Hadith 31

الحديث 45

📚 Bihar al-Anwar · Allamah al-Majlisi

﷽

فِي رِسَالَةِ الْإِهْلِيلَجَةِ الَّتِي كَتَبَ الصَّادِقُ ع إِلَى الْمُفَضَّلِ بْنِ عُمَرَ وَ ذَكَرَ فِيهَا احْتِجَاجَهُ فِي إِثْبَاتِ الصَّانِعِ تَعَالَى عَلَى الطَّبِيبِ الْهِنْدِيِّ قَالَ ع‏ قُلْتُ أَ فَتُقِرُّ بِأَنَّ اللَّهَ خَلَقَ الْخَلْقَ أَمْ قَدْ بَقِيَ فِي نَفْسِكَ شَيْ‏ءٌ مِنْ ذَلِكَ قَالَ إِنِّي مِنْ ذَلِكَ عَلَى حَدِّ وُقُوفٍ مَا أَتَخَلَّصُ إِلَى أَمْرٍ يَنْفُذُ لِي فِيهِ الْأَمْرُ
قُلْتُ أَمَّا إِذَا أَبَيْتَ إِلَّا الْجَهَالَةَ وَ زَعَمْتَ أَنَّ الْأَشْيَاءَ لَا تُدْرَكُ إِلَّا بِالْحَوَاسِّ فَإِنِّي أُخْبِرُكَ أَنَّهُ لَيْسَ لِلْحَوَاسِّ دَلَالَةٌ عَلَى الْأَشْيَاءِ وَ لَا فِيهَا مَعْرِفَةٌ إِلَّا بِالْقَلْبِ فَإِنَّهُ دَلِيلُهَا وَ مُعَرِّفُهَا الْأَشْيَاءُ الَّتِي تَدَّعِي أَنَّ الْقَلْبَ لَا يَعْرِفُهَا إِلَّا بِهَا
فَقَالَ أَمَّا إِذَا نَطَقْتَ بِهَذَا فَمَا أَقْبَلُ مِنْكَ إِلَّا بِالتَّخْلِيصِ وَ التَّفَحُّصِ مِنْهُ‏ بِإِيضَاحٍ وَ بَيَانٍ وَ حُجَّةٍ وَ بُرْهَانٍ
قُلْتُ فَأَوَّلُ مَا أَبْدَأُ بِهِ أَنَّكَ تَعْلَمُ أَنَّهُ رُبَّمَا ذَهَبَتِ الْحَوَاسُّ أَوْ بَعْضُهَا وَ دَبَّرَ الْقَلْبُ لِلْأَشْيَاءِ الَّتِي فِيهَا الْمَضَرَّةُ وَ الْمَنْفَعَةُ مِنَ الْأُمُورِ الْعَلَانِيَةِ وَ الْخَفِيَّةِ فَأَمَرَ بِهَا وَ نَهَى فَنَفَذَ فِيهَا أَمْرُهُ وَ صَحَّ فِيهَا قَضَاؤُهُ
قَالَ إِنَّكَ تَقُولُ فِي هَذَا قَوْلًا يُشْبِهُ الْحُجَّةَ وَ لَكِنِّي أُحِبُّ أَنْ تُوضِحَهُ لِي غَيْرَ هَذَا الْإِيضَاحِ
قُلْتُ أَ لَسْتَ تَعْلَمُ أَنَّ الْقَلْبَ يَبْقَى بَعْدَ ذَهَابِ الْحَوَاسِّ قَالَ نَعَمْ وَ لَكِنْ يَبْقَى بِغَيْرِ دَلِيلٍ عَلَى الْأَشْيَاءِ الَّتِي تَدُلُّ عَلَيْهَا الْحَوَاسُّ قُلْتُ فَلَسْتَ تَعْلَمُ أَنَّ الطِّفْلَ تَضَعُهُ أُمُّهُ مُضْغَةً لَيْسَ تَدُلُّهُ الْحَوَاسُّ عَلَى شَيْ‏ءٍ يُسْمَعُ وَ لَا يُبْصَرُ وَ لَا يُذَاقُ وَ لَا يُلْمَسُ وَ لَا يُشَمُّ قَالَ بَلَى
قُلْتُ فَأَيَّةُ الْحَوَاسِّ دَلَّتْهُ عَلَى طَلَبِ اللَّبَنِ إِذَا جَاعَ وَ الضَّحِكِ بَعْدَ الْبُكَاءِ إِذَا رَوِيَ مِنَ اللَّبَنِ وَ أَيُّ حَوَاسِّ سِبَاعِ الطَّيْرِ وَ لَاقِطِ الْحَبِّ مِنْهَا دَلَّهَا عَلَى أَنْ تُلْقِيَ بَيْنَ أَفْرَاخِهَا اللَّحْمَ وَ الْحَبَّ فَتَأْوِيَ سِبَاعُهَا إِلَى اللَّحْمِ وَ الْآخَرُونَ إِلَى الْحَبِّ
وَ أَخْبِرْنِي عَنْ فِرَاخِ طَيْرِ الْمَاءِ أَ لَسْتَ تَعْلَمُ أَنَّ فِرَاخَ طَيْرِ الْمَاءِ إِذَا طُرِحَتْ فِيهِ سَبَحَتْ وَ إِذَا طُرِحَتْ فِيهِ فِرَاخُ طَيْرِ الْبَرِّ غَرِقَتْ وَ الْحَوَاسُّ وَاحِدَةٌ فَكَيْفَ انْتَفَعَ بِالْحَوَاسِّ طَيْرُ الْمَاءِ وَ أَعَانَتْهُ عَلَى السِّبَاحَةِ وَ لَمْ يَنْتَفِعْ طَيْرُ الْبَرِّ فِي الْمَاءِ بِحَوَاسِّهَا
وَ مَا بَالُ

✦ Traduction anglaise

In the letter ‘Al-Ihlilaja’ which Al-Sadiq-asws wrote to Al-Mufazzal Bin Umar, and in it he-asws mentioned his-asws arguments in proving the Maker, the Exalted, based upon the Indian medicine, he-asws said: ‘I-asws said: ‘Do you acknowledge that Allah-azwj has Created the creation, or there still remains in your self-something from that? ’ He said, ‘From that, I am upon a limit of pausing what I could end-up to a matter in which the command is implemented to me’. I–asws said: ‘But, then you are refusing only for the ignorance and claiming that the things cannot be realise except by the senses, and I–asws informed you that it isn’t for the senses an evidence upon the things, nor is there any recognition in it except by the heart, for it is its pointer and its understanding of the things which you claim that the heart cannot recognise these except by it (five senses)’. He said, ‘But, when you–asws speak with this, I do not accept from you–asws except with the clearance and the investigation from it, with clarification, and explanation, and an argument, and a proof’. I–asws said: ‘The first of what I–asws begin with is, you know that sometimes the senses go (don’t work), or some of them, and the heart manages the things which in it is the harm and the benefit, from the announced matters and the hidden, so it enjoins with it and forbid, and its orders are implemented in these, and its judgments is deemed as correct’. He said, ‘You are saying regarding this, a word resembling the proof, but I would love it if you–asws clarify for me other than this clarification’. I–asws said: ‘Don’t you know that the heart remains after the departure of the senses? ’ He said, ‘Yes, but it remains without evidence upon the things which the senses point upon’. I–asws said: ‘Don’t you know that the child, his mother places him (gives birth) as a lump, the senses do not point him upon anything he hears, nor sees, nor tastes, not touches, nor smells? ’ He said, ‘Yes’. I–asws said: ‘So, which sense points it upon seeking the milk when hungry, and the laughing after the crying when quenched from the milk? And which sense of the predator birds picking the seed from it points it upon casting between its chick, the flesh and the seed, so its predators incline towards the flesh, and the others to the seed? And tell me–asws about the chicks of the water birds. Don’t you know that a chick of the water bird, when it drops in it, it swims, and when a chick of the land bird drops in it, it drowns, and the senses are the same. The how did the water bird benefits with the senses upon the swimming, and the land bird did not benefit in the water with its senses? And what is the matter with the land bird, when it is submerged in the water for a while,

N° hadith45
Volume58
Chapitre42
LivreBihar al-Anwar
AuteurAllamah al-Majlisi
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