٣٨ - حَدَّثَنا عَلِىِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ الحَسَن الطَّائيّ قالَ: حَدَّثَني أَبُو سَعِيدُ سَهْلِ بْنِ زِيادٍ الأَدَمِي الرَّازِيُّ عَنْ عَلِىِّ بْنِجَعْفَر الكُوفِيّ سَمِعْتُ سَيِّدي عَلِىِّ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ يَقُولُ: حَدَّثَني أَبي مُحَمَّدِ بْنِ عَلِى، عَنْ أَبيهِ الرِّضا عَلِىِّ بْنِ مُوسَى، عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَر، عَنْ أَبيهِ جَعْفَرِ بْنِ مُحَمَّد، عَنْ أَبيهِ مُحَمَّدِ بْنِ عَلِى، عَنْ أَبيهِ عَلِىِّ بْنِ الحُسَيْن، عَنْ أَبيهِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِمُ السَّلاَمُ وَحَدَّثَنا مُحَمَّدِ بْنِ عُمَر الحافِظُ البَغدْادي قالَ: حَدَّثَني أَبُو القاسِم إِسْحاق بْنِ جَعْفَر العَلَوِي قالَ: حَدَّثَني أَبي جَعْفَرِ بْنِ مُحَمَّدبن عَلِيِّ عَنْ سُلَيْمان بْنِ مُحَمَّد القُرَشِي عَنْ إِسْمَاعِيل بْنِ أَبي زِياد عَنْ جَعْفَرِ بْنِ مُحَمَّد عَنْ أَبيهِ عَنْ جَدِّهِ‏الحُسَيْن عَنْ عَلِيِ‏ عَلَيْهِ السَّلامُ وَحَدَّثَنا أَبُو الحُسَيْن مُحَمَّدِ بْنِ إِبْراهيمِ بْنِ إِسْحاق الفارْسِيِّ الغرائميقال حَدَّثَنا أَبُو سَعِيدُ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ رميح النسوي بجرجان قالَ: حَدَّثَنا عَبْد العَزِيز بن إِسْحاق بْنِ جَعْفَر بِبَغْداد قالَ: حَدَّثَني عَبْد الوَهَّاب بنعيسى المَرْوَزِىُّ قالَ: حَدَّثَني الحَسَن بن عَلِىِّ بْنِ مُحَمَّد البلوي قالَ: حَدَّثَني مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ نجيح عَنْ جَعْفَرِ بْنِ مُحَمَّد عَنْ أَبيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ‏ عَلَيْهِ السَّلامُ وَحَدَّثَنا أَحْمَدِ بْنِ الحَسَن القَطَّانُ قالَ: حَدَّثَنا الحَسَن بْنِ عَلِى السكري قالَ: حَدَّثَنا مُحَمَّدِ بْنِ زَكَرِيَّا الجوهري قالَ: حَدَّثَنا العَبَّاسِ بْنِ بكار الضبي قالَ: حَدَّثَنا أَبُو بَكْرِ الهذلي عَنْ عكرمة عَنْ ابْنِ عَبَّاس قالَ لَمَّا انْصَرَفَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ مِنْ صِفِّينَ قَامَ إِلَيْهِ شَيْخٌ مِمَّنْ شَهِدَ الْوَقْعَةَ مَعَهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ مَسِيرِنَا هَذَا أَبِقَضَاءٍ مِنَ اللَّهِ وَقَدَرٍ وَقَالَ الرِّضَا فِي رِوَايَتِهِ عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍ‏عَلَيْهِمَا السَّلاَمُ دَخَلَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ عَلَى أَمِيرِ الْمُؤْمِنِينَ‏فَقَالَ أَخْبِرْنَا عَنْ خُرُوجِنَا إِلَى أَهْلِ الشَّامِ أَبِقَضَاءٍ مِنَ اللَّهِ وَقَدَرٍ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ أَجَلْ يَا شَيْخُ فَوَاللَّهِ مَا عَلَوْتُمْ تَلْعَةً وَلا هَبَطْتُمْ بَطْنَ وَادٍ إِلا بِقَضَاءٍ مِنَ اللَّهِ وَقَدَرٍ فَقَالَ الشَّيْخُ: عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَـالَ: مَهْلاً يَا شَيْخُ! لَعَلَّـكَ تَظُـنُّقَضَاءً حَتْماً وَقَدَراً لازِماً! لَوْ كَانَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَالْعِقَابُ وَالأَمْرُ وَالنَّهْيُ وَالزَّجْرُ، وَلَسَقَطَ مَعْنَى الْوَعْدِ وَالْوَعِيدِ، وَلَمْ تَكُنْ عَلَى مُسِي‏ءٍ لائِمَةٌ وَلا لُِمحْسِنٍ مَحْمَدَةٌ، وَلَكَانَ الُْمحْسِنُ أَوْلَى بِاللائِمَةِ مِنَ الْمُذْنِبِ، وَالْمُذْنِبُ أَوْلَى بِالإِحْسَانِ مِنَ الُْمحْسِنِ. تِلْكَ مَقَالَةُ عَبَدَةِ الأَوْثَانِ وَخُصَمَاءِ الرَّحْمَنِ وَقَدَرِيَّةِ هَذِهِ الأُمَّةِ وَمَجُوسِهَا. يَا شَيْخُ! إِنَّ اللَّهَ عَزَّ وَجَلَّ كَلَّفَ تَخْيِيراً وَنَهَى تَحْذِيراً وَأَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَلَمْ يُعْصَ مَغْلُوباً وَلَمْ يُطَعْ مُكْرِهاً وَلَمْ يَخْلُقِ السَّمَاوَاتِ وَالأَرْضَ وَما بَيْنَهُما باطِلاً ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ قَالَ فَنَهَضَ الشَّيْخُ وَهُوَ يَقُولُ:يَوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناًأَنْتَ الإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ‏جَزَاكَ رَبُّكَ عَنَّا فِيهِ إِحْسَاناًأَوْضَحْتَ مِنْ دِينِنَا مَا كَانَ مُلْتَبِساً.قَدْ كُنْتُ رَاكِبَهَا فِسْقاً وَعِصْيَاناًفَلَيْسَ مَعْذِرَةٌ فِي فِعْلِ فَاحِشَةٍفِيهَا عَبَدْتُ إِذاً يَا قَوْمِ شَيْطَاناًلالا وَلا قَابِلاً [قَائِلاً] نَاهِيهِ أَوْقَعَهُقَتْلَ الْوَلِيِّ لَهُ ظُلْماً وَعُدْوَاناًوَلا أَحَبَّ وَلا شَاءَ الْفُسُوقَ وَلاذُو الْعَرْشِ أَعْلَنَ ذَاكَ اللَّهُ إِعْلاناًأَنَّى يُحِبُّ وَقَدْ صَحَّتْ عَزِيمَتُهُ‏قالَ مُصَنَّفِ هذَا الكِتابِ: لَمْ يَذْكُرْ مُحَمَّدُ بْنُ عُمَرَ الْحَافِظُ فِي آخِرِ هَذَا الْحَدِيثِ مِنَ الشِّعْرِ إِلاّ بَيْتَيْنِ مِنْ أَوَّلِهِ.
11-38 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Al-Hassan Al-Ta’eequoted on the authority of Abu Sa’eed Sahl ibn Ziyad al-Adami al-Razi, on the authority of Ali ibn Ja’far al-Kufi that he had heard the following from his Master Ali ibn Muhammad (s), on the authority of his father (s), on the authority of his father Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s). The same was narrated by Muhammad ibn Umar al-Hafiz al-Baghdadi who narrated that Abul Qasim Ishaq ibn Ja’far Al-Alawi quoted on the authority of Abi Ja’far ibn Muhammad ibn Ali, on the authority of Soleiman ibn Muhammad al-Qurashi, on the authority of Isma’il ibn Abi Ziyad, on the authority of Ja’far ibn Muhammad (s), on the authority of his father (s), on the authority of his grandfather Ali ibn Al-Hussein (s), on the authority of Ali (s). The same tradition was narrated by Abul Hussein Muhammad ibn Ibrahim Ishaq al-Farsi al-Aza’emi who quoted on the authority of Abu Sa’eed Ahmad ibn Muhammad ibn Romayh an-Nasawi at Gorgan, on the authority of Abdul Aziz ibn Ishaq ibn Ja’far at Baghdad, on the authority of Abdul Wahhab ibn Isa al-Marwazi, on the authority of Al-Hassan ibn Ali ibn Muhammad al-Balawi, on the authority of Muhammad ibn Abdullah ibn Nujayh, on the authority of his father, on the authority of Ja’far ibn Muhammad (s), on the authority of his father (s), on the authority of his grandfather (s), on the authority of his father (s). The same tradition was narrated by Al-Hassan ibn Ali al-Sokkari who quoted on the authority of Muhammad ibn Zakariya al-Jowhari, on the authority of Al-Abbas ibn Bakkar al-Dhabiy, on the authority of Abu Bakr al-Hothali, on the authority of Ikremah, on the authority of Ibn Abbas, “When the Commander of the Faithful Ali ibn Abi Talib (s) returned from the Siffin Battle, one of the elders who had seen the events in the battle with him stood up and said, ‘O Commander of the Faithful! Let us know if our course was destined by the Sublime God and by His Power?’” Al-Ridha (s) has also narrated in another tradition on the authority of his forefathers, on the authority of Ali ibn Al-Hussein ibn Ali (s), “A man from Iraq went to the Commander of the Faithful (s) and said, ‘Let me know if our departure from Sham has been destined by the Sublime God and by His Power?’ The Commander of the Faithful (s) replied, ‘O old man! Yes. By God, you did not climb any hills and did not go down any valleys except through God’s destiny and by His Power.’ Then theold man said, ‘O Commander of the Faithful! Do my sufferings then have any rewards?’ Imam Ali ibn Abi Talib (s) told him, ‘O old man! Wait a moment! It seems that you have thought that what I meant by God’s destiny was that it was a certainty. If so there would be no reward or punishment, no admonishing or advice, nor any Divine Promises. Then a sinner could not be blamed, and a good-doer will not deserve to be praised. Then a good-doer would even deserve to be blamed more than a sinner does. This is what the idol worshippers, the enemies of the Merciful God, the Qadarites  and the Magi (Zoroastrians) in this nation say. O old man! The Sublime God has made the people responsible. However, the people are free to choose. He has admonished them but He has only warned them. He has granted a great reward for the very minute good deeds. One who disobeys does not defeat God. One who obeys Him is not forced to do so. God has not created the heavens and the Earth without a purpose, ‘Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe be to the Unbelievers because of the Fire (of Hell)!’ “The narrator added, “As the old man was standing up he recited the following,‘You are the Leader through whose obedience we hope to be saved by the Merciful on the Day of Saving (Resurrection). You clarified for us that part of the religion which was vague for us. May God grant you a good reward! There are no excuses for doing any wicked deeds which I do - Acts of corruption and disobedience. No! No! I never think that Him who has admonished against doing evil Himself forces one to do evil. You will be serving Satan if you ever think so. God does not like it. He does not want corruption. He has never allowed animosity with and oppressively killing God’s Friend. How could He - the Owner of Both Thrones - have done so while His tradition has itself clearly declared this.’”The author of this book (Sheikh Sadooq) said, “Muhammad ibn Umar Al-Hafiz has only included the first two couplets at the end of this tradition.”