Misbah Library
Allama Muhammad Baqir al-Majlisi 2 314

رَأْياً وَ لَا مِقْيَاساً حَتَّى يَكُونَ ذَلِكَ وَاضِحاً عِنْدَهُ كَالْوَحْيِ مِنَ اللَّهِ وَ فِي ذَلِكَ دَلِيلٌ لِكُلِّ ذِي لُبٍّ وَ حِجًی إِنَّ أَصْحَابَ الرَّأْيِ وَ الْقِيَاسِ مُخْطِئُونَ مُدْحِضُونَ وَ إِنَّمَا الِاخْتِلَافُ فِيمَا دُونَ الرُّسُلِ لَا فِي الرُّسُلِ فَإِيَّاكَ أَيُّهَا الْمُسْتَمِعُ أَنْ تَجْمَعَ عَلَيْكَ خَصْلَتَيْنِ إِحْدَاهُمَا الْقَذْفُ بِمَا جَاشَ بِصَدْرِكَ وَ اتِّبَاعُكَ لِنَفْسِكَ إِلَى غَيْرِ قَصْدٍ وَ لَا مَعْرِفَةِ حَدٍّ وَ الْأُخْرَى اسْتِغْنَاؤُكَ عَمَّا فِيهِ حَاجَتُكَ وَ تَكْذِيبُكَ لِمَنْ إِلَيْهِ مَرَدُّكَ وَ إِيَّاكَ وَ تَرْكَ الْحَقِّ سَأْمَةً وَ مَلَالَةً وَ انْتِجَاعَكَ الْبَاطِلَ جَهْلًا وَ ضَلَالَةً لِأَنَّا لَمْ نَجِدْ تَابِعاً لِهَوَاهُ جَائِزاً عَمَّا ذَكَرْنَا قَطُّ رَشِيداً فَانْظُرْ فِي ذَلِكَ.

he employed opinion or analogy in such a way that it had the status of revelation. All the above matters are sufficient proof for every man of understanding to perceive that the people of opinion and analogy are in error and false. Among the prophets themselves there is no disagreement; disagreement arises among those who are outside the circle of the messengers. O hearer! Beware of two traits: first, beware of falling into the snare of following your own soul on account of what pleases you, without purpose or knowledge; second, beware of feeling independent of one whom you need and who is your point of reference, or of calling him a liar. Beware of abandoning the truth out of weariness, and of seeking something of falsehood out of ignorance; for one who follows the desire of his soul and transgresses what we have said will never be rightly guided. Reflect upon this.

بيان: جاش أي غلا و يقال انتجعت فلانا إذا أتيته تطلب معروفه و لا يخفى عليك بعد التدبر في هذا الخبر و أضرابه أنهم سدوا باب العقل بعد معرفة الإمام ١ و أمروا بأخذ جميع الأمور منهم و نهوا عن الاتكال على العقول الناقصة في كل باب.

Let it not be hidden that after reflection upon this report and the like of it you will understand that the Imams, peace be upon them, closed the door of reason after the recognition of the Imam, peace be upon him, and commanded people to take all of God's rulings from the Imams, peace be upon them, and forbade them to rely upon their own deficient intellects.

«77»- سن، المحاسن بَعْضُ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ بْنِ شُرَيْحٍ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ عليه السلام فِي مَسْجِدِ الْخَيْفِ وَ هُوَ فِي حَلْقَةٍ فِيهَا نَحْوٌ مِنْ مِائَتَيْ رَجُلٍ وَ فِيهِمْ عَبْدُ اللَّهِ بْنُ شُبْرُمَةَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّا نَقْضِي بِالْعِرَاقِ فَنَقْضِي مِنَ الْكِتَابِ وَ السُّنَّةِ وَ تَرِدُ عَلَيْنَا الْمَسْأَلَةُ فَنَجْتَهِدُ فِيهَا بِالرَّأْيِ قَالَ فَأَنْصَتَ النَّاسُ جَمِيعُ مَنْ حَضَرَ لِلْجَوَابِ وَ أَقْبَلَ أَبُو عَبْدِ اللَّهِ عليه السلام عَلَى مَنْ عَلَى يَمِينِهِ يُحَدِّثُهُمْ فَلَمَّا رَأَى النَّاسُ ذَلِكَ أَقْبَلَ بَعْضُهُمْ إِلَى بَعْضٍ وَ تَرَكُوا الْإِنْصَاتَ ثُمَّ تَحَدَّثُوا مَا شَاءَ اللَّهُ ثُمَّ إِنَّ ابْنَ شُبْرُمَةَ قَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّا قُضَاةُ الْعِرَاقِ وَ إِنَّا نَقْضِي بِالْكِتَابِ وَ السُّنَّةِ وَ إِنَّهُ تَرِدُ عَلَيْنَا أَشْيَاءُ وَ نَجْتَهِدُ فِيهَا الرَّأْيَ قَالَ فَأَنْصَتَ جَمِيعُ النَّاسِ لِلْجَوَابِ وَ أَقْبَلَ أَبُو عَبْدِ اللَّهِ عليه السلام عَلَى مَنْ عَلَى يَسَارِهِ يُحَدِّثُهُمْ فَلَمَّا رَأَى النَّاسُ ذَلِكَ أَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ وَ تَرَكُوا الْإِنْصَاتَ ثُمَّ إِنَّ ابْنَ شُبْرُمَةَ سَكَتَ مَا شَاءَ اللَّهُ ثُمَّ عَادَ لِمِثْلِ قَوْلِهِ فَأَقْبَلَ أَبُو عَبْدِ اللَّهِ عليه السلام فَقَالَ أَيَّ رَجُلٍ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَدْ كَانَ

Al-Mahasin: Ibn Shurayh says: I saw Imam al-Sadiq, peace be upon him, among about two hundred people in the Mosque of al-Khayf, and among them Ibn Shubruma was also present. He said: O Abu 'Abdallah! We are judges in Iraq and we judge according to the Book and the practice, and a question that comes to us we settle by exertion of our own opinion. The narrator says: Everyone fell silent to hear the answer. Imam al-Sadiq, peace be upon him, began speaking with those who were on his right. The people too turned to one another, broke the silence and talked a great deal. Then Ibn Shubruma repeated his former words. The people fell silent to hear the Imam's answer, but this time the Imam turned to those who were on his left and spoke with them. The people broke the silence and Ibn Shubruma fell silent. A third time he asked him, and the Imam said: O man! 'Ali b. Abi Talib

(١)1- هذا ما يراه الاخباريون و كثير من غيرهم و هو من أعجب الخطاء، و لو ابطل حكم العقل بعد معرفة الامام كان فيه ابطال التوحيد و النبوّة و الإمامة و سائر المعارف الدينية، و كيف يمكن أن ينتج من العقل نتيجة ثمّ يبطل بها حكمه و تصدق النتيجة بعينها، و لو أريد بذلك أن حكم العقل صادق حتّى ينتج ذلك تمّ يسدّ بابه كان معناه تبعيّة العقل في حكمه للنقل و هو أفحش فسادا فالحق: أن المراد من جميع هذه الأخبار النهی عن اتباع العقليات فيما لا يقدر الباحث علی تميز المقدمات الحقة من المموّهة الباطلة. طThis is the view of the Akhbaris and of many others, and it is among the most astonishing errors. If the ruling of reason were invalidated after the recognition of the Imam, it would entail the invalidation of the oneness of God, prophethood, the imamate and the rest of the religious teachings. How is it possible that a conclusion be derived from reason and then by that same conclusion its own ruling be invalidated while that very conclusion remains true? And if what is meant is that the ruling of reason is true up to the point where it yields this conclusion and then its door is closed, its meaning would be the subordination of reason in its ruling to transmission, and that is even more grossly corrupt. So the truth is that what is meant by all these reports is the prohibition of following rational matters where the investigator is unable to distinguish sound premises from specious and false ones. T.