرُوجَ وَ لَوْ لَا ذَلِكَ لَوَصَلَتْ إِلَى الدِّمَاغِ وَ جَعَلَ الْبُرُودَةَ فِي الْمَنْخِرَيْنِ حِجَاباً لِلدِّمَاغِ وَ لَوْ لَا ذَلِكَ لَسَالَ الدِّمَاغُ وَ جَعَلَ الْعُذُوبَةَ فِي الْفَمِ مَنّاً مِنَ اللَّهِ تَعَالَى عَلَى ابْنِ آدَمَ لِيَجِدَ لَذَّةَ الطَّعَامِ وَ الشَّرَابِ وَ أَمَّا كَلِمَةٌ أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ فَقَوْلُ لَا إِلَهَ إِلَّا اللَّهُ أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ ثُمَّ قَالَ يَا نُعْمَانُ إِيَّاكَ وَ الْقِيَاسَ فَإِنَّ أَبِي حَدَّثَنِي عَنْ آبَائِهِ عليهم السلام أَنَّ رَسُولَ اللَّهِ صلى اللّٰه عليه و آله قَالَ مَنْ قَاسَ شَيْئاً مِنَ الدِّينِ بِرَأْيِهِ قَرَنَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى مَعَ إِبْلِيسَ فِي النَّارِ فَإِنَّهُ أَوَّلُ مَنْ قَاسَ حَيْثُ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَدَعُوا الرَّأْيَ وَ الْقِيَاسَ فَإِنَّ دِينَ اللَّهِ لَمْ يُوضَعْ عَلَى الْقِيَاسِ.

Al-Ihtijaj: It is related from Bashir b. Yahya al-'Amiri, from Ibn Abi Layla, that he said: Abu Hanifa and I came in upon Ja'far b. Muhammad, peace be upon them, and the Imam, while welcoming us, said: O Ibn Abi Layla, who is with you? I said: May I be your ransom, he is a man of the people of Kufa possessed of opinion, insight and influence. He said: Perhaps he is the one who measures everything by his own opinion? Then he said: O Nu'man, can you measure your own head? He said: No. He said: I do not think you are able to measure anything, and you are guided only from someone else. Do you know the reason for the saltiness of the two eyes, the bitterness within the two ears, the coolness of the two nostrils and the sweetness in the mouth? He said: No. He said: Do you know a word whose beginning is unbelief and whose end is faith? He said: No. Ibn Abi Layla said: I said: May I be your ransom, do not leave us in blindness concerning these matters you have mentioned! He said: Very well. My father related to me from his noble fathers, peace be upon them, that the Messenger of God, may God bless him and his family, said: God created the two eyes of the son of Adam from two pieces of fat and placed saltiness in them; otherwise they would both melt away, and every speck of dust that entered them would dissolve them. That saltiness casts out the specks that enter the eye. And God the Glorified placed bitterness within the ear to be a screen and veil for the brain, so that any creature that enters it, on meeting that bitterness, quickly turns back; and were it not for this bitterness, it would reach the brain and corrupt it. And God placed coldness and coolness in the two nostrils so that it might be a veil and screen against reaching the brain; otherwise it would reach it. And the placing of sweetness and pleasantness in the mouth was a divine favour upon the son of Adam, that he might taste food and drink. And as for the word whose beginning is unbelief and whose end is faith: it is the saying "There is no god but God". Then he said: O Nu'man, beware of analogy, for my father related to me from his noble fathers, peace be upon them, that the Messenger of God, may God bless him and his family, said: "Whoever measures any part of religion by his own view, God will make him the companion of Iblis, for he was the first to use analogy when he said: 'You created me from fire and created him from clay.'"

ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ عَنْ بِشْرِ بْنِ يَحْيَى الْعَامِرِيِّ عَنِ ابْنِ أَبِي لَيْلَى مِثْلَهُ إِلَّا أَنَّ مَكَانَ بَصِيرَةٍ نَظَرٌ وَ بَعْدَ قَوْلِهِ أَنْ تَقِيسَ شَيْئاً قَوْلُهُ وَ لَا تَهْتَدِي إِلَّا مِنْ عِنْدِ غَيْرِكَ فَهَلْ عَرَفْتَ مِمَّا الْمُلُوحَةُ وَ مَكَانَ عَمْيَاءَ عَمًى وَ عَلَی

"You created me from fire and created him from clay." So abandon opinion and analogy, for the religion of God the Glorified has not been established upon analogy. 'Ilal al-Shara'i': The like of the above hadith is related, except that some of its words and phrases differ. In place of the word "basira" it has "nazar", and after the phrase "an tuqayyisa shay'an" it has "wa la tahtadi illa min 'indi ghayrika fa-hal 'arafta mimma al-muluha", and in place of "'amya'" it has "'aman", and in place of