حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي السكري، قال: حدثنا محمد بن، زكريا الجوهري، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن سفيان ابن سعيد، قال: سمعت أبا عبد الله جعفر بن محمد الصادق عليهما السلام - وكان والله صادقا كما سمي - يقول: يا سفيان، عليك بالتقية فإنها سنة إبراهيم الخليل عليه السلام وإن الله عز وجل قال لموسى وهارون: " اذهبا إلى فرعون إنه طغى فقولا له قولا لينا لعله يتذكر أو يخشى " يقول الله عز وجل: كنياه وقولا له: " يا أبا مصعب " وإن رسول الله صلى الله عليه وآله كان إذا أراد سفرا وروى بغيره  وقال: أمرني ربي بمداراة الناس كما أمرني بأداء الفرائض ولقد أدبه الله عز وجل بالتقية فقال: " ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم * وما يلقيها إلا الذين صبروا وما يلقيها إلا ذو حظ عظيم  " يا سفيان من استعمل التقية في دين الله فقد تسنم الذروة العليا من العز، إن عز المؤمن في حفظ لسانه ومن لم يملك لسانه ندم. قال سفيان: فقلت له: يا ابن رسول الله هل يجوز أن يطمع الله عز وجل عباده في كون مالا يكون؟ قال: لا. فقلت: فكيف قال الله عز وجل لموسى وهارون عليهما السلام: " لعله يتذكر أو يخشى " وقد علم أن فرعون لا يتذكر ولا يخشى؟ فقال: إن فرعون قد تذكر وخشي ولكن عند رؤية البأس حيث لم ينفعه الايمان، ألا تسمع الله عز وجل يقول: " حتى إذا أدركه الغرق قال آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل وأنا من المسلمين " فلم يقبل الله عز وجل إيمانه وقال: " الآن وقد عصيت قبل و كنت من المفسدين * فاليوم ننجيك ببدنك لتكون لمن خلفك آية " يقول: نلقيك على نجوة من الأرض لتكون لمن بعدك علامة وعبرة.حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا أبو بكر محمد بن القاسم الأنباري، قال: حدثنا أبو العباس، عن أحمد بن يحيى، عن سلمة، عن الفراء قال: يقال: هي ذروة الجبل وذروته، وهو فرعون وفرعون ، وهو سفيان وسفيان، قال لي: أبو بكر وحكى يونس النحوي أنه سفيان، وروي عن غير الفراء أن سفيان يجوز أن يكون مأخوذا من السفن وهو قشور السمك التي تلزق على السيوف، ويجوز أن يكون مأخوذا من سفت الريح التراب تسفيه سفى مقصورا - والسفاء - ممدودا: الجهل.
20.	We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali al-Sukkari, that he said: We were told by Muhammed bin Zakariya al-Jawhari, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, from Sufyan ibn Sa’eed, that he said: I heard Abu Abdillah, Ja’far bin Muhammed al-Sadiq, peace be upon them both, and he was, by Allah, Truthful , like how he was named, saying: O Sufyan, it is upon you to perform Taqiya, for indeed, it is the tradition of Ibrahim, the Close Friend, peace be upon him. Indeed, Allah, Exalted and Glorious is He, said to Musa and Harun: «Go, both of you, to Pharao, for indeed, he has tyrannized, and say to him a tender saying, that he might remember or fear.» (20:43-44) Allah, Exalted and Glorious is He, is saying: Call to him by his nickname and say to him: «O father of Mus’ab». Indeed, when the Messenger of Allah, Allah’s blessings be upon him and his Family, wanted to travel, he took cover with another person, and he said: My Lord has ordered me to use conformity with people like how He has ordered me to perform the obligatory acts. Certainly, Allah, Exalted and Glorious is He, disciplined him with Taqiya and said: «Repel with that which is better. Thereupon, the one whom between you and him there is enmity, it is as if he is a devoted friend. However, none is granted it except those who ere patient, and none is granted it except one with a great portion (of goodness).» (41:34-35) O Sufyan, the one who uses Taqiya with regards to the Religion of Allah has certainly attained the highest top of honor. Indeed, the honor of the believer is in the preservation of his tongue, and the one who does not have control of his tongue, will regret. Sufyan said: Then I said to him: O son of Allah’s Messenger, is it possible that Allah makes, Exalted and Glorious is He, makes His servants seek to cause that which will not be? He said: No. I said: Then how did Allah, Exalted and Glorious is He, say to Musa and Harun, peace be upon them both: «that he might remember or fear» (20:44) while He knew that Pharao will not remember, nor fear? He said: Indeed, Pharao did remember and fear, however, (it was) during when he saw the suffering, (at the moment) when faith does not benefit him. Do you not hear Allah, Exalted and Glorious is He, say: «when drowning overtook him, he said: I have believed that there is no god except for the One whom the sons of Isra’eel believed in, and I am of the Muslims» (10:90) to which Allah, Exalted and Glorious is He, did not accept his faith and said: «Now? And you had disobeyed before, and you were among the causers of corruption. Hence, today We will save you by your body that you might be, for those after you, a sign» (10:91-92)? He is saying: We will cast you on a peak of the earth that you might be for those after you a sign and a lesson. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abu Bakr, Muhammed bin Qasem al-Anbari, that he said: We were told by Abu’l-Abbas, from Ahmad bin Yahya, from Salama, from al-Farra’, that he said: It is said: It is called a dhirwa of a mountain and its dhurwa [1], and it is said Fir’awn and Fur’awn [2], and it is said Sufyan and Sifyan. Abu Bakr said to me: And Yunus, the grammarian, said that it is Sufyan. It has been narrated of other than al-Farra’ that Sufyan is possible to have been derived from safan, that are the scales of a fish that are glued on swords. It is also possible that it is derived from: «The wind scattered [3] the wind, in a manner of scattering [4]» in a shortened form. Safaa’, as in the extended form, is ignorance.