Shaykh Muḥammad b. ʿAlī al-Ṣaduq · A Discussion with a Man From Medina About the Length of the Ghayba
حَدَّثَنَا أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ فَقَالَ الْآيَاتُ هُمُ الْأَئِمَّةُ وَ الْآيَةُ الْمُنْتَظَرَةُ هُوَ الْقَائِمُ عليه السلام فَيَوْمَئِذٍ لَا يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ قِيَامِهِ بِالسَّيْفِ وَ إِنْ آمَنَتْ بِمَنْ تَقَدَّمَهُ مِنْ آبَائِهِ ع. <br> و قد سمى الله عز و جل يوسف عليه السلام غيبا حين قص قصته على نبيه محمد ص فقال عز و جل ذلِكَ مِنْ أَنْباءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَ ما كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَ هُمْ يَمْكُرُونَ فسمى يوسف عليه السلام غيبا لأن الأنباء التي قصها كانت أنباء يوسف فيما أخبر به من قصته و حاله و ما آلت إليه أموره <br> و لقد كلمني بعض المخالفين في هذه الآية فقال معنى قوله عز و جل الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ أي بالبعث و النشور و أحوال القيامة فقلت له لقد جهلت في تأويلك و ضللت في قولك فإن اليهود و النصارى و كثيرا من فرق المشركين و المخالفين لدين الإسلام يؤمنون بالبعث و النشور و الحساب و الثواب و العقاب فلم يكن الله تبارك و تعالى ليمدح المؤمنين بمدحة قد شركهم فيها فرق الكفر و الجحود بل وصفهم الله عز و جل و مدحهم بما هو لهم خاصة لم يشركهم فيه أحد غيرهم.
It is narrated from my father from Saad bin Abdullah from Muhammad bin al-Husain ibn Abi al-Khattab from ibn Mahbub from Ali bin Raab from Abu Abdillah Imam Ja’far Sadiq that he said with regard to the verse: “On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before.” (6:158) Signs imply the Imams and the awaited sign implies the Qaim. The faith of a person will be of no use on that day if he did not believe in him before he rises with the sword, even though he may have had faith in his holy forefathers before. <br> [Al-Saduq says:] The Almighty Allah gave the name of Ghaib (unseen) to Prophet Yusuf while narrating his story to Prophet Muhammad. He said: «This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans» (12:102) <br> One of our opponents spoke to me about this verse. He said that in the verse: “those who believe in unseen” (2:3) implies the hereafter. I told him: Your stand is full of ignorance and your words are full of misguidance. Don’t Jews, Christians and other non-Muslims believe in Judgment Day, accounting of deeds and reward and punishment? It is not possible the that Almighty Allah should praise His believers with an attribute which is also possessed by disbelievers. The Almighty Allah has praised the attribute of believers which is unique to them.
Translation: Sayyid Athar Husain S. H. Rizvi — published with the edition, reproduced verbatim.
Narrator names are reproduced from the edition. Biographical profiles (Rijal al-Najashi, Rijal al-Tusi, Muʿjam Rijal al-Hadith) are not yet ingested, so SacredTwo does not link a narrator to a profile it cannot show.
This edition publishes no authenticity assessment for this narration. SacredTwo does not assign one.
Persian rendering (AI)
No published Persian translation of this edition is available. This rendering is produced by SacredTwo's model and is not a published translation.
AI-assisted translation — not a verified published translation.