الكافي

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AL-KAFI

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ج 2

Volume 2

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL KAFI VOLUME (2)

THE BOOK OF BELIEF (Emān) AND DISBELIEF (KUFR)

بَابُ طِينَةِ الْمُؤْمِنِ وَ الْكَافِرِ

Chapter 1 – The clay of the Momin (Believer) and the disbeliever (Kafir)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّبِيِّينَ مِنْ طِينَةِ عِلِّيِّينَ قُلُوبَهُمْ وَ أَبْدَانَهُمْ وَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مِنْ تِلْكَ الطِّينَةِ وَ جَعَلَ خَلْقَ أَبْدَانِ الْمُؤْمِنِينَ مِنْ دُونِ ذَلِكَ وَ خَلَقَ الْكُفَّارَ مِنْ طِينَةِ سِجِّينٍ قُلُوبَهُمْ وَ أَبْدَانَهُمْ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from a man,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Mighty and Majestic Created the Prophetsas from the clay of Illiyeen, theiras hearts and theiras bodies, and Created the hearts of the Momineen (plural of Momin) from that very clay, and Made the creation of the bodies of the Momineen (plural of Momin) to be from besides that; and Heazwj Created the disbelivers from the clay of Sijjeen - their hearts as well as their bodies.

فَخَلَطَ بَيْنَ الطِّينَتَيْنِ فَمِنْ هَذَا يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ يَلِدُ الْكَافِرُ الْمُؤْمِنَ وَ مِنْ هَاهُنَا يُصِيبُ الْمُؤْمِنُ السَّيِّئَةَ وَ مِنْ هَاهُنَا يُصِيبُ الْكَافِرُ الْحَسَنَةَ فَقُلُوبُ الْمُؤْمِنِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ وَ قُلُوبُ الْكَافِرِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ .

Then Heazwj Blended between the two clays. Thus, from this the Believer begets the disbeliever, and the disbeliever begets the Believer, and from over here the Believer commits the evil and from over here the disbeliever does good deeds. So the hearts of the Momineen (plural of Momin) yearn towards what they had been Created from, and the hearts of the disbelievers yearn towards what they have been Created from’.[1]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنَ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ الْكَافِرَ مِنْ طِينَةِ النَّارِ

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Al Nazar Bin Shuayb, from Abdul Ghaffar Al Jaazy,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created the Believer from the clay of the Paradise, and Created the disbeliever from the clay of the Fire’.

وَ قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ وَ جَسَدَهُ فَلَا يَسْمَعُ شَيْئاً مِنَ الْخَيْرِ إِلَّا عَرَفَهُ وَ لَا يَسْمَعُ شَيْئاً مِنَ الْمُنْكَرِ إِلَّا أَنْكَرَهُ

And heasws said: ‘And when Allahazwj Mighty and Majestic Intends goodness with a servant, Cleans his soul and his body, so he does not hear anything from the goodness except that he recognises it, and he does not hear anything from the evil except that he rejects it’.

قَالَ وَ سَمِعْتُهُ يَقُولُ الطِّينَاتُ ثَلَاثٌ طِينَةُ الْأَنْبِيَاءِ وَ الْمُؤْمِنُ مِنْ تِلْكَ الطِّينَةِ إِلَّا أَنَّ الْأَنْبِيَاءَ هُمْ مِنْ صَفْوَتِهَا هُمُ الْأَصْلُ وَ لَهُمْ فَضْلُهُمْ وَ الْمُؤْمِنُونَ الْفَرْعُ مِنْ طِينٍ لَازِبٍ كَذَلِكَ لَا يُفَرِّقُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمْ وَ بَيْنَ شِيعَتِهِمْ

He (the narrator) said, ‘And I heard himasws saying: ‘The clays are three (types) – the clay of the Prophetsasws, and the Believer is from that very clay except that the Prophetsas, theyas are from its elite. Theyas are the roots, and for themas is theiras merit, and the Momineen (plural of Momin) are the branches from the sticky clay, thus Allahazwj Mighty and Majestic will not Separate between themas and theiras Shia’.

وَ قَالَ طِينَةُ النَّاصِبِ مِنْ حَمَإٍ مَسْنُونٍ وَ أَمَّا الْمُسْتَضْعَفُونَ فَمِنْ تُرَابٍ لَا يَتَحَوَّلُ مُؤْمِنٌ عَنْ إِيمَانِهِ وَ لَا نَاصِبٌ عَنْ نَصْبِهِ وَ لِلَّهِ الْمَشِيئَةُ فِيهِمْ .

And heasws said: ‘The clay of the Hostile One (Nasibi) is from [15:26] from black mud Fashioned into shape; and as for the weak ones (of understanding), so (they are) from dust. Neither does the Believer change over from his Emān (belief), nor does the Hostile One (Nasibi) change over from his hostility, and for Allahazwj, there is the Volition regarding them’.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مِنْ أَيِّ شَيْ‏ءٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ طِينَةَ الْمُؤْمِنِ فَقَالَ مِنْ طِينَةِ الْأَنْبِيَاءِ فَلَمْ تَنْجَسْ أَبَداً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Salih Bin Sahl who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! From which thing did Allahazwj Mighty and Majestic Create the clay of the Believer?’ So heasws said: ‘From the clay of the Prophetsas, so they would never be unclean, ever!’[3]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ أَبِي نَهْشَلٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ خَلَقَنَا مِنْ أَعْلَى عِلِّيِّينَ وَ خَلَقَ قُلُوبَ شِيعَتِنَا مِمَّا خَلَقَنَا مِنْهُ وَ خَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ وَ قُلُوبُهُمْ تَهْوِي إِلَيْنَا لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقْنَا مِنْهُ

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad, and someone else, from Muhammad Bin Khalaf, from Abu Nahshal who said, ‘Muhammad Bin Ismail narrated to me, from Abu Hamza Al Sumaly who said,

‘I heard Abu Ja’farasws saying that Allahazwj Majestic and Mighty created usasws from the high Illiyeen and Created the hearts of ourasws Shia from what Heazwj Created usasws from, and Created their bodies from besides that, and their hearts lend to yearn towards usasws, because these have been Created from what weasws have been Created from’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ

Then heasws recited these Verses [83:18] Nay! Most surely the record of the righteous shall be in the Iliyeen. [83:19] And what will make you know what the highest Iliyeen is? [83:20] It is a written book, [83:21] Those of Proximity witness it.

وَ خَلَقَ عَدُوَّنَا مِنْ سِجِّينٍ وَ خَلَقَ قُلُوبَ شِيعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ وَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوِي إِلَيْهِمْ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ وَ ما أَدْراكَ ما سِجِّينٌ كِتابٌ مَرْقُومٌ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ .

And Heazwj Created ourasws enemies from Sijjeen, and Created their adherents from what Heazwj Created them from, and their bodies from besides that. Thus, their hearts yearn towards them because these were Created from what they were Created from’. Then heasws recited these Verses [83:7] Nay! most surely the record of the wicked is in the Sijjeen. [83:8] And what will make you know what the Sijjeen is? [83:9] It is a written book. [83:10] Woe on that day to the beliers’.[4]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ غَيْرِ وَاحِدٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ عُثْمَانَ بْنِ يُوسُفَ قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَيْسَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا مَوْلَاكَ عَبْدُ اللَّهِ بْنُ كَيْسَانَ قَالَ أَمَّا النَّسَبُ فَأَعْرِفُهُ وَ أَمَّا أَنْتَ فَلَسْتُ أَعْرِفُكَ قَالَ قُلْتُ لَهُ إِنِّي وُلِدْتُ بِالْجَبَلِ وَ نَشَأْتُ فِي أَرْضِ فَارِسَ وَ إِنَّنِي أُخَالِطُ النَّاسَ فِي التِّجَارَاتِ وَ غَيْرِ ذَلِكَ فَأُخَالِطُ الرَّجُلَ فَأَرَى لَهُ حُسْنَ السَّمْتِ وَ حُسْنَ الْخُلُقِ وَ كَثْرَةَ أَمَانَةٍ ثُمَّ أُفَتِّشُهُ فَأَتَبَيَّنُهُ عَنْ عَدَاوَتِكُمْ وَ أُخَالِطُ الرَّجُلَ فَأَرَى مِنْهُ سُوءَ الْخُلُقِ وَ قِلَّةَ أَمَانَةٍ وَ زَعَارَّةً ثُمَّ أُفَتِّشُهُ فَأَتَبَيَّنُهُ عَنْ وَلَايَتِكُمْ فَكَيْفَ يَكُونُ ذَلِكَ

A number of our companions, from Sahl Bin Ziyad, and someone else, from Al Husayn Bin Al Hassan, altogether from Muhammad Bin Awrama, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Usman Bin Yusuf who said, ‘Abdullah Bin Kaysan infromed me,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘I am yourasws friend Abdullah Bin Kaysan’. Heasws said: ‘As for the lineage, so Iasws recognise it, and as for you, so Iasws do not recognise you’. I said to himasws, ‘I was born in the mountains and grew up in the land of Persia, and I tend to blend in with the people regarding business and other than that. So I came across the man and I saw him as a good listener and good manners and a lot of trustworthiness. When I investigate I find him to be one of yourasws enemies; and I came across the man and saw evil manners from him, and as being of little trustworthiness, and meanness. When I investigate I find him to be one of yourasws friends. So how did that happen?’

فَقَالَ لِي أَ مَا عَلِمْتَ يَا ابْنَ كَيْسَانَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَخَذَ طِينَةً مِنَ الْجَنَّةِ وَ طِينَةً مِنَ النَّارِ فَخَلَطَهُمَا جَمِيعاً ثُمَّ نَزَعَ هَذِهِ مِنْ هَذِهِ وَ هَذِهِ مِنْ هَذِهِ فَمَا رَأَيْتَ مِنْ أُولَئِكَ مِنَ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ السَّمْتِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ الْجَنَّةِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ وَ مَا رَأَيْتَ مِنْ هَؤُلَاءِ مِنْ قِلَّةِ الْأَمَانَةِ وَ سُوءِ الْخُلُقِ وَ الزَّعَارَّةِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ النَّارِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ .

So heasws said to me: ‘But, do you not know, O Ibn Kaysan, that Allahazwj Mighty and Majestic Took a clay from the Paradise and a clay from the Fire. So Heazwj Blended the two together. Then Heazwj Removed this from this, and this from this. Thus, what you see from those as being the ones of trustworthiness, and goodly mannerisms, and as good listeners, so it is from what has touched them from the clay of the Paradise, and they would be returning to what they had been Created from; and what you see from these as being of the ones with little trustworthiness, and evil mannerisms, and the meanness, so it is from what touched them from the clay of the Fire, and they would be returning to what they had been Created from’.[5]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُؤْمِنُونَ مِنْ طِينَةِ الْأَنْبِيَاءِ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Salih Bin Sahl who said,

‘I said to Abu Abdullahasws, ‘The Momineen (plural of Momin) are from the clay of the Prophetsas?’ Heasws said: ‘Yes’.[6]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) بَعَثَ جَبْرَئِيلَ ( عليه السلام ) فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ فَقَبَضَ بِيَمِينِهِ قَبْضَةً بَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا وَ أَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً وَ قَبَضَ قَبْضَةً أُخْرَى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوَى

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Heazwj Intended to Create Adamas, Sent Jibraeelas during the beginning time from the day of Friday. So heas grabbed a handful in hisas right hand, hisas handful reaching from the seventh sky to the sky of the world; and heas took some dust from every sky. And heas grabbed another handful from the highest seventh earth (firmament) to the furthest seventh earth (firmament).

فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ كَلِمَتَهُ فَأَمْسَكَ الْقَبْضَةَ الْأُولَى بِيَمِينِهِ وَ الْقَبْضَةَ الْأُخْرَى بِشِمَالِهِ فَفَلَقَ الطِّينَ فِلْقَتَيْنِ فَذَرَا مِنَ الْأَرْضِ ذَرْواً وَ مِنَ السَّمَاوَاتِ ذَرْواً فَقَالَ لِلَّذِي بِيَمِينِهِ مِنْكَ الرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ الصِّدِّيقُونَ وَ الْمُؤْمِنُونَ وَ السُّعَدَاءُ وَ مَنْ أُرِيدُ كَرَامَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

Then, Allahazwj Mighty and Majestic Commanded Hisazwj Word (Kalimat-Allahazwj) so it withheld the former handful in his right hand and the latter handful in his left hand, and split the clay into two parts and scattered from the earth with a scattering, and from the skies with a scattering. So Heazwj Said to those in his right hand: “From you would be the Rasoolsas, and the Prophetsas, and the successorsas, and the truthful ones, and the Momineen (plural of Momin), and the fortunate ones, and the ones who want its prestige”. Thus, it Obligated upon them what Heazwj Said, just as Heazwj Said it to be.

وَ قَالَ لِلَّذِي بِشِمَالِهِ مِنْكَ الْجَبَّارُونَ وَ الْمُشْرِكُونَ وَ الْكَافِرُونَ وَ الطَّوَاغِيتُ وَ مَنْ أُرِيدُ هَوَانَهُ وَ شِقْوَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

And Heazwj Said to those in its left hand: “From you would be the tyrants, and the Polytheists, and the disbelievers, and the despots, and the ones who wants its indignity and its wickedness”. Thus, it Obligated for them what Heazwj Said just as Heazwj Said it to be.

ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللَّهُ عَلَيْهَا مَحَبَّتَهُ وَ النَّوَى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ وَ إِنَّمَا سُمِّيَ النَّوَى مِنْ أَجْلِ أَنَّهُ نَأَى عَنْ كُلِّ خَيْرٍ وَ تَبَاعَدَ عَنْهُ

Then the two clays were both mixed together, and these are the Words of Allahazwj Mighty and Majestic [6:95] Surely, Allah is the Splitter of the seed and the stone. So the ‘seed’ is the clay of the Momineen (plural of Momin) upon which Allahazwj Cast Hisazwj Love; and the ‘stone’ is the clay of the disbelievers which is distanced from every goodness. And rather, it is named as the ‘stone’ from the reason that it is away from every goodness and remote from it.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فَالْحَيُّ الْمُؤْمِنُ الَّذِي تَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ وَ الْمَيِّتُ الَّذِي يَخْرُجُ مِنَ الْحَيِّ هُوَ الْكَافِرُ الَّذِي يَخْرُجُ مِنْ طِينَةِ الْمُؤْمِنِ فَالْحَيُّ الْمُؤْمِنُ وَ الْمَيِّتُ الْكَافِرُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ وَ كَانَ حَيَاتُهُ حِينَ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا بِكَلِمَتِهِ

And Allahazwj Mighty and Majestic Said [6:95] He Extracts the living from the dead and He is the Extractor of the dead from the living. So the ‘living’ is the Believer whose clay is extracted from the clay of the disbeliever; and the ‘dead’ who is extracted from the living, he is the disbeliever who comes out from the clay of the Believer. So the ‘living’ is the Believer, and the ‘dead’ is the disbeliever, and these are the Words of the Mighty and Majestic [6:122] Is he who was dead then We Raised him to life. So his death was the mixture of his clay along with the clay of the disbeliever, and his life was when Allahazwj Mighty and Majestic Separated between the two by Hisazwj Word (Kalimat-Allahazwj).

كَذَلِكَ يُخْرِجُ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ وَ يُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ .

Like that Allahazwj Mighty and Majestic Extracts the Believer during the birth from the darkness after his entry into it - to the light, and Heazwj Extracts the disbeliever from the light towards the darkness after his entry into the light; and these are the Words of the Mighty and Majestic [36:70] That it may warn him who is alive, and (that) the Word may prove true against the unbelievers’.[7]

بَابٌ آخَرُ مِنْهُ وَ فِيهِ زِيَادَةُ وُقُوعِ التَّكْلِيفِ الْأَوَّلِ

Chapter 2 – Another Chapter from it, and in it is an increase – Occurrence of the first Mandate

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ عَلِمَ النَّاسُ كَيْفَ ابْتِدَاءُ الْخَلْقِ مَا اخْتَلَفَ اثْنَانِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ كُنْ مَاءً عَذْباً أَخْلُقْ مِنْكَ جَنَّتِي وَ أَهْلَ طَاعَتِي وَ كُنْ مِلْحاً أُجَاجاً أَخْلُقْ مِنْكَ نَارِي وَ أَهْلَ مَعْصِيَتِي

Abu Ali Al Ashary and Muhammad Bin Yahya, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Aban Bin Usman, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘If the people knew how the creation began, no two would differ. Allahazwj Mighty and Majestic, before Heazwj Began the creation, Said: “Be sweet water! Iazwj shall Create from you, Myazwj Paradise and the people who obey Meazwj. And be bitter water! Iazwj shall Create from you, Myazwj Fire and the people who disobey Meazwj”.

ثُمَّ أَمَرَهُمَا فَامْتَزَجَا فَمِنْ ذَلِكَ صَارَ يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ الْكَافِرُ الْمُؤْمِنَ ثُمَّ أَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً فَإِذَا هُمْ كَالذَّرِّ يَدِبُّونَ فَقَالَ لِأَصْحَابِ الْيَمِينِ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي

Then, Heazwj Commanded both of them, so they were blended. Thus, from that the Believer came to beget the disbeliever, and the disbeliever (begetting) the Believer. Then he (the Kalimat-Allahazwj) grabbed a clay from the crust of the earth, and kneaded it with an intense kneading, and they were like the particles, crawling. So Heazwj said to the companions of the right hand: “To the Paradise in peace”, and Said to the companions of the left hand: “To the Fire, and Iazwj don’t Care”.

ثُمَّ أَمَرَ نَاراً فَأُسْعِرَتْ فَقَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا فَهَابُوهَا فَقَالَ لِأَصْحَابِ الْيَمِينِ ادْخُلُوهَا فَدَخَلُوهَا فَقَالَ كُونِي بَرْداً وَ سَلَاماً فَكَانَتْ بَرْداً وَ سَلَاماً فَقَالَ أَصْحَابُ الشِّمَالِ يَا رَبِّ أَقِلْنَا فَقَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا فَذَهَبُوا فَهَابُوهَا فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَ الْمَعْصِيَةُ فَلَا يَسْتَطِيعُ هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ وَ لَا هَؤُلَاءِ مِنْ هَؤُلَاءِ .

Then Heazwj Commanded a fire, so it inflamed, and Heazwj Said to the companions of the left: “Enter into it”. But they were terrified of it. So Heazwj Said to the companions of the right: “Enter into it”. So they entered it. So Heazwj Said: “Be cool and a safety”. So it was cool and safe. So the companions of the left said, ‘O Lord! Forgive us!’ So He azwjSaid: “I Forgive you. So enter into it’. So they went but were terrified of it. So from then was affirmed the obedience and the disobedience. Thus, these ones do not have the capacity that they happen to be from those, and those ones do not have the capacity to be from these’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ أَنَّ رَجُلًا سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى إِلَى آخِرِ الْآيَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara that,

‘A man asked Abu Ja’farasws about the Words of Allahazwj Majestic and Mighty [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes! We testify – up to the end of the Verse.

فَقَالَ وَ أَبُوهُ يَسْمَعُ ( عليه السلام ) حَدَّثَنِي أَبِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَبَضَ قَبْضَةً مِنْ تُرَابِ التُّرْبَةِ الَّتِي خَلَقَ مِنْهَا آدَمَ ( عليه السلام ) فَصَبَّ عَلَيْهَا الْمَاءَ الْعَذْبَ الْفُرَاتَ ثُمَّ تَرَكَهَا أَرْبَعِينَ صَبَاحاً ثُمَّ صَبَّ عَلَيْهَا الْمَاءَ الْمَالِحَ الْأُجَاجَ فَتَرَكَهَا أَرْبَعِينَ صَبَاحاً فَلَمَّا اخْتَمَرَتِ الطِّينَةُ أَخَذَهَا فَعَرَكَهَا عَرْكاً شَدِيداً فَخَرَجُوا كَالذَّرِّ مِنْ يَمِينِهِ وَ شِمَالِهِ وَ أَمَرَهُمْ جَمِيعاً أَنْ يَقَعُوا فِي النَّارِ فَدَخَلَ أَصْحَابُ الْيَمِينِ فَصَارَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً وَ أَبَى أَصْحَابُ الشِّمَالِ أَنْ يَدْخُلُوهَا .

So heasws said, and hisasws fatherasws was listening: ‘Myasws fatherasws narrated to me that Allahazwj Mighty and Majestic Grabbed a Handfull of dust, the dust from which Adamas was Created, and Heazwj Poured the sweet water of the Euphrates over it. Then Heazwj Left it for forty mornings. Then Heazwj Poured the salty, bitter water over it, and Left it for forty mornings. So when the clay became (like) dough, Heazwj Grabbed it and Kneaded it with an intense kneading. So they came out like articles, from its right and its left, and Heazwj Commanded the together that they should fall into the Fire. So the companions of the right entered, and it became cold, safe, for them, but the companions of the left refused to enter into it’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) أَرْسَلَ الْمَاءَ عَلَى الطِّينِ ثُمَّ قَبَضَ قَبْضَةً فَعَرَكَهَا ثُمَّ فَرَّقَهَا فِرْقَتَيْنِ بِيَدِهِ ثُمَّ ذَرَأَهُمْ فَإِذَا هُمْ يَدِبُّونَ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman, from Muhammad Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Heazwj Intended to Create Adamas, Sent the water upon the clay. Then Heazwj Grabbed a Handfull and Kneaded it. The Separated it into two arts by Hisazwj Hand. Then Heazwj Scattered them and they were crawling.

ثُمَّ رَفَعَ لَهُمْ نَاراً فَأَمَرَ أَهْلَ الشِّمَالِ أَنْ يَدْخُلُوهَا فَذَهَبُوا إِلَيْهَا فَهَابُوهَا فَلَمْ يَدْخُلُوهَا ثُمَّ أَمَرَ أَهْلَ الْيَمِينِ أَنْ يَدْخُلُوهَا فَذَهَبُوا فَدَخَلُوهَا فَأَمَرَ اللَّهُ جَلَّ وَ عَزَّ النَّارَ فَكَانَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً فَلَمَّا رَأَى ذَلِكَ أَهْلُ الشِّمَالِ قَالُوا رَبَّنَا أَقِلْنَا فَأَقَالَهُمْ ثُمَّ قَالَ لَهُمُ ادْخُلُوهَا فَذَهَبُوا فَقَامُوا عَلَيْهَا وَ لَمْ يَدْخُلُوهَا فَأَعَادَهُمْ طِيناً وَ خَلَقَ مِنْهَا آدَمَ ( عليه السلام )

Then Heazwj Raised a Fire for them, and Commanded the people of the left that they should be entering into it. So they went towards it, but were terrified of it, so they did not enter into it. Then Heazwj Commanded the people of the right that they should be entering into it. So they went towards it and entered into it. So Allahazwj Majestic and Mighty Commanded the Fire, so it was cold and safe for them . So when the people of the left saw that, they said, ‘Our Lordazwj! Forgive us’. So Heazwj Forgave them, then Said to them: “Enter into it!” So they went and stood at it but did not enter into it. So Heazwj Returned them (all) as clay and Created Adamas from it’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَنْ يَسْتَطِيعَ هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ وَ لَا هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ

And Abu Abdullahasws said: ‘So these ones will never have the capacity that they become from those ones nor would those ones to happen to be from these ones’.

قَالَ فَيَرَوْنَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَنْ دَخَلَ تِلْكَ النَّارَ فَذَلِكَ قَوْلُهُ جَلَّ وَ عَزَّ قُلْ إِنْ كانَ لِلرَّحْمنِ وَلَدٌ فَأَنَا أَوَّلُ الْعابِدِينَ .

Heasws said: ‘So they were seeing that Rasool-Allahsaww was the first one to enter that Fire, and these are the Words of the Majestic and Mighty [43:81] Say: If the Beneficent had a son, I am the first one of the worshippers’.[10]

بَابٌ آخَرُ مِنْهُ

Chapter 3 – Another Chapter from it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الْعِجْلِيِّ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَيْثُ خَلَقَ الْخَلْقَ خَلَقَ مَاءً عَذْباً وَ مَاءً مَالِحاً أُجَاجاً فَامْتَزَجَ الْمَاءَانِ فَأَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً فَقَالَ لِأَصْحَابِ الْيَمِينِ وَ هُمْ كَالذَّرِّ يَدِبُّونَ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al Ijaly, from Zurara, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘When Allahazwj Blessed and High Created the creation, Created the sweet water and salty bitter water. So Heazwj Blended the two waters, and Grabbed clay from the crust of the earth and Kneaded it with an intense Kneading. So Heazwj Said to the companions of the right, and they were like the crawling particles: “To the Paradise in peace!”, and Said to the companions of the left: “To the Fire, and Iazwj don’t Care”.

ثُمَّ قَالَ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى شَهِدْنا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ ثُمَّ أَخَذَ الْمِيثَاقَ عَلَى النَّبِيِّينَ فَقَالَ أَ لَسْتُ بِرَبِّكُمْ وَ أَنَّ هَذَا مُحَمَّدٌ رَسُولِي وَ أَنَّ هَذَا عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ قَالُوا بَلَى فَثَبَتَتْ لَهُمُ النُّبُوَّةُ

Then Heazwj Said [7:172] Am I not your Lord? They said: Yes! We testify. Lest you should say on the Day of Judgement: Surely we were heedless of this. Then Heazwj Took the Covenant upon the Prophetsas, so Heazwj Said [7:172] Am I not your Lord? And that this is Muhammadsaww, Myazwj Rasoolsaww, and that this is Aliasws Amir Al-Momineenasws?’ They said: Yes! We testify. So the Prophet-hood was Affirmed for themas.

وَ أَخَذَ الْمِيثَاقَ عَلَى أُولِي الْعَزْمِ أَنَّنِي رَبُّكُمْ وَ مُحَمَّدٌ رَسُولِي وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ أَوْصِيَاؤُهُ مِنْ بَعْدِهِ وُلَاةُ أَمْرِي وَ خُزَّانُ عِلْمِي ( عليهم السلام ) وَ أَنَّ الْمَهْدِيَّ أَنْتَصِرُ بِهِ لِدِينِي وَ أُظْهِرُ بِهِ دَوْلَتِي وَ أَنْتَقِمُ بِهِ مِنْ أَعْدَائِي وَ أُعْبَدُ بِهِ طَوْعاً وَ كَرْهاً

And Heazwj Took the Covenant upon the Determined Ones (Ul Al-Azam) (from the Prophetsas): “Iazwj am youras Lordazwj, and that this Muhammadsaww is Myazwj Rasoolsaww, and Aliasws is Amir Al-Momineenasws and the successorsasws from after himsaww are the Masters of Myazwj Command and Treasurers of Myazwj Knowledge, and that Al-Mahdiasws, Iazwj Shall Grant victory to Myazwj Religion through himasws, and Manifest Myazwj Government through himasws, and Exact revenge from Myazwj enemies through himasws, and Iazwj shall be worshipped willingly and unwillingly through himasws”.

قَالُوا أَقْرَرْنَا يَا رَبِّ وَ شَهِدْنَا وَ لَمْ يَجْحَدْ آدَمُ وَ لَمْ يُقِرَّ فَثَبَتَتِ الْعَزِيمَةُ لِهَؤُلَاءِ الْخَمْسَةِ فِي الْمَهْدِيِّ وَ لَمْ يَكُنْ لآِدَمَ عَزْمٌ عَلَى الْإِقْرَارِ بِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ لَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً

Theyas said: ‘Weasws acknowledge, O Lordazwj, and we testify’. And Adamas neither denied nor acknowledged. Thus, the Determination was affirmed for these five regarding Al-Mahdiasws, and Adamas did not become a Determined One (Ul Al-Azam) upon the acknowledgement of himasws, and these are the Words of the Mighty and Majestic [20:115] And We had Given a Covenant to Adam before, but he forgot; and We did not find determination in him’.

قَالَ إِنَّمَا هُوَ فَتَرَكَ ثُمَّ أَمَرَ نَاراً فَأُجِّجَتْ فَقَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا فَهَابُوهَا وَ قَالَ لِأَصْحَابِ الْيَمِينِ ادْخُلُوهَا فَدَخَلُوهَا فَكَانَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً فَقَالَ أَصْحَابُ الشِّمَالِ يَا رَبِّ أَقِلْنَا فَقَالَ قَدْ أَقَلْتُكُمُ اذْهَبُوا فَادْخُلُوا فَهَابُوهَا فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَ الْوَلَايَةُ وَ الْمَعْصِيَةُ .

Heasws said: ‘But rather, heas was left out. Then Heazwj Commanded the Fire, so it inflamed, and Heazwj Said to the companions of the left: “Enter into it”, But they were terrified of it. And Heazwj Said to the companions of the right: “Enter into it”. So they entered into it, and it was cold and safe upon them. So the comanions of the left said, ‘O Lordazwj! Forgive us’. So Heazwj Said: “Iazwj Forgive you, so enter into it”. But, they were terrified of it. Thus, with this obedience, the Wilayah, and the disobedience (to Wilayah) came to take place’.[11]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَخْرَجَ ذُرِّيَّةَ آدَمَ ( عليه السلام ) مِنْ ظَهْرِهِ لِيَأْخُذَ عَلَيْهِمُ الْمِيثَاقَ بِالرُّبُوبِيَّةِ لَهُ وَ بِالنُّبُوَّةِ لِكُلِّ نَبِيٍّ فَكَانَ أَوَّلَ مَنْ أَخَذَ لَهُ عَلَيْهِمُ الْمِيثَاقَ بِنُبُوَّتِهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ( صلى الله عليه وآله )

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Mighty and Majestic. When Heazwj Extracted the offspring of Adamas from hisas back in order to Take the Covenant with the Lordship for Himselfazwj, and with the Prophet-hood for every Prohetas, so the first one Heazwj Took the Covenant for Himselfazwj upon him with hissaww Prophet-hood was Muhammad Bin Abdullahsaww.

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لآِدَمَ انْظُرْ مَا ذَا تَرَى قَالَ فَنَظَرَ آدَمُ ( عليه السلام ) إِلَى ذُرِّيَّتِهِ وَ هُمْ ذَرٌّ قَدْ مَلَئُوا السَّمَاءَ قَالَ آدَمُ ( عليه السلام ) يَا رَبِّ مَا أَكْثَرَ ذُرِّيَّتِي وَ لِأَمْرٍ مَا خَلَقْتَهُمْ فَمَا تُرِيدُ مِنْهُمْ بِأَخْذِكَ الْمِيثَاقَ عَلَيْهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً وَ يُؤْمِنُونَ بِرُسُلِي وَ يَتَّبِعُونَهُم

Then Allahazwj Mighty and Majestic Said to Adamas: “Look! What do youas see?” Heasws said: ‘So Adamas looked at hisas children, and they were particles which had filled up the sky. Adamas said: ‘O Lordazwj! How abundant are myas children and for what matter have Youazwj Created them? So what do Youazwj Want from them by Taking the Covenant upon them?’ Allahazwj Mighty and Majestic Said: “For them to be worshipping Meazwj not associating anything with Meazwj, and believing in Myazwj Rasoolsas and following themas”.

قَالَ آدَمُ ( عليه السلام ) يَا رَبِّ فَمَا لِي أَرَى بَعْضَ الذَّرِّ أَعْظَمَ مِنْ بَعْضٍ وَ بَعْضَهُمْ لَهُ نُورٌ كَثِيرٌ وَ بَعْضَهُمْ لَهُ نُورٌ قَلِيلٌ وَ بَعْضَهُمْ لَيْسَ لَهُ نُورٌ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ كَذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي كُلِّ حَالَاتِهِمْ

Adamas said: ‘O Lordazwj! So what is the matter Ias see some of the particles to be greater than the others, and some of them have a lot of light for them, and some of them are of little light, and some of them have no light for them?’ So Allahazwj Mighty and Majestic Said: “Like that is how Iazwj Created them in order to Try them in all their states”.

قَالَ آدَمُ ( عليه السلام ) يَا رَبِّ فَتَأْذَنُ لِي فِي الْكَلَامِ فَأَتَكَلَّمَ قَالَ اللَّهُ عَزَّ وَ جَلَّ تَكَلَّمْ فَإِنَّ رُوحَكَ مِنْ رُوحِي وَ طَبِيعَتَكَ [مِنْ] خِلَافِ كَيْنُونَتِي قَالَ آدَمُ يَا رَبِّ فَلَوْ كُنْتَ خَلَقْتَهُمْ عَلَى مِثَالٍ وَاحِدٍ وَ قَدْرٍ وَاحِدٍ وَ طَبِيعَةٍ وَاحِدَةٍ وَ جِبِلَّةٍ وَاحِدَةً وَ أَلْوَانٍ وَاحِدَةٍ وَ أَعْمَارٍ وَاحِدَةٍ وَ أَرْزَاقٍ سَوَاءٍ لَمْ يَبْغِ بَعْضُهُمْ عَلَى بَعْضٍ وَ لَمْ يَكُنْ بَيْنَهُمْ تَحَاسُدٌ وَ لَا تَبَاغُضٌ وَ لَا اخْتِلَافٌ فِي شَيْ‏ءٍ مِنَ الْأَشْيَاءِ

Adamas said: ‘O Lordazwj! So, could Youazwj Permit meas regarding the speech, so Ias can speak (to them)?’ Allahazwj Mighty and Majestic Said: “Speak, for youras spirit is from Myazwj Spirit, but yourazwj nature is different from Myazwj Being”. Adamas said: ‘O Lordazwj! If only Youazwj had Created them upon one likeness, and of one measurement, and of one clay, and of one constitution, and of one colour, and of one age, and with the equal sustenance, some of them would not rebel against the others, and there would neither happen to be between them any envy, or hatred, or differing with regards to anything from the things’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا آدَمُ بِرُوحِي نَطَقْتَ وَ بِضَعْفِ طَبِيعَتِكَ تَكَلَّفْتَ مَا لَا عِلْمَ لَكَ بِهِ وَ أَنَا الْخَالِقُ الْعَالِمُ بِعِلْمِي خَالَفْتُ بَيْنَ خَلْقِهِمْ وَ بِمَشِيئَتِي يَمْضِي فِيهِمْ أَمْرِي وَ إِلَى تَدْبِيرِي وَ تَقْدِيرِي صَائِرُونَ لَا تَبْدِيلَ لِخَلْقِي

Allahazwj Mighty and Majestic Said: “O Adamas! By Myazwj Spirit youas speak, and by the weakness is in youras nature youas made the effort on what there is no knowledge for youas in it, and Iazwj am the Creator, the Knowledgeable. With Myazwj Knowledge Iazwj Caused the difference in their Creation, and by Myazwj Desire do Iazwj Ordain Myazwj Command among them, and to Myazwj Management and Myazwj Ordainment are they coming into being, there being no alteration in Myazwj Creation.

إِنَّمَا خَلَقْتُ الْجِنَّ وَ الْإِنْسَ لِيَعْبُدُونِ وَ خَلَقْتُ الْجَنَّةَ لِمَنْ أَطَاعَنِي وَ عَبَدَنِي مِنْهُمْ وَ اتَّبَعَ رُسُلِي وَ لَا أُبَالِي وَ خَلَقْتُ النَّارَ لِمَنْ كَفَرَ بِي وَ عَصَانِي وَ لَمْ يَتَّبِعْ رُسُلِي وَ لَا أُبَالِي

But rather, Iazwj Created the Jinn and the human beings for them to be worshipping Meazwj, and Iazwj Created the Paradise for the one who obeys Meazwj and worships Meazwj from them, and follows Myazwj Rasoolsas, and Iazwj do not Retract; and Iazwj Created the Fire for the one who disbelieve in Meazwj, and disobeys Meazwj, and does not follow Myazwj Rasoolsas, and Iazwj do not Retract.

وَ خَلَقْتُكَ وَ خَلَقْتُ ذُرِّيَّتَكَ مِنْ غَيْرِ فَاقَةٍ بِي إِلَيْكَ وَ إِلَيْهِمْ وَ إِنَّمَا خَلَقْتُكَ وَ خَلَقْتُهُمْ لِأَبْلُوَكَ وَ أَبْلُوَهُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا فِي دَارِ الدُّنْيَا فِي حَيَاتِكُمْ وَ قَبْلَ مَمَاتِكُمْ فَلِذَلِكَ خَلَقْتُ الدُّنْيَا وَ الْآخِرَةَ وَ الْحَيَاةَ وَ الْمَوْتَ وَ الطَّاعَةَ وَ الْمَعْصِيَةَ وَ الْجَنَّةَ وَ النَّارَ

And Iazwj Created youas and youras offspring from without a need of Mine to youas and to them, and rather Iazwj Created youas and Created them in order to Test youas and Test them, which ones of you is best of deeds in the house of the world during your lifetime and before your deaths. Thus, for that Iazwj Created the world and the Hereafter, and the life and the death, and the obedience and the disobedience, and the Paradise and the Fire.

وَ كَذَلِكَ أَرَدْتُ فِي تَقْدِيرِي وَ تَدْبِيرِي وَ بِعِلْمِيَ النَّافِذِ فِيهِمْ خَالَفْتُ بَيْنَ صُوَرِهِمْ وَ أَجْسَامِهِمْ وَ أَلْوَانِهِمْ وَ أَعْمَارِهِمْ وَ أَرْزَاقِهِمْ وَ طَاعَتِهِمْ وَ مَعْصِيَتِهِمْ فَجَعَلْتُ مِنْهُمُ الشَّقِيَّ وَ السَّعِيدَ وَ الْبَصِيرَ وَ الْأَعْمَى وَ الْقَصِيرَ وَ الطَّوِيلَ وَ الْجَمِيلَ وَ الدَّمِيمَ وَ الْعَالِمَ وَ الْجَاهِلَ وَ الْغَنِيَّ وَ الْفَقِيرَ وَ الْمُطِيعَ وَ الْعَاصِيَ وَ الصَّحِيحَ وَ السَّقِيمَ وَ مَنْ بِهِ الزَّمَانَةُ وَ مَنْ لَا عَاهَةَ بِهِ

And like that, Iazwj Intended in Myazwj Ordainment and Myazwj Management, and with Myazwj Knowledge, the Implementation among them of the difference between their chests (consciences), and their bodies, and their colours, and their ages, and their sustenance, and their obedience, and their disobedience. So Iazwj Made from them, the miserable, and the fortunate, and the seeing and the blind, and the short and the long, and the beautiful and the ugly, and the knowledgeable and the ignorant, and the rich and the poor, and the obedient and the disobedient, and the healthy and the sick, and the one with disabilities and the one with no handicap with him.

فَيَنْظُرُ الصَّحِيحُ إِلَى الَّذِي بِهِ الْعَاهَةُ فَيَحْمَدُنِي عَلَى عَافِيَتِهِ وَ يَنْظُرُ الَّذِي بِهِ الْعَاهَةُ إِلَى الصَّحِيحِ فَيَدْعُونِي وَ يَسْأَلُنِي أَنْ أُعَافِيَهُ وَ يَصْبِرُ عَلَى بَلَائِي فَأُثِيبُهُ جَزِيلَ عَطَائِي وَ يَنْظُرُ الْغَنِيُّ إِلَى الْفَقِيرِ فَيَحْمَدُنِي وَ يَشْكُرُنِي وَ يَنْظُرُ الْفَقِيرُ إِلَى الْغَنِيِّ فَيَدْعُونِي وَ يَسْأَلُنِي وَ يَنْظُرُ الْمُؤْمِنُ إِلَى الْكَافِرِ فَيَحْمَدُنِي عَلَى مَا هَدَيْتُهُ

So the healthy would look at the one with the disability and he would Praise Meazwj; and the one with the disability would look at the healthy and he would supplicate to Meazwj and ask Meazwj for his good health and be patient upon Myazwj Affliction, so Iazwj would Grant him a lot of Myazwj Grants. And the rich would look at the poor and he would Praise Meazwj and thank Meazwj, and the poor would look at the rich and would suplicate to me and ask Meazwj. And the Believer would look at the disbeliever and he would Praise Meazwj upon what Iazwj Guided him.

فَلِذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي السَّرَّاءِ وَ الضَّرَّاءِ وَ فِيمَا أُعَافِيهِمْ وَ فِيمَا أَبْتَلِيهِمْ وَ فِيمَا أُعْطِيهِمْ وَ فِيمَا أَمْنَعُهُمْ وَ أَنَا اللَّهُ الْمَلِكُ الْقَادِرُ وَ لِي أَنْ أَمْضِيَ جَمِيعَ مَا قَدَّرْتُ عَلَى مَا دَبَّرْتُ وَ لِي أَنْ أُغَيِّرَ مِنْ ذَلِكَ مَا شِئْتُ إِلَى مَا شِئْتُ وَ أُقَدِّمَ مِنْ ذَلِكَ مَا أَخَّرْتُ وَ أُؤَخِّرَ مِنْ ذَلِكَ مَا قَدَّمْتُ وَ أَنَا اللَّهُ الْفَعَّالُ لِمَا أُرِيدُ لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ أَنَا أَسْأَلُ خَلْقِي عَمَّا هُمْ فَاعِلُونَ .

Thus, it is for that Iazwj Created them in order to Test them during the ease and adversity, and regarding what Iazwj Grant them good health and regarding what Iazwj Test them, and regarding what Iazwj Give them and regarding what Iazwj Prevent them from; and Iazwj am Allahazwj, the King, the Powerful, and for Meazwj is that Iazwj Implement the entirety of what Iazwj Ordain, and for Meazwj is that Iazwj Change from that whatever Iazwj so Desire to whatever Iazwj so Desire, and Iazwj Bring forward from that whatever Iazwj had Delayed, and Delay what Iazwj had Brought forward, and Iazwj am Allahazwj. Iazwj Do whatever Iazwj Want. Iazwj will not be questioned about what Iazwj Do, and Iazwj will be Questioning Myazwj creatures about what they are doing”’.[12]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ وَ عُقْبَةَ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَخَلَقَ مَنْ أَحَبَّ مِمَّا أَحَبَّ وَ كَانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ مَنْ أَبْغَضَ مِمَّا أَبْغَضَ وَ كَانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِينَةِ النَّارِ ثُمَّ بَعَثَهُمْ فِي الظِّلَالِ فَقُلْتُ وَ أَيُّ شَيْ‏ءٍ الظِّلَالُ فَقَالَ أَ لَمْ تَرَ إِلَى ظِلِّكَ فِي الشَّمْسِ شَيْئاً وَ لَيْسَ بِشَيْ‏ءٍ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Juf’y, and Uqba altogether,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Created the creatures. So Heazwj Created the ones Heazwj Loved from what Heazwj Loved, and whatever Heazwj Loved Heazwj, Created it from the clay of the Paradise; and Heazwj Created the ones Heazwj Hated from what Heazwj Hated, and whatever Heazwj Hated, Created it from the clay of the Fire. Then Heazwj Sent them into the shadows’. So I said, ‘And which thing is the shadow?’ So heasws said: ‘Do you not see your own shadow in the sunshine? It is something, but is not a thing’.

ثُمَّ بَعَثَ مِنْهُمُ النَّبِيِّينَ فَدَعَوْهُمْ إِلَى الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ ثُمَّ دَعَوْهُمْ إِلَى الْإِقْرَارِ بِالنَّبِيِّينَ فَأَقَرَّ بَعْضُهُمْ وَ أَنْكَرَ بَعْضٌ ثُمَّ دَعَوْهُمْ إِلَى وَلَايَتِنَا فَأَقَرَّ بِهَا وَ اللَّهِ مَنْ أَحَبَّ وَ أَنْكَرَهَا مَنْ أَبْغَضَ وَ هُوَ قَوْلُهُ فَما كانُوا لِيُؤْمِنُوا بِما كَذَّبُوا بِهِ مِنْ قَبْلُ ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَانَ التَّكْذِيبُ ثَمَّ .

Then Heazwj Sent Prophetsas from them, and theyas invited them to the acknowledgment in Allahazwj Mighty and Majestic, and these are the Words of the Mighty and Majestic [43:87] And if you should ask them who created them, they would certainly say: Allah. Then Heazwj Invited them to the acknowledgement in the Prophetsas. So some of them acknowledged, and some denied. Then Heazwj Invited them to ourasws Wilayah, So he acknowledge in it, By Allahazwj, the one whom Heazwj Loved, and he denied it, the one whom Heazwj Hated, and these are Hisazwj Words [10:74] but they were not going to believe in what they had belied in beforehand’. Then Abu Ja’farasws said: ‘The belying (in usasws) was (from) then’.[13]

بَابُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَنْ أَجَابَ وَ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالرُّبُوبِيَّةِ

Chapter 4 – Rasool-Allahsaww was the first one to answer and acknowledge to Allahazwj Mighty and Majestic with the Lordship

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ بَعْضَ قُرَيْشٍ قَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِأَيِّ شَيْ‏ءٍ سَبَقْتَ الْأَنْبِيَاءَ وَ أَنْتَ بُعِثْتَ آخِرَهُمْ وَ خَاتَمَهُمْ فَقَالَ إِنِّي كُنْتُ أَوَّلَ مَنْ آمَنَ بِرَبِّي وَ أَوَّلَ مَنْ أَجَابَ حَيْثُ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ وَ أَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ فَكُنْتُ أَنَا أَوَّلَ نَبِيٍّ قَالَ بَلَى فَسَبَقْتُهُمْ بِالْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Salih Bin Sahl,

(It has been narrated) from Abu Abdullahasws having said: ‘One of the Qureysh said to Rasool-Allahsaww, ‘By which thing do yousaww precede the (other) Prophetsas, and yousaww were Sent at the end of themas, and as theiras last?’ So hesaww said: ‘Isaww was the first one to believe in mysaww Lordazwj, and the first one to answer when Heazwj Took the Covenant of the Prophetsas [7:172] and made them testify against themselves: Am I not your Lord? So Isaww was the first Prophetsaww to say: ‘Yes’. Thus Isaww preceded themas with the acknowledgement in Allahazwj Mighty and Majestic’.[14]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي لَأَرَى بَعْضَ أَصْحَابِنَا يَعْتَرِيهِ النَّزَقُ وَ الْحِدَّةُ وَ الطَّيْشُ فَأَغْتَمُّ لِذَلِكَ غَمّاً شَدِيداً وَ أَرَى مَنْ خَالَفَنَا فَأَرَاهُ حَسَنَ السَّمْتِ قَالَ لَا تَقُلْ حَسَنَ السَّمْتِ فَإِنَّ السَّمْتَ سَمْتُ الطَّرِيقِ وَ لَكِنْ قُلْ حَسَنَ السِّيمَاءِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ

Ahmad Bin Muhammad, from Muhammad Bin Khalid, from one of our companions, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I see one of our companions as being temperamental, and irritable and reckless. So I become gloomy due to that with intense gloom; and I see the one who opposes us, and I see him being on a good way’. Heasws said: ‘Do not say, ‘good way’, for the السَّمْتَ is the way of the path, but say, ‘good appearance’, for Allahazwj Mighty and Majestic is Saying [48:29] their marks are in their faces because of the effect of prostrations’.

قَالَ قُلْتُ فَأَرَاهُ حَسَنَ السِّيمَاءِ وَ لَهُ وَقَارٌ فَأَغْتَمُّ لِذَلِكَ قَالَ لَا تَغْتَمَّ لِمَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ لِمَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ خَلَقَ تِلْكَ الطِّينَتَيْنِ ثُمَّ فَرَّقَهُمَا فِرْقَتَيْنِ فَقَالَ لِأَصْحَابِ الْيَمِينِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَسْعَى وَ قَالَ لِأَهْلِ الشِّمَالِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَدْرُجُ

He (the narrator) said, ‘I said, ‘So I see him of the good appearance, and for him is dignity. So, I become gloomy due to that’. Heasws said: ‘Do not be gloomy due to what you see from the irritability of your companions, and due to what you see from the goodly appearance of the one opposed to you. When Allahazwj Blessed and High Intended to Create Adamas, Created those two clays, then separated between the two as two parts. So Heazwj Said to the companions of the right: “Be Created by Myazwj Permission!” So they became creatures at the status of the particles running around; and Heazwj Said to the people of the left: “Be Created by Myazwj Permission!” So they became creatures at the status of the particles toddling around.

ثُمَّ رَفَعَ لَهُمْ نَاراً فَقَالَ ادْخُلُوهَا بِإِذْنِي فَكَانَ أَوَّلَ مَنْ دَخَلَهَا مُحَمَّدٌ ( صلى الله عليه وآله ) ثُمَّ اتَّبَعَهُ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَ أَوْصِيَاؤُهُمْ وَ أَتْبَاعُهُمْ ثُمَّ قَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا بِإِذْنِي فَقَالُوا رَبَّنَا خَلَقْتَنَا لِتُحْرِقَنَا فَعَصَوْا

Then Heazwj Raised a fire for them, and Heazwj Said: ‘Enter into it by Myazwj Permission!” So the first one to enter it was Muhammadsaww. Then the Determined ones (Ul Al-Azam) from the Rasoolsas followed himsaww, and theiras successorsas, and theiras followers. Then Heazwj Said to the companions of the left: ‘Enter into it by Myazwj Permission!” So they said, ‘Our Lordazwj! Youazwj Created us to incinerate us?’ So they disobeyed.

فَقَالَ لِأَصْحَابِ الْيَمِينِ اخْرُجُوا بِإِذْنِي مِنَ النَّارِ لَمْ تَكْلِمِ النَّارُ مِنْهُمْ كَلْماً وَ لَمْ تُؤَثِّرْ فِيهِمْ أَثَراً فَلَمَّا رَآهُمْ أَصْحَابُ الشِّمَالِ قَالُوا رَبَّنَا نَرَى أَصْحَابَنَا قَدْ سَلِمُوا فَأَقِلْنَا وَ مُرْنَا بِالدُّخُولِ قَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا

So Heazwj Said to the companions of the right: “Come out by Myazwj Permission, from the fire!” The fire did not injure any of them with an injury and did not leave any traces of its effects. So when the companions of the left saw them, they said, ‘Our Lordazwj! We saw our companions have been saved. So Forgive us and Command us with the entering’. Heazwj Said: “Iazwj have Forgiven you, so enter into it!”

فَلَمَّا دَنَوْا وَ أَصَابَهُمُ الْوَهَجُ رَجَعُوا فَقَالُوا يَا رَبَّنَا لَا صَبْرَ لَنَا عَلَى الِاحْتِرَاقِ فَعَصَوْا فَأَمَرَهُمْ بِالدُّخُولِ ثَلَاثاً كُلَّ ذَلِكَ يَعْصُونَ وَ يَرْجِعُونَ وَ أَمَرَ أُولَئِكَ ثَلَاثاً كُلَّ ذَلِكَ يُطِيعُونَ وَ يَخْرُجُونَ فَقَالَ لَهُمْ كُونُوا طِيناً بِإِذْنِي فَخَلَقَ مِنْهُ آدَمَ

So when they approached and the terror hit them, they returned and they said, ‘O our Lordazwj! There is no patience for us upon the burning’, and they disobeyed. So Heazwj Commanded with the entering, thrice, during each of that they were disobeying and they were returning, and Heazwj Commanded those ones thrice, during each of that they were obeying and were coming out. So Heazwj Said to them (all): “Be clay, by Myazwj Permission!” So Heazwj Created Adamas from it.

قَالَ فَمَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ خُلُقِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الشِّمَالِ وَ مَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكُمْ وَ وَقَارِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الْيَمِينِ .

Heasws said: ‘So the one who was from these would not happen to be from those, and the one who was from those would not happen to be from these, and whatever you see from the irritability of your companion and their mannerisms, so it is from what had hit them from the stains of the companions of the left; and whatever you see from the goodly appearance of the ones opposed to you, and their dignity, so it is from what hit them from the stains of the companions of the right’.[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِأَيِّ شَيْ‏ءٍ سَبَقْتَ وُلْدَ آدَمَ قَالَ إِنِّي أَوَّلُ مَنْ أَقَرَّ بِرَبِّي إِنَّ اللَّهَ أَخَذَ مِيثَاقَ النَّبِيِّينَ وَ أَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قَالُوا بَلَى فَكُنْتُ أَوَّلَ مَنْ أَجَابَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Ismail, from Muhammad Bin Ismail, from Sa’dan Bin Muslim, from Salih Bin Sahl,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was asked, ‘By which thing do yousaww precede the children of Adamas?’ Hesaww said: ‘Isaww was the first one to acknowledge with mysaww Lordazwj. Allahazwj Took the Covenant of the Prophetsas [7:172] and made them testify against themselves: Am I not your Lord? They said: Yes! So Isaww was the first one to answer’.[16]

بَابُ كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ

Chapter 5 – How did they answer and they were particles

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ قَالَ جَعَلَ فِيهِمْ مَا إِذَا سَأَلَهُمْ أَجَابُوهُ يَعْنِي فِي الْمِيثَاقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘How did they answer and they were particles?’ Heasws said: ‘It (the ability) was Made to be in them what, when they were asked, the could answer with, meaning regarding the Covenant’.[17]

بَابُ فِطْرَةِ الْخَلْقِ عَلَى التَّوْحِيدِ

Chapter 6 – Nature of the creatures is uon the Oneness (Tawheed)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ التَّوْحِيدُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘(What about) [30:30] Then set your face for the upright Religion - the nature made by Allah in which He has Made the people to be upon?’ Heasws said: ‘The Oneness (Tawheed)’.[18]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها مَا تِلْكَ الْفِطْرَةُ قَالَ هِيَ الْإِسْلَامُ فَطَرَهُمُ اللَّهُ حِينَ أَخَذَ مِيثَاقَهُمْ عَلَى التَّوْحِيدِ قَالَ أَ لَسْتُ بِرَبِّكُمْ وَ فِيهِ الْمُؤْمِنُ وَ الْكَافِرُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people to be upon, ‘What is that nature?’ Heasws said: ‘It is Al-Islām. Allahazwj Inclined them when Heazwj Took their Covenant upon the Oneness Saying [7:172] Am I not your Lord? And included in it were the Momineen (plural of Momin) and the disbelievers’.[19]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ جَمِيعاً عَلَى التَّوْحِيدِ .

Muhammad Bin Yahya, from Ahad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people to be upon. Heasws Said: ‘Inclined the entirety of them upon the Oneness (Tawheed)’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ قَالَ الْحَنِيفِيَّةُ مِنَ الْفِطْرَةِ الَّتِي فَطَرَ اللَّهُ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ قَالَ فَطَرَهُمْ عَلَى الْمَعْرِفَةِ بِهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [22:31] Being upright for Allah, not associating anything with Him. Heasws said: ‘The uprightness [30:30] the nature made by Allah in which He has Made the people; there is no altering of Allah's creation. Allahazwj Inclined them upon the recognition of it’.

قَالَ زُرَارَةُ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى الْآيَةَ قَالَ أَخْرَجَ مِنْ ظَهْرِ آدَمَ ذُرِّيَّتَهُ إِلَى يَوْمِ الْقِيَامَةِ فَخَرَجُوا كَالذَّرِّ فَعَرَّفَهُمْ وَ أَرَاهُمْ نَفْسَهُ وَ لَوْ لَا ذَلِكَ لَمْ يَعْرِفْ أَحَدٌ رَبَّهُ

Zurara said, ‘And I asked himasws abou the Words of Allahazwj Mighty and Majestic [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes! – the Verse. Heasws said: ‘Extracted from the back of Adamas was his offspring to be up to the Day of Judgement. So they came out like the particles, and Heazwj Introduced Himselfazwj to them, and had it not been for that, not one of them would have recognised his Lordazwj’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ يَعْنِي الْمَعْرِفَةَ بِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَالِقُهُ كَذَلِكَ قَوْلُهُ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ .

And heasws said: ‘Rasool-Allahsaww said: ‘Every newborn is born upon the nature, meaning the recognition that Allahazwj Mighty and Majestic Created him. Likewise are Hisazwj Words [31:25] And if you ask them who Created the skies and the earth, they will be saying: Allah’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ عَلَى التَّوْحِيدِ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ibn Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people. Heasws said: ‘Inclined them upon the Oneness (Tawheed)’.[22]

بَابُ كَوْنِ الْمُؤْمِنِ فِي صُلْبِ الْكَافِرِ

Chapter 7 – Coming into being of the Believer into the back of the disbeliever

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ مَيْسَرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ نُطْفَةَ الْمُؤْمِنِ لَتَكُونُ فِي صُلْبِ الْمُشْرِكِ فَلَا يُصِيبُهُ مِنَ الشَّرِّ شَيْ‏ءٌ حَتَّى إِذَا صَارَ فِي رَحِمِ الْمُشْرِكَةِ لَمْ يُصِبْهَا مِنَ الشَّرِّ شَيْ‏ءٌ حَتَّى تَضَعَهُ فَإِذَا وَضَعَتْهُ لَمْ يُصِبْهُ مِنَ الشَّرِّ شَيْ‏ءٌ حَتَّى يَجْرِيَ عَلَيْهِ الْقَلَمُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan in Ali Al Washa, from Ali Bin Maysara who said,

‘Abu Abdullahasws said: ‘The seed of the Believer may exit in the back of the Polytheist man, so it would not be hit by anything from the evil until it comes to be in a womb of the Polytheist woman, and it would not be hit by anything from the evil until she give his birth. So when she does give him birth, nothing from the evil would hit him until the Pen flows against him’ (until he reaches adulthood and becomes responsible for his acts).[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي قَدْ أَشْفَقْتُ مِنْ دَعْوَةِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى يَقْطِينٍ وَ مَا وَلَدَ فَقَالَ يَا أَبَا الْحَسَنِ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا الْمُؤْمِنُ فِي صُلْبِ الْكَافِرِ بِمَنْزِلَةِ الْحَصَاةِ فِي اللَّبِنَةِ يَجِي‏ءُ الْمَطَرُ فَيَغْسِلُ اللَّبِنَةَ وَ لَا يَضُرُّ الْحَصَاةَ شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen,

(It has been narrated) from Abu Al-Hassan Musaasws, said, ‘I said to himasws, ‘I pitied from a supplication of Abu Abdullahasws against Yaqteen and what he begot’. So heasws said: ‘O Abu Al-Hassan! It is not where you are going with it. But rather, the Believer in the back of the disbeliever is at a status of the pebbles among the block. The rain comes and it washes the block, and it does not harm the pebbles anything’.[24]

بَابُ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ الْمُؤْمِنَ

Chapter 8 – When Allahazwj Mighty and Majestic Intended to Create the Believer

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ الْحُلْوَانِيِّ عَنْ أَبِي إِسْمَاعِيلَ الصَّيْقَلِ الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي الْجَنَّةِ لَشَجَرَةً تُسَمَّى الْمُزْنَ فَإِذَا أَرَادَ اللَّهُ أَنْ يَخْلُقَ مُؤْمِناً أَقْطَرَ مِنْهَا قَطْرَةً فَلَا تُصِيبُ بَقْلَةً وَ لَا ثَمَرَةً أَكَلَ مِنْهَا مُؤْمِنٌ أَوْ كَافِرٌ إِلَّا أَخْرَجَ اللَّهُ عَزَّ وَ جَلَّ مِنْ صُلْبِهِ مُؤْمِناً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibrahim Bin Muslim Al Halwany, from Abu Ismail Al Sayqal Al Razy,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Paradise there is a tree named as Al-Muzna (Nimbus). So when Allahazwj Intends to Create a Believer, a drop falls from it. So it neither hits a vegetable nor a fruit, nor a date which either a Believer or a disbeliever eats from it, except that Allahazwj Mighty and Majestic Brings him out from his back, as a Believer’.[25]

بَابٌ فِي أَنَّ الصِّبْغَةَ هِيَ الْإِسْلَامُ

Chapter 9 – Regarding the dyeing – it is Al-Islām

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الْإِسْلَامُ وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:138] A Dyeing of Allah, and who is better than Allah in dyeing? Heasws said: ‘Al-Islām’.

وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ .

And heasws said regarding the Words of the Mighty and Majestic [2:256] he indeed has grabbed hold on the Firmest Handle, heasws said: ‘It is the Emān (belief) in Allahazwj Alone, there being no associates for Himazwj’.[26]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الصِّبْغَةُ هِيَ الْإِسْلَامُ .

A number ofour companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham, from Abdullah in Farqad, from Humran,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:138] The Colouring of Allah, and who is better than Allah in Colouring? Heasws said: ‘The dyeing, stands for Al-Islām’.[27]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الصِّبْغَةُ هِيَ الْإِسْلَامُ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the Words of Allahazwj Mighty and Majestic [2:138] A Dyeing of Allah, and who is better than Allah in dyeing? Heasws said: ‘The dyeing, it is Al-Islām’.

وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَ يُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ .

And heasws said regarding the Words of the Mighty and Majestic [2:256] whoever disbelieves in the tyrant and believes in Allah he indeed has grabbed hold on the Firmest Handle. Heasws said: ‘It is Al-Islām’.[28]

بَابٌ فِي أَنَّ السَّكِينَةَ هِيَ الْإِيمَانُ

Chapter 10 – Regarding the tranquility (Re 48:4) – it is the faith

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [48:4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). Heasws said: ‘It is the faith’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ قَالَ هُوَ الْإِيمَانُ .

He (the narrator) said, ‘And I asked himasws about the Words of Allahazwj Mighty and Majestic [58:22] and He has Supported them with a Spirit from Him. Heasws said: ‘It is the faith’.[29]

عَنْهُ عَنْ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبَانٍ عَنْ فُضَيْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ هَلْ لَهُمْ فِيمَا كَتَبَ فِي قُلُوبِهِمْ صُنْعٌ قَالَ لَا .

From him, from Ahmad, from Safwan, from Aban, from Fuzayl who said,

‘I said to Abu Abdullahasws, ‘[58:22] these are they into whose hearts He has Impressed the faith, is it for them regarding what is Impressed in their hearts, say (control over it)?’ Heasws said: ‘No’.[30]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ السَّكِينَةُ الْإِيمَانُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The tranquillity (Mentioned in 48:4) is the faith’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and Hisham Bin Salim, and someone other than these two,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [48:4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). Heasws said: ‘It is the faith’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ جَمِيلٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِهِ عَزَّ وَ جَلَّ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Jameel who said,

‘I asked Abu Abdullahasws about the Words of the Mighty and Majestic [48:4] He it is Who sent down tranquillity into the hearts of the Momineen (plural of Momin). Heasws said: ‘It is the faith’.

قَالَ هُوَ الْإِيمَانُ قَالَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ قَالَ هُوَ الْإِيمَانُ

He (the narrator) said, ‘(What about) [58:22] and He has Supported them with a Spirit from Him. Heasws said: ‘It is the faith’.

وَ عَنْ قَوْلِهِ وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى قَالَ هُوَ الْإِيمَانُ .

And about Hisazwj Words [48:26] and Necessitated for them the word of piety. Heasws said: ‘It is the faith’.[33]

بَابُ الْإِخْلَاصِ

Chapter 11 – The sincerity

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ حَنِيفاً مُسْلِماً قَالَ خَالِصاً مُخْلِصاً لَيْسَ فِيهِ شَيْ‏ءٌ مِنْ عِبَادَةِ الْأَوْثَانِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [3:67] (an) upright (man), a Muslim. Heasws said: ‘Purely sincere, there not being in him anything from the worshipping of the idols’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ اللَّهُ وَ الشَّيْطَانُ وَ الْحَقُّ وَ الْبَاطِلُ وَ الْهُدَى وَ الضَّلَالَةُ وَ الرُّشْدُ وَ الْغَيُّ وَ الْعَاجِلَةُ وَ الْآجِلَةُ وَ الْعَاقِبَةُ وَ الْحَسَنَاتُ وَ السَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَلِلَّهِ وَ مَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ لَعَنَهُ اللَّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father,

(It has been narrated) raising it to Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O you people! But rather, it is Allahazwj and the Satanla, and the truth and the falsehood, and the guidance and the straying, and the right way from the error, and the present and the future and the end-result, and the good deeds and the evil deeds. So whatever was from the good deeds, so it is for Allahazwj, and whatever was from the evil deeds, so it is for the Satansla may Allahazwj Curse himla’.[35]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه )  كَانَ يَقُولُ طُوبَى لِمَنْ أَخْلَصَ لِلَّهِ الْعِبَادَةَ وَ الدُّعَاءَ وَ لَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ وَ لَمْ يَنْسَ ذِكْرَ اللَّهِ بِمَا تَسْمَعُ أُذُنَاهُ وَ لَمْ يَحْزُنْ صَدْرَهُ بِمَا أُعْطِيَ غَيْرُهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws that Amir Al-Momineenasws was saying: ‘Beatitude is for the one who is sincere to Allahazwj in the worship and the supplication, and does not pre-occupy his heart with what his eyes see, and the does not forget the Remembrance of Allahazwj with what his ears hear, and does not grieve his chest with what others have been Given’.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا قَالَ لَيْسَ يَعْنِي أَكْثَرَ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ وَ الْحَسَنَةُ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [67:2] that He may Test you - which of you is best in deeds. Heasws said ‘It does not Mean the abundance of deeds, but the correct ones of your deeds, and rather the correctness is the fear of Allahazwj and the truthful intention, and the good deeds’.

ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ

Then heasws said: ‘The remaining upon the deed until it finishes is more difficult than performing the deed itself, and the sincere deed is that which you do not want to be praised upon by anyone except for Allahazwj Mighty and Majestic; and the intention is superior than the deed itself. Indeed! The intention, it is the deed’.

ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَّ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ .

Then heasws recited the Words of the Mighty and Majestic [17:84] Say: Every one acts according to his own disposition – Meaning, upon his intention’.[37]

وَ بِهَذَا الْإِسْنَادِ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ قَالَ وَ كُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ .

And by this chain, he said,

‘I asked himasws about the Words of Allahazwj Mighty and Majestic [26:89] Except one who comes to Allah with a secure heart. Heasws said: ‘The secure heart is that which is attached to its Lordazwj, and there is no one in it besides Himazwj; and every heart wherein is an association, or a doubt, so it is fallen, and rather they are intending the ascetism in the world in order to free their hearts for the Hereafter’.[38]

بِهَذَا الْإِسْنَادِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ السِّنْدِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا أَخْلَصَ الْعَبْدُ الْإِيمَانَ بِاللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً أَوْ قَالَ مَا أَجْمَلَ عَبْدٌ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً إِلَّا زَهَّدَهُ اللَّهُ عَزَّ وَ جَلَّ فِي الدُّنْيَا وَ بَصَّرَهُ دَاءَهَا وَ دَوَاءَهَا فَأَثْبَتَ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ

By this chain, from Sufyan Bin Uyayna, from Al Sindy,

(It has been narrated) from Abu Ja’farasws having said: ‘If a servant maintains pure Emān (belief) in Allahazwj for forty days, Allahazwj Purifies his heart in this world and Shows him his illness and the cure for them (illness).

ثُمَّ تَلَا إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَ ذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَ كَذلِكَ نَجْزِي الْمُفْتَرِينَ فَلَا تَرَى صَاحِبَ بِدْعَةٍ إِلَّا ذَلِيلًا وَ مُفْتَرِياً عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى رَسُولِهِ ( صلى الله عليه وآله ) وَ عَلَى أَهْلِ بَيْتِهِ ( صلوات الله عليهم ) إِلَّا ذَلِيلًا .

Then heasws recited [7:152] (As for) those who took the calf (for a god), surely Wrath from their Lord and disgrace in this world's life shall Seize them, and thus do We Recompense the devisers of lies. So you will not see the owner of the innovation (the innovator) except as disgraced and the forger of lies upon Allahazwj Mighty and Majestic, and upon Hisazwj Rasoolsaww, and upon the peopleasws of hissaww Household, except as disgraced’.[39]

بَابُ الشَّرَائِعِ

Chapter 12 – The Laws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ جَمِيعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَى مُحَمَّداً ( صلى الله عليه وآله ) شَرَائِعَ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ( عليهم السلام ) التَّوْحِيدَ وَ الْإِخْلَاصَ وَ خَلْعَ الْأَنْدَادِ وَ الْفِطْرَةَ الْحَنِيفِيَّةَ السَّمْحَةَ وَ لَا رَهْبَانِيَّةَ وَ لَا سِيَاحَةَ أَحَلَّ فِيهَا الطَّيِّبَاتِ وَ حَرَّمَ فِيهَا الْخَبَائِثَ وَ وَضَعَ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibrahim Bin Muhammad Al Saqafy, from Muhammad Bin Marwan, altogether from Aban Bin usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Gave to Muhammadsaww the Laws of Nuhas, and Ibrahimas, and Musaas, and Isaas of the Oneness (Tawheed), and the sincerity, and keeping away from the idols, and the upright nature of the tolerance, and neither a priesthood nor a leisurely life, there being Permissible the good things in it, and there being Prohibited the bad things in it, and there was dropped from them, their burdens and their shackles which used to be upon them.

ثُمَّ افْتَرَضَ عَلَيْهِ فِيهَا الصَّلَاةَ وَ الزَّكَاةَ وَ الصِّيَامَ وَ الْحَجَّ وَ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ وَ الْحَلَالَ وَ الْحَرَامَ وَ الْمَوَارِيثَ وَ الْحُدُودَ وَ الْفَرَائِضَ وَ الْجِهَادَ فِي سَبِيلِ اللَّهِ وَ زَادَهُ الْوُضُوءَ وَ فَضَّلَهُ بِفَاتِحَةِ الْكِتَابِ وَ بِخَوَاتِيمِ سُورَةِ الْبَقَرَةِ وَ الْمُفَصَّلِ وَ أَحَلَّ لَهُ الْمَغْنَمَ وَ الْفَيْ‏ءَ وَ نَصَرَهُ بِالرُّعْبِ وَ جَعَلَ لَهُ الْأَرْضَ مَسْجِداً وَ طَهُوراً وَ أَرْسَلَهُ كَافَّةً إِلَى الْأَبْيَضِ وَ الْأَسْوَدِ وَ الْجِنِّ وَ الْإِنْسِ وَ أَعْطَاهُ الْجِزْيَةَ وَ أَسْرَ الْمُشْرِكِينَ وَ فِدَاهُمْ

Then Heazwj Imposed upon himsaww the Salāt, and the Zakāt, and the Fasting, and the Hajj, and the enjoining of the good and the forbidding from the evil, and the Permissibles and the Prohibitions, and the inheritance, and the Legal Punishments, and the Obligations, and the Jihād in the Way of Allahazwj and Increased it with the ablution, and Merited himsaww with the Opening of the Book (Chapter 1), and by the ending of the Surah Al-Baqarah (Chapter 2), and the details, and Permitted for himsaww the war booty and the Fey (land achieved without a battle), and Helped himsaww with the Awe, and Made the earth for himasws as a Masjid (place of prostration) and a cleansing agent, and Sent himsaww to all, to the white and the black, and the Jinn and the humans, and Gave himsaww the taxation, and Imprisoned the Polytheists and their ransoming.

ثُمَّ كُلِّفَ مَا لَمْ يُكَلَّفْ أَحَدٌ مِنَ الْأَنْبِيَاءِ وَ أُنْزِلَ عَلَيْهِ سَيْفٌ مِنَ السَّمَاءِ فِي غَيْرِ غِمْدٍ وَ قِيلَ لَهُ فَقاتِلْ فِي سَبِيلِ اللَّهِ لا تُكَلَّفُ إِلَّا نَفْسَكَ .

Then Encumbered himsaww with what no one from the Prophetsas had been Encumbered with, and Sent down a sword upon himsaww from the sky without a sheath, and Said to himsaww [4:84] Fight then in Allah's Way; this is not imposed on you except in relation to yourself’.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ فَقَالَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ ( صلى الله عليه وآله )

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I said to Abu Abdullahasws, ‘The Words of Allahazwj Mighty and Majestic [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up with’. Heasws said: ‘Nuhas, and Ibrahimas, and Musaas, and Isaas and Muhammadsaww’.

قُلْتُ كَيْفَ صَارُوا أُولِي الْعَزْمِ قَالَ لِأَنَّ نُوحاً بُعِثَ بِكِتَابٍ وَ شَرِيعَةٍ وَ كُلُّ مَنْ جَاءَ بَعْدَ نُوحٍ أَخَذَ بِكِتَابِ نُوحٍ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ إِبْرَاهِيمُ ( عليه السلام ) بِالصُّحُفِ وَ بِعَزِيمَةِ تَرْكِ كِتَابِ نُوحٍ لَا كُفْراً بِهِ

I said, ‘How did theyas come to be the Determined Ones (Ul Al-Azam)?’ Heasws said: ‘Because Nuhas was Sent with a Book and a Law, and everyone who came after Nuhas took by the Book of Nuhas, and hisas Law and hisas manifesto until Ibrahimas came with the Parchment, and with determination heas neglected the Book of Nuhas, not having disbelieved in it.

فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ إِبْرَاهِيمَ ( عليه السلام ) أَخَذَ بِشَرِيعَةِ إِبْرَاهِيمَ وَ مِنْهَاجِهِ وَ بِالصُّحُفِ حَتَّى جَاءَ مُوسَى بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ وَ بِعَزِيمَةِ تَرْكِ الصُّحُفِ

So every Prophetas who came after Ibrahimas took by the Law of Ibrahimas, and hisas manifesto and by the Parchment, until Musaas came with the Torah and hisas Law, and hisas manifesto, and with determination heas neglected the Parchment.

وَ كُلُّ نَبِيٍّ جَاءَ بَعْدَ مُوسَى ( عليه السلام ) أَخَذَ بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ الْمَسِيحُ ( عليه السلام ) بِالْإِنْجِيلِ وَ بِعَزِيمَةِ تَرْكِ شَرِيعَةِ مُوسَى وَ مِنْهَاجِهِ

And every Prophetas who came after Musaas took by the Torah, and hisas Law, and hisas manifesto until the Messiahas came with the Evangel, and with determination heas superseded the Law of Musaas, as well as hisas manifesto.

فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ الْمَسِيحِ أَخَذَ بِشَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ مُحَمَّدٌ ( صلى الله عليه وآله ) فَجَاءَ بِالْقُرْآنِ وَ بِشَرِيعَتِهِ وَ مِنْهَاجِهِ فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ فَهَؤُلَاءِ أُولُو الْعَزْمِ مِنَ الرُّسُلِ ( عليهم السلام ) .

So every Prophetas who came after the Messiahas adhered to hisas ‘بِشَرِيعَتِهِ’ Law and hisas ‘مِنْهَاجِهِ’ manifesto until Muhammadsaww came. So hesaww came with the Quran and with hissaww ‘بِشَرِيعَتِهِ’ Law and hissaww ‘مِنْهَاجِهِ’ manifesto. Thus, ‘فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ’ hissaww Permissible would be a Permissible up to the day of Judgement, and hissaww Prohibition would be a Prohibition up to the Day of Judgement. So, these are the Determined Ones from the Rasoolssaww’.[41]

بَابُ دَعَائِمِ الْإِسْلَامِ

Chapter 13 – The Pillars of Al-Islām

حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الزِّيَادِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنَا أَبَانُ بْنُ عُثْمَانَ عَنْ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ .

Al Husayn Bin Muhammad Al Ashary narrated to me, from Moalla Bin Muhammad Al Ziyadi, from Al Hassan Bin Ali Al Washa who said, ‘Aban Bin Usman narrated to us, from Fuzayl Bin Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Islām is built upon five – Upon the Salāt, and the Zakāt, and the Soām (Fasts), and the Hajj, and the Wilayah, and weasws do not call (emphasise) with anything like what weasws called (have emphasised) with the Wilayah’.[42]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْقِفْنِي عَلَى حُدُودِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ صَلَوَاتُ الْخَمْسِ وَ أَدَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ وَلَايَةُ وَلِيِّنَا وَ عَدَاوَةُ عَدُوِّنَا وَ الدُّخُولُ مَعَ الصَّادِقِينَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ajlan Abu Salih who said,

‘I said to Abu Abdullahasws, ‘Set me upon the limits of the ‘Emān’ (faith). So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj, and the five Salāt, and payment of the Zakāt, and Fasting the Month of Ramazan, and Hajj of the House (Kabah), and the Wilayah for usasws and enmity for ourasws enemies, and the entering to be with the truthful’.[43]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ .

Abu Ali Al Ashary, from Al Hassan Bin Al Al Kufy, from Abbas Bin Aamir, from Aban Bin Usman, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Islām is built upon five – Upon the Salāt, and the Zakāt, and the Fasting, and the Hajj, and the Wilayah, and weasws do not call with anything like what weasws call with the Wilayah. So the people (instead) grabbed the four and neglected this, meaning Al-Wilayah’.[44]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنِ الصَّادِقِ ( عليه السلام ) قَالَ قَالَ أَثَافِيُّ الْإِسْلَامِ ثَلَاثَةٌ الصَّلَاةُ وَ الزَّكَاةُ وَ الْوَلَايَةُ لَا تَصِحُّ وَاحِدَةٌ مِنْهُنَّ إِلَّا بِصَاحِبَتَيْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Al Arzamy, from his father,

(It has been narrated) from Al-Sadiqasws having said: ‘The ‘Asafy’ (essence) of Al-Islām are three – The Salāt, and the Zakāt, and the Wilayah. Not one of these would be correct except with its two companions’.[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَبْدِ اللَّهِ بْنِ الصَّلْتِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الصَّوْمِ وَ الْوَلَايَةِ قَالَ زُرَارَةُ فَقُلْتُ وَ أَيُّ شَيْ‏ءٍ مِنْ ذَلِكَ أَفْضَلُ فَقَالَ الْوَلَايَةُ أَفْضَلُ لِأَنَّهَا مِفْتَاحُهُنَّ وَ الْوَالِي هُوَ الدَّلِيلُ عَلَيْهِنَّ

Ali Bin Ibrahim, from his father, and Abdullah Bin Al Salt, altogether from Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘ The foundation of Al-Islām is upon five things (pillars) – upon the Salāt, and the Zakāt, and the Hajj, and the Soām (Fasts), and the Wilayah’. Zurara (the narrator) said, ‘So I said, ‘And which from that is superior?’ So heasws said: ‘The Wilayah is superior because it is their key (soul), and the ‘الْوَالِي’ the Guardianasws is ‘الدَّلِيلُ’ the Proof upon these’.

قُلْتُ ثُمَّ الَّذِي يَلِي ذَلِكَ فِي الْفَضْلِ فَقَالَ الصَّلَاةُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ الصَّلَاةُ عَمُودُ دِينِكُمْ

I said, ‘Then which is in the superiority after that (the Wilayah)?’ So heasws said: ‘The Salāt. Rasool-Allahsaww said: ‘The Salāt is a pillar of your Religion’.

قَالَ قُلْتُ ثُمَّ الَّذِي يَلِيهَا فِي الْفَضْلِ قَالَ الزَّكَاةُ لِأَنَّهُ قَرَنَهَا بِهَا وَ بَدَأَ بِالصَّلَاةِ قَبْلَهَا وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةُ تُذْهِبُ الذُّنُوبَ

He (the narrator) said, ‘I said, ‘Then which follows it in the superiority?’ Heasws said: ‘The Zakāt, because it is paired with it and begun with the Salāt, before it; and Rasool-Allahsaww said: ‘The Zakāt cleans the sins’.

قُلْتُ وَ الَّذِي يَلِيهَا فِي الْفَضْلِ قَالَ الْحَجُّ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحَجَّةٌ مَقْبُولَةٌ خَيْرٌ مِنْ عِشْرِينَ صَلَاةً نَافِلَةً وَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً أَحْصَى فِيهِ أُسْبُوعَهُ وَ أَحْسَنَ رَكْعَتَيْهِ غَفَرَ اللَّهُ لَهُ وَ قَالَ فِي يَوْمِ عَرَفَةَ وَ يَوْمِ الْمُزْدَلِفَةِ مَا قَالَ

I said, ‘And which follows it in superiority (after Zakāt)?’ Heasws said: ‘The Hajj. Allahazwj Mighty and Majestic Said [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds. And Rasool-Allahsaww said: ‘An Accepted Hajj is between than twenty optional Salāt, and the one who performs Tawaaf of this House (Kabah) counting seven in it, and performs good two Rakāts (of Salāt) therein, Allahazwj would Forgive him. And hesaww said regarding the day of Arafāt and the day of Al-Muzdalifa what hesaww said’.

قُلْتُ فَمَا ذَا يَتْبَعُهُ قَالَ الصَّوْمُ قُلْتُ وَ مَا بَالُ الصَّوْمِ صَارَ آخِرَ ذَلِكَ أَجْمَعَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

I said, ‘So what is that which follows it?’ Heasws said: ‘The Soām’ (Fast). I said, ‘And what is the matter the Soām (Fast) came to be at the end of all that?’ Heasws said: ‘Rasool-Allahsaww said: ‘The Fast is a shield from the Fire’.

قَالَ ثُمَّ قَالَ إِنَّ أَفْضَلَ الْأَشْيَاءِ مَا إِذَا فَاتَكَ لَمْ تَكُنْ مِنْهُ تَوْبَةٌ دُونَ أَنْ تَرْجِعَ إِلَيْهِ فَتُؤَدِّيَهُ بِعَيْنِهِ إِنَّ الصَّلَاةَ وَ الزَّكَاةَ وَ الْحَجَّ وَ الْوَلَايَةَ لَيْسَ يَقَعُ شَيْ‏ءٌ مَكَانَهَا دُونَ أَدَائِهَا وَ إِنَّ الصَّوْمَ إِذَا فَاتَكَ أَوْ قَصَّرْتَ أَوْ سَافَرْتَ فِيهِ أَدَّيْتَ مَكَانَهُ أَيَّاماً غَيْرَهَا وَ جَزَيْتَ ذَلِكَ الذَّنْبَ بِصَدَقَةٍ وَ لَا قَضَاءَ عَلَيْكَ وَ لَيْسَ مِنْ تِلْكَ الْأَرْبَعَةِ شَيْ‏ءٌ يُجْزِيكَ مَكَانَهُ غَيْرُهُ

He (the narrator) said, ‘Then heasws said: ‘The superior is what, when it is missed out by you, there would be no repentance from it besides that you would return to it, so you would fulfil it with exactly it. The Salāt, and the Zakāt, and the Hajj, and the Wilayah, nothing can happen to be in its place besides its fulfilment, and that the Soām, when it is missed out by you, or you are deficient, or you are in a journey, you can fulfil it in days other than it, and that sin would be sufficed for you by a charity, and there would be no paying back (of the outstanding Soām) upon you, and there is nothing from those four, anything which would suffice you in its place, something else’.

قَالَ ثُمَّ قَالَ ذِرْوَةُ الْأَمْرِ وَ سَنَامُهُ وَ مِفْتَاحُهُ وَ بَابُ الْأَشْيَاءِ وَ رِضَا الرَّحْمَنِ الطَّاعَةُ لِلْإِمَامِ بَعْدَ مَعْرِفَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ مَنْ تَوَلَّى فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً

Then heasws said: ‘The peak of the matter, and its hump, and its key, and the door of the things, and Pleasure of the Beneficent (Allahazwj) is in the obedience to the (Divine) Imamasws after recognising himasws. Allahazwj Mighty and Majestic is Saying [4:80] Whoever obeys the Rasool, so he has obeyed Allah, and whoever turns back, so We have not Sent you as a keeper over them.

أَمَا لَوْ أَنَّ رَجُلًا قَامَ لَيْلَهُ وَ صَامَ نَهَارَهُ وَ تَصَدَّقَ بِجَمِيعِ مَالِهِ وَ حَجَّ جَمِيعَ دَهْرِهِ وَ لَمْ يَعْرِفْ وَلَايَةَ وَلِيِّ اللَّهِ فَيُوَالِيَهُ وَ يَكُونَ جَمِيعُ أَعْمَالِهِ بِدَلَالَتِهِ إِلَيْهِ مَا كَانَ لَهُ عَلَى اللَّهِ جَلَّ وَ عَزَّ حَقٌّ فِي ثَوَابِهِ وَ لَا كَانَ مِنْ أَهْلِ الْإِيمَانِ

At the same time, if a man were to stand (for Salāt) for his night, and (observe) Soām (Fast) for his day, and give charity with the entirety of his wealth, and perform Hajj for the entirety of his lifetime, but would not recognise the Wilayah of the ‘وَلِيِّ اللَّهِ’ Guardianasws of Allahazwj, so there would be no right for him upon Allahazwj Majestic and Mighty, any right for Hisazwj Rewards, nor would he ever be from the people of the Emān (faith)’.

ثُمَّ قَالَ أُولَئِكَ الْمُحْسِنُ مِنْهُمْ يُدْخِلُهُ اللَّهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ .

Then heasws said: ‘The good one from them, Allahazwj would Enter him into the Paradise by the Grace of Hisazwj Mercy’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي بِدَعَائِمِ الْإِسْلَامِ الَّتِي لَا يَسَعُ أَحَداً التَّقْصِيرُ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا الَّذِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا فَسَدَ دِينُهُ وَ لَمْ يَقْبَلِ [اللَّهُ] مِنْهُ عَمَلَهُ وَ مَنْ عَرَفَهَا وَ عَمِلَ بِهَا صَلَحَ لَهُ دِينُهُ وَ قَبِلَ مِنْهُ عَمَلَهُ وَ لَمْ يَضِقْ بِهِ مِمَّا هُوَ فِيهِ لِجَهْلِ شَيْ‏ءٍ مِنَ الْأُمُورِ جَهْلُهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya, from Isa Bin Al Sariy Abu Al Yas’a who said,

‘I said to Abu Abdullahasws, ‘Inform me of the foundation of Al-Islām which no one has the capacity to be deficient from recognising anything from it, which if one was to be deficient from recognising anything from it, would spoil his Religion, and Allahazwj would not Accept his deeds from him; and the one who recognizes it and acts accordingly with it, his Religion would be correct for him, and his deeds would be Accepted from him, and he would not be constricted by it from what he would be in due to the ignorance of something from the matters of his ignorance’.

فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِيمَانُ بِأَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ حَقٌّ فِي الْأَمْوَالِ الزَّكَاةُ وَ الْوَلَايَةُ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا وَلَايَةُ آلِ مُحَمَّدٍ ( صلى الله عليه وآله )

So heasws said: ‘The testimony that there is no god except for Allahazwj, and the Emān (belief) that Muhammadsaww is Rasoolsaww of Allahazwj, and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj, and the right of Zakāt in the wealth, and the Wilayah which Allahazwj Mighty and Majestic Commanded with, the Wilayah of the Progenyasws of Muhammadsaww’.

قَالَ فَقُلْتُ لَهُ هَلْ فِي الْوَلَايَةِ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ فَضْلٌ يُعْرَفُ لِمَنْ أَخَذَ بِهِ قَالَ نَعَمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ مَاتَ وَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ كَانَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ عَلِيّاً ( عليه السلام ) وَ قَالَ الْآخَرُونَ كَانَ مُعَاوِيَةَ ثُمَّ كَانَ الْحَسَنَ ( عليه السلام ) ثُمَّ كَانَ الْحُسَيْنَ ( عليه السلام ) وَ قَالَ الْآخَرُونَ يَزِيدَ بْنَ مُعَاوِيَةَ وَ حُسَيْنَ بْنَ عَلِيٍّ وَ لَا سِوَاءَ وَ لَا سِوَاءَ

He (the narrator) said, ‘So I said to himasws, ‘Is there anything regarding the Wilayah besides the thing which the one who takes to it can be recognised with?’ Heasws said: ‘Yes. Allahazwj Mighty and Majestic Said: [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you. And Rasool-Allahsaww said: ‘The one who dies and does not recognise hisasws Imamasws has died the death of ‘جَاهِلِيَّةً’ (Kufr - the Pre-Islāmic period), and it was Rasool-Allahsaww and it was Aliasws, and the others said it was Muawiya. Then it was Al-Hassanasws, then it was Al-Husaynasws, and the others said (it was) Yazeed Bin Muawiya and Al-Husayn Bin Aliasws. And they were not equal, and they were not equal’.

قَالَ ثُمَّ سَكَتَ ثُمَّ قَالَ أَزِيدُكَ فَقَالَ لَهُ حَكَمٌ الْأَعْوَرُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ ثُمَّ كَانَ عَلِيَّ بْنَ الْحُسَيْنِ ثُمَّ كَانَ مُحَمَّدَ بْنَ عَلِيٍّ أَبَا جَعْفَرٍ وَ كَانَتِ الشِّيعَةُ قَبْلَ أَنْ يَكُونَ أَبُو جَعْفَرٍ وَ هُمْ لَا يَعْرِفُونَ مَنَاسِكَ حَجِّهِمْ وَ حَلَالَهُمْ وَ حَرَامَهُمْ حَتَّى كَانَ أَبُو جَعْفَرٍ فَفَتَحَ لَهُمْ وَ بَيَّنَ لَهُمْ مَنَاسِكَ حَجِّهِمْ وَ حَلَالَهُمْ وَ حَرَامَهُمْ حَتَّى صَارَ النَّاسُ يَحْتَاجُونَ إِلَيْهِمْ مِنْ بَعْدِ مَا كَانُوا يَحْتَاجُونَ إِلَى النَّاسِ

He (the narrator) said, ‘Then heasws was silent. Then heasws said: ‘Shall Iasws increase it for you?’ So Hakam Al-Awro said to himasws, ‘Yes, May I be sacrificed for youasws!’. Heasws said: ‘Then it was Aliasws Bin Al-Husaynasws, then it was Muhammadasws Bin Aliasws Abu Ja’farasws. And the Shias before Abu Jafarasws did not know the rituals of their Hajj, and their Permissible and their Prohibitions until it was Abu Ja’farasws (as the Ul Al-Amr). So heasws opened (the knowledge) for them and explained to them the rituals of their Hajj, and their Permissible and their Prohibitions, to the extent that the people came to be needy to them from after their being needy to the people.

وَ هَكَذَا يَكُونُ الْأَمْرُ وَ الْأَرْضُ لَا تَكُونُ إِلَّا بِإِمَامٍ وَ مَنْ مَاتَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَحْوَجُ مَا تَكُونُ إِلَى مَا أَنْتَ عَلَيْهِ إِذْ بَلَغَتْ نَفْسُكَ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ وَ انْقَطَعَتْ عَنْكَ الدُّنْيَا تَقُولُ لَقَدْ كُنْتُ عَلَى أَمْرٍ حَسَنٍ .

And that is how the matter happens to be, and the earth will not happen to be except with an Imamasws, and the one who dies not having recognised his Imamasws would have died the death of ‘جَاهِلِيَّةً’ (kufr - the Pre-Islāmic period); and the neediest what you will happen to be, what you are upon, is when your soul reaches this here’ – and heasws pointed with hisasws hand to hisasws throat – ‘and the world would be cut-off from you, and you would be saying, ‘We were upon a beautiful matter’’.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيسَى بْنِ السَّرِيِّ أَبِي الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Isa Bin Al Sariy Abu Al Yas’a,

(It has been narrated) from Abu Abdullahasws – similar to it.[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ الْوَلَايَةِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ الْحَجِّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Al hannat, from Abdullah Bin Ajlan,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Islām is built upon five – The Wilayah, and the Salāt, and the Zakāt, and the Soām (Fast) of the Month of Ramazan, and the Hajj’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ فُضَيْلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ مَا نُودِيَ بِالْوَلَايَةِ يَوْمَ الْغَدِيرِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin bashir, from Aban, from Fuzayl,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Islām is built upon five – The Salāt, and the Zakāt, and the Soām, and the Hajj, and the Wilayah, and weasws do not call with anything what weasws call with the Wilayah of the day of Ghadeer’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ السَّرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِّثْنِي عَمَّا بُنِيَتْ عَلَيْهِ دَعَائِمُ الْإِسْلَامِ إِذَا أَنَا أَخَذْتُ بِهَا زَكَى عَمَلِي وَ لَمْ يَضُرَّنِي جَهْلُ مَا جَهِلْتُ بَعْدَهُ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ حَقٌّ فِي الْأَمْوَالِ مِنَ الزَّكَاةِ وَ الْوَلَايَةُ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا وَلَايَةُ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ مَاتَ وَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hammad Bin usman, from Isa Bin Al Sariy who said,

‘I said to Abu Abdullahasws, ‘Narrate to me about what foundations Al-Islām has been built upon, so that when I take with it, my deeds would be purified and ignorance of what I do not know would not harm me, after it’. So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj, and a right of Zakāt in the wealth, and the Wilayah which Allahazwj Mighty and Majestic Commanded with, the Wilayah of the Progenyasws of Muhammadsaww, for Rasool-Allahsaww said: ‘The one who dies and did not recognise his Imamasws would have died a death of ‘جَاهِلِيَّةً’ (Kufr - the Pre-Islāmic period).

قَالَ اللَّهُ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَكَانَ عَلِيٌّ ( عليه السلام ) ثُمَّ صَارَ مِنْ بَعْدِهِ الْحَسَنُ ثُمَّ مِنْ بَعْدِهِ الْحُسَيْنُ ثُمَّ مِنْ بَعْدِهِ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مِنْ بَعْدِهِ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ هَكَذَا يَكُونُ الْأَمْرُ إِنَّ الْأَرْضَ لَا تَصْلُحُ إِلَّا بِإِمَامٍ وَ مَنْ مَاتَ لَا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَحْوَجُ مَا يَكُونُ أَحَدُكُمْ إِلَى مَعْرِفَتِهِ إِذَا بَلَغَتْ نَفْسُهُ هَاهُنَا قَالَ وَ أَهْوَى بِيَدِهِ إِلَى صَدْرِهِ يَقُولُ حِينَئِذٍ لَقَدْ كُنْتُ عَلَى أَمْرٍ حَسَنٍ .

Allahazwj Mighty and Majestic Said [4:59] Obey Allah and obey the Rasool and those in authority from among you. So it was Aliasws, then it came to be after himasws, Al-Hasanasws. Then, from after himasws, Al-Husaynasws. Then from after himasws, Aliasws Bin Al-Husaynasws. Then from after himasws, Muhammadasws Bin Aliasws. Then that is how the matter happened to be. The earth would not be correct except with an Imamasws, and the one who dies without having recognised his Imamasws would have died the death of ‘جَاهِلِيَّةً’ (kufr - the Pre-Islāmic period); and the neediest of what one of you will ever be to hisasws recognition is when his soul reaches over here’. He (the narrator) said, ‘And heasws pointed by hisasws hand to hisasws chest’. Heasws said: ‘He would be saying then, ‘I was upon a beautiful matter’.[50]

عَنْهُ عَنْ أَبِي الْجَارُودِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَا ابْنَ رَسُولِ اللَّهِ هَلْ تَعْرِفُ مَوَدَّتِي لَكُمْ وَ انْقِطَاعِي إِلَيْكُمْ وَ مُوَالَاتِي إِيَّاكُمْ قَالَ فَقَالَ نَعَمْ قَالَ فَقُلْتُ فَإِنِّي أَسْأَلُكَ مَسْأَلَةً تُجِيبُنِي فِيهَا فَإِنِّي مَكْفُوفُ الْبَصَرِ قَلِيلُ الْمَشْيِ وَ لَا أَسْتَطِيعُ زِيَارَتَكُمْ كُلَّ حِينٍ قَالَ هَاتِ حَاجَتَكَ قُلْتُ أَخْبِرْنِي بِدِينِكَ الَّذِي تَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ أَنْتَ وَ أَهْلُ بَيْتِكَ لِأَدِينَ اللَّهَ عَزَّ وَ جَلَّ بِهِ

From him, from Abu Al Jaroud who said,

‘I said to Abu Ja’farasws, ‘O sonasws of Rasool-Allahsaww! Do youasws recognise my cordiality for youasws and my cutting-off (from others) towards youasws and my Wilayah for youasws?’ So heasws said: ‘Yes’. So I said, ‘So I would like to ask youasws a question. Youasws answer me regarding it, for I am blind of vision, and little (ability for) walking, and are not able to visit youasws except every now and then’. Heasws said: ‘Ask for your need’. I said, ‘Inform me of yourasws Religion which youasws are making it to be as a Religion of Allahazwj Mighty and Majestic with, youasws and yourasws family, as a Religion of Allahazwj Mighty and Majestic with’.

قَالَ إِنْ كُنْتَ أَقْصَرْتَ الْخُطْبَةَ فَقَدْ أَعْظَمْتَ الْمَسْأَلَةَ وَ اللَّهِ لَأُعْطِيَنَّكَ دِينِي وَ دِينَ آبَائِيَ الَّذِي نَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِقْرَارَ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةَ لِوَلِيِّنَا وَ الْبَرَاءَةَ مِنْ عَدُوِّنَا وَ التَّسْلِيمَ لِأَمْرِنَا وَ انْتِظَارَ قَائِمِنَا وَ الِاجْتِهَادَ وَ الْوَرَعَ .

The Imamasws said: ‘Even though you have asked a short question but it spans over an extensive (subject). (However) by Allahazwj! Iasws will give you myasws Religion and the Religion of myasws forefathersasws which weasws have embraced to be as a Religion of Allahazwj Mighty and Majestic with – The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj, and the Wilayah to befriend usasws (the 12 Imamsasws) and disavow from ourasws enemies, and the submission to ourasws command, and awaiting ourasws Qaimasws, and the striving and the piety’.[51]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُهُ يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الدِّينِ الَّذِي افْتَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ مَا لَا يَسَعُهُمْ جَهْلُهُ وَ لَا يُقْبَلُ مِنْهُمْ غَيْرُهُ مَا هُوَ فَقَالَ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَ صَوْمُ شَهْرِ رَمَضَانَ

Ali Bin Ibrahim, from Salih Bin Al Sindiy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard him asking Abu Abdullahasws, so he said to himasws, ‘May I be sacrificed for youasws! Inform me about the Religion which Allahazwj Mighty and Majestic Necessitated upon the servants what they have no leeway for being ignorant of it, nor would anything else be Accepted from them. What is it?’ Heasws said: ‘Repeat it to measws’. So he repeated to himasws. So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, and establishing the Salāt, and giving the Zakāt, and Hajj of the House (Kabah) by the one who has the capacity for a way to it, and Fasting the Month of Ramazan’.

ثُمَّ سَكَتَ قَلِيلًا ثُمَّ قَالَ وَ الْوَلَايَةُ مَرَّتَيْنِ ثُمَّ قَالَ هَذَا الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ وَ لَا يَسْأَلُ الرَّبُّ الْعِبَادَ يَوْمَ الْقِيَامَةِ فَيَقُولَ أَلَّا زِدْتَنِي عَلَى مَا افْتَرَضْتُ عَلَيْكَ وَ لَكِنْ مَنْ زَادَ زَادَهُ اللَّهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سَنَّ سُنَناً حَسَنَةً جَمِيلَةً يَنْبَغِي لِلنَّاسِ الْأَخْذُ بِهَا .

Then heasws was silent for a while, then said: ‘And the Wilayah’, twice. Then heasws said: ‘This is which Allahazwj Necessitated upon the servant, and the Lordazwj will not Ask the servants on the Day of Judgement: “Why did you not increase upon what Iazwj Necessitate upon you?” But, the one who increases (the deeds), Allahazwj would Increase (for) him (the Rewards). Rasool-Allahsaww made a Sunnah, a beautiful Sunnah. It is befitting for the people to take by it’.[52]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي زَيْدٍ الْحَلَّالِ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ الْأَزْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ عَلَى خَلْقِهِ خَمْساً فَرَخَّصَ فِي أَرْبَعٍ وَ لَمْ يُرَخِّصْ فِي وَاحِدَةٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat Bin Ayoub, from Abu Zayd Al Hallali, from Abdul Hameed Bin Abu Al A’ala Al Azdy who said,

‘I heard Abu Abdullahasws saying that Allahazwj Mighty and Majestic Imposed five (matters) upon Hisazwj creatures, so Heazwj has (Given them an) allowance regarding four, but did not (Given them an) allowance regarding one (Al-Wilayah)’.[53]

عَنْهُ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ دَخَلَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ مَعَهُ صَحِيفَةٌ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) هَذِهِ صَحِيفَةُ مُخَاصِمٍ يَسْأَلُ عَنِ الدِّينِ الَّذِي يُقْبَلُ فِيهِ الْعَمَلُ فَقَالَ رَحِمَكَ اللَّهُ هَذَا الَّذِي أُرِيدُ

From him, from Moalla Bin Muhammad, from Al Washa, from Aban, from Ismail Al Ju’fy who said,

‘A man came over to Abu Ja’farasws and with himasws was a sheet of paper. So Abu Ja’farasws said to him: ‘This here is a paper of an adversary asking about the Religion in which the deeds are Accepted’. So he said, ‘May Allahazwj have Mercy on youasws! (He said) this is what I want (to know)’.

فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ وَ تُقِرَّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةُ لَنَا أَهْلَ الْبَيْتِ وَ الْبَرَاءَةُ مِنْ عَدُوِّنَا وَ التَّسْلِيمُ لِأَمْرِنَا وَ الْوَرَعُ وَ التَّوَاضُعُ وَ انْتِظَارُ قَائِمِنَا فَإِنَّ لَنَا دَوْلَةً إِذَا شَاءَ اللَّهُ جَاءَ بِهَا .

So Abu Ja’farasws said: ‘The testimony that there is no god except for Allahazwj Alone, there being no associates for Himazwj, and that Muhammadsaww is Hisazwj servant, and Hisazwj Rasoolsaww, and you acknowledge with whatever hesaww came from the Presence of Allahazwj, and the Wilayah for usasws, the Peopleasws of the Household, and the disavowment from ourasws enemies, and the submission to ourasws command, and the piety, and the revenerence, and awaiting ourasws Qaimasws, so when there is a government for usasws when Allahazwj so Desires, heasws would come with it’.[54]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ فِي مَنْزِلِ أَخِيهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَوَّلَكَ إِلَى هَذَا الْمَنْزِلِ قَالَ طَلَبُ النُّزْهَةِ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَا أَقُصُّ عَلَيْكَ دِينِي فَقَالَ بَلَى

Ali Bin Ibrahim, from his father, and Abu Ali Al Ashary, from Muhammad Bin Abdu Jabbar, altogether from Safwan, from Amro Bin Hureys who said,

‘I went over to Abu Abdullahasws and heasws was in the house of hisasws brother Abdullah son of Muhammad (Al-Baqir)asws. So I said to himasws, ‘May I be sacrificed for youasws! What made youasws to transfer to this house?’ Heasws said: ‘Seeking the solitude’. So I said, ‘May I be sacrificed for youasws! Shall I relate my Religion to youasws?’ So heasws said: ‘Yes’.

قُلْتُ أَدِينُ اللَّهَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ حِجِّ الْبَيْتِ وَ الْوَلَايَةِ لِعَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْوَلَايَةِ لِلْحَسَنِ وَ الْحُسَيْنِ وَ الْوَلَايَةِ لِعَلِيِّ بْنِ الْحُسَيْنِ وَ الْوَلَايَةِ لِمُحَمَّدِ بْنِ عَلِيٍّ وَ لَكَ مِنْ بَعْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ وَ أَنَّكُمْ أَئِمَّتِي عَلَيْهِ أَحْيَا وَ عَلَيْهِ أَمُوتُ وَ أَدِينُ اللَّهَ بِهِ

I said, ‘I make a Religion of Allahazwj with the testimony that there is no god except for Allahazwj Alone, there being no associates for Himazwj, and that Muhammadsaww is Hisazwj servant, and that the Hour is coming, there being no doubt in it, and that Allahazwj would be Resurrecting the ones in the graves, and to establish the Salāt, and to give the Zakāt, and (to observe) Soām the Month of Ramazan, and Hajj of the House (Kabah), and the Wilayah of Aliasws Amir Al-Momineenasws after Rasool-Allahsaww, and the Wilayah of Al-Hassanasws and Al-Husaynasws, and the Wilayah of Aliasws Bin Al-Husaynasws, and the Wilayah of Muhammadasws Bin Aliasws, and for youasws from after himasws, and youasws all are my Imamsasws, upon it I do live and upon it I would be dying, and I make a Religion of Allahazwj by it’.

فَقَالَ يَا عَمْرُو هَذَا وَ اللَّهِ دِينُ اللَّهِ وَ دِينُ آبَائِيَ الَّذِي أَدِينُ اللَّهَ بِهِ فِي السِّرِّ وَ الْعَلَانِيَةِ فَاتَّقِ اللَّهَ وَ كُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ وَ لَا تَقُلْ إِنِّي هَدَيْتُ نَفْسِي بَلِ اللَّهُ هَدَاكَ فَأَدِّ شُكْرَ مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عَلَيْكَ وَ لَا تَكُنْ مِمَّنْ إِذَا أَقْبَلَ طُعِنَ فِي عَيْنِهِ وَ إِذَا أَدْبَرَ طُعِنَ فِي قَفَاهُ وَ لَا تَحْمِلِ النَّاسَ عَلَى كَاهِلِكَ فَإِنَّكَ أَوْشَكَ إِنْ حَمَلْتَ النَّاسَ عَلَى كَاهِلِكَ أَنْ يُصَدِّعُوا شَعَبَ كَاهِلِكَ .

So heasws said: ‘O Amro! And this, by Allahazwj, is the Religion of Allahazwj and the Religion of myasws forefathersasws which theyasws made as a Religion of Allahazwj with in the privacy and the publicly. Therefore fear Allahazwj and restrain your tongue except from goodness, and do not say, ‘I have guided myself’, but Allahazwj Guided you. Therefore thank Allahazwj Mighty and Majestic for the Favoured Heazwj has Done to you, and do not become from the ones who when he faces forwards, the gets hit in his eye, and when he turns backwards, he gets stabbed in his neck, and do not carry the people upon your shoulders. So if you do carry the people upon your shoulders, they cause injury to your shoulders’.[55]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَ لَا أُخْبِرُكَ بِالْإِسْلَامِ أَصْلِهِ وَ فَرْعِهِ وَ ذِرْوَةِ سَنَامِهِ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَمَّا أَصْلُهُ فَالصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَةُ سَنَامِهِ الْجِهَادُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Shall I inform you with Al-Islām, its roots, and its branches, and the peak of its hump’. I said, ‘Yes, may I be sacrificed for youasws!’ Heasws said: ‘As for its root, so it is the Salāt, and its branch is the Zakāt, and the peak of its hump is the Jihād’.

ثُمَّ قَالَ إِنْ شِئْتَ أَخْبَرْتُكَ بِأَبْوَابِ الْخَيْرِ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ وَ الصَّدَقَةُ تَذْهَبُ بِالْخَطِيئَةِ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ بِذِكْرِ اللَّهِ ثُمَّ قَرَأَ ( عليه السلام ) تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ .

Then heasws said: ‘If you so desire, Iasws can inform you about the doors of goodness’. I said, ‘Yes, may I be sacrificed for youasws’. Heasws said: ‘The Soām is a shield from the Fire, and the charity eradicates the mistakes, and the standing of the man in the middle of the night with the Remembrance of Allahazwj’. Then heasws recited [32:16] Their sides forsake their beds’.[56]

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بَابُ أَنَّ الْإِسْلَامَ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ أَنَّ الثَّوَابَ عَلَى الْإِيمَانِ

Chapter 14 – Al-Islām, the blood is saved by it, and the entrustments are paid by it, and that the Rewards are based upon the faith

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنِ الْقَاسِمِ الصَّيْرَفِيِّ شَرِيكِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ .

Ali Bin Ibrahim, from Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Al Qasim Al Sayrafi Shareek Al Mufazaal who said,

‘I heard Abu Abdullahasws saying: ‘Al-Islām, the blood is saved by it, and the entrustments are paid by it, and the private parts are made to be Permissible by it, and the Rewards are based upon the Emān (faith)’.[57]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْإِيمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الْإِسْلَامُ إِقْرَارٌ بِلَا عَمَلٍ .

Ali, from his father, from Ibn Abu Umeyr, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘The Emān (faith) is acknowledgement and performing the deed, and Al-Islām is the acknowledgement without performing a deed’.[58]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ فَقَالَ لِي أَ لَا تَرَى أَنَّ الْإِيمَانَ غَيْرُ الْإِسْلَامِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [49:14] The Bedouins say: We believe. Say: You do not believe but say, We are Muslims; and Emān (belief) has not yet entered into your hearts. So heasws said to me: ‘Do you not see that the Emān (faith) is other than Al-Islām?’[59]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَلَمْ يُجِبْهُ ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ ثُمَّ الْتَقَيَا فِي الطَّرِيقِ وَ قَدْ أَزِفَ مِنَ الرَّجُلِ الرَّحِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَأَنَّهُ قَدْ أَزِفَ مِنْكَ رَحِيلٌ فَقَالَ نَعَمْ فَقَالَ فَالْقَنِي فِي الْبَيْتِ فَلَقِيَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sufyan Bin Al Simt who said,

‘A man asked Abu Abdullahasws about Al-Islām and Al-Emān (the belief), ‘What is the difference between the two?’ But heasws did not answer him. Then he asked himasws (again). But, heasws did not answer him. Then they met in the street and the man had approached the ride to leave. So Abu Abdullahasws said to him: ‘It is as if you have approached the ride to leave?’ So he said, ‘Yes’. So heasws said: ‘Meet measws in the house’.

فَسَأَلَهُ عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَقَالَ الْإِسْلَامُ هُوَ الظَّاهِرُ الَّذِي عَلَيْهِ النَّاسُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ فَهَذَا الْإِسْلَامُ

So he met himasws and he asked himasws about Al-Islām and Al-Emān, what is the difference is between the two. So heasws said: ‘Al-Islām, it is the apparent which the people are upon – the testimony that there is no god except for Allahazwj Alone, there being no associates for Himazwj, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and establishment of the Salāt, and giving the Zakāt, and performing the Hajj of the House (Kabah), and (observing) Soām the Month of Ramazan. So this is Al-Islām’.

وَ قَالَ الْإِيمَانُ مَعْرِفَةُ هَذَا الْأَمْرِ مَعَ هَذَا فَإِنْ أَقَرَّ بِهَا وَ لَمْ يَعْرِفْ هَذَا الْأَمْرَ كَانَ مُسْلِماً وَ كَانَ ضَالًّا .

And heasws said: ‘Al-Emān is the recognition of this matter (Al-Wilayah) along with this (all of the above). So if one acknowledges with it and does not recognise this matter, he would be a Muslim, but would be straying’ (without the Light of Emān).[60]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا فَمَنْ زَعَمَ أَنَّهُمْ آمَنُوا فَقَدْ كَذَبَ وَ مَنْ زَعَمَ أَنَّهُمْ لَمْ يُسْلِمُوا فَقَدْ كَذَبَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and a number of our companions, from Ahmad Bin Muhammad, altogether from Al Washa, from Aban, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘[49:14] The Bedouins say: We believe. Say: You do not believe but say, We are Muslims. So the ones who claim that they have believed, so they have lied, and the ones who claim that they have not become Muslims, so they have lied’.[61]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَكَمِ بْنِ أَيْمَنَ عَنْ قَاسِمٍ شَرِيكِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hakam Bin Ayman, from Qasim Shareek Al Mufazzal who said,

‘I heard Abu Abdullahasws saying: ‘Al-Islām, the blood is saved by it, and the entrustments are paid by it, and the private parts are made to be Permissible by it, but the Rewards are upon the Emān (belief)’.[62]

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بَابُ أَنَّ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ

Chapter 15 – The Emān (belief) contains the Islām, but the Islām doest not contain the Emān (belief)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي عَنِ الْإِسْلَامِ وَ الْإِيمَانِ أَ هُمَا مُخْتَلِفَانِ فَقَالَ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يُشَارِكُ الْإِيمَانَ فَقُلْتُ فَصِفْهُمَا لِي فَقَالَ الْإِسْلَامُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ التَّصْدِيقُ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ عَلَى ظَاهِرِهِ جَمَاعَةُ النَّاسِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Sama’at who said,

‘I said to Abu Abdullahasws, ‘Inform me about Al-Islām and Al-Emān, are these two different?’ So heasws said: ‘Al-Emān contains the Al-Islām, but Al-Islām does not contain Al-Emān’. So I said, ‘So describe these two to me: ‘So heasws said: ‘Al-Islām is the testimony that there is no god except for Allahazwj, and the ratification in Rasool-Allahsaww. By it, the bloods are saved, and upon it the marriages flow, and the inheritances, and upon its apparent are the communities of the people.

وَ الْإِيمَانُ الْهُدَى وَ مَا يَثْبُتُ فِي الْقُلُوبِ مِنْ صِفَةِ الْإِسْلَامِ وَ مَا ظَهَرَ مِنَ الْعَمَلِ بِهِ وَ الْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ بِدَرَجَةٍ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ فِي الظَّاهِرِ وَ الْإِسْلَامَ لَا يُشَارِكُ الْإِيمَانَ فِي الْبَاطِنِ وَ إِنِ اجْتَمَعَا فِي الْقَوْلِ وَ الصِّفَةِ .

And Al-Emān is the guidance and what is affirmed in the hearts from the characteristics of Al-Islām, and whatever the deeds make apparent with; and Al-Emān is higher than Al-Islām by a level. Al-Emān contains the Al-Islām in the apparent, but Al-Islām does not contain the Al-Emān in the hidden although they are both together regarding the words and the description’.[63]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْإِيمَانُ يُشَارِكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يُشَارِكُ الْإِيمَانَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Musa Bin Bakr, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Emān contains the Al-Islām, but Al-Islām does not contain Al-Emān’.[64]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ وَ لَا يُشَارِكُهُ الْإِسْلَامُ إِنَّ الْإِيمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الْإِسْلَامَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حَقْنُ الدِّمَاءِ وَ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Fuzayl Bin Yasaar who said,

‘I heard Abu Abdullahasws saying: ‘Al-Emān includes Al-Islām, but Al-Islām does not include it. Al-Emān is what occurs in the hearts, and Al-Islām is what (makes permissible) the marriages, and the inheritances, and saving of the bloods are (flowing upon); and Al-Emān includes Al-Islām, and Al-Islām does not include Al Emān’.[65]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّهُمَا أَفْضَلُ الْإِيمَانُ أَوِ الْإِسْلَامُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ الْإِسْلَامَ أَفْضَلُ مِنَ الْإِيمَانِ فَقَالَ الْإِيمَانُ أَرْفَعُ مِنَ الْإِسْلَامِ قُلْتُ فَأَوْجِدْنِي ذَلِكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Abu Al Sabbah Al Kinany who said,

‘I said to Abu Abdullahasws, ‘Which of the two is superior, Al-Emān or Al-Islām, for the ones in front of us are saying that Al-Islām is superior than Al-Emān?’ So heasws said: ‘Al-Emān is higher than Al-Islām’. I said, ‘So renew that (explanation) for me’.

قَالَ مَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْمَسْجِدِ الْحَرَامِ مُتَعَمِّداً قَالَ قُلْتُ يُضْرَبُ ضَرْباً شَدِيداً قَالَ أَصَبْتَ قَالَ فَمَا تَقُولُ فِيمَنْ أَحْدَثَ فِي الْكَعْبَةِ مُتَعَمِّداً قُلْتُ يُقْتَلُ قَالَ أَصَبْتَ أَ لَا تَرَى أَنَّ الْكَعْبَةَ أَفْضَلُ مِنَ الْمَسْجِدِ وَ أَنَّ الْكَعْبَةَ تَشْرَكُ الْمَسْجِدَ وَ الْمَسْجِدُ لَا يَشْرَكُ الْكَعْبَةَ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ .

Heasws said: ‘What are you saying regarding the one who deliberately urinates or defecates in the Sacred Masjid?’ I said, ‘He would be lashed intensely’. Heasws said: ‘Correct. So what are you saying regarding the one who urinates or defecates deliberately in the Kabah?’ I said, ‘He would be killed’. Heasws said: ‘Correct. Do you not see that the Kabah is superior than the Masjid, and that the Kabah is included in the Masjid and the Masjid is not included in the Kabah, and similar to that, Al-Emān includes Al-Islām, but Al-Islām does not include Al-Emān’.[66]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ مَا اسْتَقَرَّ فِي الْقَلْبِ وَ أَفْضَى بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ لِلَّهِ وَ التَّسْلِيمِ لِأَمْرِهِ وَ الْإِسْلَامُ مَا ظَهَرَ مِنْ قَوْلٍ أَوْ فِعْلٍ وَ هُوَ الَّذِي عَلَيْهِ جَمَاعَةُ النَّاسِ مِنَ الْفِرَقِ كُلِّهَا وَ بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَوَارِيثُ وَ جَازَ النِّكَاحُ وَ اجْتَمَعُوا عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ali Bin Raib, from Humran Bin Ayn,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘Al-Emān is that which settles in the heart and leads with it to Allahazwj Mighty and Majestic, and the deeds ratify it with the obedience to Allahazwj and the submission to Hisazwj Command; but Al-Islām is what is apparent from the words or deeds, and it is what the communities of the people are upon, from all of the sects. And by it, the bloods are saved, and upon it flow the inheritances, and the marriages are validated, and they gather upon the Salāt, and the Zakāt, and the Soām, and the Hajj.

فَخَرَجُوا بِذَلِكَ مِنَ الْكُفْرِ وَ أُضِيفُوا إِلَى الْإِيمَانِ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ هُمَا فِي الْقَوْلِ وَ الْفِعْلِ يَجْتَمِعَانِ كَمَا صَارَتِ الْكَعْبَةُ فِي الْمَسْجِدِ وَ الْمَسْجِدُ لَيْسَ فِي الْكَعْبَةِ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَصْدَقُ الْقَوْلِ

Thus, by that, they are exiting from the disbelief and entering into the Emān; but the Islām does not include the Emān, but the Emān does include the Islām, and they are both together in the words and the deeds, just as the Kabah comes to be in the Masjid, and the Masjid is not in the Kabah, similarly the Emān includes the Islām, but the Islām does not include the Emān. And Allahazwj Mighty and Majestic has Said [49:14] The Bedouins say: We believe. Say: You do not believe but say, We submit; and Emān (belief) has not yet entered into your hearts, and the Words of Allahazwj Mighty and Majestic are the most truthful of the words’.

قُلْتُ فَهَلْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‏ءٍ مِنَ الْفَضَائِلِ وَ الْأَحْكَامِ وَ الْحُدُودِ وَ غَيْرِ ذَلِكَ فَقَالَ لَا هُمَا يَجْرِيَانِ فِي ذَلِكَ مَجْرَى وَاحِدٍ وَ لَكِنْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَ مَا يَتَقَرَّبَانِ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ

I said, ‘So is there a preference for the Believer upon the Muslim with regards to anything from the merits, and the Ordinances, and the legal punishments, and other than that?’ So heasws said: ‘No. They both flow with regards to that with one flow, but the Believer has superiority upon the Muslim regarding their deeds and (through) which they are getting closer with to Allahazwj Mighty and Majestic’.

قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ زَعَمْتَ أَنَّهُمْ مُجْتَمِعُونَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ مَعَ الْمُؤْمِنِ قَالَ أَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ حَسَنَاتِهِمْ لِكُلِّ حَسَنَةٍ سَبْعُونَ ضِعْفاً فَهَذَا فَضْلُ الْمُؤْمِنِ وَ يَزِيدُهُ اللَّهُ فِي حَسَنَاتِهِ عَلَى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً كَثِيرَةً وَ يَفْعَلُ اللَّهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ مِنَ الْخَيْرِ

I said, ‘Isn’t Allahazwj Mighty and Majestic Saying [6:160] Whoever comes with a good deed, he shall have ten like it, and youasws alleged they are together upon the Salāt, and the Zakāt, and the Soām, and the Hajj along with the Momineen (plural of Momin)’. Heasws said: ‘Hasn’t Allahazwj Mighty and Majestic Said [2:245] Who is it that who will lend to Allah a goodly loan, so He will Multiply it to him manifold? So, the Momineen (plural of Momin), they are those for whom Allahazwj would Multiply their good deeds, for every good deed, a multiple of seventy. Thus, this is the superiority of the Believer, and Allahazwj will Increase for him with regards to the good deeds, upon a measurement of the health of his Emān, a manifold multiple, and Allahazwj Does with the Momineen (plural of Momin) whatever Heazwj so Desires to, from the goodness’.

قُلْتُ أَ رَأَيْتَ مَنْ دَخَلَ فِي الْإِسْلَامِ أَ لَيْسَ هُوَ دَاخِلًا فِي الْإِيمَانِ فَقَالَ لَا وَ لَكِنَّهُ قَدْ أُضِيفَ إِلَى الْإِيمَانِ وَ خَرَجَ مِنَ الْكُفْرِ وَ سَأَضْرِبُ لَكَ مَثَلًا تَعْقِلُ بِهِ فَضْلَ الْإِيمَانِ عَلَى الْإِسْلَامِ

I said, ‘What is yourasws view of the one who enters into Al-Islām, would he not have entered into the Emān?’ So heasws said: ‘No. But he would have been guided to the Emān and exited from the disbelief, and Iasws shall strike for you an example you can get to know by it the superiority of the Emān over the Islām.

أَ رَأَيْتَ لَوْ بَصُرْتَ رَجُلًا فِي الْمَسْجِدِ أَ كُنْتَ تَشْهَدُ أَنَّكَ رَأَيْتَهُ فِي الْكَعْبَةِ قُلْتُ لَا يَجُوزُ لِي ذَلِكَ قَالَ فَلَوْ بَصُرْتَ رَجُلًا فِي الْكَعْبَةِ أَ كُنْتَ شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ قُلْتُ نَعَمْ قَالَ وَ كَيْفَ ذَلِكَ قُلْتُ إِنَّهُ لَا يَصِلُ إِلَى دُخُولِ الْكَعْبَةِ حَتَّى يَدْخُلَ الْمَسْجِدَ فَقَالَ قَدْ أَصَبْتَ وَ أَحْسَنْتَ ثُمَّ قَالَ كَذَلِكَ الْإِيمَانُ وَ الْإِسْلَامُ.

What is your view, if you were to see a man in the Masjid, would you testify that you have seen him to be in the Kabah?’ I said, ‘That is not allowed for me’. Heasws said: ‘So if you were to see a man in the Kabah, would you bear witness that he had entered the Sacred Masjid?’ I said, ‘Yes’. Heasws said: ‘And how is that?’ I said, ‘He could not have arrived to enter the Kabah unless he had entered the Masjid (first)’. So heasws said: ‘You are correct, and have done well’. Then heasws said: ‘Like that is the Emān and the Islām’.[67]

بَابٌ آخَرُ مِنْهُ وَ فِيهِ أَنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ

Chapter 16 – Another Chapter from it, and in it is that the Islām is before the Emān

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ كَتَبْتُ مَعَ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْإِيمَانِ مَا هُوَ فَكَتَبَ إِلَيَّ مَعَ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ الْإِيمَانِ وَ الْإِيمَانُ هُوَ الْإِقْرَارُ بِاللِّسَانِ وَ عَقْدٌ فِي الْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ وَ الْإِيمَانُ بَعْضُهُ مِنْ بَعْضٍ وَ هُوَ دَارٌ وَ كَذَلِكَ الْإِسْلَامُ دَارٌ وَ الْكُفْرُ دَارٌ

Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Abdul Rahman Bin Abu Najran, from Hammad Bin Isman, from Abdul Rahman Al Qaseyr who said,

‘I wrote along with Abdul Malik Bin Ayn, to Abu Abdullahasws, asking himasws about the Emān, what it is. So heasws wrote to me (sending it across) with Abdul Malik Bin Ayn: ‘You asked, may Allahazwj have Mercy on you, about the Emān; and the Emān, it is the acknowledgement by the tongue, and established in the heart, and performance of the deeds with the body parts; and the Emān, some of it is from each others, and it is a house, and similar to that Islām is a house, and the disbelief is a house.

فَقَدْ يَكُونُ الْعَبْدُ مُسْلِماً قَبْلَ أَنْ يَكُونَ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً فَالْإِسْلَامُ قَبْلَ الْإِيمَانِ وَ هُوَ يُشَارِكُ الْإِيمَانَ فَإِذَا أَتَى الْعَبْدُ كَبِيرَةً مِنْ كَبَائِرِ الْمَعَاصِي أَوْ صَغِيرَةً مِنْ صَغَائِرِ الْمَعَاصِي الَّتِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهَا كَانَ خَارِجاً مِنَ الْإِيمَانِ سَاقِطاً عَنْهُ اسْمُ الْإِيمَانِ وَ ثَابِتاً عَلَيْهِ اسْمُ الْإِسْلَامِ

So the servant would happen to be a Muslim before he can happen to be a Momin (Believer), and a Momin cannot happen to be until he happens to be a Muslim. So the Islām is before the Emān, and it is included in the Emān, So when the servant comes to a major one from the major disobediencies, or a small one from the small disobediencies which Allahazwj Mighty and Majestic has Forbidden from, he would exit from the Emān. The name ‘Al Emān’ would drop from him, and the name ‘Al Islām’ would be affirmed upon him.

فَإِنْ تَابَ وَ اسْتَغْفَرَ عَادَ إِلَى دَارِ الْإِيمَانِ وَ لَا يُخْرِجُهُ إِلَى الْكُفْرِ إِلَّا الْجُحُودُ وَ الِاسْتِحْلَالُ أَنْ يَقُولَ لِلْحَلَالِ هَذَا حَرَامٌ وَ لِلْحَرَامِ هَذَا حَلَالٌ وَ دَانَ بِذَلِكَ فَعِنْدَهَا يَكُونُ خَارِجاً مِنَ الْإِسْلَامِ وَ الْإِيمَانِ دَاخِلًا فِي الْكُفْرِ وَ كَانَ بِمَنْزِلَةِ مَنْ دَخَلَ الْحَرَمَ ثُمَّ دَخَلَ الْكَعْبَةَ وَ أَحْدَثَ فِي الْكَعْبَةِ حَدَثاً فَأُخْرِجَ عَنِ الْكَعْبَةِ وَ عَنِ الْحَرَمِ فَضُرِبَتْ عُنُقُهُ وَ صَارَ إِلَى النَّارِ .

So if he were to repent and seek Forgiveness, would return to the house of Al Emān, and nothing would exit him to the disbelief except for the rejection and the ‘Istihlal’, i.e. he is saying for the Permissible, ‘This is Prohibited’, and for the Prohibition, ‘This is Permissible’, and makes a Religion with that. So during it, he would happen to have exited from the Islām and the Emān, having entered into the disbelief, and he would be at the status of the one who enters the Harrum (Sanctuary) then enters the Kabah, and he exrcetes in the Kabah with a urination/defecation, so he would be exited from the Kabah and from the Harrum, and his neck would be struck and he would go to the Fire’.[68]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْإِيمَانِ وَ الْإِسْلَامِ قُلْتُ لَهُ أَ فَرْقٌ بَيْنَ الْإِسْلَامِ وَ الْإِيمَانِ قَالَ فَأَضْرِبُ لَكَ مَثَلَهُ قَالَ قُلْتُ أَوْرِدْ ذَلِكَ قَالَ مَثَلُ الْإِيمَانِ وَ الْإِسْلَامِ مَثَلُ الْكَعْبَةِ الْحَرَامِ مِنَ الْحَرَمِ قَدْ يَكُونُ فِي الْحَرَمِ وَ لَا يَكُونُ فِي الْكَعْبَةِ وَ لَا يَكُونُ فِي الْكَعْبَةِ حَتَّى يَكُونَ فِي الْحَرَمِ وَ قَدْ يَكُونُ مُسْلِماً وَ لَا يَكُونُ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked himasws about the Emān and the Islām. I said to himasws, ‘Is there a difference between the Islām and the Emān?’ Heasws said: ‘So shall Iasws strike an example for you?’ I said, ‘I want that’. Heasws said: ‘An example of the Emān and the Islām is like the Kabah and the Sanctity from the Harrum. You can happen to be in the Harrum and not happen to be in the Kabah, but you cannot happen to be in the Kabah until you happen to be in the Harrum, and you can happen to be a Muslim and not happen to be a Momin, and you cannot happen to be a Momin until you happen to be a Muslim’.

قَالَ قُلْتُ فَيُخْرِجُ مِنَ الْإِيمَانِ شَيْ‏ءٌ قَالَ نَعَمْ قُلْتُ فَيُصَيِّرُهُ إِلَى مَا ذَا قَالَ إِلَى الْإِسْلَامِ أَوِ الْكُفْرِ وَ قَالَ لَوْ أَنَّ رَجُلًا دَخَلَ الْكَعْبَةَ فَأَفْلَتَ مِنْهُ بَوْلُهُ أُخْرِجَ مِنَ الْكَعْبَةِ وَ لَمْ يُخْرَجْ مِنَ الْحَرَمِ فَغَسَلَ ثَوْبَهُ وَ تَطَهَّرَ ثُمَّ لَمْ يُمْنَعْ أَنْ يَدْخُلَ الْكَعْبَةَ وَ لَوْ أَنَّ رَجُلًا دَخَلَ الْكَعْبَةَ فَبَالَ فِيهَا مُعَانِداً أُخْرِجَ مِنَ الْكَعْبَةِ وَ مِنَ الْحَرَمِ وَ ضُرِبَتْ عُنُقُهُ.

He (the narrator) said, ‘I said, ‘So he could exit from the Emān, somewhat?’ Heasws said: ‘Yes’. I said, ‘So what is that to which he will then convert to?’ Heasws said: ‘To the Islām or to the disbelief’. And heasws said: ‘If a man were to enter the Kabah and his urine escapes from him, he would exit from the Kabah and would not have to exit from the Harrum. So he would wash his clothes and clean himself. Then he would not be prevented from entering the Kabah, but if a man were to enter the Kabah, so he urinates therein stubbornly (intentionally), he would be exited from the Kabah and from the Harrum, and his neck would be struck off’.[69]

بَابٌ

Chapter 17 – A Chapter

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ الرَّزَّاقِ بْنِ مِهْرَانَ عَنِ الْحُسَيْنِ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ [أُ] نَاساً تَكَلَّمُوا فِي هَذَا الْقُرْآنِ بِغَيْرِ عِلْمٍ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ الْآيَةَ فَالْمَنْسُوخَاتُ مِنَ الْمُتَشَابِهَاتِ وَ الْمُحْكَمَاتُ مِنَ النَّاسِخَاتِ

Ali Bin Muhammad, from one of his companions, from Adam Bin Is’haq, from Abdul Razzaq Bin Mihran, from Al Husayn Bin Maymoun, from Muhammad Bin Salim,

(It has been narrated) from Abu Ja’farasws having said: ‘The people are speaking regarding this Quran without knowledge, and Allahazwj Blessed and High is Saying [3:7] He is the One Who has Revealed the Book to you; some of its Verses are Decisive, they are the Mother of the Book, and others are Allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah – the Verse. Thus, the Abrogated are from the Allegorical, and the Decisive are from the Abrogating ones.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نُوحاً إِلَى قَوْمِهِ أَنِ اعْبُدُوا اللَّهَ وَ اتَّقُوهُ وَ أَطِيعُونِ ثُمَّ دَعَاهُمْ إِلَى اللَّهِ وَحْدَهُ وَ أَنْ يَعْبُدُوهُ وَ لَا يُشْرِكُوا بِهِ شَيْئاً ثُمَّ بَعَثَ الْأَنْبِيَاءَ ( عليهم السلام ) عَلَى ذَلِكَ إِلَى أَنْ بَلَغُوا مُحَمَّداً ( صلى الله عليه وآله ) فَدَعَاهُمْ إِلَى أَنْ يَعْبُدُوا اللَّهَ وَ لَا يُشْرِكُوا بِهِ شَيْئاً وَ قَالَ شَرَعَ لَكُمْ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً وَ الَّذِي أَوْحَيْنا إِلَيْكَ وَ ما وَصَّيْنا بِهِ إِبْراهِيمَ وَ مُوسى وَ عِيسى أَنْ أَقِيمُوا الدِّينَ وَ لا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ

Allahazwj Mighty and Majestic Sent Nuhas to hisas people 71:3] That you should serve Allah and fear Him and obey. Then heas called them to Allahazwj Alone, and that they should worship him and should not associate anything with Himazwj. Then Heazwj Sent the Prophetsas upon that until it reached to Muhammadsaww. So hesaww called them to, that they should be worshipping Allahazwj should not be associating anything with Himazwj, and Said [42:13] He has  Legislated to you from the Religion what He Enjoined upon Nuh and that which We have Revealed to you and that which We Enjoined upon Ibrahim and Musa and Isa that be steadfast upon the Religion and be not divided therein; hard to the Polytheists is that which you call them to; Allah Chooses for Himself whom He Desires to, and Guides to Himself him who turns (to Him), frequently.

فَبَعَثَ الْأَنْبِيَاءَ إِلَى قَوْمِهِمْ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارِ بِمَا جَاءَ [بِهِ] مِنْ عِنْدِ اللَّهِ فَمَنْ آمَنَ مُخْلِصاً وَ مَاتَ عَلَى ذَلِكَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِذَلِكَ وَ ذَلِكَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ وَ ذَلِكَ أَنَّ اللَّهَ لَمْ يَكُنْ يُعَذِّبُ عَبْداً حَتَّى يُغَلِّظَ عَلَيْهِ فِي الْقَتْلِ وَ الْمَعَاصِي الَّتِي أَوْجَبَ اللَّهُ عَلَيْهِ بِهَا النَّارَ لِمَنْ عَمِلَ بِهَا

So Heazwj Sent the Prophetsas to theiras people with the testimony that there is no god except for Allahazwj and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj. So the one who believes sincerely and dies upon that, Allahazwj would Enter him into the Paradise due to that, [3:182] and because Allah is not in the least unjust to the servants, and that is because Allahazwj would be Punishing a servant until he toughens upon it regarding the killing and the disobedience which Allahazwj Obligated the Fire over it for the one who does it.

فَلَمَّا اسْتَجَابَ لِكُلِّ نَبِيٍّ مَنِ اسْتَجَابَ لَهُ مِنْ قَوْمِهِ مِنَ الْمُؤْمِنِينَ جَعَلَ لِكُلِّ نَبِيٍّ مِنْهُمْ شِرْعَةً وَ مِنْهَاجاً وَ الشِّرْعَةُ وَ الْمِنْهَاجُ سَبِيلٌ وَ سُنَّةٌ وَ قَالَ اللَّهُ لِمُحَمَّدٍ ( صلى الله عليه وآله ) إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَ النَّبِيِّينَ مِنْ بَعْدِهِ وَ أَمَرَ كُلَّ نَبِيٍّ بِالْأَخْذِ بِالسَّبِيلِ وَ السُّنَّةِ

So when they answered to each Prophetazwj, the one who answered to himas from hisas people, from the Momineen (plural of Momin), Heazwj Made for each Prophetas from themas, a Law, and a manifesto; and the Law and the manifesto are a Way and a Sunnah, and Allahazwj Said to Muhammadsaww [4:163] Surely, We have Revealed to you as We Revealed unto Noah, and the Prophets after him; and Heazwj Commanded to each Prophetas with the holding to the Way and the Sunnah.

وَ كَانَ مِنَ السُّنَّةِ وَ السَّبِيلِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا مُوسَى ( عليه السلام ) أَنْ جَعَلَ اللَّهُ عَلَيْهِمُ السَّبْتَ وَ كَانَ مِنْ أَعْظَمِ السَّبْتِ وَ لَمْ يَسْتَحِلَّ أَنْ يَفْعَلَ ذَلِكَ مِنْ خَشْيَةِ اللَّهِ أَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ مَنِ اسْتَخَفَّ بِحَقِّهِ وَ اسْتَحَلَّ مَا حَرَّمَ اللَّهُ عَلَيْهِ مِنَ الْعَمَلِ الَّذِي نَهَاهُ اللَّهُ عَنْهُ فِيهِ أَدْخَلَهُ اللَّهُ عَزَّ وَ جَلَّ النَّارَ وَ ذَلِكَ حَيْثُ اسْتَحَلُّوا الْحِيتَانَ وَ احْتَبَسُوهَا وَ أَكَلُوهَا يَوْمَ السَّبْتِ

And it was from the Sunnah and the Way which Allahazwj Mighty and Majestic Commanded Musaas with, that Allahazwj Made the Sabbath to be upon them, and it was from the reverence of the Sabbath and (the one who) did not Legalise (fishing during it). If he did that (reverence) from fear of Allahazwj, Allahazwj would Enter him into the Paradise, but the one who takes its right lightly and legalizes what Allahazwj Prohibited upon him, from the deed which Allahazwj had Forbidden from, Allahazwj Mighty and Majestic would Enter him into the Fire; and that was where they legalized the fish and they ensnared these and ate these on the day of the Sabbath.

غَضِبَ اللَّهُ عَلَيْهِمْ مِنْ غَيْرِ أَنْ يَكُونُوا أَشْرَكُوا بِالرَّحْمَنِ وَ لَا شَكُّوا فِي شَيْ‏ءٍ مِمَّا جَاءَ بِهِ مُوسَى ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ

Allahazwj was Angered upon them from without them having associated with the Beneficent nor having doubted in anything from what Musaas had come with. Allahazwj Mighty and Majestic Said [2:65] And you have known those among you who exceeded the limits of the Sabbath, so We Said to them: Become apes, despised.

ثُمَّ بَعَثَ اللَّهُ عِيسَى ( عليه السلام ) بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ جَعَلَ لَهُمْ شِرْعَةً وَ مِنْهَاجاً فَهَدَمَتِ السَّبْتَ الَّذِي أُمِرُوا بِهِ أَنْ يُعَظِّمُوهُ قَبْلَ ذَلِكَ وَ عَامَّةَ مَا كَانُوا عَلَيْهِ مِنَ السَّبِيلِ وَ السُّنَّةِ الَّتِي جَاءَ بِهَا مُوسَى فَمَنْ لَمْ يَتَّبِعْ سَبِيلَ عِيسَى أَدْخَلَهُ اللَّهُ النَّارَ وَ إِنْ كَانَ الَّذِي جَاءَ بِهِ النَّبِيُّونَ جَمِيعاً أَنْ لَا يُشْرِكُوا بِاللَّهِ شَيْئاً

Then Allahazwj Sent Isaas with the testimony that there is no god except for Allahazwj, and the acknowledgement with whatever heas came with from the Presence of Allahazwj, and Made a Law to be for them and a manifesto. So heas abolished the Sabbath which they had been Commanded with to revere it before that, and the generality of whatever they were upon, from the Way and the Sunnah which Musaas came with. So the one who did not follow the Way of Isaas, Allahazwj would Enter him into the Fire, and even if it was that which the entirety of the Prophetsas had come with, that they should not associate anything with Allahazwj’.

ثُمَّ بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) وَ هُوَ بِمَكَّةَ عَشْرَ سِنِينَ فَلَمْ يَمُتْ بِمَكَّةَ فِي تِلْكَ الْعَشْرِ سِنِينَ أَحَدٌ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِإِقْرَارِهِ وَ هُوَ إِيمَانُ التَّصْدِيقِ وَ لَمْ يُعَذِّبِ اللَّهُ أَحَداً مِمَّنْ مَاتَ وَ هُوَ مُتَّبِعٌ لِمُحَمَّدٍ ( صلى الله عليه وآله ) عَلَى ذَلِكَ إِلَّا مَنْ أَشْرَكَ بِالرَّحْمَنِ

Then Allahazwj Sent Muhammadsaww, and hesaww was in Makkah for ten years. So there did not die anyone in Makkah during those ten years testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, except that Allahazwj Entered him into the Paradise due to his acknowledgement, and it was the Emān (belief) of the ratification; and Allahazwj did not Punish anyone from the ones who died, and he was a follower of Muhammadsaww upon that, except the one who associated with the Beneficent.

وَ تَصْدِيقُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَيْهِ فِي سُورَةِ بَنِي إِسْرَائِيلَ بِمَكَّةَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً إِلَى قَوْلِهِ تَعَالَى إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً

And the ratification of that is that Allahazwj Mighty and Majestic Revealed unto himsaww in Surah Bani Israil (Chapter 17) in Makkah [17:23] And your Lord has Decreed that you shall not worship except Him, and goodness to the parents – up to Hisazwj Words [17:30] He was always most Informed, All-Seeing of His servants.

أَدَبٌ وَ عِظَةٌ وَ تَعْلِيمٌ وَ نَهْيٌ خَفِيفٌ وَ لَمْ يَعِدْ عَلَيْهِ وَ لَمْ يَتَوَاعَدْ عَلَى اجْتِرَاحِ شَيْ‏ءٍ مِمَّا نَهَى عَنْهُ وَ أَنْزَلَ نَهْياً عَنْ أَشْيَاءَ حَذَّرَ عَلَيْهَا وَ لَمْ يُغَلِّظْ فِيهَا وَ لَمْ يَتَوَاعَدْ عَلَيْهَا وَ قَالَ وَ لا تَقْتُلُوا أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَحْنُ نَرْزُقُهُمْ وَ إِيَّاكُمْ إِنَّ قَتْلَهُمْ كانَ خِطْأً كَبِيراً وَ لا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً وَ ساءَ سَبِيلًا

Discipline, and preaching, and teaching, and light Prohibitions, and Heazwj did not Threaten upon it and did not Threaten upon the audacity of anything from what Heazwj had Forbidden from, and Heazwj Sent down the Prohibition about things Cautioning upon it and was not Tough regarding these, and did not Threaten upon these, and Said [17:31] And do not kill your children for fear of poverty; We Give Sustenance to them and to yourselves; and beware! to kill them is a great wrong [17:32] And do not go near the adultery; it was always an immorality and an evil way.

وَ لا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً فَلا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كانَ مَنْصُوراً وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَ أَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كانَ مَسْؤُلًا وَ أَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَ زِنُوا بِالْقِسْطاسِ الْمُسْتَقِيمِ ذلِكَ خَيْرٌ وَ أَحْسَنُ تَأْوِيلًا

[17:33] And do not kill any one whom Allah has forbidden, except with the right; and whoever is killed unjustly, We have indeed Given to his heir authority, so let him not be excessive with regards to the killing; surely he would always be Aided [17:34] And do not go near to the wealth of the orphan except in a goodly way till he attains his maturity; and fulfill the oath; the oath will always be questioned about [17:35] And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.

وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا كُلُّ ذلِكَ كانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهاً ذلِكَ مِمَّا أَوْحى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَ لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ فَتُلْقى فِي جَهَنَّمَ مَلُوماً مَدْحُوراً

[17:36] And do not follow that of which you have no knowledge of; surely the hearing and the sight and the heart, all of these, shall be questioned about [17:37] And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height [17:38] All that - the evil of it - is hateful in the sight of your Lord [17:39] That is from what your Lord has Revealed to you from the Wisdom; and do not associate any other god with Allah so you would be Thrown into Hell, blamed, cast away.

وَ أَنْزَلَ فِي وَ اللَّيْلِ إِذَا يَغْشَى فَأَنْذَرْتُكُمْ ناراً تَلَظَّى لا يَصْلاها إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَ تَوَلَّى فَهَذَا مُشْرِكٌ

And Heazwj Revealed regarding [92:1] I swear by the night when it draws a veil - [92:14] Therefore I warn you of the fire that flames: [92:15] None shall arrive to it but the most wretched [92:16] Who gives the lie (to the truth) and turns (his) back – so this is a Polytheist.

وَ أَنْزَلَ فِي إِذَا السَّمَاءُ انْشَقَّتْ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ وَراءَ ظَهْرِهِ فَسَوْفَ يَدْعُوا ثُبُوراً وَ يَصْلى سَعِيراً إِنَّهُ كانَ فِي أَهْلِهِ مَسْرُوراً إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ بَلى فَهَذَا مُشْرِكٌ

And Heazwj Revealed regarding [84:1] When the sky bursts asunder - [84:10] And as for him who is given his book behind his back, [84:11] He shall call for perdition, [84:12] And enter into burning fire [84:13] Surely he used to be joyful among his people [84:14] Surely he thought that he would never return [84:15] Yea! – So this one is a Polytheist.

وَ أَنْزَلَ فِي [سُورَةِ] تَبَارَكَ كُلَّما أُلْقِيَ فِيها فَوْجٌ سَأَلَهُمْ خَزَنَتُها أَ لَمْ يَأْتِكُمْ نَذِيرٌ قالُوا بَلى قَدْ جاءَنا نَذِيرٌ فَكَذَّبْنا وَ قُلْنا ما نَزَّلَ اللَّهُ مِنْ شَيْ‏ءٍ فَهَؤُلَاءِ مُشْرِكُونَ وَ أَنْزَلَ فِي الْوَاقِعَةِ وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ وَ تَصْلِيَةُ جَحِيمٍ فَهَؤُلَاءِ مُشْرِكُونَ

And Heazwj Revealed in Surah [67:1] Blessed - [67:8] Whenever a group is cast into it, its keeper shall ask them: Did there not come to you a warner? [67:9] They shall say: Yes! Indeed there came to us a warner, but we rejected (him) and said: Allah has not Revealed anything. So these ones are the Polytheists.

وَ أَنْزَلَ فِي الْحَاقَّةِ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ بِشِمالِهِ فَيَقُولُ يا لَيْتَنِي لَمْ أُوتَ كِتابِيَهْ وَ لَمْ أَدْرِ ما حِسابِيَهْ يا لَيْتَها كانَتِ الْقاضِيَةَ ما أَغْنى عَنِّي مالِيَهْ إِلَى قَوْلِهِ إِنَّهُ كانَ لا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ فَهَذَا مُشْرِكٌ

And Heazwj Revealed in (Surah) Al Haaqa (Chapter 69) - [69:25] And as for him who is given his book in his left hand he shall be saying: I wish that my book had never been given to me: [69:26] And I had not known what my account was [69:27] O I wish I was gone [69:28] My wealth has availed me nothing – up to Hisazwj Words [69:33] Surely he did not believe in Allah, the Magnificent. So this one is a Polytheist.

وَ أَنْزَلَ فِي طسم وَ بُرِّزَتِ الْجَحِيمُ لِلْغاوِينَ وَ قِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تَعْبُدُونَ مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ وَ جُنُودُ إِبْلِيسَ أَجْمَعُونَ جُنُودُ إِبْلِيسَ ذُرِّيَّتُهُ مِنَ الشَّيَاطِينِ وَ قَوْلُهُ وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ يَعْنِي الْمُشْرِكِينَ الَّذِينَ اقْتَدَوْا بِهِمْ هَؤُلَاءِ فَاتَّبَعُوهُمْ عَلَى شِرْكِهِمْ وَ هُمْ قَوْمُ مُحَمَّدٍ ( صلى الله عليه وآله ) لَيْسَ فِيهِمْ مِنَ الْيَهُودِ وَ النَّصَارَى أَحَدٌ

And Heazwj Revealed in [26:1] Ta Sin Meem - [26:91] And the Blazing Fire shall emerge for the erring ones [26:92] And it shall be said to them: Where are what you were worshipping [26:93] Besides Allah? Can they help you or help themselves? [26:94] So they shall be flung into it, they and the erring ones [26:95] And the armies of Iblees altogether. The armies of Ibleesla are hisla offspring from the devils. And Hisazwj Words [26:99] And none but the guilty led us astray – Meaning the Polytheists who believed in them, so they followed them upon their polytheism, and they are the people of Muhammadsaww (Muslims), there not being anyone from the Jews and the Christians among them.

وَ تَصْدِيقُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ كَذَّبَ أَصْحابُ الْأَيْكَةِ كَذَّبَتْ قَوْمُ لُوطٍ لَيْسَ فِيهِمُ الْيَهُودُ الَّذِينَ قَالُوا عُزَيْرٌ ابْنُ اللَّهِ وَ لَا النَّصَارَى الَّذِينَ قَالُوا الْمَسِيحُ ابْنُ اللَّهِ سَيُدْخِلُ اللَّهُ الْيَهُودَ وَ النَّصَارَى النَّارَ وَ يُدْخِلُ كُلَّ قَوْمٍ بِأَعْمَالِهِمْ

And the ratification of that are the Words of Allahazwj Mighty and Majestic [22:42] then already before them the people of Noah belied [26:176] The dwellers of the thicket belied the Rasools [26:160] The people of Lut belied the Rasools. There were no Jews among. Those who said, [9:30] Uzayr is the son of Allah and those who said [9:30] and the Christians say: The Messiah is the son of Allah, Allahazwj will be Entering the Jews and the Christians into the Fire, and every people would be entering (the Fire) due to their deeds.

وَ قَوْلُهُمْ وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ إِذْ دَعَوْنَا إِلَى سَبِيلِهِمْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِيهِمْ حِينَ جَمَعَهُمْ إِلَى النَّارِ قالَتْ أُخْراهُمْ لِأُولاهُمْ رَبَّنا هؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النَّارِ وَ قَوْلُهُ كُلَّما دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَها حَتَّى إِذَا ادَّارَكُوا فِيها جَمِيعاً بَرِئَ بَعْضُهُمْ مِنْ بَعْضٍ وَ لَعَنَ بَعْضُهُمْ بَعْضاً يُرِيدُ بَعْضُهُمْ أَنْ يَحُجَّ بَعْضاً رَجَاءَ الْفَلْجِ فَيُفْلِتُوا مِنْ عَظِيمِ مَا نَزَلَ بِهِمْ وَ لَيْسَ بِأَوَانِ بَلْوَى وَ لَا اخْتِبَارٍ وَ لَا قَبُولِ مَعْذِرَةٍ وَ لَاتَ حِينَ نَجَاةٍ

And their words [26:99] And none but the guilty led us astray is ‘When they invited us to their way’. These are the Words of Allahazwj Mighty and Majestic regarding them when Heazwj will Gather them to the Fire [7:38] the last of them shall say with regard to the foremost of them: Our Lord! These led us astray, therefore give them a double Punishment of the Fire. And Hisazwj Words [7:38] whenever a community shall enter, it shall curse its sister (community) until when they all come to it, some of them would disavow from some, and some of them would curse some (others). Some of them would want to argue against others hoping for the winning so they could escape from the magnitude of what would have descended upon them. And there would neither be a winning, nor a trial, nor an Acceptance of excuses nor a way to salvation.

وَ الْآيَاتُ وَ أَشْبَاهُهُنَّ مِمَّا نَزَلَ بِهِ بِمَكَّةَ وَ لَا يُدْخِلُ اللَّهُ النَّارَ إِلَّا مُشْرِكاً فَلَمَّا أَذِنَ اللَّهُ لِمُحَمَّدٍ ( صلى الله عليه وآله ) فِي الْخُرُوجِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ بَنَى الْإِسْلَامَ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ حِجِّ الْبَيْتِ وَ صِيَامِ شَهْرِ رَمَضَانَ

And the Verses and those resembling these from what were Revealed in Makkah, Allahazwj will not Enter anyone into the Fire except for a Polytheist. So when Allahazwj Permitted to Muhammadsaww regarding the going out from Makkah to Al-Medina, Al-Islām was built upon five – The testimony that there is no god except for Allahazwj, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and establishment of the Salāt, and the payment of the Zakāt, and performance of the Hajj of the House (Kabah), and (observing the) Soām (Fasting) the Month of Ramazan.

وَ أَنْزَلَ عَلَيْهِ الْحُدُودَ وَ قِسْمَةَ الْفَرَائِضِ وَ أَخْبَرَهُ بِالْمَعَاصِي الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا وَ بِهَا النَّارَ لِمَنْ عَمِلَ بِهَا وَ أَنْزَلَ فِي بَيَانِ الْقَاتِلِ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَ غَضِبَ اللَّهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذاباً عَظِيماً

And the legal Punishments were Revealed unto Himsaww, and the Obligatory distributions (inheritances), and Heazwj Informed himsaww of the disobediences which Allahazwj has Obligated the Fire upon, and due to it, for the ones who do it. And Heazwj Revealed regarding the killer [4:93] And whoever kills a Momin intentionally, his Punishment is Hell; he shall abide in it eternally, and Allah will Send His Wrath on him and Curse him and Prepare for him a Painful Punishment.

وَ لَا يَلْعَنُ اللَّهُ مُؤْمِناً قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ لَعَنَ الْكافِرِينَ وَ أَعَدَّ لَهُمْ سَعِيراً خالِدِينَ فِيها أَبَداً لا يَجِدُونَ وَلِيًّا وَ لا نَصِيراً وَ كَيْفَ يَكُونُ فِي الْمَشِيئَةِ وَ قَدْ أَلْحَقَ بِهِ حِينَ جَزَاهُ جَهَنَّمَ الْغَضَبَ وَ اللَّعْنَةَ

And Allahazwj did not Curse the Momin (believer). Allahazwj Mighty and Majestic Said [33:64] Surely, Allah has Cursed the unbelievers and has Prepared for them a Blazing Fire [33:65] To abide therein forever; they shall neither find a protector nor a helper. How can it (the killing) be in the Will of Allahazwj when Heazwj Joined the Anger and the Curse and his (killer’s) Recompense is Hell?

وَ قَدْ بَيَّنَ ذَلِكَ مَنِ الْمَلْعُونُونَ فِي كِتَابِهِ وَ أَنْزَلَ فِي مَالِ الْيَتِيمِ مَنْ أَكَلَهُ ظُلْماً إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً وَ ذَلِكَ أَنَّ آكِلَ مَالِ الْيَتِيمِ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ وَ النَّارُ تَلْتَهِبُ فِي بَطْنِهِ حَتَّى يَخْرُجَ لَهَبُ النَّارِ مِنْ فِيهِ حَتَّى يَعْرِفَهُ كُلُّ أَهْلِ الْجَمْعِ أَنَّهُ آكِلُ مَالِ الْيَتِيمِ

And Heazwj Explained that from the Accursed ones in Hisazwj Book, and Heazwj Revealed regarding the wealth of the orphans, the ones who consume it unjustly [4:10] (As for) those who swallow the property of the orphans unjustly, but rather they only swallow fire into their bellies and they shall arriving at the Blazing Fire; and that is the consumer of the wealth of the orphans would come on the Day of Judgement, and the Fire would be inflamed inside his belly to the extent that a flame of the fire would be coming out from his mouth, until everyone gathered would recognise that he had consumed the wealth of the orphans.

وَ أَنْزَلَ فِي الْكَيْلِ وَيْلٌ لِلْمُطَفِّفِينَ وَ لَمْ يَجْعَلِ الْوَيْلَ لِأَحَدٍ حَتَّى يُسَمِّيَهُ كَافِراً قَالَ اللَّهُ عَزَّ وَ جَلَّ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ

And Heazwj Revealed regarding the weighing [83:1] Woe to the defrauders, and Heazwj did not Make the woe to be for anyone until Heazwj Named him as a disbeliever. Allahazwj Mighty and Majestic Says [19:37] But the parties from among them disagreed with each other, so woe unto those who disbelieve in being present on a Great Day.

وَ أَنْزَلَ فِي الْعَهْدِ إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ وَ الْخَلَاقُ النَّصِيبُ فَمَنْ لَمْ يَكُنْ لَهُ نَصِيبٌ فِي الْآخِرَةِ فَبِأَيِّ شَيْ‏ءٍ يَدْخُلُ الْجَنَّةَ

And Heazwj Revealed regarding the oath [3:77] (As for) those who take a small price for the Covenant of Allah and their own oaths - surely they shall have no portion in the Hereafter, and Allah will not Speak to them, nor will He Look upon them on the Day of Judgement nor will He Purify them, and they shall have a painful Punishment. And the ‘portion’ is the share. So the one who does not happen to have a share for him in the Hereafter, so with which thing would he enter the Paradise?

وَ أَنْزَلَ بِالْمَدِينَةِ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ فَلَمْ يُسَمِّ اللَّهُ الزَّانِيَ مُؤْمِناً وَ لَا الزَّانِيَةَ مُؤْمِنَةً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ يَمْتَرِي فِيهِ أَهْلُ الْعِلْمِ أَنَّهُ قَالَ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ خُلِعَ عَنْهُ الْإِيمَانُ كَخَلْعِ الْقَمِيصِ

And Heazwj Revealed in Al-Medina [24:3] The adulterer shall not marry any but a adulteress or an idolatress, and (as for) the adulteress, none shall marry her but an adulterer or an idolater; and that is Forbidden to the Momineen (plural of Momin). So Allahazwj did not Name the adulterer as a Momin nor the adulteress as a Momina (Believing woman). And Rasool-Allahsaww said, and the knowledgeable people would not doubt in it, hesaww said: ‘An adulterer would not commit adultery when he is committing adultery while he is a Momin, nor would a Momin be a thief but when he steals Emān departs from him, the Emān would be removed from him like the removal of the shirt’.

وَ نَزَلَ بِالْمَدِينَةِ وَ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَداءَ فَاجْلِدُوهُمْ ثَمانِينَ جَلْدَةً وَ لا تَقْبَلُوا لَهُمْ شَهادَةً أَبَداً وَ أُولئِكَ هُمُ الْفاسِقُونَ إِلَّا الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَبَرَّأَهُ اللَّهُ مَا كَانَ مُقِيماً عَلَى الْفِرْيَةِ مِنْ أَنْ يُسَمَّى بِالْإِيمَانِ

And Heazwj Revealed in Al-Medina [24:4] And those who accuse righteous women then do not bring four witnesses, so flog them eighty stripes, and do not accept any testimony from them ever; and these it is that are the transgressors [24:5] Except those who repent after that and act aright, for surely Allah is Forgiving, Merciful. So Allahazwj Freed whoever was staying upon the lie from him being Named as being with the Emān.

قَالَ اللَّهُ عَزَّ وَ جَلَّ أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ وَ جَعَلَهُ اللَّهُ مُنَافِقاً قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الْمُنافِقِينَ هُمُ الْفاسِقُونَ وَ جَعَلَهُ عَزَّ وَ جَلَّ مِنْ أَوْلِيَاءِ إِبْلِيسَ قَالَ إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ وَ جَعَلَهُ مَلْعُوناً فَقَالَ إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ الْغافِلاتِ الْمُؤْمِناتِ لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَ أَيْدِيهِمْ وَ أَرْجُلُهُمْ بِما كانُوا يَعْمَلُونَ وَ لَيْسَتْ تَشْهَدُ الْجَوَارِحُ عَلَى مُؤْمِنٍ إِنَّمَا تَشْهَدُ عَلَى مَنْ حَقَّتْ عَلَيْهِ كَلِمَةُ الْعَذَابِ

Allahazwj Mighty and Majestic Said [32:18] Is the one who was a Momin like the one who was a transgressor? They are not equal. And Allahazwj Made him to be a hypocrite. Allahazwj Mighty and Majestic Said [9:67] surely the hypocrites are the transgressors. And the Mighty and Majestic Made him to be from the friends of Ibleesla. Heazwj Said [18:50] except for Iblees. He was from the Jinn, so he transgressed the Command of his Lord. And Heazwj Made him to be an Accursed one, so Heazwj Said [24:23] Surely those who accuse righteous believing women, unaware (of the evil), are Cursed in the world and the Hereafter, and they shall have a grievous Punishment [24:24] On the Day when their tongues and their hands and their feet shall testify against them as to what they had been doing. And it is not for the body parts to testify against a Momin. But rather, these would testify against the one upon whom the Sentence of the Punishment is due.

فَأَمَّا الْمُؤْمِنُ فَيُعْطَى كِتَابَهُ بِيَمِينِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَأَمَّا مَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتِيلًا

So, as for the Momin, so he would be Given his Book (Register of deeds) in his right hand. Allahazwj Mighty and Majestic Says [17:71] so whoever is Given his Book in his right hand, so they shall be reading their Book; and they shall not be dealt with unjustly by even a hair on a date stone.

وَ سُورَةُ النُّورِ أُنْزِلَتْ بَعْدَ سُورَةِ النِّسَاءِ وَ تَصْدِيقُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَيْهِ فِي سُورَةِ النِّسَاءِ وَ اللَّاتِي يَأْتِينَ الْفاحِشَةَ مِنْ نِسائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا وَ السَّبِيلُ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ سُورَةٌ أَنْزَلْناها وَ فَرَضْناها وَ أَنْزَلْنا فِيها آياتٍ بَيِّناتٍ لَعَلَّكُمْ تَذَكَّرُونَ الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ وَ لا تَأْخُذْكُمْ بِهِما رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ لْيَشْهَدْ عَذابَهُما طائِفَةٌ مِنَ الْمُؤْمِنِينَ .

And Surah Al-Noor (Chapter 24) was Revealed after Surah Al-Nisaa (Chater 4), and the ratification of that is that Allahazwj Mighty and Majestic Revealed unto himsaww in Surah Al Nisaa (Chapter 4) [4:15] And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. And the way is that which Allahazwj Mighty and Majestic Spoke of [24:1] (This is) a Chapter We have Revealed and Made it Obligatory and Revealed in it clear Signs that you may be mindful [24:2] (As for) the adulteress and the adulterer, flog each one of them a hundred stripes, and let not pity for them detain you regarding the Religion of Allah, if you are believing in Allah and the Last Day, and let a party of believers witness their Punishment’.[70]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَانَ مُؤْمِناً قَالَ فَأَيْنَ فَرَائِضُ اللَّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Ja’farasws having said: ‘It was said to Amir Al-Momineenasws, ‘The one who testifies that there is no god except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, would be a Momin?’ Heasws said: ‘So where are the Obligations of Allahazwj?’

قَالَ وَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ لَوْ كَانَ الْإِيمَانُ كَلَاماً لَمْ يَنْزِلْ فِيهِ صَوْمٌ وَ لَا صَلَاةٌ وَ لَا حَلَالٌ وَ لَا حَرَامٌ

He (the narrator) said, ‘And I heard himasws saying: ‘Aliasws was saying: ‘If the Emān was speech, there would not have been Sent down regarding it a Soām, nor a Salāt, nor a Permissible, nor a Prohibition’.

قَالَ وَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ إِذَا شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَهُوَ مُؤْمِنٌ قَالَ فَلِمَ يُضْرَبُونَ الْحُدُودَ وَ لِمَ تُقْطَعُ أَيْدِيهِمْ وَ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ خَلْقاً أَكْرَمَ عَلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ الْمُؤْمِنِ لِأَنَّ الْمَلَائِكَةَ خُدَّامُ الْمُؤْمِنِينَ وَ أَنَّ جِوَارَ اللَّهِ لِلْمُؤْمِنِينَ وَ أَنَّ الْجَنَّةَ لِلْمُؤْمِنِينَ وَ أَنَّ الْحُورَ الْعِينَ لِلْمُؤْمِنِينَ

He (the narrator) said, ‘I said to Abu Ja’farasws: ‘With us there is a group of people who are saying, ‘When one testifies that there is no god except for Allahazwj, and that Muhammadsaww is Rasoolsaww of Allahazwj, so he would be a Momin’. Heasws said: ‘And why are they being struck by the legal punishments, and why are their hands being cut-off. And Allahazwj Mighty and Majestic has not Created a creature more prestigious to Allahazwj Mighty and Majestic than the Momin, because the Angels are the attendants of the Momineen (plural of Momin), and that vicinity of Allahazwj is for the Momineen, and that the Paradise is for the Momineen, and that the Maiden Houries are for the Momineen’.

ثُمَّ قَالَ فَمَا بَالُ مَنْ جَحَدَ الْفَرَائِضَ كَانَ كَافِراً .

Then heasws said: ‘So what is the case of the one who denies the Obligations? He would be a disbeliever’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سَلَّامٍ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ أَنْ يُطَاعَ اللَّهُ فَلَا يُعْصَى .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Sallam Al Ju’fy who said,

‘I asked Abu Abdullah about the Emān, so heasws said: ‘The Emān is that you obey Allahazwj and you do not disobey’.[72]

بَابٌ فِي أَنَّ الْإِيمَانَ مَبْثُوثٌ لِجَوَارِحِ الْبَدَنِ كُلِّهَا

Chapter 18 -  Regarding that the Emān (belief) spreads out to the parts of the body, all of them

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ

Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-Zubayri:

‘I said to Abu Abd Allahasws ‘الْعَالِمُ أَيُّهَا’ ‘O Scholar, tell me which deed is more virtuous before Allahazwj?’ Heasws said. ‘It is the deed without which Allahazwj does not Accept any (deed).’

قُلْتُ وَ مَا هُوَ قَالَ‏ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ

I asked, ‘What is that?’ Heasws said, ‘الْإِيمَانِ’ ‘Emān[73] in Allahazwj besides whom no one deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) reward.’ I then said, ‘Please, tell me then about the Emān. Is it deeds or it is words without deeds?’

فَقَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ لَهُ بِهِ الْكِتَابُ وَ يَدْعُوهُ إِلَيْهِ

‘The Imamasws replied: ‘All of the Emān is deeds and certain parts of such deeds are words. Allahazwj has made it obligatory as is explained in His book. Its ‘نُورُهُ’ Noor (Divine Guidance)[74] is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it.’

قَالَ قُلْتُ صِفْهُ لِي جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ قَالَ الْإِيمَانُ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ

I then asked, ‘May Allahazwj Keep my soul in service for yourasws cause, please explain it to me so I may understand.’ The Imamasws said, ‘Emān has levels it’s conditions, degrees and stages. Of Emān there is that which is perfect and complete in perfection and (also) of Emān there is that which is defective and the defect is noticeable. Of Emān there is that which is heavier on the perfection side.’

قُلْتُ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَنْقُصُ وَ يَزِيدُ قَالَ نَعَمْ قُلْتُ كَيْفَ ذَلِكَ قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا

I then asked, ‘Does Emān become perfect, decrease and increase?’ The Imamasws said, ‘Yes, it does.’ I then asked, ‘How does it happen?’ Heasws said, ‘It is because Allahazwj has written Emān for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of their body but that has a guard of Emān different from such guard assigned to other parts.

فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ فَلَيْسَ مِنْ هَذِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللَّهِ تَبَارَكَ اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَ يَشْهَدُ بِهِ عَلَيْهَا

Of such part is one’s heart, with which one understands and reasons to comprehend, and it is the commander of his body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one’s eyes with which one sees and his ears with which one listens. There are one’s hands with which one works, one’s legs with which one walks, one’s sexual organs from which comes carnal desires, one’s tongue with which one speaks and one’s head on which there is one’s face. For each of these parts a different guard of Emān is assigned. It is all due to what Allahazwj, Most Blessed is Whose Name, has written, to which Hisazwj Holy Book speaks and testifies.

فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ

For each of these parts a different obligation is written. The obligation of the heart is different from the obligation of the ears. What is made obligatory for the ears is different from the obligation of the eyes and what is made obligatory for the eyes is different from what is made obligatory for the tongue. What is made obligatory for the tongue is different from what is made obligatory for the hands and what is made obligatory for the hands is different from what is made obligatory for the legs. The obligation of the legs is different from the obligations of the sexual organs. What is obligatory for the sexual organs is different from the obligation of the face.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِيمُ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ فَذَلِكَ مَا فَرَضَ اللَّهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً

What is made obligatory for the heart of Emān is affirmation, recognition and the formation of Emān, consent and submission to the fact that no one deserves to be worshipped except Allahazwj Who is One and has no partner. Heazwj is the One and only. Heazwj has not Taken any companion and children. That Muhammadsaww is Hisazwj servant and Rasoolsaww, hesaww and hissaww familyasws being ‘Alayhim al-Salam, and to affirm that whatever hesaww has brought is from Allahazwj, be it about a Prophetas or a Book. That is what Allahazwj has Made obligatory for the heart; the task of affirmation and recognition, which is it’s deed. This is stated in the Words of Allahazwj, ‘but his heart is confident about his Emān. However, those whose breasts have become open to disbelief (16:106)

وَ قَالَ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

Allahazwj has Said, ‘Remembrance (speaking) of Allah certainly brings comfort to all hearts.’ (13:28)

وَ قَالَ الَّذِينَ آمَنُوا بِأَفْوَاهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ

Allahazwj has Said, ‘They only say that they believe but, in fact, they have no Emān (faith) in their hearts .... ‘ (5:41)

وَ قَالَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ

Allahazwj has Said, ‘Allah will call you to account for all that you may reveal from your souls and all that you may conceal. Allah will forgive or punish whoever He wants .... ‘ (2:284)

فَذَلِكَ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ رَأْسُ الْإِيمَانِ

These are what Allahazwj has Made obligatory on the hearts of affirmation and recognition, and these are its deeds and this is the chief of the Emān.

وَ فَرَضَ اللَّهُ عَلَى اللِّسَانِ الْقَوْلَ وَ التَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عَقَدَ عَلَيْهِ وَ أَقَرَّ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً

On the tongue Allahazwj has Made it obligatory to speak and express what the heart has established and has confirmed as Allahazwj has Said, ‘  that they should speak righteous words to people ... ‘ (2:83)

وَ قَالَ وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ فَهَذَا مَا فَرَضَ اللَّهُ عَلَى اللِّسَانِ وَ هُوَ عَمَلُهُ

(Allah has also) Said, ‘Tell them, we believe in Allah and in what is revealed to us and to you. Our Lord and your Lord are one. We have submitted ourselves to His will.’ (29:46). ‘This is what Allahazwj has Made obligatory for the tongue and this is its deed.

وَ فَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا أَسْخَطَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ

Allahazwj has Made it obligatory for the ears to keep it clean from what is unlawful to hear, and to keep away from things that Allahazwj has Prohibited to listen to attentively; it angers Allahazwj. And in this regard Heazwj has Said, ‘Allah has told you (Momins) in the Book that when you hear people disbelieving and mocking Allah’s revelations, do not sit with them unless they change the subject ... ‘ (4: 140)

ثُمَّ اسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى‏ مَعَ الْقَوْمِ الظَّالِمِينَ

Allahazwj then has Made an exception for the case of forgetfulness, ‘If Satan causes you to forget this, do not sit with the unjust people when you recall.’ (6:68)

وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ

Allahazwj has also Said, ‘(O Muhammadsaww), Give the glad news to those of My servants who listen to the words and follow only the best ones. Tell them that they are those whom Allah has guided. They are the people of understanding.’ (39:18)

وَ قَالَ عَزَّ وَ جَلَّ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ

Allahazwj has Said, ‘Triumphant indeed are the Momins, (23:1) who are submissive to Allah in their prayers, (23:2) who avoid impious talks (23:3) and pay al-Zakat (charity).’ (23:4)

وَ قَالَ وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ

Allahazwj has Said, ‘When they hear impious words, they ignore them, saying, ‘We shall be responsible for our deeds and you will be responsible for yours .... ‘, (28:55)

وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً

Allah has Said, ‘When they come across something impious, they pass it by nobly.’ (25:72)

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

This is what Allahazwj has Made obligatory for the ears in relation to Emān; that they must not listen to what is unlawful to hear, and such matters are of its deeds, which is of Emān.

وَ فَرَضَ عَلَى الْبَصَرِ أَنْ لَا يَنْظُرَ إِلَى مَا حَرَّمَ اللَّهُ عَلَيْهِ وَ أَنْ يُعْرِضَ عَمَّا نَهَى اللَّهُ عَنْهُ مِمَّا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ

Allahazwj has Made it Obligatory for the eyes not to look at things Heazwj has Made unlawful to look at and to stay away from what Allahazwj has Prohibited of the things that are not lawful for them. Such things are of their deeds and of Emān.

فَقَالَ تَبَارَكَ وَ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ

Allahazwj has Said, ‘(O Muhammadsaww), tell the believing men to cast down their eyes and guard their carnal desires.’ (24:30)

فَنَهَاهُمْ أَنْ يَنْظُرُوا إِلَى عَوْرَاتِهِمْ وَ أَنْ يَنْظُرَ الْمَرْءُ إِلَى فَرْجِ أَخِيهِ وَ يَحْفَظَ فَرْجَهُ أَنْ يُنْظَرَ إِلَيْهِ

Allahazwj has Prohibited looking at the privacy of one’s brother and to keep one’s privacy protected from the onlookers.

وَ قَالَ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ‏

Allah has said, ‘ ... Tell the believing woman to cast down their eyes, guard their chastity (private parts).’ (24:31)

مِنْ أَنْ تَنْظُرَ إِحْدَاهُنَّ إِلَى فَرْجِ أُخْتِهَا وَ تَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا وَ قَالَ كُلُّ شَيْ‏ءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنْ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ

‘They must find protection against being looked upon and keep away from looking at their sisters (private parts). The Imamasws said that everywhere in the Holy Quran where protection of private parts is mentioned it is a reference to fornication except this verse which is a reference to looking.

ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَ اللِّسَانِ وَ السَّمْعِ وَ الْبَصَرِ فِي آيَةٍ أُخْرَى فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ

‘Allahazwj has Spoken about the obligations of the heart, tongue, ears and eyes in another verse also: ‘You did not (think to) hide your deeds from your ears, eyes and skin and you felt that Allah would not know all that you had been doing.’ (41:22)

يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَ الْأَفْخَاذَ وَ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا

(Here) Skin is a reference to private parts and thighs. Allahazwj has Said, ‘Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.’ (17:36)

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ

This is what Allahazwj has Made Obligatory for the eyes; to cast down away from what Allahazwj has Prohibited. This is their deed and it is of Emān.

وَ فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ أَنْ لَا يَبْطِشَ بِهِمَا إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يَبْطِشَ بِهِمَا إِلَى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَ صِلَةِ الرَّحِمِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ الطَّهُورِ لِلصَّلَاةِ

Allahazwj has Made it Obligatory for the hands not to move to what Allahazwj has Prohibited, instead move forward for what Allahazwj has Commanded to move to such as charity, good relation with relatives and striving for the Cause of Allahazwj and cleansing for prayer.

فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

Allahazwj has Said, ‘Momins, when you are about to pray, wash your face and your hands along with the elbows and wipe your head and your feet to the ankles .... ‘ (5:6)

وَ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها

Allahazwj has Said, ‘If you encounter the unMomins in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favour to them, with or without a ransom, when the battle is over. ... ‘ (47:4)

فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا

This is what Allahazwj has Made Obligatory for the hands; striking is their task.

وَ فَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَا يَمْشِيَ بِهِمَا إِلَى شَيْ‏ءٍ مِنْ مَعَاصِي اللَّهِ وَ فَرَضَ عَلَيْهِمَا الْمَشْيَ إِلَى مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ فَقَالَ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا وَ قَالَ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ

Allahazwj has Made it Obligatory for the legs not to walk to what is made unlawful and in disobedience to Allahazwj. Heazwj has Made it obligatory for them to walk to what makes Allahazwj Happy. Allahazwj has Said, ‘Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains.’ (17:37) ‘Do not walk around inflated with pride; be moderate in your walking and your talking. The most unpleasant sound is the braying of donkeys.’ (31: 19)

وَ قَالَ فِيمَا شَهِدَتِ الْأَيْدِي وَ الْأَرْجُلُ عَلَى أَنْفُسِهِمَا وَ عَلَى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ فَرَضَهُ عَلَيْهِمَا الْيَوْمَ نَخْتِمُ عَلى‏ أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ

About the testifying of the hands and legs against their own selves and their master for their disregard of the commands of Allahazwj and the obligation upon them, Allah has Said: ‘ ... this Day, We seal their mouths and their hands will speak to Us and their feet will testify to what they had achieved.’ (36:65)

فَهَذَا أَيْضاً مِمَّا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ وَ عَلَى الرِّجْلَيْنِ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ

This is also what Allahazwj has Made obligatory for the hands and the legs and this is their deed and it is of Emān.

وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ‏

Allahazwj has Made it obligatory for the face to prostrate before Himazwj in the days and nights in the times of the prayers. Allahazwj has Said, ‘Momins, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness.’ (22:77)

فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً وَ قَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ بِهَا وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنِ الْبَيْتِ الْمُقَدَّسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ

This is an obligation that involves the face, hands and legs. In another passage Allahazwj has said, ‘All the parts of the body to be placed on the ground during prostration belong to Allah. Do not prostrate before anyone other than Him .... ‘ (72: 18) It was in regards to the obligations upon the parts of the body in the form of purification for prayer that Allahazwj Made Hisazwj Prophetsaww to change facing the Holy House in Palestine to facing al-Kabah. Allahazwj revealed this: ‘Allah did not want to make your previous Emān (Salat) worthless; Allah is Compassionate and All-Merciful to people.’ (2:143)

فَسَمَّى الصَّلَاةَ إِيمَاناً فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ حَافِظاً لِجَوَارِحِهِ مُوفِياً كُلُّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُسْتَكْمِلًا لِإِيمَانِهِ وَ هُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ خَانَ فِي شَيْ‏ءٍ مِنْهَا أَوْ تَعَدَّى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ نَاقِصَ الْإِيمَانِ

Allahazwj has Called Salat ‘Emān.’ Therefore, whoever meets Allahazwj perfecting his Emān is of the people of paradise. Whoever cheats in any of the obligations or violates the Commands of Allahazwj will meet Allahazwj with a defective Emān.

قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَ تَمَامَهُ فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ قَالَ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً

I then asked the Imamasws, ‘I now understand perfect and defective Emān. How does the Emān increases or (decreases) come from?’ The Imamasws said, ‘Consider the Words of Allahazwj ‘When a Chapter (of the Quran) is revealed, certain people ask others, ‘Whose Emān among you people has received strength from this (revelation)?’ It (the revelation) certainly strengthens the Emān of the Momins and they consider it to be glad news. (9: 124) But to those whose hearts are sick, it adds more filth to their hearts and they die as unMomins.’ (9: 125) Allahazwj has Said, ‘We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance.’ (18: 13)

وَ لَوْ كَانَ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِيهِ وَ لَاسْتَوَى النَّاسُ وَ بَطَلَ التَّفْضِيلُ وَ لَكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ

Had Emān been the same and without any difference in defects and in perfections no one of them would have had any distinction over the others and the favours would have been equal to all. People had been all equal and excellence would become void. However, with perfection in Emān makes Momins to enter paradise. By increase in Emān the Momins excel in degrees before Allahazwj and for the defect in Emān the mischievous go in fire’.[75]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ [الْحَسَنِ عَنِ الْحَسَنِ بْنِ] هَارُونَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا قَالَ يُسْأَلُ السَّمْعُ عَمَّا سَمِعَ وَ الْبَصَرُ عَمَّا نَظَرَ إِلَيْهِ وَ الْفُؤَادُ عَمَّا عَقَدَ عَلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Al Barqy, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ubeydullah Bin Al Hassan, from Al Hassan Bin Haroun who said,

‘Abu Abdullahasws said to me ‘The hearing, and the vision, and the heart, they would be Questioned. The hearing would be Questioned about what it heard, and the vision about what it looked at, and the heart about what it held on to’.[76]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ أَوْ غَيْرِهِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ [وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ] وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ مَا اسْتَقَرَّ فِي الْقُلُوبِ مِنَ التَّصْدِيقِ بِذَلِكَ

Abu Ali Al Ashary, from Muhammad Bin Abul Jabbar, from Safwan, or someone else, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Emān. So heasws said: ‘The testimony that there is no god except for Allahazwj and that Muhammadsaww is Hisazwj Rasoolsaww, and the acknowledgement with whatever hesaww came with from the Presence of Allahazwj, and what settles in the hearts from the ratification of that’.

قَالَ قُلْتُ الشَّهَادَةُ أَ لَيْسَتْ عَمَلًا قَالَ بَلَى قُلْتُ الْعَمَلُ مِنَ الْإِيمَانِ قَالَ نَعَمْ الْإِيمَانُ لَا يَكُونُ إِلَّا بِعَمَلٍ وَ الْعَمَلُ مِنْهُ وَ لَا يَثْبُتُ الْإِيمَانُ إِلَّا بِعَمَلٍ .

He (the narrator) said, ‘I said, ‘The testimony, is it not a deed?’ Heasws said: ‘Yes’. I said, ‘The deeds is from the Emān?’ Heasws said: ‘Yes, the Emān cannot happen to be except with a deed, and the deed is from it, and the Emān is not affirmed except with a deed’.[77]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الْإِسْلَامُ فَقَالَ دِينُ اللَّهِ اسْمُهُ الْإِسْلَامُ وَ هُوَ دِينُ اللَّهِ قَبْلَ أَنْ تَكُونُوا حَيْثُ كُنْتُمْ وَ بَعْدَ أَنْ تَكُونُوا فَمَنْ أَقَرَّ بِدِينِ اللَّهِ فَهُوَ مُسْلِمٌ وَ مَنْ عَمِلَ بِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَهُوَ مُؤْمِنٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is Al-Islām?’ So Heasws said: ‘Religion of Allahazwj. It’s name is Al-Islām, and it was the Religion of Allahazwj before you happened to be, where you are, and after you. So the one who acknowledges by the Religion of Allahazwj, so he is a Muslim, and the one who acts in accordance with whatever Allahazwj Mighty and Majestic Commanded with, so he is ‘Momin’ (a Believer)’.[78]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ سَلَّامٌ إِنَّ خَيْثَمَةَ ابْنَ أَبِي خَيْثَمَةَ يُحَدِّثُنَا عَنْكَ أَنَّهُ سَأَلَكَ عَنِ الْإِسْلَامِ فَقُلْتَ لَهُ إِنَّ الْإِسْلَامَ مَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ شَهِدَ شَهَادَتَنَا وَ نَسَكَ نُسُكَنَا وَ وَالَى وَلِيَّنَا وَ عَادَى عَدُوَّنَا فَهُوَ مُسْلِمٌ فَقَالَ صَدَقَ خَيْثَمَةُ قُلْتُ وَ سَأَلَكَ عَنِ الْإِيمَانِ فَقُلْتَ الْإِيمَانُ بِاللَّهِ وَ التَّصْدِيقُ بِكِتَابِ اللَّهِ وَ أَنْ لَا يُعْصَى اللَّهُ فَقَالَ صَدَقَ خَيْثَمَةُ .

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Al Hurr, from Abu Baseer who said,

‘I was in the presence of Abu Ja’farasws, so Sallam said to himasws, ‘Khaysama Ibn Abu Khaysama narrated from youasws that he asked youasws about Al-Islām. So youasws said to him: ‘Al-Islām is from the acceptance of ourasws Qiblah, and testify ‘شَهَادَتَنَا’ ourasws testimonies, and performing ourasws rituals, and befriend ourasws friends, and be inimical to ourasws enemies, so (only then) he become a Muslim’. So heasws said: ‘Khaysama spoke the truth’. I said, ‘And he asked youasws about the Emān, so youasws said: ‘The Emān in Allahazwj, and the ratification with the Book of Allahazwj, and that he would not disobey Allahazwj’. So heasws said: ‘Khaysama spoke the truth’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالَ قُلْتُ أَ لَيْسَ هَذَا عَمَلٌ قَالَ بَلَى قُلْتُ فَالْعَمَلُ مِنَ الْإِيمَانِ قَالَ لَا يَثْبُتُ لَهُ الْإِيمَانُ إِلَّا بِالْعَمَلِ وَ الْعَمَلُ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the Emān, so heasws said: ‘The testimony that there is no God except for Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj’. I said, ‘Is this not a deed?’ Heasws said: ‘Yes’. I said, ‘So the deed is from the Emān?’ Heasws said: ‘The Emān would not be affirmed for him except with the deed, and the deed is from it’ (the Emān).[80]

بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ مُيَسِّرٍ عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ قَالَ سَأَلَ رَجُلٌ الْعَالِمَ ( عليه السلام ) فَقَالَ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يُقْبَلُ عَمَلٌ إِلَّا بِهِ فَقَالَ وَ مَا ذَلِكَ قَالَ الْإِيمَانُ بِاللَّهِ الَّذِي هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَسْنَاهَا حَظّاً وَ أَشْرَفُهَا مَنْزِلَةً

One of our companions, from Ali Bin Al Abbas, from Ali Bin Muyassar, from Hammad Bin Amro Al Nasaybi who said,

‘A man asked ‘الْعَالِمَ’(Al-Alim - the knowledgeable oneasws, so he said, ‘O the ‘الْعَالِمَ’ knowledgeable oneasws! Inform me, which of the deeds is the most superior in the Presence of Allahazwj?’ Heasws said: ‘That without which a ‘deed’ cannot be Accepted’. So he asked, ‘And what is that?’ Heasws said: ‘The Emān in Allahazwj is that which is the highest of the deeds in levels, and its highest in share (Rewards), and its noblest is status’.

قُلْتُ أَخْبِرْنِي عَنِ الْإِيمَانِ أَ قَوْلٌ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ قَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَهُ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ بِهِ الْكِتَابُ وَ يَدْعُو إِلَيْهِ قُلْتُ صِفْ لِي ذَلِكَ حَتَّى أَفْهَمَهُ

I said, ‘Inform me about the Emān, is it a speech and a deed, or is it a speech without a deed?’ Heasws said: ‘The Emān is a deed, all of it, and the speech, some of that is the deed by an Imposition from Allahazwj Explained in Hisazwj Book. Its Light is clear, and its argument is affirm. The Book Testifies with it and calls towards Himazwj’. I said, ‘Described that to me until I understand it’.

فَقَالَ إِنَّ الْإِيمَانَ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْمُنْتَهَى نُقْصَانُهُ وَ مِنْهُ الزَّائِدُ الرَّاجِحُ زِيَادَتُهُ قُلْتُ وَ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَزِيدُ وَ يَنْقُصُ قَالَ نَعَمْ قُلْتُ وَ كَيْفَ ذَلِكَ

So heasws said: ‘The Emān has states, and levels, and layers, and status. So, from it is the complete, its completion being ultimate, and from it is the deficient, its deficiency being ultimate, and from it is the increase, its increase being pre-dominant’. I said, ‘Does the Emān remain complete or it increases and decreases?’ Heasws said: ‘Yes’. I said, ‘And how is that?’

قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ بَنِي آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ عَلَيْهَا فَلَيْسَ مِنْ جَوَارِحِهِمْ جَارِحَةٌ إِلَّا وَ هِيَ مُوَكَّلَةٌ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا

Heasws said: ‘Allahazwj Blessed and High Imposed the Emān upon the body parts of the children of Adamas, and Distributed it upon them, and Separated it upon them. Thus, there is no body part from their body parts except that it has been Allocated from the Emān with other than what its counterpart (Kufr) has been Allocated with.

فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تُورَدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ الْكِتَابُ وَ يَشْهَدُ بِهِ عَلَيْهَا وَ عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا

So, from these is his heart by which he minds, and understands, and realises, and it is the commander in his body which the body parts can neither refute nor implement except from its view and its command. And from these are his two hands which he extends with, and his two legs which he walks with, and his private part which he copulates with, and his tongue through which he recites the Book and testifies upon it, and his two eyes which he visualizes with, and his two ears which he hears with.

وَ فَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ

And Heazwj Imposed upon the heart other than what Heazwj Imposed upon the tongue; and Heazwj Imposed upon the tongue with other than what Heazwj Imposed upon the two eyes; and Heazwj Imposed upon the two eyes with other than what Heazwj Imposed upon the hearing; and Heazwj Imposed upon the hearing with other than what Heazwj Imposed upon the two hands; and Heazwj Imposed upon the two hands with other than what Heazwj Imposed upon the two legs; and Heazwj Imposed upon the two legs with other than what Heazwj Imposed upon the private part; and Heazwj Imposed upon the private part with other that what Heazwj Imposed upon the face.

فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ التَّصْدِيقُ وَ التَّسْلِيمُ وَ الْعَقْدُ وَ الرِّضَا بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ .

So, as for what Allahazwj Imposed upon the heart from the Emān, so it is the acknowledgement, and the recognition, and the ratification, and the submission, and the oath, and the satisfaction with that there is no god except for Allahazwj Alone, there being no associates for Himazwj, One, Last, neither having Taken a companion nor a child, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww’.[81]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْأَشْعَثِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَفْصِ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سَأَلَهُ رَجُلٌ عَنْ قَوْلِ الْمُرْجِئَةِ فِي الْكُفْرِ وَ الْإِيمَانِ وَ قَالَ إِنَّهُمْ يَحْتَجُّونَ عَلَيْنَا وَ يَقُولُونَ كَمَا أَنَّ الْكَافِرَ عِنْدَنَا هُوَ الْكَافِرُ عِنْدَ اللَّهِ فَكَذَلِكَ نَجِدُ الْمُؤْمِنَ إِذَا أَقَرَّ بِإِيمَانِهِ أَنَّهُ عِنْدَ اللَّهِ مُؤْمِنٌ

Muhammad Bin Al Hassan, from one of our companions, from Al Ash’as Bin Muhammad, from Muhammad Bin Hads Bin Kharjat who said,

‘I heard Abu Abdullahasws saying, and a man had asked himasws about the words of the Murjiites regarding the disbelief and the belief (Emān), and he said, ‘They are arguing against us and are saying like, The disMomin amongst us is a disMomin in the Presence of Allahazwj, and similar to that, we find the Momin when he acknowledges with his belief, he is a Momin in the Presence of Allahazwj’.

فَقَالَ سُبْحَانَ اللَّهِ وَ كَيْفَ يَسْتَوِي هَذَانِ وَ الْكُفْرُ إِقْرَارٌ مِنَ الْعَبْدِ فَلَا يُكَلَّفُ بَعْدَ إِقْرَارِهِ بِبَيِّنَةٍ وَ الْإِيمَانُ دَعْوًى لَا تَجُوزُ إِلَّا بِبَيِّنَةٍ وَ بَيِّنَتُهُ عَمَلُهُ وَ نِيَّتُهُ فَإِذَا اتَّفَقَا فَالْعَبْدُ عِنْدَ اللَّهِ مُؤْمِنٌ

So heasws said: ‘Glory be to Allahazwj! And how can these two be the same, and the disbelief is an acknowledgement from the servant? So he would not be encumbered after his acknowlegement with (presenting) a proof. And the Emān (belief) is a claim. It is not allowed except with proof, and its proof is his deed and his intention. So when they are concordant, so the servant would be a Momin in the Presence of Allahazwj.

وَ الْكُفْرُ مَوْجُودٌ بِكُلِّ جِهَةٍ مِنْ هَذِهِ الْجِهَاتِ الثَّلَاثِ مِنْ نِيَّةٍ أَوْ قَوْلٍ أَوْ عَمَلٍ وَ الْأَحْكَامُ تَجْرِي عَلَى الْقَوْلِ وَ الْعَمَلِ فَمَا أَكْثَرَ مَنْ يَشْهَدُ لَهُ الْمُؤْمِنُونَ بِالْإِيمَانِ وَ يَجْرِي عَلَيْهِ أَحْكَامُ الْمُؤْمِنِينَ وَ هُوَ عِنْدَ اللَّهِ كَافِرٌ وَ قَدْ أَصَابَ مَنْ أَجْرَى عَلَيْهِ أَحْكَامَ الْمُؤْمِنِينَ بِظَاهِرِ قَوْلِهِ وَ عَمَلِهِ .

And the disbelief is present in every direction from these three directions – from an intention, or speech, or deed. And the Ordinances would flow upon the speech as well as from the deed. So how often the Momins testify for someone as having belief (Emān), and the Ordinances of the Momins flow upon him, (but) he is a disMomin in the Presence of Allahazwj; and he would be correct, the one who applies the Ordinances of the Momins upon him (going by the) aparent of his words and his deeds’.[82]

بَابُ السَّبْقِ إِلَى الْإِيمَانِ

Chapter 19 – The preceding (racing) to the Emān

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَ مَنَازِلَ يَتَفَاضَلُ الْمُؤْمِنُونَ فِيهَا عِنْدَ اللَّهِ قَالَ نَعَمْ قُلْتُ صِفْهُ لِي رَحِمَكَ اللَّهُ حَتَّى أَفْهَمَهُ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd who said, ‘Abu Amro Al Zubeyri narrated to us,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Are there for the Emān, levels and status the Momins can have superiority regarding these in the Presence of Allahazwj?’ Heasws said: ‘Yes’. I said, ‘Describe it to me, may Allahazwj Have Mercy on youasws, until I understand it’.

قَالَ إِنَّ اللَّهَ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا يُسَبَّقُ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ ثُمَّ فَضَّلَهُمْ عَلَى دَرَجَاتِهِمْ فِي السَّبْقِ إِلَيْهِ فَجَعَلَ كُلَّ امْرِئٍ مِنْهُمْ عَلَى دَرَجَةِ سَبْقِهِ لَا يَنْقُصُهُ فِيهَا مِنْ حَقِّهِ وَ لَا يَتَقَدَّمُ مَسْبُوقٌ سَابِقاً وَ لَا مَفْضُولٌ فَاضِلًا تَفَاضَلَ بِذَلِكَ أَوَائِلُ هَذِهِ الْأُمَّةِ وَ أَوَاخِرُهَا وَ لَوْ لَمْ يَكُنْ لِلسَّابِقِ إِلَى الْإِيمَانِ فَضْلٌ عَلَى الْمَسْبُوقِ إِذاً لَلَحِقَ آخِرُ هَذِهِ الْأُمَّةِ أَوَّلَهَا نَعَمْ وَ لَتَقَدَّمُوهُمْ إِذَا لَمْ يَكُنْ لِمَنْ سَبَقَ إِلَى الْإِيمَانِ الْفَضْلُ عَلَى مَنْ أَبْطَأَ عَنْهُ

Heasws said: ‘Allahazwj Made a race to be between the Momins just as there is a race between the cavalry horses on the day of the contest. Then Heazwj Preferred them upon their levels in their race to Himazwj. So Heazwj Made every person from them upon a Level of his race, not Reducing him from his right, nor does the one lagging behind precede the preceding one, nor does the inferior (precede the) preceding one.

The first ones and the end ones of this community are preferred by that, and had there not been a superiority for the preceding ones to the Emān over the ones lagging behind, then end ones of this community would certainly catch-up with its earlier ones and be in front of them. When there does not happen to be the superiority for the ones who preceded to the Emān, over the ones who were slower to (embrace) it.

وَ لَكِنْ بِدَرَجَاتِ الْإِيمَانِ قَدَّمَ اللَّهُ السَّابِقِينَ وَ بِالْإِبْطَاءِ عَنِ الْإِيمَانِ أَخَّرَ اللَّهُ الْمُقَصِّرِينَ لِأَنَّا نَجِدُ مِنَ الْمُؤْمِنِينَ مِنَ الْآخِرِينَ مَنْ هُوَ أَكْثَرُ عَمَلًا مِنَ الْأَوَّلِينَ وَ أَكْثَرُهُمْ صَلَاةً وَ صَوْماً وَ حَجّاً وَ زَكَاةً وَ جِهَاداً وَ إِنْفَاقاً وَ لَوْ لَمْ يَكُنْ سَوَابِقُ يَفْضُلُ بِهَا الْمُؤْمِنُونَ بَعْضُهُمْ بَعْضاً عِنْدَ اللَّهِ لَكَانَ الْآخِرُونَ بِكَثْرَةِ الْعَمَلِ مُقَدَّمِينَ عَلَى الْأَوَّلِينَ وَ لَكِنْ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يُدْرِكَ آخِرُ دَرَجَاتِ الْإِيمَانِ أَوَّلَهَا وَ يُقَدَّمَ فِيهَا مَنْ أَخَّرَ اللَّهُ أَوْ يُؤَخَّرَ فِيهَا مَنْ قَدَّمَ اللَّهُ

But it is by the levels of the Emān that Allahazwj Brings forward the preceding ones to the Emān than the sluggish ones.  Allahazwj Delays the deficient ones, because we tend to find from the Momin from the later ones, the one who is more with respect to deeds than the former ones, and more in (performing) Salāt, and Soām, and Hajj, and Zakāt, and Jihād, and spending (on charity); and if the preceding did not happen to be the (criteria of determining the) superiority of the Momin with.

Some of them with the others in the Presence of Allahazwj, it would be that the later ones, due to the frequency of their deeds would be preceding (them) upon the former ones. But, Allahazwj Mighty and Majestic Refused that the ones at the end of the levels of the Emān should come to its first ones, and in it the one whom Allahazwj had Delayed should precede, or he should be delayed in it the one whom Allahazwj has Made to precede.

قُلْتُ أَخْبِرْنِي عَمَّا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنِينَ إِلَيْهِ مِنَ الِاسْتِبَاقِ إِلَى الْإِيمَانِ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ وَ قَالَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ

I said, ‘Inform me about what Allahazwj Mighty and Majestic has Accredited the Momins to, from the preceding to the Emān’. So heasws said: ‘The Words of Allahazwj Mighty and Majestic [57:21] Hasten to Forgiveness from your Lord and to a Garden the extensiveness of which is as the extensiveness of the skies and the earth; it is prepared for those who believe in Allah and His Rasools. And Heazwj Said [56:10] And the foremost are the foremost, [56:11] These are the ones of proximity.

وَ قَالَ وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ فَبَدَأَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ عَلَى دَرَجَةِ سَبْقِهِمْ ثُمَّ ثَنَّى بِالْأَنْصَارِ ثُمَّ ثَلَّثَ بِالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ فَوَضَعَ كُلَّ قَوْمٍ عَلَى قَدْرِ دَرَجَاتِهِمْ وَ مَنَازِلِهِمْ عِنْدَهُ

And heasws said: ‘[9:100] And (as for) the foremost, the first of the Emigrants and the Helpers, and those who followed them in goodness, Allah is well Pleased with them and they are well pleased with Him. So Heazwj Began with the Emigrants, the first ones, upon a level of their preceding, then secondly with the Helpers, then thirdly with the followers of their with goodness. Thus Heazwj Placed each group upon a measurement of their levels and their status in Hisazwj Presence.

ثُمَّ ذَكَرَ مَا فَضَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَوْلِيَاءَهُ بَعْضَهُمْ عَلَى بَعْضٍ فَقَالَ عَزَّ وَ جَلَّ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ إِلَى آخِرِ الْآيَةِ وَ قَالَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ قَالَ انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ أَكْبَرُ تَفْضِيلًا وَ قَالَ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ وَ قَالَ وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ

Then Heazwj Mentioned what Allahazwj Mighty and Majestic Preferred Hisazwj Guardians with, some of them over the others, so the Mighty and Majestic Said [2:253] We have made some of these Rasools to excel the others; among them are they to whom Allah Spoke, and some of them He Exalted by rank – up to the end of the Verse. And Heazwj Said [17:55] and We have Preferred some of the prophets above others. And Heazwj Said [17:21] See how We have Made some Preferrable to others, and certainly the Hereafter is greater in Levels and greater in Preferment. And Heazwj Said [3:163] There are (varying) Levels with Allah. [11:3] and Bestow His Grace on every one Endowed with merits.

وَ قَالَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ قَالَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ قَالَ لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا

And Heazwj Said: ‘[9:20] Those who believed and fled (their homes), and strove hard in Allah's Way with their property and their own selves, are much higher in rank with Allah. And Heazwj Said [4:95] and Allah shall Grant to the strivers above the holders back a Mighty Recompense [4:96] (High) Levels from Him and Forgiveness and Mercy. And Heazwj Said [57:10] not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards.

وَ قَالَ يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ وَ قَالَ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَ لا نَصَبٌ وَ لا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَ لا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ وَ لا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ وَ قَالَ وَ ما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ وَ قَالَ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ

And Heazwj Said [58:11] Allah will Exalt those of you who believe, and those who are given knowledge, in high Levels. And Heazwj Said [9:120] this is because there afflicts them not thirst or fatigue or hunger in Allah's Way, nor do they tread a path which enrages the unMomins, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it. And Heazwj Said [2:110] and whatever good you send ahead for yourselves, you shall find it with Allah. And Heazwj Said [99:7] So. he who has done an atom's weight of good shall see it [9:8] And he who has done an atom's weight of evil shall see it.

فَهَذَا ذِكْرُ دَرَجَاتِ الْإِيمَانِ وَ مَنَازِلِهِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ .

So this is a mention of the levels of the Emān and its status in the Presence of Allahazwj Mighty and Majestic’.[83]

بَابُ دَرَجَاتِ الْإِيمَانِ

Chapter 20 – Levels of the Emān

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Mahboub, from Ammar Bin Abu Al Ahows,

(It has been narrated) from Abu Abdullahasws havings said: ‘Allahazwj Mighty and Majestic Places the Emān to be upon seven portions – upon the righteousness, and the truthfulness, and the conviction, and the agreeability, and the loyalty, and the knowledge, and the forbearance. Then Heazwj Distributed that between the people. So the one in whom Heazwj Made these seven portions to be, so he would be of perfect potential (of achieving the complete Emān). And Heazwj Distributed such that one portion to be for some of the people, and for some, the two portions, and for some, the three, until ending to the seven (portions).

ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَضُوهُمْ ثُمَّ قَالَ كَذَلِكَ حَتَّى يَنْتَهِيَ إِلَى السَّبْعَةِ .

Then heasws said: ‘Do not burden upon the owner of the one portion with (the obligations of) two portions, nor upon the owner of the two portions, with the three, so you would break them’. Then heasws said: ‘It is like that until it ends up to the seven’.[84]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْيَقْظَانِ عَنْ يَعْقُوبَ بْنِ الضَّحَّاكِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا سَرَّاجٍ وَ كَانَ خَادِماً لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَعَثَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَاجَةٍ وَ هُوَ بِالْحِيرَةِ أَنَا وَ جَمَاعَةً مِنْ مَوَالِيهِ قَالَ فَانْطَلَقْنَا فِيهَا ثُمَّ رَجَعْنَا مُغْتَمِّينَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Fazzal, from Al Hassan Bin Al Jaham, from Abu Al Yaqteen, from Yaqoub Bin Al Zahhaq,

(It has been narrated) from a man from our companions, Sirraj, and he was a servant of Abu Abdullahasws who said, ‘Abu Abdullahasws sent me regarding a need and heasws was at Al-Hira, I and a group of hisasws slaves. So we went regarding it. Then we returned gloomy.

قَالَ وَ كَانَ فِرَاشِي فِي الْحَائِرِ الَّذِي كُنَّا فِيهِ نُزُولًا فَجِئْتُ وَ أَنَا بِحَالٍ فَرَمَيْتُ بِنَفْسِي فَبَيْنَا أَنَا كَذَلِكَ إِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ( عليه السلام )  قَدْ أَقْبَلَ قَالَ فَقَالَ قَدْ أَتَيْنَاكَ أَوْ قَالَ جِئْنَاكَ فَاسْتَوَيْتُ جَالِساً وَ جَلَسَ عَلَى صَدْرِ فِرَاشِي فَسَأَلَنِي عَمَّا بَعَثَنِي لَهُ فَأَخْبَرْتُهُ فَحَمِدَ اللَّهَ

He said, ‘And my bed was in Al-Ha’er which we had lodged in. So I went and I was in a (gloomy) state, so I threw myself (on the bed). So while I was like that when I was with Abu Abdullahasws who had come over. So heasws said: ‘Iasws have come to you’, or heasws said: ‘Weasws have come to you’. So I sat up straight, and heasws sat upon the middle of my bed. So heasws asked me about what heasws had sent me for, so. I informed himasws. So heasws Praised Allahazwj.

ثُمَّ جَرَى ذِكْرُ قَوْمٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَبْرَأُ مِنْهُمْ إِنَّهُمْ لَا يَقُولُونَ مَا نَقُولُ قَالَ فَقَالَ يَتَوَلَّوْنَا وَ لَا يَقُولُونَ مَا تَقُولُونَ تَبْرَءُونَ مِنْهُمْ ق

Then there flowed a mention of a group of people, so I said, ‘May I be sacrificed for youasws! We disavow from them. They are not saying (believing) in what we are saying (believing in)’. So heasws said: ‘(If) they were befriending usasws and not saying what you are saying, you would be disassociating from them?’

َالَ قُلْتُ نَعَمْ قَالَ فَهُوَ ذَا عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ فَيَنْبَغِي لَنَا أَنْ نَبْرَأَ مِنْكُمْ قَالَ قُلْتُ لَا جُعِلْتُ فِدَاكَ قَالَ وَ هُوَ ذَا عِنْدَ اللَّهِ مَا لَيْسَ عِنْدَنَا أَ فَتَرَاهُ اطَّرَحَنَا قَالَ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا نَفْعَلُ

I said, ‘Yes’. Heasws said: ‘So since that which is with usasws is not what is with you, so it would be befitting for usasws what weasws disassociate from you?’ I said, ‘No, may I be sacrificed for youasws!’ Heasws said: ‘And since that which is with Allahazwj is what is not with usasws, so what is your view, should weasws drop it?’ I said, ‘No, by Allahazwj, may I be sacrificed for youasws! What should we do?’

قَالَ فَتَوَلَّوْهُمْ وَ لَا تَبَرَّءُوا مِنْهُمْ إِنَّ مِنَ الْمُسْلِمِينَ مَنْ لَهُ سَهْمٌ وَ مِنْهُمْ مَنْ لَهُ سَهْمَانِ وَ مِنْهُمْ مَنْ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ خَمْسَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سِتَّةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سَبْعَةُ أَسْهُمٍ

Heasws said: ‘So befriend them and do not disassociate from them. From the Muslims, there is the one from him there is one portion, and from them is the one for whom there are two portions, and from them is the one for whom there are three portions, and from them is the one for whom there are four portions, and from them is the one for whom there are five portions, and from them is the one for him there are six portions, and from them is the one for whom there are seven portions.

فَلَيْسَ يَنْبَغِي أَنْ يُحْمَلَ صَاحِبُ السَّهْمِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّهْمَيْنِ وَ لَا صَاحِبُ السَّهْمَيْنِ عَلَى مَا عَلَيْهِ صَاحِبُ الثَّلَاثَةِ وَ لَا صَاحِبُ الثَّلَاثَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْأَرْبَعَةِ وَ لَا صَاحِبُ الْأَرْبَعَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْخَمْسَةِ وَ لَا صَاحِبُ الْخَمْسَةِ عَلَى مَا عَلَيْهِ صَاحِبُ السِّتَّةِ وَ لَا صَاحِبُ السِّتَّةِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّبْعَةِ

So it is not befitting that the owner of the one portion be burdened with what is upon the owner of the two portions, nor the owner of the two potions by what is upon the owner of the three, nor the owner of the three by what is upon the owner of the four, nor the owner of the four by what is upon the owner of the five, nor the owner of the five by what is upon the owner of the six, nor the owner of the six by what is upon the owner of the seven.

وَ سَأَضْرِبُ لَكَ مَثَلًا إِنَّ رَجُلًا كَانَ لَهُ جَارٌ وَ كَانَ نَصْرَانِيّاً فَدَعَاهُ إِلَى الْإِسْلَامِ وَ زَيَّنَهُ لَهُ فَأَجَابَهُ فَأَتَاهُ سُحَيْراً فَقَرَعَ عَلَيْهِ الْبَابَ فَقَالَ لَهُ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ فَقَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ مُرَّ بِنَا إِلَى الصَّلَاةِ قَالَ فَتَوَضَّأَ وَ لَبِسَ ثَوْبَيْهِ وَ خَرَجَ مَعَهُ

And Iasws shall strike an example for you. A man had a neighbour for him, and he was a Christian. So he invited him to Al-Islām, and adorned it for him. So he responded to it. So he went over at pre-dawn and knocked the door upon him. So he said to him, ‘Who is this?’ He said, ‘I am so and so’. He said, ‘And what is your need?’ So he said, ‘You should perform ablution and wear your clothes and come with me to the Salāt (in the Masjid)’. So he performed ablution and wore his clothes and went with him’.

قَالَ فَصَلَّيَا مَا شَاءَ اللَّهُ ثُمَّ صَلَّيَا الْفَجْرَ ثُمَّ مَكَثَا حَتَّى أَصْبَحَا فَقَامَ الَّذِي كَانَ نَصْرَانِيّاً يُرِيدُ مَنْزِلَهُ فَقَالَ لَهُ الرَّجُلُ أَيْنَ تَذْهَبُ النَّهَارُ قَصِيرٌ وَ الَّذِي بَيْنَكَ وَ بَيْنَ الظُّهْرِ قَلِيلٌ قَالَ فَجَلَسَ مَعَهُ إِلَى أَنْ صَلَّى الظُّهْرَ ثُمَّ قَالَ وَ مَا بَيْنَ الظُّهْرِ وَ الْعَصْرِ قَلِيلٌ فَاحْتَبَسَهُ حَتَّى صَلَّى الْعَصْرَ

Heasws said: ‘So they both prayed Salāt whatever Allahazwj so Desired, then prayed Al-Fajr Salāt. Then they both remain until the morning. So he arose, the one who used to be a Christian, intending to go to his house. So the man said to him, ‘Where are you going? The day is short, and that which is between you and Al-Zohr (Salāt), is little (time)’. So he sat with him until he prayed Al-Zohr Salāt. Then he said, ‘And how little (time) is between Al-Zohr and Al-Asr (Salāt)’. So he withheld him until he prayed Al-Asr.

قَالَ ثُمَّ قَامَ وَ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّ هَذَا آخِرُ النَّهَارِ وَ أَقَلُّ مِنْ أَوَّلِهِ فَاحْتَبَسَهُ حَتَّى صَلَّى الْمَغْرِبَ ثُمَّ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّمَا بَقِيَتْ صَلَاةٌ وَاحِدَةٌ قَالَ فَمَكَثَ حَتَّى صَلَّى الْعِشَاءَ الْآخِرَةَ ثُمَّ تَفَرَّقَا

Then he arose and intended to leave to go to his house. So he said to him, ‘This is the end of the day, and it is less than its beginning’. So he withheld him until he prayed Al-Maghrib. Then he intended to leave to go to his house, so he said to him, ‘But rather, there remains one Salāt (only)’. So he remained until he had prayed Al-Isha the last. Then they both dispersed.

فَلَمَّا كَانَ سُحَيْرٌ غَدَا عَلَيْهِ فَضَرَبَ عَلَيْهِ الْبَابَ فَقَالَ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ قَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ اخْرُجْ بِنَا فَصَلِّ قَالَ اطْلُبْ لِهَذَا الدِّينِ مَنْ هُوَ أَفْرَغُ مِنِّي وَ أَنَا إِنْسَانٌ مِسْكِينٌ وَ عَلَيَّ عِيَالٌ

So when it was the next pre-dawn upon him, he knocked the door upon him. So he said, ‘Who is this?’ He said, ‘I am so and so’. He said, ‘And what is your need?’ He said, ‘Perform ablution and wear your clothes, and come out with me, so pray Salāt’. He said, ‘Seek for this religion the one who is more free (for time) than I am, and I am a poor person, and upon me are dependants’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام )  أَدْخَلَهُ فِي شَيْ‏ءٍ أَخْرَجَهُ مِنْهُ أَوْ قَالَ أَدْخَلَهُ مِنْ مِثْلِ ذِهْ وَ أَخْرَجَهُ مِنْ مِثْلِ هَذَا .

So Abu Abdullahasws said: ‘He entered him into something (but then he) took it out from him’, or heasws said: ‘He entered him from the likes of those ones and took him out from the likes of this’.[85]

بَابٌ آخَرُ مِنْهُ

Chapter 21 – Another chapter from it

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى بْنِ أَبَانٍ عَنْ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام )  يَقُولُ لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً فَقُلْتُ أَصْلَحَكَ اللَّهُ فَكَيْفَ ذَاكَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَ أَرْبَعِينَ جُزْءاً ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً فَجَعَلَ الْجُزْءَ عَشْرَةَ أَعْشَارٍ ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ

Ahmad Bin Muhammad, from Al Hassan Bin Musa, from Ahmad Bin Umar, from Yahya Bin Aban, from Shihab who said,

‘I heard Abu Abdullahasws saying: ‘If the people knew how Allahazwj Blessed and High Created this creation (people), no one would blame anyone’. So I said, ‘May Allahazwj Keep youasws well! How was that?’ So heasws said: ‘Allahazwj Blessed and High Created parts reaching forty-nine parts by it. Then Heazwj Made the parts into tenths, thus making the ten tenths. Then Heazwj Distributed it between the people.

فَجَعَلَ فِي رَجُلٍ عُشْرَ جُزْءٍ وَ فِي آخَرَ عُشْرَيْ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءاً تَامّاً وَ فِي آخَرَ جُزْءاً وَ عُشْرَ جُزْءٍ وَ آخَرَ جُزْءاً وَ عُشْرَيْ جُزْءٍ وَ آخَرَ جُزْءاً وَ ثَلَاثَةَ أَعْشَارِ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءَيْنِ تَامَّيْنِ ثُمَّ بِحِسَابِ ذَلِكَ حَتَّى بَلَغَ بِأَرْفَعِهِمْ تِسْعَةً وَ أَرْبَعِينَ جُزْءاً

So Heazwj Made to be in a man a tenth of a part, and in another, two-tenths of a part, until reaching by it, a complete part; and in another a part and a tenth of a part, and another a part and two-tenths of a part, and another a part and three-tenths of a part, until reaching by it, two parts complete. Then by the accounting of that, until reaching with the highest of them, forty nine parts.

فَمَنْ لَمْ يَجْعَلْ فِيهِ إِلَّا عُشْرَ جُزْءٍ لَمْ يَقْدِرْ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْعُشْرَيْنِ وَ كَذَلِكَ صَاحِبُ الْعُشْرَيْنِ لَا يَكُونُ مِثْلَ صَاحِبِ الثَّلَاثَةِ الْأَعْشَارِ وَ كَذَلِكَ مَنْ تَمَّ لَهُ جُزْءٌ لَا يَقْدِرُ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْجُزْءَيْنِ وَ لَوْ عَلِمَ النَّاسُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ هَذَا الْخَلْقَ عَلَى هَذَا لَمْ يَلُمْ أَحَدٌ أَحَداً .

So the one in whom there has not been Made to be except for a tenth of a part would not be able upon becoming like the owner of the two-tenths; and similarly the owner of the two-tenths cannot happen to be like the owner of the three-tenth; and similar to that, the one for whom a part is complete is not able upon becoming like the owner of the two parts. And if the people knew that Allahazwj Mighty and Majestic Created this creation (people) upon this, no one would blame any one’.[86]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْخَزَّازِ عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام )  يَا عَبْدَ الْعَزِيزِ إِنَّ الْإِيمَانَ عَشْرُ دَرَجَاتٍ بِمَنْزِلَةِ السُّلَّمِ يُصْعَدُ مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ فَلَا يَقُولَنَّ صَاحِبُ الِاثْنَيْنِ لِصَاحِبِ الْوَاحِدِ لَسْتَ عَلَى شَيْ‏ءٍ حَتَّى يَنْتَهِيَ إِلَى الْعَاشِرِ فَلَا تُسْقِطْ مَنْ هُوَ دُونَكَ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ وَ إِذَا رَأَيْتَ مَنْ هُوَ أَسْفَلُ مِنْكَ بِدَرَجَةٍ فَارْفَعْهُ إِلَيْكَ بِرِفْقٍ وَ لَا تَحْمِلَنَّ عَلَيْهِ مَا لَا يُطِيقُ فَتَكْسِرَهُ فَإِنَّ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from Al Hassan Bin Ali Bin Abu Usman, from Muhamad Bin Usman, from Muhammad Bin Hammad Al Khazzaz, from Abdul Aziz Al Qarataysi who said,

‘Abu Abdullahasws said to me: ‘O Abdul Aziz! The Emān is of ten levels at the status of the staircase. One would climb from it, a step after a step. So let not the one on the second step say to the one who is on the first, ‘You are not upon anything’, until he ends up at the tenth. So do not drop the one who is below you, so the one who is above you would drop (you). And when you see the one who is lower than you by a level, so raise him to you by kindness, but do not burden upon him what he cannot endure, so you would break him, for the one who breaks a Momin, so upon him its consequences (blame)’.[87]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُؤْمِنِينَ عَلَى مَنَازِلَ مِنْهُمْ عَلَى وَاحِدَةٍ وَ مِنْهُمْ عَلَى اثْنَتَيْنِ وَ مِنْهُمْ عَلَى ثَلَاثٍ وَ مِنْهُمْ عَلَى أَرْبَعٍ وَ مِنْهُمْ عَلَى خَمْسٍ وَ مِنْهُمْ عَلَى سِتٍّ وَ مِنْهُمْ عَلَى سَبْعٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibn Muskan, from Sadeyr who said,

‘Abu Ja’farasws said to me: ‘The Momins are upon levels. From them are ones upon one, and from them are ones upon two, and from them are ones upon three, and from them are ones upon four, and from them are ones upon five, and from them are ones upon six, and from them are one upon seven.

فَلَوْ ذَهَبْتَ تَحْمِلُ عَلَى صَاحِبِ الْوَاحِدَةِ ثِنْتَيْنِ لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثِّنْتَيْنِ ثَلَاثاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثَّلَاثِ أَرْبَعاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْأَرْبَعِ خَمْساً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْخَمْسِ سِتّاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ السِّتِّ سَبْعاً لَمْ يَقْوَ وَ عَلَى هَذِهِ الدَّرَجَاتُ .

So if you were to go and burden two upon the owner of the one he would not be strong enough (for it), and (burden) three upon the owner of the two he would not be strong enough (for it), and (burden) four upon the owner of the three he would not be strong enough (for it), and (burden) five upon the owner of the four he would not be strong enough (for it), and (burden) six upon the owner of the five he would not be strong enough (for it), and (burden) seven upon the owner of the six he would not be strong enough (for it). These are the levels’.[88]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَنْتُمْ وَ الْبَرَاءَةَ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ إِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ وَ بَعْضُهُمْ أَكْثَرُ صَلَاةً مِنْ بَعْضٍ وَ بَعْضُهُمْ أَنْفَذُ بَصَراً مِنْ بَعْضٍ وَ هِيَ الدَّرَجَاتُ .

From him, from Ali Bin Al Hakam, from Muhammad Bin Sinan, from Al Sabbah Bin Sayaba,

(It has been narrated) from Abu Abdullahasws having said: ‘What are you and the disavowing (Tabarra)? Some of you are disavowing (Tabarra) from the others. The Momins, some of them are superior to some, and some of them are more frequent of the Salāt than some, and some of them are of more accomplished insight than some, and these are the levels’.[89]

بَابُ نِسْبَةِ الْإِسْلَامِ

Chapter 22 – Ascription of Al-Islām

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَا يَنْسُبُهُ أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهُ أَحَدٌ بَعْدِي إِلَّا بِمِثْلِ ذَلِكَ إِنَّ الْإِسْلَامَ هُوَ التَّسْلِيمُ وَ التَّسْلِيمَ هُوَ الْيَقِينُ وَ الْيَقِينَ هُوَ التَّصْدِيقُ وَ التَّصْدِيقَ هُوَ الْإِقْرَارُ وَ الْإِقْرَارَ هُوَ الْعَمَلُ وَ الْعَمَلَ هُوَ الْأَدَاءُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, raising it, said,

‘Amir Al-Momineenasws said: ‘Iasws shall ascribe (describe) Al-Islām with such an ascription, none has ascribed it as such before measws and no one would be ascribing it after measws (but only) with the likes of that (copying it from measws). Al-Islām, it is the submission, and the submission, it is the conviction, and the conviction, it is the ratification, and the ratification, it is the acknowledgement, and the acknowledgement, it is the deed, and the deed, it is the performance (of it).

إِنَّ الْمُؤْمِنَ لَمْ يَأْخُذْ دِينَهُ عَنْ رَأْيِهِ وَ لَكِنْ أَتَاهُ مِنْ رَبِّهِ فَأَخَذَهُ إِنَّ الْمُؤْمِنَ يُرَى يَقِينُهُ فِي عَمَلِهِ وَ الْكَافِرَ يُرَى إِنْكَارُهُ فِي عَمَلِهِ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا عَرَفُوا أَمْرَهُمْ فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَ الْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ .

A Momin (Believer) would not take his Religion from his own opinions, but it would be Given to him from his Lordazwj, so he would take it. A Momin, his conviction can be seen in his deeds, and the disMomin, his denial would be seen in his deeds. So, by the Oneazwj in Whose Hand is myasws soul, they will not recognise their matter. Therefore, learn a lesson from the denial of the disMomin and the hypocrites in their bad deeds’.[90]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ الْوَقَارُ وَ مُرُوءَتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ .

From him, from his father, from Abdullah Bin Al Qasim, from Mudrik Bin Abdul Rahman,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Al-Islām is bare, so clothe it with the bashfulness, and adorn it with the dignity, and its personality is the righteous deed, and its pillar is the piety, and for every thing is a foundation, and the foundation of Al-Islām is love for usasws the Peopleasws of the Household’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Mudrik Bin Abdul Rahman,

(It has been narrated) from Abu Abdullahasws – similar to it.[91]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) عَنْ أَبِيهِ عَنْ جَدِّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ خَلَقَ الْإِسْلَامَ فَجَعَلَ لَهُ عَرْصَةً وَ جَعَلَ لَهُ نُوراً وَ جَعَلَ لَهُ حِصْناً وَ جَعَلَ لَهُ نَاصِراً

A number of our companions, from Ahmad Bin Muhammad, from Abdul Azeem Bin Abdullah Al Hasany,

(It has been narrated) from Abu Ja’farasws the 2nd, from hisasws fatherasws, from hisasws grandfatherasws having said: ‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Allahazwj Created Al-Islām. So Heazwj Made a land for it, and a light, and Made a fort for it, and Made a helper for it.

فَأَمَّا عَرْصَتُهُ فَالْقُرْآنُ وَ أَمَّا نُورُهُ فَالْحِكْمَةُ وَ أَمَّا حِصْنُهُ فَالْمَعْرُوفُ وَ أَمَّا أَنْصَارُهُ فَأَنَا وَ أَهْلُ بَيْتِي وَ شِيعَتُنَا فَأَحِبُّوا أَهْلَ بَيْتِي وَ شِيعَتَهُمْ وَ أَنْصَارَهُمْ فَإِنَّهُ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ الدُّنْيَا فَنَسَبَنِي جَبْرَئِيلُ ( عليه السلام ) لِأَهْلِ السَّمَاءِ اسْتَوْدَعَ اللَّهُ حُبِّي وَ حُبَّ أَهْلِ بَيْتِي وَ شِيعَتِهِمْ فِي قُلُوبِ الْمَلَائِكَةِ فَهُوَ عِنْدَهُمْ وَدِيعَةٌ إِلَى يَوْمِ الْقِيَامَةِ

So, as for its land, so it is the Quran, and as for its ‘نُورُهُ’ Light, so it is the Wisdom, and as for its fort, so it is the goodness, and as for its helpers, so it is Isaww, and the Peopleasws of mysaww Household, and ourasws Shia. Therefore, love the Peopleasws of mysaww Household and theirasws Shia and their helpers, for what Isaww was ascended with to the sky of the world, Jibraeelas introduced mesaww to the inhabitants of the sky. Allahazwj Entrusted love for mesaww, and love for the Peopleasws of mysaww Household and their Shia into the hearts of the Angels. So it is a deposit with them up to the Day of Judgement.

ثُمَّ هَبَطَ بِي إِلَى أَهْلِ الْأَرْضِ فَنَسَبَنِي إِلَى أَهْلِ الْأَرْضِ فَاسْتَوْدَعَ اللَّهُ عَزَّ وَ جَلَّ حُبِّي وَ حُبَّ أَهْلِ بَيْتِي وَ شِيعَتِهِمْ فِي قُلُوبِ مُؤْمِنِي أُمَّتِي فَمُؤْمِنُو أُمَّتِي يَحْفَظُونَ وَدِيعَتِي فِي أَهْلِ بَيْتِي إِلَى يَوْمِ الْقِيَامَةِ

Then Isaww was descended with to the inhabitants of the earth. So heas introduced mesaww to the people of the earth, and Allahazwj Entrusted the love for mesaww, and the love for the Peopleasws of mysaww Household and theirasws Shia into the hearts of the Momins of mysaww community. Thus, the Momins of mysaww community would be preserving mysaww entrustment and that of the Peopleasws of mysaww Household up to the Day of Judgement.

أَلَا فَلَوْ أَنَّ الرَّجُلَ مِنْ أُمَّتِي عَبَدَ اللَّهَ عَزَّ وَ جَلَّ عُمُرَهُ أَيَّامَ الدُّنْيَا ثُمَّ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُبْغِضاً لِأَهْلِ بَيْتِي وَ شِيعَتِي مَا فَرَّجَ اللَّهُ صَدْرَهُ إِلَّا عَنِ النِّفَاقِ .

Indeed! If a man from mysaww community were to worship Allahazwj Mighty and Majestic for his lifetime of the days of the world, then meets Allahazwj Mighty and Majestic as hateful towards the Peopleasws of mysaww Household and mysaww Shia, Allahazwj will not Open his chest for anything except for the hypocrisy’.[92]

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بَابُ خِصَالِ الْمُؤْمِنِ

Chapter 23 – Characteristics of the ‘Momin’ (Believer)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ الْمَلِكِ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانِي خِصَالٍ وَقُوراً عِنْدَ الْهَزَاهِزِ صَبُوراً عِنْدَ الْبَلَاءِ شَكُوراً عِنْدَ الرَّخَاءِ قَانِعاً بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from jameel Bin Salih, from Abdul Malik Bin Ghalib,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the Momin (Believer) that there happen to be eight characteristics in him – dignity during distubances, patience during the afflictions, gratefulness during the prosperity, contentment with what Allahazwj has Graced him, not being unjust to the enemies, not being a burden to his friends, his body should be tired from it (the hard work) but the people would be at rest from him.

إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الْعَقْلَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ الْبِرَّ وَالِدُهُ .

The knowledge is a friend of the Momin, and the forbearance is his Vizier, and the intellect is the commander of his army, and the kindness is his brother, and the righteousness is his father’.[93]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Amir Al-Momineenasws said: ‘The Emān has four pillars for it – the reliance upon Allahazwj, and delegating the matter to Allahazwj, and the pleasure with the Judgement of Allahazwj, and the submission to the Command of Allahazwj Mighty and Majestic’.[94]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّكُمْ لَا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَ لَا تَعْرِفُونَ حَتَّى تُصَدِّقُوا وَ لَا تُصَدِّقُونَ حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لَا يَصْلُحُ أَوَّلُهَا إِلَّا بِآخِرِهَا ضَلَّ أَصْحَابُ الثَّلَاثَةِ وَ تَاهُوا تَيْهاً بَعِيداً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘You will never happen to be righteous until you recognise, and you will not be recognising until you ratify, and you will not be ratifying until you submit to the four doors, its first one not being correct except by its last one. Strayed, are the companions of the three and they have wandered with a far wandering.

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَقْبَلُ إِلَّا الْعَمَلَ الصَّالِحَ وَ لَا يَتَقَبَّلُ اللَّهُ إِلَّا بِالْوَفَاءِ بِالشُّرُوطِ وَ الْعُهُودِ وَ مَنْ وَفَى اللَّهَ بِشُرُوطِهِ وَ اسْتَكْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مَا عِنْدَهُ وَ اسْتَكْمَلَ وَعْدَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ الْعِبَادَ بِطَرِيقِ الْهُدَى وَ شَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَ أَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى

Allahazwj Blessed and High does not Accept except for the righteous deed, nor does Allahazwj Accept except with the loyalty with the stipulations and the Covenants. And the one who is loyal to Allahazwj with Hisazwj Stipulations and completes what is described in his Covenant, would attain what is in Hisazwj Presence, and Heazwj would Complete Hisazwj Promise. Allahazwj Mighty and Majestic Informed the servants with the way of the Guidance and Explained to them that there are minarets therein, and Informed them how they should be travelling, so Heazwj Said [20:82] And I am Forgiving to him who repents and believes and does righteous deeds, then follows the right Guidance.

وَ قَالَ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ فَمَنِ اتَّقَى اللَّهَ عَزَّ وَ جَلَّ فِيمَا أَمَرَهُ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌ ( صلى الله عليه وآله ) هَيْهَاتَ هَيْهَاتَ فَاتَ قَوْمٌ وَ مَاتُوا قَبْلَ أَنْ يَهْتَدُوا وَ ظَنُّوا أَنَّهُمْ آمَنُوا وَ أَشْرَكُوا مِنْ حَيْثُ لَا يَعْلَمُونَ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدَى وَ مَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدَى

And Heazwj Said [5:27] But rather, Allah only Accepts from those who are pious. So the one who fears Allahazwj Mighty and Majestic would meet Allahazwj Mighty and Majestic as a Momin in whatever Muhammadsaww came with. Far be it! Far be it! Lost are the people and they died before they were guided and they thought that they were believing, and instead they associated (committed Shirk) from (an aspect) where they were not knowing. The one who comes to the houses from its doors would be guided, and the one who takes (a way) of the others would travel upon a road of annihilation.

وَصَلَ اللَّهُ طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ ( صلى الله عليه وآله ) وَ طَاعَةَ رَسُولِهِ بِطَاعَتِهِ فَمَنْ تَرَكَ طَاعَةَ وُلَاةِ الْأَمْرِ لَمْ يُطِعِ اللَّهَ وَ لَا رَسُولَهُ وَ هُوَ الْإِقْرَارُ بِمَا نَزَلَ مِنْ عِنْدِ اللَّهِ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَ الْتَمِسُوا الْبُيُوتَ الَّتِي أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ

Allahazwj Linked the obedience to the Guardianasws of Hisazwj Command with the obedience to Hisazwj Rasool, and the obedience to Hisazwj Rasoolsaww with obedience to Himazwj. So the one who neglects the obedience to the Mastersasws of the Command, would neither be obeying Allahazwj nor Hisazwj Rasoolsaww, and it is the acknowledgement with whatever was Revealed from the Presence of Allahazwj. [7:31] Take to your adornments at every Masjid and seek the [24:36] houses which Allah has Allowed to be Exalted and that His Name may be Mentioned in them.

فَإِنَّهُ قَدْ خَبَّرَكُمْ أَنَّهُمْ رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصَارُ إِنَّ اللَّهَ قَدِ اسْتَخْلَصَ الرُّسُلَ لِأَمْرِهِ ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ لِذَلِكَ فِي نُذُرِهِ

So Heazwj has Informed you that these are [24:37] Men whom neither merchandise nor selling diverts from the Remembrance of Allah and the keeping up of Salāt and the giving of Zakat; they fear a Day in which the hearts and eyes shall be overturned. Allahazwj had Selected the Rasoolsas for Hisazwj Comman. Then Heazwj Selected themas as ratifier to that regarding the warning.

فَقَالَ وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ تَاهَ مَنْ جَهِلَ وَ اهْتَدَى مَنْ أَبْصَرَ وَ عَقَلَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ كَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ وَ كَيْفَ يُبْصِرُ مَنْ لَمْ يُنْذَرْ

So Heazwj Said [35:24] and there is not a community but a warner has gone among them. The one who ignorant (of this), strayed, and the one who had insight and intellect was Guided. Allahazwj Mighty and Majestic is Saying [22:46] For surely it is not the eyes that are blind, but blind are the hearts which are in the chests.  And how can he be Guided, the one who does not see, and how can he see, the one who was not warned.

اتَّبِعُوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ أَقِرُّوا بِمَا نَزَلَ مِنْ عِنْدِ اللَّهِ وَ اتَّبِعُوا آثَارَ الْهُدَى فَإِنَّهُمْ عَلَامَاتُ الْأَمَانَةِ وَ التُّقَى وَ اعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى ابْنَ مَرْيَمَ ( عليه السلام ) وَ أَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ لَمْ يُؤْمِنْ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ وَ الْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الْآثَارَ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ وَ تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ .

Follow Rasool-Allahsaww and acknowledge with what was Revealed from the Presence of Allahazwj and follow the the effects of the Guidance for these are signs of the entrustments and the piety. And know! If a man were to deny Isaas Bin Maryamas and acknowledge with the ones besides himas from the Rasoolsas, would not have believed. Shorten the way by seeking the Minarets, and seek from behind the veils, the effect which would perfect the matter of your Religion, and believe in Allahazwj, your Lordazwj’.[95]

عَنْهُ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ أَبِيهِ ( عليهما السلام ) قَالَ رَفَعَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَوْمٌ فِي بَعْضِ غَزَوَاتِهِ فَقَالَ مَنِ الْقَوْمُ فَقَالُوا مُؤْمِنُونَ يَا رَسُولَ اللَّهِ قَالَ وَ مَا بَلَغَ مِنْ إِيمَانِكُمْ قَالُوا الصَّبْرُ عِنْدَ الْبَلَاءِ وَ الشُّكْرُ عِنْدَ الرَّخَاءِ وَ الرِّضَا بِالْقَضَاءِ

From him, from his father, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, from hisasws fatherasws having said: ‘A group of people came up to Rasool-Allahsaww during one of hissaww military expeditions, so hesaww said: ‘Who are these people?’ So they said, ‘Momins, O Rasool-Allahsaww! Hesaww said: ‘And what has reached from your Emān?’ They said, ‘The patience during the afflictions, and the gratefulness during the prosperity, and the pleasure with the Ordainment’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُلَمَاءُ عُلَمَاءُ كَادُوا مِنَ الْفِقْهِ أَنْ يَكُونُوا أَنْبِيَاءَ إِنْ كُنْتُمْ كَمَا تَصِفُونَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ .

So Rasool-Allahsaww said: ‘Forbearing, knowledgeable. The understanding is almost as if it could happen to be of Prophetsas, if you are just as you are describing (yourselves to be). So, do not build what you would not be living in, and do not amass what you would not be consuming, and fear Allahazwj, the One to Whom you will be returning’.[96]

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بَابٌ

Chapter 24 – A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ بِأَسَانِيدَ مُخْتَلِفَةٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي دَارِهِ أَوْ قَالَ فِي الْقَصْرِ وَ نَحْنُ مُجْتَمِعُونَ ثُمَّ أَمَرَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَكُتِبَ فِي كِتَابٍ وَ قُرِئَ عَلَى النَّاسِ وَ رَوَى غَيْرُهُ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) عَنْ صِفَةِ الْإِسْلَامِ وَ الْإِيمَانِ وَ الْكُفْرِ وَ النِّفَاقِ

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Al Hassan Bin Mahboub, from Yaqoub Al Sarraj, from Jabir,

(It has been narrated) from Abu Ja’farasws, and by a different chain, from Al-Asbagh Bin Nabata who said, ‘Amir Al-Momineenasws addressed us in hisasws house’, or he said, ‘In the mansion, and we had gathered. Then heasws ordered, so it was written in a letter and read out to the people. And others have reported that Ibn Al-Kawa asked Amir Al-Momineenasws about the description of Al-Islām and the Emān, and the disbelief, and the hypocrisy.

فَقَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى شَرَعَ الْإِسْلَامَ وَ سَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ أَعَزَّ أَرْكَانَهُ لِمَنْ حَارَبَهُ وَ جَعَلَهُ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ وَ زِينَةً لِمَنْ تَجَلَّلَهُ وَ عُذْراً لِمَنِ انْتَحَلَهُ وَ عُرْوَةً لِمَنِ اعْتَصَمَ بِهِ وَ حَبْلًا لِمَنِ اسْتَمْسَكَ بِهِ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ نُوراً لِمَنِ اسْتَضَاءَ بِهِ وَ عَوْناً لِمَنِ اسْتَغَاثَ بِهِ

So heasws said: ‘As for after (Praising Allahazwj and sending Blessings upon Rasool-Allahsaww), Allahazwj Blessed and High Legislated Al-Islām and Made Hisazwj Law to be easier for the one who embraced it and strengthened its pillars against the one who ruined it, and Made for him a honour for the one who loved it, and a security for the one who entered into it, and a guidance for the one whom who aspired for it, and an adornment for the one who glorified it, and a pardon for the one who desired it, and a handle for the one who held on to it, and a rope for the one whom attached himself to it, and a proof for the one who spoke by it, and a light for the one who illuminated with it, and an aid for the one who sought assistance with it;

وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فُلْجاً لِمَنْ حَاجَّ بِهِ وَ عِلْماً لِمَنْ وَعَاهُ وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى وَ حِلْماً لِمَنْ جَرَّبَ وَ لِبَاساً لِمَنْ تَدَبَّرَ وَ فَهْماً لِمَنْ تَفَطَّنَ وَ يَقِيناً لِمَنْ عَقَلَ وَ بَصِيرَةً لِمَنْ عَزَمَ وَ آيَةً لِمَنْ تَوَسَّمَ وَ عِبْرَةً لِمَنِ اتَّعَظَ وَ نَجَاةً لِمَنْ صَدَّقَ وَ تُؤَدَةً لِمَنْ أَصْلَحَ وَ زُلْفَى لِمَنِ اقْتَرَبَ وَ ثِقَةً لِمَنْ تَوَكَّلَ وَ رَخَاءً لِمَنْ فَوَّضَ

And a witness for the one who contends with it, and a success for the one who argue by it, and a knowledge for the one who imbibes (swallows) it, and a Hadeeth for the one who reports it, and a wisdom for the one who judges, and a forbearance for the one who experiments, and an apparel for the one who manages, and an understanding for the one who discerns, and a conviction for the one who minds, and an insight for the one who is determines, and a sign for the one who labels, and a lesson for the one who pays attention, and a salvation for the one who is truthful, and a discipline for one who is righteous, and a nearness for the one who approaches, and a reliable for the one who relies, and a prosperity for the one who delegates (his affairs by it);

وَ سُبْقَةً لِمَنْ أَحْسَنَ وَ خَيْراً لِمَنْ سَارَعَ وَ جُنَّةً لِمَنْ صَبَرَ وَ لِبَاساً لِمَنِ اتَّقَى وَ ظَهِيراً لِمَنْ رَشَدَ وَ كَهْفاً لِمَنْ آمَنَ وَ أَمَنَةً لِمَنْ أَسْلَمَ وَ رَجَاءً لِمَنْ صَدَقَ وَ غِنًى لِمَنْ قَنِعَ

And an advancement for the one who is good, and a goodness for the one who is eager, and a shield for the one who is patient, and a clothing for the one who is pious, and a backer for the one is guided, and a cave for the one who believes, and an entrustment for the one who submits, and a hope for the one who ratifies, and sufficient for the one who is content.

فَذَلِكَ الْحَقُّ سَبِيلُهُ الْهُدَى وَ مَأْثُرَتُهُ الْمَجْدُ وَ صِفَتُهُ الْحُسْنَى فَهُوَ أَبْلَجُ الْمِنْهَاجِ مُشْرِقُ الْمَنَارِ ذَاكِي الْمِصْبَاحِ رَفِيعُ الْغَايَةِ يَسِيرُ الْمِضْمَارِ جَامِعُ الْحَلْبَةِ سَرِيعُ السَّبْقَةِ أَلِيمُ النَّقِمَةِ كَامِلُ الْعُدَّةِ كَرِيمُ الْفُرْسَانِ

So that is the Truth. The guidance is its way, and the glory is its narration, and the good deed are its qualities. Thus, it is the brightest of the manifestos, the shiniest of the minarets, the purest of the lanterns raised to the peak. Its entire track is easy to race upon. The punishment is painful (in order) to perfect the preparation of the benevolent horses.

فَالْإِيمَانُ مِنْهَاجُهُ وَ الصَّالِحَاتُ مَنَارُهُ وَ الْفِقْهُ مَصَابِيحُهُ وَ الدُّنْيَا مِضْمَارُهُ وَ الْمَوْتُ غَايَتُهُ وَ الْقِيَامَةُ حَلْبَتُهُ وَ الْجَنَّةُ سُبْقَتُهُ وَ النَّارُ نَقِمَتُهُ وَ التَّقْوَى عُدَّتُهُ وَ الْمُحْسِنُونَ فُرْسَانُهُ فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُعْمَرُ الْفِقْهُ وَ بِالْفِقْهِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ تُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تَجُوزُ الْقِيَامَةَ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ وَ الْجَنَّةُ حَسْرَةُ أَهْلِ النَّارِ وَ النَّارُ مَوْعِظَةُ الْمُتَّقِينَ وَ التَّقْوَى سِنْخُ الْإِيمَانِ .

So the Emān is its manifesto, and the righteous deeds are its minarets, and the understanding are its lamps, and the world is its race track, and the death is its peak, and the (Day of) Judgement and the Paradise is ahead and the Fire is its punishment; and by the death (life of the) worlds comes to an end, and by the (end of the) world the (Day of) Judgement is allowed (to take place), and by the (Day of) Judgement the Paradise is adorned; and the Paradise is a cause of regret of the people of the Fire; and the Fire is an admonition for the pious, and the piety is the root of Emān’.[97]

بَابُ صِفَةِ الْإِيمَانِ

Chapter 25 – Description of the Emān

بِالْإِسْنَادِ الْأَوَّلِ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

By the former chain, from Ibn Mahboub, rom Yaqoub Al Sarraj, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws was asked about the Emān. So heasws said: ‘Allahazwj Mighty and Majestic Made the Emān to be upon four foundations – Upon the patience, and the conviction, and the justice, and the Jihad.

فَالصَّبْرُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الْإِشْفَاقِ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَ مَنْ رَاقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ

So the patience from that, is upon four branches – The desire, and the fear, and the ascetism, and the vigilance. So the one who is desirous for the Paradise would disregard the lustful desires; and the one who fears from the Fire would back away from the Prohibitions; and the one who is ascetic in the world, the difficulties would be easy upon him (to bear); and the one who is vigilant of the death, would hasten to the goodness.

وَ الْيَقِينُ عَلَى أَرْبَعِ شُعَبٍ تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَعْرِفَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ أَبْصَرَ الْفِطْنَةَ عَرَفَ الْحِكْمَةَ وَ مَنْ تَأَوَّلَ الْحِكْمَةَ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ عَرَفَ السُّنَّةَ وَ مَنْ عَرَفَ السُّنَّةَ فَكَأَنَّمَا كَانَ مَعَ الْأَوَّلِينَ وَ اهْتَدَى إِلَى الَّتِي هِيَ أَقْوَمُ وَ نَظَرَ إِلَى مَنْ نَجَا بِمَا نَجَا وَ مَنْ هَلَكَ بِمَا هَلَكَ وَ إِنَّمَا أَهْلَكَ اللَّهُ مَنْ أَهْلَكَ بِمَعْصِيَتِهِ وَ أَنْجَى مَنْ أَنْجَى بِطَاعَتِهِ

And the conviction is upon four branches – Clever thinking, and the construed wisdom, and the lesson understood, and a Sunnah of the former ones. So the one who thinks cleverly would recognise the wisdom, and the one who construes the wisdom would recognise the lesson (to be learnt), and the one who recognises the lesson (to be learnt) would recognise the Sunnah, and the one who recognises the Sunnah, so it is as if he was with the former ones, and he would be guided to that which is upright, and he would look at the one who achieved salvation, what he had achieved salvation with, and the one who was destroyed, what he was destroyed by. And rather, destroyed is the one whom Allahazwj Destroys due to his disobedience, and salvaged is the one who is salvaged by his obedience’.

وَ الْعَدْلُ عَلَى أَرْبَعِ شُعَبٍ غَامِضِ الْفَهْمِ وَ غَمْرِ الْعِلْمِ وَ زَهْرَةِ الْحُكْمِ وَ رَوْضَةِ الْحِلْمِ فَمَنْ فَهِمَ فَسَّرَ جَمِيعَ الْعِلْمِ وَ مَنْ عَلِمَ عَرَفَ شَرَائِعَ الْحُكْمِ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ فِي النَّاسِ حَمِيداً

And the justice is upon four branches – Depth of understanding, and vastness of knowledge, and the blossom of wisdom, and the garden of forbearance. So the one who understands would interpret the entirety of knowledge, and the one is knowledgeable would recognise the Laws of wisdom, and the one who is forbearing would not exaggerate in his matters, and would live among the people, praised.

وَ الْجِهَادُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ وَ شَنَآنِ الْفَاسِقِينَ فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظَهْرَ الْمُؤْمِنِ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أَنْفَ الْمُنَافِقِ وَ أَمِنَ كَيْدَهُ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى الَّذِي عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ غَضِبَ لِلَّهِ وَ مَنْ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ

And the Jihād is upon four branches – Upon the enjoining of the good, and forbidding from the evil, and the truthfulness in the places, and shunning the transgressors. So the one who enjoins with the goodness would strengthen the back of the Momin, and the one who forbids from the evil would grind the nose of the hypocrites and thwart his plots, and the one who is truthful in the places, it would come to pass, that which is upon him, and the one who shuns the transgressors would be angered for the Sake of Allahazwj, and the one who is angered for the Sake of Allahazwj, Allahazwj would get Angered for him (against his enemies).

فَذَلِكَ الْإِيمَانُ وَ دَعَائِمُهُ وَ شُعَبُهُ .

So that is the Emān and its pillars and its branches.[98]

بَابُ فَضْلِ الْإِيمَانِ عَلَى الْإِسْلَامِ وَ الْيَقِينِ عَلَى الْإِيمَانِ

Chapter 26 – Superiority of the Emān over Al-Islām, and the (superiority of the) conviction over the Emān

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَخَا جُعْفٍ إِنَّ الْإِيمَانَ أَفْضَلُ مِنَ الْإِسْلَامِ وَ إِنَّ الْيَقِينَ أَفْضَلُ مِنَ الْإِيمَانِ وَ مَا مِنْ شَيْ‏ءٍ أَعَزَّ مِنَ الْيَقِينِ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,

‘Abu Abdullahasws said to me: ‘O brother of Jau’f! The Emān is superior than the Islām, and that ‘الْيَقِينَ’ the conviction is superior than the Emān, and there is nothing more cherished than ‘الْيَقِينَ’ the conviction’.[99]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ مَا قُسِمَ فِي النَّاسِ شَيْ‏ءٌ أَقَلُّ مِنَ الْيَقِينِ .

A number of our companions, from Sahl Bin Ziyad, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I heard himasws saying: ‘The Emān is above the Islām by a level, and ‘التَّقْوَى’ the piety is above the Emān by a level, and ‘الْيَقِينَ’ the conviction is above ‘التَّقْوَى’ the piety by a level, and nothing has been distributed among the people as scarcely than ‘الْيَقِينَ’ the conviction’.[100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ فَضَّلَ الْإِيمَانَ عَلَى الْإِسْلَامِ بِدَرَجَةٍ كَمَا فَضَّلَ الْكَعْبَةَ عَلَى الْمَسْجِدِ الْحَرَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Humran Bin Ayn who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Preferred the Emān over the Islām by a degree just as Heazwj Preferred the Kabah over ‘الْمَسْجِدِ الْحَرَامِ’ the Sacred Masjid’.[101]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ أَوْ غَيْرِهِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ عَبْدِ الْحَمِيدِ الْوَاسِطِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا مُحَمَّدٍ الْإِسْلَامُ دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ وَ الْإِيمَانُ عَلَى الْإِسْلَامِ دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ وَ التَّقْوَى عَلَى الْإِيمَانِ دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ وَ الْيَقِينُ عَلَى التَّقْوَى دَرَجَةٌ قَالَ قُلْتُ نَعَمْ قَالَ فَمَا أُوتِيَ النَّاسُ أَقَلَّ مِنَ الْيَقِينِ وَ إِنَّمَا تَمَسَّكْتُمْ بِأَدْنَى الْإِسْلَامِ فَإِيَّاكُمْ أَنْ يَنْفَلِتَ مِنْ أَيْدِيكُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, or someone else, from Umar Bin Aban Al Kalby, from Abdul Hameed Al Wasity, from Abu Baseer who said,

‘Abu Abdullahasws said to me: ‘O Abu Muhammad! The Islām is at a level’. I said, ‘Yes’. Heasws said: ‘The Emān is at a level over the Islām’. I said, ‘Yes’. Heasws said: ‘And the piety is a level over the Emān’. I said, ‘Yes’. Heasws said: ‘And ‘الْيَقِينَ’ the conviction is a level over ‘التَّقْوَى’ the piety’. I said, ‘Yes’. Heasws said: ‘So the people have not been given anything scarcer than ‘الْيَقِينَ’ the conviction, and rather you are attached to the least of the Islām. Therefore beware of it escaping from your hands’.[102]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْإِيمَانِ وَ الْإِسْلَامِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا هُوَ الْإِسْلَامُ وَ الْإِيمَانُ فَوْقَهُ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ النَّاسِ شَيْ‏ءٌ أَقَلُّ مِنَ الْيَقِينِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the Emān and the Islām. So heasws said: ‘Abu Ja’farasws said: ‘But rather it is the Islām, and the Emān is above it by a level, and ‘التَّقْوَى’ the piety is above the Emān by a level, and ‘الْيَقِينَ’ the conviction if above the piety by a level; and there has not been distributed between the people anything scarcer than ‘الْيَقِينَ’ the conviction’.

قَالَ قُلْتُ فَأَيُّ شَيْ‏ءٍ الْيَقِينُ قَالَ التَّوَكُّلُ عَلَى اللَّهِ وَ التَّسْلِيمُ لِلَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ قُلْتُ فَمَا تَفْسِيرُ ذَلِكَ قَالَ هَكَذَا قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) .

He (the narrator) said, ‘So which thing is ‘الْيَقِينَ’ the conviction?’ Heasws said: ‘The reliance upon Allahazwj, and the submission to Allahazwj, and the pleasure with whatever Allahazwj has Judged, and the delegation (of the matters) to Allahazwj’. I said, ‘So what is the interpretation of that?’ Heasws said: ‘That is how Abu Ja’farasws said it’.[103]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْ‏ءٌ أَقَلُّ مِنَ الْيَقِينِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘The Emān is above the Islām by a level, and the piety is above the Emān by a level, and the conviction is above the piety by a level, and there has not been distributed between the servants anything more scarcely than the conviction’.[104]

بَابُ حَقِيقَةِ الْإِيمَانِ وَ الْيَقِينِ

Chapter 27 – The reality of the Emān and ‘الْيَقِينَ’ (Yaqeen - the conviction)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي بَعْضِ أَسْفَارِهِ إِذْ لَقِيَهُ رَكْبٌ فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ فَقَالَ مَا أَنْتُمْ فَقَالُوا نَحْنُ مُؤْمِنُونَ يَا رَسُولَ اللَّهِ قَالَ فَمَا حَقِيقَةُ إِيمَانِكُمْ قَالُوا الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عُلَمَاءُ حُكَمَاءُ كَادُوا أَنْ يَكُونُوا مِنَ الْحِكْمَةِ أَنْبِيَاءَ فَإِنْ كُنْتُمْ صَادِقِينَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Uzafir, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘While Rasool-Allahsaww was in one of hissaww journeys, hesaww met some riders. So they said, ‘The greetings be upon yousaww O Rasool-Allahsaww! So hesaww said: ‘What are you?’ So they said, ‘We are Momins, O Rasool-Allahsaww! Hesaww said: ‘So what is the reality of your Emān?’ They said, ‘The agreeability with the Judgement of Allahazwj, and the delegation (of the matters) to Allahazwj, and the submission to the Command of Allahazwj’. So Rasool-Allahsaww said: ‘Scholars, wise ones, almost they could happen to be from the wisdom of the Prophetsas. So if you all are truthful, so do not build what you would not be dwelling it, and do not amass what you would not be consuming, and fear Allahazwj, to Whom you will be returning’.[105]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ وَ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَلَّى بِالنَّاسِ الصُّبْحَ فَنَظَرَ إِلَى شَابٍّ فِي الْمَسْجِدِ وَ هُوَ يَخْفِقُ وَ يَهْوِي بِرَأْسِهِ مُصْفَرّاً لَوْنُهُ قَدْ نَحِفَ جِسْمُهُ وَ غَارَتْ عَيْنَاهُ فِي رَأْسِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Abu Muhammad Al Wabishy and Ibrahim Bin Mihran, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying that Rasool-Allahsaww prayed Salāt (leading) with the people in the morning. So he looked at a youth in the Masjid, and he was fearful and had hung his head, being pale of colour, his body being slim, and his eyes had sunk in his head.

فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَيْفَ أَصْبَحْتَ يَا فُلَانُ قَالَ أَصْبَحْتُ يَا رَسُولَ اللَّهِ مُوقِناً فَعَجِبَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ قَوْلِهِ وَ قَالَ إِنَّ لِكُلِّ يَقِينٍ حَقِيقَةً فَمَا حَقِيقَةُ يَقِينِكَ

So Rasool-Allahsaww said to him: ‘How is your morning, O so and so?’ He said, ‘I woke in the morning on ‘الْيَقِينَ’ conviction’. So Rasool-Allahsaww was astounded from his words, and hesaww said: ‘For every ‘الْيَقِينَ’ conviction there is a reality. So what is the reality of your الْيَقِينَ ‘’ conviction?’

فَقَالَ إِنَّ يَقِينِي يَا رَسُولَ اللَّهِ هُوَ الَّذِي أَحْزَنَنِي وَ أَسْهَرَ لَيْلِي وَ أَظْمَأَ هَوَاجِرِي فَعَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَ مَا فِيهَا حَتَّى كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي وَ قَدْ نُصِبَ لِلْحِسَابِ وَ حُشِرَ الْخَلَائِقُ لِذَلِكَ وَ أَنَا فِيهِمْ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَنَعَّمُونَ فِي الْجَنَّةِ وَ يَتَعَارَفُونَ وَ عَلَى الْأَرَائِكِ مُتَّكِئُونَ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ النَّارِ وَ هُمْ فِيهَا مُعَذَّبُونَ مُصْطَرِخُونَ وَ كَأَنِّي الْآنَ أَسْمَعُ زَفِيرَ النَّارِ يَدُورُ فِي مَسَامِعِي

So he said, ‘My conviction, O Rasool-Allahsaww, it is that which grieves me. I stay awake during my night and am thirsty. I have withdrawn myself from the world and whatever is in it, to the extent that it is as if I am looking at the Throne of my Lordazwj, and Heazwj has Established the Reckoning, and the creatures have been Resurrected for that, and I am among them; and it is as if I am looking at the people of the Paradise blissfully in the Paradise, and they are being introduced and they are reclining upon the raise couches; and it is as if I am looking at the people of the Fire, and they are being Punished in it, shrieking; and it is as if I am hearing the exhalation of the Fire circling in my ears’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَصْحَابِهِ هَذَا عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ بِالْإِيمَانِ ثُمَّ قَالَ لَهُ الْزَمْ مَا أَنْتَ عَلَيْهِ فَقَالَ الشَّابُّ ادْعُ اللَّهَ لِي يَا رَسُولَ اللَّهِ أَنْ أُرْزَقَ الشَّهَادَةَ مَعَكَ فَدَعَا لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَلَمْ يَلْبَثْ أَنْ خَرَجَ فِي بَعْضِ غَزَوَاتِ النَّبِيِّ ( صلى الله عليه وآله ) فَاسْتُشْهِدَ بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ .

So Rasool-Allahsaww said to hissaww companions, ‘This is a servant whose heart Allahazwj has Enlightened with the Emān’. Then hesaww said to him: ‘Keep necessitating what you are upon’. So the youth said, ‘Supplicate for me, O Rasool-Allahsaww, that I may be Graced with the martyrdom along with yousaww’. So Rasool-Allahsaww supplicated for him, and it was not long before he went out in one of the military expeditions of the Prophetsaww, and he was martyred after nine persons, and he was the tenth’.[106]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْتَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ الْأَنْصَارِيَّ فَقَالَ لَهُ كَيْفَ أَنْتَ يَا حَارِثَةَ بْنَ مَالِكٍ فَقَالَ يَا رَسُولَ اللَّهِ مُؤْمِنٌ حَقّاً فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِكُلِّ شَيْ‏ءٍ حَقِيقَةٌ فَمَا حَقِيقَةُ قَوْلِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww met Harise Bin Malik Bin Al-Numan Al-Ansary, so hesaww said to him: ‘How are you, O Harisa Bin Malik?’ So he said, ‘O Rasool-Allahsaww! A Momin truly’. So Rasool-Allahsaww said him ‘For everything there is a reality. So what is the reality of your words?’

فَقَالَ يَا رَسُولَ اللَّهِ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا فَأَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ هَوَاجِرِي وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي [وَ] قَدْ وُضِعَ لِلْحِسَابِ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَزَاوَرُونَ فِي الْجَنَّةِ وَ كَأَنِّي أَسْمَعُ عُوَاءَ أَهْلِ النَّارِ فِي النَّارِ

So he said, ‘O Rasool-Allahsaww! I have withdrawn myself from the world, so I stay awake during my night and am thirsty, and it is as if I am looking at the Throne of my Lordazwj, and it has been placed for the Reckoning, and it is as if I am looking at the people of the Paradise visiting in the Paradise, and it is as if I am hearing the howling of the people of the Fire in the Fire’.

فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ أَبْصَرْتَ فَاثْبُتْ فَقَالَ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ لِي أَنْ يَرْزُقَنِي الشَّهَادَةَ مَعَكَ فَقَالَ اللَّهُمَّ ارْزُقْ حَارِثَةَ الشَّهَادَةَ فَلَمْ يَلْبَثْ إِلَّا أَيَّاماً حَتَّى بَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَرِيَّةً فَبَعَثَهُ فِيهَا فَقَاتَلَ فَقُتِلَ تِسْعَةٌ أَوْ ثَمَانِيَةٌ ثُمَّ قُتِلَ .

So Rasool-Allahsaww said to him: ‘(You are) a servant whose heart Allahazwj has Enlightened. You have insight, so be steadfast’. So he said, ‘O Rasool-Allahsaww! Supplicate for me that Heazwj should Grace me with the martyrdom with you’. So hesaww said: ‘O Allahazwj Grace the martyrdon to Harisa’. So it wasn’t long, only a few days, until Rasool-Allahsaww sent a batallion, and sent him in it. So he fought and killed nine, or eight, then he was killed’.

وَ فِي رِوَايَةِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ اسْتُشْهِدَ مَعَ جَعْفَرِ بْنِ أَبِي طَالِبٍ بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ .

And in another repoted of Al-Qasim Bureyd, from Abu Baseer who said, ‘He was martyred with Ja’faras Bin Abu Talibas after nine people, and he was the tenth’.[107]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Upon every ‘حَقٍّ’ Just/truth there is ‘حَقِيقَةً’ a reality, and upon every correct deed is ‘نُوراً’ a Light’.[108]

بَابُ التَّفَكُّرِ

Chapter 28 – The ‘التَّفَكُّرِ’ Contemplation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ وَ جَافِ عَنِ اللَّيْلِ جَنْبَكَ وَ اتَّقِ اللَّهَ رَبَّكَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘Awaken your heart with ‘التَّفَكُّرِ’ the contemplation, and roughen up your side at night (by standing for Salāt), and fear Allahazwj, your Lordazwj’.[109]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يَرْوِي النَّاسُ أَنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ كَيْفَ يَتَفَكَّرُ قَالَ يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ فَيَقُولُ أَيْنَ سَاكِنُوكِ أَيْنَ بَانُوكِ مَا بَالُكِ لَا تَتَكَلَّمِينَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Aban, from Al Hassan Al Sayqal who said,

‘I asked Abu Abdullahasws about what the people are reporting that ‘التَّفَكُّرِ’ the contemplation for a while is better than standing (for Salāt) at night. I said, ‘How should one contemplate?’ He should pass by the ruins, or by the (desolate) house, so he should be saying, ‘Where are your dwellers? Where are your builders? What is the matter you are not speaking?’[110]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘The most superior of the worship is being habitual in ‘التَّفَكُّرِ’ the contemplation regarding Allahazwj and regarding Hisazwj Ordainment’.[111]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘The worship is not the abundance of the Salāt and the Soām. But rather, the worship is ‘التَّفَكُّرِ’ the contemplation regarding the Command of Allahazwj Mighty and Majestic’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  إِنَّ التَّفَكُّرَ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ismail Bin Sahl, from Hammad, from Rabie who said,

‘Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘The ‘التَّفَكُّرِ’ contemplation invites to the righteousness, and the acting by it’.[113]

بَابُ الْمَكَارِمِ

Chapter 29 – The Nobilities

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنِ الْحُسَيْنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَكَارِمُ عَشْرٌ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ فَإِنَّهَا تَكُونُ فِي الرَّجُلِ وَ لَا تَكُونُ فِي وَلَدِهِ وَ تَكُونُ فِي الْوَلَدِ وَ لَا تَكُونُ فِي أَبِيهِ وَ تَكُونُ فِي الْعَبْدِ وَ لَا تَكُونُ فِي الْحُرِّ قِيلَ وَ مَا هُنَّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Haysam Bin Abu Masrouq, from Yazeed Bin Is’haq Shairin, from Al Husayn Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘The nobilities are ten. So if you have the capacity that they should happen to be in you, so let it happen, for these can happen to be in the man and not happen to be in his son, and these can happen to be in the son and not happen to be in his father, and these can happen to be in the slave and not happen to be in the free (one)’. It was said, ‘And what are these?’

قَالَ صِدْقُ الْبَأْسِ وَ صِدْقُ اللِّسَانِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ إِقْرَاءُ الضَّيْفِ وَ إِطْعَامُ السَّائِلِ وَ الْمُكَافَأَةُ عَلَى الصَّنَائِعِ وَ التَّذَمُّمُ لِلْجَارِ وَ التَّذَمُّمُ لِلصَّاحِبِ وَ رَأْسُهُنَّ الْحَيَاءُ .

Heasws said: ‘True bravery, and truthful of the tongue, and paying the entrustments, and helping the relatives, and entertaining the guest, and feeding the beggar, and the rewarding upon the works, and the responsibility for the neighbour, and the responsibility for the companions – and the head of these is ‘الْحَيَاءُ’ the bashfulness’.[114]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ رُسُلَهُ بِمَكَارِمِ الْأَخْلَاقِ فَامْتَحِنُوا أَنْفُسَكُمْ فَإِنْ كَانَتْ فِيكُمْ فَاحْمَدُوا اللَّهَ وَ اعْلَمُوا أَنَّ ذَلِكَ مِنْ خَيْرٍ وَ إِنْ لَا تَكُنْ فِيكُمْ فَاسْأَلُوا اللَّهَ وَ ارْغَبُوا إِلَيْهِ فِيهَا

A number of our companions from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Specialised Hisazwj Rasoolsas with the noble mannerisms, so therefore examine yourselves. So if these were in you, then Praise Allahazwj and know that, that is from the goodness, and if these are not in you, then ask Allahazwj and hope to Himazwj regarding these’.

قَالَ فَذَكَرَهَا عَشَرَةً الْيَقِينَ وَ الْقَنَاعَةَ وَ الصَّبْرَ وَ الشُّكْرَ وَ الْحِلْمَ وَ حُسْنَ الْخُلُقِ وَ السَّخَاءَ وَ الْغَيْرَةَ وَ الشَّجَاعَةَ وَ الْمُرُوءَةَ

He (the narrator) said, ‘So heasws mentioned these ten as being – the conviiction, and the contentment, and the patience, and the gratefulness, and the forbearance, and the good mannerisms, and the generousity, and the sense of pride, and the bravery, and the magnanimity’.

قَالَ وَ رَوَى بَعْضُهُمْ بَعْدَ هَذِهِ الْخِصَالِ الْعَشَرَةِ وَ زَادَ فِيهَا الصِّدْقَ وَ أَدَاءَ الْأَمَانَةِ .

He (the narrator) said, ‘And some of them reported after these them characteristics and increase in it, the truthfulness and the paying of the entrusments’.[115]

عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ قَالَ بَكْرٌ وَ أَظُنُّنِي قَدْ سَمِعْتُهُ مِنْ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا لَنُحِبُّ مَنْ كَانَ عَاقِلًا فَهِماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِيّاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ الْأَنْبِيَاءَ بِمَكَارِمِ الْأَخْلَاقِ فَمَنْ كَانَتْ فِيهِ فَلْيَحْمَدِ اللَّهَ عَلَى ذَلِكَ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْأَلْهُ إِيَّاهَا

From him, from Bakr Bin Salih, from Ja’far Bin Muhammad Al Hashimy, from Ismail Bin Abbad who said,

‘Bakr said, and I think he heard it from Ismail, from Abu Abdullah Bin Bakr, from Abu Abdullahasws having said: ‘Weasws love the one who was an intellectual, understanding, scholarly, forbearing, kind, patient, truthful, loyal. Allahazwj Mighty and Majestic Specialise the Prophetsas with the noble mannerisms. So the one in whom these are, so let him Praise Allahazwj upon that, and the one in whom these do not happen to be, so let him beseech to Allahazwj Mighty and Majestic and let him ask Himazwj’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هُنَّ قَالَ هُنَّ الْوَرَعُ وَ الْقَنَاعَةُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الْحِلْمُ وَ الْحَيَاءُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْغَيْرَةُ وَ الْبِرُّ وَ صِدْقُ الْحَدِيثِ وَ أَدَاءُ الْأَمَانَةِ .

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! And what are these?’ Heasws said: ‘These are – the piety, and the contentment, and the patience, and the gratefulness, and the forbearance, and the bashfulness, and the generosity, and the bravery, and the self-esteem, and the goodwill, and truthful of the discussion, and payment of the entrustment’.[116]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ ارْتَضَى لَكُمُ الْإِسْلَامَ دِيناً فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Pleased with you all with Al-Islām as a Religion, therefore make good your companionship with the generously, and good mannerisms’.[117]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The Emān has four pillars/foundations/dimensions – the pleasure with the Judgement of Allahazwj, and the reliance upon Allahazwj, and delegation of the matters to Allahazwj, and the submission to the Command of Allahazwj’.[118]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ قَالَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ لَوْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ خَطَايَا لَمْ تَنْقُصْهُ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdullah Bin Sinan,

(It has been narrated) from a man from the Clan of Hashimas, heasws said, ‘Four (things), if these are in someone, his Islām would be perfect, and even if he was in sin from his head to his feet, it would not incur him a loss – the truthfulness, and the bashfulness, and the good mannerisms, and the gratefulness’.[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِخَيْرِ رِجَالِكُمْ قُلْنَا بَلَى يَا رَسُولَ اللَّهِ قَالَ إِنَّ مِنْ خَيْرِ رِجَالِكُمُ التَّقِيَّ النَّقِيَّ السَّمْحَ الْكَفَّيْنِ النَّقِيَّ الطَّرَفَيْنِ الْبَرَّ بِوَالِدَيْهِ وَ لَا يُلْجِئُ عِيَالَهُ إِلَى غَيْرِهِ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Riab, from Abu Hamza, from Jabir Bin Abdullah who said,

‘Rasool-Allahsaww said: ‘Shall Isaww inform you with the best of your men?’ We said, ‘Yes, O Rasool-Allahsaww!’ The best of your men is the pious, and the clean, and the forgiving of the hands, clean of the two sides (mouth and backside), the righteous with the parents, and does not leave his dependants to be a burden on) others’.[120]

بَابُ فَضْلِ الْيَقِينِ

Chapter 30 – Superiority of the conviction

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ شَيْ‏ءٌ إِلَّا وَ لَهُ حَدٌّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ قَالَ الْيَقِينُ قُلْتُ فَمَا حَدُّ الْيَقِينِ قَالَ أَلَّا تَخَافَ مَعَ اللَّهِ شَيْئاً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Al Musna Bin Al Waleed, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘There is nothing except that there is a limit for it’. I said, ‘May I be sacrificed for youasws! So what is the limit of the reliance (upon Allahazwj)?’ Heasws said: الْيَقِينَ ‘The conviction’. I said, ‘So what is the limit of the conviction?’ Heasws said: ‘Not fearing anything along with Allahazwj’.[121]

عَنْهُ عَنْ مُعَلًّى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَا يُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ وَ لَا يَلُومَهُمْ عَلَى مَا لَمْ يُؤْتِهِ اللَّهُ فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كَرَاهِيَةُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ الْمَوْتُ

From him, from Moalla, from Al Hassan Bin Ali A lWasha, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws,

and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, deom Abu Wallad Al Hannat, and Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the correctness of the conviction, the personality of the Muslim that he does not please the people by Angering Allahazwj, and does not accuse them upon what Allahazwj did not Give him, for his sustenance is neither ushered by the greed not the greedy one, nor is it repelled by the dislike of the dislike; and if one of you were to flee from his sustenance just as he flees from the death, his sustenance would come across him just as he would come across the death’.

ثُمَّ قَالَ إِنَّ اللَّهَ بِعَدْلِهِ وَ قِسْطِهِ جَعَلَ الرَّوْحَ وَ الرَّاحَةَ فِي الْيَقِينِ وَ الرِّضَا وَ جَعَلَ الْهَمَّ وَ الْحَزَنَ فِي الشَّكِّ وَ السَّخَطِ .

Then heasws said: ‘Allahazwj, by Hisazwj Justice and Hisazwj Fairness Made the spirit and the rest to be in the conviction and the pleasure, and Made the worries and the grief to be in the doubt and the anger’.[122]

ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ .

Ibn Mahboub, from Hisham Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘The small persistent deed upon the conviction is superior in the Presence of Allahazwj than the big deed performed without conviction’.[123]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  عَلَى الْمِنْبَرِ لَا يَجِدُ أَحَدُكُمْ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said upon the pulpit: ‘Not one of you would find the food of the Emān until he knows that whatever hit him would not have missed him, and whatever missed him, would not have hit him’.[124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه )  جَلَسَ إِلَى حَائِطٍ مَائِلٍ يَقْضِي بَيْنَ النَّاسِ فَقَالَ بَعْضُهُمْ لَا تَقْعُدْ تَحْتَ هَذَا الْحَائِطِ فَإِنَّهُ مُعْوِرٌ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  حَرَسَ امْرَأً أَجَلُهُ فَلَمَّا قَامَ سَقَطَ الْحَائِطُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws was seated leaning by a wall giving judgements between the people, so one of them said, ‘Youasws should not sit beneath this wall for it is vulnerable’. So Amir Al-Momineenasws said: ‘An evil man would guard (against) his death’. So when heasws arose, the wall collapsed’.

قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مِمَّا يَفْعَلُ هَذَا وَ أَشْبَاهَهُ وَ هَذَا الْيَقِينُ .

He (Abu Abdullahasws) said: ‘And it was so that Amir Al-Momineenasws was from the ones who did this and what resembles it, and this is the conviction’.[125]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما فَقَالَ أَمَا إِنَّهُ مَا كَانَ ذَهَباً وَ لَا فِضَّةً وَ إِنَّمَا كَانَ أَرْبَعَ كَلِمَاتٍ لَا إِلَهَ إِلَّا أَنَا مَنْ أَيْقَنَ بِالْمَوْتِ لَمْ يَضْحَكْ سِنُّهُ وَ مَنْ أَيْقَنَ بِالْحِسَابِ لَمْ يَفْرَحْ قَلْبُهُ وَ مَنْ أَيْقَنَ بِالْقَدَرِ لَمْ يَخْشَ إِلَّا اللَّهَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [18:82] And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them both. So heasws said: ‘But, it was neither gold nor silver, and rather these were four sentences – There is no god except for Allahazwj. Surely the one who was convinced of the death would not laugh for his lifetime, and the one who is certain of the Reckoning his heart would not be happy, and the one who is certain of the Pre-determination would not fear anyone except Allahazwj’.[126]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ أَنَّ الضَّارَّ النَّافِعَ هُوَ اللَّهُ عَزَّ وَ جَلَّ .

From him, from Ali Bin Al Hakam, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘A servant will not find the food of the Emān until he knows that what hit him would not have happened to miss him, and that whatever missed him would not have happened to have hit him, and that the Harmer and the Benefiter, Heazwj is Allahazwj Mighty and Majestic’.[127]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ سَعِيدِ بْنِ قَيْسٍ الْهَمْدَانِيِّ قَالَ نَظَرْتُ يَوْماً فِي الْحَرْبِ إِلَى رَجُلٍ عَلَيْهِ ثَوْبَانِ فَحَرَّكْتُ فَرَسِي فَإِذَا هُوَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فِي مِثْلِ هَذَا الْمَوْضِعِ فَقَالَ نَعَمْ يَا سَعِيدَ بْنَ قَيْسٍ إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلَّا وَ لَهُ مِنَ اللَّهِ حَافِظٌ وَ وَاقِيَةٌ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ أَوْ يَقَعَ فِي بِئْرٍ فَإِذَا نَزَلَ الْقَضَاءُ خَلَّيَا بَيْنَهُ وَ بَيْنَ كُلِّ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, from Saeed Bin Qays Al Hamdany who said,

‘During the war, I looked at a man upon whom were two clothes. So I moved my horse and it was Amir Al-Momineenasws. So I said, ‘O Amir Al-Momineenasws! In the likes of this (clothes) in this place?’ So heasws said: ‘Yes, O Saeed Bin Qays! There is none from a servant except that there is for him, from Allahazwj, a protector, and two Angels are Allocated to be with him protecting him from him falling from the top of a mountain, or falling into a well. So when the Ordainment descends, they both leave him alone and between everything’.[128]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ كَانَ فِي الْكَنْزِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما كَانَ فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ وَ عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا وَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَتَّهِمَ اللَّهَ فِي قَضَائِهِ وَ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying regarding the treasure which Allahazwj Mighty and Majestic [18:82] and there was beneath it a treasure belonging to them both. There was in it, ‘In the Name of Allahazwj, the Beneficent, the Merciful. How strange of the one who is certain of the death, how he is happy, and how strange for the one who is certain with the Pre-determination how he grieves, and how strange of the one who sees the world how it overturns its people how he can incline towards it, and it is befitting for the one who minds about Allahazwj that he does not accuse Allahazwj regarding Hisazwj Ordainment nor consider Himazwj as having Slowed-down regarding his sustenance’.

فَقُلْتُ جُعِلْتُ فِدَاكَ أُرِيدُ أَنْ أَكْتُبَهُ قَالَ فَضَرَبَ وَ اللَّهِ يَدَهُ إِلَى الدَّوَاةِ لِيَضَعَهَا بَيْنَ يَدَيَّ فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا وَ أَخَذْتُ الدَّوَاةَ فَكَتَبْتُهُ .

So I said, ‘May I be sacrificed for youasws! I want to write it down’. So heasws struck his hand, by Allahazwj, towards the inkpot in order to place it in front of me. So I grabbed hold of hisasws hand, and I kissed it, and took the inkpot, so I wrote it down’.[129]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ قَنْبَرٌ غُلَامُ عَلِيٍّ يُحِبُّ عَلِيّاً ( عليه السلام ) حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ ( صلوات الله عليه )  خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ فَقَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَوْ مِنْ أَهْلِ الْأَرْضِ فَقَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ فَقَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ لِي شَيْئاً إِلَّا بِإِذْنِ اللَّهِ مِنَ السَّمَاءِ فَارْجِعْ فَرَجَعَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Rahman Al Arzamy, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Qanbar was a slave of Aliazwj who loved Aliasws with intense love. So when Aliasws went out, he went out upon hisasws footsteps with the sword. So, one night, heasws saw him, and heasws said: ‘O Qanbar! What is the matter with you?’ So he said, ‘I came walking behind youasws, O Amir Al-Momineenasws’. Heasws said: ‘Woe be unto you! Are you fortifying (protecting) me from the people of the sky or from the people of the earth?’ So he said, ‘No, but from the people of the earth’. So heasws said: ‘The people of the earth are not able to do anything to measws except by the Permission of Allahazwj - from the sky, therefore return, return!’[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ قَالَ قِيلَ لِلرِّضَا ( عليه السلام ) إِنَّكَ تَتَكَلَّمُ بِهَذَا الْكَلَامِ وَ السَّيْفُ يَقْطُرُ دَماً فَقَالَ إِنَّ لِلَّهِ وَادِياً مِنْ ذَهَبٍ حَمَاهُ بِأَضْعَفِ خَلْقِهِ النَّمْلِ فَلَوْ رَامَهُ الْبَخَاتِيُّ لَمْ تَصِلْ إِلَيْهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who mentioned it who said,

‘It was said to Al-Rezaasws, ‘Youasws are speaking with this speech and the sword is dripping blood?’ So heasws said: ‘Allahazwj has a valley of gold, protecting it by the weakest of Hisazwj creatures, the ants. So even if it is sought by the Bukhaty (Persian camels) they would not arrive to it’.[131]

بَابُ الرِّضَا بِالْقَضَاءِ

Chapter 31 – Satisfaction with the Judgement (of Allahazwj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بَعْضِ أَشْيَاخِ بَنِي النَّجَاشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأْسُ طَاعَةِ اللَّهِ الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ فِيمَا أَحَبَّ الْعَبْدُ أَوْ كَرِهَ وَ لَا يَرْضَى عَبْدٌ عَنِ اللَّهِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا كَانَ خَيْراً لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ .

Ali Bin Ibrahim, from his father, from Ibn Abu UUmeyr, from Jameel Bin Salih, from one of the Sheykhs of the clan of Al Najjashy,

(It has been narrated) from Abu Abdullahasws having said: ‘The chief of obedience to Allahazwj is the patience and the satisfaction from Allahazwj regarding whatever the servant loves or abhors; and a servant would not be satisfied from Allahazwj regarding whatever he loves or abhors except it was better for him regarding what Heazwj Loves or Abhors’.[132]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَرْضَاهُمْ بِقَضَاءِ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad Bin Isa, from Abdullah Bin Muskan, from Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘The most knowledgeable of the people with Allahazwj is the one most satisfied of them with the Judgement of Allahazwj Mighty and Majestic’.[133]

عَنْهُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ رَأْسُ طَاعَةِ اللَّهِ وَ مَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ فِيمَا قَضَى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا مَا هُوَ خَيْرٌ لَهُ .

From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The patience and the satisfaction from Allahazwj is the chief of the obedience to Allahazwj, and the one who is patient and satisfied from Allahazwj regarding whatever has been Judged upon him, with regards to whatever he loves or abhors, Allahazwj Mighty and Majestic would not Judge for him regarding whatever he loves or abhors, except what is better for him’.[134]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْغِنَى وَ السَّعَةِ وَ الصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَ السَّعَةِ وَ صِحَّةِ الْبَدَنِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Dawood Al Raqqy, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “From Myazwj believing servants there are servants whose matters of their Religion cannot be correct for them except with the richness and the capacity, and the health in the body. Therefore, Iazwj Test them with the riches, and the capacity, and the health of the body in order to Correct upon them the matter of their Religion.

وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ

And from Myazwj believing servants are such servants that the matter of their Religion cannot be correct for them except with the destitution, and the poverty, and the sickness in their bodies. Therefore, Iazwj Test then with the destitution, and the poverty, and the sickness, in order to Correct upon them the matter of their Religion. And Iazwj am more Knowing with what is correct upon him in the matter of the Religion of Myazwj believing servant.

وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارِئٌ عَلَيْهَا

And that, from Myazwj believing servants is the one who strive in Myazwj worship. So he is standing from his mattress and the pleasure of his pillow, and he spends the night in praying Salāt to Meazwj, thus tiring himself in Myazwj worship. So Iazwj Strike him with the drowsiness for the night and the two nights, as a Consideration from Meazwj to him, whether he would remain upon it. But he goes to sleep until the morning. Then he arises, and he is disgusted with himself, upset over it.

وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذَلِكَ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنَّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ

And if Iazwj were to Leave him alone, between him and what he wants from Myazwj worship, the self-conceit would enter into him due to that, so he would become self-conceited to the strife by his deed, and there would come to him from that what has destruction in it due to his self-conceitedness by his deeds, and satisfaction from himself, until he would think that he has surpassed the (other) worshippers and has exceeded in Myazwj worship, the limit of deficiency. Thus, he would be remote from Meazwj during that, and he would be thinking that he has come nearer to Meazwj.

فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ وَ أَفْنَوْا أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ دَرَجَاتِيَ الْعُلَى فِي جِوَارِي وَ لَكِنْ فَبِرَحْمَتِي

Thus, the workers should not be reliant upon their deeds which they are performing for Myazwj Rewards. If they were to strive and exhaust themselves and finish off their lifetime in Myazwj worship, they would be deficient ones without having reach in Myazwj worship, that which Myazwj worship should happen to be regarding what they are seeking from Myazwj Benevolence and the Bounties in Myazwj Paradise, and the highest of Myazwj lofty Levels in Myazwj vicinity, but (they should be relying upon) Myazwj Mercy.

فَلْيَثِقُوا وَ بِفَضْلِي فَلْيَفْرَحُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ .

So let them be trusting in Myazwj Grace, so let they be happy and have good thoughts with Meazwj, for in Myazwj Mercy would come to them during that, and from Meazwj, Myazwj Pleasure would reach them, and Myazwj Forgiveness clothing them in Myazwj Pardoning. So Iazwj, Iazwj am Allahazwj, the Beneficent, the Merciful, and with that Iazwj am Named’.[135]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘It is befitting for the one who minds about Allahazwj that he does not consider Himazwj as being slow regarding his sustenance, nor accuse him regarding Hisazwj Judgement’.[136]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ نُهَيْكٍ بَيَّاعِ الْهَرَوِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ عَبْدِيَ الْمُؤْمِنَ لَا أَصْرِفُهُ فِي شَيْ‏ءٍ إِلَّا جَعَلْتُهُ خَيْراً لَهُ فَلْيَرْضَ بِقَضَائِي وَ لْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ يَا مُحَمَّدُ مِنَ الصِّدِّيقِينَ عِنْدِي .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Amro Bin Nuheyk Baya’a Al Harwy who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Said: “Myazwj believing servant, Iazwj do not Exchange anything from him except that Iazwj Make it to be better for him. So let him be pleased with Myazwj Judgement, and let him be patient upon Myazwj afflictions, and let him be thankful for Myazwj Bounties. Iazwj shall Write for him, O Muhammadsaww, as being from the truthful in Myazwj Presence’.[137]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) يَا مُوسَى بْنَ عِمْرَانَ مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ فَإِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَزْوِي عَنْهُ مَا هُوَ شَرٌّ لَهُ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ عَبْدِي فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَائِي وَ أَطَاعَ أَمْرِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws: ‘Among what Allahazwj Mighty and Majestic Revealed unto Musa Bin Imranas was: “O Musaas Bin Imran! Iazwj have not Created a creature more Beloved to Meazwj than Myazwj believing servant. So Iazwj, rather, Test him for what is better for him, and Grant him health which is better for him, and Deter from him what is evil for him to what is better for him, and Iazwj am more Knowing with what is correct upon Myazwj servant. Therefore, let him be patient upon Myazwj afflictions, and let him be grateful for Myazwj Bounties, and let him be pleased with Myazwj Judgement. Iazwj shall Write for him to be among the truthful ones in Myazwj Presence, when he acts by Myazwj Pleasure and obeys Myazwj Commands’.[138]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ لَا يَقْضِي اللَّهُ عَزَّ وَ جَلَّ لَهُ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ وَ إِنْ قُرِّضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا كَانَ خَيْراً لَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘How astounding is the Muslim person. Allahazwj Mighty and Majestic does not Judge a Judgement for him except if it was better for him, and if he is indebted with the debts, it would be better for him, and if he was the king of the east of the earth and its west, it would be better for him’.[139]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَحَقُّ خَلْقِ اللَّهِ أَنْ يُسَلِّمَ لِمَا قَضَى اللَّهُ عَزَّ وَ جَلَّ مَنْ عَرَفَ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ رَضِيَ بِالْقَضَاءِ أَتَى عَلَيْهِ الْقَضَاءُ وَ عَظَّمَ اللَّهُ أَجْرَهُ وَ مَنْ سَخِطَ الْقَضَاءَ مَضَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said ‘The most rightful of the creatures of Allahazwj is (one who) submits to whatever Allahazwj Mighty and Majestic has Judged. The one who recognises Allahazwj Mighty and Majestic, and the one who is satisfied with the Judgement, the Judgement would come upon him anyway, and Allahazwj would Magnify his Recompense; and the one who is angry with the Judgement, the Judgement would come upon him anyway, and Allahazwj would Drop his Recompense’.[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا الزُّهْدُ عَشَرَةُ أَجْزَاءٍ أَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ali Bin Hashim Bin Al Bareyd, from his father who said,

‘Aliasws Bin Al-Husaynasws said to me: ‘The ascetism has ten parts. The highest level of the ascetism is the lowest level of the piety; and the highest level of the piety is the lowest level of the conviction; and the highest level of the conviction is the lowest level of the satisfaction (from the Judgement of Allahazwj)’.[141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقِيَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَقَالَ يَا عَبْدَ اللَّهِ كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَ هُوَ يَسْخَطُ قِسْمَهُ وَ يُحَقِّرُ مَنْزِلَتَهُ وَ الْحَاكِمُ عَلَيْهِ اللَّهُ وَ أَنَا الضَّامِنُ لِمَنْ لَمْ يَهْجُسْ فِي قَلْبِهِ إِلَّا الرِّضَا أَنْ يَدْعُوَ اللَّهَ فَيُسْتَجَابَ لَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ali Bin Asbaat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws met Abdullah Bin Ja’far, so heasws said: ‘O Abdullah! How can the Momin happen to be a Momin and he is angry at his distribution, and he belittles his status, and the Ruler upon him is Allahazwj? And Iasws am the guarantor to the one who does not have a notion in his heart except for the satisfaction that he would supplicate to Allahazwj, so Heazwj would Answer to him’.[142]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ بِأَيِّ شَيْ‏ءٍ يُعْلَمُ الْمُؤْمِنُ بِأَنَّهُ مُؤْمِنٌ قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ أَوْ سَخَطٍ .

From him, from his father, from Ibn Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘By which thing does the Momin know that he is a Momin?’ Heasws said: ‘By the submission to Allahazwj, and the satisfaction regarding whatever traspires upon him, from the joy or anger’.[143]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ لِشَيْ‏ءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ .

From him, from Ibn Sinan, from Al Husayn Bin Al Mukhtar, from Abdullah in Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘It did not happen that Rasool-Allahsaww was saying for something which had transpired: ‘If only something else would have happened’’.[144]

بَابُ التَّفْوِيضِ إِلَى اللَّهِ وَ التَّوَكُّلِ عَلَيْهِ

Chapter 32 – The delegating (of matters) to Allahazwj and the reliance upon Himazwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ ثُمَّ تَكِيدُهُ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ إِلَّا جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ وَ مَا اعْتَصَمَ عَبْدٌ مِنْ عِبَادِي بِأَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ وَ الْأَرْضِ مِنْ يَدَيْهِ وَ أَسَخْتُ الْأَرْضَ مِنْ تَحْتِهِ وَ لَمْ أُبَالِ بِأَيِّ وَادٍ هَلَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Mufazzal,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Dawoodas: “No servant from Myazwj servants would hold on to Meazwj besides anyone from Myazwj creatures, recognising that from his intention, then they plot against him, the skies and the earth and the ones in these, except that Iazwj would Make an exit to be for him from between these; and no servant from Myazwj servants would hold on to any one from Myazwj creatures, recognising that from his intention, except that Iazwj would Cut-off the causes of the skies and the earth from his hands, and Iazwj shall Harden the earth from beneath him, and Iazwj would not Care in which valley he perishes’.[145]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ عَمْرِو [عُمَرَ] بْنِ خَالِدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ خَرَجْتُ حَتَّى انْتَهَيْتُ إِلَى هَذَا الْحَائِطِ فَاتَّكَأْتُ عَلَيْهِ فَإِذَا رَجُلٌ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ يَنْظُرُ فِي تُجَاهِ وَجْهِي ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً أَ عَلَى الدُّنْيَا فَرِزْقُ اللَّهِ حَاضِرٌ لِلْبَرِّ وَ الْفَاجِرِ قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Mahboub, from Abu Hafs Al Ashay, from Amro Umar Bin Khali Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws went out until Iasws ended up to this wall. So Iasws leaned against it, and there was a man upon whom were two white clothes, looking towards myasws face. Then he said, ‘O Aliasws Bin Al-Husaynasws! What is the matter I see youasws as bleak, aggrieved, is it upon the world? But, the sustenance of Allahazwj is for the righteous and the immoral’. Iasws said: ‘It is not upon this that Iasws grieve, and it is just like you are saying’.

قَالَ فَعَلَى الْآخِرَةِ فَوَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِكٌ قَاهِرٌ أَوْ قَالَ قَادِرٌ قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ

He said, ‘So, upon the Hereafter? But the Promise is true. The King (Allahazwj) has Judged with regards to it. The King, the Compeller’, or he said, ‘All-Powerful’. Iasws said: ‘It is not upon this that Iasws grieve, and it is just like what you are saying’.

فَقَالَ مِمَّ حُزْنُكَ قُلْتُ مِمَّا نَتَخَوَّفُ مِنْ فِتْنَةِ ابْنِ الزُّبَيْرِ وَ مَا فِيهِ النَّاسُ

So he said, ‘From what is yourasws grief?’ Iasws said: ‘From what weasws are fearing from the strife of Ibn Al-Zubeyr and what the people are indulging in’.

قَالَ فَضَحِكَ ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ هَلْ رَأَيْتَ أَحَداً دَعَا اللَّهَ فَلَمْ يُجِبْهُ قُلْتُ لَا قَالَ فَهَلْ رَأَيْتَ أَحَداً تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ قُلْتُ لَا قَالَ فَهَلْ رَأَيْتَ أَحَداً سَأَلَ اللَّهَ فَلَمْ يُعْطِهِ قُلْتُ لَا ثُمَّ غَابَ عَنِّي .

Heasws said: ‘So he laughed, then said, ‘O Aliasws Bin Al-Husaynasws! Have youasws seen anyone who supplicated to Allahazwj, but Heazwj did not Answer him?’ I said, ‘No’. Heasws said: ‘So have youasws seen anyone who relied upon Allahazwj, but Heazwj did no Suffice him?’ Iasws said: ‘No’. He said, ‘So have youasws seen anyone who asked Allahazwj, but Heazwj did not Give him?’ Iasws said: ‘No’. Then he disappeared’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ

Ali Bin Ibrahim, from his father, from Ibn Mahboub – similar to it.[146]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْغِنَى وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The richness and the splendour wander around. When they acquire a trustworthy place, they both settle’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَسَّانَ مِثْلَهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Hassan – similar to it.[147]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا عَبْدٍ أَقْبَلَ قِبَلَ مَا يُحِبُّ اللَّهُ عَزَّ وَ جَلَّ أَقْبَلَ اللَّهُ قِبَلَ مَا يُحِبُّ وَ مَنِ اعْتَصَمَ بِاللَّهِ عَصَمَهُ اللَّهُ وَ مَنْ أَقْبَلَ اللَّهُ قِبَلَهُ وَ عَصَمَهُ لَمْ يُبَالِ لَوْ سَقَطَتِ السَّمَاءُ عَلَى الْأَرْضِ أَوْ كَانَتْ نَازِلَةٌ نَزَلَتْ عَلَى أَهْلِ الْأَرْضِ فَشَمِلَتْهُمْ بَلِيَّةٌ كَانَ فِي حِزْبِ اللَّهِ بِالتَّقْوَى مِنْ كُلِّ بَلِيَّةٍ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْمُتَّقِينَ فِي مَقامٍ أَمِينٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever servant comes forward to accept whatever Allahazwj Mighty and Majestic Loves, Allahazwj would Come forwards with what he loves; and the one who seeks Allahazwj’s Protection, Allahazwj will Protect him, and the one who comes forward, Allahazwj will Protect him, no matter if the sky were to fall upon the earth, or there was to descend a descent upon the inhabitants of the earth and engulf them in an affliction, he would be in the party of Allahazwj with the piety, (safe) from every affliction. Isn’t Allahazwj Mighty and Majestic Saying [44:51] Surely the pious are in a secure place?’[148]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ فَقَالَ التَّوَكُّلُ عَلَى اللَّهِ دَرَجَاتٌ مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللَّهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً تَعْلَمُ أَنَّهُ لَا يَأْلُوكَ خَيْراً وَ فَضْلًا وَ تَعْلَمُ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَوَكَّلْ عَلَى اللَّهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ وَ ثِقْ بِهِ فِيهَا وَ فِي غَيْرِهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassanasws the 1st, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [65:3] and whoever relies upon Allah, He is sufficient for him. So heasws said: ‘The reliance upon Allahazwj has levels – from it is that you rely upon Allahazwj in your matters, all of them. So whatever Heazwj Does with you, you should be satisfied from Himazwj. You should know that Heazwj would not Keep away any goodness and Grace from you; and know that the Decision regarding that is for Himazwj. Therefore, rely upon Allahazwj by delegating that to Himazwj, and trust in Himazwj regarding it, and in other such matters’.[149]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أُعْطِيَ ثَلَاثاً لَمْ يُمْنَعْ ثَلَاثاً مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Yahya Bin Al Mubarak,

(It has been narrated) from Abdullah Bin Jabala, from Muawiya Bin Wahab, from Abu Abdullahasws having said: ‘The one who gives three (things) would not be denied three (things) – The one who gives the supplication would be Given the answer, and the one gives the thanks would be Given the increase, and the one who gives the reliance would be Given the sufficient’.

ثُمَّ قَالَ أَ تَلَوْتَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ وَ قَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ.

Then heasws said: ‘Did you recite the Book of Allahazwj Mighty and Majestic [65:3] and whoever relies upon Allah, He is sufficient for him?’ And heasws said: ‘[14:7] If you are grateful, I would Increase it more for you. And Heazwj Said [40:60] And your Lord says: Call upon Me, I will Answer you’.[150]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ قَالَ كُنَّا فِي مَجْلِسٍ نَطْلُبُ فِيهِ الْعِلْمَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ أَصْحَابِنَا مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ فُلَاناً فَقَالَ إِذاً وَ اللَّهِ لَا تُسْعَفُ حَاجَتُكَ وَ لَا يَبْلُغُكَ أَمَلُكَ وَ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ مَا عَلَّمَكَ رَحِمَكَ اللَّهُ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Ali, from Muhammad Bin Al Hassan, from Al Husayn Bin Rashid, from Al Husayn Bin Ulwan who said,

‘We were in a gathering seeking knowledge therein, and my expense monies had been depleted during one of my journeys. So, one of our companions said to me, ‘Who would take care of what has befallen you?’ So I said, ‘So and so’. So he said, ‘Then, by Allahazwj, your need would not be relieved, nor would your work be accomplished, nor would your seeking be successful’. I said, ‘And what made you know, may Allahazwj have Mercy on you?’

قَالَ إِنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) حَدَّثَنِي أَنَّهُ قَرَأَ فِي بَعْضِ الْكُتُبِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ مَجْدِي وَ ارْتِفَاعِي عَلَى عَرْشِي لَأَقْطَعَنَّ أَمَلَ كُلِّ مُؤَمِّلٍ [مِنَ النَّاسِ] غَيْرِي بِالْيَأْسِ وَ لَأَكْسُوَنَّهُ ثَوْبَ الْمَذَلَّةِ عِنْدَ النَّاسِ وَ لَأُنَحِّيَنَّهُ مِنْ قُرْبِي وَ لَأُبَعِّدَنَّهُ مِنْ فَضْلِي

He said, ‘Abu Abdullahasws narrated to me that heasws read in one of the Books that Allahazwj Blessed and High is Saying: ‘By Myazwj Honour and Myazwj Majesty, and Myazwj Glory, and by Exaltedness upon Myazwj Throne! Iazwj shall Cut-off the work of every worker (from the people) working for other than Meazwj, by the despair, and Iazwj shall Clothe him in the disgrace in the presence of the people and Iazwj shall Prevent him to come near to Meazwj, and Distance him from Myazwj Grace.

أَ يُؤَمِّلُ غَيْرِي فِي الشَّدَائِدِ وَ الشَّدَائِدُ بِيَدِي وَ يَرْجُو غَيْرِي وَ يَقْرَعُ بِالْفِكْرِ بَابَ غَيْرِي وَ بِيَدِي مَفَاتِيحُ الْأَبْوَابِ وَ هِيَ مُغْلَقَةٌ وَ بَابِي مَفْتُوحٌ لِمَنْ دَعَانِي

Is he working for other than Myselfazwj during the difficulties, while the difficulties are in Myazwj Hands? And he is hoping to other than Myselfazwj and he is knocking with the infidelity, a door other than Mine, and the keys of the doors are in Myazwj Hands, and it is locked while Myazwj Door is open for the one who calls Meazwj.

فَمَنْ ذَا الَّذِي أَمَّلَنِي لِنَوَائِبِهِ فَقَطَعْتُهُ دُونَهَا وَ مَنْ ذَا الَّذِي رَجَانِي لِعَظِيمَةٍ فَقَطَعْتُ رَجَاءَهُ مِنِّي جَعَلْتُ آمَالَ عِبَادِي عِنْدِي مَحْفُوظَةً فَلَمْ يَرْضَوْا بِحِفْظِي وَ مَلَأْتُ سَمَاوَاتِي مِمَّنْ لَا يَمَلُّ مِنْ تَسْبِيحِي وَ أَمَرْتُهُمْ أَنْ لَا يُغْلِقُوا الْأَبْوَابَ بَيْنِي وَ بَيْنَ عِبَادِي

So who is that who hoped in Meazwj for his ravages and Iazwj Cut him off from it? And who is that who hoped in Meazwj for his great hardships and Iazwj Cut-off his hopes from Meazwj? Iazwj Made the deeds of Myazwj servants to be preserved in Myazwj Presence, so Iazwj was not Pleased with Myazwj Preservation, and Iazwj Filled Myazwj skies from the ones who do not other work than Glorifying Meazwj, and Iazwj Commanded them that they should not be locking the doors between Meazwj and Myazwj servants.

فَلَمْ يَثِقُوا بِقَوْلِي أَ لَمْ يَعْلَمْ [أَنَّ] مَنْ طَرَقَتْهُ نَائِبَةٌ مِنْ نَوَائِبِي أَنَّهُ لَا يَمْلِكُ كَشْفَهَا أَحَدٌ غَيْرِي إِلَّا مِنْ بَعْدِ إِذْنِي فَمَا لِي أَرَاهُ لَاهِياً عَنِّي أَعْطَيْتُهُ بِجُودِي مَا لَمْ يَسْأَلْنِي ثُمَّ انْتَزَعْتُهُ عَنْهُ فَلَمْ يَسْأَلْنِي رَدَّهُ وَ سَأَلَ غَيْرِي

So why does he not trust in Myazwj Words? Does he not know that if Iazwj were to leave someone in a hardship from Myazwj Hardships, no one would have the power to remove it apart from Myself, except from after Myazwj Permission? So what is the matter Iazwj See him mindless from Meazwj. Iazwj Gave to him by Myazwj Benevolence what he had not even asked Meazwj for. Then Iazwj Snatched it from him, but he did not ask Meazwj for its return, and asked others.

أَ فَيَرَانِي أَبْدَأُ بِالْعَطَاءِ قَبْلَ الْمَسْأَلَةِ ثُمَّ أُسْأَلُ فَلَا أُجِيبُ سَائِلِي أَ بَخِيلٌ أَنَا فَيُبَخِّلُنِي عَبْدِي أَ وَ لَيْسَ الْجُودُ وَ الْكَرَمُ لِي أَ وَ لَيْسَ الْعَفْوُ وَ الرَّحْمَةُ بِيَدِي أَ وَ لَيْسَ أَنَا مَحَلَّ الْآمَالِ فَمَنْ يَقْطَعُهَا دُونِي أَ فَلَا يَخْشَى الْمُؤَمِّلُونَ أَنْ يُؤَمِّلُوا غَيْرِي

Does a servant view Meazwj that Iazwj would Given him before the asking even? (if so) then he would be asking, but Iazwj would not Answer the one who asks Meazwj? Am Iazwj Stingy, so that Iazwj would be Stingy to Myazwj servant? Or, is not the Generosity and Benevolence for Meazwj? Or is not the Pardoning and the Mercy in Myazwj Hands? Or am Iazwj not a Respiter of the deeds? So the one who cuts off besides Meazwj, does he not fear the working if he were to work for other than Meazwj!

فَلَوْ أَنَّ أَهْلَ سَمَاوَاتِي وَ أَهْلَ أَرْضِي أَمَّلُوا جَمِيعاً ثُمَّ أَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ مِثْلَ مَا أَمَّلَ الْجَمِيعُ مَا انْتَقَصَ مِنْ مُلْكِي مِثْلَ عُضْوِ ذَرَّةٍ وَ كَيْفَ يَنْقُصُ مُلْكٌ أَنَا قَيِّمُهُ فَيَا بُؤْساً لِلْقَانِطِينَ مِنْ رَحْمَتِي وَ يَا بُؤْساً لِمَنْ عَصَانِي وَ لَمْ يُرَاقِبْنِي .

Thus, if the inhabitants of Myazwj skies, and the inhabitants of Myazwj earth were to work altogether, then if Iazwj were to Give one of them the like of what all of them had worked for, there would be no reduction from Myazwj Possessions by a part of a particle. And how can there be a reduction of a Kingdom and Iazwj am its Establisher. So how miserable it is for the despondents from Myazwj Mercy! And how miserable it is for the ones who disobey Meazwj and are not looking at Meazwj (in expectation)’.[151]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبَّادِ بْنِ يَعْقُوبَ الرَّوَاجِنِيِّ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كُنْتُ مَعَ مُوسَى بْنِ عَبْدِ اللَّهِ بِيَنْبُعَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ وُلْدِ الْحُسَيْنِ مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ مُوسَى بْنَ عَبْدِ اللَّهِ فَقَالَ إِذاً لَا تُقْضَى حَاجَتُكَ ثُمَّ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنِّي قَدْ وَجَدْتُ فِي بَعْضِ كُتُبِ آبَائِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ ذَكَرَ مِثْلَهُ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَمْلِ عَلَيَّ فَأَمْلَاهُ عَلَيَّ فَقُلْتُ لَا وَ اللَّهِ مَا أَسْأَلُهُ حَاجَةً بَعْدَهَا.

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from one of our companions, from Abbad Bin Yaqoub Al Rawwajiny, from Saeed Bin Abdul Rahman who said,

‘I was with Musa Bin Abdullah at Yanbu, and my expense monies had depleted in one of the journeys. So one of the sons of Al-Husaynasws said to me, ‘Who will take care of what has befallen you?’ So I said, ‘Musa Bin Abdullah’. So he said, ‘Then your need would not be fulfilled. Then your seeking would not be accomplished’. I said, ‘And why is that so?’ He said, ‘Because I have found in one of the Books of my forefathersasws that Allahazwj Mighty and Majestic is Saying . . .’, and he mentioned similar to it (the above Hadeeth). So I said, ‘O son of Rasool-Allahsaww! Dictate it to me’. So he dictated it to me. So I said, ‘No, by Allahazwj! I will not ask him for a need after it’.[152]

بَابُ الْخَوْفِ وَ الرَّجَاءِ

Chapter 33 – The fear and the hope

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ أَوْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا كَانَ فِي وَصِيَّةِ لُقْمَانَ قَالَ كَانَ فِيهَا الْأَعَاجِيبُ وَ كَانَ أَعْجَبَ مَا كَانَ فِيهَا أَنْ قَالَ لِابْنِهِ خَفِ اللَّهَ عَزَّ وَ جَلَّ خِيفَةً لَوْ جِئْتَهُ بِبِرِّ الثَّقَلَيْنِ لَعَذَّبَكَ وَ ارْجُ اللَّهَ رَجَاءً لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَحِمَكَ

A number of our companions from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Mansour Bin Yunus, from Al Haris Bin Al Mugheira, or his father,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What was in the bequest of Luqmanas?’ Heasws said: ‘Therein were marvels, and the most impressive of what was in it was that heas said to hisas son: ‘Fear Allahazwj Mighty and Majestic with such a fear that even if you go to Himazwj with the righteous deeds of the Jinn and the human, (fearing) that Heazwj would Punish you; and hope to Allahazwj with such a hope that if you were to go to Himazwj with the sins of the humans and the Jinn, (hoping) Heazwj would be Merciful to you’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا [وَ] فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا .

Then Abu Abdullahasws said: ‘Myasws fatherasws was saying that there is none from a believing servant except in his heart would be two lights – a light of fear, and a light of hope. If this one was to be weighed it would not increase upon this, and if this one was to be weighed, it would no increase upon this’ (equal in strength).[153]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقُ خَفِ اللَّهَ كَأَنَّكَ تَرَاهُ وَ إِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنْ كُنْتَ تَرَى أَنَّهُ لَا يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ يَرَاكَ ثُمَّ بَرَزْتَ لَهُ بِالْمَعْصِيَةِ فَقَدْ جَعَلْتَهُ مِنْ أَهْوَنِ النَّاظِرِينَ عَلَيْكَ .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘O Is’haq! Fear Allahazwj as if you can see Himazwj, and even although you are not seeing him, but Hesaww (surely) see you. So if you were to think that Heazwj cannot see you, then you would have (certainly) disbelieved; and if you believe that Heazwj sees you and you disobey Himazwj, so you would have Made Himazwj to be from the most insignificant of the onlookers upon you’.[154]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ خَافَ اللَّهَ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْ‏ءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al haysam Bin Waqid who said,

‘I heard Abu Abdullahasws saying: ‘The one who fears Allahazwj, Allahazwj would Make everything to fear him; and the one who does not fear Allahazwj, Allah would Make him to fear from every thing’.[155]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اللَّهَ خَافَ اللَّهَ وَ مَنْ خَافَ اللَّهَ سَخَتْ نَفْسُهُ عَنِ الدُّنْيَا .

A number of our companions, from Ahmad Bin Abdu Abdullah, from his father, from Hamza Bin Abdullah Bin Al Ja’fary, from Jameel Bin Darraj, from Abu Hamza who said,

‘Abu Abdullahasws said: ‘The one who recognises Allahazwj would fear Allahazwj, and the one who fears Allahazwj, ignores his own soul in this world’.[156]

عَنْهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْمٌ يَعْمَلُونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَلَا يَزَالُونَ كَذَلِكَ حَتَّى يَأْتِيَهُمُ الْمَوْتُ فَقَالَ هَؤُلَاءِ قَوْمٌ يَتَرَجَّحُونَ فِي الْأَمَانِيِّ كَذَبُوا لَيْسُوا بِرَاجِينَ إِنَّ مَنْ رَجَا شَيْئاً طَلَبَهُ وَ مَنْ خَافَ مِنْ شَيْ‏ءٍ هَرَبَ مِنْهُ .

From him, from Ibn Abu Najran, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘A group are acting in disobedience and they are saying, ‘We are (living in hope)’. So they are not ceasing to be like that until the death comes to them’. So heasws said: ‘They are a people swaying in the beliefs. They are lying! They are not with the hope. The one who hopes for something would seek it, and the one who fears from something, would flee from it’.[157]

وَ رَوَاهُ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ قَوْماً مِنْ مَوَالِيكَ يُلِمُّونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَقَالَ كَذَبُوا لَيْسُوا لَنَا بِمَوَالٍ أُولَئِكَ قَوْمٌ تَرَجَّحَتْ بِهِمُ الْأَمَانِيُّ مَنْ رَجَا شَيْئاً عَمِلَ لَهُ وَ مَنْ خَافَ مِنْ شَيْ‏ءٍ هَرَبَ مِنْهُ .

And it is reported by Ali Bin Muhammad, raising it, said,

‘I said to Abu Abdullahasws, ‘A group of people from the ones in yourasws Wilayah are commiting minor sins of disobedience and are saying, ‘We (live in hope)’. So heasws said: ‘They are lying! There are no friends for usasws (like) those people. The belief is swaying with them. The one who hopes for something would work for it, and the one who fears from something, would flee from it’.[158]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ حَمْزَةَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنَ الْعِبَادَةِ شِدَّةَ الْخَوْفِ مِنَ اللَّهِ عَزَّ وَ جَلَّ يَقُولُ اللَّهُ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ وَ قَالَ جَلَّ ثَنَاؤُهُ فَلا تَخْشَوُا النَّاسَ وَ اخْشَوْنِ وَ قَالَ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Salih Bin Hamza, raising it, said,

‘Abu Abdullahasws said: ‘From the worship is the intense fear from Allahazwj Mighty and Majestic. Allahazwj is Saying [35:28] but rather it is those of His servants only who have knowledge who fear Allah. And Heazwj, Majestic is Hisazwj Praise, Said [5:44] therefore fear not the people and fear Me. And the Blessed and High Said [65:2] and whoever is fearful of Allah, He will make for him an outlet’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ حُبَّ الشَّرَفِ وَ الذِّكْرِ لَا يَكُونَانِ فِي قَلْبِ الْخَائِفِ الرَّاهِبِ .

He (the narrator) said, ‘And Abu Abdullahasws said: ‘Love for fame and to be mentioned (popularity/dominance) will not exist in the heart of the one who is fearful (of Allahazwj)’.[159]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  [قَالَ] قَالَ إِنَّ رَجُلًا رَكِبَ الْبَحْرَ بِأَهْلِهِ فَكُسِرَ بِهِمْ فَلَمْ يَنْجُ مِمَّنْ كَانَ فِي السَّفِينَةِ إِلَّا امْرَأَةُ الرَّجُلِ فَإِنَّهَا نَجَتْ عَلَى لَوْحٍ مِنْ أَلْوَاحِ السَّفِينَةِ حَتَّى أَلْجَأَتْ عَلَى جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ وَ كَانَ فِي تِلْكَ الْجَزِيرَةِ رَجُلٌ يَقْطَعُ الطَّرِيقَ وَ لَمْ يَدَعْ لِلَّهِ حُرْمَةً إِلَّا انْتَهَكَهَا فَلَمْ يَعْلَمْ إِلَّا وَ الْمَرْأَةُ قَائِمَةٌ عَلَى رَأْسِهِ فَرَفَعَ رَأْسَهُ إِلَيْهَا فَقَالَ إِنْسِيَّةٌ أَمْ جِنِّيَّةٌ فَقَالَتْ إِنْسِيَّةٌ فَلَمْ يُكَلِّمْهَا كَلِمَةً حَتَّى جَلَسَ مِنْهَا مَجْلِسَ الرَّجُلِ مِنْ أَهْلِهِ

Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Al Husayn, from Muhammad Bin Sinan, from Abu Saeed Al Mukary, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘A man sailed the sea with his family, and it (the ship) broke (capsized) upon them. So none were rescued from the ones who were in the ship except for the wife of the man. So she was saved upon a plank from the planks of the ship until she came to an island from the islands of the sea; and it was so that in that island was a man who was a bandit and he had not left any Prohibition of Allahazwj except that he had violated it. So he did not know, and the woman was standing by his head. So he raised his head towards her and he said, ‘A human or a Jinn?’ So she said, ‘A human’. So he did not speak to her a word until he sat upon her with a sitting which the man tends to sit upon his wife with.

فَلَمَّا أَنْ هَمَّ بِهَا اضْطَرَبَتْ فَقَالَ لَهَا مَا لَكِ تَضْطَرِبِينَ فَقَالَتْ أَفْرَقُ مِنْ هَذَا وَ أَوْمَأَتْ بِيَدِهَا إِلَى السَّمَاءِ قَالَ فَصَنَعْتِ مِنْ هَذَا شَيْئاً قَالَتْ لَا وَ عِزَّتِهِ قَالَ فَأَنْتِ تَفْرَقِينَ مِنْهُ هَذَا الْفَرَقَ وَ لَمْ تَصْنَعِي مِنْ هَذَا شَيْئاً وَ إِنَّمَا أَسْتَكْرِهُكِ اسْتِكْرَاهاً فَأَنَا وَ اللَّهِ أَوْلَى بِهَذَا الْفَرَقِ وَ الْخَوْفِ وَ أَحَقُّ مِنْكِ

So when he was intending with her, she became restless. So he said to her, ‘What is the matter with you being so restless?’ So she said, ‘I am scared of this’, and she gestured by her hand towards the sky. He said, ‘So have you done anything from this (adultery) before?’ She said, ‘No, by Hisazwj Honour’. He said, ‘So you are being scared from Himazwj by this fright and you have not done anything from this (before), and rather I am coercing you with a coercion. So (now), by Allahazwj, I am closer with this fright and the fear, and more deserving than you (of being scared)’.

قَالَ فَقَامَ وَ لَمْ يُحْدِثْ شَيْئاً وَ رَجَعَ إِلَى أَهْلِهِ وَ لَيْسَتْ لَهُ هِمَّةٌ إِلَّا التَّوْبَةُ وَ الْمُرَاجَعَةُ فَبَيْنَا هُوَ يَمْشِي إِذْ صَادَفَهُ رَاهِبٌ يَمْشِي فِي الطَّرِيقِ فَحَمِيَتْ عَلَيْهِمَا الشَّمْسُ فَقَالَ الرَّاهِبُ لِلشَّابِّ ادْعُ اللَّهَ يُظِلَّنَا بِغَمَامَةٍ فَقَدْ حَمِيَتْ عَلَيْنَا الشَّمْسُ فَقَالَ الشَّابُّ مَا أَعْلَمُ أَنَّ لِي عِنْدَ رَبِّي حَسَنَةً فَأَتَجَاسَرَ عَلَى أَنْ أَسْأَلَهُ شَيْئاً

Heasws said: ‘So he moved away and without doing anything he returned back to his family, and there was no eagerness for him except for the repentance, and the review (of his sins). Once he was walking (on a path) when he came across a priest walking in the street. The sun was bright upon the two of them, and the priest said to the youth (once the robber), ‘Supplicate to Allahazwj to Shade us with a cloud, for the sun is too hot upon us’. So the youth said, ‘I do not know of a (single) good deed which is with my Lordazwj, so it would be too audacious of me to ask Himazwj for anything’.

قَالَ فَأَدْعُو أَنَا وَ تُؤَمِّنُ أَنْتَ قَالَ نَعَمْ فَأَقْبَلَ الرَّاهِبُ يَدْعُو وَ الشَّابُّ يُؤَمِّنُ فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ أَظَلَّتْهُمَا غَمَامَةٌ فَمَشَيَا تَحْتَهَا مَلِيّاً مِنَ النَّهَارِ ثُمَّ تَفَرَّقَتِ الْجَادَّةُ جَادَّتَيْنِ فَأَخَذَ الشَّابُّ فِي وَاحِدَةٍ وَ أَخَذَ الرَّاهِبُ فِي وَاحِدَةٍ فَإِذَا السَّحَابَةُ مَعَ الشَّابِّ فَقَالَ الرَّاهِبُ أَنْتَ خَيْرٌ مِنِّي لَكَ اسْتُجِيبَ وَ لَمْ يُسْتَجَبْ لِي فَأَخْبِرْنِي مَا قِصَّتُكَ فَأَخْبَرَهُ بِخَبَرِ الْمَرْأَةِ فَقَالَ غُفِرَ لَكَ مَا مَضَى حَيْثُ دَخَلَكَ الْخَوْفُ فَانْظُرْ كَيْفَ تَكُونُ فِيمَا تَسْتَقْبِلُ .

He said, ‘So I shall supplicate, and you say ‘Ameen’’. He said, ‘Yes’. So the priest came forward supplicating and the youth said ‘Ameen’. And it was so that soon a cloud shaded them. So they both walked under it careful during the day. Then their ways separated into two, and the youth took to one, and the priest took to the other. So the cloud (went) with the youth. So the priest said, ‘You are better than I am. For you it (the supplication) was Answered and it was not Answered for me. So inform me what your story is. So he informed him of the news of the woman. So he said, ‘There has been Forgiveness for you what is past (from the sins) when the fear entered into you, therefore consider how you want to be in the future’’.[160]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِمَّا حُفِظَ مِنْ خُطَبِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ لَكُمْ مَعَالِمَ فَانْتَهُوا إِلَى مَعَالِمِكُمْ وَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ أَلَا إِنَّ الْمُؤْمِنَ يَعْمَلُ بَيْنَ مَخَافَتَيْنِ بَيْنَ أَجَلٍ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ فِيهِ وَ بَيْنَ أَجَلٍ قَدْ بَقِيَ لَا يَدْرِي مَا اللَّهُ قَاضٍ فِيهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Hamza Bin Humran who said,

‘I heard Abu Abdullahasws saying: ‘From the preserved sermons of the Prophetsaww is that hesaww said: ‘O you people! For you there are teachers, so end up to your teachers, and that for you are terminals, so end up to your terminals. Indeed! The Believer acts between the two fears – between a term which has passed, not knowing what Allahazwj would be Doing with regards to it, and between a term which remains (the future), not knowing what Allahazwj has Judged with regards to it.

فَلْيَأْخُذِ الْعَبْدُ الْمُؤْمِنُ مِنْ نَفْسِهِ لِنَفْسِهِ وَ مِنْ دُنْيَاهُ لآِخِرَتِهِ وَ فِي الشَّبِيبَةِ قَبْلَ الْكِبَرِ وَ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ مَا بَعْدَ الدُّنْيَا مِنْ مُسْتَعْتَبٍ وَ مَا بَعْدَهَا مِنْ دَارٍ إِلَّا الْجَنَّةُ أَوِ النَّارُ .

Thus, let the believing servant take from his own soul for himself, and from his world for his Hereafter, and (should act) during the youth before the old age, and during the lifetime before the death, for by the Oneazwj in Whose Hand is the soul of Muhammadsaww, there will not be an effort (time for deeds) after the world, and there will not be a house except for the Paradise and the Hell’.[161]

عَنْهُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ قَالَ مَنْ عَلِمَ أَنَّ اللَّهَ يَرَاهُ وَ يَسْمَعُ مَا يَقُولُ وَ يَعْلَمُ مَا يَعْمَلُهُ مِنْ خَيْرٍ أَوْ شَرٍّ فَيَحْجُزُهُ ذَلِكَ عَنِ الْقَبِيحِ مِنَ الْأَعْمَالِ فَذَلِكَ الَّذِي خَافَ مَقَامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوَى .

From him, from Ahmad, from Ibn Mahboub, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [55:46] And for the one who fears to stand before his Lord would have the two Gardens. Heasws said: ‘The one who knows that Allahazwj Sees him and Hears whatever he is saying, and he knows that whatever he does, be it from good or evil, so that would detain him from the ugly ones of the deeds, so that would be the one who fears to stand before Hisazwj Lordazwj, and has prevented himself from the personal desires’.[162]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ أَبِي سَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً وَ لَا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَامِلًا لِمَا يَخَافُ وَ يَرْجُو .

From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Al Hassan Bin Abu Sara who said,

‘I heard Abu Abdullahasws saying: ‘ A ‘Momin’ (Believer) will not happen to be a Momin until he happens to be fearful and hopeful; and he cannot happen to be fearful and hopeful, until he happens to work for what he fears from and hopes for’.[163]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ بَيْنَ مَخَافَتَيْنِ ذَنْبٍ قَدْ مَضَى لَا يَدْرِي مَا صَنَعَ اللَّهُ فِيهِ وَ عُمُرٍ قَدْ بَقِيَ لَا يَدْرِي مَا يَكْتَسِبُ فِيهِ مِنَ الْمَهَالِكِ فَهُوَ لَا يُصْبِحُ إِلَّا خَائِفاً وَ لَا يُصْلِحُهُ إِلَّا الْخَوْفُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Fuzayl Bin usman, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘A ‘Momin’ (Believer) is between the two fears – sins of the past, without knowing what Allahazwj would be Doing with regards to it, and the life which has remained, not knowing what he would be attaining during it, from the destruction. Thus, he will not wake up in the morning except as fearful, and nothing would correct his (affairs - best) except for the fear’.[164]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا وَ فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘There is none from the believing servants except in his heart would be two lights – a light of fear and a light of hope. If this was to be weighed, it would not increase upon this, and if this one was to be weighed, it would not increase upon this one (i.e. both being equal)’.[165]

بَابُ حُسْنِ الظَّنِّ بِاللَّهِ عَزَّ وَ جَلَّ

Chapter 34 – Goodly thoughts about Allahazwj Mighty and Majestic

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ الدَّرَجَاتِ الْعُلَى فِي جِوَارِي وَ لَكِنْ بِرَحْمَتِي

A number of our companions, from AAhmad Bin Muhammad, from Ibn Mahboub, from Dawood Bin Kaseer, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Said: “The workers should not be relying upon their deeds which they are performing for Myazwj Rewards, for even if they were to strive and exhaust themselves for their (entire) lifetimes in Myazwj worship, they would (still) be deficient without reaching in their worship the true essence of Myazwj worship, regarding what they are seeking in Myazwj Presence, from Myazwj Benevolence and the Bounties in Myazwj Gardens and being Raised to the Lofty Levels in Myazwj vicinity, but (they should be relying) upon Myazwj Mercy.

فَلْيَثِقُوا وَ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ .

So let them be trusting in Myazwj Grace, and let them be hopeful, and to have good thoughts about Meazwj, and let be coveting, for Myazwj Mercy would come across them during that, and Myazwj Pleasure would reach them from Meazwj, and Myazwj Forgiveness (as well), Clothing them in Myazwj Pardon, for Iazwj am Allahazwj, the Beneficent, the Merciful, and with that Iazwj am Named as such’.[166]

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ وَ هُوَ عَلَى مِنْبَرِهِ وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ وَ رَجَائِهِ لَهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ

Ibn Mahboub, from Jameel Bin Salih, from Bureyd Bin Muawiya,

(It has been narrated) from Abu Ja’farasws having said: ‘Weasws found in the Book of Aliasws that Rasool-Allahsaww said, and hesaww was upon hissaww Pulpit: ‘By the Oneazwj Who, there is no god except for Himazwj! A Momin is not Given anything at all from the good of this world and the Hereafter except by the goodness of his thoughts in Allahazwj, and his hopefulness to Himazwj, and the good manners of his, and the restraint from backbiting the Believer.

وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَا يُعَذِّبُ اللَّهُ مُؤْمِناً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا بِسُوءِ ظَنِّهِ بِاللَّهِ وَ تَقْصِيرِهِ مِنْ رَجَائِهِ وَ سُوءِ خُلُقِهِ وَ اغْتِيَابِهِ لِلْمُؤْمِنِينَ

By the Oneazwj, there being no god except for Himazwj! Allahazwj does not Punish a Momin after the repentance and the seeking of Forgiveness except by the evil thoughts of his about Allahazwj, and his deficiency from his hopefulness, and his evil manners, and his backbiting the Believers.

وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَا يَحْسُنُ ظَنُّ عَبْدٍ مُؤْمِنٍ بِاللَّهِ إِلَّا كَانَ اللَّهُ عِنْدَ ظَنِّ عَبْدِهِ الْمُؤْمِنِ لِأَنَّ اللَّهَ كَرِيمٌ بِيَدِهِ الْخَيْرَاتُ يَسْتَحْيِي أَنْ يَكُونَ عَبْدُهُ الْمُؤْمِنُ قَدْ أَحْسَنَ بِهِ الظَّنَّ ثُمَّ يُخْلِفَ ظَنَّهُ وَ رَجَاءَهُ فَأَحْسِنُوا بِاللَّهِ الظَّنَّ وَ ارْغَبُوا إِلَيْهِ .

By the Oneazwj Who, there is no God except for Himazwj! A believing servant will not have good thoughts about Allahazwj except that Allahazwj would Transpire (matters) as per the goodly thoughts of Hisazwj believing servant, because Allahazwj is Benevolent. In Hisazwj Hands are the goodly things. Heazwj is too Bashful that the Believer would happen to have goodly thoughts about Himazwj, then Heazwj would Oppose his thinking and his hopes. Therefore have goodly thoughts about Allahazwj, and turn towards Himazwj’.[167]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ أَحْسِنِ الظَّنَّ بِاللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَنَا عِنْدَ ظَنِّ عَبْدِيَ الْمُؤْمِنِ بِي إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazi’e,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Have good thoughts about Allahazwj, for Allahazwj Mighty and Majestic is Saying: “Iazwj Assume the thoughts of Myazwj believing servant has with Meazwj – if good, so good, but if evil, so evil’.[168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حُسْنُ الظَّنِّ بِاللَّهِ أَنْ لَا تَرْجُوَ إِلَّا اللَّهَ وَ لَا تَخَافَ إِلَّا ذَنْبَكَ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullahasws saying: ‘The goodly thoughts about Allahazwj is that you do not hope except in Allahazwj and do not fear except for your sins’.[169]

بَابُ الِاعْتِرَافِ بِالتَّقْصِيرِ

Chapter 35 – The acknowledgement of the deficiency

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ لِبَعْضِ وُلْدِهِ يَا بُنَيَّ عَلَيْكَ بِالْجِدِّ لَا تُخْرِجَنَّ نَفْسَكَ مِنَ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُعْبَدُ حَقَّ عِبَادَتِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Sa’ad Bin Abu Khalaf,

(It has been narrated) from Abu Al-Hassan Al-Musaasws having said to one of hisasws sons: ‘O myasws son! Upon you is with the seriousness. Do not let yourself exit from the limit of the deficiency in worshipping Allahazwj Mighty and Majestic and Hisazwj obedience, for Allahazwj cannot be worshipped as truly as Heazwj should be worshiped’.[170]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) يَا جَابِرُ لَا أَخْرَجَكَ اللَّهُ مِنَ النَّقْصِ وَ [لَا] التَّقْصِيرِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of the Iraqis, from Muhammad Bin Al Musna Al Hazramy, from his father, from Usman Bin Zayd, from Jabir who said,

‘Abu Ja’farasws said to me: ‘O Jabir! May Allahazwj not Exit you from the shortfall nor the deficiency’.[171]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا فِي بَنِي إِسْرَائِيلَ عَبَدَ اللَّهَ أَرْبَعِينَ سَنَةً ثُمَّ قَرَّبَ قُرْبَاناً فَلَمْ يُقْبَلْ مِنْهُ فَقَالَ لِنَفْسِهِ مَا أُتِيتُ إِلَّا مِنْكِ وَ مَا الذَّنْبُ إِلَّا لَكِ قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ ذَمُّكَ لِنَفْسِكَ أَفْضَلُ مِنْ عِبَادَتِكَ أَرْبَعِينَ سَنَةً .

From him, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘I heard Abu Al-Hassanasws saying: ‘A man from the Children of Israel worshipped Allahazwj for forty years. Then he offered an offering, but it was not Accepted from him. So he said to himself, ‘It has not come to you except from yourself, and there is no sin except for you’. Heasws said: ‘So Allahazwj Blessed and High Revealed unto him: “Your condemning yourself is superior than your worship for forty years’.[172]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ أَكْثِرْ مِنْ أَنْ تَقُولَ اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ قُلْتُ أَمَّا الْمُعَارُونَ فَقَدْ عَرَفْتُ أَنَّ الرَّجُلَ يُعَارُ الدِّينَ ثُمَّ يَخْرُجُ مِنْهُ فَمَا مَعْنَى لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ

Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Fazl Bin Yunus,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Frequent from saying, ‘O Allahazwj! Neither Make me to be from the ones with temporary Emān, nor Exit me from the deficiency’. I said, ‘As for the temporary ones, so I have recognised that the man tends to borrow (acquire temporarily) the Religion, then he exits from it. So what is the meaning of ‘Do not Exit me from the deficiency’?’

فَقَالَ كُلُّ عَمَلٍ تُرِيدُ بِهِ اللَّهَ عَزَّ وَ جَلَّ فَكُنْ فِيهِ مُقَصِّراً عِنْدَ نَفْسِكَ فَإِنَّ النَّاسَ كُلَّهُمْ فِي أَعْمَالِهِمْ فِيمَا بَيْنَهُمْ وَ بَيْنَ اللَّهِ مُقَصِّرُونَ إِلَّا مَنْ عَصَمَهُ اللَّهُ عَزَّ وَ جَلَّ .

So heasws said: ‘Every work that you intend Allahazwj Mighty and Majestic with, so be a deficient with yourself, for the people, all of them are in their deeds regarding what is between them and Allahazwj, deficient, except for the one whom Allahazwj Mighty and Majestic Preserves’.[173]

بَابُ الطَّاعَةِ وَ التَّقْوَى

Chapter 36 – The obedience and the piety

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدٍ أَخِي عُرَامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَذْهَبْ بِكُمُ الْمَذَاهِبُ فَوَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنْ أَطَاعَ اللَّهَ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad the brother of Uram, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not (let) the (other) doctrines go with you, for by Allahazwj, ourasws Shia is not except for the one who obeys Allahazwj Mighty and Majestic’.[174]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ رَسُولُ اللَّهِ ( عليه السلام ) فِي حَجَّةِ الْوَدَاعِ فَقَالَ يَا أَيُّهَا النَّاسُ وَ اللَّهِ مَا مِنْ شَيْ‏ءٍ يُقَرِّبُكُمْ مِنَ الْجَنَّةِ وَ يُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَ قَدْ أَمَرْتُكُمْ بِهِ وَ مَا مِنْ شَيْ‏ءٍ يُقَرِّبُكُمْ مِنَ النَّارِ وَ يُبَاعِدُكُمْ مِنَ الْجَنَّةِ إِلَّا وَ قَدْ نَهَيْتُكُمْ عَنْهُ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww addressed (the people) during the farewell Hajj, so hesaww said: ‘O you people! By Allahazwj! There is none from the things which brings you closer to the Paradise and distance you from the Fire except that Isaww have ordered you with it; and there is none from a thing which brings you closer to the Fire and distances you from the Paradise, except that Isaww have forbidden you from it.

أَلَا وَ إِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلْ أَحَدَكُمْ اسْتِبْطَاءُ شَيْ‏ءٍ مِنَ الرِّزْقِ أَنْ يَطْلُبَهُ بِغَيْرِ حِلِّهِ فَإِنَّهُ لَا يُدْرَكُ مَا عِنْدَ اللَّهِ إِلَّا بِطَاعَتِهِ .

Indeed! And the trustworthy spirit (Jibraeelas) blew into mysaww person that not a soul would be dying until its sustenance is completed. Therefore, fear Allahazwj and be vigorous in the seeking (of the livelihood), and not one of you should bear indolence for anything from the sustenance if he seeks it without its Permissibility, for whatever is in the Presence of Allahazwj cannot be realised except being in Hisazwj obedience’.[175]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي يَا جَابِرُ أَ يَكْتَفِي مَنِ انْتَحَلَ التَّشَيُّعَ أَنْ يَقُولَ بِحُبِّنَا أَهْلَ الْبَيْتِ فَوَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنِ اتَّقَى اللَّهَ وَ أَطَاعَهُ وَ مَا كَانُوا يُعْرَفُونَ يَا جَابِرُ إِلَّا بِالتَّوَاضُعِ وَ التَّخَشُّعِ وَ الْأَمَانَةِ وَ كَثْرَةِ ذِكْرِ اللَّهِ وَ الصَّوْمِ وَ الصَّلَاةِ وَ الْبِرِّ بِالْوَالِدَيْنِ وَ التَّعَاهُدِ لِلْجِيرَانِ مِنَ الْفُقَرَاءِ وَ أَهْلِ الْمَسْكَنَةِ وَ الْغَارِمِينَ وَ الْأَيْتَامِ وَ صِدْقِ الْحَدِيثِ وَ تِلَاوَةِ الْقُرْآنِ وَ كَفِّ الْأَلْسُنِ عَنِ النَّاسِ إِلَّا مِنْ خَيْرٍ وَ كَانُوا أُمَنَاءَ عَشَائِرِهِمْ فِي الْأَشْيَاءِ

Abu Ali Al Ashary, from Muhammad Bin Salim, and Ahmad Bin Abu Abdullah, from his father, altogether from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘O Jabir! Is he content, the one who is posing as the Shia that he is speaking of his love for usasws, the Peopleasws of the Household? By Allahazwj! He is not ourasws Shia except for the one who fears Allahazwj and obeys Himazwj; and they (the Shia) would not be recognised, O Jabir, except with the reverence, and the humbleness, and the trustworthiness, and frequency of the Mention of Allahazwj, and the Fasting, and the Salāt, and the righteousness with the parents, and the commitment with the neighbours from the poor ones, and the destitute, and the indebted ones, and the orphans, and the truthfulness of the narrations, and the recitation of the Quran, and restraining of the tongues from the people except from goodness, and being trusted by their clan regarding the things’.

قَالَ جَابِرٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا نَعْرِفُ الْيَوْمَ أَحَداً بِهَذِهِ الصِّفَةِ فَقَالَ يَا جَابِرُ لَا تَذْهَبَنَّ بِكَ الْمَذَاهِبُ حَسْبُ الرَّجُلِ أَنْ يَقُولَ أُحِبُّ عَلِيّاً وَ أَتَوَلَّاهُ ثُمَّ لَا يَكُونَ مَعَ ذَلِكَ فَعَّالًا فَلَوْ قَالَ إِنِّي أُحِبُّ رَسُولَ اللَّهِ فَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرٌ مِنْ عَلِيٍّ ( عليه السلام ) ثُمَّ لَا يَتَّبِعُ سِيرَتَهُ وَ لَا يَعْمَلُ بِسُنَّتِهِ مَا نَفَعَهُ حُبُّهُ إِيَّاهُ شَيْئاً

Jabir said, ‘So I said, ‘O sonasws of Rasool-Allahsaww! We do not recognise today anyone with these characteristics’. So heasws said: ‘O Jabir! Do not (let) the (other) doctrines (sects) go away with you. The man reckons that he is speaking the love for Aliasws, and being in hisasws Wilayah, then he does not happen to be with that in deeds. So if he were to say, ‘I love Rasool-Allahsaww’, so Rasool-Allahsaww is better than Aliasws, then he does not follow hissaww way, and does not act by hissaww Sunnah, his love for himsaww would not benefit him anything.

فَاتَّقُوا اللَّهَ وَ اعْمَلُوا لِمَا عِنْدَ اللَّهِ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ قَرَابَةٌ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَكْرَمُهُمْ عَلَيْهِ أَتْقَاهُمْ وَ أَعْمَلُهُمْ بِطَاعَتِهِ يَا جَابِرُ وَ اللَّهِ مَا يُتَقَرَّبُ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى إِلَّا بِالطَّاعَةِ وَ مَا مَعَنَا بَرَاءَةٌ مِنَ النَّارِ وَ لَا عَلَى اللَّهِ لِأَحَدٍ مِنْ حُجَّةٍ مَنْ كَانَ لِلَّهِ مُطِيعاً فَهُوَ لَنَا وَلِيٌّ وَ مَنْ كَانَ لِلَّهِ عَاصِياً فَهُوَ لَنَا عَدُوٌّ وَ مَا تُنَالُ وَلَايَتُنَا إِلَّا بِالْعَمَلِ وَ الْوَرَعِ .

Therefore, fear Allahazwj and work for what is in the Presence of Allahazwj. There is no relationship between Allahazwj and anyone. The most Beloved of the servants to Allahazwj Mighty and Majestic and the most prestigious to Himazwj is the most pious of them the most working of them in Hisazwj obedience. O Jabir! By Allahazwj! One cannot get closer to Allahazwj Blessed and High except with the obedience. And what is the meaning of the freedom from the Fire, and there is no argument for anyone against Allahazwj. The one who was obedient to Allahazwj so he would be a friend of oursasws, and the one who was disobedient to Allahazwj, so he would be an enemy of oursasws; and you cannot attain ourasws Wilayah except with the deeds and the piety’.[176]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَقُومُ عُنُقٌ مِنَ النَّاسِ فَيَأْتُونَ بَابَ الْجَنَّةِ فَيَضْرِبُونَهُ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ فَيَقُولُونَ نَحْنُ أَهْلُ الصَّبْرِ فَيُقَالُ لَهُمْ عَلَى مَا صَبَرْتُمْ فَيَقُولُونَ كُنَّا نَصْبِرُ عَلَى طَاعَةِ اللَّهِ وَ نَصْبِرُ عَنْ مَعَاصِي اللَّهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا أَدْخِلُوهُمُ الْجَنَّةَ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws havings said: ‘When it will be the Day of Judgement, (some) necks of the people would stand and they would be coming to the Door of the Paradise, and they would be knocking it. So it would be said to them, ‘Who are you?’ So they would be saying, ‘We are the people of patience’. So it would be said to them, ‘What were you patient upon?’ So they would be saying, ‘We were patient upon the obedience of Allahazwj, and we were patient from (not) disobeying Allahazwj’. So Allahazwj Mighty and Majestic would be Saying: “They are speaking the truth. Enter them into the Paradise”. And these are the Words of Allahazwj Mighty and Majestic [39:10] But rather, it is the patient who will be paid back their Recompense without Reckoning’.[177]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ لَا يَقِلُّ عَمَلٌ مَعَ تَقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Fuzayl Bin Usman, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws was saying: ‘Do not belittle a deed performed with piety, and how can one belittle what is Accepted?’.[178]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مَعْشَرَ الشِّيعَةِ شِيعَةِ آلِ مُحَمَّدٍ كُونُوا النُّمْرُقَةَ الْوُسْطَى يَرْجِعُ إِلَيْكُمُ الْغَالِي وَ يَلْحَقُ بِكُمُ التَّالِي فَقَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ يُقَالُ لَهُ سَعْدٌ جُعِلْتُ فِدَاكَ مَا الْغَالِي قَالَ قَوْمٌ يَقُولُونَ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا فَلَيْسَ أُولَئِكَ مِنَّا وَ لَسْنَا مِنْهُمْ قَالَ فَمَا التَّالِي قَالَ الْمُرْتَادُ يُرِيدُ الْخَيْرَ يُبَلِّغُهُ الْخَيْرَ يُؤْجَرُ عَلَيْهِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from Amro Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘O group of Shia, the Shia of the Progenyasws of Muhammadsaww! Take a central position. The exaggerator would return to you and the ‘Ta’aly’ would catch up with you’. So a man from the Helpers called Sa’ad, said, ‘May I be sacrificed for youasws! What is the exaggerator?’ Heasws said: ‘People who are saying regarding usasws (that which) weasws are not saying regarding ourselvesasws. So those are not from usasws and weasws are not from them’. He said, ‘So what is the ‘Ta’aly’?’ Heasws said: ‘The apostate indenting the goodness. The goodness reaches him and he is Recompensed upon it’.

ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ وَ اللَّهِ مَا مَعَنَا مِنَ اللَّهِ بَرَاءَةٌ وَ لَا بَيْنَنَا وَ بَيْنَ اللَّهِ قَرَابَةٌ وَ لَا لَنَا عَلَى اللَّهِ حُجَّةٌ وَ لَا نَتَقَرَّبُ إِلَى اللَّهِ إِلَّا بِالطَّاعَةِ فَمَنْ كَانَ مِنْكُمْ مُطِيعاً لِلَّهِ تَنْفَعُهُ وَلَايَتُنَا وَ مَنْ كَانَ مِنْكُمْ عَاصِياً لِلَّهِ لَمْ تَنْفَعْهُ وَلَايَتُنَا وَيْحَكُمْ لَا تَغْتَرُّوا وَيْحَكُمْ لَا تَغْتَرُّوا .

Then heasws turned to face us and heasws said: ‘By Allahazwj! There is no freedom (from the Fire) with usasws from Allahazwj, nor is there between usasws and Allahazwj a relationship, nor is there an argument for usasws against Allahazwj, nor do weasws get closer to Allahazwj except by obedience. So the one from you who was obedient to Allahazwj, ourasws Wilayah would benefit him, and the one from you who was disobedient to Allahazwj, ourasws Wilayah would not benefit him. Woe be unto you! Do not be decieved. Woe be unto you! Do not be deceived’.[179]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَذَكَرْنَا الْأَعْمَالَ فَقُلْتُ أَنَا مَا أَضْعَفَ عَمَلِي فَقَالَ مَهْ اسْتَغْفِرِ اللَّهَ ثُمَّ قَالَ لِي إِنَّ قَلِيلَ الْعَمَلِ مَعَ التَّقْوَى خَيْرٌ مِنْ كَثِيرِ الْعَمَلِ بِلَا تَقْوَى قُلْتُ كَيْفَ يَكُونُ كَثِيرٌ بِلَا تَقْوَى قَالَ نَعَمْ مِثْلُ الرَّجُلِ يُطْعِمُ طَعَامَهُ وَ يَرْفُقُ جِيرَانَهُ وَ يُوَطِّئُ رَحْلَهُ فَإِذَا ارْتَفَعَ لَهُ الْبَابُ مِنَ الْحَرَامِ دَخَلَ فِيهِ فَهَذَا الْعَمَلُ بِلَا تَقْوَى وَ يَكُونُ الْآخَرُ لَيْسَ عِنْدَهُ فَإِذَا ارْتَفَعَ لَهُ الْبَابُ مِنَ الْحَرَامِ لَمْ يَدْخُلْ فِيهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin isa, from Mufazzal Bin Umar who said,

‘I was in the Presence of Abu Abdullahasws, and we mentioned the deeds. So I said, ‘How weak are my deeds’. So heasws said: ‘Shh! Seek Forgiveness of Allahazwj’. Then heasws said to me: ‘The few deeds performed with the piety are better than the abundant deeds performed without piety’. I said, ‘How can a lot happen to be without piety?’ Heasws said: ‘Yes, like the man who feeds the food, and is kind to his neighbours, and uses his belongings (for others). So when the door of the Prohibition is raised for him (an opportunity of committing sins presents itself to him), he enters into it. So this is the deed performed without piety; and another one can happen to be such that this is not with him, but when the door of the Prohibition is raised for him, he does not enter into it’.[180]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ مُحَسِّنٍ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا نَقَلَ اللَّهُ عَزَّ وَ جَلَّ عَبْداً مِنْ ذُلِّ الْمَعَاصِي إِلَى عِزِّ التَّقْوَى إِلَّا أَغْنَاهُ مِنْ غَيْرِ مَالٍ وَ أَعَزَّهُ مِنْ غَيْرِ عَشِيرَةٍ وَ آنَسَهُ مِنْ غَيْرِ بَشَرٍ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Abu Dawood Al Mustariq, from Muhassin Al Maysami, from Yaqoub Bin Shuayb who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic does not Transfer a servant from the disgrace of the disobedience to the honour of the piety except Heazwj would Enrich him from without wealth, and Honour him from without a clan, and Give him companionship from without a person’.[181]

بَابُ الْوَرَعِ

Chapter 37 – The devoutness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ هِلَالٍ الثَّقَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي لَا أَلْقَاكَ إِلَّا فِي السِّنِينَ فَأَخْبِرْنِي بِشَيْ‏ءٍ آخُذُ بِهِ فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Zayd Al Shahaam, from Amro Bin Saeed Bin Hilal Al Saqafy,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘I do not meet youasws except after years, so inform me with something I can take to’. So heasws said: ‘Iasws advise you with the fear of Allahazwj and the devoutness, and the striving; and know that the striving would not benefit it there is no devoutness in it’.[182]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اتَّقُوا اللَّهَ وَ صُونُوا دِينَكُمْ بِالْوَرَعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Hadeed Bin Hakeem who said,

‘I heard Abu Abdullahasws saying: ‘Fear Allahazwj and maintain your Religion with the devoutness’.[183]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ وَعَظَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَ وَ زَهَّدَ ثُمَّ قَالَ عَلَيْكُمْ بِالْوَرَعِ فَإِنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِالْوَرَعِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Yazed Bin Khalifa who said,

‘Abu Abdullahasws advised us and instructed with the ascetism. Then heasws said: ‘Upon you is the devoutness, for whatever is in the Presence of Allahazwj cannot be attained except with the devoutness’.[184]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The striving would not benefit if there is no devoutness in it’.[185]

عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ أَشَدَّ الْعِبَادَةِ الْوَرَعُ .

From him, from his father, from Fazalat Bin Ayoub, from Al Hassan Bin Ziyad Al Sayqal, from Fuzayl Bin Yasaar who said,

‘Abu Ja’farasws said: ‘The most difficult of the worship is the devoutness’.[186]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ قَالَ أَبُو الصَّبَّاحِ الْكِنَانِيُّ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا نَلْقَى مِنَ النَّاسِ فِيكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ مَا الَّذِي تَلْقَى مِنَ النَّاسِ فِيَّ فَقَالَ لَا يَزَالُ يَكُونُ بَيْنَنَا وَ بَيْنَ الرَّجُلِ الْكَلَامُ فَيَقُولُ جَعْفَرِيٌّ خَبِيثٌ فَقَالَ يُعَيِّرُكُمُ النَّاسُ بِي فَقَالَ لَهُ أَبُو الصَّبَّاحِ نَعَمْ قَالَ فَقَالَ مَا أَقَلَّ وَ اللَّهِ مَنْ يَتَّبِعُ جَعْفَراً مِنْكُمْ إِنَّمَا أَصْحَابِي مَنِ اشْتَدَّ وَرَعُهُ وَ عَمِلَ لِخَالِقِهِ وَ رَجَا ثَوَابَهُ فَهَؤُلَاءِ أَصْحَابِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Hanan Bin Sadeyr who said,

‘Abu Al-Sabbah Al-Kinany said to Abu Abdullahasws, ‘What we face from the people regarding youasws’. So Abu Abdullahasws said: ‘And what is that which you face from the people regarding me?’ So he said, ‘There does not cease to be the (heated) speech betwee us and the man, so he is saying, ‘A Ja’fary, a wicked one’. So heasws said: ‘The people are reproaching you (because of) measws?’ So Abu Al-Sabbah said to himasws, ‘Yes’. So heasws said: ‘By Allahazwj! How few are the ones who follow Ja’farasws among you. But rather, myasws companion is the one with intense devoutness, and works for his Creator, and hopes for Hisazwj Rewards. So they are myasws companions’.[187]

حَنَانُ بْنُ سَدِيرٍ عَنْ أَبِي سَارَةَ الْغَزَّالِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ ابْنَ آدَمَ اجْتَنِبْ مَا حَرَّمْتُ عَلَيْكَ تَكُنْ مِنْ أَوْرَعِ النَّاسِ .

Hanan Bin Sadeyr, from Abu Sara Al Gazzal,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Said: ‘Son of Adamas! Keep away from what Isaww Prohibited upon you (in order for) you to become from the most devout of the people’.[188]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْوَرِعِ مِنَ النَّاسِ فَقَالَ الَّذِي يَتَوَرَّعُ عَنْ مَحَارِمِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from hafs Bin Giyas who said,

‘I asked Abu Abdullahasws about the devoutness from the people. So heasws said: ‘Those who refrain from the Prohibitions of Allahazwj Mighty and Majestic’.[189]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ الْجِوَارِ وَ كُونُوا دُعَاةً إِلَى أَنْفُسِكُمْ بِغَيْرِ أَلْسِنَتِكُمْ وَ كُونُوا زَيْناً وَ لَا تَكُونُوا شَيْناً وَ عَلَيْكُمْ بِطُولِ الرُّكُوعِ وَ السُّجُودِ فَإِنَّ أَحَدَكُمْ إِذَا أَطَالَ الرُّكُوعَ وَ السُّجُودَ هَتَفَ إِبْلِيسُ مِنْ خَلْفِهِ وَ قَالَ يَا وَيْلَهُ أَطَاعَ وَ عَصَيْتُ وَ سَجَدَ وَ أَبَيْتُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al numan, from Abu Asama who said,

‘I heard Abu Abdullahasws saying: ‘Upon you is with fearing Allahazwj and the devoutness, and the striving, and truthful narration, and paying back the entrustment, and the good manners, and the favours to the neighbours, and become (so pious that you) impress (others and attract) to yourselves without (using) your tongues, and become an adornment and do not become a shame; and upon you is with the prolongation of the Bowings and the Prostrations. So if one of you, when he prolongs the Bowings and the Prostrations, Ibleesla would yell from behind him and say, ‘O woe! He obeys and Ila disobeyed! And he Prostrates and Ila refused’.[190]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي زَيْدٍ عَنْ أَبِيهِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عِيسَى بْنُ عَبْدِ اللَّهِ الْقُمِّيُّ فَرَحَّبَ بِهِ وَ قَرَّبَ مِنْ مَجْلِسِهِ ثُمَّ قَالَ يَا عِيسَى بْنَ عَبْدِ اللَّهِ لَيْسَ مِنَّا وَ لَا كَرَامَةَ مَنْ كَانَ فِي مِصْرٍ فِيهِ مِائَةُ أَلْفٍ أَوْ يَزِيدُونَ وَ كَانَ فِي ذَلِكَ الْمِصْرِ أَحَدٌ أَوْرَعَ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Abu Zayd, from his father who said,

‘I was in the presence of Abu Abdullahasws, and Isa Bin Abdullah Al-Qummy came over. So heasws welcomed him and seated him near to himasws. Then heasws said: ‘O Isa Bin Abdullah! He is not from us, and there is no prestige, the one who was in a city wherein were one hundred thousand or more, and in that city there was one who was more devout than him’.[191]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ هِلَالٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْصِنِي قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ .

From him, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Abu Kahmas, from Amro Bin Saeed Bin Hilal who said,

‘I said to Abu Abdullahasws, ‘Advise me’. Heasws said: ‘Iasws advise you with the fear of Allahazwj, and the devoutness, and the striving; and know that the striving would not benefit if there is no devoutness in it’.[192] 

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَعِينُونَا بِالْوَرَعِ فَإِنَّهُ مَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مِنْكُمْ بِالْوَرَعِ كَانَ لَهُ عِنْدَ اللَّهِ فَرَجاً وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً فَمِنَّا النَّبِيُّ وَ مِنَّا الصِّدِّيقُ وَ الشُّهَدَاءُ وَ الصَّالِحُونَ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Ja’farasws having said: ‘Assist usasws with the devoutness, for the one of you whom meets Allahazwj Mighty and Majestic with the devoutness, there would be for him, in the Presence of Allahazwj, a relief; and that Allahazwj Mighty and Majestic is Saying [4:69] And whoever obeys Allah and the Rasool, these are with those upon whom Allah has Bestowed Favours from among the Prophets and the Truthful and the Martyrs and the Righteous, and a goodly company are they! Thus, from usasws is the Prophetsaww, and from usasws is the truthful, and the martyrs and the righteous ones’.[193]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا لَا نَعُدُّ الرَّجُلَ مُؤْمِناً حَتَّى يَكُونَ لِجَمِيعِ أَمْرِنَا مُتَّبِعاً مُرِيداً أَلَا وَ إِنَّ مِنِ اتِّبَاعِ أَمْرِنَا وَ إِرَادَتِهِ الْوَرَعَ فَتَزَيَّنُوا بِهِ يَرْحَمْكُمُ اللَّهُ وَ كَبِّدُوا أَعْدَاءَنَا بِهِ يَنْعَشْكُمُ اللَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib,

(It has been narrated) from Abu Abdullahasws having said: ‘Weasws do not count the man as a Momin (Believer) until he happens to be obedient to the entirety of ourasws orders, a partisan. Indeed! And from the obedience to ourasws orders and wanting it, is the devoutness. Therefore, adorn yourselves with it, may Allahazwj have Mercy on you, and inflict pain on ourasws enemies by it. May Allahazwj Invigorate you’.[194]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُونُوا دُعَاةً لِلنَّاسِ بِغَيْرِ أَلْسِنَتِكُمْ لِيَرَوْا مِنْكُمُ الْوَرَعَ وَ الِاجْتِهَادَ وَ الصَّلَاةَ وَ الْخَيْرَ فَإِنَّ ذَلِكَ دَاعِيَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Al A’ala, from Ibn Abu Yafour who said,

‘Abu Abdullahasws said: ‘Become inviting to the people without (using) your tongues. Let them see from you the devoutness, and the striving, and the Salāt, and the goodness, for that is the inviter’.[195]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ الْعَلَوِيِّ قَالَ أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَلِيٍّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَثِيراً مَا كُنْتُ أَسْمَعُ أَبِي يَقُولُ لَيْسَ مِنْ شِيعَتِنَا مَنْ لَا تَتَحَدَّثُ الْمُخَدَّرَاتُ بِوَرَعِهِ فِي خُدُورِهِنَّ وَ لَيْسَ مِنْ أَوْلِيَائِنَا مَنْ هُوَ فِي قَرْيَةٍ فِيهَا عَشَرَةُ آلَافِ رَجُلٍ فِيهِمْ مِنْ خَلْقِ اللَّهِ أَوْرَعُ مِنْهُ .

Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Saeed, from Muhammad Bin Muslim, from Muhammad Bin Hama Al Alawy who said, ‘Ubeydullah Bin Ali informed me,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘Iasws used to frequently hear myasws fatherasws saying: ‘He is not from ourasws Shia, the one whose devoutness is not talked about by the women in their coverings; and he is not from ourasws friends, the one who is in a town wherein are ten thousand men, among them is a creature of Allahazwj who is more devout than him’.[196]

بَابُ الْعِفَّةِ

Chapter 38 – The Chastity

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj has not been worshipped with anything more superior than chastity for the belly and the private part’.[197]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ أَفْضَلَ الْعِبَادَةِ عِفَّةُ الْبَطْنِ وَ الْفَرْجِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sadeyr, from his father who said,

‘Abu Ja’farasws said: ‘The most superior worship is the chastity of the belly and the private part’.[198]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ أَفْضَلُ الْعِبَادَةِ الْعَفَافُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun A Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘The most superior of the worship is the chastity’.[199]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ رَجُلٌ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي ضَعِيفُ الْعَمَلِ قَلِيلُ الصِّيَامِ وَ لَكِنِّي أَرْجُو أَنْ لَا آكُلَ إِلَّا حَلَالًا قَالَ فَقَالَ لَهُ أَيُّ الِاجْتِهَادِ أَفْضَلُ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran al Halby, from Moalla Abu Usman, from Abu Baseer who said,

‘A man said to Abu Ja’farasws, ‘I am weak of deeds, and of few Fasts, but I am hoping that I would not be consuming except for the Permissible’. So heasws said to him: ‘Which striving is more superior than chastity of the belly and the private part?’[200]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرُ مَا تَلِجُ بِهِ أُمَّتِي النَّارَ الْأَجْوَفَانِ الْبَطْنُ وَ الْفَرْجُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Most of what my community would be consumed by the Fire are the two hollow (things) – the belly and the private part’.[201]

وَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ أَخَافُهُنَّ عَلَى أُمَّتِي مِنْ بَعْدِي الضَّلَالَةُ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتُ الْفِتَنِ وَ شَهْوَةُ الْبَطْنِ وَ الْفَرْجِ .

And by his chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘Three (things) Isaww a fearing these off upon mysaww community from after mesaww – the straying after the recognition, and the deceptions of the strife, and the lustful desires of the belly and the private part’.[202]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَيْمُونٍ الْقَدَّاحِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَا مِنْ عِبَادَةٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from one of his companions, from Maymoun Al Qaddah who said,

‘I heard Abu Ja’farasws saying: ‘There is none from a worship more superior than the chastity of the belly and the private part’.[203]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ عِبَادَةٍ أَفْضَلَ عِنْدَ اللَّهِ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Mansour Bin Hazim,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a ‘worship’ more superior in the Presence of Allahazwj than the chastity of the belly and the private part’.[204]

بَابُ اجْتِنَابِ الْمَحَارِمِ

Chapter 39 – Keeping aloof from the Prohibitions

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ قَالَ مَنْ عَلِمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَرَاهُ وَ يَسْمَعُ مَا يَقُولُهُ وَ يَفْعَلُهُ مِنْ خَيْرٍ أَوْ شَرٍّ فَيَحْجُزُهُ ذَلِكَ عَنِ الْقَبِيحِ مِنَ الْأَعْمَالِ فَذَلِكَ الَّذِي خافَ مَقامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Dawood Bin Kaseer Al Raqqy,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [55:46] And for the one who fears to stand before his Lord would have two Gardens. Heasws said: ‘The one who knows that Allahazwj Sees him, and Hears what he is saying and doing, be it from goodness or evil, so that would deter him from the ugly ones of the deeds. So that is the one who fears standing before his Lordazwj, and forbids his self from the personal desires’.[205]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ غَيْرَ ثَلَاثٍ عَيْنٍ سَهِرَتْ فِي سَبِيلِ اللَّهِ وَ عَيْنٍ فَاضَتْ مِنْ خَشْيَةِ اللَّهِ وَ عَيْنٍ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Ja’farasws having said: ‘Every eye will weep on the Day of Judgement apart from three – The eye that stayed awake in the Way of Allahazwj, and the eye that overflowed from fear of Allahazwj, and the eye that was closed from the Prohibition of Allahazwj’.[206]

عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى مَا تَقَرَّبَ إِلَيَّ الْمُتَقَرِّبُونَ بِمِثْلِ الْوَرَعِ عَنْ مَحَارِمِي فَإِنِّي أُبِيحُهُمْ جَنَّاتِ عَدْنٍ لَا أُشْرِكُ مَعَهُمْ أَحَداً .

Ali, from Muhammad Bin Isa, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Among what Allahazwj Whispered to Musaas with, was: “O Musaas! Those coming near Meazwj do not come near Meazwj with (anything) like the devoutness from keeping away from Myazwj Prohibitions. So Iazwj have sold to them the Gardens of Eden (of ever-lasting Bliss), not Participating anyone else along with them’.[207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ ذِكْرُ اللَّهِ كَثِيراً ثُمَّ قَالَ لَا أَعْنِي سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ إِنْ كَانَ مِنْهُ وَ لَكِنْ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ وَ حَرَّمَ فَإِنْ كَانَ طَاعَةً عَمِلَ بِهَا وَ إِنْ كَانَ مَعْصِيَةً تَرَكَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Ubeyda,

(It has been narrated) from Abu Abdullahasws having said: ‘From the most difficult of what Allahazwj Imposed upon Hisazwj creatures is the frequent Mention of Allahazwj’. Then heasws said: ‘Iasws do not mean (saying of), ‘Glory be to Allahazwj, and the Praise is due to Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’, and even though this is from it, but the Mention of Allahazwj during what Heazwj has Permitted and Prohibited. So if it was obedience, act upon it, and if it was disobedience, leave it’.[208]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدِمْنا إِلى ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً قَالَ أَمَا وَ اللَّهِ إِنْ كَانَتْ أَعْمَالُهُمْ أَشَدَّ بَيَاضاً مِنَ الْقَبَاطِيِّ وَ لَكِنْ كَانُوا إِذَا عَرَضَ لَهُمُ الْحَرَامُ لَمْ يَدَعُوهُ .

Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [25:23] And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust. Heasws said: ‘But, by Allahazwj! Even if their deeds were more intensely whiter than the Coptic tapestry, but whenever the Prohibition was presented to them, they were not leaving it’.[209]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَرَكَ مَعْصِيَةً لِلَّهِ مَخَافَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى أَرْضَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who leaves the disobedience of Allahazwj out of fearing Allahazwj Blessed and High, Allahazwj would Please him on the Day of Judgement’.[210]

بَابُ أَدَاءِ الْفَرَائِضِ

Chapter 40 – Performing of the Obligations

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ خَيْرِ النَّاسِ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abu Hamza Al Sumaly who said,

‘Aliasws Bin Al-Husaynasws said: ‘The one who performs what Allahazwj has Imposed upon him, so he is from the best of the people’.[211]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا قَالَ اصْبِرُوا عَلَى الْفَرَائِضِ .

Ali Bin Ibrahim, from his father, form Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [3:200] O you who believe! Be patient and excel in patience and remain steadfast. Heasws said: ‘Being patient upon the Obligations’.[212]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي السَّفَاتِجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا قَالَ اصْبِرُوا عَلَى الْفَرَائِضِ وَ صَابِرُوا عَلَى الْمَصَائِبِ وَ رَابِطُوا عَلَى الْأَئِمَّةِ ( عليهم السلام ) .

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Hammad Bin Isa, from Abu Al Saffatij,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [3:200] O you who believe! Be patient and excel in patience and remain steadfast. Heasws said: ‘Being patient upon the Obligations, and excelling in patience upon the difficulties, and being steadfast upon the Imamsasws’.

وَ فِي رِوَايَةِ ابْنِ مَحْبُوبٍ عَنْ أَبِي السَّفَاتِجِ وَ زَادَ فِيهِ فَاتَّقُوا اللَّهَ رَبَّكُمْ فِيمَا افْتَرَضَ عَلَيْكُمْ .

And in a report of Ibn Mahboub, from Abu Al-Saffatij, and there is an increase in it, ‘(Heasws said): ‘Therefore fear Allahazwj, regarding what Heazwj has Imposed upon you’.[213]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ أَتْقَى النَّاسِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘(Through) performing the Obligations of Allahazwj, you would become the most pious of the people’.[214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا تَحَبَّبَ إِلَيَّ عَبْدِي بِأَحَبَّ مِمَّا افْتَرَضْتُ عَلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Said: “There is nothing more Beloved to Meazwj from Myazwj servant to be loved by than him performing what Iazwj has Imposed upon him’.[215]

بَابُ اسْتِوَاءِ الْعَمَلِ وَ الْمُدَاوَمَةِ عَلَيْهِ

Chapter 41 – Regularity of the deed and the persistence upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ الرَّجُلُ عَلَى عَمَلٍ فَلْيَدُمْ عَلَيْهِ سَنَةً ثُمَّ يَتَحَوَّلُ عَنْهُ إِنْ شَاءَ إِلَى غَيْرِهِ وَ ذَلِكَ أَنَّ لَيْلَةَ الْقَدْرِ يَكُونُ فِيهَا فِي عَامِهِ ذَلِكَ مَا شَاءَ اللَّهُ أَنْ يَكُونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullahasws said: ‘When the man was upon a (particular) deed, so let him persist upon it for a year. Then he should change from it, Allahazwj Willing, to something else, and that is because the Night of Pre-determination (Laylat Al-Qadr) would occur in it during that year of his. Whatever Allahazwj so Desires would transpire’.[216]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا دَاوَمَ عَلَيْهِ الْعَبْدُ وَ إِنْ قَلَّ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The most Beloved of the deeds to Allahazwj Mighty and Majestic is what the servants persists upon, and even though it may be little’.[217]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجَبَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ عَمَلٍ يُدَاوَمُ عَلَيْهِ وَ إِنْ قَلَّ .

Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Muawiya Bin Ammar, from Najbat,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from the things more Beloved to Allahazwj Mighty and Majestic than a (good) deed persisted upon, and even though it may be little’.[218]

عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  يَقُولُ إِنِّي لَأُحِبُّ أَنْ أُدَاوِمَ عَلَى الْعَمَلِ وَ إِنْ قَلَّ .

From him, from Fazalat Bin Ayoub, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws love to persists upon the (good) deed, and even though it may be little’.[219]

عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  يَقُولُ إِنِّي لَأُحِبُّ أَنْ أَقْدِمَ عَلَى رَبِّي وَ عَمَلِي مُسْتَوٍ .

From him, from Fazalat Bin Ayoub, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws love to go forward to myasws Lordazwj and myasws deed is regular’.[220]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ أَنْ تَفْرِضَ عَلَى نَفْسِكَ فَرِيضَةً فَتُفَارِقَهَا اثْنَيْ عَشَرَ هِلَالًا .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ja’far Bin Bashir, from Abdul Kareem Bin Amro, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said: ‘Beware, if you have imposed upon yourself an Obligation, so you separate (not perform) it for twelve crescents’.[221]

بَابُ الْعِبَادَةِ

Chapter 42 – The worship

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي التَّوْرَاةِ مَكْتُوبٌ يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأُ قَلْبَكَ غِنًى وَ لَا أَكِلْكَ إِلَى طَلَبِكَ وَ عَلَيَّ أَنْ أَسُدَّ فَاقَتَكَ وَ أَمْلَأَ قَلْبَكَ خَوْفاً مِنِّي وَ إِنْ لَا تَفَرَّغْ لِعِبَادَتِي أَمْلَأُ قَلْبَكَ شُغُلًا بِالدُّنْيَا ثُمَّ لَا أَسُدَّ فَاقَتَكَ وَ أَكِلْكَ إِلَى طَلَبِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘It is written in the Torah: ‘O son of Adamas! Free yourself for Myazwjworship, Iazwj shall Fill your heart with riches and will not Fatigue you to your seeking (sustenance), and it would be upon Meazwj to Aim to excel you and fill your heart with fear from Meazwj, and that if you don’t free yourself for Myazwj worship, Iazwj shall fill your heart with a pre-occupation with the world, then Iazwj will not excel you and will Exhaust you to the seeking (of the livelihood)’.[222]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا عِبَادِيَ الصِّدِّيقِينَ تَنَعَّمُوا بِعِبَادَتِي فِي الدُّنْيَا فَإِنَّكُمْ تَتَنَعَّمُونَ بِهَا فِي الْآخِرَةِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Allahazwj Blessed and High Said: “O Myazwj servants, the truthful ones! Enjoy with Myazwj worship in the world, so you would be enjoying with it in the Hereafter’.[223]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ النَّاسِ مَنْ عَشِقَ الْعِبَادَةَ فَعَانَقَهَا وَ أَحَبَّهَا بِقَلْبِهِ وَ بَاشَرَهَا بِجَسَدِهِ وَ تَفَرَّغَ لَهَا فَهُوَ لَا يُبَالِي عَلَى مَا أَصْبَحَ مِنَ الدُّنْيَا عَلَى عُسْرٍ أَمْ عَلَى يُسْرٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most superior of the people is the one who has passion for the worship. So he embraces it, and loves it, and undertakes it with his body and frees himself for it. Thus, he does not care upon what he becomes from the world – upon difficulties or upon ease’.[224]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ شَاذَانَ بْنِ الْخَلِيلِ قَالَ وَ كَتَبْتُ مِنْ كِتَابِهِ بِإِسْنَادٍ لَهُ يَرْفَعُهُ إِلَى عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ قَالَ عِيسَى بْنُ عَبْدِ اللَّهِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا الْعِبَادَةُ قَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوُجُوهِ الَّتِي يُطَاعُ اللَّهُ مِنْهَا أَمَا إِنَّكَ يَا عِيسَى لَا تَكُونُ مُؤْمِناً حَتَّى تَعْرِفَ النَّاسِخَ مِنَ الْمَنْسُوخِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Shazaan Bin Al Khaleel who said, ‘And a letter from a letter of his, raising it to Isa Bin Abdullah said,

‘Isa Bin Abdullah said to Abu Abdullahasws, ‘May I be sacrificed for yourasws! What is the worship?’ Heasws said: ‘The good intention in obedience (to Allahazwj) from the aspect which Allahazwj can be obeyed from. As for you, O Isa, you cannot become a Believer until you recognise the Abrogating from the Abrogated (Verses of the Holy Quran)’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ قَالَ فَقَالَ أَ لَيْسَ تَكُونُ مَعَ الْإِمَامِ مُوَطِّناً نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ فَيَمْضِي ذَلِكَ الْإِمَامُ وَ يَأْتِي إِمَامٌ آخَرُ فَتُوَطِّنُ نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ قَالَ قُلْتُ نَعَمْ قَالَ هَذَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ .

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! And what is the recognition of the Abrgating from the Abrogated?’ So heasws said: ‘Do you not happen to be with the Imamasws, placed in your self upon the good intention, being in hisasws obedience. So that Imamasws passes away and another Imamasws comes, so you place yourself upon the good intention of being in hisasws obedience?’ I said, ‘Yes’. Heasws said: ‘This is the recognition of the Abgrogating and the Abrogated’.[225]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعُبَّادَ ثَلَاثَةٌ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ قَوْمٌ عَبَدُوا اللَّهَ تَبَارَكَ وَ تَعَالَى طَلَبَ الثَّوَابِ فَتِلْكَ عِبَادَةُ الْأُجَرَاءِ وَ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَ هِيَ أَفْضَلُ الْعِبَادَةِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullahasws having said: ‘The worshippers are three (types) – There is a group who are worshipping Allahazwj Mighty and Majestic out of fear. So that is the worship of the slaves; and there is a group who is worshipping Allahazwj Blessed and High seeking the Rewards. So that is the worship of the employees; and there is a group who is worshipping Allahazwj Mighty and Majestic out of love for Himazwj. So that is the worship of the free ones, and it is the most superior of the worships’.[226]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى وَ أَقْبَحَ الْخَطِيئَةَ بَعْدَ الْمَسْكَنَةِ وَ أَقْبَحُ مِنْ ذَلِكَ الْعَابِدُ لِلَّهِ ثُمَّ يَدَعُ عِبَادَتَهُ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘How ugly is the poverty after the enrichment, and the ugliness of the sinning after the destitution, and uglier than that is the worship of Allahazwj, then leaving Hisazwj worship’.[227]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ أَعْبَدِ النَّاسِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The one who act by what Allahazwj has Obligated upon him, so he is the most worshipping one of the people’.[228]

بَابُ النِّيَّةِ

Chapter 43 – The Intention

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ لَا عَمَلَ إِلَّا بِنِيَّةٍ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘There is no deed except with an intention’.[229]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The intention of the Believer is better than his deed, and the intention of the disbeliever is more evil than his deed, and every deed is performed upon its intention’.[230]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ الْمُؤْمِنَ الْفَقِيرَ لَيَقُولُ يَا رَبِّ ارْزُقْنِي حَتَّى أَفْعَلَ كَذَا وَ كَذَا مِنَ الْبِرِّ وَ وُجُوهِ الْخَيْرِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْهُ بِصِدْقِ نِيَّةٍ كَتَبَ اللَّهُ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُ لَهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The poor believing servant, let him be saying, ‘O Lordazwj! Grace me until I can do such and such from the righteousness, and in the righteous direction’. So when Allahazwj Mighty and Majestic Knows that from him by the sincerity of his intention, Allahazwj would Write for him, from the Recompense, the like of what Heazwj would have Written from him, if he had done it. Surely Allahazwj is Capacious, Benevolent’.[231]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ الْحُسَيْنِ عَنْ عَمْرٍو عَنْ حَسَنِ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَدِّ الْعِبَادَةِ الَّتِي إِذَا فَعَلَهَا فَاعِلُهَا كَانَ مُؤَدِّياً فَقَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Asbaat, from Muhammad Bin Is’haq Bin Al Husayn, from Amro, from Hasan Bin Aban, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the limit of the worship which, when the performer does it, he would be a performer. So heasws said: ‘Good intention with the obedience’.[232]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ ثُمَّ تَلَا قَوْلَهُ تَعَالَى قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ قَالَ عَلَى نِيَّتِهِ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,

‘Abu Abdullahasws said: ‘But rather, the inhabitants of the Fire would be in the Fire eternally because their intentions in world was such that if they had eternally been in it, they would have disobeyed Allahazwj forever; and rather the inhabitants of the Paradise would be in the Paradises eternally because their intentions in the world were such that if they had remained in it (eternally), they would have obeyed Allahazwj forever. Thus, the eternality is by the intentions of these ones and those ones’. Then heasws recited the Words of the Exalted [17:84] Everyone acts according to his own disposition. Heasws said: ‘Upon his intention’.[233]

بَابٌ

Chapter 44 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَلَا إِنَّ لِكُلِّ عِبَادَةٍ شِرَّةً ثُمَّ تَصِيرُ إِلَى فَتْرَةٍ فَمَنْ صَارَتْ شِرَّةُ عِبَادَتِهِ إِلَى سُنَّتِي فَقَدِ اهْتَدَى وَ مَنْ خَالَفَ سُنَّتِي فَقَدْ ضَلَّ وَ كَانَ عَمَلُهُ فِي تَبَابٍ أَمَا إِنِّي أُصَلِّي وَ أَنَامُ وَ أَصُومُ وَ أُفْطِرُ وَ أَضْحَكُ وَ أَبْكِي فَمَنْ رَغِبَ عَنْ مِنْهَاجِي وَ سُنَّتِي فَلَيْسَ مِنِّي

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Al Ahowl, from Sallam Bin Al Mustaneer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Indeed! Every worship has a vigour, then it comes to the nature. So the one who becomes vigorous in his worship to mysaww Sunnah, so he has been Guided, and the one who opposes mysaww Sunnah, so he has strayed, and his deeds would be in ruination. As for mesaww, Isaww pray Salāt, and sleep, and Fast, and break the Fast, and smile, and cry. So the one who turns away from mysaww Manifesto and mysaww Sunnah, so he is not from mesaww’. 

وَ قَالَ كَفَى بِالْمَوْتِ مَوْعِظَةً وَ كَفَى بِالْيَقِينِ غِنًى وَ كَفَى بِالْعِبَادَةِ شُغُلًا .

And heasws said: ‘Suffice with death as an exhortation, and suffice with the conviction as affluence, and suffice with the worship as a pre-occupation’.[234]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِكُلِّ أَحَدٍ شِرَّةٌ وَ لِكُلِّ شِرَّةٍ فَتْرَةٌ فَطُوبَى لِمَنْ كَانَتْ فَتْرَتُهُ إِلَى خَيْرٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Hajjal, from Sa’alba who said,

‘Abu Abdullahasws said: ‘For everyone is an enthusiasm, and every enthusiasm has a decline. So ‘Tuba’ (a tree in the Paradise) is for the one whose nature was to goodness’.[235]

بَابُ الِاقْتِصَادِ فِي الْعِبَادَةِ

Chapter 45 – The moderation in the worship

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلُوا فِيهِ بِرِفْقٍ وَ لَا تُكَرِّهُوا عِبَادَةَ اللَّهِ إِلَى عِبَادِ اللَّهِ فَتَكُونُوا كَالرَّاكِبِ الْمُنْبَتِّ الَّذِي لَا سَفَراً قَطَعَ وَ لَا ظَهْراً أَبْقَى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘This Religion is robust, therefore delve into it with softness, and do not make the worship of Allahazwj seem abhorrent to the servants of Allahazwj, so you would become like the excessive rider who neither cuts (completes) a journey nor does a back (of an animal) remain (for him)’.

مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُقَرِّنٍ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Sinan, from Muqarrin, from Muhammad Bin Sowqat, from Abu Ja’farasws – similar to it’.[236]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُكَرِّهُوا إِلَى أَنْفُسِكُمُ الْعِبَادَةَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from al Fazl Bin Shazaan altogether, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not make the worship to be abhorrent to yourselves’.[237]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً فَعَمِلَ عَمَلًا قَلِيلًا جَزَاهُ بِالْقَلِيلِ الْكَثِيرَ وَ لَمْ يَتَعَاظَمْهُ أَنْ يَجْزِيَ بِالْقَلِيلِ الْكَثِيرَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Hanan Bin Sadeyr who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic, when Heazwj Loves a servant, so he performs a little deed, Recompenses him for the little, a lot; and Heazwj does not Consider Granting a great reward, for a little deed, a difficult thing at all’.[238]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ مَنْصُورٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ بِي أَبِي وَ أَنَا بِالطَّوَافِ وَ أَنَا حَدَثٌ وَ قَدِ اجْتَهَدْتُ فِي الْعِبَادَةِ فَرَآنِي وَ أَنَا أَتَصَابُّ عَرَقاً فَقَالَ لِي يَا جَعْفَرُ يَا بُنَيَّ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً أَدْخَلَهُ الْجَنَّةَ وَ رَضِيَ عَنْهُ بِالْيَسِيرِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jahm, from Mansour, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws passed by measws and Iasws was in the Tawāf, and Iasws was young and had strived regarding the worship. So heasws saw measws, and Iasws was affected by perspiration. So heasws said to measws: ‘O Ja’farasws! O myasws sonasws! Allahazwj, when Heazwj Loves a servant, Enters him into the Paradise and is Pleased from him with the little’.[239]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اجْتَهَدْتُ فِي الْعِبَادَةِ وَ أَنَا شَابٌّ فَقَالَ لِي أَبِي ( عليه السلام ) يَا بُنَيَّ دُونَ مَا أَرَاكَ تَصْنَعُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً رَضِيَ عَنْهُ بِالْيَسِيرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws strive regarding the worship and Iasws was a youth. So myasws fatherasws said to measws: ‘O myasws sonasws! Besides what Iasws see youasws doing, Allahazwj Mighty and Majestic, when Heazwj Loves a servant, (Heazwj) is Please from him with the little’.[240]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلْ فِيهِ بِرِفْقٍ وَ لَا تُبَغِّضْ إِلَى نَفْسِكَ عِبَادَةَ رَبِّكَ فَإِنَّ الْمُنْبَتَّ يَعْنِي الْمُفْرِطَ لَا ظَهْراً أَبْقَى وَ لَا أَرْضاً قَطَعَ فَاعْمَلْ عَمَلَ مَنْ يَرْجُو أَنْ يَمُوتَ هَرِماً وَ احْذَرْ حَذَرَ مَنْ يَتَخَوَّفُ أَنْ يَمُوتَ غَداً .

Humeyd Bin Ziyad, from Al Khasshab, from Ibn Baqah, from Muaz Bin Sabit, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘O Aliasws! This Religion is robust, so delve softly into it and do not make it hateful to yourself the worship of yourasws Lordazwj, for the hyper one, meaning the excessive one, there would not remain a back for him (to ride upon) nor a land to cut (travel through). Therefore, perform deeds of the one who wishes that he would be dying in old age, and be cautious with a caution of the one who is fearing that he would be dying tomorrow’.[241] 

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بَابُ مَنْ بَلَغَهُ ثَوَابٌ مِنَ اللَّهِ عَلَى عَمَلٍ

Chapter 46 – The one to whom reaches that there is a Reward from Allahazwj upon a (particular) deed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَمِعَ شَيْئاً مِنَ الثَّوَابِ عَلَى شَيْ‏ءٍ فَصَنَعَهُ كَانَ لَهُ وَ إِنْ لَمْ يَكُنْ عَلَى مَا بَلَغَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who hears anything from the Rewards upon (the performance of) something, so he does it, it would be for him, and even if it did not happen to be upon what (information) had reached him’.[242]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ بَلَغَهُ ثَوَابٌ مِنَ اللَّهِ عَلَى عَمَلٍ فَعَمِلَ ذَلِكَ الْعَمَلَ الْتِمَاسَ ذَلِكَ الثَّوَابِ أُوتِيَهُ وَ إِنْ لَمْ يَكُنِ الْحَدِيثُ كَمَا بَلَغَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Imran Al Zafrany, from Muhammad Bin Marwan who said,

‘I heard Abu Ja’farasws saying: ‘The one to whom reaches (Hadeeth of a particular) Reward from Allahazwj upon the performance of a deed, so he does that deed seeking that Reward, it would be Given to him, and even if the Hadeeth did not happen to be just as it had reached him’.[243]

بَابُ الصَّبْرِ

Chapter 47 – The Patience

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبْرُ رَأْسُ الْإِيمَانِ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The patience is the head of the Emān’.[244]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ .

Abu Ali Al Ashary, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’ala Bin Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘The patience is from the Emān at the status of the head to the body. So when the head is gone, the body is gone. Similar to that, when the patience goes, the Emān is gone’.[245]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,

‘The one who observes patience, is patient (for a) little while, and the one who panics, panics (for a) little while’.

ثُمَّ قَالَ عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) فَأَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ فَقَالَ وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا وَ ذَرْنِي وَ الْمُكَذِّبِينَ أُولِي النَّعْمَةِ

Then heasws said: ‘Upon you is to be with the patience in the entirety of your affairs, for when Allahazwj Mighty and Majestic Sent Muhammadsaww, Heazwj Commanded himsaww with the observance of patience and the gentleness, so Heazwj Said [73:10] And bear patiently at what they say and avoid them with a becoming avoidance [73:11] And leave Me and the rejecters, the possessors of ease and plenty.

وَ قَالَ تَبَارَكَ وَ تَعَالَى ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ [السَّيِّئَةَ] فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ

And the Blessed and High Said [41:34] Refute (evil) with what is best, So if there is enmity between you and him, (he would be) as if he is an intimate friend. [41:35] And none are made to receive it but those who are patient, and none are made to receive it but those who have a great share.

فَصَبَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَتَّى نَالُوهُ بِالْعَظَائِمِ وَ رَمَوْهُ بِهَا فَضَاقَ صَدْرُهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ

So Rasool-Allahsaww was patient to the extent that they came to himsaww with the bones (of the animals) and hit himsaww with these. So hissaww chest was constricted, and Allahazwj Mighty and Majestic Revealed unto himsaww [15:97] And We Know that you tend to constrict your chest at what they are saying [15:98] Therefore Glorify with the Praise of your Lord, and become from the Prostrating ones.

ثُمَّ كَذَّبُوهُ وَ رَمَوْهُ فَحَزِنَ لِذَلِكَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا

Then they belied himsaww and hit himas, so hesaww was grieved due to that. So Allahazwj Mighty and Majestic Revealed [6:33] We know indeed that what they say certainly grieves you, but surely they cannot call you a liar; but the unjust deny the Signs of Allah [6:34] And certainly Rasools before you were belied, but they were patient on being belied and persecuted until Our Help came to them.

فَأَلْزَمَ النَّبِيُّ ( صلى الله عليه وآله ) نَفْسَهُ الصَّبْرَ فَتَعَدَّوْا فَذَكَرَ اللَّهَ تَبَارَكَ وَ تَعَالَى وَ كَذَّبُوهُ فَقَالَ قَدْ صَبَرْتُ فِي نَفْسِي وَ أَهْلِي وَ عِرْضِي وَ لَا صَبْرَ لِي عَلَى ذِكْرِ إِلَهِي فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ

So the Prophetsaww necessitated the patience upon himselfsaww. But, they transgressed and mentioned Allahazwj Blessed and High and belied Himazwj. So hesaww said: ‘Isaww have been patient with regards to myselfsaww and mysaww family and mysaww honour, and (but) there is no patience for mesaww upon the mention of mysaww God. So Allahazwj Mighty and Majestic Revealed [50:38] And We have Created the skies and the earth and what is between them in six days and there touched Us not any fatigue [50:39] Therefore be patient of what they are saying.

فَصَبَرَ النَّبِيُّ ( صلى الله عليه وآله ) فِي جَمِيعِ أَحْوَالِهِ ثُمَّ بُشِّرَ فِي عِتْرَتِهِ بِالْأَئِمَّةِ وَ وُصِفُوا بِالصَّبْرِ فَقَالَ جَلَّ ثَنَاؤُهُ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ

So the Prophetsaww was patient during the entirety of hissaww states. Then Heazwj Gave himsaww the glad tidings regarding hissaww offspring with the Imamate, and described it with the patience, so Heazwj, Majestic is Hisazwj Praise, Said [32:24] And We Made of them Imams to Guide by Our Command when they were patient, and they were certain of Our Signs.

فَعِنْدَ ذَلِكَ قَالَ ( صلى الله عليه وآله ) الصَّبْرُ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ فَشَكَرَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ لَهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ

So during that, hesaww said: ‘The patience from the Emān is like the head to the body’. So hesaww thanked Allahazwj Mighty and Majestic for it. So Allahazwj Mighty and Majestic Revealed [7:137] and the Good Word of your Lord was fulfilled in the Children of Israel because they bore up (sufferings) patiently; and We utterly Destroyed what Pharaoh and his people had wrought and what they built.

فَقَالَ ( صلى الله عليه وآله ) إِنَّهُ بُشْرَى وَ انْتِقَامٌ فَأَبَاحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ قِتَالَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ وَ اقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ

So hesaww said: ‘It is Glad tidings and a revenge’. So Allahazwj Mighty and Majestice Permitted for him to fight against the Polytheists. So Allahazwj Revealed [9:5] So when the Sacred Months have passed away, then fight the Polytheists wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush [2:191] And kill them wherever you find them.

فَقَتَلَهُمُ اللَّهُ عَلَى يَدَيْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَحِبَّائِهِ وَ جَعَلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ مَا ادَّخَرَ لَهُ فِي الْآخِرَةِ فَمَنْ صَبَرَ وَ احْتَسَبَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُقِرَّ اللَّهُ لَهُ عَيْنَهُ فِي أَعْدَائِهِ مَعَ مَا يَدَّخِرُ لَهُ فِي الْآخِرَةِ .

Thus, Allahazwj Killed them upon the hands of Rasool-Allahsaww, and hissaww beloved ones, and Made for himsaww the Rewards of hissaww patience along with what Heazwj had Horaded for himsaww in the Hereafter. Therefore, the one who is patient and is contented, would not exit from the world until Allahazwj Delights his eyes along with what Heazwj has Hoarded for him in the Hereafter’.[246]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ السَّرَّاجِ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Muhammad Abdullah Al Sarraj,

(It has been narrated) raising it to Aliasws Bin Al-Husaynasws having said: ‘The patience from the Emān is at the status of the head to the body, and there is no Emān for the one who has no patience for him’.[247]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘The patience is from the Emān at the status of the head from the body. So when the head goes, the body is gone. Similar to that is when the patience goes, the Emān is gone’.[248]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْحُرَّ حُرٌّ عَلَى جَمِيعِ أَحْوَالِهِ إِنْ نَابَتْهُ نَائِبَةٌ صَبَرَ لَهَا وَ إِنْ تَدَاكَّتْ عَلَيْهِ الْمَصَائِبُ لَمْ تَكْسِرْهُ وَ إِنْ أُسِرَ وَ قُهِرَ وَ اسْتُبْدِلَ بِالْيُسْرِ عُسْراً كَمَا كَانَ يُوسُفُ الصِّدِّيقُ الْأَمِينُ ( صلوات الله عليه )  لَمْ يَضْرُرْ حُرِّيَّتَهُ أَنِ اسْتُعْبِدَ وَ قُهِرَ وَ أُسِرَ وَ لَمْ تَضْرُرْهُ ظُلْمَةُ الْجُبِّ وَ وَحْشَتُهُ وَ مَا نَالَهُ أَنْ مَنَّ اللَّهُ عَلَيْهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ali Bin Al Nu’man, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The free one is free upon the entirety of his states. The seeds he plants, the patience springs out of it. And if the difficulties batter him, they would not break him, and if he is made a captive, and conquered, and the ease is replaced by the hardships, just as it was with Yusufas, the truthful, the trustworthy, hisas freedom did not harm himas when heas was distanced, and compelled, and imprisoned, and the darkness of the pit did not harm himas, and hisas loneliness and whatever was Bestowed upon himas was a Favour of Allahazwj upon himas.

فَجَعَلَ الْجَبَّارَ الْعَاتِيَ لَهُ عَبْداً بَعْدَ إِذْ كَانَ لَهُ مَالِكاً فَأَرْسَلَهُ وَ رَحِمَ بِهِ أُمَّةً وَ كَذَلِكَ الصَّبْرُ يُعَقِّبُ خَيْراً فَاصْبِرُوا وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الصَّبْرِ تُوجَرُوا .

So Heazwj Made the tyrant to come to himas as a slave of hisas after him having been hisas king. So heas sent him (as a free man) and was merciful with the community. And similar to that is the patience, its end result is good. Therefore be patient and resign yourselves upon the patience, you would be Recompensed’.[249]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْجَنَّةُ مَحْفُوفَةٌ بِالْمَكَارِهِ وَ الصَّبْرِ فَمَنْ صَبَرَ عَلَى الْمَكَارِهِ فِي الدُّنْيَا دَخَلَ الْجَنَّةَ وَ جَهَنَّمُ مَحْفُوفَةٌ بِاللَّذَّاتِ وَ الشَّهَوَاتِ فَمَنْ أَعْطَى نَفْسَهُ لَذَّتَهَا وَ شَهْوَتَهَا دَخَلَ النَّارَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from Hamza Bin Humran Bin Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘The (road to) Paradise is surrounded with difficulties and the (observance of) patience. So the one who is patient upon the difficulties in the world would enter the Paradise; and the (road to) Hell is surrounded by the pleasures and the lustful desires. So the one takes his self to its pleasures and its lustful desires, would enter the Fire’.[250]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ عَنْ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلَ الْمُؤْمِنُ فِي قَبْرِهِ كَانَتِ الصَّلَاةُ عَنْ يَمِينِهِ وَ الزَّكَاةُ عَنْ يَسَارِهِ وَ الْبِرُّ مُطِلٌّ عَلَيْهِ وَ يَتَنَحَّى الصَّبْرُ نَاحِيَةً فَإِذَا دَخَلَ عَلَيْهِ الْمَلَكَانِ اللَّذَانِ يَلِيَانِ مُسَاءَلَتَهُ قَالَ الصَّبْرُ لِلصَّلَاةِ وَ الزَّكَاةِ وَ الْبِرِّ دُونَكُمْ صَاحِبَكُمْ فَإِنْ عَجَزْتُمْ عَنْهُ فَأَنَا دُونَهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboubn, from Abdullah bin Marhoum, from Abu Sayyar,

(It has been narrated) from Abu Abdullahasws having said: ‘When a ‘Momin’ (Believer) enters into his grave, the Salāt would be on his right, and the Zakāt on his left, and the righteousness hovering over him, and the patience would end up by corner. So when the two Angels come over to him, those who would be questioning him, the patience would say to the Salāt, and the Zakāt, and the righteousness, ‘Be with your companion. But, if you are frustrated from (helping) him, so I would be with him’.[251]

عَلِيٌّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  الْمَسْجِدَ فَإِذَا هُوَ بِرَجُلٍ عَلَى بَابِ الْمَسْجِدِ كَئِيبٍ حَزِينٍ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَكَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُصِبْتُ بِأَبِي [وَ أُمِّي] وَ أَخِي وَ أَخْشَى أَنْ أَكُونَ قَدْ وَجِلْتُ

Ali, from his father, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws entered the Masjid, and there was a man at the door of the Masjid, gloomy, grief-stricken. So Amir Al-Momineenasws said to him: ‘What is the matter with you?’ He said, ‘O Amir Al-Momineenasws! I am bereaved with my father (or my mother), and my brother, and I fear that I have become scared’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَيْكَ بِتَقْوَى اللَّهِ وَ الصَّبْرِ تَقْدَمْ عَلَيْهِ غَداً وَ الصَّبْرُ فِي الْأُمُورِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا فَارَقَ الرَّأْسُ الْجَسَدَ فَسَدَ الْجَسَدُ وَ إِذَا فَارَقَ الصَّبْرُ الْأُمُورَ فَسَدَتِ الْأُمُورُ .

So Amir Al-Momineenasws said to him: ‘Upon you is to be with the fear of Allahazwj and the patience. Tomorrow you will be going forward to Himazwj, and the patience in the affairs is at the status of the head to the body. So when the head separates from the body, so the body is spoilt (perishes), and when the patience separated from the affairs, the affairs are spoilt (perish)’.[252]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي مَا حَبَسَكَ عَنِ الْحَجِّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَقَعَ عَلَيَّ دَيْنٌ كَثِيرٌ وَ ذَهَبَ مَالِي وَ دَيْنِيَ الَّذِي قَدْ لَزِمَنِي هُوَ أَعْظَمُ مِنْ ذَهَابِ مَالِي فَلَوْ لَا أَنَّ رَجُلًا مِنْ أَصْحَابِنَا أَخْرَجَنِي مَا قَدَرْتُ أَنْ أَخْرُجَ فَقَالَ لِي إِنْ تَصْبِرْ تُغْتَبَطْ وَ إِلَّا تَصْبِرْ يُنْفِذِ اللَّهُ مَقَادِيرَهُ رَاضِياً كُنْتَ أَمْ كَارِهاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al hakam, from Sama’at Bin Mihran,

(It has been narrated) from Abu Al-Hassanasws, said: ‘Heasws said to me: ‘What withheld you from the Hajj?’ I said, ‘May I be sacrificed for youasws! A lot of debts occurred upon me, and my wealth is gone, and the debts which are necessitated upon me are greater than the wealth that has gone from me. So if a man from our companions were not to take me out (to go to Hajj), I am unable from going out’. So heasws said to me: ‘If you are patient, they would backbite you, or else be patient and Allahazwj will Implement Hisazwj Ordainment, whether you were happy with it or reluctant’.[253]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الصَّبْرُ صَبْرَانِ صَبْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ وَ الذِّكْرُ ذِكْرَانِ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ الْمُصِيبَةِ وَ أَفْضَلُ مِنْ ذَلِكَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْكَ فَيَكُونُ حَاجِزاً .

Muhamad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Abu Al Jaroud, from Al Asbagh who said,

‘Amir Al-Momineenasws said: ‘The patience is of two (types of) patience – patience during the difficulties is good, beautiful; but (even) better than that is the patience during (abstaining from) what Allahazwj Mighty and Majestic has Prohibited upon you. And the Remembrance is of two (types) of Remembrances – The mentioning of Allahazwj Mighty and Majestic during the difficulties; but (even) superior than that is the mentioning of Allahazwj during what Allahazwj has Prohibited upon you. Thus it (the patience) serves as a barrier’.[254]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُنَالُ الْمُلْكُ فِيهِ إِلَّا بِالْقَتْلِ وَ التَّجَبُّرِ وَ لَا الْغِنَى إِلَّا بِالْغَصْبِ وَ الْبُخْلِ وَ لَا الْمَحَبَّةُ إِلَّا بِاسْتِخْرَاجِ الدِّينِ وَ اتِّبَاعِ الْهَوَى

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Al Arzamy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There would be coming such a time period upon the people that they would not be attaining a kingdom except by the killing and the tyranny, nor (attaining) riches except by the usurpation and the stinginess, nor the love except by the removal of the Religion and following of the personal desires.

فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الْبِغْضَةِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ آتَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً مِمَّنْ صَدَّقَ بِي .

So the one who comes across that time period, and he observes patience upon the poverty despite being able upon the riches, and observes patience upon the hatred despite being able upon the love, and observes patience upon the humiliation despite being able upon the honour, Allahazwj would Give him the Rewards of fifty truthful ones from the ones who ratified mesaww’.[255]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عِيسَى بْنِ بَشِيرٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَمَّا حَضَرَتْ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ وَ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ يَا بُنَيَّ اصْبِرْ عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّاً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Dorost Bin Abu Mansour, from Isa Bin Bashir, from Abu Hamza who said,

‘Abu Ja’farasws said, when the termination presented itself to myasws fatherasws Aliasws Bin Al-Husaynasws, heasws pressed measws to hisasws chest and said: ‘O myasws sonasws! Iasws bequeath youasws with what myasws fatherasws bequeathed to measws when the termination presented itself to himasws, and with what heasws mentioned that hisasws fatherasws bequeathed with: ‘O myasws sonasws! Be patience upon the truth, and even though it may be bitter’.[256]

عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى الْبَلَاءِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ الصَّبْرَيْنِ الْوَرَعُ عَنِ الْمَحَارِمِ .

From him, from his father, from Yunus Bin Abdul Rahman, raising it,

(It has been narrated) from Abu Ja’farasws having said: ‘The patience is two (types of) patience – Patience upon the affliction is good, beautiful; and (even) superior of the two (types of) patience is the abstinence from the Prohibitions’.[257]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ أَخْبَرَنِي يَحْيَى بْنُ سُلَيْمٍ الطَّائِفِيُّ قَالَ أَخْبَرَنِي عَمْرُو بْنُ شِمْرٍ الْيَمَانِيُّ يَرْفَعُ الْحَدِيثَ إِلَى عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّبْرُ ثَلَاثَةٌ صَبْرٌ عِنْدَ الْمُصِيبَةِ وَ صَبْرٌ عَلَى الطَّاعَةِ وَ صَبْرٌ عَنِ الْمَعْصِيَةِ فَمَنْ صَبَرَ عَلَى الْمُصِيبَةِ حَتَّى يَرُدَّهَا بِحُسْنِ عَزَائِهَا كَتَبَ اللَّهُ لَهُ ثَلَاثَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yahya Bin Muslim Bin Suleym Al Taify, from Amro Bin Shimr Al Yamani,

(It has been narrated) raising the Hadeeth to Aliasws having said: ‘Rasool-Allahsaww said: ‘The patience is of three (types of) patience – Patience during the difficulties, and patience upon the obedience, and patience upon the disobedience. So the one who is patient upon the difficulties until he repels it by goodness of his resolution, Allahazwj would Write for him three hundred levels, there being between the level to the level just as what is between the sky and the earth.

وَ مَنْ صَبَرَ عَلَى الطَّاعَةِ كَتَبَ اللَّهُ لَهُ سِتَّمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى الْعَرْشِ وَ مَنْ صَبَرَ عَنِ الْمَعْصِيَةِ كَتَبَ اللَّهُ لَهُ تِسْعَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى مُنْتَهَى الْعَرْشِ .

And the one who is patient upon the obedience, Allahazwj would Write for him six hundred levels, there being between the level to the level just as what is between the earth to the Throne. And the one who is patient upon the disobedience, Allahazwj would Write for him nine hundred levels, there being between the level to the level just as what is between the edge of the earth to the ultimate point of the Throne’.[258]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَمَرَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ آتِيَ الْمُفَضَّلَ وَ أُعَزِّيَهُ بِإِسْمَاعِيلَ وَ قَالَ أَقْرِئِ الْمُفَضَّلَ السَّلَامَ وَ قُلْ لَهُ إِنَّا قَدْ أُصِبْنَا بِإِسْمَاعِيلَ فَصَبَرْنَا فَاصْبِرْ كَمَا صَبَرْنَا إِنَّا أَرَدْنَا أَمْراً وَ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَمْراً فَسَلَّمْنَا لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

From him, from Ali Bin Al Hakam, from Yunus Bin Yaqoub who said,

‘Abu Abdullahasws ordered me that I should go to Al Mufazzal and console him with (the bereavement of) Ismail (a son of the Imamasws), and heasws said: ‘Convey the greetings to Al-Mufazzal and say to him, ‘Weasws have been bereaved with Ismail, and weasws were patient. Therefore, observe patience just as weasws were patient. We tend to want a matter, and Allahazwj Mighty and Majestic Wants a matter. So we should submit to the Command of Allahazwj Mighty and Majestic’.[259]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِبَلَاءٍ فَصَبَرَ عَلَيْهِ كَانَ لَهُ مِثْلُ أَجْرِ أَلْفِ شَهِيدٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Amyera, from Abu Hamza Al Sumaly who said,

‘Abu Abdullahasws said: ‘The one from the Believers who is afflicted with an affliction, so he is patient upon it, there would be for him the like of the Recompense of a thousand martyrs’.[260]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْعَمَ عَلَى قَوْمٍ فَلَمْ يَشْكُرُوا فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَصَارَتْ عَلَيْهِمْ نِعْمَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Favoured upon a people but they were not grateful, so a plague came upon them; and a people were afflicted with the difficulties, so they were patient, and Bounties came upon them’.[261] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبَانِ بْنِ أَبِي مُسَافِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا قَالَ اصْبِرُوا عَلَى الْمَصَائِبِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Aban Bin Abu Musafir,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [3:200] O you who believe! Be patient and excel in patience. Heasws said: ‘Be patient upon the difficulties’.

وَ فِي رِوَايَةِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَابِرُوا عَلَى الْمَصَائِبِ .

And in a report of Ibn Abu Yafour, from Abu Abdullahasws having said: ‘Excel in patience upon the difficulties’.[262]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي جَمِيلَةَ عَنْ جَدِّهِ أَبِي جَمِيلَةَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ لَوْ لَا أَنَّ الصَّبْرَ خُلِقَ قَبْلَ الْبَلَاءِ لَتَفَطَّرَ الْمُؤْمِنُ كَمَا تَتَفَطَّرُ الْبَيْضَةُ عَلَى الصَّفَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Ali Bin Muhammad Bin Abu Jameela, from a grandfather of Abu Jameela, from one of his companions,

‘Heasws said: ‘Had the patience not been Created before the affliction, a ‘Momin’ (Believer), it would have torn the Momin into pieces just as the egg cracks upon the rock’.[263]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي جَعَلْتُ الدُّنْيَا بَيْنَ عِبَادِي قَرْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ بِكُلِّ وَاحِدَةٍ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ مِنْ ذَلِكَ وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ شَيْئاً قَسْراً فَصَبَرَ أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا بِهَا مِنِّي

Abu Ali Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, and Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said Iazwj Made the world to be between Myazwj servants as a loan. So the one who lends Meazwj a loan from it, Iazwj shall Give him, with every one, ten, up to a multiple of seven hundred, and whatever Iazwj so Desire from that; and the one who does not lends Meazwj a loan from it, so Iazwj shall Seize something Forcibly from him. But, if he is patient, Iazwj shall Give him three characteristics, such that if Iazwj were to Give one of these to Myazwj Angels, they would be pleased with Meazwj’.

قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ فَهَذِهِ وَاحِدَةٌ مِنْ ثَلَاثِ خِصَالٍ وَ رَحْمَةٌ اثْنَتَانِ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ ثَلَاثٌ

He (the narrator) said, ‘Then Abu Abdullahasws recited the Words of Allahazwj Mighty and Majestic [2:156] Who, when a difficulty befalls them, say: Surely we are for Allah and to Him we are returning [2:157] Those are they on whom are Blessings and Mercy from their Lord. So this (Blessings) is one from the three characteristics, and Mercy is the second, and those are the followers of the right course is the third’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا لِمَنْ أَخَذَ اللَّهُ مِنْهُ شَيْئاً قَسْراً .

Then Abu Abdullahasws said: ‘This is for them from whom Allahazwj Takes something Forcibly’.[264]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ يَحْيَى بْنِ آدَمَ عَنْ شَرِيكٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مُرُوَّةُ الصَّبْرِ فِي حَالِ الْحَاجَةِ وَ الْفَاقَةِ وَ التَّعَفُّفِ وَ الْغِنَى أَكْثَرُ مِنْ مُرُوَّةِ الْإِعْطَاءِ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Yahya Bin Adam, from Shareek, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’farasws having said: ‘Magnanimity of exercising the patience during a state of need, and the destitution, and the abstinence, and the riches, is more than the magnanimity (regarding) the giving (charity etc.)’.[265]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَرْحَمُكَ اللَّهُ مَا الصَّبْرُ الْجَمِيلُ قَالَ ذَلِكَ صَبْرٌ لَيْسَ فِيهِ شَكْوَى إِلَى النَّاسِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,

‘I said to Abu Ja’farasws, ‘May Allahazwj have Mercy on youasws! What is the beautiful patience?’ Heasws said: ‘That is a patience wherein is no complaining to the people’.[266]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَا يُعِدَّ الصَّبْرَ لِنَوَائِبِ الدَّهْرِ يَعْجِزْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from Abdul Rahman Bin Sayaba, from Abu Al Numan,

(It has been narrated) from Abu Abdullahasws or Abu Ja’farasws having said: ‘The one is not prepared to be patient for the ravages of the time would be frustrated’.[267]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا صُبُرٌ وَ شِيعَتُنَا أَصْبَرُ مِنَّا قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ شِيعَتُكُمْ أَصْبَرَ مِنْكُمْ قَالَ لِأَنَّا نَصْبِرُ عَلَى مَا نَعْلَمُ وَ شِيعَتُنَا يَصْبِرُونَ عَلَى مَا لَا يَعْلَمُونَ .

Abu Ali Ashary, from Moalla Bin Muhammad, from Al Washa, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Weasws are patient, and ourasws Shia are more patient than usasws’. I said, ‘May I be sacrificed for youasws! How did yourasws Shia come to be more patient than youasws?’ Heasws said: ‘Because weasws are patient upon what weasws know, and ourasws Shiah are being patient upon what they are not (even) knowing’.[268]

بَابُ الشُّكْرِ

Chapter 48 – The Gratefulness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الطَّاعِمُ الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمَحْرُومِ الْقَانِعِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The feeder of the food, the grateful, for him would be the Recompense like the Recompense of the Fasting one bringing himself to account; and the one of good health, the grateful, for him would be from the Recompense like the Recompense of the afflicted one (with illness), the patient; and the Given one, the grateful, for him would be from the Recompense, like the Recompense of the deprived one, the contented’.[269]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَابَ شُكْرٍ فَخَزَنَ عَنْهُ بَابَ الزِّيَادَةِ .

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘Whatever Allahazwj Opens upon a servant (from) the door of gratefulness, Heazwj does not Keep the door of increasing (bounties) hidden from him’.[270]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ اشْكُرْ مَنْ أَنْعَمَ عَلَيْكَ وَ أَنْعِمْ عَلَى مَنْ شَكَرَكَ فَإِنَّهُ لَا زَوَالَ لِلنَّعْمَاءِ إِذَا شُكِرَتْ وَ لَا بَقَاءَ لَهَا إِذَا كُفِرَتْ الشُّكْرُ زِيَادَةٌ فِي النِّعَمِ وَ أَمَانٌ مِنَ الْغِيَرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ja’far Bin Muhammad Al Baghdady, from Abdullah Bin Is’haq Al Ja’fary,

(It has been narrated) from Abu Abdullahasws having said: ‘It is written in the Torah: “Thank the one who favours upon you, and do favours upon the one who thanks you, for there would be no decline of the Bounties when it is thanked for, and there would not remain when it is denied. The gratefulness increases in the Bounties, and it is a safety from the changes’.[271]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليهما السلام ) قَالَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ مَا لِلْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَالْمَحْرُومِ الْقَانِعِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Asbaat, from Yaqoub Bin Salim, from a man,

(It has been narrated) from Abu Ja’farasws, or Abu Abdullahasws having said: ‘The one of good health, the grateful, for him would be from the Recompense what would be from the afflicted (with illness), the patient; and the giver, the grateful, for him would be from the Recompense like the deprived one, the contented’.[272]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ فَضْلٍ الْبَقْبَاقِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ قَالَ الَّذِي أَنْعَمَ عَلَيْكَ بِمَا فَضَّلَكَ وَ أَعْطَاكَ وَ أَحْسَنَ إِلَيْكَ ثُمَّ قَالَ فَحَدَّثَ بِدِينِهِ وَ مَا أَعْطَاهُ اللَّهُ وَ مَا أَنْعَمَ بِهِ عَلَيْهِ .

From him, from Ahmad Bin Muhamad Bin Abu Nasr, from Dawood Bin Al Husayn, from Fazl Al Baqbaq who said,

‘I aksed Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [93:11] And as for the favour of your Lord, do announce (it). Heasws said: ‘The Oneazwj Who Favoured upon yousaww with whatever Heazwj Graced yousaww, and Gave yousaww, and was Good to yousaww’. Then heasws said: ‘So hesaww announced with Hisazwj Religion what Allahazwj had Given himsaww, and whatever Heazwj had Favoured with upon himsaww’.[273]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ عَائِشَةَ لَيْلَتَهَا فَقَالَتْ يَا رَسُولَ اللَّهِ لِمَ تُتْعِبُ نَفْسَكَ وَ قَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَ مَا تَأَخَّرَ فَقَالَ يَا عَائِشَةُ أَ لَا أَكُونُ عَبْداً شَكُوراً

Humeyd Bin Ziyad, from Al Hassan bin Muhammad Bin Sama’at, from Wuheyb, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘It was so that Rasool-Allahsaww was with Ayesha during her night, so she said, ‘O Rasool-Allahsaww! Why do youasws exhaust yourselfsaww and Allahazwj has already Forgiven for yousaww whatever has preceded of yoursaww sins (of yoursaww Shia), and whatever is delayed?’ So hesaww said: ‘O Ayesha! Should Isaww not become a grateful servant?’

قَالَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُومُ عَلَى أَطْرَافِ أَصَابِعِ رِجْلَيْهِ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى .

Heasws said: ‘And Rasool-Allahsaww used to stand upon the sides of hissaww toes, so Allahazwj the Glorious and High Revealed [20:1] Ta Ha [20:2] We have not Revealed the Quran to you that you may be distressed’.[274]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَسَنِ بْنِ جَهْمٍ عَنْ أَبِي الْيَقْظَانِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثٌ لَا يَضُرُّ مَعَهُنَّ شَيْ‏ءٌ الدُّعَاءُ عِنْدَ الْكَرْبِ وَ الِاسْتِغْفَارُ عِنْدَ الذَّنْبِ وَ الشُّكْرُ عِنْدَ النِّعْمَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hasan Bin Jahm, from Abu Al Yaqzan, from Ubeydullah Bin Al Waleed who said,

‘I heard Abu Abdullahasws saying: ‘There are three (things), nothing would harm along with these – The supplication during the worries, and the seeking of Forgiveness during the sin, and the gratefulness during the Favours’.[275]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who gives the thanks is Given the increase. Allahazwj Mighty and Majestic is Saying [14:7] And when your Lord Proclaimed: If you are grateful, I would Increase it more for you’.[276]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا سَمِعَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ مِنْ نِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ وَ حَمِدَ اللَّهَ ظَاهِراً بِلِسَانِهِ فَتَمَّ كَلَامُهُ حَتَّى يُؤْمَرَ لَهُ بِالْمَزِيدِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from two men from our companions who both heard,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj has not Favoured upon a servant from Bounties, so he recognises it in his heart and Praises Allahazwj apparently by his tongue, so he completes his speech, until Heazwj Commands for the increase to be for him’.[277]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ هِشَامٍ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُكْرُ النِّعْمَةِ اجْتِنَابُ الْمَحَارِمِ وَ تَمَامُ الشُّكْرِ قَوْلُ الرَّجُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

A number of our companions, from Ahmad bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Hisham, from Muyassar,

(It has been narrated) from Abu Abdullahasws having said: ‘Gratefulness of the Bounties is keeping away from the Prohibitions, and the completion of the gratefulness is the speech of the man (saying) ‘The Praise is for Allahazwj, Lordazwj of the worlds’’.[278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عُيَيْنَةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شُكْرُ كُلِّ نِعْمَةٍ وَ إِنْ عَظُمَتْ أَنْ تَحْمَدَ اللَّهَ عَزَّ وَ جَلَّ عَلَيْهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Uyayna, from Umar Bin Yazeed who said,

‘I heard Abu Abdullahasws saying: ‘Gratefulness for each Bounty, and even if it is great is that you Praise Allahazwj Mighty and Majestic upon it’.[279]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِلشُّكْرِ حَدٌّ إِذَا فَعَلَهُ الْعَبْدُ كَانَ شَاكِراً قَالَ نَعَمْ قُلْتُ مَا هُوَ قَالَ يَحْمَدُ اللَّهَ عَلَى كُلِّ نِعْمَةٍ عَلَيْهِ فِي أَهْلٍ وَ مَالٍ وَ إِنْ كَانَ فِيمَا أَنْعَمَ عَلَيْهِ فِي مَالِهِ حَقٌّ أَدَّاهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘Is there a limit for the gratefulness, when the servant does it, he would be (considered as) a grateful one?’ Heasws said: ‘Yes’. I said, ‘What is it?’ Heasws said: ‘He should Praise Allahazwj upon each Bounty upon him regarding the family and wealth, and if it was so that among what had been Favoured upon him regarding his wealth, there was a right (for someone), he should pay it off.

وَ مِنْهُ قَوْلُهُ جَلَّ وَ عَزَّ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ مِنْهُ قَوْلُهُ تَعَالَى رَبِّ أَنْزِلْنِي مُنْزَلًا مُبارَكاً وَ أَنْتَ خَيْرُ الْمُنْزِلِينَ وَ قَوْلُهُ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَ أَخْرِجْنِي مُخْرَجَ صِدْقٍ وَ اجْعَلْ لِي مِنْ لَدُنْكَ سُلْطاناً نَصِيراً .

And from it are the Words of the Mighty and Majestic [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it. And from it are the Words of the Exalted [23:29] O Lord! Cause me to disembark a blessed landing, and You are the best of Landers. And Hisazwj Words [17:80] Lord! Make me to enter a goodly entering, and Cause me to go exit a goodly exit, and Grant me from Yourself an Authority, a persistent helper’.[280]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ مَنْ حَمِدَ اللَّهَ عَلَى النِّعْمَةِ فَقَدْ شَكَرَهُ وَ كَانَ الْحَمْدُ أَفْضَلَ مِنْ تِلْكَ النِّعْمَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad who said,

‘I heard Abu Al-Hassanasws saying: ‘The one who praises Allahazwj upon a Bounty, so he has thanked, and the Praise is superior than that Bounty’.[281] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ بِنِعْمَةٍ صَغُرَتْ أَوْ كَبُرَتْ فَقَالَ الْحَمْدُ لِلَّهِ إِلَّا أَدَّى شُكْرَهَا .

Muhammad Bin Yahya, from Ahmad, from Ali Bin Al Hakam, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘Whatever Allahazwj Favours upon a servant with a Bounty, be it small or large, so he says, ‘The Praise is for Allahazwj’, except that he would have paid its gratitude’.[282]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي الْحَسَنِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ فَقَدْ أَدَّى شُكْرَهَا .

Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Qasim Bin Muhammad, from Ismail, Bin Abu Al hassan, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one upon whom Allahazwj Favours with a Bounty, so he recognises it in his heart, so he has paid its gratitude’.[283]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الرَّجُلَ مِنْكُمْ لَيَشْرَبُ الشَّرْبَةَ مِنَ الْمَاءِ فَيُوجِبُ اللَّهُ لَهُ بِهَا الْجَنَّةَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Let the man from you drink the water, and Allahazwj Allahazwj would Obligate the Paradise upon him due to it’.

ثُمَّ قَالَ إِنَّهُ لَيَأْخُذُ الْإِنَاءَ فَيَضَعُهُ عَلَى فِيهِ فَيُسَمِّي ثُمَّ يَشْرَبُ فَيُنَحِّيهِ وَ هُوَ يَشْتَهِيهِ فَيَحْمَدُ اللَّهَ ثُمَّ يَعُودُ فَيَشْرَبُ ثُمَّ يُنَحِّيهِ فَيَحْمَدُ اللَّهَ ثُمَّ يَعُودُ فَيَشْرَبُ ثُمَّ يُنَحِّيهِ فَيَحْمَدُ اللَّهَ فَيُوجِبُ اللَّهُ عَزَّ وَ جَلَّ بِهَا لَهُ الْجَنَّةَ .

Then heasws said: ‘Let him take a container and place it upon his mouth, so he should Name (Bismillah), then he should drink. Then he should prevent it while he is desirous from it, so he should Praise Allahazwj, then return to drinking. Then he should prevent it, and he should Praise Allahazwj, then repeat the drinking. Then he should prevent it, and he should Praise Allahazwj. Thus, Allahazwj Mighty and Majestic would Obligate for him, due to it, the Paradise’.[284]

ابْنُ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِي مَالًا فَرَزَقَنِي وَ إِنِّي سَأَلْتُ اللَّهَ أَنْ يَرْزُقَنِي وَلَداً فَرَزَقَنِي وَلَداً وَ سَأَلْتُهُ أَنْ يَرْزُقَنِي دَاراً فَرَزَقَنِي وَ قَدْ خِفْتُ أَنْ يَكُونَ ذَلِكَ اسْتِدْرَاجاً فَقَالَ أَمَا وَ اللَّهِ مَعَ الْحَمْدِ فَلَا .

Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘I asked Allahazwj Mighty and Majestic to Grace me wealth, so Heazwj Graced me, and I asked Allahazwj that Heazwj Grace me a son, so Heazwj Graced me a son, and I asked Himazwj that Heazwj Graced me a house, so Heazwj Graced me, and I fear that, that would happen to be a gradual Punishment’. So heasws said: ‘As for, by Allahazwj, (if it is) with the Praise, so no’.[285]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ خَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْمَسْجِدِ وَ قَدْ ضَاعَتْ دَابَّتُهُ فَقَالَ لَئِنْ رَدَّهَا اللَّهُ عَلَيَّ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman who said,

‘Abu Abdullahasws went out from the Masjid and heasws had lost hisasws (riding) animal. So heasws said: ‘If Allahazwj were to Return it to measws, Iasws will thank Allahazwj as it is a right of thanking Himazwj’.

قَالَ فَمَا لَبِثَ أَنْ أُتِيَ بِهَا فَقَالَ الْحَمْدُ لِلَّهِ فَقَالَ لَهُ قَائِلٌ جُعِلْتُ فِدَاكَ أَ لَيْسَ قُلْتَ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَمْ تَسْمَعْنِي قُلْتُ الْحَمْدُ لِلَّهِ .

He (the narrator) said, ‘So, it wasn’t long before they came with it. So heasws said: ‘The Praise is for Allahazwj’. So a sayer said to himasws, ‘May I be sacrificed for youasws! Did youasws not say, ‘Iasws will thank Allahazwj as it is a right of thanking Himazwj’?’ So Abu Abdullahasws said: ‘Did you not listen to measws saying: ‘The Praise is for Allahazwj’?’[286]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا وَرَدَ عَلَيْهِ أَمْرٌ يَسُرُّهُ قَالَ الْحَمْدُ لِلَّهِ عَلَى هَذِهِ النِّعْمَةِ وَ إِذَا وَرَدَ عَلَيْهِ أَمْرٌ يَغْتَمُّ بِهِ قَالَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Al Musna Al Hannat,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Rasool-Allahsaww, whenever a matter was referred to himsaww, which cheered himsaww, said: ‘The Praise is due to Allahazwj upon this Favour’. And whenever a matter was referred to himazwj which grieved himsaww, said: ‘The Praise is for Allahazwj upon every state’.[287]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ تَقُولُ ثَلَاثَ مَرَّاتٍ إِذَا نَظَرْتَ إِلَى الْمُبْتَلَى مِنْ غَيْرِ أَنْ تُسْمِعَهُ الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَ لَوْ شَاءَ فَعَلَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘You should be saying three times, whenever you look at the afflicted one, from without him hearing it, ‘The Praise is for Allahazwj Who Gave me good health from what has you have been afflicted with, and had Heazwj so Desired to, would have Done so’.

قَالَ مَنْ قَالَ ذَلِكَ لَمْ يُصِبْهُ ذَلِكَ الْبَلَاءُ أَبَداً .

Heasws said: ‘The one who says that would not be hit by that affliction, ever!’.[288]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ يَرَى مُبْتَلًى فَيَقُولُ الْحَمْدُ لِلَّهِ الَّذِي عَدَلَ عَنِّي مَا ابْتَلَاكَ بِهِ وَ فَضَّلَنِي عَلَيْكَ بِالْعَافِيَةِ اللَّهُمَّ عَافِنِي مِمَّا ابْتَلَيْتَهُ بِهِ إِلَّا لَمْ يُبْتَلَ بِذَلِكَ الْبَلَاءِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Hafs Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a servant who sees an afflicted one, so he is saying, ‘The Praise is for Allahazwj Who Avoided from me what you have been afflicted with, and Preferred me over you with the good health’.[289]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَأَيْتَ الرَّجُلَ وَ قَدِ ابْتُلِيَ وَ أَنْعَمَ اللَّهُ عَلَيْكَ فَقُلِ اللَّهُمَّ إِنِّي لَا أَسْخَرُ وَ لَا أَفْخَرُ وَ لَكِنْ أَحْمَدُكَ عَلَى عَظِيمِ نَعْمَائِكَ عَلَيَّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘When you see the man who has been afflicted and Allahazwj has Favoured upon you, so say, ‘O Allahazwj! I am neither ridiculing nor priding, but I am praising Youazwj upon the great Bounty of Yoursazwj upon me’.[290]

عَنْهُ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمْ أَهْلَ الْبَلَاءِ فَاحْمَدُوا اللَّهَ وَ لَا تُسْمِعُوهُمْ فَإِنَّ ذَلِكَ يَحْزُنُهُمْ .

From him, from his father, from Haroun Bin Al Jahm, from Hafs bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When you see the afflicted people, so you should be praising Allahazwj, and they should not be listening, for that would be grieving them’.[291]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِي سَفَرٍ يَسِيرُ عَلَى نَاقَةٍ لَهُ إِذَا نَزَلَ فَسَجَدَ خَمْسَ سَجَدَاتٍ فَلَمَّا أَنْ رَكِبَ قَالُوا يَا رَسُولَ اللَّهِ إِنَّا رَأَيْنَاكَ صَنَعْتَ شَيْئاً لَمْ تَصْنَعْهُ فَقَالَ نَعَمْ اسْتَقْبَلَنِي جَبْرَئِيلُ ( عليه السلام ) فَبَشَّرَنِي بِبِشَارَاتٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَسَجَدْتُ لِلَّهِ شُكْراً لِكُلِّ بُشْرَى سَجْدَةً.

From him, from Usman Bin Isa, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was in a journey travelling upon a she-camel of hissaww, when hesaww descended, and prostrated with five Prostrations. So when hesaww mounted, they said, ‘O Rasool-Allahsaww! We saw yousaww doing something yousaww had not done before’. So hesaww said: ‘Yes. Jibraeelas came over to meas, and heas gave mesaww Glad Tidings from Allahazwj Mighty and Majestic. So Isaww Prostrated to Allahazwj as a gratitude, for each Glad Tiding, one Prostration’.[292]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ذَكَرَ أَحَدُكُمْ نِعْمَةَ اللَّهِ عَزَّ وَ جَلَّ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ شُكْراً لِلَّهِ فَإِنْ كَانَ رَاكِباً فَلْيَنْزِلْ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ وَ إِنْ لَمْ يَكُنْ يَقْدِرُ عَلَى النُّزُولِ لِلشُّهْرَةِ فَلْيَضَعْ خَدَّهُ عَلَى قَرَبُوسِهِ وَ إِنْ لَمْ يَقْدِرْ فَلْيَضَعْ خَدَّهُ عَلَى كَفِّهِ ثُمَّ لْيَحْمَدِ اللَّهَ عَلَى مَا أَنْعَمَ عَلَيْهِ .

From him, from Usman Bin Isa, from Yunus Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you remembers a Favour of Allahazwj Mighty and Majestic, so let him place his cheek upon the dust is gratitude to Allahazwj. So if he was riding, so let him descend and let him place his cheek upon the dust; and if he does not happen to be able upon the descending due to the publicity, so let him place his cheek upon his saddle bow; and if he is not able, so let him place his cheek upon his wrist, then let him praise Allahazwj upon whatever Heazwj has Favoured upon him’.[293]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ هِشَامِ بْنِ أَحْمَرَ قَالَ كُنْتُ أَسِيرُ مَعَ أَبِي الْحَسَنِ ( عليه السلام ) فِي بَعْضِ أَطْرَافِ الْمَدِينَةِ إِذْ ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ فَخَرَّ سَاجِداً فَأَطَالَ وَ أَطَالَ ثُمَّ رَفَعَ رَأْسَهُ وَ رَكِبَ دَابَّتَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ أَطَلْتَ السُّجُودَ فَقَالَ إِنَّنِي ذَكَرْتُ نِعْمَةً أَنْعَمَ اللَّهُ بِهَا عَلَيَّ فَأَحْبَبْتُ أَنْ أَشْكُرَ رَبِّي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Hisham Bin Ahmar who said,

‘I was travelling along with Abu Al-Hassanasws in one of the outskirts of Al-Medina when heasws joined hisasws legs from his animal and heasws fell into Sajadah (prostration). So heasws prolonged, and I prolonged. Then heasws raised hisasws head and rode hisasws animal. So I said, ‘May I be sacrificed for youasws! Youasws had prolonged the Sajadah’. So heasws said: ‘Iasws remembered a Bounty of Allahazwj Heazwj had Favoured upon me with, so Iasws loved that Iasws should thank myasws Lordazwj’.[294]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ صَاحِبِ السَّابِرِيِّ فِيمَا أَعْلَمُ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) يَا مُوسَى اشْكُرْنِي حَقَّ شُكْرِي فَقَالَ يَا رَبِّ وَ كَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ وَ لَيْسَ مِنْ شُكْرٍ أَشْكُرُكَ بِهِ إِلَّا وَ أَنْتَ أَنْعَمْتَ بِهِ عَلَيَّ قَالَ يَا مُوسَى الْآنَ شَكَرْتَنِي حِينَ عَلِمْتَ أَنَّ ذَلِكَ مِنِّي .

Ali, from his father, from Ibn Abu Umeyr, from Abu Abdullah, Sahib Al Sayyari regarding what I know, or someone else,

(It has been narrated) from Abu Abdullahasws having said regarding what Allahazwj Mighty and Majestic Revealed unto Musaas: “O Musaas! Thank Meazwj as is the right of thanking Meazwj”. So heas said: ‘O Lordazwj! And how can Ias thank Youazwj are Rightful to be thanked, and there is none from a thanks which Ias thank Youazwj with except that Youazwj have Favoured with it upon meas?’ Heazwj Said: “O Musaas! Now youas have thanked Meazwj where youas knew that, that is from Meazwj’.[295]

ابْنُ أَبِي عُمَيْرٍ عَنِ ابْنِ رِئَابٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ عَشْرَ مَرَّاتٍ

Ibn Abu Umeyr, from Ibn Raib, from Ismail Bin al Fazl who said,

‘Abu Abdullahasws said: ‘Whenever it is morning and evening, so say ten times,

اللَّهُمَّ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ أَوْ عَافِيَةٍ مِنْ دِينٍ أَوْ دُنْيَا فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ لَكَ الْحَمْدُ وَ لَكَ الشُّكْرُ بِهَا عَلَيَّ يَا رَبِّ حَتَّى تَرْضَى وَ بَعْدَ الرِّضَا

‘O Allahazwj! Whatever has come to me from a Bounty or good health, from Religion or world, so it is from Youazwj Alone, there being no associates for Youazwj. For Youazwj is the Praise, and for Youazwj is the gratefulness for it upon me. O Lordazwj, until Youazwj are Pleased, and after the Pleasure’.

فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ كُنْتَ قَدْ أَدَّيْتَ شُكْرَ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ فِي ذَلِكَ الْيَوْمِ وَ فِي تِلْكَ اللَّيْلَةِ .

So you, when you say that, you would have paid the gratitude of whatever Allahazwj had Favoured upon you with, during that day and during that night’.[296]

ابْنُ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ نُوحٌ ( عليه السلام ) يَقُولُ ذَلِكَ إِذَا أَصْبَحَ فَسُمِّيَ بِذَلِكَ عَبْداً شَكُوراً

Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Nuhas was saying that (in the above Hadeeth) whenever it was morning, so heas was Named due to that as a grateful servant’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَدَقَ اللَّهَ نَجَا .

And heasws said: ‘Rasool-Allahsaww said: ‘Whoever Ratifies Allahazwj is Rescued’.[297]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ عَمَّارٍ الدُّهْنِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ يُحِبُّ كُلَّ قَلْبٍ حَزِينٍ وَ يُحِبُّ كُلَّ عَبْدٍ شَكُورٍ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعَبْدٍ مِنْ عَبِيدِهِ يَوْمَ الْقِيَامَةِ أَ شَكَرْتَ فُلَاناً فَيَقُولُ بَلْ شَكَرْتُكَ يَا رَبِّ فَيَقُولُ لَمْ تَشْكُرْنِي إِذْ لَمْ تَشْكُرْهُ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna, from Ammad Al Duhny who said,

‘I heard Aliasws Bin Al-Husaynasws saying: ‘Allahazwj Loves every grieving heart, and Loves every grateful servant. Allahazwj would be Saying to a servant from Hisazwj servant on the Day of Judgement: “Did you thank so and so?” He would say, ‘But, I thanked Youazwj, O Lordazwj!” So Heazwj would be Saying: “You did not thank Meazwj when you did not thank him”.

ثُمَّ قَالَ أَشْكَرُكُمْ لِلَّهِ أَشْكَرُكُمْ لِلنَّاسِ .

Then heasws said: ‘The most thankful to Allahazwj, is the one most thankful you to the people’.[298]

بَابُ حُسْنِ الْخُلُقِ

Chapter 49 – The Good Manners

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَكْمَلَ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The most perfect of the ‘Moineen’ (Believers) in Emān is the best of them in manners’.[299]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا يُوضَعُ فِي مِيزَانِ امْرِئٍ يَوْمَ الْقِيَامَةِ أَفْضَلُ مِنْ حُسْنِ الْخُلُقِ .

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Abdullah Bin Sinan, from a man from the people of Al Medina,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘No matter would be Placed upon the Scale on the Day of Judgement which is more superior than the good manners’.[300]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِيمَانُهُ وَ إِنْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً لَمْ يَنْقُصْهُ ذَلِكَ قَالَ وَ هُوَ الصِّدْقُ وَ أَدَاءُ الْأَمَانَةِ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullahasws having said: ‘Four (things), the one who has these in him, his Emān would be perfect, and even if he was (immersed) in sins from his head to his feet, that would not incur him a loss’. Heasws said: ‘And it is the truthfulness, and paying back of the entrustments, and the bashfulness, and good manners’.[301]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَقْدَمُ الْمُؤْمِنُ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِعَمَلٍ بَعْدَ الْفَرَائِضِ أَحَبَّ إِلَى اللَّهِ تَعَالَى مِنْ أَنْ يَسَعَ النَّاسَ بِخُلُقِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Anbasa Al Abid who said,

‘Abu Abdullahasws said to me: ‘A ‘Momin’ (The Believer) would not be going forward to Allahazwj Mighty and Majestic with a deed, after the Obligatory ones, more Beloved to Allahazwj the Exalted, than if he accommodates the people with his (good) manners’.[302]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ صَاحِبَ الْخُلُقِ الْحَسَنِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one of good manners, for him would be a Recompense of the Fasting one, the standing one (for the Salāt)’.[303] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرُ مَا تَلِجُ بِهِ أُمَّتِيَ الْجَنَّةَ تَقْوَى اللَّهِ وَ حُسْنُ الْخُلُقِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most by which mysaww community would be entering the Paradise is fear of Allahazwj and good manners’.[304]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْخُلُقَ الْحَسَنَ يَمِيثُ الْخَطِيئَةَ كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, and Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The good manners melt the sins just as the sun melts the ice’.[305]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبِرُّ وَ حُسْنُ الْخُلُقِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ .

From him, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The righteousness and the good manners both build the houses (households) and increase in the life-span’.[306]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ قَالَ حَدَّثَنِي يَحْيَى بْنُ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى بَعْضِ أَنْبِيَائِهِ ( عليهم السلام ) الْخُلُقُ الْحَسَنُ يَمِيثُ الْخَطِيئَةَ كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed who said, ‘Yahya Bin Amro narrated to me, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Allahazwj Blessed and High Revealed unto one of Hisazwj Prophetsas: “The good manners melt the sins just as the sun melts the ice”’.[307]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هَلَكَ رَجُلٌ عَلَى عَهْدِ النَّبِيِّ ( صلى الله عليه وآله ) فَأَتَى الْحَفَّارِينَ فَإِذَا بِهِمْ لَمْ يَحْفِرُوا شَيْئاً وَ شَكَوْا ذَلِكَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ مَا يَعْمَلُ حَدِيدُنَا فِي الْأَرْضِ فَكَأَنَّمَا نَضْرِبُ بِهِ فِي الصَّفَا فَقَالَ وَ لِمَ إِنْ كَانَ صَاحِبُكُمْ لَحَسَنَ الْخُلُقِ ائْتُونِي بِقَدَحٍ مِنْ مَاءٍ فَأَتَوْهُ بِهِ فَأَدْخَلَ يَدَهُ فِيهِ ثُمَّ رَشَّهُ عَلَى الْأَرْضِ رَشّاً ثُمَّ قَالَ احْفِرُوا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A man died during the era of the Prophetsaww. So the grave diggers came over, but when they were with him, they could not dig anything, and they complained of that to Rasool-Allahsaww saying, ‘O Rasool-Allahsaww! Our irons (pick axes/spades) do not work in the ground. It is as if we are striking with it in the rock’. So hesaww said: ‘If your (dead) companion was of good manners, come to me with a cup of water’. So they brought it to himsaww. So hesaww immersed hissaww hand inside it, then sprinkled it upon the ground with a sprinkle, then said: ‘Dig!’.

قَالَ فَحَفَرَ الْحَفَّارُونَ فَكَأَنَّمَا كَانَ رَمْلًا يَتَهَايَلُ عَلَيْهِمْ .

Heasws said: ‘So the grave-diggers dug, and it was as if it was sand falling upon them’.[308]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْخُلُقَ مَنِيحَةٌ يَمْنَحُهَا اللَّهُ عَزَّ وَ جَلَّ خَلْقَهُ فَمِنْهُ سَجِيَّةٌ وَ مِنْهُ نِيَّةٌ فَقُلْتُ فَأَيَّتُهُمَا أَفْضَلُ فَقَالَ صَاحِبُ السَّجِيَّةِ هُوَ مَجْبُولٌ لَا يَسْتَطِيعُ غَيْرَهُ وَ صَاحِبُ النِّيَّةِ يَصْبِرُ عَلَى الطَّاعَةِ تَصَبُّراً فَهُوَ أَفْضَلُهُمَا .

From him, from Muhammad Bin Sinan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The (good) manners are a Grant Granted by Allahazwj Mighty and Majestic to Hisazwj creatures. So, from it is the natural disposition, and from it is the intention’. So I said, ‘So which of the two is superior?’ So heasws said: ‘(As for) the one with the natural disposition, he is naturally disposed, not having the capacity for something else; while the one with the intention is patient upon the obedience with an excellent patience, therefore he is superior of the two’.[309]

وَ عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُعْطِي الْعَبْدَ مِنَ الثَّوَابِ عَلَى حُسْنِ الْخُلُقِ كَمَا يُعْطِي الْمُجَاهِدَ فِي سَبِيلِ اللَّهِ يَغْدُو عَلَيْهِ وَ يَرُوحُ .

And from him, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,

(It has been narrated) from Abu Abdullahasws having sid: ‘Allahazwj Blessed and High would be Giving from the Rewards to the servant based upon the good manners, just as Heazwj would Give to the fighter in the Way of Allahazwj (waking up) in the morning and going upon it’.[310] 

عَنْهُ عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ أَبِي عُثْمَانَ الْقَابُوسِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعَارَ أَعْدَاءَهُ أَخْلَاقاً مِنْ أَخْلَاقِ أَوْلِيَائِهِ لِيَعِيشَ أَوْلِيَاؤُهُ مَعَ أَعْدَائِهِ فِي دَوْلَاتِهِمْ .

From him, from Abdullah Al Hajjal, from Abu Usman Al Qabousy, from the one who mentioned,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High has Lent to Hisazwj enemies the manners from the mannerisms of Hisazwj friends, so that Hisazwj friends can live along with Hisazwj enemies in their governments’.

وَ فِي رِوَايَةٍ أُخْرَى وَ لَوْ لَا ذَلِكَ لَمَا تَرَكُوا وَلِيّاً لِلَّهِ إِلَّا قَتَلُوهُ .

And in another report, ‘(Heasws said): ‘And had it not been for that, they would not have left a (single) friend of Allahazwj, except that they would have killed him’.[311]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْعَلَاءِ بْنِ كَامِلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا خَالَطْتَ النَّاسَ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُخَالِطَ أَحَداً مِنَ النَّاسِ إِلَّا كَانَتْ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ فَإِنَّ الْعَبْدَ يَكُونُ فِيهِ بَعْضُ التَّقْصِيرِ مِنَ الْعِبَادَةِ وَ يَكُونُ لَهُ حُسْنُ خُلُقٍ فَيُبَلِّغُهُ اللَّهُ بِ [حُسْنِ] خُلُقِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Al A’ala Bin Kamil who said,

‘Abu Abdullahasws said: ‘When you mingle with the people, so if you have the capacity that you would not mingle with anyone from the people except that your hand would be higher upon his, then do so. So if the servant happens to have in him part of the deficiency from the worship, and there happens to be good manners for him, then Allahazwj would Make him to reach, due to his good manners, the level of the Fasting one, the standing one (for Salāt)’.[312]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ بَحْرٍ السَّقَّاءِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا بَحْرُ حُسْنُ الْخُلُقِ يُسْرٌ ثُمَّ قَالَ أَ لَا أُخْبِرُكَ بِحَدِيثٍ مَا هُوَ فِي يَدَيْ أَحَدٍ مِنْ أَهْلِ الْمَدِينَةِ قُلْتُ بَلَى

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Bahr Al Saqqa who said,

‘Abu Abdullahasws said to me: ‘O Bahr! Good manners are an affluence’. Then heasws said: ‘Shall Iasws inform you with a Hadeeth which is not in the hands of anyone from the people of Al-Medina?’ I said, ‘Yes’.

قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاتَ يَوْمٍ جَالِسٌ فِي الْمَسْجِدِ إِذْ جَاءَتْ جَارِيَةٌ لِبَعْضِ الْأَنْصَارِ وَ هُوَ قَائِمٌ فَأَخَذَتْ بِطَرَفِ ثَوْبِهِ فَقَامَ لَهَا النَّبِيُّ ( صلى الله عليه وآله ) فَلَمْ تَقُلْ شَيْئاً وَ لَمْ يَقُلْ لَهَا النَّبِيُّ ( صلى الله عليه وآله ) شَيْئاً حَتَّى فَعَلَتْ ذَلِكَ ثَلَاثَ مَرَّاتٍ

Heasws said: ‘One day, while Rasool-Allahsaww was seated in the Masjid when a slave girl of one of the Helpers came over, and hesaww was sitting upright. So she grabbed a side of hissaww clothes. So the Prophetsaww stood up for her, but she did not say anything, and the Prophetsaww did not say anything to her, to the extent that she did that three times.

فَقَامَ لَهَا النَّبِيُّ فِي الرَّابِعَةِ وَ هِيَ خَلْفَهُ فَأَخَذَتْ هُدْبَةً مِنْ ثَوْبِهِ ثُمَّ رَجَعَتْ فَقَالَ لَهَا النَّاسُ فَعَلَ اللَّهُ بِكِ وَ فَعَلَ حَبَسْتِ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَ مَرَّاتٍ لَا تَقُولِينَ لَهُ شَيْئاً وَ لَا هُوَ يَقُولُ لَكِ شَيْئاً مَا كَانَتْ حَاجَتُكِ إِلَيْهِ

So the Prophetsaww stood up for her during the fourth attempt, and she was behind himsaww, so she took an edge of hissaww cloth, then retracted. So the people said to her, ‘May Allahazwj Deal with you and Do (whatever Heazwj may)! You withheld Rasool-Allahsaww three times, neither did you say anything to him nor did hesaww say anything to you. What was your need to himsaww?’

قَالَتْ إِنَّ لَنَا مَرِيضاً فَأَرْسَلَنِي أَهْلِي لآِخُذَ هُدْبَةً مِنْ ثَوْبِهِ لِيَسْتَشْفِيَ بِهَا فَلَمَّا أَرَدْتُ أَخْذَهَا رَآنِي فَقَامَ فَاسْتَحْيَيْتُ مِنْهُ أَنْ آخُذَهَا وَ هُوَ يَرَانِي وَ أَكْرَهُ أَنْ أَسْتَأْمِرَهُ فِي أَخْذِهَا فَأَخَذْتُهَا .

She said, ‘For us there is a sick one. So my people sent me to take an edge from hissaww cloth in order to heal him by it. So whenever I wanted to take it, hesaww saw me, and stood up. So I was too embarrased from himsaww to take it while hesaww sees me, and I disliked to demand himsaww with regards to taking it, therefore I took it’.[313]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفَاضِلُكُمْ أَحْسَنُكُمْ أَخْلَاقاً الْمُوَطَّئُونَ أَكْنَافاً الَّذِينَ يَأْلَفُونَ وَ يُؤْلَفُونَ وَ تُوَطَّأُ رِحَالُهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Habeeb Al Khash’amy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most preferable ones of you is the one of the best manners as his greatest quality, the one who is getting acquainted (with others), and they are getting acquainted with him modestly in their travels’.[314]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْمُؤْمِنُ مَأْلُوفٌ وَ لَا خَيْرَ فِيمَنْ لَا يَأْلَفُ وَ لَا يُؤْلَفُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘ A ‘Momin’ (the Believer) gets acquainted (with others), and there is no good in the one who neither gets acquainted nor does he get acquainted with’.[315]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ حُسْنَ الْخُلُقِ يَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ .

Al Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The good manners makes its owner to reach the level of the Fasting one, the standing one (in Salāt)’.[316]

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بَابُ حُسْنِ الْبِشْرِ

Chapter 50 – The goodly cheerfulness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَالْقَوْهُمْ بِطَلَاقَةِ الْوَجْهِ وَ حُسْنِ الْبِشْرِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hassan Bin Al Husayn who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘O sons of Abdul Muttalibas! You will never be equal to the people in their wealth, therefore meet them with the relaxed face and goodly cheerfulness’.

وَ رَوَاهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِلَّا أَنَّهُ قَالَ يَا بَنِي هَاشِمٍ .

And it is reported from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws, (same as above) except that heasws said: ‘O Clan of Hashimas’.[317]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ مَنْ أَتَى اللَّهَ بِوَاحِدَةٍ مِنْهُنَّ أَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ الْإِنْفَاقُ مِنْ إِقْتَارٍ وَ الْبِشْرُ لِجَمِيعِ الْعَالَمِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ .

From him, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (things), the one who goes to Allahazwj with one of these, Allahazwj would Obligate the Paradise for him – the spending from poverty, and the cheerfulness to the entirety of the world, and the justice from himself’.[318]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ الْقَ أَخَاكَ بِوَجْهٍ مُنْبَسِطٍ .

Ali Bin Ibrahim, from his father, from Ibn Mahboubn, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘A man came over to Rasool-Allahsaww, so he said, ‘O Rasool-Allahsaww! Advise me’. So, among what hesaww advised him was that hesaww said: ‘Meet your brother with a cheerful face’.[319]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا حَدُّ حُسْنِ الْخُلُقِ قَالَ تُلِينُ جَنَاحَكَ وَ تُطِيبُ كَلَامَكَ وَ تَلْقَى أَخَاكَ بِبِشْرٍ حَسَنٍ .

From him, from Ibn Mahboub, from one of his companions, from Abu Abdullahasws, said,

‘I said to himasws, ‘What is the limit of the good manners?’ Heasws said: ‘Relax your arms, and be good in your speech, and meet your brother with goodly cheerfulness’.[320]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ قَالَ صَنَائِعُ الْمَعْرُوفِ وَ حُسْنُ الْبِشْرِ يَكْسِبَانِ الْمَحَبَّةَ وَ يُدْخِلَانِ الْجَنَّةَ وَ الْبُخْلُ وَ عُبُوسُ الْوَجْهِ يُبْعِدَانِ مِنَ اللَّهِ وَ يُدْخِلَانِ النَّارَ .

From him, from his father, from Hammad, from Rabie, from Fuzayl who said,

‘The good works and the goodly cheerfulness both amass the love and cause to enter the Paradise; and the stinginess and a frown face both cause remoteness from Allahazwj and cause to enter the Fire’.[321]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُسْنُ الْبِشْرِ يَذْهَبُ بِالسَّخِيمَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Rasool-Allahsaww said: ‘The goodly cheerfulness does away with the grudges’.[322]

بَابُ الصِّدْقِ وَ أَدَاءِ الْأَمَانَةِ

Chapter 51 – The truthfulness and the repayment of the entrustments

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً إِلَّا بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic did not Send a Prophet except with truthful narrations, and repayment of the entrustments to the righteous as well as the immoral’.[323]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَغْتَرُّوا بِصَلَاتِهِمْ وَ لَا بِصِيَامِهِمْ فَإِنَّ الرَّجُلَ رُبَّمَا لَهِجَ بِالصَّلَاةِ وَ الصَّوْمِ حَتَّى لَوْ تَرَكَهُ اسْتَوْحَشَ وَ لَكِنِ اخْتَبِرُوهُمْ عِنْدَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ .

From him, from Usman Bin Isa, from Is’haq bin Ammar, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not be deceived by their Salāt and by their Fasting, for sometimes the man gets habitual with the Salāt and the Fasting to the extent that if he were to leave it, he gets terrified. But, get their information during the truthful narration and the repayment of the entrustments’.[324]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musna Al Hannat, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is truthful of his tongue would purify his deed’.[325]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) فِي أَوَّلِ دَخْلَةٍ دَخَلْتُ عَلَيْهِ تَعَلَّمُوا الصِّدْقَ قَبْلَ الْحَدِيثِ .

Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam who said,

‘Abu Ja’farasws said to me: ‘With regards to the first thing you indulge in is to learn the truthfulness before (discussing) the Hadeeth’.[326]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي كَهْمَسٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ يُقْرِئُكَ السَّلَامَ قَالَ عَلَيْكَ وَ عَلَيْهِ السَّلَامُ إِذَا أَتَيْتَ عَبْدَ اللَّهِ فَأَقْرِئْهُ السَّلَامَ وَ قُلْ لَهُ إِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَكَ انْظُرْ مَا بَلَغَ بِهِ عَلِيٌّ ( عليه السلام ) عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَالْزَمْهُ فَإِنَّ عَلِيّاً ( عليه السلام ) إِنَّمَا بَلَغَ مَا بَلَغَ بِهِ عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Kahmasy who said,

‘I said to Abu Abdullahasws, ‘Abdullah Bin Abu Yafour conveys the greetings to youasws’. So heasws said: ‘And upon him be the greetings. When you go to Abdullah, so convey the greetings and say to him that Ja’farasws Bin Muhammadasws is saying to you: ‘Look at what Aliasws reached with in the presence of Rasool-Allahsaww, so necessitate it, for Aliasws, rather, reached whatever heasws reached with in the presence of Rasool-Allahsaww by truthful narrations and repayment of the entrustments’.[327]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي إِسْمَاعِيلَ الْبَصْرِيِّ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا فُضَيْلُ إِنَّ الصَّادِقَ أَوَّلُ مَنْ يُصَدِّقُهُ اللَّهُ عَزَّ وَ جَلَّ يَعْلَمُ أَنَّهُ صَادِقٌ وَ تُصَدِّقُهُ نَفْسُهُ تَعْلَمُ أَنَّهُ صَادِقٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ismail Al Basry, from Fuzayl Bin Yasaar who said,

‘Abu Abdullahasws said: ‘O Fuzayl! The truthful is the first one whom Allahazwj Mighty and Majestic Ratifies. He knows that he is truthful, and its ratification is that he comes to know that he is truthful’.[328]

ابْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا سُمِّيَ إِسْمَاعِيلُ صَادِقَ الْوَعْدِ لِأَنَّهُ وَعَدَ رَجُلًا فِي مَكَانٍ فَانْتَظَرَهُ فِي ذَلِكَ الْمَكَانِ سَنَةً فَسَمَّاهُ اللَّهُ عَزَّ وَ جَلَّ صَادِقَ الْوَعْدِ ثُمَّ قَالَ إِنَّ الرَّجُلَ أَتَاهُ بَعْدَ ذَلِكَ فَقَالَ لَهُ إِسْمَاعِيلُ مَا زِلْتُ مُنْتَظِراً لَكَ .

Ibn Abu Umeyr, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather Ismailas was named as ‘truthful of the promise’ because heas promised a man (to be) in a particular place, so heasws waited for him in that place for a year. Therefore Allahazwj Mighty and Majestic Named himas as ‘The truthful of the promise’’. Then heasws said: ‘The man did come to himas after that, so Ismailas said to him: ‘Ias did not cease waiting for you’.[329]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ عَنْ جَدِّهِ الرَّبِيعِ بْنِ سَعْدٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) يَا رَبِيعُ إِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar Al Khazzaz, from his grandfather Al Rabie Bin Sa’ad who said,

‘Abu Ja’farasws said to me: ‘O Rabie! Let the man be truthful until Allahazwj Writes him as a truthful one’.[330]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ لَيَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الصَّادِقِينَ وَ يَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الْكَاذِبِينَ فَإِذَا صَدَقَ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ وَ بَرَّ وَ إِذَا كَذَبَ قَالَ اللَّهُ عَزَّ وَ جَلَّ كَذَبَ وَ فَجَرَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The servant, could be truthful until he is Written in the Presence of Allahazwj as being from the truthful ones, and he could lie until he is Written in the Presence of Allahazwj as being from the liars. So when he is truthful, Allahazwj Mighty and Majestic Says: “He is truthful and righteous”; and when he lies, Allahazwj Mighty and Majestic Says: “Liar, and an immoral one”’.[331]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُونُوا دُعَاةً لِلنَّاسِ بِالْخَيْرِ بِغَيْرِ أَلْسِنَتِكُمْ لِيَرَوْا مِنْكُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَعَ .

From him, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘(You should) be inspiring people with the goodness without using tongues (calling them). Let them see from you the striving, and the truthfulness, and the piety’.[332]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْوَلِيدِ حَسَنُ بْنُ زِيَادٍ الصَّيْقَلُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ مُدَّ لَهُ فِي عُمُرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam who said, ‘Abu Al Waleed Hassan Bin Ziyad Al Sayqal said,

‘Abu Abdullahasws said: ‘The one who is truthful of his tongue would purify his deed, and the one who is good of intention would increase in his livelihood, and the one of goodly righteousness with his family members, there would be an extension for him in his life-span’.[333]

عَنْهُ عَنْ أَبِي طَالِبٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَنْظُرُوا إِلَى طُولِ رُكُوعِ الرَّجُلِ وَ سُجُودِهِ فَإِنَّ ذَلِكَ شَيْ‏ءٌ اعْتَادَهُ فَلَوْ تَرَكَهُ اسْتَوْحَشَ لِذَلِكَ وَ لَكِنِ انْظُرُوا إِلَى صِدْقِ حَدِيثِهِ وَ أَدَاءِ أَمَانَتِهِ .

From him, from Abu Talib, raising it, said,

‘Abu Abdullahasws said: ‘Do not be looking at the prolonged Bowing and Prostration of the man, for in that is something of his habit, were he to leave it, he would be petrified due to that. But look at the truthfulness of his narration and the repayment of his entrustment’.[334]

بَابُ الْحَيَاءِ

Chapter 52 – The ‘Hiyā’ Bashfulness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَيَاءُ مِنَ الْإِيمَانِ وَ الْإِيمَانُ فِي الْجَنَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Abu Umeyda Al Haza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Hiyā’ the bashfulness is from the Emān, and the Emān is in the Paradise’.[335]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَيَاءُ وَ الْعَفَافُ وَ الْعِيُّ أَعْنِي عِيَّ اللِّسَانِ لَا عِيَّ الْقَلْبِ مِنَ الْإِيمَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan Al Sayqal who said,

‘Abu Abdullahasws said: ‘The Hiyā, and the chastity, and the tiredness, meaning the tiredness of the tongue not tiredness of the heart, is from the Emān’.[336]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُصْعَبِ بْنِ يَزِيدَ عَنِ الْعَوَّامِ بْنِ الزُّبَيْرِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَقَّ وَجْهُهُ رَقَّ عِلْمُهُ .

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Mus’ab Bin Yazeed, from Al Awwan Bin al Zubeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who softens his face would soften his knowledge’.[337]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ يَحْيَى أَخِي دَارِمٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْحَيَاءُ وَ الْإِيمَانُ مَقْرُونَانِ فِي قَرَنٍ فَإِذَا ذَهَبَ أَحَدُهُمَا تَبِعَهُ صَاحِبُهُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Yahya a brother of Darim, from Muaz Bin Kaseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Hiyā and the Emān are paired in one coupling, so when one of the two goes, its counterpart follows it’.[338]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْفَضْلِ بْنِ كَثِيرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا إِيمَانَ لِمَنْ لَا حَيَاءَ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Fazl Bin Kaseer, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Emān for the one who has no ‘Hiyā’ bashfulness for him’.[339]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَيَاءُ حَيَاءَانِ حَيَاءُ عَقْلٍ وَ حَيَاءُ حُمْقٍ فَحَيَاءُ الْعَقْلِ هُوَ الْعِلْمُ وَ حَيَاءُ الْحُمْقِ هُوَ الْجَهْلُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions, raising it,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The Hiyā (bashfulness) is of two (types) – The Hiyā of the intellect and the Hiyā of foolishness. So the Hiyā of the intellect, it is the knowledge, and the Hiyā of the foolishness, it is the ignorance’.[340]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعٌ مَنْ كُنَّ فِيهِ وَ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً بَدَّلَهَا اللَّهُ حَسَنَاتٍ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Four (things), the one who has these in him, and (even if) he was (immersed) in sins from his head to his toe, Allahazwj would Change these to good deeds – The truthfulness, and the Hiyā (bashfulness), and the good manners, and the gratefulness’.[341]

بَابُ الْعَفْوِ

Chapter 53 – The Pardoning

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي خُطْبَتِهِ أَ لَا أُخْبِرُكُمْ بِخَيْرِ خَلَائِقِ الدُّنْيَا وَ الْآخِرَةِ الْعَفْوُ عَمَّنْ ظَلَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ الْإِحْسَانُ إِلَى مَنْ أَسَاءَ إِلَيْكَ وَ إِعْطَاءُ مَنْ حَرَمَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said in hissaww sermon: ‘Shall Isaww inform you with the best moral of the world and the Hereafter? (it is) the pardoning the one who oppressed you, and maintaining relations with the one who cut you off, and the (doing of) favours to the one who offended you, and giving to the one who deprived you’.[342]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ غُرَّةَ بْنِ دِينَارٍ الرَّقِّيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أَدُلُّكُمْ عَلَى خَيْرِ أَخْلَاقِ الدُّنْيَا وَ الْآخِرَةِ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from Gurrat Bin Dinar Al Raqqy, from Abu Is’haq Al Sabi’e who said,

‘Rasool-Allahsaww said: ‘Shall Isaww point you to the best of the manners of the world and the Hereafter? (It is) maintaining relations with the one who cut you off, and giving to the one who deprives you, and pardoning the one who oppresses you’.[343]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ نُشَيْبٍ اللَّفَائِفِيِّ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ مِنْ مَكَارِمِ الدُّنْيَا وَ الْآخِرَةِ تَعْفُو عَمَّنْ ظَلَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ تَحْلُمُ إِذَا جُهِلَ عَلَيْكَ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abu Abdullah Shuayb Al Faify, from Humran Bin Ayn who said,

‘Abu Abdullahasws said: ‘Three are from the nobilities of the world and the Hereafter – your pardoning the one who oppresses you, and your maintain relations with the one who cuts you off, and your forbearing when you are being ignored upon’.[344]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْأَوَّلِينَ وَ الْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ يُنَادِي مُنَادٍ أَيْنَ أَهْلُ الْفَضْلِ

Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws, said, ‘I heard himasws saying: ‘When it will be the Day of Judgement, Allahazwj Blessed and High will Gather the former ones and the later ones in one plain. Then a Caller will Call out: ‘Where are the people of merit?’

قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ وَ مَا كَانَ فَضْلُكُمْ فَيَقُولُونَ كُنَّا نَصِلُ مَنْ قَطَعَنَا وَ نُعْطِي مَنْ حَرَمَنَا وَ نَعْفُو عَمَّنْ ظَلَمَنَا قَالَ فَيُقَالُ لَهُمْ صَدَقْتُمُ ادْخُلُوا الْجَنَّةَ .

Heasws said: ‘So some necks from the people would be standing, and the Angels would meet them and saying to them: ‘And what was your merit?’ So they would be saying, ‘We used to maintain relations with the ones who cut us off, and we gave to the ones who deprived us, and we pardoned the ones who oppressed us’. So it would be said to them: ‘You are speaking the truth. Enter into the Paradise!’’.[345]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَهْمِ بْنِ الْحَكَمِ الْمَدَائِنِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ بِالْعَفْوِ فَإِنَّ الْعَفْوَ لَا يَزِيدُ الْعَبْدَ إِلَّا عِزّاً فَتَعَافَوْا يُعِزَّكُمُ اللَّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Jahm Bin Al Hakam Al Madainy, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated)from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘It is upon you with the pardoning, for the pardoning does not increase the servant (with anything) except for honour, therefore pardon, Allahazwj will Honour you’.[346]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ النَّدَامَةُ عَلَى الْعَفْوِ أَفْضَلُ وَ أَيْسَرُ مِنَ النَّدَامَةِ عَلَى الْعُقُوبَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Khalid Al Qammat, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘The regret upon the pardoning is superior and easier than the regret upon the punishing’.[347]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَعْدَانَ عَنْ مُعَتِّبٍ قَالَ كَانَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) فِي حَائِطٍ لَهُ يَصْرِمُ فَنَظَرْتُ إِلَى غُلَامٍ لَهُ قَدْ أَخَذَ كَارَةً مِنْ تَمْرٍ فَرَمَى بِهَا وَرَاءَ الْحَائِطِ فَأَتَيْتُهُ وَ أَخَذْتُهُ وَ ذَهَبْتُ بِهِ إِلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي وَجَدْتُ هَذَا وَ هَذِهِ الْكَارَةَ فَقَالَ لِلْغُلَامِ يَا فُلَانُ قَالَ لَبَّيْكَ قَالَ أَ تَجُوعُ قَالَ لَا يَا سَيِّدِي قَالَ فَتَعْرَى قَالَ لَا يَا سَيِّدِي قَالَ فَلِأَيِّ شَيْ‏ءٍ أَخَذْتَ هَذِهِ قَالَ اشْتَهَيْتُ ذَلِكَ قَالَ اذْهَبْ فَهِيَ لَكَ وَ قَالَ خَلُّوا عَنْهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Sa’dan, from Mo’tab who said,

‘It was so that Abu Al-Hassan Musaasws was by a (garden) wall of hisasws, and heasws looked at a slave of hisasws who had taken a bunch of dates, and he threw it behind the wall. So I went over to him, and seized it and went with him to himasws, and I said, ‘May I be sacrificed for youasws! I found this one that this bunch (of dates)’. So heasws said to the slave: ‘O so and so!’ He said, ‘At yourasws service!’ Heasws said: ‘Are you hungry?’ He said, ‘Yes, my Masterasws!’ Heasws said: ‘So are you bare (need clothes)?’ He said, ‘Yes, my Masterasws!’ Heasws said: ‘So, for which thing (reason) did you take these?’ He said, ‘I desired that’. Heasws said: ‘Go, for these are for you’. And heasws said: ‘Leave him alone’.[348]

عَنْهُ عَنِ ابْنِ فَضَّالٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلَّا نُصِرَ أَعْظَمُهُمَا عَفْواً .

From him, from Ibn Fazzal who said,

‘I heard Abu Al-Hassanasws saying: ‘No two parties ever met (in a confrontation) at all, except victory was for the one who was greater of the two in pardoning’.[349]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أُتِيَ بِالْيَهُودِيَّةِ الَّتِي سَمَّتِ الشَّاةَ لِلنَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ لَهَا مَا حَمَلَكِ عَلَى مَا صَنَعْتِ فَقَالَتْ قُلْتُ إِنْ كَانَ نَبِيّاً لَمْ يَضُرَّهُ وَ إِنْ كَانَ مَلِكاً أَرَحْتُ النَّاسَ مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘They came to Rasool-Allahsaww with the Jewess who had poisoned the sheep for the Prophetsaww, so hesaww said to her: ‘What carried you upon what you did?’ So she said, ‘I said, ‘If hesaww is a Prophetsaww, it would not harm him, and if he was a king, the people would be relieved from himsaww’.

قَالَ فَعَفَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا .

Heasws said: ‘So Rasool-Allahsaww pardoned her from it’.[350]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ثَلَاثٌ لَا يَزِيدُ اللَّهُ بِهِنَّ الْمَرْءَ الْمُسْلِمَ إِلَّا عِزّاً الصَّفْحُ عَمَّنْ ظَلَمَهُ وَ إِعْطَاءُ مَنْ حَرَمَهُ وَ الصِّلَةُ لِمَنْ قَطَعَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Three (actions), Allahazwj does not Increase by these the personality of the Muslim except for honour – the pardoning of the one who oppressed him, and giving to the one who deprived him, and the maintaining of the relationship with the one who cuts off from him’.[351]

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بَابُ كَظْمِ الْغَيْظِ

Chapter 54 – Suppressing the anger

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا أُحِبُّ أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ وَ مَا تَجَرَّعْتُ جُرْعَةً أَحَبَّ إِلَيَّ مِنْ جُرْعَةِ غَيْظٍ لَا أُكَافِي بِهَا صَاحِبَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws do not love to humiliate myselfasws for the Bounties, and Iasws have not swallowed a portion more beloved to measws than the portion of anger, not seeking retribution by it from its agitator’.[352]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْجُرْعَةُ الْغَيْظُ لِمَنْ صَبَرَ عَلَيْهَا فَإِنَّ عَظِيمَ الْأَجْرِ لَمِنْ عَظِيمِ الْبَلَاءِ وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, and Ali Bin al uman, from Ammar Bin Marwan, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘The best swallowing of the anger is for the one who is patient upon it, for the great Recompense is for the one (subjected to) great afflictions, and Allahazwj does not Love a people except Heazwj Tests them’.[353]

عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ اصْبِرْ عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ .

From him, from Ali Bin Al Numan and Muhammad Bin Sinan, from Ammar Bin Marwan,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘Observe patience upon the enemies of the Favours, for you will never be sufficed from the one who disobeys Allahazwj regarding you by anything more superior than obeying Allahazwj regarding him (by being patient)’.[354]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ ثَابِتٍ مَوْلَى آلِ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَظْمُ الْغَيْظِ عَنِ الْعَدُوِّ فِي دَوْلَاتِهِمْ تَقِيَّةً حَزْمٌ لِمَنْ أَخَذَ بِهِ وَ تَحَرُّزٌ مِنَ التَّعَرُّضِ لِلْبَلَاءِ فِي الدُّنْيَا وَ مُعَانَدَةُ الْأَعْدَاءِ فِي دَوْلَاتِهِمْ وَ مُمَاظَّتُهُمْ فِي غَيْرِ تَقِيَّةٍ تَرْكُ أَمْرِ اللَّهِ فَجَامِلُوا النَّاسَ يَسْمَنْ ذَلِكَ لَكُمْ عِنْدَهُمْ وَ لَا تُعَادُوهُمْ فَتَحْمِلُوهُمْ عَلَى رِقَابِكُمْ فَتَذِلُّوا .

From him, from Muhammad Bin Sinan, from Sabit, a slave of the family of Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Supressing the anger from the enemies in their government by dissimulation is prudence for the one who takes by it, and is a protection from the exposure to the affliction in the world and the animosity of the enemies in their government, and opposition to them in their government without dissimulation is to neglect the Command of Allahazwj. Therefore, pay compliments to the people, that would nourish for you in their presence, and do not make enemies out of them, so they would be riding upon your necks and humiliate you’.[355]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَالِكِ بْنِ حُصَيْنٍ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ عَبْدٍ كَظَمَ غَيْظاً إِلَّا زَادَهُ اللَّهُ عَزَّ وَ جَلَّ عِزّاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ الْكاظِمِينَ الْغَيْظَ وَ الْعافِينَ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ وَ أَثَابَهُ اللَّهُ مَكَانَ غَيْظِهِ ذَلِكَ .

Ali Bin Ibrahim, from one of his companions, from Malik Bin Husayn Al Sakuny who said,

‘Abu Abdullahasws said: ‘There is none form a servant who suppresses anger except that Allahazwj Mighty and Majestic Increases him with honour in the world and the Hereafter; and Allahazwj Mighty and Majestic Said [3:134] and those who restrain (their) anger and pardon the people; and Allah Loves the doers of good (to others), and Allahazwj would Reward him in place of that anger’.[356]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَظَمَ غَيْظاً وَ لَوْ شَاءَ أَنْ يُمْضِيَهُ أَمْضَاهُ أَمْلَأَ اللَّهُ قَلْبَهُ يَوْمَ الْقِيَامَةِ رِضَاهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra who said,

‘It was narrated to me by the one who heard Abu Abdullahasws saying: ‘The one who suppresses anger, and (even though) had he so desired to he could have continued it (his anger), Allahazwj would Fill his heart on the Day of Judgement with Hisazwj Pleasure’.[357]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُنْذِرٍ عَنِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَظَمَ غَيْظاً وَ هُوَ يَقْدِرُ عَلَى إِمْضَائِهِ حَشَا اللَّهُ قَلْبَهُ أَمْناً وَ إِيمَاناً يَوْمَ الْقِيَامَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ghalib Bin Usman, from Abdullah Bin Munzir, from Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who suppresses anger and he is able upon continuing it, Allahazwj would Fill his heart with security and Emān on the Day of Judgement’.[358]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا زَيْدُ اصْبِرْ عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ يَا زَيْدُ إِنَّ اللَّهَ اصْطَفَى الْإِسْلَامَ وَ اخْتَارَهُ فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdul Kareem Bin Amro, from Abu Asama Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said to me: ‘O Zayd! Observe patience upon the enemies of the favours, for you will never suffice yourself from the one who disobeys Allahazwj regarding you with anything more superior than your obedience to Allahazwj regarding him. O Zayd! Allahazwj Chose Al-Islam and Selected it, therefore be good companions of it by the generosity and the best manners’.[359]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَفْصٍ بَيَّاعِ السَّابِرِيِّ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ أَحَبِّ السَّبِيلِ إِلَى اللَّهِ عَزَّ وَ جَلَّ جُرْعَتَانِ جُرْعَةُ غَيْظٍ تَرُدُّهَا بِحِلْمٍ وَ جُرْعَةُ مُصِيبَةٍ تَرُدُّهَا بِصَبْرٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hafs Baya’a Al Sabiry, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘The one who loves the Way to Allahazwj Mighty and Majestic should swallow two portions – the potion of anger repelling it by the forbearance, and a portion of difficulties repelling it with patience’.[360]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي أَبِي يَا بُنَيَّ مَا مِنْ شَيْ‏ءٍ أَقَرَّ لِعَيْنِ أَبِيكَ مِنْ جُرْعَةِ غَيْظٍ عَاقِبَتُهَا صَبْرٌ وَ مَا مِنْ شَيْ‏ءٍ يَسُرُّنِي أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ .

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said to me: ‘Myasws fatherasws said to me: ‘O myasws sonasws! There is none from the things more delighting to the eyes of yourasws fatherasws than swallowing the potion of anger, its consequence being patience, and there is none from the most noble of the bounties which would bring me any happiness if it may cause humiliation to my soul’.[361]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اصْبِرُوا عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab, from Muaz Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Observe patient upon the enemies of the favours, for you will never be sufficed from the one who disobeys Allahazwj regarding you by anything more superior than if you were to obey Allahazwj regarding him (by suppression of anger)’.[362]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ خَلَّادٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ قَالَ مَا أُحِبُّ أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ وَ مَا تَجَرَّعْتُ مِنْ جُرْعَةٍ أَحَبَّ إِلَيَّ مِنْ جُرْعَةِ غَيْظٍ لَا أُكَافِي بِهَا صَاحِبَهَا .

From him, from his father, from Ibn Abu Umeyr, from Khallad, from Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws do not love it if Iasws were to humiliate myselfasws for the Bounties, and there is no potion from the potions to be swallowed, more beloved to measws than the potion of anger, not seeking retribution by it from its agitator’.[363]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ جُرْعَةٍ يَتَجَرَّعُهَا الْعَبْدُ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ جُرْعَةِ غَيْظٍ يَتَجَرَّعُهَا عِنْدَ تَرَدُّدِهَا فِي قَلْبِهِ إِمَّا بِصَبْرٍ وَ إِمَّا بِحِلْمٍ .

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Musna Al Hannat, from Abu Hamza having said:

‘Abu Abdullahasws said: ‘There is none from the potions swallowed by the servant more beloved to Allahazwj Mighty and Majestic than the potion of anger swallowed during repelling it in his heart, either by patience of by forbearance’.[364]

بَابُ الْحِلْمِ

Chapter 55 – The Forbearance

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ لَا يَكُونُ الرَّجُلُ عَابِداً حَتَّى يَكُونَ حَلِيماً وَ إِنَّ الرَّجُلَ كَانَ إِذَا تَعَبَّدَ فِي بَنِي إِسْرَائِيلَ لَمْ يُعَدَّ عَابِداً حَتَّى يَصْمُتَ قَبْلَ ذَلِكَ عَشْرَ سِنِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘I heard Al-Rezaasws saying: ‘The man cannot become a worshipper until he becomes forbearing, and it was so among the Children of Israel, that a worshipper was not counted as a worshipper until he was silent for ten years before that’.[365]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ قَالَ الْمُؤْمِنُ خَلَطَ عَمَلَهُ بِالْحِلْمِ يَجْلِسُ لِيَعْلَمَ وَ يَنْطِقُ لِيَفْهَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ وَ لَا يَفْعَلُ شَيْئاً مِنَ الْحَقِّ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ اسْتَغْفَرَ اللَّهَ مِمَّا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخْشَى إِحْصَاءَ مَا قَدْ عَمِلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Abu Hamza,

‘Heasws said: ‘The Believer mingles his deed with the forbearance, and he sits to learn, and he speaks to learn. He does not narrate his entrustments to the friends nor does he conceal his testimony to his enemies, and he does not do anything from the truth to show off, nor does he leave it out of embarrassment that he would be blamed for fear of what they would be saying, and he seeks Forgiveness of Allahazwj from what they are knowing, not being tempted by the words of the one who is ignorant, and he fears from the records of his deeds’.[366]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّهُ لَيُعْجِبُنِي الرَّجُلُ أَنْ يُدْرِكَهُ حِلْمُهُ عِنْدَ غَضَبِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘It would astound measws, the man, if his forbearance comes across him during his anger’.[367]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْحَيِيَّ الْحَلِيمَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abu Jameela,

(It has been narrated) from Jabir, from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Loves the bashful one, the forbearing one’.[368]

عَنْهُ عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَوْسِيِّ الْكُوفِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَعَزَّ اللَّهُ بِجَهْلٍ قَطُّ وَ لَا أَذَلَّ بِحِلْمٍ قَطُّ .

From him, from Ali Bin Hafs Al Awsy Al Kufy,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj will not Honour (anyone) by ignorance at all, nor would Heazwj Humiliate (anyone) by forbearance at all’.[369]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَفَى بِالْحِلْمِ نَاصِراً وَ قَالَ إِذَا لَمْ تَكُنْ حَلِيماً فَتَحَلَّمْ .

From him, from one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘Suffice with the forbearance as a helper’. And heasws said: ‘When you cannot become forbearing, so you should be tolerant’.[370]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ حَفْصِ بْنِ أَبِي عَائِشَةَ قَالَ بَعَثَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) غُلَاماً لَهُ فِي حَاجَةٍ فَأَبْطَأَ فَخَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَى أَثَرِهِ لَمَّا أَبْطَأَ فَوَجَدَهُ نَائِماً فَجَلَسَ عِنْدَ رَأْسِهِ يُرَوِّحُهُ حَتَّى انْتَبَهَ فَلَمَّا تَنَبَّهَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا فُلَانُ وَ اللَّهِ مَا ذَلِكَ لَكَ تَنَامُ اللَّيْلَ وَ النَّهَارَ لَكَ اللَّيْلُ وَ لَنَا مِنْكَ النَّهَارُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdullah Al Hajjal, from Hafs Bin Abu Ayesha who said,

‘Abu Abdullahasws sent a slave of hisasws regarding a need, and he was delayed. So Abu Abdullahasws went out upon his footsteps (to find out) as to what had delayed him, and heasws found him sleeping. So heasws sat by his head fanning him until he woke up. So when he woke up, Abu Abdullahasws said to him: ‘O so and so! By Allahazwj, that is not for you that you sleep night and the day. For you is the night and for usasws, from you, is the day’.[371]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يُحِبُّ الْحَيِيَّ الْحَلِيمَ الْعَفِيفَ الْمُتَعَفِّفَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Loves the bashful one, the forbearing, the chaste, the abstemious (self-denying)’.[372]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ أَبِي مُحَمَّدٍ عَنْ عِمْرَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وَقَعَ بَيْنَ رَجُلَيْنِ مُنَازَعَةٌ نَزَلَ مَلَكَانِ فَيَقُولَانِ لِلسَّفِيهِ مِنْهُمَا قُلْتَ وَ قُلْتَ وَ أَنْتَ أَهْلٌ لِمَا قُلْتَ سَتُجْزَى بِمَا قُلْتَ وَ يَقُولَانِ لِلْحَلِيمِ مِنْهُمَا صَبَرْتَ وَ حَلُمْتَ سَيَغْفِرُ اللَّهُ لَكَ إِنْ أَتْمَمْتَ ذَلِكَ قَالَ فَإِنْ رَدَّ الْحَلِيمُ عَلَيْهِ ارْتَفَعَ الْمَلَكَانِ .

Abu Ali Al Ashary, from Muhammad Bin Ali Bin Mahboub, from Ayoub Bin Nuh, from Abbas Bin Aamir, deom Rabie Bin Muhammad Al Musly, from Abu Muhammad, from Imran, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘When a dispute occurs between two men, two Angels descend, and they are both saying to the foolish one from the two, ‘You talk, and you talk, and you are deserving of what you say. You will soon be Recompensed due to what you say’. And they are both saying to the forbearing one of the two, ‘You were patient, and you were forbearing. Allahazwj would be Forgiving (your sins) for you if you complete (upon) that’. Heasws said: ‘But if the forbearing one replies against him, the two Angels ascend’.[373]

بَابُ الصَّمْتِ وَ حِفْظِ اللِّسَانِ

Chapter 56 – The silence and preservation of the tongue

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘From the signs of the understanding, is the forbearance, and the knowledge, and the silence. The silence is a door from the doors of the wisdom. The silence amasses the love. It is a pointer upon every goodness’.[374]

عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّمَا شِيعَتُنَا الْخُرْسُ .

From him, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘But rather, ourasws Shia are the mute (observe silence)’.[375]

عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي عَلِيٍّ الْجَوَّانِيِّ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَقُولُ لِمَوْلًى لَهُ يُقَالُ لَهُ سَالِمٌ وَ وَضَعَ يَدَهُ عَلَى شَفَتَيْهِ وَ قَالَ يَا سَالِمُ احْفَظْ لِسَانَكَ تَسْلَمْ وَ لَا تَحْمِلِ النَّاسَ عَلَى رِقَابِنَا .

From him, from Al Hassan Bin Mahboub, from Abu Ali Al Jawwany who said,

‘I witnessed Abu Abdullahasws, and heasws was saying to a slave of hisasws called Saalim, and heasws placed hisasws hand upon his lips and said: ‘O Saalim! Preserve your tongue, you will be safe, and do not load the people upon ourasws necks’.[376]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ حَضَرْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي فَقَالَ لَهُ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِكَ فَتُذِلَّ رَقَبَتَكَ .

From him, from Usman Bin Isa who said,

‘I was present with Abu Al-Hassanasws and a man said to him: ‘Advise me’. So heasws said to him: ‘Preserve your tongue, you will be honoured, and do not enable the people into leading you, so your neck would be disgraced’.[377] 

عَنْهُ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِرَجُلٍ أَتَاهُ أَ لَا أَدُلُّكَ عَلَى أَمْرٍ يُدْخِلُكَ اللَّهُ بِهِ الْجَنَّةَ قَالَ بَلَى يَا رَسُولَ اللَّهِ قَالَ أَنِلْ مِمَّا أَنَالَكَ اللَّهُ قَالَ فَإِنْ كُنْتُ أَحْوَجَ مِمَّنْ أُنِيلُهُ قَالَ فَانْصُرِ الْمَظْلُومَ قَالَ وَ إِنْ كُنْتُ أَضْعَفَ مِمَّنْ أَنْصُرُهُ قَالَ فَاصْنَعْ لِلْأَخْرَقِ يَعْنِي أَشِرْ عَلَيْهِ قَالَ فَإِنْ كُنْتُ أَخْرَقَ مِمَّنْ أَصْنَعُ لَهُ قَالَ فَأَصْمِتْ لِسَانَكَ إِلَّا مِنْ خَيْرٍ أَ مَا يَسُرُّكَ أَنْ تَكُونَ فِيكَ خَصْلَةٌ مِنْ هَذِهِ الْخِصَالِ تَجُرُّكَ إِلَى الْجَنَّةِ .

From him, from Al Haysam Bin Abu Masrouq, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to a man who had come to himasws, ‘Shall Isaww point you upon a matter that Allahazwj would Enter you into the Pradise due to it?’ He said, ‘Yes, O Rasool-Allahsaww! Hesaww said: ‘Give from what Allahazwj Gave you’. He said, ‘Supposing I am more needy than the one I give it to?’ Hesaww said: ‘So help the oppressed’. He said, ‘And if I was weaker than the one I help?’ Hesaww said: ‘So, deal with the silly one, meaning, indicate upon him (his affairs)’. He said, ‘Supposing I was more silly than the one I do (this) for’. He said, ‘So silence your tongue except from goodness. Would it not cheer you that there should be a characteristic from these characteristics in you, pulling you to the Paradise?’.[378]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ إِنْ كُنْتَ زَعَمْتَ أَنَّ الْكَلَامَ مِنْ فِضَّةٍ فَإِنَّ السُّكُوتَ مِنْ ذَهَبٍ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far in Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Luqmanas said to hisas son: ‘O myas son! If you think that the speech is of silver, so the silence is of gold’.[379]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَلَبِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْسِكْ لِسَانَكَ فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ ثُمَّ قَالَ وَ لَا يَعْرِفُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَخْزُنَ مِنْ لِسَانِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it,

‘Heasws said: ‘Rasool-Allahsaww said: ‘Withhold your tongue for it is a charity you give charity upon yourself’. Then heasws said: ‘And a servant will not recognise the reality of the Emān until he stores from his tongue’.[380]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَ لَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ قَالَ يَعْنِي كُفُّوا أَلْسِنَتَكُمْ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ubeydullah Bin Ali Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [4:77] Have you not seen those to whom it was said: Withhold your hands. Heasws said: ‘It Means Rrestrain your tongues’’.[381]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَلَبِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نَجَاةُ الْمُؤْمِنِ فِي حِفْظِ لِسَانِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The salvation of a ‘Momin’ (the Believer) lies in preservation of his tongue’.[382]

يُونُسُ عَنْ مُثَنًّى عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كَانَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ يَقُولُ يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ وَ مِفْتَاحُ شَرٍّ فَاخْتِمْ عَلَى لِسَانِكَ كَمَا تَخْتِمُ عَلَى ذَهَبِكَ وَ وَرِقِكَ .

Yunus, from Musna, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘Abu Zarras, may Allahazwj have Mercy on himas was saying, ‘O seeker of the knowledge! This tongue is a key for goodness and a key for evil. Therefore, set a seal upon your tongue just as you set a seal upon your gold and your silver’.[383]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْمَسِيحُ ( عليه السلام ) يَقُولُ لَا تُكْثِرُوا الْكَلَامَ فِي غَيْرِ ذِكْرِ اللَّهِ فَإِنَّ الَّذِينَ يُكْثِرُونَ الْكَلَامَ فِي غَيْرِ ذِكْرِ اللَّهِ قَاسِيَةٌ قُلُوبُهُمْ وَ لَكِنْ لَا يَعْلَمُونَ .

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz Bin Sabit, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘The Messiahas was saying: ‘Do not frequent with the speech in other than the Remembrance of Allahazwj, for those who are frequenting the speech in other than the Remembrance of Allahazwj, it is hardening their hearts, but they are not knowing’.[384]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ يَوْمٍ إِلَّا وَ كُلُّ عُضْوٍ مِنْ أَعْضَاءِ الْجَسَدِ يُكَفِّرُ اللِّسَانَ يَقُولُ نَشَدْتُكَ اللَّهَ أَنْ نُعَذَّبَ فِيكَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Abu Jameela, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the days except that every part from the parts of the body pleads to the tongue, ‘We adjure you to Allahazwj from us being Punished due to you’.[385]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ عَلَى جَمِيعِ جَوَارِحِهِ كُلَّ صَبَاحٍ فَيَقُولُ كَيْفَ أَصْبَحْتُمْ فَيَقُولُونَ بِخَيْرٍ إِنْ تَرَكْتَنَا وَ يَقُولُونَ اللَّهَ اللَّهَ فِينَا وَ يُنَاشِدُونَهُ وَ يَقُولُونَ إِنَّمَا نُثَابُ وَ نُعَاقَبُ بِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ibrahim Bin Mhizam Al Asady, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The tongue of the son of Adamas distinguishes itself over the entirety of his body parts every morning, and it is saying, ‘How is your morning?’ So they are saying, ‘With goodness, if you were to leave us’. And they are saying, ‘Allahazwj! Allahazwj, regarding us’, and they are adjuring it and they are saying, ‘But rather, we are Rewarded and Punished due to you’’.[386]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ قَيْسٍ أَبِي إِسْمَاعِيلَ وَ ذَكَرَ أَنَّهُ لَا بَأْسَ بِهِ مِنْ أَصْحَابِنَا رَفَعَهُ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَقَالَ احْفَظْ لِسَانَكَ قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي قَالَ احْفَظْ لِسَانَكَ قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي قَالَ احْفَظْ لِسَانَكَ وَيْحَكَ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Qays Abu Ismail, and mentioned that there is no problem with him from our companions, raising it,

‘Heasws said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! Advise me’. So hesaww said: ‘Preserve your tongue’. He said, ‘O Rasool-Allahsaww! Advise me. Hesaww said: ‘Preserve your tongue’. He said ‘O Rasool-Allahsaww! Advise me’. Hesaww said: ‘Preserve your tongue. Woe be unto you! And would the people be flung upon their nostrils into the Fire except due to the harvest of their tongues?’[387]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَمْ يَحْسُبْ كَلَامَهُ مِنْ عَمَلِهِ كَثُرَتْ خَطَايَاهُ وَ حَضَرَ عَذَابُهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who does not reckon his speech to be from his deeds, would be of abundant sins, and his Punishment would approach’.[388]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُعَذِّبُ اللَّهُ اللِّسَانَ بِعَذَابٍ لَا يُعَذِّبُ بِهِ شَيْئاً مِنَ الْجَوَارِحِ فَيَقُولُ أَيْ رَبِّ عَذَّبْتَنِي بِعَذَابٍ لَمْ تُعَذِّبْ بِهِ شَيْئاً

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said ‘Rasool-Allahsaww said: ‘Allahazwj will Punish the tongue with a Punishment Heazwj would not Punish by anything from the (other) body parts. So it would be saying, ‘Lordazwj! Youazwj Punished me with a Punishment Youazwj did not Punish anyone (else) with’.

فَيُقَالُ لَهُ خَرَجَتْ مِنْكَ كَلِمَةٌ فَبَلَغَتْ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا فَسُفِكَ بِهَا الدَّمُ الْحَرَامُ وَ انْتُهِبَ بِهَا الْمَالُ الْحَرَامُ وَ انْتُهِكَ بِهَا الْفَرْجُ الْحَرَامُ وَ عِزَّتِي وَ جَلَالِي لَأُعَذِّبَنَّكَ بِعَذَابٍ لَا أُعَذِّبُ بِهِ شَيْئاً مِنْ جَوَارِحِكَ .

So Heazwj would be Said to him: “A speech came out from you and it reached the east of the earth and the west of it, so the unlawful blood was shed due to it, and the wealth was seized unlawfully, and the private parts were violated unlawfully; and by Myazwj Honour and Myazwj Majesty! Iazwj will Punish you with a Punishment Iazwj have not Punished anything (else) with, from your body parts”’.[389]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنْ كَانَ فِي شَيْ‏ءٍ شُؤْمٌ فَفِي اللِّسَانِ .

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘If there is anything with evil omen in it, so it is in the tongue’.[390]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ كَانَ الرَّجُلُ مِنْ بَنِي إِسْرَائِيلَ إِذَا أَرَادَ الْعِبَادَةَ صَمَتَ قَبْلَ ذَلِكَ عَشْرَ سِنِينَ .

A number of our companions, from Sahl Bin Ziyad and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha who said,

‘I heard Al-Rezaasws saying: ‘It was so that the man from the Children of Israel, whenever he intended the worship would stay silent before that, for ten years’.[391]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ رَأَى مَوْضِعَ كَلَامِهِ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Ghifary, from Ja’far Bin Ibrahim who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘The one who sees the place (effect) of his speech on his deeds, would be scarce in his speech, except regarding what is meaningful’.[392]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي حِكْمَةِ آلِ دَاوُدَ عَلَى الْعَاقِلِ أَنْ يَكُونَ عَارِفاً بِزَمَانِهِ مُقْبِلًا عَلَى شَأْنِهِ حَافِظاً لِلِسَانِهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar, from Mansour Bin Yunus,

(It has been narrated) from Abu Abdullahasws having said: ‘In the wisdom of the progeny of Dawoodas, it is upon the intellectual that he become the most understanding one of his time period, attentive upon his occupation, preserving of his tongue’.[393]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْعَبْدُ الْمُؤْمِنُ يُكْتَبُ مُحْسِناً مَا دَامَ سَاكِتاً فَإِذَا تَكَلَّمَ كُتِبَ مُحْسِناً أَوْ مُسِيئاً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hassan Bin Ribat, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘The believing servant does not cease to be written as the good-doer for as long as he is silent. So when he speaks, he is Written either as a good-doer or an evil doer’.[394]

بَابُ الْمُدَارَاةِ

Chapter 57 – The Politeness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَتِمَّ لَهُ عَمَلٌ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ وَ خُلُقٌ يُدَارِي بِهِ النَّاسَ وَ حِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things), the one does not have these in him, a deed would not be complete for him – piety protecting him from disobeying Allahazwj, and mannerism causing him to be polite with the people, and forbearance repelling by it the ignorance of the ignorant’.[395]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ جَعْفَراً ( عليه السلام ) يَقُولُ جَاءَ جَبْرَئِيلُ ( عليه السلام ) إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ دَارِ خَلْقِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Al Hassan who said,

‘I heard Ja’farasws saying: ‘Jibraeelas came over to the Prophetsaww and heas said: ‘O Muhammadsaww! Yoursaww Lordazwj Coveys the greetings to youas, and is Saying to yousaww: “Be polite with Myazwj creatures”’.[396]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي التَّوْرَاةِ مَكْتُوبٌ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى بْنَ عِمْرَانَ ( عليه السلام ) يَا مُوسَى اكْتُمْ مَكْتُومَ سِرِّي فِي سَرِيرَتِكَ وَ أَظْهِرْ فِي عَلَانِيَتِكَ الْمُدَارَاةَ عَنِّي لِعَدُوِّي وَ عَدُوِّكَ مِنْ خَلْقِي وَ لَا تَسْتَسِبَّ لِي عِنْدَهُمْ بِإِظْهَارِ مَكْتُومِ سِرِّي فَتُشْرِكَ عَدُوَّكَ وَ عَدُوِّي فِي سَبِّي .

From him, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,

(It has been narrated) from Abu Ja’farasws having said: ‘It is written in the Torah among what Allahazwj Mighty and Majestic Whispered to Musa Bin Imranas with: “O Musaas! Conceal Myazwj Secret to be hidden among youras secrets, and manifest politeness on Myazwj behalf among youras public appearances to Myazwj enemies and youras enemies from Myazwj creatures, and youas do not become a reason for Meazwj in their presence, by the manifestation of Myazwj concealed secrets, so youras enemies and Myazwj enemies would participate in insulting Meazwj’.[397]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ كَمَا أَمَرَنِي بِأَدَاءِ الْفَرَائِضِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Myazwj Lordazwj Commanded me with being polite with the people just as Heazwj Commanded with the fulfilment of the Obligations’.[398]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُدَارَاةُ النَّاسِ نِصْفُ الْإِيمَانِ وَ الرِّفْقُ بِهِمْ نِصْفُ الْعَيْشِ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Politeness with the people is half the Emān, and kindness with them is half the life’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خَالِطُوا الْأَبْرَارَ سِرّاً وَ خَالِطُوا الْفُجَّارَ جِهَاراً وَ لَا تَمِيلُوا عَلَيْهِمْ فَيَظْلِمُوكُمْ فَإِنَّهُ سَيَأْتِي عَلَيْكُمْ زَمَانٌ لَا يَنْجُو فِيهِ مِنْ ذَوِي الدِّينِ إِلَّا مَنْ ظَنُّوا أَنَّهُ أَبْلَهُ وَ صَبَّرَ نَفْسَهُ عَلَى أَنْ يُقَالَ [لَهُ] إِنَّهُ أَبْلَهُ لَا عَقْلَ لَهُ .

Then Abu Abdullahasws said: ‘Mingle with the righteous secretly and mingle with the immoral superficially (in public), but do not be attracted to them as they would oppress you. There will come a time, when, from the religious people, only those will be safe who are thought of as fools, and they would patience so much so that they will be called silly i.e. there is no intellect for him’.[399]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِهِ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام) يَقُولُ إِنَّ قَوْماً مِنَ النَّاسِ قَلَّتْ مُدَارَاتُهُمْ لِلنَّاسِ فَأُنِفُوا مِنْ قُرَيْشٍ وَ ايْمُ اللَّهِ مَا كَانَ بِأَحْسَابِهِمْ بَأْسٌ وَ إِنَّ قَوْماً مِنْ غَيْرِ قُرَيْشٍ حَسُنَتْ مُدَارَاتُهُمْ فَأُلْحِقُوا بِالْبَيْتِ الرَّفِيعِ

Ali Bin Ibrahim, from one of his companions, mentioning from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I heard Abu Abdullahasws saying: ‘A group of people with little politeness towards the people, so they were expelled from the Qureysh, and I swear by Allahazwj, there was no problem with their lineage, and a group from other than the Qureysh, their politeness was good, so they were joined with the elevated households’.

قَالَ ثُمَّ قَالَ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُ أَيْدِيَ كَثِيرَةً .

He (the narrator) said, ‘Then heasws said: ‘The one who restrains a hand from the people (not helping them), so rather, one hand would be restrained from them but lots of hands would be restrained from him’.[400]

بَابُ الرِّفْقِ

Chapter 58 – The Kindness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِكُلِّ شَيْ‏ءٍ قُفْلًا وَ قُفْلُ الْإِيمَانِ الرِّفْقُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘For everything there is a lock (to be opened), and a lock of the Emān (to be opened) is the kindness’.[401]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ قُسِمَ لَهُ الرِّفْقُ قُسِمَ لَهُ الْإِيمَانُ .

And by his chain, he said,

‘Abu Ja’farasws said: ‘The one for whom the kindness is apportioned to, the Emān would be apportioned to him (as well)’.[402]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الْأَزْرَقِ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَفِيقٌ يُحِبُّ الرِّفْقَ فَمِنْ رِفْقِهِ بِعِبَادِهِ تَسْلِيلُهُ أَضْغَانَهُمْ وَ مُضَادَّتَهُمْ لِهَوَاهُمْ وَ قُلُوبِهِمْ وَ مِنْ رِفْقِهِ بِهِمْ أَنَّهُ يَدَعُهُمْ عَلَى الْأَمْرِ يُرِيدُ إِزَالَتَهُمْ عَنْهُ رِفْقاً بِهِمْ لِكَيْلَا يُلْقِيَ عَلَيْهِمْ عُرَى الْإِيمَانِ وَ مُثَاقَلَتَهُ جُمْلَةً وَاحِدَةً فَيَضْعُفُوا فَإِذَا أَرَادَ ذَلِكَ نَسَخَ الْأَمْرَ بِالْآخَرِ فَصَارَ مَنْسُوخاً .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Yahya Al Arzaq, from Hammad Bin Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High is Kind, Heazwj Loves the kindness. So, from Hisazwj Kindness with Hisazwj servants is to Ease their grudges and their antagonisms for their wish and their hearts.  And from Hisazwj Kindness with them is that Heazwj Calls them upon the matter, Intending their Removal from the evil (practice) as being Kind to them, so that the ring and the weight of Eman do not fall upon them at once to make them weak.  When, Heazwj Wants to make such a decision (of easing up on them), Heazwj Cancels one Command by another Command and it becomes abrogated’.[403]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الرِّفْقُ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bi Isa, from Ibn Mahboub, from Muawiya Bin Wahab, from Muaz Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The kindness is a Bounty and the infringement is an evil omen’.[404]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ يُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ .

From him, from Ibn Mahboub, from Amro Bin Shimr,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic is Kind, Heazwj Loves the kindness, and Heazwj Grants upon the kind one what Heazwj does not Grant upon the violence’.[405]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْ‏ءٍ إِلَّا زَانَهُ وَ لَا نُزِعَ مِنْ شَيْ‏ءٍ إِلَّا شَانَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The kindness is such that it does not get placed upon anything except that it adorns it, and it is not removed from anything except it dishonours that’.[406]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ رَفَعَهُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) قَالَ إِنَّ فِي الرِّفْقِ الزِّيَادَةَ وَ الْبَرَكَةَ وَ مَنْ يُحْرَمِ الرِّفْقَ يُحْرَمِ الْخَيْرَ .

Ali, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Abu Al Miqdam,

(It has been narrated) raising it to the Prophetsaww having said: ‘In the kindness there is the increase (in the sustenance), and the Blessings; and the one who prevent the kindness, prevents the goodness’.[407]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا زُوِيَ الرِّفْقُ عَنْ أَهْلِ بَيْتٍ إِلَّا زُوِيَ عَنْهُمُ الْخَيْرُ .

From him, from Abdullah Bin Al Mugheira, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The kindness is not deterred from a family except that the goodness is deterred from them (as a result)’.[408]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ أَرْقَمَ الْكُوفِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا أَهْلِ بَيْتٍ أُعْطُوا حَظَّهُمْ مِنَ الرِّفْقِ فَقَدْ وَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ وَ الرِّفْقُ فِي تَقْدِيرِ الْمَعِيشَةِ خَيْرٌ مِنَ السَّعَةِ فِي الْمَالِ وَ الرِّفْقُ لَا يَعْجِزُ عَنْهُ شَيْ‏ءٌ وَ التَّبْذِيرُ لَا يَبْقَى مَعَهُ شَيْ‏ءٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Ismail Bin Yasaar, from Ahmad Bin Ziyad Bin Arqam Al Kufy, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever family are given their share from the kindness, so Allahazwj would Expand upon them regarding the sustenance, and the kindness during the management of life is better than the capaciousness in the wealth, and the kindness is such that nothing is lost from it, and the extravagance is such that nothing remains with it. Surely, Allahazwj Mighty and Majestic is Kind, Heazwj Loves the kindness’.[409]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي وَ جَرَى بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْقَوْمِ كَلَامٌ فَقَالَ لِي ارْفُقْ بِهِمْ فَإِنَّ كُفْرَ أَحَدِهِمْ فِي غَضَبِهِ وَ لَا خَيْرَ فِيمَنْ كَانَ كُفْرُهُ فِي غَضَبِهِ .

Ali Bin Ibrahim, raising it, from Salih Bin Uqba, from Hisham Bin Ahmar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘Heasws said to me, and there had flowed some (heated) words between me and a man from the people, so heasws said to me: ‘Be kind with them, so if one of them were to disbelieve during his anger, so there is no goodness in the one who had disbelieved during his anger’.[410]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ الرِّفْقُ نِصْفُ الْعَيْشِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘The kindness is half the life’.[411]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ يُحِبُّ الرِّفْقَ وَ يُعِينُ عَلَيْهِ فَإِذَا رَكِبْتُمُ الدَّوَابَّ الْعُجْفَ فَأَنْزِلُوهَا مَنَازِلَهَا فَإِنْ كَانَتِ الْأَرْضُ مُجْدِبَةً فَانْجُوا عَنْهَا وَ إِنْ كَانَتْ مُخْصِبَةً فَأَنْزِلُوهَا مَنَازِلَهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Loves the kindness and Heazwj Assists upon it. So whenever you ride the lean animals, so rest them in their places. So if it was a barren land, hasten from it, and if it was fertile, so rest them in its places’.[412]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ كَانَ الرِّفْقُ خَلْقاً يُرَى مَا كَانَ مِمَّا خَلَقَ اللَّهُ شَيْ‏ءٌ أَحْسَنَ مِنْهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Had the kindness been a creature, there would not have been, from what Allahazwj Created, anything more beautiful than it’.[413]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ حَدَّثَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ مِنْ رِفْقِهِ بِكُمْ تَسْلِيلُ أَضْغَانِكُمْ وَ مُضَادَّةِ قُلُوبِكُمْ وَ إِنَّهُ لَيُرِيدُ تَحْوِيلَ الْعَبْدِ عَنِ الْأَمْرِ فَيَتْرُكُهُ عَلَيْهِ حَتَّى يُحَوِّلَهُ بِالنَّاسِخِ كَرَاهِيَةَ تَثَاقُلِ الْحَقِّ عَلَيْهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from the one who narrated it,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Allahazwj is Kind, Heazwj Loves the kindness, and from Hisazwj Kindness with you is the Easing of your grudges and your antagonism in your hearts, and Heazwj when Intending the changing of the servant from the matter, so Heazwj Leaves it upon him until Heazwj Changes it by the Abrogating, Disliking the heaviness of the truth upon him’.[414]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘No two (people) would become companions except that the greatest of the two in Recompense and the more Beloved of the two to Allahazwj Mighty and Majestic would be the kinder of them with his companion’.[415]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَانَ رَفِيقاً فِي أَمْرِهِ نَالَ مَا يُرِيدُ مِنَ النَّاسِ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Al Hassan Bin Al Husayn, from Fuzayl Bin Usman who said,

‘I heard Abu Abdullahasws saying: ‘The one who was kind during his lifetime would attain whatever he wanted from the people’.[416]

بَابُ التَّوَاضُعِ

Chapter 59 – The Humbleness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْسَلَ النَّجَاشِيُّ إِلَى جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ أَصْحَابِهِ فَدَخَلُوا عَلَيْهِ وَ هُوَ فِي بَيْتٍ لَهُ جَالِسٌ عَلَى التُّرَابِ وَ عَلَيْهِ خُلْقَانُ الثِّيَابِ قَالَ فَقَالَ جَعْفَرٌ ( عليه السلام ) فَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلَى تِلْكَ الْحَالِ

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Najjashy sent for Ja’faras Bin Abu Talibas and hisas companions. So they came over to him and he was in a chamber of his, seated upon the floor, and upon him were two threadbare clothes. Ja’faras said: ‘So we felt compassion from it when we saw him to be upon that state.

فَلَمَّا رَأَى مَا بِنَا وَ تَغَيُّرَ وُجُوهِنَا قَالَ الْحَمْدُ لِلَّهِ الَّذِي نَصَرَ مُحَمَّداً وَ أَقَرَّ عَيْنَهُ أَ لَا أُبَشِّرُكُمْ فَقُلْتُ بَلَى أَيُّهَا الْمَلِكُ

So when he saw what (reaction) was with us and the changing of our faces, he said, ‘The Praise is for Allahazwj Who Granted victory to Muhammadsaww and Delighted hissaww eyes. Shall I give you glad tidings?’ So Ias said, ‘Yes, O king’.

فَقَالَ إِنَّهُ جَاءَنِي السَّاعَةَ مِنْ نَحْوِ أَرْضِكُمْ عَيْنٌ مِنْ عُيُونِي هُنَاكَ فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَصَرَ نَبِيَّهُ مُحَمَّداً ( صلى الله عليه وآله ) وَ أَهْلَكَ عَدُوَّهُ وَ أُسِرَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ الْتَقَوْا بِوَادٍ يُقَالُ لَهُ بَدْرٌ كَثِيرِ الْأَرَاكِ لَكَأَنِّي أَنْظُرُ إِلَيْهِ حَيْثُ كُنْتُ أَرْعَى لِسَيِّدِي هُنَاكَ وَ هُوَ رَجُلٌ مِنْ بَنِي ضَمْرَةَ

So he said, ‘(News) has come to me this moment from around your land, by a spy from the spies over there, informing me that Allahazwj Mighty and Majestic has Granted victory to Hisazwj Prophetsaww Muhammadsaww and Destroyed hissaww enemies, and Made captives of so and so, and so and so, when they met (in battle) in a valley of a lot of bushes of Al-Arak called Badr. It is as if I am looking at it where I used to be a shepherd for my master over there, and he was a man from the Clan of Zamra’.

فَقَالَ لَهُ جَعْفَرٌ أَيُّهَا الْمَلِكُ فَمَا لِي أَرَاكَ جَالِساً عَلَى التُّرَابِ وَ عَلَيْكَ هَذِهِ الْخُلْقَانُ فَقَالَ لَهُ يَا جَعْفَرُ إِنَّا نَجِدُ فِيمَا أَنْزَلَ اللَّهُ عَلَى عِيسَى ( عليه السلام ) أَنَّ مِنْ حَقِّ اللَّهِ عَلَى عِبَادِهِ أَنْ يُحْدِثُوا لَهُ تَوَاضُعاً عِنْدَ مَا يُحْدِثُ لَهُمْ مِنْ نِعْمَةٍ فَلَمَّا أَحْدَثَ اللَّهُ عَزَّ وَ جَلَّ لِي نِعْمَةً بِمُحَمَّدٍ ( صلى الله عليه وآله ) أَحْدَثْتُ لِلَّهِ هَذَا التَّوَاضُعَ

Ja’faras Bin Abu Talibas said to him: ‘O king! So what is the matter that I see you to be seated upon the dust, and upon you are these two threadbare (clothes)?’ So he said to himas, ‘O Ja’faras! We found among what Allahazwj Revealed unto Isaas that: ‘It is from a Right of Allahazwj upon Hisazwj servants that he should be humble to Himazwj during whatever new Bounties Heazwj Gives to them. So when Allahazwj Mighty and Majestic Granted a new Bounty to me being (news of victory) of Muhammadsaww, I put on these (threadbare clothes) for the humbleness’.

فَلَمَّا بَلَغَ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِأَصْحَابِهِ إِنَّ الصَّدَقَةَ تَزِيدُ صَاحِبَهَا كَثْرَةً فَتَصَدَّقُوا يَرْحَمْكُمُ اللَّهُ وَ إِنَّ التَّوَاضُعَ يَزِيدُ صَاحِبَهُ رِفْعَةً فَتَوَاضَعُوا يَرْفَعْكُمُ اللَّهُ وَ إِنَّ الْعَفْوَ يَزِيدُ صَاحِبَهُ عِزّاً فَاعْفُوا يُعِزَّكُمُ اللَّهُ .

So when it (news) reached the Prophetsaww, hesaww said to hissaww companions: ‘The charity increases its performer by a lot, therefor give charity, Allahazwj will have Mercy on you; and that the humbleness increases its performer by elevation (of status), therefore be humble, Allahazwj will Elevate you; and that the pardoning increases its performer in honour, therefore be forgiving, Allahazwj will Honour you’.[417]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘There are two Angels in the sky having been allocated with the servants. So the one who is humble to Allahazwj, they raise him (in status), and the one who is arrogant, they drop him’.[418]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْطَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَشِيَّةَ خَمِيسٍ فِي مَسْجِدِ قُبَا فَقَالَ هَلْ مِنْ شَرَابٍ فَأَتَاهُ أَوْسُ بْنُ خَوَلِيٍّ الْأَنْصَارِيُّ بِعُسِّ مَخِيضٍ بِعَسَلٍ

Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww broke hissaww Fast in the evening of Thursday in Masjid Quba. So hesaww said: ‘Is there anything to drink?’ So Aws Bin Howly came to himsaww with some buttermilk with honey.

فَلَمَّا وَضَعَهُ عَلَى فِيهِ نَحَّاهُ ثُمَّ قَالَ شَرَابَانِ يُكْتَفَى بِأَحَدِهِمَا مِنْ صَاحِبِهِ لَا أَشْرَبُهُ وَ لَا أُحَرِّمُهُ وَ لَكِنْ أَتَوَاضَعُ لِلَّهِ فَإِنَّ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ تَكَبَّرَ خَفَضَهُ اللَّهُ وَ مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ وَ مَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ أَحَبَّهُ اللَّهُ .

So when hesaww placed it upon hissaww mouth, set it aside, then said: ‘Two drinks, one can be sufficed from its counterpart. Isaww neither drink it nor do Isaww prohibit it, but Isaww am being humble to Allahazwj, for the one who is humble to Allahazwj, Allahazwj would Elevate him, and the one who is arrogant, Allahazwj would Downgrade him; and the one who is economical in his life, Allahazwj would Grace him; and the one who is a spendthrift, Allahazwj would Deprive him; and the one who is frequent in remembering the death, Allahazwj would Love him’.[419]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ قَالَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali A Washa, from Dawood Al Hammar,

(It has been narrated) from Abu Abdullahasws, similar to it, and heasws said: ‘The one who frequents the Mention of Allahazwj, Allahazwj would Shade him in the Paradise’.[420]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَذْكُرُ أَنَّهُ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَلَكٌ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُخَيِّرُكَ أَنْ تَكُونَ عَبْداً رَسُولًا مُتَوَاضِعاً أَوْ مَلِكاً رَسُولًا قَالَ فَنَظَرَ إِلَى جَبْرَئِيلَ وَ أَوْمَأَ بِيَدِهِ أَنْ تَوَاضَعْ فَقَالَ عَبْداً مُتَوَاضِعاً رَسُولًا فَقَالَ الرَّسُولُ مَعَ أَنَّهُ لَا يَنْقُصُكَ مِمَّا عِنْدَ رَبِّكَ شَيْئاً قَالَ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws mentioning that an Angel came over to Rasool-Allahsaww and he said, ‘Allahazwj Mighty and Majestic Gives yousaww choice – yousaww can either become a servant, a humble Rasoolsaww’ or to be an angel and a messenger. So hesaww looked at Jibraeelas and gestured with hissaww hand in humbleness, so hesaww said: ‘A servant, a humble Rasoolsaww’. So he (the Angel) said, ‘The Rasoolsaww, along with that there would be no reduction from what is there for yousaww in the Presence of yoursaww Lordazwj by antyhing’. Heasws said: ‘And with him (the Angel) were the keys of the treasures of the earth’.[421]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ التَّوَاضُعِ أَنْ تَرْضَى بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ تُسَلِّمَ عَلَى مَنْ تَلْقَى وَ أَنْ تَتْرُكَ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ أَنْ لَا تُحِبَّ أَنْ تُحْمَدَ عَلَى التَّقْوَى .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the humbleness that you are pleased with the seat besides the seat, and that you greet upon the one whom you meet, and that you leave (arguing with) the person and even if you were rightful, and that you do not love if you are praised upon the piety’.[422]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) أَنْ يَا مُوسَى أَ تَدْرِي لِمَ اصْطَفَيْتُكَ بِكَلَامِي دُونَ خَلْقِي قَالَ يَا رَبِّ وَ لِمَ ذَاكَ قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ أَنْ يَا مُوسَى إِنِّي قَلَّبْتُ عِبَادِي ظَهْراً لِبَطْنٍ فَلَمْ أَجِدْ فِيهِمْ أَحَداً أَذَلَّ لِي نَفْساً مِنْكَ يَا مُوسَى إِنَّكَ إِذَا صَلَّيْتَ وَضَعْتَ خَدَّكَ عَلَى التُّرَابِ أَوْ قَالَ عَلَى الْأَرْضِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas: “O Musaas! Do youas know why Iazwj Chose yousaww with Myazwj Speech besides Myazwj creatures?” Heas said: ‘O Lordazwj! And why was that so?’ Heasws said: ‘So Allahazwj Blessed and High Revealed unto himas: “O Musaas! Iazwj Turned Myazwj servants back to front but Iazwj did not find anyone among them more humble to Meazwj with his self than youas, O Musaas! Youas, when youas pray Salāt, youas place youras cheek upon the dust”, of heasws said: (Heazwj Said): “Upon the ground”’.[423]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  عَلَى الْمُجَذَّمِينَ وَ هُوَ رَاكِبٌ حِمَارَهُ وَ هُمْ يَتَغَدَّوْنَ فَدَعَوْهُ إِلَى الْغَدَاءِ فَقَالَ أَمَا إِنِّي لَوْ لَا أَنِّي صَائِمٌ لَفَعَلْتُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws passed by the lepers, and heasws was riding hisasws donkey, and they were eating lunch. So they invited himasws to the lunch. So heasws said: ‘But, if Iasws wasn’t Fasting, Iasws would have done so’.

فَلَمَّا صَارَ إِلَى مَنْزِلِهِ أَمَرَ بِطَعَامٍ فَصُنِعَ وَ أَمَرَ أَنْ يَتَنَوَّقُوا فِيهِ ثُمَّ دَعَاهُمْ فَتَغَدَّوْا عِنْدَهُ وَ تَغَدَّى مَعَهُمْ .

So when heasws came to hisasws house, heasws ordered for some food. So it was made, and heasws ordered that they should be better in it. Then heasws invited them, so they had lunch with himasws, and heasws had lunch with them’.[424]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ التَّوَاضُعِ أَنْ يَجْلِسَ الرَّجُلُ دُونَ شَرَفِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the humbleness that the man sits below his nobility’.[425]

عَنْهُ عَنِ ابْنِ فَضَّالٍ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ نَظَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ قَدِ اشْتَرَى لِعِيَالِهِ شَيْئاً وَ هُوَ يَحْمِلُهُ فَلَمَّا رَآهُ الرَّجُلُ اسْتَحْيَا مِنْهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اشْتَرَيْتَهُ لِعِيَالِكَ وَ حَمَلْتَهُ إِلَيْهِمْ أَمَا وَ اللَّهِ لَوْ لَا أَهْلُ الْمَدِينَةِ لَأَحْبَبْتُ أَنْ أَشْتَرِيَ لِعِيَالِيَ الشَّيْ‏ءَ ثُمَّ أَحْمِلَهُ إِلَيْهِمْ .

From him, Ibn Fazzal, and Muhassin Bin Ahmad, from Yunus Bin Yaqoub who said,

‘Abu Abdullahasws looked at a man from the people of Al-Medina who had bought something for his dependants, and he was carrying it. So when the man saw himasws, he was embarrassed from himasws. So Abu Abdullahasws said ‘ I can see that you carry what you have purchased for your family. But, by Allahazwj, had it not been for the people of Al-Medina, Iasws would have loved to buy something for myasws dependants, then carry it to them (myselfasws)’.[426]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) يَا دَاوُدُ كَمَا أَنَّ أَقْرَبَ النَّاسِ مِنَ اللَّهِ الْمُتَوَاضِعُونَ كَذَلِكَ أَبْعَدُ النَّاسِ مِنَ اللَّهِ الْمُتَكَبِّرُونَ .

From him, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Abu Abdullahasws having said: ‘Among what Allahazwj Mighty and Majestic Revealed unto Dawoodas, was, ‘O Dawoodas! The closest of the people to Allahazwj are the humble ones. Similar to that, the most remote of the people to Allahazwj are the arrogant ones’.[427]

عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ رَفَعَهُ إِلَى أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي السَّنَةِ الَّتِي قُبِضَ فِيهَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ مَا لَكَ ذَبَحْتَ كَبْشاً وَ نَحَرَ فُلَانٌ بَدَنَةً فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ نُوحاً ( عليه السلام ) كَانَ فِي السَّفِينَةِ وَ كَانَ فِيهَا مَا شَاءَ اللَّهُ وَ كَانَتِ السَّفِينَةُ مَأْمُورَةً فَطَافَتْ بِالْبَيْتِ وَ هُوَ طَوَافُ النِّسَاءِ وَ خَلَّى سَبِيلَهَا نُوحٌ ( عليه السلام )

From him, from his father, from Ali Bin Al Hakam, raising it to Abu Baseer who said,

‘I went over to Abu Al-Hassan Musaasws during the year in which Abu Abdullahasws had passed away, so I said, ‘May I be sacrificed for youasws! What is the matter that youasws slaughtered a ram, and so and so slaughtered a camel?’ So heasws said: ‘O Abu Muhammad! Nuhas was in the ship, and therein was what Allahazwj so Desired, and the ship was under Command, so it performed the Tawāf of the House (Kabah), and it is the Tawaaf Al-Nisa, and Nuhas had freed its way.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الْجِبَالِ أَنِّي وَاضِعٌ سَفِينَةَ نُوحٍ عَبْدِي عَلَى جَبَلٍ مِنْكُنَّ فَتَطَاوَلَتْ وَ شَمَخَتْ وَ تَوَاضَعَ الْجُودِيُّ وَ هُوَ جَبَلٌ عِنْدَكُمْ فَضَرَبَتِ السَّفِينَةُ بِجُؤْجُؤِهَا الْجَبَلَ قَالَ فَقَالَ نُوحٌ ( عليه السلام ) عِنْدَ ذَلِكَ يَا مَارِي أَتْقِنْ وَ هُوَ بِالسُّرْيَانِيَّةِ يَا رَبِّ أَصْلِحْ قَالَ فَظَنَنْتُ أَنَّ أَبَا الْحَسَنِ ( عليه السلام ) عَرَّضَ بِنَفْسِهِ .

So Allahazwj Mighty and Majestic Revealed unto the mountain: “Iazwj shall be Placing the ship of Nuhas, Myazwj servant, upon a mountain from you”. So they (the mountains) prolonged themselves to be higher, and the (Mount) Judy humbled itself, and it is a mountain in your presence. So the ship struck the mountain with its keel. So Nuhas said during that: ‘O Māry Atqin’, and it is in Assyrian (meaning): ‘O Lordazwj! Keep it well’. He (the narrator) said, ‘So I thought Abu Al-Hassanasws applying it hisasws own case’.[428]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ التَّوَاضُعُ أَنْ تُعْطِيَ النَّاسَ مَا تُحِبُّ أَنْ تُعْطَاهُ .

From him, from a number of our companions, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The humbleness is that you give the people what you love that it be given to you’.[429]

وَ فِي حَدِيثٍ آخَرَ قَالَ قُلْتُ مَا حَدُّ التَّوَاضُعِ الَّذِي إِذَا فَعَلَهُ الْعَبْدُ كَانَ مُتَوَاضِعاً فَقَالَ التَّوَاضُعُ دَرَجَاتٌ مِنْهَا أَنْ يَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ فَيُنْزِلَهَا مَنْزِلَتَهَا بِقَلْبٍ سَلِيمٍ لَا يُحِبُّ أَنْ يَأْتِيَ إِلَى أَحَدٍ إِلَّا مِثْلَ مَا يُؤْتَى إِلَيْهِ إِنْ رَأَى سَيِّئَةً دَرَأَهَا بِالْحَسَنَةِ كَاظِمُ الْغَيْظِ عَافٍ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ .

And in another Hadeeth, he said, ‘I said, ‘What is the limit of the humbleness which, when the servant does it, he would be (considered as) humble?’ So heasws said: ‘The humbleness has levels – from it is that you recognise the person in accordance with himself, so he would lodge him at his status with a peaceful heart, not loving going to anyone except with similar to what he loves to be brought to him. If he sees a sin, he shields it with the good deed, swallowing the anger, pardoning the people. And Allahazwj Loves the good doers’.[430]

بَابُ الْحُبِّ فِي اللَّهِ وَ الْبُغْضِ فِي اللَّهِ

Chapter 60 – The love regarding Allahazwj and the hatred regarding Allahazwj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ .

A number of our companions from Ahmad Bin Muhammad Bin Isa, and Ahmad Bin Muhammad Bin Khalid and Ali Bin Ibrahim, from his father, and Sahl Bin Ziyad, altogether, from Ibn Mahboub, from Ali BinRaib, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who loves for the Sake of Allahazwj and hates for the Sake of Allahazwj, so he is from the ones whose Emān is perfect’.[431]

ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ .

Ibn Mahboub, from Malik Bin Atiyya, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘From the strongest bonds of Emān is that you love regarding Allahazwj and hate regarding Allahazwj, and you give regarding Allahazwj and you deprive regarding Allahazwj’.[432]

ابْنُ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ صَاحِبِ الطَّاقِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وُدُّ الْمُؤْمِنِ لِلْمُؤْمِنِ فِي اللَّهِ مِنْ أَعْظَمِ شُعَبِ الْإِيمَانِ أَلَا وَ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ وَ مَنَعَ فِي اللَّهِ فَهُوَ مِنْ أَصْفِيَاءِ اللَّهِ .

Ibn Mahboub, from Abu Ja’far Muhammad Bin Al Numan Al Ahowl, Sahib Al Taaq, from Sallam Al Mustaneer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Cordiality of the Believer to the Believer regarding Allahazwj is from the greatest of the branches of Emān. Indeed! And the one who loves regarding Allahazwj and hates regarding Allahazwj, and gives regarding Allahazwj and prevents regarding Allahazwj, so he is from the elites of Allahazwj’.[433]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْمُتَحَابِّينَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى مَنَابِرَ مِنْ نُورٍ قَدْ أَضَاءَ نُورُ وُجُوهِهِمْ وَ نُورُ أَجْسَادِهِمْ وَ نُورُ مَنَابِرِهِمْ كُلَّ شَيْ‏ءٍ حَتَّى يُعْرَفُوا بِهِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The ones who love regarding Allahazwj would be upon Pulpits of light on the Day of Judgement. The light of their faces, and the light of their bodies, and the light of their pulpits would have illuminated everything to the extent that they would be recognised by it, so it would be said, ‘They are the ones who loved regarding Allahazwj’.[434]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحُبِّ وَ الْبُغْضِ أَ مِنَ الْإِيمَانِ هُوَ فَقَالَ وَ هَلِ الْإِيمَانُ إِلَّا الْحُبُّ وَ الْبُغْضُ ثُمَّ تَلَا هَذِهِ الْآيَةَ حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ أُولئِكَ هُمُ الرَّاشِدُونَ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullahasws about the love and the hatred, are these from the Emān?’ So heasws said: ‘And is the Emān anything but the love and the hatred?’ Then heasws recited these Verses [49:7] but Allah has endeared the Eman to you and has Adorned it in your hearts, and He has made hateful to you the unbelief and transgression and disobedience; these it is that are the followers of a right way’.[435]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى فِيمَا أَعْلَمُ عَنْ عَمْرِو بْنِ مُدْرِكٍ الطَّائِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَصْحَابِهِ أَيُّ عُرَى الْإِيمَانِ أَوْثَقُ فَقَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ وَ قَالَ بَعْضُهُمُ الصَّلَاةُ وَ قَالَ بَعْضُهُمُ الزَّكَاةُ وَ قَالَ بَعْضُهُمُ الصِّيَامُ وَ قَالَ بَعْضُهُمُ الْحَجُّ وَ الْعُمْرَةُ وَ قَالَ بَعْضُهُمُ الْجِهَادُ

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Abu Al Hassan Ali in Yahya among what he knew from Amro Bin Mudrak Al Taiy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to hissaww companions: ‘Which bond of the Emān is the strongest?’ So they said, ‘Allahazwj and Hisazwj Rasoolsaww are more knowing’, and some of them said, ‘The Salāt’, and some of them said, ‘The Zakāt’, and some of them said, ‘The Fasts’, and some of them said, ‘The Hajj and the Umrah’, and some of them said, ‘The Jihād’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِكُلِّ مَا قُلْتُمْ فَضْلٌ وَ لَيْسَ بِهِ وَ لَكِنْ أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ وَ تَوَالِي أَوْلِيَاءِ اللَّهِ وَ التَّبَرِّي مِنْ أَعْدَاءِ اللَّهِ .

So Rasool-Allahsaww said: ‘For everything what you said, there is a merit, and that is not it, but the strongest of the bonds of the Emān is the love regarding Allahazwj, and the hatred regarding Allahazwj, and the Wilayah of the Guardiansasws of Allahazwj, and the disavowing from the enemies of Allahazwj’.[436]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ جَبَلَةَ الْأَحْمَسِيِّ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُتَحَابُّونَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى أَرْضِ زَبَرْجَدَةٍ خَضْرَاءَ فِي ظِلِّ عَرْشِهِ عَنْ يَمِينِهِ وَ كِلْتَا يَدَيْهِ يَمِينٌ وُجُوهُهُمْ أَشَدُّ بَيَاضاً وَ أَضْوَأُ مِنَ الشَّمْسِ الطَّالِعَةِ يَغْبِطُهُمْ بِمَنْزِلَتِهِمْ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ يَقُولُ النَّاسُ مَنْ هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ .

From him, from Muhammad Bin Ali, from Umar Bin Jabala Al Ahmasy, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The ones who love regarding Allahazwj, on the Day of Judgement would be upon a land of green emeralds in the Shade of Hisazwj Throne, by Hisazwj Right Hand, and both of Hisazwj Hands are right. Their faces would be intensely white and more illuminating than the emerging sun. Due to their status, they would be the envy of every Angel of Proximity, and every Mursil Prophetas. The people would be saying, ‘Who are they?’ So it would be said, ‘They are the ones who loved regarding Allahazwj’’.[437]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِذَا جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَوَّلِينَ وَ الْآخِرِينَ قَامَ مُنَادٍ فَنَادَى يُسْمِعُ النَّاسَ فَيَقُولُ أَيْنَ الْمُتَحَابُّونَ فِي اللَّهِ قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيُقَالُ لَهُمُ اذْهَبُوا إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘When Allahazwj Gathers the former ones and the later ones, a Caller would stand up and Call out, which the people would hear. So he would be saying: ‘Where are those who loved regarding Allahazwj?’ Heasws said: ‘So some necks from the people would arise, and it would be said to them: ‘Go to the Paradise without Reckoning!’

قَالَ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ إِلَى أَيْنَ فَيَقُولُونَ إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ قَالَ فَيَقُولُونَ فَأَيُّ ضَرْبٍ أَنْتُمْ مِنَ النَّاسِ فَيَقُولُونَ نَحْنُ الْمُتَحَابُّونَ فِي اللَّهِ قَالَ فَيَقُولُونَ وَ أَيَّ شَيْ‏ءٍ كَانَتْ أَعْمَالُكُمْ قَالُوا كُنَّا نُحِبُّ فِي اللَّهِ وَ نُبْغِضُ فِي اللَّهِ قَالَ فَيَقُولُونَ نِعْمَ أَجْرُ الْعَامِلِينَ .

Heasws said: ‘So the Angels would meet them and they would be saying: ‘To where?’ So they would be saying, ‘To the Paradise without Reckoning’. So they would be saying: ‘So which group are you from the people?’ So they would be saying, ‘We are the ones who love regarding Allahazwj’. So they would be saying: ‘And which thing was your deeds?’ They would say, ‘We used to love regarding Allahazwj and hate regarding Allahazwj’. So they would be saying: ‘The best is the Recompense of the workers’.[438]

عَنْهُ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ عِلْمُهُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يُبْغِضُ .

From him, from Ali Bin Hassan, from the one who mentioned it, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘There (things) are from the signs of a Momin (the Believer) – His knowledge in Allahazwj, and the one whom he loves, and the one whom he hates’.[439]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ بِحُبِّكُمْ وَ إِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ بِبُغْضِكُمُ النَّارَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The man would love you all and he does not recognise what you are upon (the Wilayah), so Allahazwj would Enter him into the Paradise due to his love for you; and the man would hate you all and does not recognise what you are upon (the Wilayah), so Allahazwj would Enter him into the Fire due to his hatred for you’.[440]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَنَّ فِيكَ خَيْراً فَانْظُرْ إِلَى قَلْبِكَ فَإِنْ كَانَ يُحِبُّ أَهْلَ طَاعَةِ اللَّهِ وَ يُبْغِضُ أَهْلَ مَعْصِيَتِهِ فَفِيكَ خَيْرٌ وَ اللَّهُ يُحِبُّكَ وَ إِنْ كَانَ يُبْغِضُ أَهْلَ طَاعَةِ اللَّهِ وَ يُحِبُّ أَهْلَ مَعْصِيَتِهِ فَلَيْسَ فِيكَ خَيْرٌ وَ اللَّهُ يُبْغِضُكَ وَ الْمَرْءُ مَعَ مَنْ أَحَبَّ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Al Arzamy, from his father, from Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you intend to know that there is goodness in you, so look at your heart. So if it loves the people obedient to Allahazwj and hates the people disobedient to Allahazwj, so there is goodness in you and Allahazwj Loves you. And if it was so that it hates the people obedient to Allahazwj and loves the people disobedient to Himazwj, so there is no goodnes in you and Allahazwj Hates you. And the person would be with the one who he loves’.[441]

عَنْهُ عَنْ أَبِي عَلِيٍّ الْوَاسِطِيِّ عَنِ الْحُسَيْنِ بْنِ أَبَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا أَحَبَّ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى حُبِّهِ إِيَّاهُ وَ إِنْ كَانَ الْمَحْبُوبُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ النَّارِ وَ لَوْ أَنَّ رَجُلًا أَبْغَضَ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى بُغْضِهِ إِيَّاهُ وَ إِنْ كَانَ الْمُبْغَضُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ الْجَنَّةِ .

From him, from Abu Ali Al Wasity, from Al Husayn Bin Aban, from the one who mentioned,

(It has been narrated) from Abu Ja’farasws having said: ‘If a man were to love a man for the Sake of Allahazwj, Allahazwj would Reward him upon his love for him, and even if it was so that the beloved was from the people of the Fire in the Knowledge of Allahazwj; and if a man were to hate a man for the Sake of Allahazwj Allahazwj would Reward him upon his hatred for him, and even if it was so that the hated one was from the people of the Paradise in the Knowledge of Allahazwj’.[442]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بَشِيرٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَدْ يَكُونُ حُبٌّ فِي اللَّهِ وَ رَسُولِهِ وَ حُبٌّ فِي الدُّنْيَا فَمَا كَانَ فِي اللَّهِ وَ رَسُولِهِ فَثَوَابُهُ عَلَى اللَّهِ وَ مَا كَانَ فِي الدُّنْيَا فَلَيْسَ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn BiN Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Bashir Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘There may happen to be love regarding Allahazwj and Hisazwj Rasoolsaww and love regarding the world. So whatever was regarding Allahazwj and Hisazwj Rasoolsaww, so its Reward is upon Allahazwj; and whatever was regarding the world, so it is not with anything’.[443]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُسْلِمَيْنِ يَلْتَقِيَانِ فَأَفْضَلُهُمَا أَشَدُّهُمَا حُبّاً لِصَاحِبِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘If two Muslims were to meet, so the superior of the two would be the one with more intense love for his companion’.[444]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا الْتَقَى مُؤْمِنَانِ قَطُّ إِلَّا كَانَ أَفْضَلُهُمَا أَشَدَّهُمَا حُبّاً لِأَخِيهِ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr, and Ibn Fazzal, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘No two ‘Momineen’ (Believers) would meet at all except that the superior of the two would be with more intense love for his brother’.[445]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ السَّبِيعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَ لَمْ يُبْغِضْ عَلَى الدِّينِ فَلَا دِينَ لَهُ .

Al Husayn Bin Muhammad, from Muhammad Bin Imran Al Sabi’e, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Everyone who does not love upon the Religion and does not hate upon the Religion, so there is no Religion for him’.[446]

بَابُ ذَمِّ الدُّنْيَا وَ الزُّهْدِ فِيهَا

Chapter 61 – Condemning the world and (adopting) the ascetism in it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْحَرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid Al Hareyri,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is ascetic in the world, Allahazwj would Affirm the wisdom in his heart, and he would speak with it by his tongue, and he would have an insight into the faults of the world – its ailments, and its cures; and he would exit from the world safely into the House of Peace’.[447]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ جُعِلَ الْخَيْرُ كُلُّهُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الزُّهْدَ فِي الدُّنْيَا

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The goodness, all of it, is made to be in a house, and its key has been made to be the ascetism in the world’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَجِدُ الرَّجُلُ حَلَاوَةَ الْإِيمَانِ فِي قَلْبِهِ حَتَّى لَا يُبَالِيَ مِنْ أَكْلِ الدُّنْيَا ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَرَامٌ عَلَى قُلُوبِكُمْ أَنْ تَعْرِفَ حَلَاوَةَ الْإِيمَانِ حَتَّى تَزْهَدَ فِي الدُّنْيَا .

Then heasws said: ‘Rasool-Allahsaww said: ‘The man will not find the sweetness of the Emān in his heart until he does not care of consuming the world’. Then Abu Abdullahasws said: ‘It is Prohibited upon your hearts that you recognise the sweetness of the Emān until you are an ascetic (abstinent) in the world’.[448]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ مِنْ أَعْوَنِ الْأَخْلَاقِ عَلَى الدِّينِ الزُّهْدَ فِي الدُّنْيَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazzaz, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘From the most supportive of manners upon the world is the ascetism in the world’.[449]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ أَنَّ رَجُلًا سَأَلَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنِ الزُّهْدِ فَقَالَ عَشَرَةُ أَشْيَاءَ فَأَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا أَلَا وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Ali Bin Hashim Bin Al Bareyd,

(It has been narrated) from his father that a man asked Aliasws Bin Al-Husaynasws about the ascetism. So heasws said: ‘(It has) ten levels. So the highest level of the ascetism is the lowest level of the piety, and the highest level of the piety is the lowest level of the conviction, and the highest level of the convition is the lowest level of the satisfaction. Indeed! And the ascetism in a Verse from the Book of Allahazwj [57:23] So that you may not despair over what has escaped you, nor be happy at what He has Given you’.[450]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَقُولُ كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ .

And by this chain, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullahasws and heasws saying ‘Every heart wherein is a doubt or an association (Shirk), so it is fallen; and rather what is intended by the ascetism in the world is to free your hearts for the Hereafter’.[451]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هَذِهِ الدُّنْيَا لَا يَنْقُصُهُ مِمَّا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيهَا وَ إِنْ زَهِدَ وَ إِنَّ حِرْصَ الْحَرِيصِ عَلَى عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا لَا يَزِيدُهُ فِيهَا وَ إِنْ حَرَصَ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ .

Ali, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘A sign of the one desirous of the Rewards of the Hereater is his ascetism in the present blossoms of the world. But, the ascetism of the ascetic in this world would not reduce for him from whatever Allahazwj Mighty and Majestic has Apportioned for him regarding it, and even if he was ascetic; and if he was covetous upon the present blossoms of the life of the world, it would not increase him in it, even if he was covetous. The cheated one is the one who is deprived of his share from the Hereafter’.[452]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَعْجَبَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَيْ‏ءٌ مِنَ الدُّنْيَا إِلَّا أَنْ يَكُونَ فِيهَا جَائِعاً خَائِفاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khash’amy, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Nothing from the world astounded Rasool-Allahsaww except if there happened to be hunger and fear in it’.[453]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) وَ هُوَ مَحْزُونٌ فَأَتَاهُ مَلَكٌ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ فَقَالَ يَا مُحَمَّدُ هَذِهِ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ يَقُولُ لَكَ رَبُّكَ افْتَحْ وَ خُذْ مِنْهَا مَا شِئْتَ مِنْ غَيْرِ أَنْ تُنْقَصَ شَيْئاً عِنْدِي

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws who said: ‘The Prophetsaww came out and hesaww was in grief. So an Angel came over to himsaww, and with him were keys to the treasures of the earth, and he said: ‘O Muhammadsaww! These are keys to the treasures of the earth. Yoursaww Lordazwj is Saying to yousaww “Open and take from it whatever yousaww so desire to from without there being a reduction of anything in My Presence”’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ وَ لَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ فَقَالَ الْمَلِكُ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً لَقَدْ سَمِعْتُ هَذَا الْكَلَامَ مِنْ مَلَكٍ يَقُولُهُ فِي السَّمَاءِ الرَّابِعَةِ حِينَ أُعْطِيتُ الْمَفَاتِيحَ .

So Rasool-Allahsaww said: ‘The world is a house for the one what has no house for him, and for it there is a collection for the one who has no intellect for him’. So the Angel said: ‘By the Oneazwj Who Sent yousaww with the Truth as a Prophetsaww, I had heard this speech from an Angel saying it in the fourth sky, when I was given the keys’’.[454]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِجَدْيٍ أَسَكَّ مُلْقًى عَلَى مَزْبَلَةٍ مَيْتاً فَقَالَ لِأَصْحَابِهِ كَمْ يُسَاوِي هَذَا فَقَالُوا لَعَلَّهُ لَوْ كَانَ حَيّاً لَمْ يُسَاوِ دِرْهَماً فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) وَ الَّذِي نَفْسِي بِيَدِهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا الْجَدْيِ عَلَى أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww passed by an earless goat who had been thrown upon the rubbish heap, dead. So hesaww said to hissaww companions: ‘How much would this one be worth when alive?’ So they said, Perhaps, if he was alive, it would not equate to a Dirham’. So the Prophetsaww said: ‘By the Oneazwj in Whose Hand is mysaww soul! This world is worth less to Allahazwj than this goat is upon its owners’.[455]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً زَهَّدَهُ فِي الدُّنْيَا وَ فَقَّهَهُ فِي الدِّينِ وَ بَصَّرَهُ عُيُوبَهَا وَ مَنْ أُوتِيَهُنَّ فَقَدْ أُوتِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from the one who mentioned it, from Abdullah Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Intends goodness with a servant, Heazwj Causes him to be an ascetic in the world and to have an understanding regarding the Religion, and to have an insight into its faults, and the one who has been Given these, so he has been given the best of the world and the Hereafter’.

وَ قَالَ لَمْ يَطْلُبْ أَحَدٌ الْحَقَّ بِبَابٍ أَفْضَلَ مِنَ الزُّهْدِ فِي الدُّنْيَا وَ هُوَ ضِدٌّ لِمَا طَلَبَ أَعْدَاءُ الْحَقِّ قُلْتُ جُعِلْتُ فِدَاكَ مِمَّا ذَا قَالَ مِنَ الرَّغْبَةِ فِيهَا

And heasws said: ‘No one would (be able to) seek the truth by a door superior than the ascetism in the world, and it is opposite of what the enemies of the truth are seeking’. I said, ‘May I be sacrificed for youasws! What is that from?’ Heasws said: ‘From the desire with regards to it’.

وَ قَالَ أَ لَا مِنْ صَبَّارٍ كَرِيمٍ فَإِنَّمَا هِيَ أَيَّامٌ قَلَائِلُ أَلَا إِنَّهُ حَرَامٌ عَلَيْكُمْ أَنْ تَجِدُوا طَعْمَ الْإِيمَانِ حَتَّى تَزْهَدُوا فِي الدُّنْيَا .

And heasws said: ‘Is he not from the prestigious patient ones, as rather, these are (only) a few days (of this worldly life). Indeed! It is Prohibited upon you all that you would find the taste of the Emān until you are ascetic in the world’.

قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَخَلَّى الْمُؤْمِنُ مِنَ الدُّنْيَا سَمَا وَ وَجَدَ حَلَاوَةَ حُبِّ اللَّهِ وَ كَانَ عِنْدَ أَهْلِ الدُّنْيَا كَأَنَّهُ قَدْ خُولِطَ وَ إِنَّمَا خَالَطَ الْقَوْمَ حَلَاوَةُ حُبِّ اللَّهِ فَلَمْ يَشْتَغِلُوا بِغَيْرِهِ .

He (the narrator) said, ‘And I heard Abu Abdullahasws saying: ‘When a Believer isolates from the world, he would soar and find the sweetness of the love of Allahazwj, and in the presence of the people of the world he would be as if he is muddled up, and rather the people are isolated from the sweetness of the love of Allahazwj. Therefore, do not pre-occupy yourselves with something else’.

قَالَ وَ سَمِعْتُهُ يَقُولُ إِنَّ الْقَلْبَ إِذَا صَفَا ضَاقَتْ بِهِ الْأَرْضُ حَتَّى يَسْمُوَ .

He (the narrator) said, ‘And I heard himasws saying: ‘When a heart is cleansed, the earth will look small for him until he gains real height (of the Irfan – recognition of the Divine Mysteries)’.[456]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ شِهَابٍ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ جَلَّ وَ عَزَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا وَ إِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَباً

Ali, from his father, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Shihad who said,

‘Aliasws Bin Al-Husaynasws was asked, ‘Which of the deeds is superior in the Presence of Allahazwj Might and Majestic?’ So heasws said: ‘There is none from the deeds, after the recognition of Allahazwj Majestic and Mighty, and recognition of Hisazwj Rasoolsaww more superior than hatred of the world, and in that are a lot of branches, and the disobedience also has branches (as well)’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ وَ هِيَ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

So the first of what Allahazwj was disobeyed with was the arrogance, and it is the disobedience of Ibleesla when hela refused, and was arrogant, and hela was from the disbelievers.

وَ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

And greed, it is the disobedience of Adamas and Hawwaas when Allahazwj Mighty and Majestic Said for themas [2:35] and eat from it a plenteous (food) wherever you two wish to and do not approach this tree, for then you will become from the unjust. So theyas took what there was no need with them to it. Thus, that entered upon theiras offspring up to the Day of Judgement, and that is the most of what the son of Adamas sees is what he does not have a need for it.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ .

Then the envy, and it is a disobedience of the sonla of Adamas where he envied hisla brotheras, so hela killed himas. Thus, from that branched out the love of the women, and the love of the world, and love of the government, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. So these came to be seven characteristics, being gathered in the love for the world. Therefore, the Prophetsas, and the knowledgeable onesasws said after recognising that: ‘The love for the world is the head of the sins’. And the world is two (types of) world – the world of the bare necessities and the condemned world ’.[457]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ فِي طَلَبِ الدُّنْيَا إِضْرَاراً بِالْآخِرَةِ وَ فِي طَلَبِ الْآخِرَةِ إِضْرَاراً بِالدُّنْيَا فَأَضِرُّوا بِالدُّنْيَا فَإِنَّهَا أَوْلَى بِالْإِضْرَارِ .

Ali Bin Ibrahim, from his father from Ibn Abu Umeyr, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘In seeking of the world there is loss incurred with the Hereafter and in seeking the Hereafter there is loss incurred with the world. So incur losses with the world for it is more appropriate with the losses’.[458]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ فَقَالَ يَا أَبَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَإِنَّهُ لَمْ يُكْثِرْ إِنْسَانٌ ذِكْرَ الْمَوْتِ إِلَّا زَهِدَ فِي الدُّنْيَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’farasws, ‘(Please) Narrate to me with what I can benefit from’. So heasws said: ‘O Abu Ubeyda! Frequently remember the death, for a human being would not frequent in remembering the death except that he would be an ascetic in the world’.[459]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ دَاوُدَ الْأَبْزَارِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَلَكٌ يُنَادِي كُلَّ يَوْمٍ ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ .

From him, from Ali Bin Al Hakam, from Al Hakam Bin Ayman, from Dawood Al Abzary who said,

‘Abu Ja’farasws said: ‘An Angels calls out every day: ‘O son of Adamas! You are begetting for the death, and amassing for the perishing, and building for the ruination’.[460]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا أَلَا وَ كُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ التُّرَابَ فِرَاشاً وَ الْمَاءَ طِيباً وَ قُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً

From him, from Ali Bin Al Hakam, from Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘The world is travelling away from you and the Hereafter is travelling towards you, and for each one of the those are (like being) sons (to). So be from the sons of the Hereafter and do not become from the sons of the world; and become from the ascetics in the world desirous for the Hereafter. Indeed! The ascetics in the world are taking the ground as a habitat and the dust as a bedding and the water as a perfurme, and have cut off from the world with a cutting off.

أَلَا وَ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمَصَائِبُ أَلَا إِنَّ لِلَّهِ عِبَاداً كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ وَ كَمَنْ رَأَى أَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ

Indeed! The one who is desirous to the Paradise would rein himself from the lustful desires, and the one fearful from the Fire would retract from the Prohibitions, and the one ascetic in the world, the difficulties would become easire upon him. Indeed! For Allahazwj there are such servants as if they can see the people of the Paradise being in the Paradise eternally, and like the ones who see the people of the Fire being Punished in the Fire.

شُرُورُهُمْ مَأْمُونَةٌ وَ قُلُوبُهُمْ مَحْزُونَةٌ أَنْفُسُهُمْ عَفِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ صَبَرُوا أَيَّاماً قَلِيلَةً فَصَارُوا بِعُقْبَى رَاحَةٍ طَوِيلَةٍ أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ وَ هُمْ يَجْأَرُونَ إِلَى رَبِّهِمْ يَسْعَوْنَ فِي فَكَاكِ رِقَابِهِمْ

Their wickedness is safe (locked away), and their hearts are grieving, their selves are chaste, and their needs are light. They are observing patience for a few days and they would end up with a prolonged rest. As for the night, so they are forming a row with their feet, their tears flowing upon their cheeks, and they are supplicating to their Lordazwj striving to free their necks (from the Fire).

وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ كَأَنَّهُمْ الْقِدَاحُ قَدْ بَرَاهُمُ الْخَوْفُ مِنَ الْعِبَادَةِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَقُولُ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ أَمْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ مِنْ ذِكْرِ النَّارِ وَ مَا فِيهَا .

And as for the day, so they are forbearing, scholarly, righteous, pious, as if like the arrows freed from the fins (slim) due to worship. The beholder would look at them and he would be saying, ‘A sickness’; and (but) there is no sickness with the group or any confusion, for the group has indulged in a great matter from the remembrance of the Fire and whatever is in it’.[461]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ جَابِرٍ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ يَا جَابِرُ وَ اللَّهِ إِنِّي لَمَحْزُونٌ وَ إِنِّي لَمَشْغُولُ الْقَلْبِ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا شُغُلُكَ وَ مَا حُزْنُ قَلْبِكَ فَقَالَ يَا جَابِرُ إِنَّهُ مَنْ دَخَلَ قَلْبَهُ صَافِي خَالِصِ دِينِ اللَّهِ شَغَلَ قَلْبَهُ عَمَّا سِوَاهُ يَا جَابِرُ مَا الدُّنْيَا وَ مَا عَسَى أَنْ تَكُونَ الدُّنْيَا هَلْ هِيَ إِلَّا طَعَامٌ أَكَلْتَهُ أَوْ ثَوْبٌ لَبِسْتَهُ أَوِ امْرَأَةٌ أَصَبْتَهَا

From him, from Ali Bin Al Hakam, from Abu Abdullah Al Momine, from Jabir who said,

‘I went over to Abu Ja’farasws, so heasws said: ‘O Jabir! By Allahazwj Iasws am grieved and Iasws pre-occupied of heart’. I said, ‘May I be sacrificed for youasws! What grieves yourasws heart?’ O Jabir! The one in whose heart enters the purity (and) sincerity for the Religion of Allahazwj, it pre-occupies his heart from what is besides it. O Jabir! What is the world and what can the world happen to be? Is it only the food that you eat, or clothes you wear, or a woman you accompany with?

يَا جَابِرُ إِنَّ الْمُؤْمِنِينَ لَمْ يَطْمَئِنُّوا إِلَى الدُّنْيَا بِبَقَائِهِمْ فِيهَا وَ لَمْ يَأْمَنُوا قُدُومَهُمُ الْآخِرَةَ يَا جَابِرُ الْآخِرَةُ دَارُ قَرَارٍ وَ الدُّنْيَا دَارُ فَنَاءٍ وَ زَوَالٍ وَ لَكِنْ أَهْلُ الدُّنْيَا أَهْلُ غَفْلَةٍ وَ كَأَنَّ الْمُؤْمِنِينَ هُمُ الْفُقَهَاءُ أَهْلُ فِكْرَةٍ وَ عِبْرَةٍ لَمْ يُصِمَّهُمْ عَنْ ذِكْرِ اللَّهِ جَلَّ اسْمُهُ مَا سَمِعُوا بِآذَانِهِمْ وَ لَمْ يُعْمِهِمْ عَنْ ذِكْرِ اللَّهِ مَا رَأَوْا مِنَ الزِّينَةِ بِأَعْيُنِهِمْ

O Jabir! The Believers do not rest assured to the world by their remaining in it, and do not feel secure of their proceeding to the Hereafter. O Jabir! The Hereafter is a house of (permanent) abode and the world is a house of annihilation and decline, but the people of the world are oblivious, and it is as if the Believers, they are the understanding ones, the thinking people, learners. They are not deafened from the Mention of Allahazwj, Majestic is Hisazwj Name, what they are hearing by their ears, and they are not blinded from the Remembrance of Allahazwj, what they are seeing from the adornments by their eyes.

فَفَازُوا بِثَوَابِ الْآخِرَةِ كَمَا فَازُوا بِذَلِكَ الْعِلْمِ وَ اعْلَمْ يَا جَابِرُ أَنَّ أَهْلَ التَّقْوَى أَيْسَرُ أَهْلِ الدُّنْيَا مَئُونَةً وَ أَكْثَرُهُمْ لَكَ مَعُونَةً تَذْكُرُ فَيُعِينُونَكَ وَ إِنْ نَسِيتَ ذَكَّرُوكَ

Thus, they have been successful with (achieving) the Rewards of the Hereafter just as they were successful with (acquiring) that knowledge. And know, O Jabir, that the people of piety are the people with the smallest of provisions of the world, and they (are the) people who provide the most to you. You mention them and they will be assisting you, and if you forget, they would mention you.

قَوَّالُونَ بِأَمْرِ اللَّهِ قَوَّامُونَ عَلَى أَمْرِ اللَّهِ قَطَعُوا مَحَبَّتَهُمْ بِمَحَبَّةِ رَبِّهِمْ وَ وَحَشُوا الدُّنْيَا لِطَاعَةِ مَلِيكِهِمْ وَ نَظَرُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى مَحَبَّتِهِ بِقُلُوبِهِمْ وَ عَلِمُوا أَنَّ ذَلِكَ هُوَ الْمَنْظُورُ إِلَيْهِ لِعَظِيمِ شَأْنِهِ

They are speaking by the Commands of Allahazwj, steadfast upon the Commands of Allahazwj. Their love (for others) and their desires for the world and their kings is cut-off by their love for their Lordazwj, and they are looking towards Allahazwj Mighty and Majestic and to Hisazwj Love by their hearts, and they know that the looking towards Himazwj is a great affair.

فَأَنْزِلِ الدُّنْيَا كَمَنْزِلٍ نَزَلْتَهُ ثُمَّ ارْتَحَلْتَ عَنْهُ أَوْ كَمَالٍ وَجَدْتَهُ فِي مَنَامِكَ فَاسْتَيْقَظْتَ وَ لَيْسَ مَعَكَ مِنْهُ شَيْ‏ءٌ إِنِّي [إِنَّمَا] ضَرَبْتُ لَكَ هَذَا مَثَلًا لِأَنَّهَا عِنْدَ أَهْلِ اللُّبِّ وَ الْعِلْمِ بِاللَّهِ كَفَيْ‏ءِ الظِّلَالِ

So (for them) the world is a lodge like a lodge they lodge in, then they depart from it, or like wealth you tend to see in your dream, and then you wake up, and there is nothing from it with you. Iasws, rather struck this example for you because it (the world) in the view of the people of understanding and knowledge with Allahazwj, is like a passing shadow.

يَا جَابِرُ فَاحْفَظْ مَا اسْتَرْعَاكَ اللَّهُ جَلَّ وَ عَزَّ مِنْ دِينِهِ وَ حِكْمَتِهِ وَ لَا تَسْأَلَنَّ عَمَّا لَكَ عِنْدَهُ إِلَّا مَا لَهُ عِنْدَ نَفْسِكَ فَإِنْ تَكُنِ الدُّنْيَا عَلَى غَيْرِ مَا وَصَفْتُ لَكَ فَتَحَوَّلْ إِلَى دَارِ الْمُسْتَعْتَبِ فَلَعَمْرِي لَرُبَّ حَرِيصٍ عَلَى أَمْرٍ قَدْ شَقِيَ بِهِ حِينَ أَتَاهُ وَ لَرُبَّ كَارِهٍ لِأَمْرٍ قَدْ سَعِدَ بِهِ حِينَ أَتَاهُ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَ يَمْحَقَ الْكافِرِينَ .

O Jabir! Protect whatever Allahazwj Mighty and Majestic has Attracted you with from Hisazwj Religion and Hisazwj Wisdom, and do not ask about what there is for you in Hisazwj Presence, except what is there for Himazwj in your soul. So if the world happens to be upon other than what Iasws have described to you, so reconsider it as a house of reproach (blame). So the person is sometimes greedy upon a matter and would be miserable with it when it comes to him, and sometimes he dislikes a matter which he would be happy with it when it comes to him, and these are the Words of Allahazwj Mighty and Majestic [3:141] And that He may Examine those who believe and wipe out the unbelievers’.[462]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ جَزَى اللَّهُ الدُّنْيَا عَنِّي مَذَمَّةً بَعْدَ رَغِيفَيْنِ مِنَ الشَّعِيرِ أَتَغَدَّى بِأَحَدِهِمَا وَ أَتَعَشَّى بِالْآخَرِ وَ بَعْدَ شَمْلَتَيِ الصُّوفِ أَتَّزِرُ بِإِحْدَاهُمَا وَ أَتَرَدَّى بِالْأُخْرَى .

From him, from Ali Bin Al Hakam, from Musa Bin Bakr,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said: ‘Abu Zarrra, may Allahazwj have Mercy on himra said, ‘May Allahazwj Condemn the world on myra behalf after two loaves of barley, Ira can have lunch with one of them and dinner with the other, and after two woolen clothes Ias wear as a trouser with one of them, and as a cloak with the other one’.[463]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ فِي خُطْبَتِهِ يَا مُبْتَغِيَ الْعِلْمِ كَأَنَّ شَيْئاً مِنَ الدُّنْيَا لَمْ يَكُنْ شَيْئاً إِلَّا مَا يَنْفَعُ خَيْرُهُ وَ يَضُرُّ شَرُّهُ إِلَّا مَنْ رَحِمَ اللَّهُ

And from him, from Ali Bin Al Hakam, from Al Musna, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Abu Zarrra, may Allahazwj be Pleased with himra said in a sermon, ‘O seeker of the knowledge. It is as if something from the world does not happen to be a thing except whatever it benefitted by its goodness and is harmed by its evil, except for the one Allahazwj is Merciful to.

يَا مُبْتَغِيَ الْعِلْمِ لَا يَشْغَلُكَ أَهْلٌ وَ لَا مَالٌ عَنْ نَفْسِكَ أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ ثُمَّ غَدَوْتَ عَنْهُمْ إِلَى غَيْرِهِمْ وَ الدُّنْيَا وَ الْآخِرَةُ كَمَنْزِلٍ تَحَوَّلْتَ مِنْهُ إِلَى غَيْرِهِ وَ مَا بَيْنَ الْمَوْتِ وَ الْبَعْثِ إِلَّا كَنَوْمَةٍ نِمْتَهَا ثُمَّ اسْتَيْقَظْتَ مِنْهَا يَا مُبْتَغِيَ الْعِلْمِ قَدِّمْ لِمَقَامِكَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّكَ مُثَابٌ بِعَمَلِكَ كَمَا تَدِينُ تُدَانُ يَا مُبْتَغِيَ الْعِلْمِ .

O seeker of knowledge! Neither should the family nor the wealth pre-occupy you from yourself. You are like a guest today sleeping among them, then you would be going away from them to the others; and the world and the Hereafter are like a house you transfer from to another; and what is the death and the Resurrection except like a sleep you sleep, then you wake up from it? O seeker of knowledge! Proceed to your place in front of Allahazwj Mighty and Majestic, for you would be Rewarded for your deeds just as you would reap what you have sown, O seeker of knowledge’.[464]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا لِي وَ لِلدُّنْيَا إِنَّمَا مَثَلِي وَ مَثَلُهَا كَمَثَلِ الرَّاكِبِ رُفِعَتْ لَهُ شَجَرَةٌ فِي يَوْمٍ صَائِفٍ فَقَالَ تَحْتَهَا ثُمَّ رَاحَ وَ تَرَكَهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘What is it to mesaww and the world. But rather, the likes of mesaww and it are like an example of the rider, a tree is raised for him during a day of scorching heat, so he goes underneath it (for shade), then rests, and leaves it’.[465]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا كَمَثَلِ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘And example of the one greedy upon the world is like an example of a silkworm. The more it increases (creating silk) around itself, the more remote it gets from the exiting (from it) until it dies in sorrow.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ فِيمَا وَعَظَ بِهِ لُقْمَانُ ابْنَهُ يَا بُنَيَّ إِنَّ النَّاسَ قَدْ جَمَعُوا قَبْلَكَ لِأَوْلَادِهِمْ فَلَمْ يَبْقَ مَا جَمَعُوا وَ لَمْ يَبْقَ مَنْ جَمَعُوا لَهُ وَ إِنَّمَا أَنْتَ عَبْدٌ مُسْتَأْجَرٌ قَدْ أُمِرْتَ بِعَمَلٍ وَ وُعِدْتَ عَلَيْهِ أَجْراً

He (the narrator) said, ‘And Abu Abdullahasws said: ‘Among what Luqmanas advised hisas son with, was, ‘O myas son! The people who were before you had amassed for their children, but whatever they amassed did not remain, nor did they remain, the ones it had been amassed for, and rather, you are a recompensed servant who has been instructed with a work and promised a recompense upon it.

فَأَوْفِ عَمَلَكَ وَ اسْتَوْفِ أَجْرَكَ وَ لَا تَكُنْ فِي هَذِهِ الدُّنْيَا بِمَنْزِلَةِ شَاةٍ وَقَعَتْ فِي زَرْعٍ أَخْضَرَ فَأَكَلَتْ حَتَّى سَمِنَتْ فَكَانَ حَتْفُهَا عِنْدَ سِمَنِهَا وَ لَكِنِ اجْعَلِ الدُّنْيَا بِمَنْزِلَةِ قَنْطَرَةٍ عَلَى نَهَرٍ جُزْتَ عَلَيْهَا وَ تَرَكْتَهَا وَ لَمْ تَرْجِعْ إِلَيْهَا آخِرَ الدَّهْرِ أَخْرِبْهَا وَ لَا تَعْمُرْهَا فَإِنَّكَ لَمْ تُؤْمَرْ بِعِمَارَتِهَا

So fulfil your work and you would be Fulfilled with your Recompense; and do not become in this world at the status of a sheep who falls into a green pasture, so it eats until it fattens, and it is slaughtered (after being) putting on weight. But, make the world to be at the status of a bridge upon a river, passing over it and leaving it, and do not return to it to the end of times. Ruin it and do not repair it, for you have not been ordered with the repairing of it.

وَ اعْلَمْ أَنَّكَ سَتُسْأَلُ غَداً إِذَا وَقَفْتَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ عَنْ أَرْبَعٍ شَبَابِكَ فِيمَا أَبْلَيْتَهُ وَ عُمُرِكَ فِيمَا أَفْنَيْتَهُ وَ مَالِكَ مِمَّا اكْتَسَبْتَهُ وَ فِيمَا أَنْفَقْتَهُ فَتَأَهَّبْ لِذَلِكَ وَ أَعِدَّ لَهُ جَوَاباً وَ لَا تَأْسَ عَلَى مَا فَاتَكَ مِنَ الدُّنْيَا فَإِنَّ قَلِيلَ الدُّنْيَا لَا يَدُومُ بَقَاؤُهُ وَ كَثِيرَهَا لَا يُؤْمَنُ بَلَاؤُهُ

And know that you would be Questioned tomorrow when you pause in front of Allahazwj Mighty and Majestic, about four (matters) – your youth, regarding what you wore it down; and your age, regarding what you spent it; and your wealth, from what (means) did you earn it and on what you spent it. Therefore be alert for that and prepare for it, and do not despair upon what is lost for you from the world, for the little of the world does not remain forever, and its more is not safe from its misfortune.

فَخُذْ حِذْرَكَ وَ جِدَّ فِي أَمْرِكَ وَ اكْشِفِ الْغِطَاءَ عَنْ وَجْهِكَ وَ تَعَرَّضْ لِمَعْرُوفِ رَبِّكَ وَ جَدِّدِ التَّوْبَةَ فِي قَلْبِكَ وَ اكْمُشْ فِي فَرَاغِكَ قَبْلَ أَنْ يُقْصَدَ قَصْدُكَ وَ يُقْضَى قَضَاؤُكَ وَ يُحَالَ بَيْنَكَ وَ بَيْنَ مَا تُرِيدُ .

Therefore, take your share and struggle in your life, and uncover the covering from your face, and expose yourself to the goodness of your Lordazwj, and renew the repentance in your heart, and retract during your being free before your deliberation is deliberated upon and your Ordainment is Ordained (death), and there is a distancing between you and what you intended for’.[466]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى لَا تَرْكَنْ إِلَى الدُّنْيَا رُكُونَ الظَّالِمِينَ وَ رُكُونَ مَنِ اتَّخَذَهَا أَباً وَ أُمّاً يَا مُوسَى لَوْ وَكَلْتُكَ إِلَى نَفْسِكَ لِتَنْظُرَ لَهَا إِذاً لَغَلَبَ عَلَيْكَ حُبُّ الدُّنْيَا وَ زَهْرَتُهَا

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws: ‘Among what Allahazwj Mighty and Majestic Whispered to Musaas with, was: “O Musaas! Do not incline towards the world like the inclining of the unjust ones, the ones who take it as a father and a mother. O Musaas! If Iazwj were to Leave youas to yourselfas for consideration of it, then the love for the world and its blossoms would overcome upon youas.

يَا مُوسَى نَافِسْ فِي الْخَيْرِ أَهْلَهُ وَ اسْتَبِقْهُمْ إِلَيْهِ فَإِنَّ الْخَيْرَ كَاسْمِهِ وَ اتْرُكْ مِنَ الدُّنْيَا مَا بِكَ الْغِنَى عَنْهُ وَ لَا تَنْظُرْ عَيْنُكَ إِلَى كُلِّ مَفْتُونٍ بِهَا وَ مُوكَلٍ إِلَى نَفْسِهِ وَ اعْلَمْ أَنَّ كُلَّ فِتْنَةٍ بَدْؤُهَا حُبُّ الدُّنْيَا وَ لَا تَغْبِطْ أَحَداً بِكَثْرَةِ الْمَالِ فَإِنَّ مَعَ كَثْرَةِ الْمَالِ تَكْثُرُ الذُّنُوبُ لِوَاجِبِ الْحُقُوقِ

O Musaas! Compete regarding the goodness with its people, and precede them to it, for the goodness is like its name and leave from the world what youas are self-sufficient from it, and youras eyes should not look towards every one intrigued by it and has allocated himself to it. And know, that every ‘Fitna’ (strife) begins by the love for the world; and do not seek anyone with a lot of wealth, for along with the abundance of wealth are a lot of sins for the Obligatory rights.

وَ لَا تَغْبِطَنَّ أَحَداً بِرِضَى النَّاسِ عَنْهُ حَتَّى تَعْلَمَ أَنَّ اللَّهَ رَاضٍ عَنْهُ وَ لَا تَغْبِطَنَّ مَخْلُوقاً بِطَاعَةِ النَّاسِ لَهُ فَإِنَّ طَاعَةَ النَّاسِ لَهُ وَ اتِّبَاعَهُمْ إِيَّاهُ عَلَى غَيْرِ الْحَقِّ هَلَاكٌ لَهُ وَ لِمَنِ اتَّبَعَهُ .

And do not seek anyone by pleasing the people about him until you know that Allahazwj is Pleased from him, and do not seek people by obeying the people for him, for in obeying the people for him and seeking them for him upon other than the truth, there would be destruction for him and for the one who sought him”’.[467]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( صلوات الله عليه )  إِنَّمَا مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ مَا أَلْيَنَ مَسَّهَا وَ فِي جَوْفِهَا السَّمُّ النَّاقِعُ يَحْذَرُهَا الرَّجُلُ الْعَاقِلُ وَ يَهْوِي إِلَيْهَا الصَّبِيُّ الْجَاهِلُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws (heasws said): ‘But rather an example of the world is like an example of the snake, which is smooth when touching it but from inside it is drenched in the venom. The intellectual man is cautious from it, and the ignorant children are attracted towards it’.[468]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى بَعْضِ أَصْحَابِهِ يَعِظُهُ أُوصِيكَ وَ نَفْسِي بِتَقْوَى مَنْ لَا تَحِلُّ مَعْصِيَتُهُ وَ لَا يُرْجَى غَيْرُهُ وَ لَا الْغِنَى إِلَّا بِهِ فَإِنَّ مَنِ اتَّقَى اللَّهَ جَلَّ وَ عَزَّ وَ قَوِيَ وَ شَبِعَ وَ رَوِيَ وَ رُفِعَ عَقْلُهُ عَنْ أَهْلِ الدُّنْيَا

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Amir Al-Mominenasws wrote to one of hisasws companions advising him: ‘Iasws hereby advise you, and myselfasws with fearing the Oneazwj the disobedience to Whom is not Permissible. Neither can anyone else be hoped to nor can anyone be self-sufficient except by Himazwj, for the one who fears Allahazwj Majestic and Mighty would be strong, and satiated and quenched, and his intellect would be higher than the people of the world.

فَبَدَنُهُ مَعَ أَهْلِ الدُّنْيَا وَ قَلْبُهُ وَ عَقْلُهُ مُعَايِنُ الْآخِرَةِ فَأَطْفَأَ بِضَوْءِ قَلْبِهِ مَا أَبْصَرَتْ عَيْنَاهُ مِنْ حُبِّ الدُّنْيَا فَقَذَّرَ حَرَامَهَا وَ جَانَبَ شُبُهَاتِهَا وَ أَضَرَّ وَ اللَّهِ بِالْحَلَالِ الصَّافِي إِلَّا مَا لَا بُدَّ لَهُ مِنْ كِسْرَةٍ مِنْهُ يَشُدُّ بِهَا صُلْبَهُ وَ ثَوْبٍ يُوَارِي بِهِ عَوْرَتَهُ مِنْ أَغْلَظِ مَا يَجِدُ وَ أَخْشَنِهِ

So his body would be with the people of the world but his heart and mind would be eyeing the Hereafter. Thus, he would extinguish by the illumination of his heart, whatever his eyes visualize from the love of the world. So he considers its Prohibitions as filthy and keeps aside from its doubtful matters, which would harm (him), by Allahazwj, with the clear Permissible, except what is inevitable for him from its crumbs, intensifying his backbone with it, and a (piece of) cloth to cover his nakedness with from the most coarse of what he can find and its roughest.

وَ لَمْ يَكُنْ لَهُ فِيمَا لَا بُدَّ لَهُ مِنْهُ ثِقَةٌ وَ لَا رَجَاءٌ فَوَقَعَتْ ثِقَتُهُ وَ رَجَاؤُهُ عَلَى خَالِقِ الْأَشْيَاءِ فَجَدَّ وَ اجْتَهَدَ وَ أَتْعَبَ بَدَنَهُ حَتَّى بَدَتِ الْأَضْلَاعُ وَ غَارَتِ الْعَيْنَانِ فَأَبْدَلَ اللَّهُ لَهُ مِنْ ذَلِكَ قُوَّةً فِي بَدَنِهِ وَ شِدَّةً فِي عَقْلِهِ وَ مَا ذُخِرَ لَهُ فِي الْآخِرَةِ أَكْثَرُ

And there does not happen to be for him, regarding what is inevitable for him from it, neither any reliability nor hope. So his reliance and his hopes are upon the Creator of the things, therefore he struggles, and strives, and exhausts his body until his ribs are manifested and his two eyes sink. So Allahazwj Exchanges for him, from that, strength in his body, and intensity in his intellect, and whatever Heazwj has Treasured for him in the Hereafter is more.

فَارْفُضِ الدُّنْيَا فَإِنَّ حُبَّ الدُّنْيَا يُعْمِي وَ يُصِمُّ وَ يُبْكِمُ وَ يُذِلُّ الرِّقَابَ فَتَدَارَكْ مَا بَقِيَ مِنْ عُمُرِكَ وَ لَا تَقُلْ غَداً أَوْ بَعْدَ غَدٍ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكَ بِإِقَامَتِهِمْ عَلَى الْأَمَانِيِّ وَ التَّسْوِيفِ حَتَّى أَتَاهُمْ أَمْرُ اللَّهِ بَغْتَةً وَ هُمْ غَافِلُونَ

Therefore, reject the world, for the love of the world would blind, and deaf and mute, and would disgrace the necks. So manage whatever is remaining from your life and do not say, ‘Tomorrow’, or ‘After tomorrow’, for rather, destroyed were the ones who were before you by their staying upon their aspirations and their procrastinations until the Command of Allahazwj came to them suddenly and they were oblivious.

فَنُقِلُوا عَلَى أَعْوَادِهِمْ إِلَى قُبُورِهِمُ الْمُظْلِمَةِ الضَّيِّقَةِ وَ قَدْ أَسْلَمَهُمُ الْأَوْلَادُ وَ الْأَهْلُونَ فَانْقَطِعْ إِلَى اللَّهِ بِقَلْبٍ مُنِيبٍ مِنْ رَفْضِ الدُّنْيَا وَ عَزْمٍ لَيْسَ فِيهِ انْكِسَارٌ وَ لَا انْخِزَالٌ أَعَانَنَا اللَّهُ وَ إِيَّاكَ عَلَى طَاعَتِهِ وَ وَفَّقَنَا اللَّهُ وَ إِيَّاكَ لِمَرْضَاتِهِ .

So they were transferred upon the planks (of wood) into their graves, the dark, the narrow, and the children and the family members had submitted them. So he was cut-off to Allahazwj with a penitent heart from rejecting the world and a determination where was not breakage nor betrayal. May Allahazwj Assist usasws and you upon obeying Himazwj, and may Allahazwj Harmonise usasws and you to Hisazwj Pleasure’.[469]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ غَيْرِهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَثَلُ الدُّنْيَا كَمَثَلِ مَاءِ الْبَحْرِ كُلَّمَا شَرِبَ مِنْهُ الْعَطْشَانُ ازْدَادَ عَطَشاً حَتَّى يَقْتُلَهُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, and someone else, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘An example of the world is like an example of the water of the ocean. Every time it is drunk from, the thirst increases until it kills him (who drinks it)’.[470]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ ( صلوات الله عليه )  لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنَ الدُّنْيَا كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا أَصَابُوا دُنْيَاهُمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha who said,

‘I heard Al-Rezaasws saying: ‘Isaas Bin Maryamas said to the disciples: ‘O Children of Israel! Do not despair upon what is lost by you from the world, just as the people of the world do not despair upon what is lost by them from their Religion as long as they secure their world’.[471]

بَابٌ

Chapter 62 – A Chapter

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَى نَفْسِهِ إِلَّا كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ .

Al HHusayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aasim Bin Humeyd, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic is Saying: “By Myazwj Honour and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Exaltedness, and the Loftiness of Myazwj Poisition! No servant would prefer Myazwj Desires over his own desires except that Iazwj would Suffice upon his losses, and the skies and the earth would guarantee his sustenance, and Iazwj would be Backing him in business with every businessman’.[472]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ بَهَائِي وَ عُلُوِّ ارْتِفَاعِي لَا يُؤْثِرُ عَبْدٌ مُؤْمِنٌ هَوَايَ عَلَى هَوَاهُ فِي شَيْ‏ءٍ مِنْ أَمْرِ الدُّنْيَا إِلَّا جَعَلْتُ غِنَاهُ فِي نَفْسِهِ وَ هِمَّتَهُ فِي آخِرَتِهِ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Ibn Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Said: “By Myazwj Honour, and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Glory, and the Loftiness of Myazwj Exaltedness! No believing servant would prefer Myazwj Desires over his own desires with regards to anything from the matters of the world, except that Iazwj shall Make richness to be in his soul, and Concern him regarding his Hereafter, and the skies and the earth would guarantee his sustenance, and Iazwj would be for him behind a trade with every trader’.[473]

بَابُ الْقَنَاعَةِ

Chapter 63 – The Contentment

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَمْرِو بْنِ هِلَالٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِيَّاكَ أَنْ تُطْمِحَ بَصَرَكَ إِلَى مَنْ فَوْقَكَ فَكَفَى بِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ وَ قَالَ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zay Bin Al Shahham, from Amro Bin Hilal who said,

Abu Ja’farasws said: ‘Beware of aspiring your vision towards the one who is above you, and suffice with what Allahazwj Mighty and Majestic Said to Hisazwj Prophetsaww [9:55] Let not then their property and their children astound you. And Heazwj Said [20:131] And do not stretch your eyes after that with which We have Provided wedded pairs of them, blossoms of the life of the world.

فَإِنْ دَخَلَكَ مِنْ ذَلِكَ شَيْ‏ءٌ فَاذْكُرْ عَيْشَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّمَا كَانَ قُوتُهُ الشَّعِيرَ وَ حَلْوَاهُ التَّمْرَ وَ وَقُودُهُ السَّعَفَ إِذَا وَجَدَهُ .

So if anything from that enters into you, then remember the life of Rasool-Allahsaww, So rather, hisasws provision was the barley and the sweetness of the dates, and hissaww fuel was the firewood, when hesaww found it’.[474]

الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ .

Al Husayn Bin Muhammad Bin Aamir, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja Ali Bin Mukram,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who asked ussaww, weasws gave it to him, and the one who managed without (asking), Allahazwj Enriched him’’.[475]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الْمَعَاشِ رَضِيَ اللَّهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bi nIsa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was satisfied from Allahazwj with the less from the livelihood, Allahazwj would be Pleased with him from the less, from the deeds’.[476]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ ابْنَ آدَمَ كُنْ كَيْفَ شِئْتَ كَمَا تَدِينُ تُدَانُ مَنْ رَضِيَ مِنَ اللَّهِ بِالْقَلِيلِ مِنَ الرِّزْقِ قَبِلَ اللَّهُ مِنْهُ الْيَسِيرَ مِنَ الْعَمَلِ وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ زَكَتْ مَكْسَبَتُهُ وَ خَرَجَ مِنْ حَدِّ الْفُجُورِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Abu Abdullahasws having said: ‘It is written in the Torah: “O son of Adamas! Become howsoever you desire to. Just as you sow, so shall you reap”! The one who was pleased from Allahazwj with the little from the sustenance, Allahazwj would Accept the less deeds from him. The one who was pleased with the less from the Permissible (means), his expenditure would be light, and his earnings would be pure, and he would be outside from the boundary of the immoralities’.[477]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ لَمْ يُقْنِعْهُ مِنَ الرِّزْقِ إِلَّا الْكَثِيرُ لَمْ يَكْفِهِ مِنَ الْعَمَلِ إِلَّا الْكَثِيرُ وَ مَنْ كَفَاهُ مِنَ الرِّزْقِ الْقَلِيلُ فَإِنَّهُ يَكْفِيهِ مِنَ الْعَمَلِ الْقَلِيلُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Muhammad Bin Arafat,

(It has been narrated) from Abu Al Hassan Al-Rezaasws having said: ‘The one who is not content from the sustenance except with a lot, would not be sufficed with from the deeds except a lot; and the one who suffices from the little sustenance, so he would be sufficed from the little deeds’.[478]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ ابْنَ آدَمَ إِنْ كُنْتَ تُرِيدُ مِنَ الدُّنْيَا مَا يَكْفِيكَ فَإِنَّ أَيْسَرَ مَا فِيهَا يَكْفِيكَ وَ إِنْ كُنْتَ إِنَّمَا تُرِيدُ مَا لَا يَكْفِيكَ فَإِنَّ كُلَّ مَا فِيهَا لَا يَكْفِيكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘If you want from the world what would suffice you, so the least of what is in it would suffice you, and if you, rather, wanted what would not suffice you, so everything what is in it would not suffice you’.[479]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اشْتَدَّتْ حَالُ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَتْ لَهُ امْرَأَتُهُ لَوْ أَتَيْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَسَأَلْتَهُ فَجَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَلَمَّا رَآهُ النَّبِيُّ ( صلى الله عليه وآله ) قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Muhammad Al Asady, from Alim Bin Mukram,

(It has been narrated) from Abu Abdullahasws having said: ‘The (financial) state of a man from the companions of the Prophetsaww became difficult, so his wife said to him, ‘If only you would go to Rasool-Allahsaww and ask himsaww’. So he came over to the Prophetsaww. So when the Prophetsaww saw him, said: ‘The one who asks ussaww, wesaww give to him, but the one who manages without (asking), Allahazwj would Enrich him’.

فَقَالَ الرَّجُلُ مَا يَعْنِي غَيْرِي فَرَجَعَ إِلَى امْرَأَتِهِ فَأَعْلَمَهَا فَقَالَتْ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) بَشَرٌ فَأَعْلِمْهُ فَأَتَاهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ حَتَّى فَعَلَ الرَّجُلُ ذَلِكَ ثَلَاثاً

So the man said, ‘Hesaww did not mean anyone apart from me’. So he returned to his wife and let her know. So she said ‘Rasool-Allahsaww is a ‘Bashr’ (person), so let himsaww know of it’. So he went over to himsaww. So when Rasool-Allahsaww saw him, hesaww said: ‘The one who asks ussaww, wesaww give to him, and the one who manages without (asking), Allahazwj would Enrich him’, to the extent that the man did that three times.

ثُمَّ ذَهَبَ الرَّجُلُ فَاسْتَعَارَ مِعْوَلًا ثُمَّ أَتَى الْجَبَلَ فَصَعِدَهُ فَقَطَعَ حَطَباً ثُمَّ جَاءَ بِهِ فَبَاعَهُ بِنِصْفِ مُدٍّ مِنْ دَقِيقٍ فَرَجَعَ بِهِ فَأَكَلَهُ ثُمَّ ذَهَبَ مِنَ الْغَدِ فَجَاءَ بِأَكْثَرَ مِنْ ذَلِكَ فَبَاعَهُ فَلَمْ يَزَلْ يَعْمَلُ وَ يَجْمَعُ حَتَّى اشْتَرَى مِعْوَلًا ثُمَّ جَمَعَ حَتَّى اشْتَرَى بَكْرَيْنِ وَ غُلَاماً ثُمَّ أَثْرَى حَتَّى أَيْسَرَ

Then the man went away, and he borrowed a pick-axe, then went to the mountain and ascended it, and cut some firewood. Then he came with it and sold it for half a Mudd (750 gms.) of flour and he returned with it. So he ate it, then went (again) the next day and came with a lot of that, and he sold it. So he did not cease working and gathering (money) until he bought a pick-axe. Then he gathered (money) until he bought two young camels and a slave. Then he was enriched to the extent that he was affluent.

فَجَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَأَعْلَمَهُ كَيْفَ جَاءَ يَسْأَلُهُ وَ كَيْفَ سَمِعَ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) قُلْتُ لَكَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ .

So he came over to the Prophetsaww and let himsaww know how he had come to ask him, and how the Prophetsaww made him hear (the advice). So the Prophetsaww said: ‘Isaww told you, the one who asks ussaww, we give it to him, but the one who manages (without asking), Allahazwj would Enrich him’’.[480]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْفُرَاتِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَرَادَ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْهُ بِمَا فِي يَدِ غَيْرِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam Bin Al Husayn Bin Al Furat, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who wants to be needless of the people, so let him rely upon what is in the Hands of Allahazwj rather than what is in the hands of the people’.[481]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليهما السلام ) قَالَ مَنْ قَنِعَ بِمَا رَزَقَهُ اللَّهُ فَهُوَ مِنْ أَغْنَى النَّاسِ .

From him, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, or Abu Abdullahasws having said: ‘The one who is content with what Allahazwj has Graced him, so he is from the richest of the people’.[482]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ يَطْلُبُ فَيُصِيبُ وَ لَا يَقْنَعُ وَ تُنَازِعُهُ نَفْسُهُ إِلَى مَا هُوَ أَكْثَرُ مِنْهُ وَ قَالَ عَلِّمْنِي شَيْئاً أَنْتَفِعْ بِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ مَا يَكْفِيكَ يُغْنِيكَ فَأَدْنَى مَا فِيهَا يُغْنِيكَ وَ إِنْ كَانَ مَا يَكْفِيكَ لَا يُغْنِيكَ فَكُلُّ مَا فِيهَا لَا يُغْنِيكَ .

From, from Ibn Fazzal, from Ibn Bakeyr, from Hamza Bin Humran who said,

‘A man complained to Abu Abdullahasws that he seeks, so he attains but is not content and his heart contends with him to what is more than it, and he said, ‘Teach me something I can be content with it’. So Abu Abdullahasws said: ‘If it was what suffices you, it would enrich you what is the least of what is in it, and if it was what does not suffice you, it would not enrich you, so (even) whatever is in it (the world) would not suffice you’.[483]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ كَانَ أَيْسَرُ مَا فِيهَا يَكْفِيهِ وَ مَنْ لَمْ يَرْضَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ لَمْ يَكُنْ فِيهَا شَيْ‏ءٌ يَكْفِيهِ .

From him, from a number of our companions, from Hanan Bin Sadeyr, raising it, said,

‘Amir Al-Momineenasws said: ‘The one who is pleased from the world with whatever his apportionment is, the least of what is in it would suffice him; and the one who is not pleased from the world with what his apportionment is, there is nothing in it which would suffice him’.[484]

بَابُ الْكَفَافِ

Chapter 64 – The Subsistence

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ غَيْرِ وَاحِدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي رَجُلًا خَفِيفَ الْحَالِ ذَا حَظٍّ مِنْ صَلَاةٍ أَحْسَنَ عِبَادَةَ رَبِّهِ بِالْغَيْبِ وَ كَانَ غَامِضاً فِي النَّاسِ جُعِلَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ عُجِّلَتْ مَنِيَّتُهُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ .

Ali Bin Ibrahim, from his father, from someone else, from Aasim Bin Humeyd, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’farasws saying: ‘Rasool-Allahsaww said: ‘Allah Mighty and Majestic Said: “The most blissful in Myazwj Presence is a man of light state, with a share from Salāt of good worship of his Lordazwj in the secrecy, and he would be hidden among the people, making his livelihood to be at subsistence level. So he is patient upon it, his death being hastened, and few are his inheritors and few are his mourners’.[485]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طُوبَى لِمَنْ أَسْلَمَ وَ كَانَ عَيْشُهُ كَفَافاً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Toba’ (a Blessed tree in Paradise) is for the one becomes a Muslim and his life was at subsistence level’.[486]

النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ مَنْ أَحَبَّ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْعَفَافَ وَ الْكَفَافَ وَ ارْزُقْ مَنْ أَبْغَضَ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْمَالَ وَ الْوَلَدَ .

Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘O Allahazwj! Grace Muhammadsaww and the Progenyasws of Muhammadsaww, and the one who loves Muhammadsaww and the Progenyasws of Muhammadsaww, the chastity, and the subsistence, and Grace the one who hates Muhammadsaww and the Progenyasws of Muhammadasws (with) wealth and children’.[487]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَاعِي إِبِلٍ فَبَعَثَ يَسْتَسْقِيهِ فَقَالَ أَمَّا مَا فِي ضُرُوعِهَا فَصَبُوحُ الْحَيِّ وَ أَمَّا مَا فِي آنِيَتِنَا فَغَبُوقُهُمْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ أَكْثِرْ مَالَهُ وَ وُلْدَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ibrahim Bin Muhammad Al Nowfaly,

(It has been narrated) raising it to Aliasws Bin Al-Husaynasws having said: ‘Rasoool-Allahsaww passed by a camel shepherd, so hesaww sent to him to quench himsaww, but he said, ‘As for what is in their udders, so it is for their morning, and as for what is in our containers, so it is for their evening’. So Rasool-Allahsaww said: ‘O Allahazwj! Increase his wealth and his children’.

ثُمَّ مَرَّ بِرَاعِي غَنَمٍ فَبَعَثَ إِلَيْهِ يَسْتَسْقِيهِ فَحَلَبَ لَهُ مَا فِي ضُرُوعِهَا وَ أَكْفَأَ مَا فِي إِنَائِهِ فِي إِنَاءِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ بَعَثَ إِلَيْهِ بِشَاةٍ وَ قَالَ هَذَا مَا عِنْدَنَا وَ إِنْ أَحْبَبْتَ أَنْ نَزِيدَكَ زِدْنَاكَ قَالَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ ارْزُقْهُ الْكَفَافَ

Then hesaww passed by a sheep shepherd. So hesaww sent for him to quench himsaww. So he milked for himsaww whatever was in its udders, and added to whatever was in his container into the container of Rasool-Allahsaww, and sent a sheep over to himsaww and said: ‘This is what is with us, and if yousaww so love it that we increase it for yousaww, we shall increase it for yousaww’. So Rasool-Allahsaww said: ‘O Allahazwj! Grace him at the subsistence level’.

فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ يَا رَسُولَ اللَّهِ دَعَوْتَ لِلَّذِي رَدَّكَ بِدُعَاءٍ عَامَّتُنَا نُحِبُّهُ وَ دَعَوْتَ لِلَّذِي أَسْعَفَكَ بِحَاجَتِكَ بِدُعَاءٍ كُلُّنَا نَكْرَهُهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْكَفَافَ .

So one of hissaww companions said to himsaww, ‘O Rasool-Allahsaww! Yousaww supplicated for the one who repulsed yousaww with a supplication which the generality of us would love, and yousaww supplicated to the one who relieved yousaww of yoursaww need with a supplication which we all would dislike’. So Rasool-Allahsaww said: ‘What is little and just enough is better than what is more and diverting. O Allahazwj! Grace Muhammadsaww and the Progenyasws of Muhammadsaww, the subsistence’.[488]

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يَحْزَنُ عَبْدِيَ الْمُؤْمِنُ إِنْ قَتَّرْتُ عَلَيْهِ وَ ذَلِكَ أَقْرَبُ لَهُ مِنِّي وَ يَفْرَحُ عَبْدِيَ الْمُؤْمِنُ إِنْ وَسَّعْتُ عَلَيْهِ وَ ذَلِكَ أَبْعَدُ لَهُ مِنِّي .

From him, from his father, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying: “Myazwj believing servant grieves when Isaww drip a drop upon him, and that makes him closer to Meazwj; and Myazwj believing servant is happy when Iazwj Expand upon him, and that makes him remote from Meazwj”’.[489]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي عَبْداً مُؤْمِناً ذَا حَظٍّ مِنْ صَلَاحٍ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ عَبَدَ اللَّهَ فِي السَّرِيرَةِ وَ كَانَ غَامِضاً فِي النَّاسِ فَلَمْ يُشَرْ إِلَيْهِ بِالْأَصَابِعِ وَ كَانَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ فَعَجَّلَتْ بِهِ الْمَنِيَّةُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “The most blissful of Myazwj friends in Myazwj Presence is a believing servant with a share from righteousness, good worship of his Lordazwj, and he worships Allahazwj in the secrecy, and he was hidden among the people, so he was not pointed at by the fingers, and his sustenance was at subsistence level. So he was patient upon it, and the death hastened to him, and few were his inheritors, and few were his mourners’.[490]

بَابُ تَعْجِيلِ فِعْلِ الْخَيْرِ

Chapter 65 – Hastening the doing of the good

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ قَالَ حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ فَلَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا صَلَّى الصَّلَاةَ أَوْ صَامَ الْيَوْمَ فَيُقَالُ لَهُ اعْمَلْ مَا شِئْتَ بَعْدَهَا فَقَدْ غَفَرَ اللَّهُ لَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan who said,

‘Hamza Bin Humran narrated to me saying, ‘I heard Abu Abdullahasws saying: ‘Whenever one of you intends the goodness, so he should not delay it, for the servant sometimes prays the Salāt or Fasts for the day, and it is said to him: ‘Do whatever you so desire to after it, for Allahazwj has Forgiven (your sins) for you’.[491]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) افْتَتِحُوا نَهَارَكُمْ بِخَيْرٍ وَ أَمْلُوا عَلَى حَفَظَتِكُمْ فِي أَوَّلِهِ خَيْراً وَ فِي آخِرِهِ خَيْراً يُغْفَرْ لَكُمْ مَا بَيْنَ ذَلِكَ إِنْ شَاءَ اللَّهُ .

From him, from Ali Bin Al Hakam, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Begin your days with goodness, and dictate upon your preservers (Two recording Angels), goodness at the beginning of the day, and goodness at the end of it, Heazwj would Forgive (your sins) for you in what is between that, Allahazwj Willing’.[492]

عَنْهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ إِذَا هَمَمْتَ بِخَيْرٍ فَبَادِرْ فَإِنَّكَ لَا تَدْرِي مَا يَحْدُثُ .

From him, from Ibn Abu Umeyr, from Murazim Bin Hakeym,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘Whenever you are intending with a goodness, so hasten, for you do not know what might occur’.[493]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ .

Ali Bin Ibrahim, from his father from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Loves from the goodness what is hastened (with)’.[494]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَشِيرِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ شَيْئاً مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ الْعَبْدَ يَصُومُ الْيَوْمَ الْحَارَّ يُرِيدُ مَا عِنْدَ اللَّهِ فَيُعْتِقُهُ اللَّهُ بِهِ مِنَ النَّارِ وَ لَا تَسْتَقِلَّ مَا يُتَقَرَّبُ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ شِقَّ تَمْرَةٍ .

A number of companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban Bin Usman, from Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you intend something from the goodness, so do not delay it, for the servant would Fast on the hot day intending what is in the Presence of Allahazwj, so Allahazwj would Free him from the Fire due to it, and you should not belittle what you could get closer with to Allahazwj Mighty and Majestic, and even though it may be part of a date’.[495]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ هَمَّ بِخَيْرٍ فَلْيُعَجِّلْهُ وَ لَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا عَمِلَ الْعَمَلَ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ غَفَرْتُ لَكَ وَ لَا أَكْتُبُ عَلَيْكَ شَيْئاً أَبَداً وَ مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ اللَّهُ سُبْحَانَهُ فَيَقُولُ لَا وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً .

From him, from Ibn Fazzal, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends a goodness, so let him hasten it and not delay it, for sometimes the servant performs the deed, so Allahazwj Blessed and High is Saying: “Iazwj have Forgiven (your sins) for you and will not Write anything against you, ever!”; and the one who intends an evil, so he should not hasten it, for sometimes the servant would perform the evil, so Allahazwj, Glorious is Heazwj, Sees him, and Heazwj is Saying: “No, by Myazwj Honour and Myazwj Majesty, Iazwj will not Forgive (your sins) for you after it, ever!”’.[496]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا هَمَمْتَ بِشَيْ‏ءٍ مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ رُبَّمَا اطَّلَعَ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْ‏ءٍ مِنَ الطَّاعَةِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أُعَذِّبُكَ بَعْدَهَا أَبَداً وَ إِذَا هَمَمْتَ بِسَيِّئَةٍ فَلَا تَعْمَلْهَا فَإِنَّهُ رُبَّمَا اطَّلَعَ اللَّهُ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْ‏ءٍ مِنَ الْمَعْصِيَةِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً .

Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you intend for anything from the goodness, so do not delay it, for Allahazwj Mighty and Majestic would Notify upon the servant while he is upon something from the obedience, so Heazwj is Saying: ‘By Myazwj Honour and Myazwj Majesty! Iazwj will not Punish you after it, ever!” And when he intends for an evil, but he does not do it, so sometimes Allahazwj would Notify upon the servant while he is upon something from the disobedience, so Heazwj is Saying: “By Myazwj Honour and My azwj Majesty! Iazwj will not Forgive (your sins) for you after it, ever!”’.[497]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ أَوْ صِلَةٍ فَإِنَّ عَنْ يَمِينِهِ وَ شِمَالِهِ شَيْطَانَيْنِ فَلْيُبَادِرْ لَا يَكُفَّاهُ عَنْ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abu Jameela, from Muhammad Bin Humran,

(It has been narrated) from Abu Abdullahasws said: ‘Whenever one of you intends a goodness, or a maintenance of relationship, so upon his right and upon his left would be Satansla, therefore, let him hasten and not refrain from that’.[498]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ هَمَّ بِشَيْ‏ءٍ مِنَ الْخَيْرِ فَلْيُعَجِّلْهُ فَإِنَّ كُلَّ شَيْ‏ءٍ فِيهِ تَأْخِيرٌ فَإِنَّ لِلشَّيْطَانِ فِيهِ نَظْرَةً .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘I heard Abu Ja’farasws saying: ‘The one who intends for formatting from the goodness, so let him hasten it, for in everything where is a delay, so for the Satansla therein is a respite’.[499]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ ثَقَّلَ الْخَيْرَ عَلَى أَهْلِ الدُّنْيَا كَثِقْلِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَفَّفَ الشَّرَّ عَلَى أَهْلِ الدُّنْيَا كَخِفَّتِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Asbaat, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Weighs down the goodness upon the people of the world like its weighing down would be in their Scales on the Day of Judgement; and Allahazwj Mighty and Majestic Lightens the evil upon the people of the world like its lightness would be in their Scales on the Day of Judgement’.[500]

بَابُ الْإِنْصَافِ وَ الْعَدْلِ

Chapter 66 – The fairness and the justice

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ حَمْزَةَ عَنْ جَدِّهِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ فِي آخِرِ خُطْبَتِهِ طُوبَى لِمَنْ طَابَ خُلُقُهُ وَ طَهُرَتْ سَجِيَّتُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ عَلَانِيَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Hassan Bin Hamza, from his grandfather, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said at the end of hissaww sermon: ‘Toba’ (a Blessed tree in Paradise) is for the one who makes good his manners, and cleans up his temper, and corrects his secretive deeds, and improves his unconcealed deeds, and spends the excess from his wealth, and withholds the excess from his words, and is fair with the people from himself’.[501]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ يَضْمَنُ لِي أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَ لَا تَخَفْ فَقْراً وَ أَفْشِ السَّلَامَ فِي الْعَالَمِ وَ اتْرُكِ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ .

From him, from Muhammad Bin Sinan, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who guarantees four (matters) to measws, (Iasws will guarantee) four houses (for him) in the Paradise – Spends (in charity) and does not fear the poverty, and discloses the greetings in the world, and leaves the disputing even if he was right, and be fair with the people from himself’.[502]

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ جَارُودِ أَبِي الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ سَيِّدُ الْأَعْمَالِ ثَلَاثَةٌ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ حَتَّى لَا تَرْضَى بِشَيْ‏ءٍ إِلَّا رَضِيتَ لَهُمْ مِثْلَهُ وَ مُوَاسَاتُكَ الْأَخَ فِي الْمَالِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَقَطْ وَ لَكِنْ إِذَا وَرَدَ عَلَيْكَ شَيْ‏ءٌ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَخَذْتَ بِهِ أَوْ إِذَا وَرَدَ عَلَيْكَ شَيْ‏ءٌ نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ تَرَكْتَهُ .

From him, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from Jaroud Abu Al Munzir who said,

‘I heard Abu Abdullahasws saying: ‘The chief of the deeds are three – Fairness with the people from yourself until you are not pleased with something except you are pleased for with the like of it; and your equalising with the brother in the wealth; and remembering Allahazwj upon every state. (This is) not (saying), ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’, only, but, when something comes up to you which Allahazwj Mighty and Majestic has Commanded with, you take to it, or when something comes upon you which Allahazwj Mighty and Majestic has Forbidden from, you leave it’.[503]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ يَحْيَى بْنِ أَحْمَدَ عَنْ أَبِي مُحَمَّدٍ الْمِيثَمِيِّ عَنْ رُومِيِّ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي كَلَامٍ لَهُ أَلَا إِنَّهُ مَنْ يُنْصِفِ النَّاسَ مِنْ نَفْسِهِ لَمْ يَزِدْهُ اللَّهُ إِلَّا عِزّاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Yahya Bin Ahmad, from Abu Muhammad Al Maysami, from Rowmiyyi Bin Zurara, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said in a speech of hisasws: ‘Indeed! The one is fair with the people from himself, Allahazwj would not Increase him in anything except for honour’.[504]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ هُمْ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ رَجُلٌ لَمْ تَدْعُهُ قُدْرَةٌ فِي حَالِ غَضَبِهِ إِلَى أَنْ يَحِيفَ عَلَى مَنْ تَحْتَ يَدِهِ وَ رَجُلٌ مَشَى بَيْنَ اثْنَيْنِ فَلَمْ يَمِلْ مَعَ أَحَدِهِمَا عَلَى الْآخَرِ بِشَعِيرَةٍ وَ رَجُلٌ قَالَ بِالْحَقِّ فِيمَا لَهُ وَ عَلَيْهِ .

Rom him, from Usman Bin Isa, from Abdullah Bin Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (types), they would be the closest of the people to Allahazwj Mighty and Majestic on the Day of Judgement until Heazwj is Free from the Reckoning – a man whose power does not invite him, during the state of his anger, to wrong the one who in under his hand; and a man who walks (mediates) between two, but he does not incline with one of them against the other with (even) a barley seed; and a man who speaks with the truth in what is for him, and (what is) against him’.[505]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنِ الْحَسَنِ الْبَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي حَدِيثٍ لَهُ أَ لَا أُخْبِرُكُمْ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ فَذَكَرَ ثَلَاثَةَ أَشْيَاءَ أَوَّلُهَا إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ .

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Zurara, from Al Hassan Al Bazzaz,

(It has been narrated) from Abu Abdullahasws in a Hadeeth of hisasws: ‘Shall Iasws inform you with the most difficult of what Allahazwj has Imposed upon Hisazwj creatures?’, and heasws mentioned three things, the first of these being: ‘Fairness with the people from yourself’.[506]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيِّدُ الْأَعْمَالِ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاةُ الْأَخِ فِي اللَّهِ وَ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عَلَى كُلِّ حَالٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The chief of the deeds is fairness with the people from yourself, and equalising with the brother for the Sake of Allahazwj, and mentioning Allahazwj Mighty and Majestic upon every state’.[507]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنِ الْحَسَنِ الْبَزَّازِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا أُخْبِرُكَ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ ثَلَاثٌ قُلْتُ بَلَى قَالَ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاتُكَ أَخَاكَ وَ ذِكْرُ اللَّهِ فِي كُلِّ مَوْطِنٍ أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ إِنْ كَانَ هَذَا مِنْ ذَاكَ وَ لَكِنْ ذِكْرُ اللَّهِ جَلَّ وَ عَزَّ فِي كُلِّ مَوْطِنٍ إِذَا هَجَمْتَ عَلَى طَاعَةٍ أَوْ عَلَى مَعْصِيَةٍ .

Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Zurara, from Al Hassan Al Bazzaz who said,

‘Abu Abdullahasws said to me: ‘Shall Iasws inform you with the most difficult of what Allahazwj Imposed upon Hisazwj creatures?’ I said, ‘Yes’. Heasws said: ‘Fairness with the people from yourself, and your equalizing your brother, and mentioning Allahazwj in every place. But, Iasws am not saying, (that you should be saying), ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest’, and even though this is from that, but remembering Allahazwj Majestic and Mighty in every place, when you are confronted upon obedience of upon disobedience’.[508]

ابْنُ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا ابْتُلِيَ الْمُؤْمِنُ بِشَيْ‏ءٍ أَشَدَّ عَلَيْهِ مِنْ خِصَالٍ ثَلَاثٍ يُحْرَمُهَا قِيلَ وَ مَا هُنَّ قَالَ الْمُوَاسَاةُ فِي ذَاتِ يَدِهِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ وَ ذِكْرُ اللَّهِ كَثِيراً أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ لَكِنْ ذِكْرُ اللَّهِ عِنْدَ مَا أَحَلَّ لَهُ وَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْهِ .

Ibn Mahboub, from Abu Asama who said,

‘Abu Abdullahasws said: ‘The Believer is not Tested with anything more difficult upon him than three characteristics depriving him’. It was said, ‘And what are these?’ Heasws said: ‘The equalisation regarding what is in his hands, and the fairness from himself, and remembering Allahazwj a lot. But, Iasws am not saying (that one should be saying), ‘Glory be to Allahazwj, and the Praise for Allahazwj, and there is no god except for Allahazwj’, but remembering Allahazwj during what is Permissible for him, and remembering Allahazwj during what is Prohibited upon him’.[509]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَبِي الْبِلَادِ رَفَعَهُ قَالَ جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ هُوَ يُرِيدُ بَعْضَ غَزَوَاتِهِ فَأَخَذَ بِغَرْزِ رَاحِلَتِهِ فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا أَدْخُلُ بِهِ الْجَنَّةَ فَقَالَ مَا أَحْبَبْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَأْتِهِ إِلَيْهِمْ وَ مَا كَرِهْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَلَا تَأْتِهِ إِلَيْهِمْ خَلِّ سَبِيلَ الرَّاحِلَةِ .

A number of our companions, from Ahmad bin Abu Abdullah, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather Abu Al Balaad, raising it,

‘Heasws said: ‘A Bedouin came over to the Prophetsaww and hesaww wanted (to go on to) one of hissaww military expeditions. So he grabbed one of the reins of hissaww riding animal, and he said, ‘O Rasool-Allahsaww! Teach me a deed by which I can enter the Paradise’. So hesaww said: ‘Whatever you love the people to come to you with, so go to them with it, and whatever you dislike the people coming to you with, so do not go to them with it’. He freed the way of the riding animal’.[510]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَدْلُ أَحْلَى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَ إِنْ قَلَّ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The justice is sweeter than the water poured upon the thirsty one. How extensive is the justice when there is justice in it (in a matter), and even if it is little’.[511]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ رُضِيَ بِهِ حَكَماً لِغَيْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is fair with the people from himself, would be pleased with judging for others’.[512]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُوسُفَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى آدَمَ ( عليه السلام ) أَنِّي سَأَجْمَعُ لَكَ الْكَلَامَ فِي أَرْبَعِ كَلِمَاتٍ قَالَ يَا رَبِّ وَ مَا هُنَّ قَالَ وَاحِدَةٌ لِي وَ وَاحِدَةٌ لَكَ وَ وَاحِدَةٌ فِيمَا بَيْنِي وَ بَيْنَكَ وَ وَاحِدَةٌ فِيمَا بَيْنَكَ وَ بَيْنَ النَّاسِ

Muhammad in Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Yunus Bin Imran Bin Maysam, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Adamas: “Iazwj shall Gather the Speech for you in four Sentences”. Heas said: ‘O Lordazwj! And what are these?’ Heazwj Said: “One for Meazwj, and one for Youas, and one regarding what is between Meazwj and youas, and one regarding what is between youas and the people”.

قَالَ يَا رَبِّ بَيِّنْهُنَّ لِي حَتَّى أَعْلَمَهُنَّ قَالَ أَمَّا الَّتِي لِي فَتَعْبُدُنِي لَا تُشْرِكُ بِي شَيْئاً وَ أَمَّا الَّتِي لَكَ فَأَجْزِيكَ بِعَمَلِكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ أَمَّا الَّتِي بَيْنِي وَ بَيْنَكَ فَعَلَيْكَ الدُّعَاءُ وَ عَلَيَّ الْإِجَابَةُ وَ أَمَّا الَّتِي بَيْنَكَ وَ بَيْنَ النَّاسِ فَتَرْضَى لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ .

Heas said: ‘O Lordazwj! Explain these to meas until Ias know these’. Heazwj Said: “As for that which is for Meazwj, so worship Meazwj, nor associating anything with Meazwj; and as for that which is for youas, so Iazwj shall Recompense you for youras deeds with what would youas would happen to be the most needy to; and as for that which is between Meazwj and youas, so upon youas is the supplication and upon Meazwj is the Answering; and as for that which is between youas and the people, so youas should be pleased with the people what youas would be pleased with yourselfas, and dislike for them what youas would dislike for yourselfas’.[513]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ رَوْحٍ ابْنِ أُخْتِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اتَّقُوا اللَّهَ وَ اعْدِلُوا فَإِنَّكُمْ تَعِيبُونَ عَلَى قَوْمٍ لَا يَعْدِلُونَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ghalib Bin Usman, from Rawh Ibn Ukht Al Moalla,

(It has been narrated) from Abu Abdullahasws having said: ‘Fear Allahazwj and do justice, for you would be finding faults upon a people who are not doing justice’.[514]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَدْلُ أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنُ مِنَ الزُّبْدِ وَ أَطْيَبُ رِيحاً مِنَ الْمِسْكِ .

From him, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘The justice is sweeter than the honey, and softer than the butter, and more aromatic than the musk’.[515]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُثْمَانَ بْنِ جَبَلَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ أَوْ وَاحِدَةٌ مِنْهُنَّ كَانَ فِي ظِلِّ عَرْشِ اللَّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ أَعْطَى النَّاسَ مِنْ نَفْسِهِ مَا هُوَ سَائِلُهُمْ وَ رَجُلٌ لَمْ يُقَدِّمْ رِجْلًا وَ لَمْ يُؤَخِّرْ رِجْلًا حَتَّى يَعْلَمَ أَنَّ ذَلِكَ لِلَّهِ رِضًا وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ الْمُسْلِمَ بِعَيْبٍ حَتَّى يَنْفِيَ ذَلِكَ الْعَيْبَ عَنْ نَفْسِهِ فَإِنَّهُ لَا يَنْفِي مِنْهَا عَيْباً إِلَّا بَدَا لَهُ عَيْبٌ وَ كَفَى بِالْمَرْءِ شُغُلًا بِنَفْسِهِ عَنِ النَّاسِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Usman Bin Jabala,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Three characteristics, the one who has these in him, or even one of these, he would be in the Shade of the Throne of Allahazwj on the Day when nothing will have the Shade (protection from the heat) – one does not prevent another man from a forward position or move backward except after knowing that his own moving forward is what Allahazwj Wants.  A Muslim does not blame his Muslim brethren for a shortcoming until he removes such shortcoming from his own self; as soon one removes one defect from his soul another shortcoming and defect (becomes) known to him.  To occupied with correcting one’s own self is a full time occupation (to correct himself rather than finding faults with others)’.[516]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَاسَى الْفَقِيرَ مِنْ مَالِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ فَذَلِكَ الْمُؤْمِنُ حَقّاً .

From him, from Abdul Rahman Bin Hammad Al Kufy, from Abdullah Bin Ibrahim Al Ghiffary, from Ja’far Bin Ibrahim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who consoles the poor one from his wealth, and is fair with the people from himself, so he is a true Momin (Believer)’.[517]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ خَالِدِ بْنِ نَافِعٍ بَيَّاعِ السَّابِرِيِّ عَنْ يُوسُفَ الْبَزَّازِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا تَدَارَأَ اثْنَانِ فِي أَمْرٍ قَطُّ فَأَعْطَى أَحَدُهُمَا النَّصَفَ صَاحِبَهُ فَلَمْ يَقْبَلْ مِنْهُ إِلَّا أُدِيلَ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Khalid Bin Nafi’e Baya’a Al Sabiry, from Yusuf Al Bazzaz who said,

‘I heard Abu Abdullahasws saying: ‘No two would dispute regarding a matter at all, so one of them gives the half to his companion, but he does not accept from it, except he would be more just than him’.[518]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ جَنَّةً لَا يَدْخُلُهَا إِلَّا ثَلَاثَةٌ أَحَدُهُمْ مَنْ حَكَمَ فِي نَفْسِهِ بِالْحَقِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said ‘Allahazwj has a Garden which none shall enter except for three; one of them being the one who judges regarding himself with the truth’.[519]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَدْلُ أَحْلَى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَ إِنْ قَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The justice is sweeter than the water poured upon the thirsty one. How extensive is the justice when justice is done in it (a matter), and even though it may be little’.[520]

بَابُ الِاسْتِغْنَاءِ عَنِ النَّاسِ

Chapter 67 – The self-sufficiency from the people

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَرَفُ الْمُؤْمِنِ قِيَامُ اللَّيْلِ وَ عِزُّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The nobility of the Believer is standing at night (for Salāt), and his honour is his self-sufficiency from the people’.[521]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَا يَسْأَلَ رَبَّهُ شَيْئاً إِلَّا أَعْطَاهُ فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ وَ لَا يَكُونُ لَهُ رَجَاءٌ إِلَّا عِنْدَ اللَّهِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْ قَلْبِهِ لَمْ يَسْأَلِ اللَّهَ شَيْئاً إِلَّا أَعْطَاهُ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,

‘Abu Abdullahasws said: ‘When one of you intends that he should not ask Allahazwj for anything except that Heazwj would Give it to him, so let him despair from the people, all of them, and there should not happen to be any hope for him except with Allahazwj. So when Allahazwj Mighty and Majestic Knows that from his heart, he would not ask Allahazwj for anything from except that Heazwj would Give it to him’.[522]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ وَ مَنْ لَمْ يَرْجُ النَّاسَ فِي شَيْ‏ءٍ وَ رَدَّ أَمْرَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي جَمِيعِ أُمُورِهِ اسْتَجَابَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي كُلِّ شَيْ‏ءٍ .

And by this chain, from Minqary, from Abdul Razzaq, from Moamar, from Al Zahry,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Iasws saw the goodness, all of it having gathered in cutting off the greed from what is in the hands of the people; and the one who does not hope to the people regarding anything and refers his matter to Allahazwj Mighty and Majestic in the entirety of his matters, Allahazwj Mighty and Majestic would Answer to him with regards to everything’.[523]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ طَلَبُ الْحَوَائِجِ إِلَى النَّاسِ اسْتِلَابٌ لِلْعِزِّ وَ مَذْهَبَةٌ لِلْحَيَاءِ وَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزٌّ لِلْمُؤْمِنِ فِي دِينِهِ وَ الطَّمَعُ هُوَ الْفَقْرُ الْحَاضِرُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala, from Abdul A’ala Bin Ayn who said,

‘I heard Abu Abdullahasws saying: ‘Seeking the needs to the people would dispossession of the honour and the departing of the bashfulness; and placing no hope in what is in the hands of people is dignity for a Momin in his religion, and greed is poverty at hand’.[524]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ اكْتُبْ لِي إِلَى إِسْمَاعِيلَ بْنِ دَاوُدَ الْكَاتِبِ لَعَلِّي أُصِيبُ مِنْهُ قَالَ أَنَا أَضَنُّ بِكَ أَنْ تَطْلُبَ مِثْلَ هَذَا وَ شِبْهَهُ وَ لَكِنْ عَوِّلْ عَلَى مَالِي .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Al-Hassan Al-Rezaasws, ‘May I be sacrificed for youasws! (Please) write (a letter) for me to Ismail Bin Dawood, the scribe, so that I can attain (some work) from him’. Heasws said: ‘Iasws resent for you that you should be seeking (from) the likes of this one and his like, but you can count upon myasws wealth’.[525]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجْمِ بْنِ حُطَيْمٍ الْغَنَوِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزُّ الْمُؤْمِنِ فِي دِينِهِ أَ وَ مَا سَمِعْتَ قَوْلَ حَاتِمٍ : إِذَا مَا عَزَمْتَ الْيَأْسَ أَلْفَيْتَهُ الْغِنَى إِذَا عَرَّفْتَهُ النَّفْسَ وَ الطَّمَعُ الْفَقْرُ .

From him, from his father, from Hammad Bin Isa, from Muawiya Bin Ammar, from Najam Bin Huteym Al Ghanawy,

(It has been narrated) from Abu Ja’farasws having said: ‘The despair from what is in the hands of the people is a honour for the Believer in his Religion, or have you not heard the words of Hatim, ‘When I was determined upon the despair (from the people), I found richness when I recognised the self; and the greed, it is the poverty’.[526]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ لِيَجْتَمِعْ فِي قَلْبِكَ الِافْتِقَارُ إِلَى النَّاسِ وَ الِاسْتِغْنَاءُ عَنْهُمْ فَيَكُونَ افْتِقَارُكَ إِلَيْهِمْ فِي لِينِ كَلَامِكَ وَ حُسْنِ بِشْرِكَ وَ يَكُونَ اسْتِغْنَاؤُكَ عَنْهُمْ فِي نَزَاهَةِ عِرْضِكَ وَ بَقَاءِ عِزِّكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘In your heart you must have both hope in people and independence from them.  Your hope and need in people must be in the form of speaking to them softly and with delightful appearance.  You independence from them must be in the form of maintaining dignity and safety of your respect’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ عُمَرَ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ ثُمَّ ذَكَرَ مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bar who said, ‘Ali Bin Umar narrated to me, from Yahya Bin Imran,

(It has been narrated) from Abu Abdullahasws having said ‘Amir Al-Momineenasws was saying . . . – then mentioned similar to it’.[527]

بَابُ صِلَةِ الرَّحِمِ

Chapter 68 – Goodly relationship with the relatives

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ ذِكْرُهُ وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً قَالَ فَقَالَ هِيَ أَرْحَامُ النَّاسِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِصِلَتِهَا وَ عَظَّمَهَا أَ لَا تَرَى أَنَّهُ جَعَلَهَا مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj, Majestic is Hisazwj Mention [4:1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you. So heasws said: ‘These are the relationships of the people. Allahazwj Mighty and Majestic Commanded with its goodly maintenance, and its magnification. Do you not see that Heazwj Made it to be from Himazwj?’[528]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ بَلَغَنِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَهْلُ بَيْتِي أَبَوْا إِلَّا تَوَثُّباً عَلَيَّ وَ قَطِيعَةً لِي وَ شَتِيمَةً فَأَرْفُضُهُمْ قَالَ إِذاً يَرْفُضَكُمُ اللَّهُ جَمِيعاً قَالَ فَكَيْفَ أَصْنَعُ قَالَ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ كَانَ لَكَ مِنَ اللَّهِ عَلَيْهِمْ ظَهِيرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Is’haq Bin Ammar who said,

‘It reached me from Abu Abdullahasws that a man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! My family members refuse except to leap upon me and cut me off and accuse me. So, shall I reject them?’ Hesaww said: ‘Then Allahazwj would Reject you entirely’. He said, ‘So how shall I deal with it?’ Hesaww said: ‘Maintain good relationship with the one who cuts you off, and give to the one who deprives you, and excuse the one who oppresses you, for when you do that, there would be for you, from Allahazwj, a Backing’.[529]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَكُونُ الرَّجُلُ يَصِلُ رَحِمَهُ فَيَكُونُ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ ثَلَاثِينَ سَنَةً وَ يَفْعَلُ اللَّهُ مَا يَشَاءُ.

And from him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘The man happens to maintain goodly relations with his relatives, and it so happens that there remains three years from his life, and Allahazwj Makes it to become thirty years, and Allahazwj Does whatever Heazwj so Desires to’.[530]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُيَسِّرُ الْحِسَابَ وَ تُنْسِئُ فِي الْأَجَلِ .

From him, from Ali Bin Al Hakam, from Khattab Al Awr, from Abu Hamza who said,

‘Abu Ja’farasws said: ‘Goodly relationships with the relatives purifies the deeds, and increases the wealth, and repels the afflictions, and eases the Reckoning, and delays the death’.[531]

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ مِنْهُمْ وَ مَنْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ إِلَى يَوْمِ الْقِيَامَةِ أَنْ يَصِلَ الرَّحِمَ وَ إِنْ كَانَتْ مِنْهُ عَلَى مَسِيرَةِ سَنَةٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ .

And from him, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Jabir, from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Isaww hereby bequeath the present ones of mysaww community and the absent ones from them, and the ones in the backbones of the men and the wombs of the women up to the Day of Judgement that they should maintain goodly relationships with the relatives, and even if there was one from them upon a travel distance of a year, for that is from the Religion’.[532]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ وَ تُسَمِّحُ الْكَفَّ وَ تُطَيِّبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزْقِ وَ تُنْسِئُ فِي الْأَجَلِ .

And from him, from Ali Bin al Hakam, from Hafs, from Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘Goodly relationships with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.[533]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ رَحِمُ آلِ مُحَمَّدٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ رَحِمُ كُلِّ ذِي رَحِمٍ .

Al Husayn Bin Muhammad, from Moallah Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The kinship (of the Progenyasws of Muhammadsaww) would attach itself with the Throne saying, ‘O Allahazwj! Maintain with the one who maintained me and Cut off the one who cut me off, and it is the relationship with the Progenyasws of Muhammadsaww, and these are the Words of Allahazwj Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined – and the relative is every one with the relationship’.[534]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوَّلُ نَاطِقٍ مِنَ الْجَوَارِحِ يَوْمَ الْقِيَامَةِ الرَّحِمُ تَقُولُ يَا رَبِّ مَنْ وَصَلَنِي فِي الدُّنْيَا فَصِلِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ وَ مَنْ قَطَعَنِي فِي الدُّنْيَا فَاقْطَعِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘Abu Abdullahasws said: ‘The first one of the body parts to speak on the Day of Judgement would be the womb (i.e., kinship) saying, ‘O Lordazwj! The one maintained me in the world, so Maintain what is between Youazwj and him, and the one cut me off in the world, so Cut him off today what is between Youazwj and him’.[535]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا تُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا وَ صِلَةُ الرَّحِمِ مَنْسَأَةٌ فِي الْأَجَلِ مَحْبَبَةٌ فِي الْأَهْلِ.

From him, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Be good to your relatives and even if it is by a drink of water; and the most superior of what you can be good with the relative is restraining the harm from them; and goodly relationships with the relatives is a delayer regarding the death, and brings about love in the family’.[536]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الرَّحِمَ مُعَلَّقَةٌ يَوْمَ الْقِيَامَةِ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Fuzayl Bin Yasaar who said,

‘Abu Ja’farasws said: ‘The womb (kinship of the Progenyasws of Muhammadsaww) would attach itself to the Throne on the Day of Judgement, saying, ‘O Allahazwj! Maintain with the one who maintained me, and Cut off from the one who cut me off’.[537]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ حَافَتَا الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَ الْأَمَانَةُ فَإِذَا مَرَّ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ نَفَذَ إِلَى الْجَنَّةِ وَ إِذَا مَرَّ الْخَائِنُ لِلْأَمَانَةِ الْقَطُوعُ لِلرَّحِمِ لَمْ يَنْفَعْهُ مَعَهُمَا عَمَلٌ وَ تَكَفَّأَ بِهِ الصِّرَاطُ فِي النَّارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Abu Zarrra said: ‘Ira heard Rasool-Allahsaww saying: ‘On the two edges of the Bridge on the Day of Judgement would be the kinship and the entrustment. So when the maintainer of the relationships and the fulfiller of the entrustments passes by, would pass throught to the Paradise, and when the betrayer of the entrustment, the cutter of the relationships passes by, the deeds would not benefit him along with these two, and the Bridge would fling him into the Fire’.[538]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ وَ تُسَمِّحُ الْكَفَّ وَ تُطَيِّبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزْقِ وَ تُنْسِئُ فِي الْأَجَل.

A number of our companions, from Ahmad Bin Muhammad bin Khalid, from his father, from Ibn Abu Umeyr, from Hafs Bin Qurti, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Goodly relations with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.[539]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُنْمِي الْأَمْوَالَ وَ تُنْسِئُ لَهُ فِي عُمُرِهِ وَ تُوَسِّعُ فِي رِزْقِهِ وَ تُحَبِّبُ فِي أَهْلِ بَيْتِهِ فَلْيَتَّقِ اللَّهَ وَ لْيَصِلْ رَحِمَهُ .

From him, from Usman Bin Isa, from Khattab Al Awr, from Abu Hamza who said,

‘Abu Ja’farasws said: ‘Goodly relationship purifies the deeds, and repels the afflictions, and increases the wealth, and delays the death for him in his lifetime, and expands in his sustenance, and brings about love among his family members, so let him fear Allahazwj and let him be good with his relatives’.[540]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَكَمِ الْحَنَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلَةُ الرَّحِمِ وَ حُسْنُ الْجِوَارِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyrs, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Hannat who said,

‘Abu Abdullahasws said: ‘Goodness with the relatives and goodness with the neighbours both build the houses (households) and increase in the lifespans’.[541]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْجَلَ الْخَيْرِ ثَوَاباً صِلَةُ الرَّحِمِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The quickest of the Rewards for a good deed is for maintaining good relationships with the relatives’.[542]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ النَّسَاءُ فِي الْأَجَلِ وَ الزِّيَادَةُ فِي الرِّزْقِ فَلْيَصِلْ رَحِمَهُ .

Ali Bin Ibrahim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is happy with the delay in his death and the increase in the sustenance, so let him maintain good relationship with the relatives’.[543]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا نَعْلَمُ شَيْئاً يَزِيدُ فِي الْعُمُرِ إِلَّا صِلَةَ الرَّحِمِ حَتَّى إِنَّ الرَّجُلَ يَكُونُ أَجَلُهُ ثَلَاثَ سِنِينَ فَيَكُونُ وَصُولًا لِلرَّحِمِ فَيَزِيدُ اللَّهُ فِي عُمُرِهِ ثَلَاثِينَ سَنَةً فَيَجْعَلُهَا ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ يَكُونُ أَجَلُهُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً فَيَكُونُ قَاطِعاً لِلرَّحِمِ فَيَنْقُصُهُ اللَّهُ ثَلَاثِينَ سَنَةً وَ يَجْعَلُ أَجَلَهُ إِلَى ثَلَاثِ سِنِينَ .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘Weasws do not know of anything which increases in the life-span except for the goodly relations with the relatives. The man might happen to have three years term (left of his life), and he maintains good relations with the relatives, so Allahazwj would Increase thirty years in his life-span, and Make it to be thirty three years; and (or) his (remaining) life-span might be thirty three years and he cuts off the relationships, so Allahazwj would Cut-off thirty years and Make his (remaining) term to be three years’.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِثْلَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha,

(It has been narrated) from Abu Al Hassan Al Rezaasws – similar to it.[544]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُرِيدُ الْبَصْرَةَ نَزَلَ بِالرَّبَذَةِ فَأَتَاهُ رَجُلٌ مِنْ مُحَارِبٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي تَحَمَّلْتُ فِي قَوْمِي حَمَالَةً وَ إِنِّي سَأَلْتُ فِي طَوَائِفَ مِنْهُمُ الْمُوَاسَاةَ وَ الْمَعُونَةَ فَسَبَقَتْ إِلَيَّ أَلْسِنَتُهُمْ بِالنَّكَدِ فَمُرْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ بِمَعُونَتِي وَ حُثَّهُمْ عَلَى مُوَاسَاتِي فَقَالَ أَيْنَ هُمْ فَقَالَ هَؤُلَاءِ فَرِيقٌ مِنْهُمْ حَيْثُ تَرَى

Ali Bin Ibrahim, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘When Amir Al-Momineenasws went out intending Basra (the battle of the Camel), heasws encamped at Al-Rabza. So a man from the fighters came over to himasws, and he said, ‘O Amir Al-Momineenasws! I bore the burdens (responsibilities) of my people and I asked among their groups for the sympathy and the assistance but their tongues preceded to me with the temper. So order them, O Amir Al-Momineenasws for assisting me and urge them upon sympathising with me’. So heasws said: ‘Where are they?’ So he said, ‘There, a group of them is where youasws see’.

قَالَ فَنَصَّ رَاحِلَتَهُ فَادَّلَفَتْ كَأَنَّهَا ظَلِيمٌ فَادَّلَفَ بَعْضُ أَصْحَابِهِ فِي طَلَبِهَا فَلَأْياً بِلَأْيٍ مَا لُحِقَتْ فَانْتَهَى إِلَى الْقَوْمِ فَسَلَّمَ عَلَيْهِمْ وَ سَأَلَهُمْ مَا يَمْنَعُهُمْ مِنْ مُوَاسَاةِ صَاحِبِهِمْ فَشَكَوْهُ وَ شَكَاهُمْ

So he spurred on his riding animal and galloped it as if it was a male ostrich, and some of hisasws companions galloped (their animals) in seeking it (hisasws ride) in hot pursuit but could not catch up. So heasws ended up to the group of people and greeted them and asked them what prevent them from sympathising with their companion. So they complained about him, and he complained about them.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَصَلَ امْرُؤٌ عَشِيرَتَهُ فَإِنَّهُمْ أَوْلَى بِبِرِّهِ وَ ذَاتِ يَدِهِ وَ وَصَلَتِ الْعَشِيرَةُ أَخَاهَا إِنْ عَثَرَ بِهِ دَهْرٌ وَ أَدْبَرَتْ عَنْهُ دُنْيَا فَإِنَّ الْمُتَوَاصِلِينَ الْمُتَبَاذِلِينَ مَأْجُورُونَ وَ إِنَّ الْمُتَقَاطِعِينَ الْمُتَدَابِرِينَ مَوْزُورُونَ قَالَ ثُمَّ بَعَثَ رَاحِلَتَهُ وَ قَالَ حَلْ .

So Amir Al-Momineenasws said: ‘A person should help his clan, for they are closest with the righteousness, and that is in his hands, and the clan should help its brother if the time is hard with him and the world turns away from him. So the maintainers of the relationships, the helpers would be Recompensed, and that the cutters-off of relationships, the ones who turn around would be burdened (with sins)’. Then heasws went away with hisasws riding animal and said: ‘Resolved’.[545]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَنْ يَرْغَبَ الْمَرْءُ عَنْ عَشِيرَتِهِ وَ إِنْ كَانَ ذَا مَالٍ وَ وَلَدٍ وَ عَنْ مَوَدَّتِهِمْ وَ كَرَامَتِهِمْ وَ دِفَاعِهِمْ بِأَيْدِيهِمْ وَ أَلْسِنَتِهِمْ هُمْ أَشَدُّ النَّاسِ حِيطَةً مِنْ وَرَائِهِ وَ أَعْطَفُهُمْ عَلَيْهِ وَ أَلَمُّهُمْ لِشَعَثِهِ إِنْ أَصَابَتْهُ مُصِيبَةٌ أَوْ نَزَلَ بِهِ بَعْضُ مَكَارِهِ الْأُمُورِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Yahya,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The person should never turn away from his clan even if he was with wealth and children, and away from their cordiality, and their honour, and their defending (him) by their hands and their tongues. They would be the most intense of the people to watch out for him from behind him and the most compassionate upon him to escort him if a difficulty were to hit him, or if one of the abhorrences of his matters were to descend upon him.

وَ مَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ فَإِنَّمَا يَقْبِضُ عَنْهُمْ يَداً وَاحِدَةً وَ تُقْبَضُ عَنْهُ مِنْهُمْ أَيْدِي كَثِيرَةٌ وَ مَنْ يُلِنْ حَاشِيَتَهُ يَعْرِفْ صَدِيقُهُ مِنْهُ الْمَوَدَّةَ وَ مَنْ بَسَطَ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ يُخْلِفِ اللَّهُ لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ وَ يُضَاعِفْ لَهُ فِي آخِرَتِهِ

The one who withholds his hand from his claim, so rather he would be withholding one hand from them, and there would be withheld from him, a lot of hands, and the one who is soft with his inner circle would recognise the cordiality from his friends; and the one who extends his hand with the goodness when he finds it, Allahazwj would Replace it for him whatever he spends regarding his world, and Heazwj would Multiply it for him in his Hereafter.

وَ لِسَانُ الصِّدْقِ لِلْمَرْءِ يَجْعَلُهُ اللَّهُ فِي النَّاسِ خَيْراً مِنَ الْمَالِ يَأْكُلُهُ وَ يُوَرِّثُهُ لَا يَزْدَادَنَّ أَحَدُكُمْ كِبْراً وَ عِظَماً فِي نَفْسِهِ وَ نَأْياً عَنْ عَشِيرَتِهِ إِنْ كَانَ مُوسِراً فِي الْمَالِ وَ لَا يَزْدَادَنَّ أَحَدُكُمْ فِي أَخِيهِ زُهْداً وَ لَا مِنْهُ بُعْداً إِذَا لَمْ يَرَ مِنْهُ مُرُوَّةً وَ كَانَ مُعْوِزاً فِي الْمَالِ وَ لَا يَغْفُلُ أَحَدُكُمْ عَنِ الْقَرَابَةِ بِهَا الْخَصَاصَةُ أَنْ يَسُدَّهَا بِمَا لَا يَنْفَعُهُ إِنْ أَمْسَكَهُ وَ لَا يَضُرُّهُ إِنِ اسْتَهْلَكَهُ .

And a truthful tongue of a person, Allahazwj Allahazwj Makes it for him among the people is better than the wealth he consumes and he inherits. Not one of you should exceed in arrogance and greatness regarding himself and distance himself from his clan even if he was affluent regarding the wealth; and not one of you should exceed in ascetism regarding his brother, nor be remote from him when he does not see magnanimity from him, and he was needy regarding the wealth; and not one of you should be oblivious from the relatives. With it (the kinship) is the speciality, if one was to cut it what would not benefit him if he were to withhold it, nor would it harm him if he were to consume it’.[546]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ هِلَالٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ آلَ فُلَانٍ يَبَرُّ بَعْضُهُمْ بَعْضاً وَ يَتَوَاصَلُونَ فَقَالَ إِذاً تَنْمِي أَمْوَالُهُمْ وَ يَنْمُونَ فَلَا يَزَالُونَ فِي ذَلِكَ حَتَّى يَتَقَاطَعُوا فَإِذَا فَعَلُوا ذَلِكَ انْقَشَعَ عَنْهُمْ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Suleyman Bin Hilal who said,

‘I said to Abu Abdullahasws that the family of so and so, some of them are being righteous with the others and helping out. So heasws said: ‘Then their wealth would develop and grow, and they would not cease to be in that until they cut-off (the kinship). So if they were to do that, it would vanish from them’.[547]

عَنْهُ عَنْ غَيْرِ وَاحِدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْقَوْمَ لَيَكُونُونَ فَجَرَةً وَ لَا يَكُونُونَ بَرَرَةً فَيَصِلُونَ أَرْحَامَهُمْ فَتَنْمِي أَمْوَالُهُمْ وَ تَطُولُ أَعْمَارُهُمْ فَكَيْفَ إِذَا كَانُوا أَبْرَاراً بَرَرَةً .

From him, from someone else, from Ziyad Al Qandy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The group of the people happens to be immoral and they do not happen to be righteous, so they are maintaining their kinships, and are developing their wealth and prolonging their life-spans. So how would it be if they were righteous, doing righteous deeds?’[548]

وَ عَنْهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) صِلُوا أَرْحَامَكُمْ وَ لَوْ بِالتَّسْلِيمِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً .

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Maintain your kinship even though it be with the greetings. Allahazwj Blessed and High is Saying [4:1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you’.[549]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ وَقَعَ بَيْنَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ بَيْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ كَلَامٌ حَتَّى وَقَعَتِ الضَّوْضَاءُ بَيْنَهُمْ وَ اجْتَمَعَ النَّاسُ فَافْتَرَقَا عَشِيَّتَهُمَا بِذَلِكَ وَ غَدَوْتُ فِي حَاجَةٍ فَإِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى بَابِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ يَقُولُ يَا جَارِيَةُ قُولِي لِأَبِي مُحَمَّدٍ يَخْرُجُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Safwan Al Jammal who said,

‘There occurred (heated) words between Abu Abdullahasws and Abdullah Bin Al-Hassan and the clamour occurred between them, and the people gathered. So they both separated with their respective adherents due to that, and in the morning I went regarding the need, and there was Abu Abdullahasws at the door of Abdullah Bin Al-Hassan, and heasws was saying: ‘O maid! Tell Abu Muhammad to come out’.

قَالَ فَخَرَجَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا بَكَّرَ بِكَ فَقَالَ إِنِّي تَلَوْتُ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ الْبَارِحَةَ فَأَقْلَقَتْنِي قَالَ وَ مَا هِيَ قَالَ قَوْلُ اللَّهِ جَلَّ وَ عَزَّ ذِكْرُهُ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ فَقَالَ صَدَقْتَ لَكَأَنِّي لَمْ أَقْرَأْ هَذِهِ الْآيَةَ مِنْ كِتَابِ اللَّهِ جَلَّ وَ عَزَّ قَطُّ فَاعْتَنَقَا وَ بَكَيَا .

He (the narrator) said, ‘So he came out as said, ‘O Abu Abdullahasws, what made youasws come so early?’ So heasws said: ‘Iasws recited a Verse from the Book of Allahazwj Mighty and Majestic yesterday so it worried measws’. He said, ‘And what is it?’ Heasws said ‘The Words of Allahazwj, Majestic and Mighty is Hisazwj Mention [13:21] And those who join what Allah has Bidden to be joined and have awe of their Lord and they are fearing the evil Reckoning’. So he said, ‘Youasws speak the truth. It is as if I never read this Verse from the Book of Allahazwj Majestic and Mighty at all’. So they both hugged and wept’.[550]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِيَ ابْنَ عَمٍّ أَصِلُهُ فَيَقْطَعُنِي وَ أَصِلُهُ فَيَقْطَعُنِي حَتَّى لَقَدْ هَمَمْتُ لِقَطِيعَتِهِ إِيَّايَ أَنْ أَقْطَعَهُ أَ تَأْذَنُ لِي قَطْعَهُ قَالَ إِنَّكَ إِذَا وَصَلْتَهُ وَ قَطَعَكَ وَصَلَكُمَا اللَّهُ عَزَّ وَ جَلَّ جَمِيعاً وَ إِنْ قَطَعْتَهُ وَ قَطَعَكَ قَطَعَكُمَا اللَّهُ .

From him, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘There is a cousin of mine I maintain kinship with, but he cuts me off, and I maintain kinship with him but he cuts me off, to the extent that I have thought that if he were to cut me off (again), I will cut him off. Do youasws permit me to cut him off?’ Heasws said: ‘When you maintain it to him and he cuts you off, Allahazwj Mighty and Majestic Maintains it with both of you together, and if you cut him off and he cuts you off, Allahazwj would Cut off both of you’.[551]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُحِبُّ أَنْ يَعْلَمَ اللَّهُ أَنِّي قَدْ أَذْلَلْتُ رَقَبَتِي فِي رَحِمِي وَ أَنِّي لَأُبَادِرُ أَهْلَ بَيْتِي أَصِلُهُمْ قَبْلَ أَنْ يَسْتَغْنُوا عَنِّي .

From him, from Ali Bin Al Hakam, from Dawood Bin Farqad who said,

‘Abu Abdullahasws said to me: ‘Iasws would love it for Allahazwj to Know that Iasws have humbled myasws neck regarding my kinship and Iasws hasten to myasws family members to helping them before they become self-sufficient of measws’.[552]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ الصَّيْرَفِيِّ عَنِ الرِّضَا ( عليه السلام ) قَالَ إِنَّ رَحِمَ آلِ مُحَمَّدٍ الْأَئِمَّةِ ( عليهم السلام ) لَمُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي

From him, from Al Washha, from Muhammad Bin Fuzayl Al Sayrafi,

(It has been narrated) from Al Rezaasws having said: ‘The kinship of the Progenyasws of Muhammadsaww, the Imamsasws, would attach with the Throne saying: ‘O Allahazwj! Maintain Relationship with the one who maintained (relationship with) me, and Cut off the one who cut me off’.

ثُمَّ هِيَ جَارِيَةٌ بَعْدَهَا فِي أَرْحَامِ الْمُؤْمِنِينَ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ .

Then if flows, after it, in the relationships of the Believers’. Then heasws recited this Verse [4:1] and fear Allah, by Whom you are asking by Him and the kinship’.[553]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ فَقَالَ قَرَابَتُكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from Ibn Bukeyr, from Umar Bin Yazeed who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined. Heasws said: ‘Your relatives’.[554]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ هِشَامِ بْنِ الْحَكَمِ وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ قَالَ نَزَلَتْ فِي رَحِمِ آلِ مُحَمَّدٍ عَلَيْهِ وَ آلِهِ السَّلَامُ وَ قَدْ تَكُونُ فِي قَرَابَتِكَ ثُمَّ قَالَ فَلَا تَكُونَنَّ مِمَّنْ يَقُولُ لِلشَّيْ‏ءِ إِنَّهُ فِي شَيْ‏ءٍ وَاحِدٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, and Hisham Bin Al Hakam, and Dorost Bin Abu Mansour, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws [13:21] And those who join what Allah has Bidden to be joined. Heasws said: ‘It was Revealed regarding the kinship of the Progenyasws of Muhammadsaww, and has come to be regarding your relatives’. Then heasws said: ‘Therefore, do not become from the ones who are saying for the thing, that it is regarding the one (and the same) thing’.[555]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ الْوَصَّافِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ أَنْ يَمُدَّ اللَّهُ فِي عُمُرِهِ وَ أَنْ يَبْسُطَ لَهُ فِي رِزْقِهِ فَلْيَصِلْ رَحِمَهُ فَإِنَّ الرَّحِمَ لَهَا لِسَانٌ يَوْمَ الْقِيَامَةِ ذَلْقٌ تَقُولُ يَا رَبِّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abu Jameela, from Al Wassafy,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘The one who is joyful if Allahazwj were to Extend in his life-span, and Expand for him in his sustenance, so let him maintain goodly relations with the relatives, for the kinship, there would be an eloquent tongue for it on the Day of Judgement, saying, ‘O Lordazwj! Maintaining Relationship with the one who maintained it with me, and Cut off the one who cut me off’.

فَالرَّجُلُ لَيُرَى بِسَبِيلِ خَيْرٍ إِذَا أَتَتْهُ الرَّحِمُ الَّتِي قَطَعَهَا فَتَهْوِي بِهِ إِلَى أَسْفَلِ قَعْرٍ فِي النَّارِ .

So the man would be seen to be on the goodly way, when the kinship comes to whim which he had cut if off, so it would plunge with him into the lowest depth into the Fire’.[556]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ صَفْوَانَ عَنِ الْجَهْمِ بْنِ حُمَيْدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَكُونُ لِيَ الْقَرَابَةُ عَلَى غَيْرِ أَمْرِي أَ لَهُمْ عَلَيَّ حَقٌّ قَالَ نَعَمْ حَقُّ الرَّحِمِ لَا يَقْطَعُهُ شَيْ‏ءٌ وَ إِذَا كَانُوا عَلَى أَمْرِكَ كَانَ لَهُمْ حَقَّانِ حَقُّ الرَّحِمِ وَ حَقُّ الْإِسْلَامِ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hassan Bin Ali, from Safwan, from Al Jaham Bin Humeyd who said,

‘I said to Abu Abdullahasws, ‘There happen to be relatives for him being upon other than my matter (Al-Wilayah). Is there (any) right for them upon me?’ Heasws said: ‘Yes, the right of kinship. Nothing can cut if off. And had they been upon your matter (Al-Wilayah), there would have been two rights for them – the right of the kinship and the right of Al-Islam’.[557]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ صِلَةَ الرَّحِمِ وَ الْبِرَّ لَيُهَوِّنَانِ الْحِسَابَ وَ يَعْصِمَانِ مِنَ الذُّنُوبِ فَصِلُوا أَرْحَامَكُمْ وَ بَرُّوا بِإِخْوَانِكُمْ وَ لَوْ بِحُسْنِ السَّلَامِ وَ رَدِّ الْجَوَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘The maintenance of goodly relationship with the relatives, and the righteousness, would both east the Reckoning and would defend from the sins. Therefore, maintain your relationships and be good with your brethren, and even though it be by the goodly greeting and response’.[558]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ وَ هِيَ مَنْسَأَةٌ فِي الْعُمُرِ وَ تَقِي مَصَارِعَ السُّوءِ وَ صَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Samad Bin Bashir who said,

‘Abu Abdullahasws said: ‘The goodly relationships would ease the Reckoning on the Day of Judgement, and it is a delayer is the (termination of the) life-span and saves from the evil misfortunes; and the giving of the charity at night extinguishes the Anger of the Lordazwj’.[559]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ صِلَةَ الرَّحِمِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تُيَسِّرُ الْحِسَابَ وَ تَدْفَعُ الْبَلْوَى وَ تَزِيدُ فِي الرِّزْقِ .

Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The goodly relationships purify the deeds, and develops the wealth, and eases the Reckoning, and repels the afflictions, and increases in the sustenance’.[560]

بَابُ الْبِرِّ بِالْوَالِدَيْنِ

Chapter 69 – The righteousness with the parents

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ بِالْوالِدَيْنِ إِحْساناً مَا هَذَا الْإِحْسَانُ فَقَالَ الْإِحْسَانُ أَنْ تُحْسِنَ صُحْبَتَهُمَا وَ أَنْ لَا تُكَلِّفَهُمَا أَنْ يَسْأَلَاكَ شَيْئاً مِمَّا يَحْتَاجَانِ إِلَيْهِ وَ إِنْ كَانَا مُسْتَغْنِيَيْنِ أَ لَيْسَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahbooub, from Abu Wallad Al Hannat who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [17:23] and the goodness to the two parents. What is this goodness?’ So heasws said: ‘The goodness is that you are good in their company, and that you do not encumber them if they were to ask you from what they are both needy to, and even if they were both self-sufficient. Is Allahazwj Mighty and Majestic no Saying [3:92] You will never attain to righteousness until you spend out of what you love; and whatever thing you spend, Allah Knows of it.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَمَّا قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما قَالَ إِنْ أَضْجَرَاكَ فَلَا تَقُلْ لَهُمَا أُفٍّ وَ لَا تَنْهَرْهُمَا إِنْ ضَرَبَاكَ قَالَ وَ قُلْ لَهُما قَوْلًا كَرِيماً قَالَ إِنْ ضَرَبَاكَ فَقُلْ لَهُمَا غَفَرَ اللَّهُ لَكُمَا فَذَلِكَ مِنْكَ قَوْلٌ كَرِيمٌ

He (the narrator) said, ‘Then Abu Abdullahasws said: ‘And as for the Words of Allahazwj Mighty and Majestic [17:23] If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, if they were to bore you so neither say ‘Ugh’ to them nor chide them if they were to hit you and speak to both of them a gracious word. If they do strike you, so say to them both, ‘May Allahazwj Forgive you both’, so that would constitute a gracious word from you’.

قَالَ وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ قَالَ لَا تَمْلَأُ عَيْنَيْكَ مِنَ النَّظَرِ إِلَيْهِمَا إِلَّا بِرَحْمَةٍ وَ رِقَّةٍ وَ لَا تَرْفَعْ صَوْتَكَ فَوْقَ أَصْوَاتِهِمَا وَ لَا يَدَكَ فَوْقَ أَيْدِيهِمَا وَ لَا تَقَدَّمْ قُدَّامَهُمَا .

Heasws said: ‘[17:24] And make yourself submissively gentle to them with the mercy. Heasws said: ‘Do not fill your eyes from looking towards them, except with mercy and kindness, and do not raise your voice above their voices, and let not your hand be above their hands, and do not walk in front of them’.[561]

ابْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ نَافِعٍ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَقَالَ لَا تُشْرِكْ بِاللَّهِ شَيْئاً وَ إِنْ حُرِّقْتَ بِالنَّارِ وَ عُذِّبْتَ إِلَّا وَ قَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ وَ وَالِدَيْكَ فَأَطِعْهُمَا وَ بَرَّهُمَا حَيَّيْنِ كَانَا أَوْ مَيِّتَيْنِ وَ إِنْ أَمَرَاكَ أَنْ تَخْرُجَ مِنْ أَهْلِكَ وَ مَالِكَ فَافْعَلْ فَإِنَّ ذَلِكَ مِنَ الْإِيمَانِ .

Ibn Mahboub, from Khalid Bin Nafi’e Al Bajaly, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullahasws saying: ‘A man came over to the Prophetas and he said, ‘O Rasool-Allahsaww! Advise me’. So hesaww said: ‘Do not associate anything with Allahazwj and even if you are burnt in the fire and punished, except your heart should be at rest with the Emān; and (as for your) parents, so feed them and be righteous with them be they alive or dead; and if they were to order you go out from your family and your wealth, do so, for that would be from the Emān ’.[562]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَأْتِي يَوْمَ الْقِيَامَةِ شَيْ‏ءٌ مِثْلُ الْكُبَّةِ فَيَدْفَعُ فِي ظَهْرِ الْمُؤْمِنِ فَيُدْخِلُهُ الْجَنَّةَ فَيُقَالُ هَذَا الْبِرُّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf,

(It has been narrated) from Abu Abdullahasws having said: ‘There would come, on the Day of Judgement, something like a globe, so it would push in the back of the Believer and enter him into the Paradise, and it would be said: ‘This is the righteousness’.[563]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ أَيُّ الْأَعْمَالِ أَفْضَلُ قَالَ الصَّلَاةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَيْنِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘I said, ‘Which deed is the most superior?’ Heasws said: ‘The Salāt on its timing, and righteousness with the parents, and the Jihād in the Way of Allahazwj Mighty and Majestic’.[564]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ رَسُولَ اللَّه ( صلى الله عليه وآله ) مَا حَقُّ الْوَالِدِ عَلَى وَلَدِهِ قَالَ لَا يُسَمِّيهِ بِاسْمِهِ وَ لَا يَمْشِي بَيْنَ يَدَيْهِ وَ لَا يَجْلِسُ قَبْلَهُ وَ لَا يَسْتَسِبُّ لَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Dorost Bin Abu Mansour,

(It has been narrated) from Abu Al-Hassan Musaas having said: ‘A man asked Rasool-Allahsaww, ‘What is the right of the father upon his son?’ Heasws said: ‘Not calling him by his name, and not walking in front of his, and not sitting before him, and not let him be insulted (by anyone)’.[565]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَ أَنَا عِنْدَهُ لِعَبْدِ الْوَاحِدِ الْأَنْصَارِيِّ فِي بِرِّ الْوَالِدَيْنِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ بِالْوالِدَيْنِ إِحْساناً فَظَنَنَّا أَنَّهَا الْآيَةُ الَّتِي فِي بَنِي إِسْرَائِيلَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bahr, from Abdullah Bin Muskan, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said to Abdul Wahid Al-Ansary, and I was in hisasws presence, regarding the righteousness with the parents in the Words of Allahazwj Mighty and Majestic [17:23] and the goodness to the two parents, and we thought that it is a Verse which is regarding the Children of Israel [17:23] And your Lord has Decreed that you shall not worship except Him, and goodness to your parents.

فَلَمَّا كَانَ بَعْدُ سَأَلْتُهُ فَقَالَ هِيَ الَّتِي فِي لُقْمَانَ وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما

So when it was afterwards I had asked himasws, so heasws said: ‘It is that which is in (Surah) Luqmanas (Chapter 29) [29:8] And We have enjoined on human being goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them.

فَقَالَ إِنَّ ذَلِكَ أَعْظَمُ مِنْ أَنْ يَأْمُرَ بِصِلَتِهِمَا وَ حَقِّهِمَا عَلَى كُلِّ حَالٍ وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَقَالَ لَا بَلْ يَأْمُرُ بِصِلَتِهِمَا وَ إِنْ جَاهَدَاهُ عَلَى الشِّرْكِ مَا زَادَ حَقَّهُمَا إِلَّا عِظَماً .

So he (Abdul Wahid): ‘That is greater than Himazwj Commanding with goodness with them both and their rights upon every state and if they contend with you that you should associate (others) with Me, of which you have no knowledge. So heasws said: ‘No, but Heazwj Commanded with being good to them both, and even if they were to contend upon the association (Shirk). It does not increase their rights except for greatness’.[566]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَمْنَعُ الرَّجُلَ مِنْكُمْ أَنْ يَبَرَّ وَالِدَيْهِ حَيَّيْنِ وَ مَيِّتَيْنِ يُصَلِّيَ عَنْهُمَا وَ يَتَصَدَّقَ عَنْهُمَا وَ يَحُجَّ عَنْهُمَا وَ يَصُومَ عَنْهُمَا فَيَكُونَ الَّذِي صَنَعَ لَهُمَا وَ لَهُ مِثْلُ ذَلِكَ فَيَزِيدَهُ اللَّهُ عَزَّ وَ جَلَّ بِبِرِّهِ وَ صِلَتِهِ خَيْراً كَثِيراً .

From him, from Muhammad Bin Ali, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan who said,

‘Abu Abdullahasws said: ‘What prevents the man from you from being righteous with his parents, be they alive or dead. He can pray Salāt on their behalf, and give charity on their behalf, and perform Hajj on their behalf, and Fast on their behalf. Thus, that which he does for them both would happen to for him, the like of that, and Allahazwj Mighty and Majestic would Increase him, due to his righteousness, and his kinship, a lot of good’.[567]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَدْعُو لِوَالِدَيَّ إِذَا كَانَا لَا يَعْرِفَانِ الْحَقَّ قَالَ ادْعُ لَهُمَا وَ تَصَدَّقْ عَنْهُمَا وَ إِنْ كَانَا حَيَّيْنِ لَا يَعْرِفَانِ الْحَقَّ فَدَارِهِمَا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ اللَّهَ بَعَثَنِي بِالرَّحْمَةِ لَا بِالْعُقُوقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I said to Abu Al-Hassan Al-Rezaasws, ‘Should I supplicate for my parents when they do not recognise the truth (Al-Wilayah)?’ Heasws said: ‘Supplicate for them both and give charity on their behalf; and if they were alive not recognising the truth (Al-Wilayah), so circle around them (introduce to them the Al-Wilyah), for Rasool-Allahsaww said: ‘Allahazwj Sent mesaww with the Mercy, not with the ingratitude’.[568]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أَبَاكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! Whom shall I be more righteous with?’ Hesaww said: ‘Your mother’. He said, ‘Then who?’ Hesaww said: ‘Your mother’. He said, ‘Then who?’ Hesaww said: ‘Your mother’. He said, ‘Then who?’ Hesaww said: ‘Your father’.[569]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَاغِبٌ فِي الْجِهَادِ نَشِيطٌ قَالَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) فَجَاهِدْ فِي سَبِيلِ اللَّهِ فَإِنَّكَ إِنْ تُقْتَلْ تَكُنْ حَيّاً عِنْدَ اللَّهِ تُرْزَقْ وَ إِنْ تَمُتْ فَقَدْ وَقَعَ أَجْرُكَ عَلَى اللَّهِ وَ إِنْ رَجَعْتَ رَجَعْتَ مِنَ الذُّنُوبِ كَمَا وُلِدْتَ

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww! I am desirous regarding the Jihād actively’. So the Prophetsaww said: ‘So perform Jihād in the Way of Allahazwj, and if you are killed, you would happen to be alive in the Presence of Allahazwj being Sustained, and if you were to die (beforehand), so your Recompense would occur upon Allahazwj, and if you were to return, you would return from the sins just as you were born’.

قَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي وَالِدَيْنِ كَبِيرَيْنِ يَزْعُمَانِ أَنَّهُمَا يَأْنَسَانِ بِي وَ يَكْرَهَانِ خُرُوجِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقِرَّ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ .

He said, ‘O Rasool-Allahsaww! For me there are parents who are aged, they claim that they are comforted by me and they dislike my going out’. So Rasool-Allahsaww said: ‘So stay with your parents, for by the Oneazwj is Whose Hand is mysaww soul, their being comforted by you for one day and night is better than a Jihād for a year’.[570]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ قَالَ كُنْتُ نَصْرَانِيّاً فَأَسْلَمْتُ وَ حَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ إِنِّي كُنْتُ عَلَى النَّصْرَانِيَّةِ وَ إِنِّي أَسْلَمْتُ فَقَالَ وَ أَيَّ شَيْ‏ءٍ رَأَيْتَ فِي الْإِسْلَامِ قُلْتُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ ما كُنْتَ تَدْرِي مَا الْكِتابُ وَ لَا الْإِيمانُ وَ لكِنْ جَعَلْناهُ نُوراً نَهْدِي بِهِ مَنْ نَشاءُ فَقَالَ لَقَدْ هَدَاكَ اللَّهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Zakariyya Bin Ibrahim who said,

‘I was a Christian, then I became a Muslim and performed Hajj. So I went over to Abu Abdullahasws and I said, ‘I used to be upon the Christianity and I became a Muslim’. So heasws said: ‘And which thing did you see in Al-Islam?’ I said, ‘The Words of Allahazwj Mighty and Majestic [42:52] You did not know what the Book was, nor the belief, but We Made it a Light, Guiding thereby whom We Desire to’. So heasws said: ‘Allahazwj has Guided you’.

ثُمَّ قَالَ اللَّهُمَّ اهْدِهِ ثَلَاثاً سَلْ عَمَّا شِئْتَ يَا بُنَيَّ فَقُلْتُ إِنَّ أَبِي وَ أُمِّي عَلَى النَّصْرَانِيَّةِ وَ أَهْلَ بَيْتِي وَ أُمِّي مَكْفُوفَةُ الْبَصَرِ فَأَكُونُ مَعَهُمْ وَ آكُلُ فِي آنِيَتِهِمْ فَقَالَ يَأْكُلُونَ لَحْمَ الْخِنْزِيرِ فَقُلْتُ لَا وَ لَا يَمَسُّونَهُ فَقَالَ لَا بَأْسَ فَانْظُرْ أُمَّكَ فَبَرَّهَا فَإِذَا مَاتَتْ فَلَا تَكِلْهَا إِلَى غَيْرِكَ كُنْ أَنْتَ الَّذِي تَقُومُ بِشَأْنِهَا وَ لَا تُخْبِرَنَّ أَحَداً أَنَّكَ أَتَيْتَنِي حَتَّى تَأْتِيَنِي بِمِنًى إِنْ شَاءَ اللَّهُ

Then heaswssaid: ‘O Allahazwj! Guide him!’ – three times, ‘Ask whatever you so desire to’. So I said, ‘My father and my mother are upon the Christianity, along with my family members, and my mother is blind of vision. So I happen to be with them, and I eat in their utensils’. So heasws said: ‘Are they eating the flesh of swine?’ So I said, ‘No, nor are they touching it’. So heasws said: ‘There is no problem, so look after your mother and be righteous with her. So when she dies, do not allocate her to anyone other than yourself. You, yourself would become the one who would be standing by her funeral, and do not inform anyone that you came to measws until you come to me at Mina, if Allahazwj so Desires it’.

قَالَ فَأَتَيْتُهُ بِمِنًى وَ النَّاسُ حَوْلَهُ كَأَنَّهُ مُعَلِّمُ صِبْيَانٍ هَذَا يَسْأَلُهُ وَ هَذَا يَسْأَلُهُ فَلَمَّا قَدِمْتُ الْكُوفَةَ أَلْطَفْتُ لِأُمِّي وَ كُنْتُ أُطْعِمُهَا وَ أَفْلِي ثَوْبَهَا وَ رَأْسَهَا وَ أَخْدُمُهَا فَقَالَتْ لِي يَا بُنَيَّ مَا كُنْتَ تَصْنَعُ بِي هَذَا وَ أَنْتَ عَلَى دِينِي فَمَا الَّذِي أَرَى مِنْكَ مُنْذُ هَاجَرْتَ فَدَخَلْتَ فِي الْحَنِيفِيَّةِ فَقُلْتُ رَجُلٌ مِنْ وُلْدِ نَبِيِّنَا أَمَرَنِي بِهَذَا فَقَالَتْ هَذَا الرَّجُلُ هُوَ نَبِيٌّ فَقُلْتُ لَا وَ لَكِنَّهُ ابْنُ نَبِيٍّ

He said, ‘So I went over to himasws at Mina, and the people were around himasws as if heasws was a teacher of the children. This one was asking himasws, and this one was asking himasws. So when I proceeded to Al-Kufa, I was kind to my mother and I used to feed her and wash her clothes, and her head, and serve her. So she said to me, ‘O my son! You were not doing this with me when you were upon my religion. So what is this which I see from you since you emigrated (changed religion), and you entered upon the uprightness?’ So I said, ‘A man from the children of our Prophetsaww ordered me with this’. So she said, ‘This man is a Prophetas?’ So I said, ‘No, but a sonasws of the Prophetsaww’.

فَقَالَتْ يَا بُنَيَّ إِنَّ هَذَا نَبِيٌّ إِنَّ هَذِهِ وَصَايَا الْأَنْبِيَاءِ فَقُلْتُ يَا أُمَّهْ إِنَّهُ لَيْسَ يَكُونُ بَعْدَ نَبِيِّنَا نَبِيٌّ وَ لَكِنَّهُ ابْنُهُ فَقَالَتْ يَا بُنَيَّ دِينُكَ خَيْرُ دِينٍ اعْرِضْهُ عَلَيَّ فَعَرَضْتُهُ عَلَيْهَا فَدَخَلَتْ فِي الْإِسْلَامِ وَ عَلَّمْتُهَا فَصَلَّتِ الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ

So she said, ‘O my son! This is a Prophetas. These are the advices of the Prophetsas’. So I said, ‘O mother! There is not going to be a Prophetas after this Prophetsaww, but (it is) hissaww sonasws’. So she said, ‘O my son! Your Religion is a good Religion. Present it to me’. So I presented it to her’. So she entered into Al-Islam, and I taught her. So she prayed the Salāts of Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha the last.

ثُمَّ عَرَضَ لَهَا عَارِضٌ فِي اللَّيْلِ فَقَالَتْ يَا بُنَيَّ أَعِدْ عَلَيَّ مَا عَلَّمْتَنِي فَأَعَدْتُهُ عَلَيْهَا فَأَقَرَّتْ بِهِ وَ مَاتَتْ فَلَمَّا أَصْبَحَتْ كَانَ الْمُسْلِمُونَ الَّذِينَ غَسَّلُوهَا وَ كُنْتُ أَنَا الَّذِي صَلَّيْتُ عَلَيْهَا وَ نَزَلْتُ فِي قَبْرِهَا .

Then something happened to her at night, so she said, ‘O my son! Repeat upon me what you taught me’. So I repeated it upon her, and she acknowledged with it and she died. So when it was the morning, the Muslims were the one who washed her, and I was the one who prayed Salāt over her, and descended into her grave’.[571]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ جَمِيعاً عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَمَّارِ بْنِ حَيَّانَ قَالَ خَبَّرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بِبِرِّ إِسْمَاعِيلَ ابْنِي بِي فَقَالَ لَقَدْ كُنْتُ أُحِبُّهُ وَ قَدِ ازْدَدْتُ لَهُ حُبّاً إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَتْهُ أُخْتٌ لَهُ مِنَ الرَّضَاعَةِ فَلَمَّا نَظَرَ إِلَيْهَا سُرَّ بِهَا وَ بَسَطَ مِلْحَفَتَهُ لَهَا فَأَجْلَسَهَا عَلَيْهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, and a number of our companions, from Ahmad Bin Abu Abdullah, from ismail Bin Mihran, altogether from Sayf Bin Ameyra, from Abdullah Bin Muskan, from Ammar Bin Hayyan who said,

‘Once, I informed to Abu Abdullahasws how kind my son Ismail was to me, so the Imamasws said: ‘Iasws loved him before and this has increased myasws love for him. A (step) sister of Rasool-Allahazwj through breastfeeding came over to himsaww. So when hesaww looked at her, hesaww was joyful with her, and extended hissaww own seat for her and seated her upon it.

ثُمَّ أَقْبَلَ يُحَدِّثُهَا وَ يَضْحَكُ فِي وَجْهِهَا ثُمَّ قَامَتْ وَ ذَهَبَتْ وَ جَاءَ أَخُوهَا فَلَمْ يَصْنَعْ بِهِ مَا صَنَعَ بِهَا فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ صَنَعْتَ بِأُخْتِهِ مَا لَمْ تَصْنَعْ بِهِ وَ هُوَ رَجُلٌ فَقَالَ لِأَنَّهَا كَانَتْ أَبَرَّ بِوَالِدَيْهَا مِنْهُ .

Then hesaww faced discussing with her and smiling in her face. Then she arose and went away, and her brother came over. But, hesaww did not behave with him what hesaww had done with her. So, it was said to himsaww, ‘O Rasool-Allahsaww! Yousaww did with his sister what you did not do with him, and he is a man’. So hesaww said: ‘Because she was more righteous with her parents than him’.[572]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ إِبْرَاهِيمَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَبِي قَدْ كَبِرَ جِدّاً وَ ضَعُفَ فَنَحْنُ نَحْمِلُهُ إِذَا أَرَادَ الْحَاجَةَ فَقَالَ إِنِ اسْتَطَعْتَ أَنْ تَلِيَ ذَلِكَ مِنْهُ فَافْعَلْ وَ لَقِّمْهُ بِيَدِكَ فَإِنَّهُ جُنَّةٌ لَكَ غَداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdullah Bin Muskan, from Ibrahim Bin Shuayb who said,

‘I said to Abu Abdullahasws, ‘My father has aged a lot and weakened, so we carry him when he has the need’. So heasws said: ‘If you have the capacity to follow that from him, then do so, and feed him morsels with your hand, for it would be a shield for you tomorrow (in the Hereafter)’.[573]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ جَابِرٍ قَالَ سَمِعْتُ رَجُلًا يَقُولُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي أَبَوَيْنِ مُخَالِفَيْنِ فَقَالَ بَرَّهُمَا كَمَا تَبَرُّ الْمُسْلِمِينَ مِمَّنْ يَتَوَلَّانَا .

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Al Sabbah, from Jabir who said,

‘I heard a man saying to Abu Abdullahasws that for me are parent who are both adversaries’. So heasws said: ‘Be righteous with both of them just as you would be righteous with the Muslims from the one who befriend usasws’.[574]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لِأَحَدٍ فِيهِنَّ رُخْصَةً أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ الْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Malik Bin Atiyya, from Anbasa Bin Mus’ab,

(It has been narrated) from Abu Ja’farasws having said: ‘Three (matters), Allahazwj Mighty and Majestic did not Give an allowance regarding these – Paying back the entrustment to the righteous and the immoral, and the loyalty with the pact to the righteous and the immoral, and being righteous with the parents, whether they were righteous or immoral’.[575]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ السُّنَّةِ وَ الْبِرِّ أَنْ يُكَنَّى الرَّجُلُ بِاسْمِ أَبِيهِ .

Ali Bin Ibrahim, from his father, from al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘(It is) from the Sunnah and the righteousness that the man should teknonym himself with the name of his father’.[576]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ وَ سَأَلَ النَّبِيَّ ( صلى الله عليه وآله ) عَنْ بِرِّ الْوَالِدَيْنِ فَقَالَ ابْرَرْ أُمَّكَ ابْرَرْ أُمَّكَ ابْرَرْ أُمَّكَ ابْرَرْ أَبَاكَ ابْرَرْ أَبَاكَ ابْرَرْ أَبَاكَ وَ بَدَأَ بِالْأُمِّ قَبْلَ الْأَبِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja Salim Bin Mukarram, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over and asked the Prophetsaww about righteousness with the parents. So hesaww said: ‘Be righteous with your mother, be righteous with your mother, be righteous with your mother, be righteous with your father, be righteous with your father, be righteous with your father, and begin with the mother before the father’.[577]

الْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ إِنِّي قَدْ وَلَدْتُ بِنْتاً وَ رَبَّيْتُهَا حَتَّى إِذَا بَلَغَتْ فَأَلْبَسْتُهَا وَ حَلَّيْتُهَا ثُمَّ جِئْتُ بِهَا إِلَى قَلِيبٍ فَدَفَعْتُهَا فِي جَوْفِهِ وَ كَانَ آخِرُ مَا سَمِعْتُ مِنْهَا وَ هِيَ تَقُولُ يَا أَبَتَاهْ فَمَا كَفَّارَةُ ذَلِكَ

Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘There was a daughter born unto me, and I nourished her until when she became an adult, so I put some new clothes on her and some ornaments, then went with her to a well and pushed her into its middle (to kill her), and the last of what I heard from her was that she was saying, ‘O father ! So what is the expiation of that?’

قَالَ أَ لَكَ أُمٌّ حَيَّةٌ قَالَ لَا قَالَ فَلَكَ خَالَةٌ حَيَّةٌ قَالَ نَعَمْ قَالَ فَابْرَرْهَا فَإِنَّهَا بِمَنْزِلَةِ الْأُمِّ يُكَفِّرْ عَنْكَ مَا صَنَعْتَ

Hesaww said: ‘Is there a mother for you, alive?’ He said, ‘No’. Hesaww said: ‘So for you there is a maternal aunt, alive?’ He said, ‘Yes’. Hesaww said: ‘So be righteous with her, for she is at the status of the mother. It would expiate you from what you did’.

قَالَ أَبُو خَدِيجَةَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَتَى كَانَ هَذَا فَقَالَ كَانَ فِي الْجَاهِلِيَّةِ وَ كَانُوا يَقْتُلُونَ الْبَنَاتِ مَخَافَةَ أَنْ يُسْبَيْنَ فَيَلِدْنَ فِي قَوْمٍ آخَرِينَ .

Abu Khadeeja (the narrator) said, ‘So I said to Abu Abdullahasws, ‘When was this?’ So heasws said: ‘During the pre-Islamic period, and they used to kill the daughters fearing that they would be made captives, so they would give birth among other people’.[578]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) هَلْ يَجْزِي الْوَلَدُ وَالِدَهُ فَقَالَ لَيْسَ لَهُ جَزَاءٌ إِلَّا فِي خَصْلَتَيْنِ يَكُونُ الْوَالِدُ مَمْلُوكاً فَيَشْتَرِيهِ ابْنُهُ فَيُعْتِقُهُ أَوْ يَكُونُ عَلَيْهِ دَيْنٌ فَيَقْضِيهِ عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’farasws, ‘Can the son suffice a father?’ So heasws said: ‘There is no sufficing for him except in two characteristics – The father is an owned slave, so his son buys him off and frees him, or there happen to be debts upon him, so he (the son) fulfils it on his behalf’.[579]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ أَتَى رَجُلٌ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ إِنِّي رَجُلٌ شَابٌّ نَشِيطٌ وَ أُحِبُّ الْجِهَادَ وَ لِي وَالِدَةٌ تَكْرَهُ ذَلِكَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) ارْجِعْ فَكُنْ مَعَ وَالِدَتِكَ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَأُنْسُهَا بِكَ لَيْلَةً خَيْرٌ مِنْ جِهَادِكَ فِي سَبِيلِ اللَّهِ سَنَةً .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Amro Bin Shimr, from Jabir who said,

‘A man came over to Rasool-Allahsaww and he said, ‘I am a man who is an active youth, and I love the Jihād, and for me is a mother who dislikes that’. So the Prophetsaww said to him: ‘Return, and be with your mother, for by the Oneazwj Who Sent mesaww with the Truth as a Prophetsaww, Your comforting her for one night is better than your Jihād in the Way of Allahazwj for a year’.[580]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيَكُونُ بَارّاً بِوَالِدَيْهِ فِي حَيَاتِهِمَا ثُمَّ يَمُوتَانِ فَلَا يَقْضِي عَنْهُمَا دُيُونَهُمَا وَ لَا يَسْتَغْفِرُ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَاقّاً وَ إِنَّهُ لَيَكُونُ عَاقّاً لَهُمَا فِي حَيَاتِهِمَا غَيْرَ بَارٍّ بِهِمَا فَإِذَا مَاتَا قَضَى دَيْنَهُمَا وَ اسْتَغْفَرَ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَزَّ وَ جَلَّ بَارّاً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdllah Bin Sinan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The servant may happened to have been righteous with his parents during their lifetime, they died, but he did not pay off their debts of their behalf, nor sought Forgiveness for them, so Allahazwj Writes him as a disloyal one; and he may have happened to have been disloyal during their lifetime, without being righteous with them, but when they died, so he paid off their debts and sought Forgiveness for them, so Allahazwj Mighty and Majestic Writes him as righteous’.[581]

بَابُ الِاهْتِمَامِ بِأُمُورِ الْمُسْلِمِينَ وَ النَّصِيحَةِ لَهُمْ وَ نَفْعِهِمْ

Chapter 70 – The concern with the affairs of the Muslims, and the advising to them, and benefitting them

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصْبَحَ لَا يَهْتَمُّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ بِمُسْلِمٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who awakens in the morning not being concerned with the affairs of the Muslims, so he is not a Muslim’’.[582]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْسَكُ النَّاسِ نُسُكاً أَنْصَحُهُمْ جَيْباً وَ أَسْلَمُهُمْ قَلْباً لِجَمِيعِ الْمُسْلِمِينَ .

And by this chain, ‘Heasws said: ‘Rasool-Allahsaww said: ‘The most diligent of the people in rituals is the one most sincere in advising them, and the most submissive of them in hearts to the entirety of the Muslims’.[583]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكَ بِالنُّصْحِ لِلَّهِ فِي خَلْقِهِ فَلَنْ تَلْقَاهُ بِعَمَلٍ أَفْضَلَ مِنْهُ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullahasws saying: ‘Upon you is with the advising among Hisazwj creatures, for you will never (be able to) meet Himazwj with a deed more superior than it’.[584]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَهْتَمَّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ بِمُسْلِمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Muhammad Bin Al Qasim Al Hashimy,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is not concerned with the affairs of the Muslims, so he is not a Muslim’.[585]

عَنْهُ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَمِّهِ عَاصِمٍ الْكُوزِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ مَنْ أَصْبَحَ لَا يَهْتَمُّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ مِنْهُمْ وَ مَنْ سَمِعَ رَجُلًا يُنَادِي يَا لَلْمُسْلِمِينَ فَلَمْ يُجِبْهُ فَلَيْسَ بِمُسْلِمٍ .

From him, from Salma Bin Al Khattab, from Suleyman Bin Sama’at, from his uncle Aasim Al Houzy,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww said: ‘The one who awakens in the morning not being concerned with the affairs of the Muslims, so he is not from them; and the one who hears a man calling, ‘O Muslims!’, and he does not answer him, so he is not a Muslim’.[586]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَلْقُ عِيَالُ اللَّهِ فَأَحَبُّ الْخَلْقِ إِلَى اللَّهِ مَنْ نَفَعَ عِيَالَ اللَّهِ وَ أَدْخَلَ عَلَى أَهْلِ بَيْتٍ سُرُوراً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The people are the dependants of Allahazwj. Therefore, the most beloved of the people to Allahazwj is the one who benefits the dependants of Allahazwj the most, and enters the cheerfulness upon the family members’.[587]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَحَبُّ النَّاسِ إِلَى اللَّهِ قَالَ أَنْفَعُ النَّاسِ لِلنَّاسِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Sayf Bin Ameyra who said,

‘It was narrated to me by the one who heard Abu Abdullahasws saying: ‘Rasool-Allahsaww was asked, ‘Who is the most Beloved of the people to Allahazwj?’ Hesaww said: ‘The most beneficial of the people to the people’.[588]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنَّى بْنِ الْوَلِيدِ الْحَنَّاطِ عَنْ فِطْرِ بْنِ خَلِيفَةَ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ( صلوات الله عليه )  قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ رَدَّ عَنْ قَوْمٍ مِنَ الْمُسْلِمِينَ عَادِيَةَ [مَاءٍ] أَوْ نَارٍ أُوجِبَتْ لَهُ الْجَنَّةُ .

From him, from Ali Bin Al Hakam, from Usna Bin Al Waleed Al hannat Bin Khaleefa,

(It has been narrated) from Umar, son of Aliasws Bin Al-Husaynasws, from his fatherasws having said: ‘Rasool-Allahsaww said: ‘The one who repels from a group of Muslims, an adversity of water or fire, the Paradise would be Obligated for him’.[589]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ حُسْناً وَ لَا تَقُولُوا إِلَّا خَيْراً حَتَّى تَعْلَمُوا مَا هُوَ .

From him, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:83] and you shall speak to the people good words, said: ‘Speak good words to the people and do not be saying anything except for good until you learn what it is’.[590]

عَنْهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ يُقَالَ فِيكُمْ .

From him, from Ibn Abu Najran, from Abu Jameela Al Mufazzal Bin Salih, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’farasws having said regarding the Words of Allahazwj Mighty and Majestic [2:83] and you shall speak to the people good words: ‘Speak good words to the people, better than what you would love to be spoken regarding yourselves’.[591]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ قَالَ نَفَّاعاً .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from a man,

(It has been narrated) from Abu Abdullahasws having said regarding the Words of Allahazwj Mighty and Majestic [19:31] And He has Made me (Isaas) Blessed wherever I may be: Heasws said: ‘Beneficial (to the people)’.[592]

بَابُ إِجْلَالِ الْكَبِيرِ

Chapter 71 – Respecting the aged

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ إِجْلَالِ اللَّهِ إِجْلَالُ ذِي الشَّيْبَةِ الْمُسْلِمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the respecting of Allahazwj is the respecting the Muslims with old age’.[593]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ مِنَّا مَنْ لَمْ يُوَقِّرْ كَبِيرَنَا وَ يَرْحَمْ صَغِيرَنَا .

A number of our companions, from Ahmad Bin Muhammad, raising it, said,

‘Abu Abdullahasws said: ‘He is not from us, the one who does not revere (respect) our elderly and being merciful to our young ones’.[594]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبَانٍ عَنِ الْوَصَّافِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَظِّمُوا كِبَارَكُمْ وَ صِلُوا أَرْحَامَكُمْ وَ لَيْسَ تَصِلُونَهُمْ بِشَيْ‏ءٍ أَفْضَلَ مِنْ كَفِّ الْأَذَى عَنْهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Aban, from Al Wassafy who said,

‘Abu Abdullahasws said: ‘Revere your elderly, and have goodly relations with your relatives, and you will not be helping them with anything more superior than stopping the harm from them’.[595]

بابُ أُخُوَّةِ الْمُؤْمِنِينَ بَعْضِهِمْ لِبَعْضٍ

Chapter 72 – Brotherhood of the Momineen with each other

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ بَنُو أَبٍ وَ أُمٍّ وَ إِذَا ضَرَبَ عَلَى رَجُلٍ مِنْهُمْ عِرْقٌ سَهِرَ لَهُ الْآخَرُونَ .

A number of our companions, from Ahmad in Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘But rather, the Momineen are brethren, sons of a father and a mother, and when a perspiration is struck upon a man (due to worry etc.), the others would stay awake with an all-night vigil for him’.[596]

عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ تَقَبَّضْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا حَزِنْتُ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَمْرٍ يَنْزِلُ بِي حَتَّى يَعْرِفَ ذَلِكَ أَهْلِي فِي وَجْهِي وَ صَدِيقِي فَقَالَ نَعَمْ يَا جَابِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ رُوحاً مِنْ تِلْكَ الْأَرْوَاحِ فِي بَلَدٍ مِنَ الْبُلْدَانِ حُزْنٌ حَزِنَتْ هَذِهِ لِأَنَّهَا مِنْهَا .

From him, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Jabir Al Ju’fy who said,

‘I felt uneasy in front of Abu Ja’farasws, so I said, ‘May I be sacrificed for youasws! Sometimes I panic from without there being a difficulty hitting me, or a matter descending upon me to the extent my family and my friends recognise that in my face’. So heasws said: ‘Yes, O Jabir! Allahazwj Mighty and Majestic Created the Momineen from the clay of Paradise, and Caused a spirit from Hisazwj Spirit to flow among them. Thus, due to that, the Momin is a brother of the Momin, of his father and his mother. Therefore, if a spirit from those spirits, in a city from the cities, were to be struck by grief, this one would (also) be grieved because it is from these’.[597]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَعِدُهُ عِدَةً فَيُخْلِفَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is a brother of the Momin, his eye and his guide, neither betraying, nor oppressing him, nor deceiving him, nor promising him with a promise, then opposing him’.[598]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ الْوَاحِدِ إِنِ اشْتَكَى شَيْئاً مِنْهُ وَجَدَ أَلَمَ ذَلِكَ فِي سَائِرِ جَسَدِهِ وَ أَرْوَاحُهُمَا مِنْ رُوحٍ وَاحِدَةٍ وَ إِنَّ رُوحَ الْمُؤْمِنِ لَأَشَدُّ اتِّصَالًا بِرُوحِ اللَّهِ مِنِ اتِّصَالِ شُعَاعِ الشَّمْسِ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘A Momin is a brother of a Momin, like one body. If there is a complaint of something from it, the pain of that is felt in the rest of his body; and their spirits are from one spirit, and that the spirit of the Momin is more intensely linked with the Spirit of Allahazwj than the linking of the rays of the sun with it’.[599]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمُسْلِمُ أَخُو الْمُسْلِمِ هُوَ عَيْنُهُ وَ مِرْآتُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَخْدَعُهُ وَ لَا يَظْلِمُهُ وَ لَا يَكْذِبُهُ وَ لَا يَغْتَابُهُ .

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Musna Al Hannat, from Al Haris Bin Al Mugheira who said,

‘Abu Abdullahasws said: ‘A Muslim is a brother of a Muslim. He is his eye, and his mirror, and his guide, neither betraying him, nor deceiving him, nor oppressing him, nor belying him, nor backbiting him’.[600]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لِي تُحِبُّهُ فَقُلْتُ نَعَمْ فَقَالَ لِي وَ لِمَ لَا تُحِبُّهُ وَ هُوَ أَخُوكَ وَ شَرِيكُكَ فِي دِينِكَ وَ عَوْنُكَ عَلَى عَدُوِّكَ وَ رِزْقُهُ عَلَى غَيْرِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘I was in the presence of Abu Abdullahasws and a man came over to himasws. So heasws said to me: ‘Do you love himasws?’ So I said, ‘Yes’. So heasws said to me: ‘And why should you not love him and he is your brother, and your associate in your religion, and your assistant against your enemy, whereas his sustenance is upon someone else!!’[601]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِي صُوَرِهِمْ مِنْ رِيحِ الْجَنَّةِ فَلِذَلِكَ هُمْ إِخْوَةٌ لِأَبٍ وَ أُمٍّ .

Abu Ali Al Ashary, from Al Husayn Bin Al Hassan, from Muhammad Bin Awrama, from one of his companions, from Muhammad Bin Al Husayn, from Muhammad Bin Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘A Momin is a brother of a Momin, of his father and his mother, because Allahazwj Mighty and Majestic Created the Momineen from the clay of the Gardens, and Caused to flow into their images from the winds of the Paradise. Thus, due to that, they are brethren of a father and a mother’.[602]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَعِدُهُ عِدَةً فَيُخْلِفَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Ali Bin Uqba,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin is a brother of a Momin, his eye and his guide, neither betraying him, nor oppressing him, nor deceiving him, nor promising him with a promise, and opposing him’.[603]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ خَدَمٌ بَعْضُهُمْ لِبَعْضٍ قُلْتُ وَ كَيْفَ يَكُونُونَ خَدَماً بَعْضُهُمْ لِبَعْضٍ قَالَ يُفِيدُ بَعْضُهُمْ بَعْضاً الْحَدِيثَ .

Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Abu Abdullah, from a man, from Jameel,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The Momineen serve each other’. I said, ‘And how they would come to be servants of each other?’ Heasws said: ‘They benefit each other (by) the Ahadeeth’.[604]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ نَفَراً مِنَ الْمُسْلِمِينَ خَرَجُوا إِلَى سَفَرٍ لَهُمْ فَضَلُّوا الطَّرِيقَ فَأَصَابَهُمْ عَطَشٌ شَدِيدٌ فَتَكَفَّنُوا وَ لَزِمُوا أُصُولَ الشَّجَرِ فَجَاءَهُمْ شَيْخٌ وَ عَلَيْهِ ثِيَابٌ بِيضٌ فَقَالَ قُومُوا فَلَا بَأْسَ عَلَيْكُمْ فَهَذَا الْمَاءُ فَقَامُوا وَ شَرِبُوا وَ ارْتَوَوْا فَقَالُوا مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ فَقَالَ أَنَا مِنَ الْجِنِّ الَّذِينَ بَايَعُوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ فَلَمْ تَكُونُوا تَضَيَّعُوا بِحَضْرَتِي .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, alotegether from Ibn Abu Umeyr, from Ismail Al Basry, from Fuzayl Bin Yasaar who said,

‘I heard Abu Ja’farasws saying: ‘A number of Muslims went out on a journey of theirs, and they lost the way. So they were struck by intense thirst. So they enshrouded themselves and settled by the base of the tree. Then an old man came over to them, having white clothes upon him, and he said, ‘Arise, for there is no problem upon you, for this is the water’. So they arose and drank and were quenched, and they said, ‘Who are you? May Allahazwj have Mercy on you’. So he said, ‘I am from the Jinns who pledged their allegiance to Rasool-Allahsaww. I heard Rasool-Allahsaww said: ‘The Momin is a brother of the Momin, his eye, and his guide. Thus, you will not become wasted in my presence’.[605]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Rabie, from Fuzayl Bin Yasaar who said,

‘I heard Abu Abdullahasws saying: ‘A Muslim is a brother of a Muslim, neither oppressing him, nor abandoning him, nor backbiting him, nor deceiving him, nor depriving him’.

قَالَ رِبْعِيٌّ فَسَأَلَنِي رَجُلٌ مِنْ أَصْحَابِنَا بِالْمَدِينَةِ فَقَالَ سَمِعْتُ فُضَيْلًا يَقُولُ ذَلِكَ قَالَ فَقُلْتُ لَهُ نَعَمْ فَقَالَ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ .

Rabi’e said, ‘So a man from our companions asked me at Al-Medina saying, ‘I heard Fuzayl saying that’. So I said, ‘Yes’. So he said, ‘But I heard Abu Abdullahasws saying: ‘A Muslim is a brother of a Muslim, neither oppressing him, nor deceiving him, nor abandoning him, nor backbiting him, nor betraying him, nor depriving him’.[606]

بَابٌ فِيمَا يُوجِبُ الْحَقَّ لِمَنِ انْتَحَلَ الْإِيمَانَ وَ يَنْقُضُهُ

Chapter 73 – Regarding what Obligates the right for the one who arrogates the belief and repudiates it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَنْ إِيمَانِ مَنْ يَلْزَمُنَا حَقُّهُ وَ أُخُوَّتُهُ كَيْفَ هُوَ وَ بِمَا يَثْبُتُ وَ بِمَا يَبْطُلُ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws saying, and heasws having been asked about Emān, the one whose right is necessitated upon us and his brotherhood, how it is and with what it is affirmed, and with what it is invalidated’.

فَقَالَ إِنَّ الْإِيمَانَ قَدْ يُتَّخَذُ عَلَى وَجْهَيْنِ أَمَّا أَحَدُهُمَا فَهُوَ الَّذِي يَظْهَرُ لَكَ مِنْ صَاحِبِكَ فَإِذَا ظَهَرَ لَكَ مِنْهُ مِثْلُ الَّذِي تَقُولُ بِهِ أَنْتَ حَقَّتْ وَلَايَتُهُ وَ أُخُوَّتُهُ إِلَّا أَنْ يَجِي‏ءَ مِنْهُ نَقْضٌ لِلَّذِي وَصَفَ مِنْ نَفْسِهِ وَ أَظْهَرَهُ لَكَ فَإِنْ جَاءَ مِنْهُ مَا تَسْتَدِلُّ بِهِ عَلَى نَقْضِ الَّذِي أَظْهَرَ لَكَ خَرَجَ عِنْدَكَ مِمَّا وَصَفَ لَكَ وَ أَظْهَرَ وَ كَانَ لِمَا أَظْهَرَ لَكَ نَاقِضاً إِلَّا أَنْ يَدَّعِيَ أَنَّهُ إِنَّمَا عَمِلَ ذَلِكَ تَقِيَّةً وَ مَعَ ذَلِكَ يُنْظَرُ فِيهِ فَإِنْ كَانَ لَيْسَ مِمَّا يُمْكِنُ أَنْ تَكُونَ التَّقِيَّةُ فِي مِثْلِهِ لَمْ يُقْبَلْ مِنْهُ ذَلِكَ

So heasws said: ‘The Emān has to be taken upon two aspects. As for one of the two, so it is which is apparent to you from your companion.  If he manifests like what you believe in, his Wilayah (rights due to Wilayah) is established as well as his brotherhood unless he then manifests the opposite of what he had manifested before.  He then will be out of the rights that were established before (due to be in the Wilayah).  That which he manifests later suspends his rigths unless he then claims it to be for purposes of protection (Taqiyah).  Despite this, it is to be seen, if it is the cases where use of protective measure (Taqiyah) is aplicable or not, if not then his claim is not accepted. 

لِأَنَّ لِلتَّقِيَّةِ مَوَاضِعَ مَنْ أَزَالَهَا عَنْ مَوَاضِعِهَا لَمْ تَسْتَقِمْ لَهُ وَ تَفْسِيرُ مَا يُتَّقَى مِثْلُ أَنْ يَكُونَ قَوْمُ سَوْءٍ ظَاهِرُ حُكْمِهِمْ وَ فِعْلِهِمْ عَلَى غَيْرِ حُكْمِ الْحَقِّ وَ فِعْلِهِ فَكُلُّ شَيْ‏ءٍ يَعْمَلُ الْمُؤْمِنُ بَيْنَهُمْ لِمَكَانِ التَّقِيَّةِ مِمَّا لَا يُؤَدِّي إِلَى الْفَسَادِ فِي الدِّينِ فَإِنَّهُ جَائِزٌ .

Because, for use of protective measures there are specific instances.  Whoever misuses them will not have the benefits thereby. Of such examples one is when there are evil people whose rules and judements are against the judgement and actions of truth.  In such conditions, if a Momin may use the protective measures to the limits that do not harm ones religion, such use is permissible.[607]

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بَابٌ فِي أَنَّ التَّوَاخِيَ لَمْ يَقَعْ عَلَى الدِّينِ وَ إِنَّمَا هُوَ التَّعَارُفُ

Chapter 74 – Regarding, that the brotherhood does not yet occur upon the Religion, and rather it is the recognition (of Al Wilayah)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ تَتَوَاخَوْا عَلَى هَذَا الْأَمْرِ وَ إِنَّمَا تَعَارَفْتُمْ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Hamza Bin Muhammad Al Tayyar, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘You are not yet establishing brotherhood upon this matter (Al-Wilayah), but rather you are being recognised upon it’.[608]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ وَ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمْ تَتَوَاخَوْا عَلَى هَذَا الْأَمْرِ وَ إِنَّمَا تَعَارَفْتُمْ عَلَيْهِ .

From him, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ibn Muskan, and Sama’at, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘You are not yet establishing brotherhood upon this matter (Al-Wilayah), but rather you are being recognised upon it’.[609]

بَابُ حَقِّ الْمُؤْمِنِ عَلَى أَخِيهِ وَ أَدَاءِ حَقِّهِ

Chapter 75 – The rights of the Momin upon his brother and the fulfilling of his rights

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنْ حَقِّ الْمُؤْمِنِ عَلَى أَخِيهِ الْمُؤْمِنِ أَنْ يُشْبِعَ جَوْعَتَهُ وَ يُوَارِيَ عَوْرَتَهُ وَ يُفَرِّجَ عَنْهُ كُرْبَتَهُ وَ يَقْضِيَ دَيْنَهُ فَإِذَا مَاتَ خَلَفَهُ فِي أَهْلِهِ وَ وُلْدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘From the rights of a Momin upon his brother Momin is that he satiates his hunger, and cover his nakedness, and relieves him from his distress, and pays-off his debts. So when he dies, takes care of his wife and children’.[610]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ الْهَجَرِيِّ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ قَالَ لَهُ سَبْعُ حُقُوقٍ وَاجِبَاتٍ مَا مِنْهُنَّ حَقٌّ إِلَّا وَ هُوَ عَلَيْهِ وَاجِبٌ إِنْ ضَيَّعَ مِنْهَا شَيْئاً خَرَجَ مِنْ وِلَايَةِ اللَّهِ وَ طَاعَتِهِ وَ لَمْ يَكُنْ لِلَّهِ فِيهِ مِنْ نَصِيبٍ

From him, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr Al Hajary, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is the right of the Muslim upon the Muslim?’ Heasws said: ‘For him there are seven Obligatory rights. There is no right from these except and it is Obligatory upon him. If he were to waste anything from these, he would exit from the Wilayah of Allahazwj and Hisazwj obedience, and there would not happen to be for Allahazwj with regards to it, a share’.

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَا هِيَ قَالَ يَا مُعَلَّى إِنِّي عَلَيْكَ شَفِيقٌ أَخَافُ أَنْ تُضَيِّعَ وَ لَا تَحْفَظَ وَ تَعْلَمَ وَ لَا تَعْمَلَ قَالَ قُلْتُ لَهُ لَا قُوَّةَ إِلَّا بِاللَّهِ

I said to himasws, ‘May I be sacrificed for youasws! And what is it?’ Heasws said: ‘O Moalla! Iasws am affectionate upon you. Iasws fear that you would waste (this) and not preserve, and you would learn but not act (upon it)’. I said to himasws, ‘There is no Strength except with Allahazwj’.

قَالَ أَيْسَرُ حَقٍّ مِنْهَا أَنْ تُحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهَ لَهُ مَا تَكْرَهُ لِنَفْسِكَ وَ الْحَقُّ الثَّانِي أَنْ تَجْتَنِبَ سَخَطَهُ وَ تَتَّبِعَ مَرْضَاتَهُ وَ تُطِيعَ أَمْرَهُ وَ الْحَقُّ الثَّالِثُ أَنْ تُعِينَهُ بِنَفْسِكَ وَ مَالِكَ وَ لِسَانِكَ وَ يَدِكَ وَ رِجْلِكَ

Heasws said: ‘The easiest from it is that you love for him what you love for yourself, and dislike for him what you dislike for yourself. And the second right is that you keep aside from his anger, and follow his pleasure, and obey his instructions. And the third right is that you support him with your ‘self’, and your wealth, and your tongue, and your hands, and your legs.

وَ الْحَقُّ الرَّابِعُ أَنْ تَكُونَ عَيْنَهُ وَ دَلِيلَهُ وَ مِرْآتَهُ وَ الْحَقُّ الْخَامِسُ أَنْ لَا تَشْبَعَ وَ يَجُوعُ وَ لَا تَرْوَى وَ يَظْمَأُ وَ لَا تَلْبَسَ وَ يَعْرَى وَ الْحَقُّ السَّادِسُ أَنْ يَكُونَ لَكَ خَادِمٌ وَ لَيْسَ لِأَخِيكَ خَادِمٌ فَوَاجِبٌ أَنْ تَبْعَثَ خَادِمَكَ فَيَغْسِلَ ثِيَابَهُ وَ يَصْنَعَ طَعَامَهُ وَ يُمَهِّدَ فِرَاشَهُ

And the fourth right is that you become his eye, and his guide, and his mirror. And the fifth right is that you are not satiated while he is hungry, nor you being quenched while he is thirsty, nor you wearing clothes while he is naked. And the sixth right is that if there happens to be a servant for you and there is no servant for your brother, so it is Obligatory that you send your servant, so he would wash his clothes, and make his food, and prepare his bed.

وَ الْحَقُّ السَّابِعُ أَنْ تُبِرَّ قَسَمَهُ وَ تُجِيبَ دَعْوَتَهُ وَ تَعُودَ مَرِيضَهُ وَ تَشْهَدَ جَنَازَتَهُ وَ إِذَا عَلِمْتَ أَنَّ لَهُ حَاجَةً تُبَادِرُهُ إِلَى قَضَائِهَا وَ لَا تُلْجِئُهُ أَنْ يَسْأَلَكَهَا وَ لَكِنْ تُبَادِرُهُ مُبَادَرَةً فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِهِ وَ وَلَايَتَهُ بِوَلَايَتِكَ .

And the seventh right is that you make good his apportionment, and answer his invitation, and console his sick ones, and attend his funeral, and when you come to know that there is a need for him, you hasten towards fulfilling it, and not wait for him to ask for it, but hasten with a hastening. So when you do that, your Wilayah would be linked with his Wilayah, and his Wilayah with your Wilayah’.[611]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِيهِ سَيْفٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ كَتَبَ بَعْضُ أَصْحَابِنَا يَسْأَلُونَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَشْيَاءَ وَ أَمَرُونِي أَنْ أَسْأَلَهُ عَنْ حَقِّ الْمُسْلِمِ عَلَى أَخِيهِ فَسَأَلْتُهُ فَلَمْ يُجِبْنِي فَلَمَّا جِئْتُ لِأُوَدِّعَهُ فَقُلْتُ سَأَلْتُكَ فَلَمْ تُجِبْنِي

From him, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Sayf, from his father Sayf, from his father Sayf, from Abdul A’ala Bin Ayn who said,

‘Some of our companions wrote asking Abu Abdullahasws about certain things, and instructed me that I ask himasws about the right of the Muslim upon his brother. So I asked himasws, but heasws did not answer me. So when I went over to bid farewell to himasws, so I said, ‘I did ask youasws, but youasws did not answer me’.

فَقَالَ إِنِّي أَخَافُ أَنْ تَكْفُرُوا إِنَّ مِنْ أَشَدِّ مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ ثَلَاثاً إِنْصَافَ الْمَرْءِ مِنْ نَفْسِهِ حَتَّى لَا يَرْضَى لِأَخِيهِ مِنْ نَفْسِهِ إِلَّا بِمَا يَرْضَى لِنَفْسِهِ مِنْهُ وَ مُوَاسَاةَ الْأَخِ فِي الْمَالِ وَ ذِكْرَ اللَّهِ عَلَى كُلِّ حَالٍ لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَكِنْ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْهِ فَيَدَعُهُ .

So heasws said: ‘Iasws feared that you would be disbelieving. From the most difficult of what Allahazwj has Imposed upon Hisazwj creatures are three – The fairness of the man from himself until he is not pleased for his brother from himself except with what he is pleased for his own self from him, and equalisation of the brother in the wealth, and remembering Allahazwj upon every state, not being (the saying of) ‘Glory be to Allahazwj, and the Praise is due to Allahazwj’, but during what Allahazwj has Prohibited upon him, he leaves it’.[612] 

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel, from Murazim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj has not been worshipped with anything more superior than the fulfilling of the rights of the Momin’.[613]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ لَا يَشْبَعَ وَ يَجُوعُ أَخُوهُ وَ لَا يَرْوَى وَ يَعْطَشُ أَخُوهُ وَ لَا يَكْتَسِيَ وَ يَعْرَى أَخُوهُ فَمَا أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ

Ali Bin Ibahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘The right of a Muslim upon a Muslim is that he should not be satiated while his brother is hungry, nor be quenched while his brother is thirsty, nor being clothed while his brother is naked. So how great is the right of a Muslim upon the Muslim’.

وَ قَالَ أَحِبَّ لِأَخِيكَ الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِكَ وَ إِذَا احْتَجْتَ فَسَلْهُ وَ إِنْ سَأَلَكَ فَأَعْطِهِ لَا تَمَلَّهُ خَيْراً وَ لَا يَمَلَّهُ لَكَ كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهْرٌ إِذَا غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِذَا شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ

And heasws said: ‘Love for your Muslim brother what you love for yourself, and when you are needy so ask him, and if he asks you so give him. Neither should you get bored with him nor should he get bored with you. Become a backbone for him, so he would be a backbone for you. When he is absent, so protect him during his absence, and when he is present, so visit him, and exalt him, and honour him, for he is from you and you are from him.

فَإِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسْأَلَ سَمِيحَتَهُ وَ إِنْ أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ وَ إِنِ ابْتُلِيَ فَاعْضُدْهُ وَ إِنْ تُمُحِّلَ لَهُ فَأَعِنْهُ وَ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ أُفٍّ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْوَلَايَةِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا فَإِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ

So if there was an argument between you, so do not separate from him until you ask his forgiveness, and if he attains something good, so Praise Allahazwj, and if he is afflicted, so uphold him, and if there is a plot for him, so support him. And when a man says to his brother, ‘Ugh!’ whatever is between the two of them from the Wilayah would be cut off; and when he says, ‘You are my enemy’, one of them would have blasphemed. So when he slanders him, his Emān would dissolve in his heart just as the salt dissolves in the water’.

وَ قَالَ بَلَغَنِي أَنَّهُ قَالَ إِنَّ الْمُؤْمِنَ لَيَزْهَرُ نُورُهُ لِأَهْلِ السَّمَاءِ كَمَا تَزْهَرُ نُجُومُ السَّمَاءِ لِأَهْلِ الْأَرْضِ وَ قَالَ إِنَّ الْمُؤْمِنَ وَلِيُّ اللَّهِ يُعِينُهُ وَ يَصْنَعُ لَهُ وَ لَا يَقُولُ عَلَيْهِ إِلَّا الْحَقَّ وَ لَا يَخَافُ غَيْرَهُ .

And he (the narrator) said, ‘It reached me that heasws said: ‘A Momin, his light shines to the people of the sky just as the stars shine for the people of the earth’. And heasws said: ‘A Momin is a friend of Allahazwj. Heazwj Assists him, and he works for Himazwj and he does not say anything upon it except for the truth, nor does he fear anyone apart from Himazwj’.[614]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ مِنَ الْحَقِّ أَنْ يُسَلِّمَ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودَهُ إِذَا مَرِضَ وَ يَنْصَحَ لَهُ إِذَا غَابَ وَ يُسَمِّتَهُ إِذَا عَطَسَ وَ يُجِيبَهُ إِذَا دَعَاهُ وَ يَتْبَعَهُ إِذَا مَاتَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba,

(It has been narrated) from Abu Abdullahasws having said: ‘For a Muslim upon his Muslim brother, from the rights is that he greets him when he meets him, and consoles him when when sick, and advises for him when absent, and Name (say May Allahazwj Bless you) when he sneezes, and answer him when he invites him, and follow him (his funeral) when he dies’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ مِثْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Ali Bin Uqba – similar to it.[615]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْمَأْمُونِ الْحَارِثِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ قَالَ إِنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ الْمَوَدَّةَ لَهُ فِي صَدْرِهِ وَ الْمُوَاسَاةَ لَهُ فِي مَالِهِ وَ الْخَلَفَ لَهُ فِي أَهْلِهِ وَ النُّصْرَةَ لَهُ عَلَى مَنْ ظَلَمَهُ وَ إِنْ كَانَ نَافِلَةٌ فِي الْمُسْلِمِينَ وَ كَانَ غَائِباً أَخَذَ لَهُ بِنَصِيبِهِ وَ إِذَا مَاتَ الزِّيَارَةَ إِلَى قَبْرِهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Al Mamoun Al Harisy who said,

‘I said to Abu Abdullahasws, ‘What is the right of a Momin upon a Momin?’ Heasws said: ‘From the rights of the Momin upon the Momin is (to have) the cordiality for him in his chest, and the equalisation for him in his wealth, and the taking care for him regarding his family, and the helping for him against the one who oppresses him, and if there were spoils (being distributed) among the Muslims and he was absent, take his share for him, and when he dies, the visitation to his grave.

وَ أَنْ لَا يَظْلِمَهُ وَ أَنْ لَا يَغُشَّهُ وَ أَنْ لَا يَخُونَهُ وَ أَنْ لَا يَخْذُلَهُ وَ أَنْ لَا يُكَذِّبَهُ وَ أَنْ لَا يَقُولَ لَهُ أُفٍّ وَ إِذَا قَالَ لَهُ أُفٍّ فَلَيْسَ بَيْنَهُمَا وَلَايَةٌ وَ إِذَا قَالَ لَهُ أَنْتَ عَدُوِّي فَقَدْ كَفَرَ أَحَدُهُمَا وَ إِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ .

‘And that he should neither oppress him, and that he should not deceive him, and that he should not betray him, and that he should not abandon him, and that he should not bely him, and that he should not be saying for him, ‘Ugh!’. And when he does say, ‘Ugh!’ to him, so there is no Wilayah in between the two of them; and when he says, ‘You are my enemy’, so one of the two has blasphemed; and when he slanders him, the Emān would dissolve in his heart just as the salt dissolves in the water’.[616]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الْكِلَلِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَعَرَضَ لِي رَجُلٌ مِنْ أَصْحَابِنَا كَانَ سَأَلَنِي الذَّهَابَ مَعَهُ فِي حَاجَةٍ فَأَشَارَ إِلَيَّ فَكَرِهْتُ أَنْ أَدَعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَذْهَبَ إِلَيْهِ فَبَيْنَا أَنَا أَطُوفُ إِذْ أَشَارَ إِلَيَّ أَيْضاً فَرَآهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يَا أَبَانُ إِيَّاكَ يُرِيدُ هَذَا قُلْتُ نَعَمْ قَالَ فَمَنْ هُوَ قُلْتُ رَجُلٌ مِنْ أَصْحَابِنَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Abu Ali Sahib Al Kilaly, from Aban Bin Taghlub who said,

‘I was performing Tawaaf along with Abu Abdullahasws, and a man from our companions presented himself to me, and he was asking me to go with him regarding a need. So he gestured to me and I disliked to leave Abu Abdullahasws and go to him. So while I was performing Tawaaf he gestured to me again and Abu Abdullahasws saw him, so heasws said: ‘O Aban! Is it you that this one wants?’ I said, ‘Yes’. Heasws said: ‘So who is he?’ I said, ‘A man from our companions’.

قَالَ هُوَ عَلَى مِثْلِ مَا أَنْتَ عَلَيْهِ قُلْتُ نَعَمْ قَالَ فَاذْهَبْ إِلَيْهِ قُلْتُ فَأَقْطَعُ الطَّوَافَ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ طَوَافَ الْفَرِيضَةِ قَالَ نَعَمْ

Heasws said: ‘He is upon the like of what you are upon (Al-Wilayah)?’ I said, ‘Yes’. Heasws said: ‘So go to him’. I said, ‘So I should cut the Tawaaf?’ Heasws said: ‘Yes’. I said, ‘And even if it was the Obligatory Tawaaf?’ Heasws said: ‘Yes’.

قَالَ فَذَهَبْتُ مَعَهُ ثُمَّ دَخَلْتُ عَلَيْهِ بَعْدُ فَسَأَلْتُهُ فَقُلْتُ أَخْبِرْنِي عَنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ فَقَالَ يَا أَبَانُ دَعْهُ لَا تَرِدْهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَلَمْ أَزَلْ أُرَدِّدُ عَلَيْهِ فَقَالَ يَا أَبَانُ تُقَاسِمُهُ شَطْرَ مَالِكَ

He (the narrator) said, ‘So I went with him, then came over to himasws afterwards and I asked himasws, so I said, ‘Inform me about the right of a Momin upon a Momin’. So heasws said: ‘O Aban! Leave it. Do not re-iterate it’. I said, ‘Yes, may I be sacrificed for youasws’. But I did not cease to re-iterate upon himasws, so heasws said: ‘O Aban! Would you apportion to him half of your wealth?’

ثُمَّ نَظَرَ إِلَيَّ فَرَأَى مَا دَخَلَنِي فَقَالَ يَا أَبَانُ أَ مَا تَعْلَمُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ ذَكَرَ الْمُؤْثِرِينَ عَلَى أَنْفُسِهِمْ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَقَالَ أَمَّا إِذَا أَنْتَ قَاسَمْتَهُ فَلَمْ تُؤْثِرْهُ بَعْدُ إِنَّمَا أَنْتَ وَ هُوَ سَوَاءٌ إِنَّمَا تُؤْثِرُهُ إِذَا أَنْتَ أَعْطَيْتَهُ مِنَ النِّصْفِ الْآخَر.

Then heasws looked at me, and heasws saw what had entered into me, so heasws said: ‘O Aban! Do you not know that Allahazwj Mighty and Majestic has Mentioned the one preferring others over themselves?’ I said, ‘Yes, may I be sacrificed for youasws’. So heasws said: ‘But, when you apportion to him half, so you have not preferred him afterwards, but rather, you and him would be equal. But rather, preferring him is when you give from more from the other half’.[617]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَا وَ ابْنُ أَبِي يَعْفُورٍ وَ عَبْدُ اللَّهِ بْنُ طَلْحَةَ فَقَالَ ابْتِدَاءً مِنْهُ يَا ابْنَ أَبِي يَعْفُورٍ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِتُّ خِصَالٍ مَنْ كُنَّ فِيهِ كَانَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ عَنْ يَمِينِ اللَّهِ فَقَالَ ابْنُ أَبِي يَعْفُورٍ وَ مَا هُنَّ جُعِلْتُ فِدَاكَ قَالَ يُحِبُّ الْمَرْءُ الْمُسْلِمُ لِأَخِيهِ مَا يُحِبُّ لِأَعَزِّ أَهْلِهِ وَ يَكْرَهُ الْمَرْءُ الْمُسْلِمُ لِأَخِيهِ مَا يَكْرَهُ لِأَعَزِّ أَهْلِهِ وَ يُنَاصِحُهُ الْوَلَايَةَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Isa Bin Abu Mansour who said,

‘I was in the presence of Abu Abdullahasws, I and Ibn Abu Yafour, and Abdullah Bin Talha. So heasws said, initiating him: ‘O Ibn Abu Yafour! Rasool-Allahsaww said: ‘Six characteristics, the one who has these in him, would be in front of Allahazwj Mighty and Majestic and upon the right of (the Throne of) Allahazwj’’. So Ibn Abu Yafour said, ‘And what are these, may I be sacrificed for youasws?’ Heasws said: ‘A Muslim person should love for his brother what he loves for the dearest of his family, and a Muslim person should dislike for his brother what he dislikes for the dearest of his family, and advise him for the Wilayah’.

فَبَكَى ابْنُ أَبِي يَعْفُورٍ وَ قَالَ كَيْفَ يُنَاصِحُهُ الْوَلَايَةَ قَالَ يَا ابْنَ أَبِي يَعْفُورٍ إِذَا كَانَ مِنْهُ بِتِلْكَ الْمَنْزِلَةِ بَثَّهُ هَمَّهُ فَفَرِحَ لِفَرَحِهِ إِنْ هُوَ فَرِحَ وَ حَزِنَ لِحُزْنِهِ إِنْ هُوَ حَزِنَ وَ إِنْ كَانَ عِنْدَهُ مَا يُفَرِّجُ عَنْهُ فَرَّجَ عَنْهُ وَ إِلَّا دَعَا اللَّهَ لَهُ

So Ibn Abu Yafour wept and said, ‘And how should he advise him for the Wilayah?’ Heasws said ‘O Ibn Abu Yafour! When there was that status from him, his endeavours would be his main concern. So he would be happy for his happiness if he was happy, and grieve for his grief if he was in grief; and if it was so that there was in his presence what could relieve him, so he should relieve him, or else supplicate to Allahazwj for him’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ لَكُمْ وَ ثَلَاثٌ لَنَا أَنْ تَعْرِفُوا فَضْلَنَا وَ أَنْ تَطَئُوا عَقِبَنَا وَ أَنْ تَنْتَظِرُوا عَاقِبَتَنَا فَمَنْ كَانَ هَكَذَا كَانَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَسْتَضِي‏ءُ بِنُورِهِمْ مَنْ هُوَ أَسْفَلُ مِنْهُمْ وَ أَمَّا الَّذِينَ عَنْ يَمِينِ اللَّهِ فَلَوْ أَنَّهُمْ يَرَاهُمْ مَنْ دُونَهُمْ لَمْ يَهْنِئْهُمُ الْعَيْشُ مِمَّا يَرَوْنَ مِنْ فَضْلِهِمْ

He (the narrator) said, ‘Then Abu Abdullahasws said: ‘Three are for you and three are for usasws - that you should recognise ourasws merits, and obediently follow usasws, and await ourasws end result (Al-Qaimasws). So the ones who were (observe) like this, would be in front of Allahazwj Mighty and Majestic, and they would illuminate by their light the ones who were below them. And as for those on the right of (the Throne of) Allahazwj, so if the ones who were below them were to see them, the life would not be welcoming for them due to what they would be seeing from their merits.

فَقَالَ ابْنُ أَبِي يَعْفُورٍ وَ مَا لَهُمْ لَا يَرَوْنَ وَ هُمْ عَنْ يَمِينِ اللَّهِ فَقَالَ يَا ابْنَ أَبِي يَعْفُورٍ إِنَّهُمْ مَحْجُوبُونَ بِنُورِ اللَّهِ أَ مَا بَلَغَكَ الْحَدِيثُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ إِنَّ لِلَّهِ خَلْقاً عَنْ يَمِينِ الْعَرْشِ بَيْنَ يَدَيِ اللَّهِ وَ عَنْ يَمِينِ اللَّهِ وُجُوهُهُمْ أَبْيَضُ مِنَ الثَّلْجِ وَ أَضْوَأُ مِنَ الشَّمْسِ الضَّاحِيَةِ يَسْأَلُ السَّائِلُ مَا هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الَّذِينَ تَحَابُّوا فِي جَلَالِ اللَّهِ .

So Ibn Abu Yafour said, ‘And what is the matter with them that they would not be seeing them, and the would be on the right (of the Throne) of Allahazwj?’ So heasws said: ‘O Ibn Abu Yafour! They would be veiled by the Light of Allahazwj. Has not the Hadeeth reached you that Rasool-Allahsaww was saying: ‘For Allahazwj there are creatures on the right of the Throne, in front of Allahazwj, and on the right of Allahazwj. Their faces would be whiter than the snow, and more illuminating than the shining sun. The asking one would ask, ‘What are they?’ So it would be said: ‘They are those who used to love regarding the Majesty of Allahazwj’’.[618]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ رَجُلٌ فَسَلَّمَ فَسَأَلَهُ كَيْفَ مَنْ خَلَّفْتَ مِنْ إِخْوَانِكَ قَالَ فَأَحْسَنَ الثَّنَاءَ وَ زَكَّى وَ أَطْرَى فَقَالَ لَهُ كَيْفَ عِيَادَةُ أَغْنِيَائِهِمْ عَلَى فُقَرَائِهِمْ فَقَالَ قَلِيلَةٌ قَالَ وَ كَيْفَ مُشَاهَدَةُ أَغْنِيَائِهِمْ لِفُقَرَائِهِمْ قَالَ قَلِيلَةٌ قَالَ فَكَيْفَ صِلَةُ أَغْنِيَائِهِمْ لِفُقَرَائِهِمْ فِي ذَاتِ أَيْدِيهِمْ فَقَالَ إِنَّكَ لَتَذْكُرُ أَخْلَاقاً قَلَّ مَا هِيَ فِيمَنْ عِنْدَنَا قَالَ فَقَالَ فَكَيْفَ تَزْعُمُ هَؤُلَاءِ أَنَّهُمْ شِيعَةٌ .

From him, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I was in the presence of Abu Abdullahasws, and a man came over. So he greeted, and heasws asked him: ‘How are the ones from your brethren whom you left behind?’ So he praised them well, and admired them. So heasws said to him: ‘How is the consolation of their rich ones upon their poor ones’. So he said, ‘Little’. Heasws said: ‘And how is the observation (consideration) of their rich ones to their poor ones?’ He said, ‘Little’. Heasws said: ‘So how is the helping of their rich ones to their poor ones with regards to what is in their hands?’ So he said, ‘Youasws are mentioning manners. Little is what it is among the ones in our presence’. So heasws said: ‘So how did you claim about them that they are Shia?’[619]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ أَبِي إِسْمَاعِيلَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ الشِّيعَةَ عِنْدَنَا كَثِيرٌ فَقَالَ فَهَلْ يَعْطِفُ الْغَنِيُّ عَلَى الْفَقِيرِ وَ هَلْ يَتَجَاوَزُ الْمُحْسِنُ عَنِ الْمُسِي‏ءِ وَ يَتَوَاسَوْنَ فَقُلْتُ لَا فَقَالَ لَيْسَ هَؤُلَاءِ شِيعَةً الشِّيعَةُ مَنْ يَفْعَلُ هَذَا .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Abu Ismail who said,

‘I said to Abu Ja’farasws, ‘May I be sacrificed for youasws! The Shias in our presence are numerous’. So heasws said: ‘So are the rich ones being kind upon the poor, and do the righteous ones overlook (the faults) from the sinners, and are they helping each other?’ So I said, ‘No’. So heasws said: ‘They are not Shia. The Shia is the one who does this’.[620]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبُو جَعْفَرٍ ( صلوات الله عليه )  يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَجَهَّمُ بَعْضُكُمْ بَعْضاً وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلَصِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’ala Bin Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws was saying: ‘Magnify your companions and revere them, and neither should some of your scowl at the others, nor harm, nor envy (each other). And beware of the stinginess! Become sincere worshippers of Allahazwj’.[621]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ سَعِيدِ بْنِ الْحَسَنِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ يَجِي‏ءُ أَحَدُكُمْ إِلَى أَخِيهِ فَيُدْخِلَ يَدَهُ فِي كِيسِهِ فَيَأْخُذَ حَاجَتَهُ فَلَا يَدْفَعَهُ فَقُلْتُ مَا أَعْرِفُ ذَلِكَ فِينَا فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَلَا شَيْ‏ءَ إِذاً قُلْتُ فَالْهَلَاكُ إِذاً فَقَالَ إِنَّ الْقَوْمَ لَمْ يُعْطَوْا أَحْلَامَهُمْ بَعْدُ .

Abu Ali Al Ashary, from Muhammad Bin Al Jabbar, from Ibn Fazzal, from Umar Bin Aban, from Saeed Bin Al Hassan who said,

‘Abu Ja’farasws said: ‘Does one of you tend to come over to his brother and insert his hand in his pocket and take (out money as per) his need, and he does not repel him?’ So I said, ‘I do not recognise that (to be happening) among us’. So Abu Ja’farasws said: ‘So there is nothing, then’. I said, ‘So (it is) the destruction, then?’ So heasws said: ‘Surely the people have not been Given their forbearance yet’.[622]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ رَفَعَهُ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَقِّ الْمُؤْمِنِ فَقَالَ سَبْعُونَ حَقّاً لَا أُخْبِرُكَ إِلَّا بِسَبْعَةٍ فَإِنِّي عَلَيْكَ مُشْفِقٌ أَخْشَى أَلَّا تَحْتَمِلَ فَقُلْتُ بَلَى إِنْ شَاءَ اللَّهُ

Ali Bin Ibrahim, from Al Husayn Bin Al Hassan, from Muhammad Bin Awrama, raising it from Moalla Bin Khunays who said,

‘I asked Abu Abdullahasws about the rights of the Momin. So heasws said: ‘(There are) seventy rights. Iasws shall not inform you of except for seven, for Iasws am sympathetic upon you, fearing that you will not (be able to) bear it’. So I said, ‘Yes, Allahazwj Willing’.

فَقَالَ لَا تَشْبَعُ وَ يَجُوعُ وَ لَا تَكْتَسِي وَ يَعْرَى وَ تَكُونُ دَلِيلَهُ وَ قَمِيصَهُ الَّذِي يَلْبَسُهُ وَ لِسَانَهُ الَّذِي يَتَكَلَّمُ بِهِ وَ تُحِبُّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ إِنْ كَانَتْ لَكَ جَارِيَةٌ بَعَثْتَهَا لِتُمَهِّدَ فِرَاشَهُ وَ تَسْعَى فِي حَوَائِجِهِ بِاللَّيْلِ وَ النَّهَارِ فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِنَا وَ وَلَايَتَنَا بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ .

So heasws said: ‘You cannot be satiated while he is hungry, nor be clothed while he is bare, and you should become his guide and his shirt which he wears and his tongue which he speaks by, and you should love for him what you love for yourself; and if there was a maid for you, you should send her to prepare his bed and work with regards to his need at night and day. So when you do that, your Wilayah would be linked with ourasws Wilayah, and ourasws Wilayah is (linked) to the Wilayah of Allahazwj Mighty and Majestic’.[623]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَخُونُهُ وَ يَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِي التَّوَاصُلِ وَ التَّعَاوُنُ عَلَى التَّعَاطُفِ وَ الْمُوَاسَاةُ لِأَهْلِ الْحَاجَةِ وَ تَعَاطُفُ بَعْضِهِمْ عَلَى بَعْضٍ حَتَّى تَكُونُوا كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ رُحَمَاءَ بَيْنَكُمْ مُتَرَاحِمِينَ مُغْتَمِّينَ لِمَا غَابَ عَنْكُمْ مِنْ أَمْرِهِمْ عَلَى مَا مَضَى عَلَيْهِ مَعْشَرُ الْأَنْصَارِ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra’a,

(It has been narrated) from Abu Abdullahasws having said: ‘The Muslim is a brother of the Muslim, neither oppressing him, nor abandoning him, nor betraying him; and there is an entitlement upon the Muslims, the striving in the communicating (with each other), and the assisting upon the sympathy (with each other), and the equalisation to the needy people, and the sympathy of some upon the other until they (all) become just as Allahazwj Mighty and Majestic Commanded you for, being Merciful between yourselves, to each other and gloomy due to their absence from you from their affairs, (as it used to be) in the past, as the group of the Helpers were in the era of Rasool-Allahsaww’.[624]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَقٌّ عَلَى الْمُسْلِمِ إِذَا أَرَادَ سَفَراً أَنْ يُعْلِمَ إِخْوَانَهُ وَ حَقٌّ عَلَى إِخْوَانِهِ إِذَا قَدِمَ أَنْ يَأْتُوهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘A right upon the Muslim is that whenever he intends to travel, he should let his brethren know, and it is a right upon his Muslim brother to visit him when he returns from the journey’.[625]

بَابُ التَّرَاحُمِ وَ التَّعَاطُفِ

Chapter 76 – The Compassion and the Sympathy

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لِأَصْحَابِهِ اتَّقُوا اللَّهَ وَ كُونُوا إِخْوَةً بَرَرَةً مُتَحَابِّينَ فِي اللَّهِ مُتَوَاصِلِينَ مُتَرَاحِمِينَ تَزَاوَرُوا وَ تَلَاقَوْا وَ تَذَاكَرُوا أَمْرَنَا وَ أَحْيُوهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Shuayb Al Aqarquqy who said,

‘I heard Abu Abdullahasws saying to hisasws companions: ‘Fear Allahazwj and become righteous brothers, loving for the Sake of Allahazwj, linking (with each other), and being compassionate, visiting, meeting, mentioning ourasws matter (Al-Wilayah), and reviving it’.[626]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَوَاصَلُوا وَ تَبَارُّوا وَ تَرَاحَمُوا وَ كُونُوا إِخْوَةً بَرَرَةً كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Kuleyb Al Saydawi,

(It has been narrated) from Abu Abdullahasws having said: ‘Link (with each other), and do good and be compassionate, and become righteous brothers just as Allahazwj Mighty and Majestic Commanded (you all to be)’.[627]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَوَاصَلُوا وَ تَبَارُّوا وَ تَرَاحَمُوا وَ تَعَاطَفُوا .

From him, from Muhammad Bin Sinan, from Abdullah Bin Yahya Al Kahily who said,

‘I heard Abu Abdullahasws saying: ‘Link (with each other), and do good and be compassionate, and sympathetic’.[628]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِي التَّوَاصُلِ وَ التَّعَاوُنُ عَلَى التَّعَاطُفِ وَ الْمُوَاسَاةُ لِأَهْلِ الْحَاجَةِ وَ تَعَاطُفُ بَعْضِهِمْ عَلَى بَعْضٍ حَتَّى تَكُونُوا كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ رُحَماءُ بَيْنَهُمْ مُتَرَاحِمِينَ مُغْتَمِّينَ لِمَا غَابَ عَنْكُمْ مِنْ أَمْرِهِمْ عَلَى مَا مَضَى عَلَيْهِ مَعْشَرُ الْأَنْصَارِ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

From him, from Ali Bin Al Hakam, from Abu Al Magra’a,

(It has been narrated) from Abu Abdullahasws having said: ‘There is an entitlement upon the Muslims, the striving in the communicating (with each other), and the assisting upon the sympathy (with each other), and the equalisation to the needy people, and the sympathy of some upon the others until they (all) become just as Allahazwj Mighty and Majestic Commanded you for, being Merciful between yourselves, to each other and gloomy due to their absence from you from their affairs, (as it used to be) in the past, just as the group of the Helpers were in the era of Rasool-Allahsaww’.[629]

بَابُ زِيَارَةِ الْإِخْوَانِ

Chapter 77 – Visiting the brethren

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَارَ أَخَاهُ لِلَّهِ لَا لِغَيْرِهِ الْتِمَاسَ مَوْعِدِ اللَّهِ وَ تَنَجُّزَ مَا عِنْدَ اللَّهِ وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَهُ أَلَا طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Fazzal, from Ali Bin Uqba, from Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who visits his brother for the Sake of Allahazwj not for anything else, seeking the Promise of Allahazwj and accomplishing what is in the Presence of Allahazwj, Allahazwj would Allocate seventy thousand Angels calling out to him: ‘Indeed! You have done well, and the Paradise is (Made to be) better for you’.[630]

عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ خَيْثَمَةَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) أُوَدِّعُهُ فَقَالَ يَا خَيْثَمَةُ أَبْلِغْ مَنْ تَرَى مِنْ مَوَالِينَا السَّلَامَ وَ أَوْصِهِمْ بِتَقْوَى اللَّهِ الْعَظِيمِ وَ أَنْ يَعُودَ غَنِيُّهُمْ عَلَى فَقِيرِهِمْ وَ قَوِيُّهُمْ عَلَى ضَعِيفِهِمْ وَ أَنْ يَشْهَدَ حَيُّهُمْ جِنَازَةَ مَيِّتِهِمْ وَ أَنْ يَتَلَاقَوْا فِي بُيُوتِهِمْ فَإِنَّ لُقِيَّا بَعْضِهِمْ بَعْضاً حَيَاةٌ لِأَمْرِنَا رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا

From him, from Ali Bin Al Nu’man, from Ibn Muskan, from Khaysama who said,

‘I went over to Abu Ja’farasws to bid himasws farewell, so heasws said: ‘O Khaysama! Deliver the greetings to the ones in ourasws Wilayah you come across, and advise them with the fear of Allahazwj the Magnificent and that their rich ones should be supporting upon their poor ones, and their strong ones upon their weak ones, and their living ones should attend the funerals of their dead ones, and they should meet up in their houses, for the meeting of some of them with others is a revival of ourasws matter (Wilayah). May Allahazwj have Mercy on a servant who revives ourasws matter.

يَا خَيْثَمَةُ أَبْلِغْ مَوَالِيَنَا أَنَّا لَا نُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئاً إِلَّا بِعَمَلٍ وَ أَنَّهُمْ لَنْ يَنَالُوا وَلَايَتَنَا إِلَّا بِالْوَرَعِ وَ أَنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ .

O Khaysama! Deliver to the ones in ourasws Wilayah that weasws will not make them needless of anything from Allahazwj except with deeds, and they will never attain ourasws Wilayah except with the piety, and that the one with the most intense of regrets among the people on the Day of Judgement would be the one who ascribes the justice, then opposes it to something else’.[631]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَدَّثَنِي جَبْرَئِيلُ ( عليه السلام ) أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَهْبَطَ إِلَى الْأَرْضِ مَلَكاً فَأَقْبَلَ ذَلِكَ الْمَلَكُ يَمْشِي حَتَّى وَقَعَ إِلَى بَابٍ عَلَيْهِ رَجُلٌ يَسْتَأْذِنُ عَلَى رَبِّ الدَّارِ فَقَالَ لَهُ الْمَلَكُ مَا حَاجَتُكَ إِلَى رَبِّ هَذِهِ الدَّارِ قَالَ أَخٌ لِي مُسْلِمٌ زُرْتُهُ فِي اللَّهِ تَبَارَكَ وَ تَعَالَى

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas narrated to mesaww that Allahazwj Mighty and Majestic Sent an Angel down to the earth. So the Angel went walking until he came to a door at which was a man seeking permission from the owner of the house. So the Angel said to him: ‘What is your need to the owner of this house?’ He said, ‘A Muslim brother of mine whom I am visiting for the Sake of Allahazwj Blessed and High’.

قَالَ لَهُ الْمَلَكُ مَا جَاءَ بِكَ إِلَّا ذَاكَ فَقَالَ مَا جَاءَ بِي إِلَّا ذَاكَ فَقَالَ إِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ وَجَبَتْ لَكَ الْجَنَّةُ وَ قَالَ الْمَلَكُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَيُّمَا مُسْلِمٍ زَارَ مُسْلِماً فَلَيْسَ إِيَّاهُ زَارَ إِيَّايَ زَارَ وَ ثَوَابُهُ عَلَيَّ الْجَنَّةُ .

The Angel said to him: ‘You did not come for anything except for that?’ So he said, ‘I did not come for anything except for that’. So he said: ‘I am a messenger of Allahazwj to you and Heazwj Conveys the Greetings to you and is Saying: “The Paradise is Obligated for you”. And the Angel said ‘Allahazwj Mighty and Majestic is Saying: “Whichever Muslim visits a Muslim, so it is not him that he is visiting, he is visiting Meazwj, and his Reward upon Meazwj is the Paradise”’.[632]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ النَّهْدِيِّ عَنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَارَ أَخَاهُ فِي اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِيَّايَ زُرْتَ وَ ثَوَابُكَ عَلَيَّ وَ لَسْتُ أَرْضَى لَكَ ثَوَاباً دُونَ الْجَنَّةِ .

Ali, from his father, from Ibn Abu Umeyr, from Ali Al Nahdy, from Al Husayn,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who visits his brother for the Sake of Allahazwj, Allahazwj Mighty and Majestic Says: “It is Iazwj you have visited, and your Reward is upon Meazwj, and Iazwj shall not be Pleased for you as a Reward, (anything) less than the Paradise”’.[633]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَارَ أَخَاهُ فِي جَانِبِ الْمِصْرِ ابْتِغَاءَ وَجْهِ اللَّهِ فَهُوَ زَوْرُهُ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُكْرِمَ زَوْرَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Yaqoub Bin Shuayb who said,

‘I heard Abu Abdullahasws saying: ‘The one who visits his brother in the outskirts of the city seeking the Face of Allahazwj, so he is visiting Himazwj, and would have a right upon Allahazwj that Heazwj Honours Hisazwj visitor’.[634]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ زَارَ أَخَاهُ فِي بَيْتِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ أَنْتَ ضَيْفِي وَ زَائِرِي عَلَيَّ قِرَاكَ وَ قَدْ أَوْجَبْتُ لَكَ الْجَنَّةَ بِحُبِّكَ إِيَّاهُ .

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who visits his brother in his house, Allahazwj Mighty and Majestic Says to him: “You are Myazwj guest and visiting Meazwj, upon Meazwj is your Reward, and Iazwj Obligate the Paradise for you due to your love for him”’.[635]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي غُرَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَارَ أَخَاهُ فِي اللَّهِ فِي مَرَضٍ أَوْ صِحَّةٍ لَا يَأْتِيهِ خِدَاعاً وَ لَا اسْتِبْدَالًا وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَ فِي قَفَاهُ أَنْ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ فَأَنْتُمْ زُوَّارُ اللَّهِ وَ أَنْتُمْ وَفْدُ الرَّحْمَنِ حَتَّى يَأْتِيَ مَنْزِلَهُ

From him, from Ali Bin Al Hakam, from Is’haq Bin Ammar,f rom Abu Gurra who said,

‘I heard Abu Abdullahasws saying: ‘The one who visits his brother for the Sake of Allahazwj during an illness or well-being, neither coming to him for a deception nor for an exchange (reciprocal), Allahazwj would Allocate seventy thousand Angels to him calling out behind his back: ‘You have done well, and the Paradise is (Made to be) better for you, for you are a visitor of Allahazwj, and you are a delegate of the Beneficent’, until he comes to his house’.

فَقَالَ لَهُ يُسَيْرٌ جُعِلْتُ فِدَاكَ وَ إِنْ كَانَ الْمَكَانُ بَعِيداً قَالَ نَعَمْ يَا يُسَيْرُ وَ إِنْ كَانَ الْمَكَانُ مَسِيرَةَ سَنَةٍ فَإِنَّ اللَّهَ جَوَادٌ وَ الْمَلَائِكَةُ كَثِيرَةٌ يُشَيِّعُونَهُ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ .

So Yusayr said to himasws, ‘May I be sacrificed for youasws! And even if the place was distant?’ Heasws said: ‘Yes, O Yusayr, and even if the place was at a travel distance of a year, for Allahazwj is the most Benevolent, and the Angels are numerous. They would be escorting him until he returns to his own house’.[636]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ النَّهْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَارَ أَخَاهُ فِي اللَّهِ وَ لِلَّهِ جَاءَ يَوْمَ الْقِيَامَةِ يَخْطُرُ بَيْنَ قَبَاطِيَّ مِنْ نُورٍ وَ لَا يَمُرُّ بِشَيْ‏ءٍ إِلَّا أَضَاءَ لَهُ حَتَّى يَقِفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ مَرْحَباً وَ إِذَا قَالَ مَرْحَباً أَجْزَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الْعَطِيَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Al Nahdy,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who visits his brother regarding Allahazwj and for Allahazwj, would come on the Day of Judgement swaying between gowns of light, and not passing by anything except shining upon it, until he pauses in front of Allahazwj Mighty and Majestic. So Allahazwj Mighty and Majestic would be Saying to him: “Welcome!” And when Heazwj Says: “Welcome!” Allahazwj Mighty and Majestic would be Liberal towards him with the Gifts’.[637]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ بَشِيرٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ الْمُسْلِمَ إِذَا خَرَجَ مِنْ بَيْتِهِ زَائِراً أَخَاهُ لِلَّهِ لَا لِغَيْرِهِ الْتِمَاسَ وَجْهِ اللَّهِ رَغْبَةً فِيمَا عِنْدَهُ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَهُ مِنْ خَلْفِهِ إِلَى أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ أَلَا طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Bashir, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘When the Muslims servant goes out from his out to visit his brother for the Sake of Allahazwj, not for something else, seeking the Face of Allahazwj wishing regarding what is in Hisazwj Presence, Allahazwj would Allocate seventy thousand Angels calling out to him from behind him until he returns to his own house: ‘Indeed! You have done well, and the Paradise is (Made to be) better for you’’.[638]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا زَارَ مُسْلِمٌ أَخَاهُ الْمُسْلِمَ فِي اللَّهِ وَ لِلَّهِ إِلَّا نَادَاهُ اللَّهُ عَزَّ وَ جَلَّ أَيُّهَا الزَّائِرُ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ .

Al Husayn Bin Muhammad, from Ahmad Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘No Muslim would visit his Muslim brother regarding Allahazwj and for the Sake of Allahazwj, except that Allahazwj Mighty and Majestic would Call out to him: “O you visitor! You have done well, and the Paradise is (Made to be) better for you”’.[639]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ جَنَّةً لَا يَدْخُلُهَا إِلَّا ثَلَاثَةٌ رَجُلٌ حَكَمَ عَلَى نَفْسِهِ بِالْحَقِّ وَ رَجُلٌ زَارَ أَخَاهُ الْمُؤْمِنَ فِي اللَّهِ وَ رَجُلٌ آثَرَ أَخَاهُ الْمُؤْمِنَ فِي اللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic has a Garden which none can enter into except for three – a man ruling against himself with the truth, and a man who visits his brother Momin regarding Allahazwj, and a man preferring his believing brother regarding Allahazwj’.[640]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَخْرُجُ إِلَى أَخِيهِ يَزُورُهُ فَيُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكاً فَيَضَعُ جَنَاحاً فِي الْأَرْضِ وَ جَنَاحاً فِي السَّمَاءِ يُظِلُّهُ فَإِذَا دَخَلَ إِلَى مَنْزِلِهِ نَادَى الْجَبَّارُ تَبَارَكَ وَ تَعَالَى أَيُّهَا الْعَبْدُ الْمُعَظِّمُ لِحَقِّي الْمُتَّبِعُ لآِثَارِ نَبِيِّي حَقٌّ عَلَيَّ إِعْظَامُكَ سَلْنِي أُعْطِكَ ادْعُنِي أُجِبْكَ اسْكُتْ أَبْتَدِئْكَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘The Momin goes out to his brother to visit him, so Allahazwj Mighty and Majesti Allocates an Angel with him, so he places a wing in the earth and a wing in the sky, to shade him. So when he enters into his house, the Compeller, the Blessed and High Calls out: “O you servant! The respector of Myazwj Right and the follower of the traces (Ahadeeth) of Myazwj Prophetsaww. There is a right upon Meazwj to Repsect you. Ask Meazwj, Iazwj shall Give you. Supplicate to Meazwj, I shall Answer you. If you are silent, Iazwj shall Initiate you”.

فَإِذَا انْصَرَفَ شَيَّعَهُ الْمَلَكُ يُظِلُّهُ بِجَنَاحِهِ حَتَّى يَدْخُلَ إِلَى مَنْزِلِهِ ثُمَّ يُنَادِيهِ تَبَارَكَ وَ تَعَالَى أَيُّهَا الْعَبْدُ الْمُعَظِّمُ لِحَقِّي حَقٌّ عَلَيَّ إِكْرَامُكَ قَدْ أَوْجَبْتُ لَكَ جَنَّتِي وَ شَفَّعْتُكَ فِي عِبَادِي .

So when he leaves, the Angel escorts him, shading him with his wings until he enters into his own house. Then the Blessed and High Calls out to him: “O you servant! The respector of Myazwj Right. There is a right upon Meazwj to Honour you. Iazwj have Obligated Myazwj Paradise for you, and (allowed) your intecession among Myazwj servants”’.[641]

صَالِحُ بْنُ عُقْبَةَ عَنْ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَزِيَارَةُ الْمُؤْمِنِ فِي اللَّهِ خَيْرٌ مِنْ عِتْقِ عَشْرِ رِقَابٍ مُؤْمِنَاتٍ وَ مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً وَقَى كُلُّ عُضْوٍ عُضْواً مِنَ النَّارِ حَتَّى أَنَّ الْفَرْجَ يَقِي الْفَرْجَ .

Salih Bin Uqba, from Uqba,

(It has been narrated) from Abu Abdullahasws having said: ‘For a visitation of the Momin regarding Allahazwj is better than the freeing of ten necks of the Believing women, and the one who frees the neck of a Believing woman, every body part of theirs would free a body part from the Fire to the extent that the private part would save the private part’.[642]

صَالِحُ بْنُ عُقْبَةَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا ثَلَاثَةِ مُؤْمِنِينَ اجْتَمَعُوا عِنْدَ أَخٍ لَهُمْ يَأْمَنُونَ بَوَائِقَهُ وَ لَا يَخَافُونَ غَوَائِلَهُ وَ يَرْجُونَ مَا عِنْدَهُ إِنْ دَعَوُا اللَّهَ أَجَابَهُمْ وَ إِنْ سَأَلُوا أَعْطَاهُمْ وَ إِنِ اسْتَزَادُوا زَادَهُمْ وَ إِنْ سَكَتُوا ابْتَدَأَهُمْ .

Salih Bin Uqba, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘Wherever three Momineen gather in the presence of a brother of theirs, feeling secured of his actions, not fearing his ravages, hoping for what is with Himazwj if they were to supplicate to Allahazwj, Heazwj would Answer them, and if they were to ask, Heazwj would Give them, and if they was an increase, Heazwj would Increase it for them, and if they are silent, Heazwj would Initiate them’.[643]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ سَمِعْتُ أَبَا حَمْزَةَ يَقُولُ سَمِعْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) يَقُولُ مَنْ زَارَ أَخَاهُ الْمُؤْمِنَ لِلَّهِ لَا لِغَيْرِهِ يَطْلُبُ بِهِ ثَوَابَ اللَّهِ وَ تَنَجُّزَ مَا وَعَدَهُ اللَّهُ عَزَّ وَ جَلَّ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ مِنْ حِينِ يَخْرُجُ مِنْ مَنْزِلِهِ حَتَّى يَعُودَ إِلَيْهِ يُنَادُونَهُ أَلَا طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ تَبَوَّأْتَ مِنَ الْجَنَّةِ مَنْزِلًا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub who said, ‘I heard Abu Hamza saying,

‘I heard Al-Abd Al-Salihasws (7th Imamasws) saying: ‘The one who visits his brother Momin for the Sake of Allahazwj, not for anything else, seeking by it the Rewards of Allahazwj, and accomplishment of what Allahazwj Mighty and Majestic Promised, Allahazwj Mighty and Majestic would Allocate seventy thousand Angels with him, from when he goes out from his house until he returns to it, calling out to him: ‘Indeed! You have done well, and the Paradise is (Made to be) better for you for assuming a house in the Paradise’’.[644]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِقَاءُ الْإِخْوَانِ مَغْنَمٌ جَسِيمٌ وَ إِنْ قَلُّوا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Meeting the brethren is a profitable advantage of importance, and even if it was scarce’.[645]

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بَابُ الْمُصَافَحَةِ

Chapter 78 – The Handshake

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ أَبِي عُبَيْدَةَ قَالَ كُنْتُ زَمِيلَ أَبِي جَعْفَرٍ ( عليه السلام ) وَ كُنْتُ أَبْدَأُ بِالرُّكُوبِ ثُمَّ يَرْكَبُ هُوَ فَإِذَا اسْتَوَيْنَا سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ رَجُلٍ لَا عَهْدَ لَهُ بِصَاحِبِهِ وَ صَافَحَ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Yahya Bin Zakariyya, from Abu Ubeyda who said,

‘I was a travel companions of Abu Ja’farasws, and I used to begin with the riding, then heasws would ride. So when we were established (upon the ride), heasws greeted and asked questions like a man who had no pact for him with his companion, and shook hands’.

قَالَ وَ كَانَ إِذَا نَزَلَ نَزَلَ قَبْلِي فَإِذَا اسْتَوَيْتُ أَنَا وَ هُوَ عَلَى الْأَرْضِ سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ مَنْ لَا عَهْدَ لَهُ بِصَاحِبِهِ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّكَ لَتَفْعَلُ شَيْئاً مَا يَفْعَلُهُ أَحَدُ مَنْ قِبَلَنَا وَ إِنْ فَعَلَ مَرَّةً فَكَثِيرٌ

He (the narrator) said, ‘And it was so that whenever we descended, heasws descended before I did. So when we were both established upon the ground, heasws greeted and asked questions like the one who had no pact for him with his companion’. So I said, ‘O sonasws of Rasool-Allahsaww! Youasws are doing something which no one has done before us, and if youasws were to do it once, so it would be a lot’.

فَقَالَ أَ مَا عَلِمْتَ مَا فِي الْمُصَافَحَةِ إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيُصَافِحُ أَحَدُهُمَا صَاحِبَهُ فَلَا تَزَالُ الذُّنُوبُ تَتَحَاتُّ عَنْهُمَا كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ وَ اللَّهُ يَنْظُرُ إِلَيْهَا حَتَّى يَفْتَرِقَا .

So heasws said: ‘Do you not know what is in the handshake? The Momineen, when two are meeting, so one of them shakes the hand of his companions, so the sins do not cease to erode from them both just as the erosion of the leaves from the tree, and Allahazwj Looks at it (the handshake) until they both separate’.[646]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا وَ تَصَافَحَا أَدْخَلَ اللَّهُ يَدَهُ بَيْنَ أَيْدِيهِمَا فَصَافَحَ أَشَدَّهُمَا حُبّاً لِصَاحِبِهِ .

From him, from Ibn Fazzal, from Ali Bin Uqba, from Abu Khalid Al Qammat,

(It has been narrated) from Abu Ja’farasws having said: ‘The Momineen, when two meet and shake hands, Allahazwj Inserts Hisazwj Hand in between both of them, and Shakes the Hand of the one with more intense love for his companion’.[647]

ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ عَنِ السَّمَيْدَعِ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَدْخَلَ اللَّهُ عَزَّ وَ جَلَّ يَدَهُ بَيْنَ أَيْدِيهِمَا وَ أَقْبَلَ بِوَجْهِهِ عَلَى أَشَدِّهِمَا حُبّاً لِصَاحِبِهِ فَإِذَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ بِوَجْهِهِ عَلَيْهِمَا تَحَاتَّتْ عَنْهُمَا الذُّنُوبُ كَمَا يَتَحَاتُّ الْوَرَقُ مِنَ الشَّجَرِ .

Ibn Fazzal, from Ali Bin Uqba, from Ayoub, from Al Samyda, from Malik Bin Ayn Al Juhny,

(It has been narrated) from Abu Ja’farasws having said: ‘The Momineen, when two meet and shake hands, Allahazwj Mighty and Majestic Inserts Hisazwj Hand between their two hands, and Turn by Hisazwj Face towards the one who has more intense love for his companions. So when Allahazwj Mighty and Majestic Turns by Hisazwj Face upon them both, the sins erode from both of them just as the leaves erode from the tree’.[648]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمَا بِوَجْهِهِ وَ تَسَاقَطَتْ عَنْهُمَا الذُّنُوبُ كَمَا يَتَسَاقَطُ الْوَرَقُ مِنَ الشَّجَرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘The Momineen, when two of them meet and shake hands, Allahazwj Mighty and Majestic Turns towards them by Hisazwj Face, and the sins fall off from them both just as the leaves fall of from the tree’.[649]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فِي شِقِّ مَحْمِلٍ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فَنَزَلَ فِي بَعْضِ الطَّرِيقِ فَلَمَّا قَضَى حَاجَتَهُ وَ عَادَ قَالَ هَاتِ يَدَكَ يَا أَبَا عُبَيْدَةَ فَنَاوَلْتُهُ يَدِي فَغَمَزَهَا حَتَّى وَجَدْتُ الْأَذَى فِي أَصَابِعِي ثُمَّ قَالَ يَا أَبَا عُبَيْدَةَ مَا مِنْ مُسْلِمٍ لَقِيَ أَخَاهُ الْمُسْلِمَ فَصَافَحَهُ وَ شَبَّكَ أَصَابِعَهُ فِي أَصَابِعِهِ إِلَّا تَنَاثَرَتْ عَنْهُمَا ذُنُوبُهُمَا كَمَا يَتَنَاثَرُ الْوَرَقُ مِنَ الشَّجَرِ فِي الْيَوْمِ الشَّاتِي .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal, from Abu Ubeyda Al Haza’a who said,

‘I was a travel companions of Abu Ja’farasws in a section of the carriage, from Al-Medina to Makkah. So we descended in one of the roads. So when heasws had fulfilled his need and returned, said: ‘Give me your hand, O Abu Ubeyda!’ So heasws grabbed my hand and pressed it to the extend that I felt the pain in my fingers, then said: ‘O Abu Ubeyda! There is none from a Muslim who meets his Muslim brother, so he shakes his hand and twines his fingers in his fingers, except that both their sins erode from the both just as the erosion of the leaves from the tree during a day of autumn’.[650]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا مَالِكُ أَنْتُمْ شِيعَتُنَا أَ لَا تَرَى أَنَّكَ تُفْرِطُ فِي أَمْرِنَا إِنَّهُ لَا يُقْدَرُ عَلَى صِفَةِ اللَّهِ فَكَمَا لَا يُقْدَرُ عَلَى صِفَةِ اللَّهِ كَذَلِكَ لَا يُقْدَرُ عَلَى صِفَتِنَا وَ كَمَا لَا يُقْدَرُ عَلَى صِفَتِنَا كَذَلِكَ لَا يُقْدَرُ عَلَى صِفَةِ الْمُؤْمِنِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yahya Al Halby, from Malik Al Juhny who said,

‘Abu Ja’farasws said: ‘O Malik! You all are our Shia. Do you not see that you are exaggerating regarding ourasws matter? It is such that no one is able upon describing Allahazwj. So, just as no one is able upon describing Allahazwj, similar to that, no one is able upon describing usasws. And just as no one is able upon describing usasws, similar to that no one is able upon describing the Momin.

إِنَّ الْمُؤْمِنَ لَيَلْقَى الْمُؤْمِنَ فَيُصَافِحُهُ فَلَا يَزَالُ اللَّهُ يَنْظُرُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا كَمَا يَتَحَاتُّ الْوَرَقُ مِنَ الشَّجَرِ حَتَّى يَفْتَرِقَا فَكَيْفَ يُقْدَرُ عَلَى صِفَةِ مَنْ هُوَ كَذَلِكَ .

The Momin meets the Momin and shakes his hand, and Allahazwj Does not cease to Look at them, and the sins erode from their faces just as the leaves erode from the tree until they both separate. So how would one be able upon describing the one who is like that?’[651]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَحَطَطْنَا الرَّحْلَ ثُمَّ مَشَى قَلِيلًا ثُمَّ جَاءَ فَأَخَذَ بِيَدِي فَغَمَزَهَا غَمْزَةً شَدِيدَةً فَقُلْتُ جُعِلْتُ فِدَاكَ أَ وَ مَا كُنْتُ مَعَكَ فِي الْمَحْمِلِ فَقَالَ أَ مَا عَلِمْتَ أَنَّ الْمُؤْمِنَ إِذَا جَالَ جَوْلَةً ثُمَّ أَخَذَ بِيَدِ أَخِيهِ نَظَرَ اللَّهُ إِلَيْهِمَا بِوَجْهِهِ فَلَمْ يَزَلْ مُقْبِلًا عَلَيْهِمَا بِوَجْهِهِ وَ يَقُولُ لِلذُّنُوبِ تَحَاتَّ عَنْهُمَا فَتَتَحَاتُّ يَا أَبَا حَمْزَةَ كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ فَيَفْتَرِقَانِ وَ مَا عَلَيْهِمَا مِنْ ذَنْبٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Umar Bin Abdul Al Aziz, from Muhammad Bin Fuzayl, from Abu Hamza who said,

‘I was a travel companion of Abu Ja’farasws. So we unloaded our rides, then walked a little. Then heasws came over and grabbed my hand, and pressed it with an intense pressing. So I said, ‘May I be sacrificed for youasws! Or, was I not with youasws in the carriage?’ So heasws said: ‘Do you not know that the Momin, when he wanders around, then grabs the hand of his brother, Allahazwj Looks at them both, and Heazwj does not cease to be Facing towards them both by Hisazwj Face, and Heazwj is Saying to the sins: “Fall off from them both!” So they fall off, O Abu Hamza, just as the leave fall of from the tree. Thus, they would be separating and there would not be upon the both of them, any sin’.[652]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ حَدِّ الْمُصَافَحَةِ فَقَالَ دَوْرُ نَخْلَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the limit of the handshake. So heasws said: ‘Going round a palm tree’.[653]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمْرِو بْنِ الْأَفْرَقِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنَيْنِ إِذَا تَوَارَى أَحَدُهُمَا عَنْ صَاحِبِهِ بِشَجَرَةٍ ثُمَّ الْتَقَيَا أَنْ يَتَصَافَحَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Amro Bin Al Afraq, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘It is befitting for the Momineen that, when one of them is left behind from his companions by a tree, then they both meet, they should shake hands’.[654]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ عَلَيْهِ وَ لْيُصَافِحْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمَ بِذَلِكَ الْمَلَائِكَةَ فَاصْنَعُوا صُنْعَ الْمَلَائِكَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Muhammad Bin Al Msanna, from his father, from Usman Bin Zayd, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘When one of you meets his brother, so let him greet upon him, and let his shake his hand, for Allahazwj Mighty and Majestic Prestige the Angels with that, therefore do what the Angels are doing’.[655]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا الْتَقَيْتُمْ فَتَلَاقَوْا بِالتَّسْلِيمِ وَ التَّصَافُحِ وَ إِذَا تَفَرَّقْتُمْ فَتَفَرَّقُوا بِالِاسْتِغْفَارِ .

From him, from Muhammad Bin Ali, from Ibn Baqqah, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘When you are meeting each other, so meet with the greetings and the handshake; and when you are separating from each other, so separate with the seeking of the Forgiveness’.[656]

عَنْهُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ جَدِّهِ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ غَيْرِهِ عَنْ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْمُسْلِمُونَ إِذَا غَزَوْا مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَرُّوا بِمَكَانٍ كَثِيرِ الشَّجَرِ ثُمَّ خَرَجُوا إِلَى الْفَضَاءِ نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ فَتَصَافَحُوا .

From him, from Musa Bin Al Qasim, from his grandfather Muawiya Bin Wahab, or someone else, from Razyn,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that whenever the Muslims used to go on a military expedition with Rasool-Allahsaww, and pass by a place with a lot of trees, then go out to the open sky, some of them used to look at the others and shake their hands’.[657]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلَالِيِّ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا صَافَحَ الرَّجُلُ صَاحِبَهُ فَالَّذِي يَلْزَمُ التَّصَافُحَ أَعْظَمُ أَجْراً مِنَ الَّذِي يَدَعُ أَلَا وَ إِنَّ الذُّنُوبَ لَتَتَحَاتُّ فِيمَا بَيْنَهُمْ حَتَّى لَا يَبْقَى ذَنْبٌ .

From him, from his father, from the one who narrated it, from Zayd Bin Al jahm Al Hilaly, from Malik Bin Ayn,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man shakes the hand of his companions, so the one who necessitated the handshake would have greater Recompense than the one who was invited (to it). Indeed! And the sins would erode during what is between them until there does not remain a sin’.[658]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَنَظَرَ إِلَيَّ بِوَجْهٍ قَاطِبٍ فَقُلْتُ مَا الَّذِي غَيَّرَكَ لِي قَالَ الَّذِي غَيَّرَكَ لِإِخْوَانِكَ بَلَغَنِي يَا إِسْحَاقُ أَنَّكَ أَقْعَدْتَ بِبَابِكَ بَوَّاباً يَرُدُّ عَنْكَ فُقَرَاءَ الشِّيعَةِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي خِفْتُ الشُّهْرَةَ

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,

‘I went over to Abu Abdullahasws. So heasws looked at me by hisasws frowning face’. So I said, ‘What is that which caused youasws to change towards me?’ Heasws said: ‘Due to your changing towards your brethren. It reached measws, O Is’haq, that you have made a doorman to sit at your door repelling from you the poor Shias!’ So I said, ‘May I be sacrificed for youasws! I fear the publicity’.

فَقَالَ أَ فَلَا خِفْتَ الْبَلِيَّةَ أَ وَ مَا عَلِمْتَ أَنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الرَّحْمَةَ عَلَيْهِمَا فَكَانَتْ تِسْعَةٌ وَ تِسْعُونَ لِأَشَدِّهِمَا حُبّاً لِصَاحِبِهِ فَإِذَا تَوَافَقَا غَمَرَتْهُمَا الرَّحْمَةُ فَإِذَا قَعَدَا يَتَحَدَّثَانِ قَالَ الْحَفَظَةُ بَعْضُهَا لِبَعْضٍ اعْتَزِلُوا بِنَا فَلَعَلَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا

So heasws said: ‘So you are not afraid of the calamities?’ And do you not know that the Momineen, when two meet and shake hands, Allahazwj Mighty and Majestic Sends down the Mercy upon them both? And it is so that ninety-nine (per cent) is for the one who more intensely loves his companion. So when they are concordant, the Mercy submerges them. So when they are seated discussing, the preserving Angels say to each other: ‘Let us depart, for perhaps there is a private matter for them, and Allahazwj has Veiled upon them’.

فَقُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ فَقَالَ يَا إِسْحَاقُ إِنْ كَانَتِ الْحَفَظَةُ لَا تَسْمَعُ فَإِنَّ عَالِمَ السِّرِّ يَسْمَعُ وَ يَرَى .

So I said, ‘Isn’t Allahazwj Mighty and Majestic saying [50:18] He utters not a word but there is by him a watcher at hand?’ So heasws said: ‘O Is’haq! If it was so that the preserver (Recording Angel) does not hear, so the Knower of the secrets Hears and Sees’.[659]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا صَافَحَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَجُلًا قَطُّ فَنَزَعَ يَدَهُ حَتَّى يَكُونَ هُوَ الَّذِي يَنْزِعُ يَدَهُ مِنْهُ .

From him, from Ismail Bin Mihran, from Ayman Bin Muhriz,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahazwj did not shake the hand of a man at all and removed hissaww hand away until he was the one who removed his hand from hissaww (first)’.[660]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُوصَفُ وَ كَيْفَ يُوصَفُ وَ قَالَ فِي كِتَابِهِ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ فَلَا يُوصَفُ بِقَدَرٍ إِلَّا كَانَ أَعْظَمَ مِنْ ذَلِكَ

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘Allahazwj Mighty and Majestic cannot be described. And how can Heazwj be described, and Heazwj Says in Hisazwj Book [22:74] They are not estimating Allah with the estimation that is due to Him. Thus, Heasws would not be estimated except that Heazwj would be Greater than that.

وَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) لَا يُوصَفُ وَ كَيْفَ يُوصَفُ عَبْدٌ احْتَجَبَ اللَّهُ عَزَّ وَ جَلَّ بِسَبْعٍ وَ جَعَلَ طَاعَتَهُ فِي الْأَرْضِ كَطَاعَتِهِ فِي السَّمَاءِ فَقَالَ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ مَنْ أَطَاعَ هَذَا فَقَدْ أَطَاعَنِي وَ مَنْ عَصَاهُ فَقَدْ عَصَانِي وَ فَوَّضَ إِلَيْهِ

And the Prophetsaww cannot be described. How can one describe a servant whom Allahazwj Mighty and Majestic has Veiled by seven (veils), and Made obedience to himsaww in the earth like being obedient to Himazwj in the sky, so Heazwj Said [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back, and the one who obeys this one so he has obeyed Meazwj, and the one who disobeys himsaww, so he has disobeyed Meazwj, and Authorised himsaww.

وَ إِنَّا لَا نُوصَفُ وَ كَيْفَ يُوصَفُ قَوْمٌ رَفَعَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ هُوَ الشَّكُّ

And weasws cannot be described. And how can one describe a group of people whom Allahazwj has Kept the filth away from themasws, and is there (any) doubt (in it)?.

وَ الْمُؤْمِنُ لَا يُوصَفُ وَ إِنَّ الْمُؤْمِنَ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَلَا يَزَالُ اللَّهُ يَنْظُرُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ .

And a Momin cannot be described. And a Momin meets his brother and shakes his hand, so Allahazwj does not Cease looking at them both, and sins erode from their faces just as the leaves erode from the tree’.[661]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا الْتَقَى الْمُؤْمِنَانِ فَتَصَافَحَا أَقْبَلَ اللَّهُ بِوَجْهِهِ عَلَيْهِمَا وَ تَتَحَاتُّ الذُّنُوبُ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Fuzayl Bin Usman, from Abu Ubeyda who said,

‘I heard Abu Ja’farasws saying: ‘When the two Momineen meet and shake hands, Allahazwj Turns by Hisazwj Face towards them both and the sins erode from their faces until they separate’.[662]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَصَافَحُوا فَإِنَّهَا تَذْهَبُ بِالسَّخِيمَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Shake hands, (surely) it would remove with the grudges’.[663]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقِيَ النَّبِيُّ ( صلى الله عليه وآله ) حُذَيْفَةَ فَمَدَّ النَّبِيُّ ( صلى الله عليه وآله ) يَدَهُ فَكَفَّ حُذَيْفَةُ يَدَهُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا حُذَيْفَةُ بَسَطْتُ يَدِي إِلَيْكَ فَكَفَفْتَ يَدَكَ عَنِّي فَقَالَ حُذَيْفَةُ يَا رَسُولَ اللَّهِ بِيَدِكَ الرَّغْبَةُ وَ لَكِنِّي كُنْتُ جُنُباً فَلَمْ أُحِبَّ أَنْ تَمَسَّ يَدِي يَدَكَ وَ أَنَا جُنُبٌ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ مَا تَعْلَمُ أَنَّ الْمُسْلِمَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا تَحَاتَّتْ ذُنُوبُهُمَا كَمَا يَتَحَاتُّ وَرَقُ الشَّجَرِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww met Huzayfa. So the Prophetsaww extended hissaww hand, but Juzayfa withheld his hand. So the Prophetsaww said: ‘O Huzayfa! Isaww extended mysaww hand towards you, but you withheld your hand from mesaww?’ So Huzayfa said, ‘O Rasool-Allahsaww! In you hand is the desire (to greet me), but I was with sexual impurity, so I did not like my hand to touch yourssaww while I was with sexual impurity’. So the Prophetsaww said: ‘But, do you not know that the Muslims, when two meet and shake hands, their sins fall off just like the falling off of the leaves of the tree?’[664]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْدِرُ أَحَدٌ قَدْرَهُ وَ كَذَلِكَ لَا يَقْدِرُ قَدْرَ نَبِيِّهِ وَ كَذَلِكَ لَا يَقْدِرُ قَدْرَ الْمُؤْمِنِ إِنَّهُ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَيَنْظُرُ اللَّهُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا كَمَا تَتَحَاتُّ الرِّيحَ الشَّدِيدَةَ الْوَرَقُ عَنِ الشَّجَرِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic, no one can estimate Hisazwj Self; and like that, no one can estimate the Self of Hisazwj Prophetsaww; and like that no one can estimate the worth of the Momin. He (the Momin) meets his brother and shakes his hand, so Allahazwj looks at both of them, the sins fall off from their faces until they separate, just as the intense wind causes the leaves to fall off from the tree’.[665]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رِفَاعَةَ قَالَ سَمِعْتُهُ يَقُولُ مُصَافَحَةُ الْمُؤْمِنِ أَفْضَلُ مِنْ مُصَافَحَةِ الْمَلَائِكَةِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Rifa’at who said,

‘I heard himasws saying: ‘The shaking of the hands of the Momin is superior than the shaking of the hands of the Angels’.[666]

بَابُ الْمُعَانَقَةِ

Chapter 79 – The Embracing

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا أَيُّمَا مُؤْمِنٍ خَرَجَ إِلَى أَخِيهِ يَزُورُهُ عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَ مُحِيَتْ عَنْهُ سَيِّئَةٌ وَ رُفِعَتْ لَهُ دَرَجَةٌ وَ إِذَا طَرَقَ الْبَابَ فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘Whichever Momin goes out to his brother to visit him, recognising his right, Allahazwj would Write a good deed for him for every step taken, and Delete a sin from him, and Raise a level for him. When he knocks on the door, the Doors of the sky would be opened up for him.

فَإِذَا الْتَقَيَا وَ تَصَافَحَا وَ تَعَانَقَا أَقْبَلَ اللَّهُ عَلَيْهِمَا بِوَجْهِهِ ثُمَّ بَاهَى بِهِمَا الْمَلَائِكَةَ فَيَقُولُ انْظُرُوا إِلَى عَبْدَيَّ تَزَاوَرَا وَ تَحَابَّا فِيَّ حَقٌّ عَلَيَّ أَلَّا أُعَذِّبَهُمَا بِالنَّارِ بَعْدَ هَذَا الْمَوْقِفِ

So when they meet and shake hands and embrace, Allahazwj Turns towards them by Hisazwj Face, the Prides with the two of them to the Angels, so Heazwj is Saying: “Look at Myazwj servants visiting and loving each other regarding Meazwj. It is a right upon Meazwj that Iazwj should not Punish the two of them with the Fire after this attitude.

فَإِذَا انْصَرَفَ شَيَّعَهُ الْمَلَائِكَةُ عَدَدَ نَفَسِهِ وَ خُطَاهُ وَ كَلَامِهِ يَحْفَظُونَهُ مِنْ بَلَاءِ الدُّنْيَا وَ بَوَائِقِ الْآخِرَةِ إِلَى مِثْلِ تِلْكَ اللَّيْلَةِ مِنْ قَابِلٍ فَإِنْ مَاتَ فِيمَا بَيْنَهُمَا أُعْفِيَ مِنَ الْحِسَابِ وَ إِنْ كَانَ الْمَزُورُ يَعْرِفُ مِنْ حَقِّ الزَّائِرِ مَا عَرَفَهُ الزَّائِرُ مِنْ حَقِّ الْمَزُورِ كَانَ لَهُ مِثْلُ أَجْرِهِ .

So when he leaves, he would be escorted by the Angels of the number of his breaths, and his steps, and his words, protecting him from afflictions of the world and the hardships of the Hereafter, up to the like of that the next night. So if he dies during what is between the two, he would be Excused from the Reckoning. And if it was so that the visited on recognised the right of the visitor, what the visitor recognised from the right of the visited, there would be for him the like of his Recompense’.[667]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا اعْتَنَقَا غَمَرَتْهُمَا الرَّحْمَةُ فَإِذَا الْتَزَمَا لَا يُرِيدَانِ بِذَلِكَ إِلَّا وَجْهَ اللَّهِ وَ لَا يُرِيدَانِ غَرَضاً مِنْ أَغْرَاضِ الدُّنْيَا قِيلَ لَهُمَا مَغْفُوراً لَكُمَا فَاسْتَأْنِفَا

Ali Bin Ibrahim, from his brother, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin, when two embrace, they would both be engulfed by the Mercy. So when both of the continue, not intending by that except for the Face of Allahazwj, and not intending any purpose from the purposes of the world, it would be Said to both of them: ‘You are both Forgiven your sins, so resume (anew again).

فَإِذَا أَقْبَلَا عَلَى الْمُسَاءَلَةِ قَالَتِ الْمَلَائِكَةُ بَعْضُهَا لِبَعْضِ تَنَحَّوْا عَنْهُمَا فَإِنَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا

So when they face each other upon the discussion, the Angels say to each other: ‘Leave them alone, for there is a private matter for them, and Allahazwj has Veiled upon them’.

قَالَ إِسْحَاقُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَلَا يُكْتَبُ عَلَيْهِمَا لَفْظُهُمَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ قَالَ فَتَنَفَّسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الصُّعَدَاءَ ثُمَّ بَكَى حَتَّى اخْضَلَّتْ دُمُوعُهُ لِحْيَتَهُ وَ قَالَ يَا إِسْحَاقُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِنَّمَا أَمَرَ الْمَلَائِكَةَ أَنْ تَعْتَزِلَ عَنِ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا إِجْلَالًا لَهُمَا وَ إِنَّهُ وَ إِنْ كَانَتِ الْمَلَائِكَةُ لَا تَكْتُبُ لَفْظَهُمَا وَ لَا تَعْرِفُ كَلَامَهُمَا فَإِنَّهُ يَعْرِفُهُ وَ يَحْفَظُهُ عَلَيْهِمَا عَالِمُ السِّرِّ وَ أَخْفَى .

Is’haq (the narrator) said, ‘So I said, ‘May I be sacrificed for youasws! So their word would not be written against them, and Allahazwj Mighty and Majestic has Said [50:18] He utters not a word but there is by him a watcher at hand?’ So Abu Abdullahasws took a sighing breath, then wept until hisasws tears moistened hisasws beard, and said: ‘O Is’haq! Allahazwj Blessed and High rather Commands the Angels that they should isolate themselves from the Momineen when they meet due to their majesty; and it is such and if the Angels do not write their words and do not recognise their speech, so it is Recognised and Preserved upon them by the Knower of the secrets and the hidden matters’.[668]

بَابُ التَّقْبِيلِ

Chapter 80 – The Kissing

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لَكُمْ لَنُوراً تُعْرَفُونَ بِهِ فِي الدُّنْيَا حَتَّى إِنَّ أَحَدَكُمْ إِذَا لَقِيَ أَخَاهُ قَبَّلَهُ فِي مَوْضِعِ النُّورِ مِنْ جَبْهَتِهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Al Husayn Bin Ahmad Al Minqary, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullahasws having said: ‘For you all (Shia) there is a light you are being recognised with in the world, to the extent that one of you, when he meets his brother, kisses him in the place of the light from his forehead’.[669]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقَبَّلُ رَأْسُ أَحَدٍ وَ لَا يَدُهُ إِلَّا يَدُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَوْ مَنْ أُرِيدَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rifa’at Bin Musa,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not kiss the head (forehead) of anyone, nor his hand, except for the hand of Rasool-Allahsaww, or the one who intends Rasool-Allahazwj by it’.[670]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ عَنْ عَلِيِّ بْنِ مَزْيَدٍ صَاحِبِ السَّابِرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا فَقَالَ أَمَا إِنَّهَا لَا تَصْلُحُ إِلَّا لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ .

Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Narsy, from Ali Bin Mazeyd a companion of Al Sabiri who said,

‘I went over to Abu Abdullahasws, and I took hisasws hand and I kissed it. So heasws said: ‘But it is not correct except for a Prophetazwj or a successorasws of a Prophetsaww’.[671]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَاوِلْنِي يَدَكَ أُقَبِّلْهَا فَأَعْطَانِيهَا فَقُلْتُ جُعِلْتُ فِدَاكَ رَأْسَكَ فَفَعَلَ فَقَبَّلْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ رِجْلَاكَ فَقَالَ أَقْسَمْتُ أَقْسَمْتُ أَقْسَمْتُ ثَلَاثاً وَ بَقِيَ شَيْ‏ءٌ وَ بَقِيَ شَيْ‏ءٌ وَ بَقِيَ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hajjal, from Yunus bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘Give me yourasws hand, so I can kiss it’. So heasws gave it to me. So I said, ‘May I be sacrificed for youasws! Yourasws (fore) head (as well)’. So heasws did. So I said, ‘May I be sacrificed for youasws! Yourasws leg (as well)’. So heasws said: ‘You oathed, you oathed you oathed’, three times; ‘And there remains something, there remains something, there remains something’.[672]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَنْ قَبَّلَ لِلرَّحِمِ ذَا قَرَابَةٍ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ قُبْلَةُ الْأَخِ عَلَى الْخَدِّ وَ قُبْلَةُ الْإِمَامِ بَيْنَ عَيْنَيْهِ .

Muhammad Bin Yahya, from al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from Abu Al-Hassanasws having said: ‘The one who kisses for the relationship of the one with relationship, so there is nothing upon him, and kisses the brother upon the cheek, and kisses the Imamasws between hisasws eyes’.[673]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الصَّبَّاحِ مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ الْقُبْلَةُ عَلَى الْفَمِ إِلَّا لِلزَّوْجَةِ أَوِ الْوَلَدِ الصَّغِيرِ .

And from him, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Sinan, from Abu Al Sabbah, a slave of the family of Saam,

(It has been narrated) from Abu Abdullahasws having said: ‘There is (to be) no kissing upon the mouth except for the wife, or a young child’.[674]

بَابُ تَذَاكُرِ الْإِخْوَانِ

Chapter 81 – Remembering the brethren

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شِيعَتُنَا الرُّحَمَاءُ بَيْنَهُمُ الَّذِينَ إِذَا خَلَوْا ذَكَرُوا اللَّهَ إِنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ إِنَّا إِذَا ذُكِرْنَا ذُكِرَ اللَّهُ وَ إِذَا ذُكِرَ عَدُوُّنَا ذُكِرَ الشَّيْطَانُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Ali Bin Abu Hamza who said,

‘I heard Abu Abdullahasws saying: ‘Ourasws Shia, there is the compassion between them, those when they are alone, are mentioning Allahazwj. Ourasws mention is from the Mention of Allahazwj. Usasws, when weasws are mentioned, Allahazwj is Mentioned, and when ourasws enemies are mentioned, the Satanla is mentioned’.[675]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَاوَرُوا فَإِنَّ فِي زِيَارَتِكُمْ إِحْيَاءً لِقُلُوبِكُمْ وَ ذِكْراً لِأَحَادِيثِنَا وَ أَحَادِيثُنَا تُعَطِّفُ بَعْضَكُمْ عَلَى بَعْضٍ فَإِنْ أَخَذْتُمْ بِهَا رَشَدْتُمْ وَ نَجَوْتُمْ وَ إِنْ تَرَكْتُمُوهَا ضَلَلْتُمْ وَ هَلَكْتُمْ فَخُذُوا بِهَا وَ أَنَا بِنَجَاتِكُمْ زَعِيمٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Yazeed Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Visit each other, for in your visitation there is a revival of your hearts; and mention ourasws Ahadeeth, and (for) ourasws Ahadeeth would incline you towards each other. So if you were to grab hold of it, you would be Guided and attain salvation, and if you were to neglect these, you would stray and be destroyed. Therefore grab hold of these, and Iasws would be (personally) responsible for your salvation’.[676]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبَّادِ بْنِ كَثِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي مَرَرْتُ بِقَاصٍّ يَقُصُّ وَ هُوَ يَقُولُ هَذَا الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَيْهَاتَ هَيْهَاتَ أَخْطَأَتْ أَسْتَاهُهُمُ الْحُفْرَةَ إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ سِوَى الْكِرَامِ الْكَاتِبِينَ فَإِذَا مَرُّوا بِقَوْمٍ يَذْكُرُونَ مُحَمَّداً وَ آلَ مُحَمَّدٍ قَالُوا قِفُوا فَقَدْ أَصَبْتُمْ حَاجَتَكُمْ فَيَجْلِسُونَ فَيَتَفَقَّهُونَ مَعَهُمْ فَإِذَا قَامُوا عَادُوا مَرْضَاهُمْ وَ شَهِدُوا جَنَائِزَهُمْ وَ تَعَاهَدُوا غَائِبَهُمْ فَذَلِكَ الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ .

A number of our companions, from Sahl Bin Ziyad, from Al Washa’a, from Mansour Bin Yunus, from Abbad Bin Kaseer who said,

‘I said to Abu Abdullahasws, ‘I passed by a story-teller relating stories and he was saying, ‘This is the gathering which there is no wickedness with its gatherers’. So Abu Abdullahasws said: ‘Far be it! Far be it! He erred. Their gathering is the pit. For Allahazwj there are Angels who are coming, besides the two Honourable Recorders, so when they pass by a group of people mentioning Muhammadsaww and the Progenyasws of Muhammadsaww, they are saying: ‘Pause, for you have achieved your need’. So they are being seated, and they are pondering along with them. So when they arise, they console their sick ones, and attend their funerals, and they are committing themselves to their absent ones. Thus, that is the gathering which there is no wickedness with its gatherers’.[677]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُسْتَوْرِدِ النَّخَعِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ الْمَلَائِكَةِ الَّذِينَ فِي السَّمَاءِ لَيَطَّلِعُونَ إِلَى الْوَاحِدِ وَ الِاثْنَيْنِ وَ الثَّلَاثَةِ وَ هُمْ يَذْكُرُونَ فَضْلَ آلِ مُحَمَّدٍ قَالَ فَتَقُولُ أَ مَا تَرَوْنَ إِلَى هَؤُلَاءِ فِي قِلَّتِهِمْ وَ كَثْرَةِ عَدُوِّهِمْ يَصِفُونَ فَضْلَ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) قَالَ فَتَقُولُ الطَّائِفَةُ الْأُخْرَى مِنَ الْمَلَائِكَةِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Mustawrid Al Nakhaie, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘From the Angels who are in the sky, they come to know of the one, and the two, and the three when they are mentioning the merits of the Progenyasws of Muhammadsaww. So they are saying: ‘But, are you not seeing these who are in their few numbers, and the abundance of their enemies, describing the merits of the Progenyasws of Muhammadsaww?’ So another group of Angels is saying: '[62:4] That is Allah's Grace; He Grants it to whomsoever He Desires to, and Allah is the Lord of Magnificent Grace’’.[678]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي أَ تَخْلُونَ وَ تَتَحَدَّثُونَ وَ تَقُولُونَ مَا شِئْتُمْ فَقُلْتُ إِي وَ اللَّهِ إِنَّا لَنَخْلُو وَ نَتَحَدَّثُ وَ نَقُولُ مَا شِئْنَا فَقَالَ أَمَا وَ اللَّهِ لَوَدِدْتُ أَنِّي مَعَكُمْ فِي بَعْضِ تِلْكَ الْمَوَاطِنِ أَمَا وَ اللَّهِ إِنِّي لَأُحِبُّ رِيحَكُمْ وَ أَرْوَاحَكُمْ وَ إِنَّكُمْ عَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ فَأَعِينُوا بِوَرَعٍ وَ اجْتِهَادٍ .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Muskan, from Muyassar,

(It has been narrated) from Abu Ja’farasws having said to me: ‘Are you isolating yourselves, and discussing and saying whatever you so desire to?’ So I said, ‘Yes, by Allahazwj! We do isolate ourselves, and we discuss, and we are saying whatever we so desire to’. So heasws said: ‘By Allahazwj! Iasws would love to be with you in one of those places. But, by Allahazwj, Iasws loved your aromas, and your spirits, and you all are upon the Religion of Allahazwj and the Religion of Hisazwj Angels, therefore Assist with piety and the striving’.[679]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحْمَدَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ خَالِدِ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْمُؤْمِنِينَ فَصَاعِداً إِلَّا حَضَرَ مِنَ الْمَلَائِكَةِ مِثْلُهُمْ فَإِنْ دَعَوْا بِخَيْرٍ أَمَّنُوا وَ إِنِ اسْتَعَاذُوا مِنْ شَرٍّ دَعَوُا اللَّهَ لِيَصْرِفَهُ عَنْهُمْ وَ إِنْ سَأَلُوا حَاجَةً تَشَفَّعُوا إِلَى اللَّهِ وَ سَأَلُوهُ قَضَاءَهَا

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Ahmad Bin Zakariyya, from Muhammad Bin Khalid Bin Maymoun, from Abdullah Bin Sinan, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘There would not gather three Momineen and upwards, except that the Angels the likes of their number would be present. So if they were to supplicate for goodness, they would be saying: ‘Ameen!’ and if they were to seek Refuge from the evil, they would supplicate to Allahazwj to Exchange it from them; and if they were to ask for a need, they would intercede to Allahazwj and ask Himazwj for its fulfilment.

وَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْجَاحِدِينَ إِلَّا حَضَرَهُمْ عَشَرَةُ أَضْعَافِهِمْ مِنَ الشَّيَاطِينِ فَإِنْ تَكَلَّمُوا تَكَلَّمَ الشَّيْطَانُ بِنَحْوِ كَلَامِهِمْ وَ إِذَا ضَحِكُوا ضَحِكُوا مَعَهُمْ وَ إِذَا نَالُوا مِنْ أَوْلِيَاءِ اللَّهِ نَالُوا مَعَهُمْ فَمَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِهِمْ فَإِذَا خَاضُوا فِي ذَلِكَ فَلْيَقُمْ وَ لَا يَكُنْ شِرْكَ شَيْطَانٍ وَ لَا جَلِيسَهُ فَإِنَّ غَضَبَ اللَّهِ عَزَّ وَ جَلَّ لَا يَقُومُ لَهُ شَيْ‏ءٌ وَ لَعْنَتَهُ لَا يَرُدُّهَا شَيْ‏ءٌ

And there would not gather three from the renegades except ten times their number from the Satansla would be present. So if they were to speak, the Satanla would speak approximate to their speech; and when they laugh, hela would laugh along with them, and if they malign the Guardiansasws of Allahazwj, hela malign themasws along with them. So the one who from the Momineen who is involved with them, and when they indulge in that, so let him arise and do not become a participant with Satanla, and not be seated, for if Allahazwj Mighty and Majestic is Wrathful, nothing would be able to withstand it, and nothing can repel Hisazwj Curse’.

ثُمَّ قَالَ ( صلوات الله عليه ) فَإِنْ لَمْ يَسْتَطِعْ فَلْيُنْكِرْ بِقَلْبِهِ وَ لْيَقُمْ وَ لَوْ حَلْبَ شَاةٍ أَوْ فُوَاقَ نَاقَةٍ .

Then heasws said: ‘So if he is not able to (arise), so let him deny it in his heart, and let him arise (for a while), and even if it is for a time it takes to milk a sheep, or a hiccup of a camel’.[680]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَيْسَ شَيْ‏ءٌ أَنْكَى لِإِبْلِيسَ وَ جُنُودِهِ مِنْ زِيَارَةِ الْإِخْوَانِ فِي اللَّهِ بَعْضِهِمْ لِبَعْضٍ قَالَ وَ إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيَذْكُرَانِ اللَّهَ ثُمَّ يَذْكُرَانِ فَضْلَنَا أَهْلَ الْبَيْتِ فَلَا يَبْقَى عَلَى وَجْهِ إِبْلِيسَ مُضْغَةُ لَحْمٍ إِلَّا تَخَدَّدُ حَتَّى إِنَّ رُوحَهُ لَتَسْتَغِيثُ مِنْ شِدَّةِ مَا يَجِدُ مِنَ الْأَلَمِ فَتَحُسُّ مَلَائِكَةُ السَّمَاءِ وَ خُزَّانُ الْجِنَانِ فَيَلْعَنُونَهُ حَتَّى لَا يَبْقَى مَلَكٌ مُقَرَّبٌ إِلَّا لَعَنَهُ فَيَقَعُ خَاسِئاً حَسِيراً مَدْحُوراً .

And by this chain, from Muhammad Bin Suleyman, from Muhammad Bin Mahfouz, from Abu Al Magra’a who said,

‘I heard Abu Al-Hassanasws saying: ‘There is nothing more horrible to Ibleesla and hisla army than the visitation of the brethren visiting each other regarding Allahazwj. And if two Momineen are meeting and they are mentioning Allahazwj, then they are mentioning ourasws merits of the Peopleasws of the Household, so there would not remain a single lump of flesh upon the face of Ibleesla except that it would wrinkle, to the extent that hisla spirit screams for help from the intensity of what hela feels from the pain. So the Angels of the sky and the treasurers of the Gardens sense it and they are cursing himla until there does not remains a single Angel of Proximity except that he curses himla. So hela falls down abased, sorrowful, defeated’.[681]

بَابُ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِينَ

Chapter 82 – Causing the gladness to enter upon the Momineen

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّ مُؤْمِناً فَقَدْ سَرَّنِي وَ مَنْ سَرَّنِي فَقَدْ سَرَّ اللَّهَ .

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly who said,

‘I heard Abu Ja’farasws saying: ‘Rasool-Allahsaww said: ‘The one who pleases a Momin so he has pleased measws, and the one who pleases mesaww, so he has pleased Allahazwj’.[682]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ رَجُلٍ مِنْ أَهْلِ الْكُوفَةِ يُكَنَّى أَبَا مُحَمَّدٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ تَبَسُّمُ الرَّجُلِ فِي وَجْهِ أَخِيهِ حَسَنَةٌ وَ صَرْفُ الْقَذَى عَنْهُ حَسَنَةٌ وَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَى اللَّهِ مِنْ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ .

A number of our companions, from Ahmad bin Muhammad Bin Khalid, from his father, from a man from the people of Al Kufa teknonymed as Abu Muhammad, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The smile of the man in the face of his brother is a good deed, and removing the speck from him is a good deed, and a servant will not (be able to) worship Allahazwj with something more Beloved to Allahazwj than causing the gladness to enter upon the Momin’.[683]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ عَبْدَهُ مُوسَى ( عليه السلام ) قَالَ إِنَّ لِي عِبَاداً أُبِيحُهُمْ جَنَّتِي وَ أُحَكِّمُهُمْ فِيهَا قَالَ يَا رَبِّ وَ مَنْ هَؤُلَاءِ الَّذِينَ تُبِيحُهُمْ جَنَّتَكَ وَ تُحَكِّمُهُمْ فِيهَا قَالَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Ubeydullah Bin Al Waleed Al Wassafy who said,

‘I heard Abu Ja’farasws saying: ‘Among what Allahazwj Mighty and Majestic Whispered with to Hisazwj servant Musaas was that Heazwj Said: “For Meazwj there are such servant that Iazwj would be Allotting them Myazwj Paradise and Making them rulers therein”. Heas said: ‘O Lordazwj! And who are they whom Youazwj would be Allotting Yourazwj Paradise to and Making them to rule therein?’ Heazwj Said: “The one who cause the gladness to enter into the Momin”’.

ثُمَّ قَالَ إِنَّ مُؤْمِناً كَانَ فِي مَمْلَكَةِ جَبَّارٍ فَوَلَعَ بِهِ فَهَرَبَ مِنْهُ إِلَى دَارِ الشِّرْكِ فَنَزَلَ بِرَجُلٍ مِنْ أَهْلِ الشِّرْكِ فَأَظَلَّهُ وَ أَرْفَقَهُ وَ أَضَافَهُ

Then heasws said: ‘There was a Momin who was in the kingdom of a tyrant, and he was scared of it and fled from him to a house (domain) of the Polytheists and lodged with a man from the Polytheist people. So he shaded him, and was kind to him, and entertained him.

فَلَمَّا حَضَرَهُ الْمَوْتُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ وَ عِزَّتِي وَ جَلَالِي لَوْ كَانَ لَكَ فِي جَنَّتِي مَسْكَنٌ لَأَسْكَنْتُكَ فِيهَا وَ لَكِنَّهَا مُحَرَّمَةٌ عَلَى مَنْ مَاتَ بِي مُشْرِكاً وَ لَكِنْ يَا نَارُ هِيدِيهِ وَ لَا تُؤْذِيهِ وَ يُؤْتَى بِرِزْقِهِ طَرَفَيِ النَّهَارِ قُلْتُ مِنَ الْجَنَّةِ قَالَ مِنْ حَيْثُ شَاءَ اللَّهُ.

So when the death presented itself to him, Allahazwj Mighty and Majestic Revealed unto him: “By Myazwj Honour and Myazwj Majesty! Had there been a dwelling for you in Myazwj Paradise, Iazwj would have Settled you therein. But, it is Prohibited upon the one who dies having associated with Meazwj. But, O Fire! Settle down and do not harm him!” And they would be coming with his sustenance at the two ends of the day (morning and evening)’. I said, ‘From the Paradise?’ Heasws said: ‘From wherever Allahazwj so Desires it’.[684]

عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِدْخَالُ السُّرُورِ عَلَى الْمُؤْمِنِينَ .

From him, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali, from Abu Ali,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from Aliasws Bin Al Husaynasws having said: ‘Rasool-Allahsaww said: ‘The most Beloved of the deeds to Allahazwj Mighty and Majestic is causing the gladness to enter upon the Momineen’.[685]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) إِنَّ الْعَبْدَ مِنْ عِبَادِي لَيَأْتِينِي بِالْحَسَنَةِ فَأُبِيحُهُ جَنَّتِي فَقَالَ دَاوُدُ يَا رَبِّ وَ مَا تِلْكَ الْحَسَنَةُ قَالَ يُدْخِلُ عَلَى عَبْدِيَ الْمُؤْمِنِ سُرُوراً وَ لَوْ بِتَمْرَةٍ قَالَ دَاوُدُ يَا رَبِّ حَقٌّ لِمَنْ عَرَفَكَ أَنْ لَا يَقْطَعَ رَجَاءَهُ مِنْكَ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Dawoodas: “The servant from Myazwj servants, let him come to Meazwj with the good deeds, so Iazwj can Gift Myazwj Paradise to him”. So Dawoodas said: ‘O Lordazwj! And what is that deed?’ Heazwj Said: “Causing the gladness to enter upon Myazwj believeing servant, and even if it be by a date”. Dawoodas said: ‘O Lordazwj! It is true for the one who recognises Youazwj that he would not cut off his hopes from Youazwj’’.[686]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَرَى أَحَدُكُمْ إِذَا أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً أَنَّهُ عَلَيْهِ أَدْخَلَهُ فَقَطْ بَلْ وَ اللَّهِ عَلَيْنَا بَلْ وَ اللَّهِ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one of you who causes the gladness to enter upon a Momin should not view that he has entered it upon him only. But, by Allahazwj, upon usasws (as well). By Allahazwj! Upon Rasool-Allahsaww (as well)’.[687]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِدْخَالُ السُّرُورِ عَلَى الْمُؤْمِنِ شَبْعَةُ مُسْلِمٍ أَوْ قَضَاءُ دَيْنِهِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘The most beloved of the deeds to Allahazwj Mighty and Majestic is to cause the entering of the gladness upon the Momin, satiating a Muslim, or fulfilling his debts’.[688]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَدِيثٍ طَوِيلٍ إِذَا بَعَثَ اللَّهُ الْمُؤْمِنَ مِنْ قَبْرِهِ خَرَجَ مَعَهُ مِثَالٌ يَقْدُمُ أَمَامَهُ كُلَّمَا رَأَى الْمُؤْمِنُ هَوْلًا مِنْ أَهْوَالِ يَوْمِ الْقِيَامَةِ قَالَ لَهُ الْمِثَالُ لَا تَفْزَعْ وَ لَا تَحْزَنْ وَ أَبْشِرْ بِالسُّرُورِ وَ الْكَرَامَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Sadeyr Al Sayrafi who said,

‘Abu Abdullahasws said in a lengthy Hadeeth: ‘When Allahazwj will Resurrect the Momin from his grave, a resemblance would come out along with him, walking in front of him. Every time the Momin sees a horror from the horrors of the Day of Judgement, the resemblance would say to him, ‘Do not panic, and do not grieve, and receive glad tidings of the gladness and the prestige from Allahazwj Mighty and Majestic’.

حَتَّى يَقِفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيُحَاسِبُهُ حِسَاباً يَسِيراً وَ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ وَ الْمِثَالُ أَمَامَهُ فَيَقُولُ لَهُ الْمُؤْمِنُ يَرْحَمُكَ اللَّهُ نِعْمَ الْخَارِجُ خَرَجْتَ مَعِي مِنْ قَبْرِي وَ مَا زِلْتَ تُبَشِّرُنِي بِالسُّرُورِ وَ الْكَرَامَةِ مِنَ اللَّهِ حَتَّى رَأَيْتُ ذَلِكَ

Until when he pauses in front of Allahazwj Mighty and Majestic, so Heazwj would Reckon him with an easy Reckoning, and Command with him (to be taken to) the Paradise, and the resemblance would be in front of him. So the Momin would be saying to him, ‘May Allahazwj have Mercy on you! It was a good exit that you came out along with me from my grave, and you have not ceased giving me glad tidings with the gladness and the prestige from Allahazwj I saw that’.

فَيَقُولُ مَنْ أَنْتَ فَيَقُولُ أَنَا السُّرُورُ الَّذِي كُنْتَ أَدْخَلْتَ عَلَى أَخِيكَ الْمُؤْمِنِ فِي الدُّنْيَا خَلَقَنِي اللَّهُ عَزَّ وَ جَلَّ مِنْهُ لِأُبَشِّرَكَ .

And he would (also) be saying, ‘Who are you?’ So it would be saying, ‘I am the gladness which you caused to enter upon your Momin brother in the world. Allahazwj Mighty and Majestic Created me from it (the gladness) in order to give you the glad tidings’.[689]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ قَالَ كَانَ النَّجَاشِيُّ وَ هُوَ رَجُلٌ مِنَ الدَّهَاقِينِ عَامِلًا عَلَى الْأَهْوَازِ وَ فَارِسَ فَقَالَ بَعْضُ أَهْلِ عَمَلِهِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ فِي دِيوَانِ النَّجَاشِيِّ عَلَيَّ خَرَاجاً وَ هُوَ مُؤْمِنٌ يَدِينُ بِطَاعَتِكَ فَإِنْ رَأَيْتَ أَنْ تَكْتُبَ لِي إِلَيْهِ كِتَاباً

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sayyari, from Muhammad Bin Jamhour who said,

‘It was so that Al-Najjashy, and he was a man from the land owners, working upon Al Ahvaz and Persia. So one of the people of his workforce said to Abu Abdullahasws, ‘In the register of Al-Najjashy is taxation due upon me, and he is a Momin with a Religion in yourasws obedience. So if youasws see (fit), if youasws could write for me a letter to him’.

قَالَ فَكَتَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ سُرَّ أَخَاكَ يَسُرَّكَ اللَّه. قَالَ فَلَمَّا وَرَدَ الْكِتَابُ عَلَيْهِ دَخَلَ عَلَيْهِ وَ هُوَ فِي مَجْلِسِهِ فَلَمَّا خَلَا نَاوَلَهُ الْكِتَابَ وَ قَالَ هَذَا كِتَابُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَبَّلَهُ وَ وَضَعَهُ عَلَى عَيْنَيْهِ وَ قَالَ لَهُ مَا حَاجَتُكَ قَالَ خَرَاجٌ عَلَيَّ فِي دِيوَانِكَ فَقَالَ لَهُ وَ كَمْ هُوَ قَالَ عَشَرَةُ آلَافِ دِرْهَمٍ

He (the narrator) said, ‘So Abu Abdullahasws wrote to him: ‘In the Name of Allahazwj the Beneficent, the Merciful. Cause gladness to your brother, Allahazwj will Cause you gladness’. So when the letter was given to him, he went over to him, and he was in his gathering. So when he was alone, he gave him the letter and said, ‘This is a letter of Abu Abdullahasws’. So he kissed it and place it upon his eyes, and said to him, ‘What is your need?’ He said, ‘Taxation upon me in your register’. So he said to him, ‘And how much is it?’ He said, ‘Ten thousand Dirhams’.

فَدَعَا كَاتِبَهُ وَ أَمَرَهُ بِأَدَائِهَا عَنْهُ ثُمَّ أَخْرَجَهُ مِنْهَا وَ أَمَرَ أَنْ يُثْبِتَهَا لَهُ لِقَابِلٍ ثُمَّ قَالَ لَهُ سَرَرْتُكَ فَقَالَ نَعَمْ جُعِلْتُ فِدَاكَ ثُمَّ أَمَرَ لَهُ بِمَرْكَبٍ وَ جَارِيَةٍ وَ غُلَامٍ وَ أَمَرَ لَهُ بِتَخْتِ ثِيَابٍ فِي كُلِّ ذَلِكَ يَقُولُ لَهُ هَلْ سَرَرْتُكَ فَيَقُولُ نَعَمْ جُعِلْتُ فِدَاكَ فَكُلَّمَا قَالَ نَعَمْ زَادَهُ حَتَّى فَرَغَ ثُمَّ قَالَ لَهُ احْمِلْ فُرُشَ هَذَا الْبَيْتِ الَّذِي كُنْتَ جَالِساً فِيهِ حِينَ دَفَعْتَ إِلَيَّ كِتَابَ مَوْلَايَ الَّذِي نَاوَلْتَنِي فِيهِ وَ ارْفَعْ إِلَيَّ حَوَائِجَكَ

So he called over his scribe and instructed him with write it off from him. Then he to him out from it and instructed that it be affirmed for him in the future (no taxes to pay). Then he said to him, ‘Have I gladdened you?’ So he said, ‘Yes, may I be sacrificed for you’. Then he ordered for him with a ride and a maid and a slave, and ordered for him a set of clothes, and during each of that he was saying to him, ‘Have I gladdened you?’ So he was saying, ‘Yes, may I be sacrificed for you’. So, every time he said, ‘Yes’, he increased it for him until he was free. Then he said to him, ‘Carry (take away) this furnishing of the house which you were seated upon where you handed over to me a letter of my Masterasws which you brought wherein you raise your need to me’.

قَالَ فَفَعَلَ وَ خَرَجَ الرَّجُلُ فَصَارَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْدَ ذَلِكَ فَحَدَّثَهُ الرَّجُلُ بِالْحَدِيثِ عَلَى جِهَتِهِ فَجَعَلَ يُسَرُّ بِمَا فَعَلَ فَقَالَ الرَّجُلُ يَا ابْنَ رَسُولِ اللَّهِ كَأَنَّهُ قَدْ سَرَّكَ مَا فَعَلَ بِي فَقَالَ إِي وَ اللَّهِ لَقَدْ سَرَّ اللَّهَ وَ رَسُولَهُ .

He (the narrator) said, ‘So he did and the man went out. So the man came over to Abu Abdullahasws after that and narrated to himasws of the narration upon its aspect. So heasws went on to become joyful with what was done. So the man said, ‘O sonasws of Rasool-Allahsaww! It is as if he has cause youasws to be glad, what he did with me’. So heasws said: ‘Yes, by Allahazwj! He has caused Allahazwj and Hisazwj Rasoolsaww to be joyful’.[690]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مَنْصُورٍ عَنْ عَمَّارِ بْنِ أَبِي الْيَقْظَانِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ قَالَ فَقَالَ حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَعْظَمُ مِنْ ذَلِكَ لَوْ حَدَّثْتُكُمْ لَكَفَرْتُمْ إِنَّ الْمُؤْمِنَ إِذَا خَرَجَ مِنْ قَبْرِهِ خَرَجَ مَعَهُ مِثَالٌ مِنْ قَبْرِهِ يَقُولُ لَهُ أَبْشِرْ بِالْكَرَامَةِ مِنَ اللَّهِ وَ السُّرُورِ فَيَقُولُ لَهُ بَشَّرَكَ اللَّهُ بِخَيْرٍ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali Bin Fazzal, from Mansour, from Ammar Bin Abu Al Yaqzaan, from Aban Bin Taghlub who said,

‘I asked Abu Abdullahasws about the rights of the Momin upon the Momin. So heasws said: ‘The rights of the Momin upon the Momin are greater than that. If Iasws were to narrate (these) to you, you would disbelieve. When the Momin will come out from his grave, a resemblance would come out along with him from his grave saying to him, ‘Receive glad tidings with the prestige and the gladness from Allahazwj’. So he would be saying to it, ‘May there be glad tidings for you from Allahazwj with goodness’.

قَالَ ثُمَّ يَمْضِي مَعَهُ يُبَشِّرُهُ بِمِثْلِ مَا قَالَ وَ إِذَا مَرَّ بِهَوْلٍ قَالَ لَيْسَ هَذَا لَكَ وَ إِذَا مَرَّ بِخَيْرٍ قَالَ هَذَا لَكَ فَلَا يَزَالُ مَعَهُ يُؤْمِنُهُ مِمَّا يَخَافُ وَ يُبَشِّرُهُ بِمَا يُحِبُّ حَتَّى يَقِفَ مَعَهُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ

Heasws said: ‘Then it would go with him, giving him glad tidings of the like of what Iasws said, and whenever he passes by a horror, it would say, ‘This is not for you’; and whenever he passes by a goodness, it would say, ‘This is for you’. So it would not cease to be with him, securing him from whatever he fears, and giving him glad tidings with what he likes, until it would pause with him in front of Allahazwj Mighty and Majestic.

فَإِذَا أَمَرَ بِهِ إِلَى الْجَنَّةِ قَالَ لَهُ الْمِثَالُ أَبْشِرْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَمَرَ بِكَ إِلَى الْجَنَّةِ قَالَ فَيَقُولُ مَنْ أَنْتَ رَحِمَكَ اللَّهُ تُبَشِّرُنِي مِنْ حِينِ خَرَجْتُ مِنْ قَبْرِي وَ آنَسْتَنِي فِي طَرِيقِي وَ خَبَّرْتَنِي عَنْ رَبِّي قَالَ فَيَقُولُ أَنَا السُّرُورُ الَّذِي كُنْتَ تُدْخِلُهُ عَلَى إِخْوَانِكَ فِي الدُّنْيَا خُلِقْتُ مِنْهُ لِأُبَشِّرَكَ وَ أُونِسَ وَحْشَتَكَ .

So when Heazwj Commands with him (to go to) the Paradise, the resemblance would say to him, ‘Receive glad tidings, for Allahazwj Mighty and Majestic has Commanded with you to the Paradise’. He would say, ‘May Allahazwj have Mercy on you, who are you. You have been giving me glad tidings from when you came out from my grave and comforted me in my way, and informed me about my Lordazwj’. So it would be saying, ‘I am the gladness which you used to cause entering upon your brethren in the world. Allahazwj Created me from it in order to give you glad tidings, and comfort you in your loneliness’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal – similar to it.[691]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ سُرُورٌ [الَّذِي] تُدْخِلُهُ عَلَى الْمُؤْمِنِ تَطْرُدُ عَنْهُ جَوْعَتَهُ أَوْ تَكْشِفُ عَنْهُ كُرْبَتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Malik Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The deeds most Beloved to Allahazwj is the gladness which you cause to enter upon the Momin, repelling his hunger from him, or relieving his worries from him’.[692]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ السُّرُورِ خَلْقاً فَيَلْقَاهُ عِنْدَ مَوْتِهِ فَيَقُولُ لَهُ أَبْشِرْ يَا وَلِيَّ اللَّهِ بِكَرَامَةٍ مِنَ اللَّهِ وَ رِضْوَانٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hakam Bin Miskeen,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who causes gladness to enter upon the Momin, Allahazwj Mighty and Majestic would Create the gladness from that as a creature. So it would meet him during his death and it would be saying to him, ‘Receive glad tidings, O friend of Allahazwj, with the prestige from Allahazwj, and Pleasure’.

ثُمَّ لَا يَزَالُ مَعَهُ حَتَّى يَدْخُلَهُ قَبْرَهُ [يَلْقَاهُ] فَيَقُولُ لَهُ مِثْلَ ذَلِكَ فَإِذَا بُعِثَ يَلْقَاهُ فَيَقُولُ لَهُ مِثْلَ ذَلِكَ ثُمَّ لَا يَزَالُ مَعَهُ عِنْدَ كُلِّ هَوْلٍ يُبَشِّرُهُ وَ يَقُولُ لَهُ مِثْلَ ذَلِكَ فَيَقُولُ لَهُ مَنْ أَنْتَ رَحِمَكَ اللَّهُ فَيَقُولُ أَنَا السُّرُورُ الَّذِي أَدْخَلْتَهُ عَلَى فُلَانٍ .

Then it would not cease to be with him until it enters into his grave (meeting him), and it would be saying to him similar to that. So when he is Resurrected, it would meet him and would be saying to him similar to that. Then it would not cease to be with him during every horror, giving him glad tidings and saying to him similar to that. So he would be saying to it, ‘Who are you? May Allahazwj have Mercy on you’. So it would be saying, ‘I am the gladness which you cause to enter upon so and so’.[693]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ كَانَ رَجُلٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَرَأَ هَذِهِ الْآيَةَ وَ الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتاناً وَ إِثْماً مُبِيناً قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا ثَوَابُ مَنْ أَدْخَلَ عَلَيْهِ السُّرُورَ فَقُلْتُ جُعِلْتُ فِدَاكَ عَشْرُ حَسَنَاتٍ فَقَالَ إِي وَ اللَّهِ وَ أَلْفُ أَلْفِ حَسَنَةٍ.

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Abdullah Bin Sinan who said,

‘A man was in the presence of Abu Abdullahasws, and he recited this Verse [33:58] And those who hurt the believing men and the believing women without them being deserving of it, they are guilty indeed of a false accusation and a manifest sin. So Abu Abdullahasws said: ‘So what is the Reward for the one who causes the gladness to enter upon him?’ So I said, ‘May I be sacrificed for youasws! Ten good deeds’. So heasws said: ‘Yes, by Allahazwj, and a thousand, thousand (million) good deeds’.[694]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ يَحْيَى عَنِ الْوَلِيدِ بْنِ الْعَلَاءِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْخَلَ السُّرُورَ عَلَى مُؤْمِنٍ فَقَدْ أَدْخَلَهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَنْ أَدْخَلَهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ وَصَلَ ذَلِكَ إِلَى اللَّهِ وَ كَذَلِكَ مَنْ أَدْخَلَ عَلَيْهِ كَرْباً .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Ali Bin Yahya, from Al Waleed Bin Al A’ala, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who causes the gladness to enter upon a Momin, so he has extended it towards Rasool-Allahsaww; and the one who enters it upon Rasool-Allahsaww, so he has linked that to Allahazwj. And similar to that is the one who enter the worries upon him (the Momin)’.[695]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مَنْصُورٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُسْلِمٍ لَقِيَ مُسْلِماً فَسَرَّهُ سَرَّهُ اللَّهُ عَزَّ وَ جَلَّ .

From him, from Ismail Bin Mansour, from Al Mufazzal,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever Muslim meets a Muslim, so he gladdens him, Allahazwj Mighty and Majestic would Gladden him’.[696]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَحَبِّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِدْخَالُ السُّرُورِ عَلَى الْمُؤْمِنِ إِشْبَاعُ جَوْعَتِهِ أَوْ تَنْفِيسُ كُرْبَتِهِ أَوْ قَضَاءُ دَيْنِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The most Beloved of the deeds to Allahazwj Mighty and Majestic is the entering of the gladness upon the Momin – satiating his hunger, or relieving his distress, or fulfilling his debts’.[697]

بَابُ قَضَاءِ حَاجَةِ الْمُؤْمِنِ

Chapter 83 – Fulfilling the need of the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَكَّارِ بْنِ كَرْدَمٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا مُفَضَّلُ اسْمَعْ مَا أَقُولُ لَكَ وَ اعْلَمْ أَنَّهُ الْحَقُّ وَ افْعَلْهُ وَ أَخْبِرْ بِهِ عِلْيَةَ إِخْوَانِكَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا عِلْيَةُ إِخْوَانِي قَالَ الرَّاغِبُونَ فِي قَضَاءِ حَوَائِجِ إِخْوَانِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali, from Bakkar Bin Kardam, from Al Mufazzal,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘O Mufazzal! Listen to what Iasws am saying to you, and know that it is the truth, and do it (yourself) and inform your brothers of the high social standing’. I said, ‘May I be sacrificed for youasws! And what are my brothers of ‘high social standing’?’ Heasws said: ‘Those who are interested in fulfilling the needs of their brethren’.

قَالَ ثُمَّ قَالَ وَ مَنْ قَضَى لِأَخِيهِ الْمُؤْمِنِ حَاجَةً قَضَى اللَّهُ عَزَّ وَ جَلَّ لَهُ يَوْمَ الْقِيَامَةِ مِائَةَ أَلْفِ حَاجَةٍ مِنْ ذَلِكَ أَوَّلُهَا الْجَنَّةُ وَ مِنْ ذَلِكَ أَنْ يُدْخِلَ قَرَابَتَهُ وَ مَعَارِفَهُ وَ إِخْوَانَهُ الْجَنَّةَ بَعْدَ أَنْ لَا يَكُونُوا نُصَّاباً

He (the narrator) said, ‘Then heasws said: ‘And the one who fulfils a need of his Momin brother, Allahazwj Mighty and Majestic would Fulfil for him a hundred thousand needs of the Day of Judgement – from that the first one is the Paradise, and from that is that he would enter his relatives and his acquaintances, and his brethren into the Paradise, after (it is clarified) that they do not happen to be Hostile ones (Nasibis)’.

وَ كَانَ الْمُفَضَّلُ إِذَا سَأَلَ الْحَاجَةَ أَخاً مِنْ إِخْوَانِهِ قَالَ لَهُ أَ مَا تَشْتَهِي أَنْ تَكُونَ مِنْ عِلْيَةِ الْإِخْوَانِ .

And it was so that whenever Al-Mufazzal (the narrator) asked for a need from a brother from his brethren, said to him, ‘Do you not desire that you happen to be from the brethren of high social standing?’[698]

عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً مِنْ خَلْقِهِ انْتَجَبَهُمْ لِقَضَاءِ حَوَائِجِ فُقَرَاءِ شِيعَتِنَا لِيُثِيبَهُمْ عَلَى ذَلِكَ الْجَنَّةَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ مِنْهُمْ فَكُنْ ثُمَّ قَالَ لَنَا وَ اللَّهِ رَبٌّ نَعْبُدُهُ لَا نُشْرِكُ بِهِ شَيْئاً .

From him, from Muhammad Bin Ziyad who said, ‘It was narrated to me from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created creatures from Hisazwj creatures, Choosing them for the fulfilment of the needs of the poor ones of ourasws Shia in order for the Paradise to be affirmed for them upon that. Therefore, if you have the capacity to become from them, then become so’. Then heasws said: ‘For usasws, by Allahazwj, is a Lordazwj. Weasws worship Himazwj, not associating anything with Himazwj’.[699]

عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ صَدَقَةَ الْأَحْدَبِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ خَيْرٌ مِنْ عِتْقِ أَلْفِ رَقَبَةٍ وَ خَيْرٌ مِنْ حُمْلَانِ أَلْفِ فَرَسٍ فِي سَبِيلِ اللَّهِ .

From him, from Muhammad Bin Ziyad, from Al Hakam Bin Ayman, from Sadaqa Al Ahdab,

(It has been narrated) from Abu Abdullahasws having said: ‘Fulfilling a need of the Momin is better than freeing a thousand necks, and better than loading a thousand horses in the Way of Allahazwj’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ مِثْلَ الْحَدِيثَيْنِ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Ziyad – similar to the two Ahadeeth.[700]

عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ صَنْدَلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَقَضَاءُ حَاجَةِ امْرِئٍ مُؤْمِنٍ أَحَبُّ إِلَى اللَّهِ مِنْ عِشْرِينَ حَجَّةً كُلُّ حَجَّةٍ يُنْفِقُ فِيهَا صَاحِبُهَا مِائَةَ أَلْفٍ .

Ali, from his father, from Muhammad Bin Ziyad, from Sandal, from Abu Al Sabbah Al Kinany who said,

‘Abu Abdullahasws said: ‘The fulfilment of a need of an affair of a Momin is more Beloved to Allahazwj than performing twenty Hajj, its performer having spent during each Hajj, one hundred thousand (Dirhams)’.[701]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْمُؤْمِنُ رَحْمَةٌ عَلَى الْمُؤْمِنِ قَالَ نَعَمْ قُلْتُ وَ كَيْفَ ذَاكَ قَالَ أَيُّمَا مُؤْمِنٍ أَتَى أَخَاهُ فِي حَاجَةٍ فَإِنَّمَا ذَلِكَ رَحْمَةٌ مِنَ اللَّهِ سَاقَهَا إِلَيْهِ وَ سَبَّبَهَا لَهُ فَإِنْ قَضَى حَاجَتَهُ كَانَ قَدْ قَبِلَ الرَّحْمَةَ بِقَبُولِهَا وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَإِنَّمَا رَدَّ عَنْ نَفْسِهِ رَحْمَةً مِنَ اللَّهِ جَلَّ وَ عَزَّ سَاقَهَا إِلَيْهِ وَ سَبَّبَهَا لَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Ismail Bin Ammar Al Sayrafi who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! A Momin is a mercy upon a Momin?’ Heasws said: ‘Yes’. I said, ‘And how is that so?’ Heasws said: ‘Whichever Momin comes over to a Momin regarding a need, so rather that is a Mercy from Allahazwj urging him towards him, and its cause for him. So if he were to fulfil his need, it would be so that he would have accepted the Mercy by accepting it; and if he were to repel him from his need while he is able upon fulfilling it, so rather he would have repelled from himself a Mercy from Allahazwj Mighty and Majestic urging him to him, and a cause for him.

وَ ذَخَرَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الرَّحْمَةَ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى يَكُونَ الْمَرْدُودُ عَنْ حَاجَتِهِ هُوَ الْحَاكِمَ فِيهَا إِنْ شَاءَ صَرَفَهَا إِلَى نَفْسِهِ وَ إِنْ شَاءَ صَرَفَهَا إِلَى غَيْرِهِ يَا إِسْمَاعِيلُ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ هُوَ الْحَاكِمُ فِي رَحْمَةٍ مِنَ اللَّهِ قَدْ شُرِعَتْ لَهُ فَإِلَى مَنْ تَرَى يَصْرِفُهَا قُلْتُ لَا أَظُنُّ يَصْرِفُهَا عَنْ نَفْسِهِ قَالَ لَا تَظُنَّ وَ لَكِنِ اسْتَيْقِنْ فَإِنَّهُ لَنْ يَرُدَّهَا عَنْ نَفْسِهِ

And Allahazwj Mighty and Majestic would Hoard that Mercy up to the Day of Judgement until the one who had been repelled from his need would judge with regards to it. If he so desires to, divert it towards himself, and if he so desires to, divert it towards someone else. O Ismail! So when it will be the Day of Judgement and he would be the judge regarding a Mercy from Allahazwj having commenced for it (its decision), so to whom do you see that he would be diverting it to?’ I said, ‘I don’t think he would divert it away from himself’. Heasws said: ‘Do not guess, but be certain, for he would never repel it away from himself.

يَا إِسْمَاعِيلُ مَنْ أَتَاهُ أَخُوهُ فِي حَاجَةٍ يَقْدِرُ عَلَى قَضَائِهَا فَلَمْ يَقْضِهَا لَهُ سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً يَنْهَشُ إِبْهَامَهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً .

O Ismail! The one who goes over to his brother regarding a need, him being able upon fulfilling it, but he does not fulfill it for him, Allahazwj would Cause a hydra to gnaw away his big toe in his grave up to the Day of Judgement, either being a Forgiveness for him or a Punishment’.[702]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ طَافَ بِالْبَيْتِ أُسْبُوعاً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Aban Bin Taghlub who said,

‘I heard Abu Abdullahasws saying: ‘The one performs Tawaaf of the House (Kabah) by seven (circuits), Allahazwj would Write for him six thousand good deeds, and Delete from him six thousand sins, and Elevate for him six thousand levels’.

قَالَ وَ زَادَ فِيهِ إِسْحَاقُ بْنُ عَمَّارٍ وَ قَضَى لَهُ سِتَّةَ آلَافِ حَاجَةٍ قَالَ ثُمَّ قَالَ وَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ أَفْضَلُ مِنْ طَوَافٍ وَ طَوَافٍ حَتَّى عَدَّ عَشْراً .

And Is’haq Bin Ammar (another narrator) has an increase in it, ‘(Heasws said): ‘And Fulfill for him six thousand needs’. Heasws said: ‘And the fulfilling of a need of a Momin is superior than performing a Tawaaf, and a Tawaaf’ – until heasws had numbered ten’.[703]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قَضَى مُسْلِمٌ لِمُسْلِمٍ حَاجَةً إِلَّا نَادَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيَّ ثَوَابُكَ وَ لَا أَرْضَى لَكَ بِدُونِ الْجَنَّةِ .

Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘A Muslim will not fulfil a need of the Muslim except that Allahazwj Blessed and High would Call out: “Upon Meazwj is your Reward, and Iazwj will not be Pleased for you (as a Reward), less than the Paradise’.[704]

عَنْهُ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً وَاحِداً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ اللَّهُ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ حَتَّى إِذَا كَانَ عِنْدَ الْمُلْتَزَمِ فَتَحَ اللَّهُ لَهُ سَبْعَةَ أَبْوَابٍ مِنْ أَبْوَابِ الْجَنَّةِ

From him, from Sa’dan Bin Muslim, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who performs Tawaaf of this House (Kabah), one Tawaaf, Allahazwj Mighty and Majestic would Write for him six thousand good deeds and Delete from him six thousand sins, and Elevate for him six thousand levels, to the extent that when he would be by Al-Multazam (back of the Kabah), Allahazwj would Open for him seven Doors from the Doors of the Paradise’.

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا الْفَضْلُ كُلُّهُ فِي الطَّوَافِ قَالَ نَعَمْ وَ أُخْبِرُكَ بِأَفْضَلَ مِنْ ذَلِكَ قَضَاءُ حَاجَةِ الْمُسْلِمِ أَفْضَلُ مِنْ طَوَافٍ وَ طَوَافٍ وَ طَوَافٍ حَتَّى بَلَغَ عَشْراً .

I said to himasws, ‘May I be sacrificed for youasws! This merit, all of it is regarding the Tawaaf?’ Heasws said: ‘Yes, and Iasws shall inform you with the more superior than that – fulfilling a need of the Muslim is superior than performing a Tawaaf, and a Tawaaf, and a Tawaaf’, until heasws reached ten’.[705]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْخَارِقِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ يَطْلُبُ بِذَلِكَ مَا عِنْدَ اللَّهِ حَتَّى تُقْضَى لَهُ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ مِثْلَ أَجْرِ حَجَّةٍ وَ عُمْرَةٍ مَبْرُورَتَيْنِ وَ صَوْمِ شَهْرَيْنِ مِنْ أَشْهُرِ الْحُرُمِ وَ اعْتِكَافِهِمَا فِي الْمَسْجِدِ الْحَرَامِ وَ مَنْ مَشَى فِيهَا بِنِيَّةٍ وَ لَمْ تُقْضَ كَتَبَ اللَّهُ لَهُ بِذَلِكَ مِثْلَ حَجَّةٍ مَبْرُورَةٍ فَارْغَبُوا فِي الْخَيْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibrahim Al Kharqy who said,

‘I heard Abu Abdullahasws saying: ‘The one who walks regarding a need of his Momin brother, seeking by that what is in the Presence of Allahazwj, until he fulfils it for him, Allahazwj Mighty and Majestic would Write for him due to that, the like of the Recompense of a Hajj and an Umrah, both having performed correctly, and Fasts of two months from the Sacred months, and both during Itikaaf in the Sacred Masjid; and the one who walks regarding it with an intention but could not fulfil it, Allahazwj would Write for him, due to that, like of a correctly performed Hajj. Therefore, be desiring regarding the goodness’.[706]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَنَافَسُوا فِي الْمَعْرُوفِ لِإِخْوَانِكُمْ وَ كُونُوا مِنْ أَهْلِهِ فَإِنَّ لِلْجَنَّةِ بَاباً يُقَالُ لَهُ الْمَعْرُوفُ لَا يَدْخُلُهُ إِلَّا مَنِ اصْطَنَعَ الْمَعْرُوفَ فِي الْحَيَاةِ الدُّنْيَا

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Compete with each other regarding the good works to your bretheren, and become from its deserving ones, for the Paradise has a Door called ‘The good works’, none shall enter it except the one who did the good works during the life of the world.

فَإِنَّ الْعَبْدَ لَيَمْشِي فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ فَيُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكَيْنِ وَاحِداً عَنْ يَمِينِهِ وَ آخَرَ عَنْ شِمَالِهِ يَسْتَغْفِرَانِ لَهُ رَبَّهُ وَ يَدْعُوَانِ بِقَضَاءِ حَاجَتِهِ ثُمَّ قَالَ وَ اللَّهِ لَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَسَرُّ بِقَضَاءِ حَاجَةِ الْمُؤْمِنِ إِذَا وَصَلَتْ إِلَيْهِ مِنْ صَاحِبِ الْحَاجَةِ .

So if the servant were to walk regarding a need of his Momin brother, Allahazwj Mighty and Majestic would Allocate two Angels to him, one on his right and the other on his left, both seeking Forgiveness for him from his Lordazwj, and both supplicating for the fulfilment of his needs’. Then heasws said: ‘By Allahazwj! Rasool-Allahsaww was more joyful with the fulfilment of a need of the Momin when it (news) arrived to himsaww than the needy one was himself’.[707]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ لَأَنْ أَحُجَّ حَجَّةً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً وَ رَقَبَةً وَ رَقَبَةً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ عَشْراً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ السَّبْعِينَ وَ لَأَنْ أَعُولَ أَهْلَ بَيْتٍ مِنَ الْمُسْلِمِينَ أَسُدَّ جَوْعَتَهُمْ وَ أَكْسُوَ عَوْرَتَهُمْ فَأَكُفَّ وُجُوهَهُمْ عَنِ النَّاسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَحُجَّ حَجَّةً وَ حَجَّةً وَ حَجَّةً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ عَشْراً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ السَّبْعِينَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from oen of his companions,

(It has been narrated) from Abu Ja’farasws having said: ‘By Allahazwj! Myasws performing a Hajj is more beloved to measws than freeing a neck, and a neck, and a neck, a similar to it, and similar to it until it reaches ten, and similar to it, and similar to it until it reaches seventy; and ifasws were to look after a family from the Muslims, satiating their hunger, and clothing their bareness, so that it would preserve their faces from the people, it would be more beloved to measws than if Iasws were to perform a Hajj, and a Hajj, and a Hajj, and similar to it, and similar to it, until it reaches ten, and similar to it, and similar to it, until it reaches seventy’.[708]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الشَّعِيرِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع أَنَّ مِنْ عِبَادِي مَنْ يَتَقَرَّبُ إِلَيَّ بِالْحَسَنَةِ فَأُحَكِّمُهُ فِي الْجَنَّةِ فَقَالَ مُوسَى يَا رَبِّ وَ مَا تِلْكَ الْحَسَنَةُ قَالَ يَمْشِي مَعَ أَخِيهِ الْمُؤْمِنِ فِي قَضَاءِ حَاجَتِهِ قُضِيَتْ أَوْ لَمْ تُقْضَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ali Sahib of Al Shaeer, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas: “From Myazwj servants there is one who comes nearer to Meazwj by the good deeds so Iazwj Judge him to be in the Paradise”. So Musaas said: ‘O Lordazwj! And what is that good deed?’ Heazwj Said: “Walking with his Momin brother regarding fulfilment of his need, whether it gets fulfilled or does not get fulfilled”’.[709]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Ali son of Ja’farasws having said, ‘I heard Abu Al-Hassanasws saying: ‘The one who comes over to his Momin brother regarding a need, so rather it is a Mercy from Allahazwj Blessed and High being urged towards him. So if he were to accept that, so it would link him with ourasws Wilayah, and it is linked with the Wilayah of Allahazwj; and if he were to repel him from his need while he is able upon its fulfilment, Allahazwj would Cause a hydra of fire to overcome him in his grave, gnawing him up to the Day of Judgement, be it as a Forgiveness for him or a Punishment. If in such case (in need of help) the needy accepts his excuse it will be much worse for him’.[710]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَتَرِدُ عَلَيْهِ الْحَاجَةُ لِأَخِيهِ فَلَا تَكُونُ عِنْدَهُ فَيَهْتَمُّ بِهَا قَلْبُهُ فَيُدْخِلُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَمِّهِ الْجَنَّةَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from uhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’farasws having said: ‘The Momin to whom is referred to a need of his brother, so it does not happen to be in his presence, but he intends it in his heart, so Allahazwj Blessed and High would Enter him into the Paradise due to his intending for it’.[711]

بَابُ السَّعْيِ فِي حَاجَةِ الْمُؤْمِنِ

Chapter 84 – The striving regarding a need of the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَشْيُ الرَّجُلِ فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ يُكْتَبُ لَهُ عَشْرُ حَسَنَاتٍ وَ يُمْحَى عَنْهُ عَشْرُ سَيِّئَاتٍ وَ يُرْفَعُ لَهُ عَشْرُ دَرَجَاتٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘The walking of the man regarding a need of his Momin brother would have ten good deeds Written for him, and ten sins Deleted from him, and ten levels would be Elevated for him’.

قَالَ وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ يَعْدِلُ عَشْرَ رِقَابٍ وَ أَفْضَلُ مِنِ اعْتِكَافِ شَهْرٍ فِي الْمَسْجِدِ الْحَرَامِ .

He (the narrator) said, ‘And I do not know it except that heasws said: ‘And it equates to (freeing) ten necks, and superior than performing Itikaaf for a month in the Sacred Masjid’.[712]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِنَّ لِلَّهِ عِبَاداً فِي الْأَرْضِ يَسْعَوْنَ فِي حَوَائِجِ النَّاسِ هُمُ الْآمِنُونَ يَوْمَ الْقِيَامَةِ وَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً فَرَّحَ اللَّهُ قَلْبَهُ يَوْمَ الْقِيَامَةِ .

From him, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I heard Abu Al-Hassanasws saying: ‘For Allahazwj there are servants in the earth striving regarding the needs of the people. They would be secure on the Day of Judgement. And the one who causes the gladness to enter upon a Believer, Allahazwj would Gladden his heart on the Day of Judgement’.[713]

عَنْهُ عَنْ أَحْمَدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ أَظَلَّهُ اللَّهُ بِخَمْسَةٍ وَ سَبْعِينَ أَلْفَ مَلَكٍ وَ لَمْ يَرْفَعْ قَدَماً إِلَّا كَتَبَ اللَّهُ لَهُ حَسَنَةً وَ حَطَّ عَنْهُ بِهَا سَيِّئَةً وَ يَرْفَعُ لَهُ بِهَا دَرَجَةً فَإِذَا فَرَغَ مِنْ حَاجَتِهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا أَجْرَ حَاجٍّ وَ مُعْتَمِرٍ .

From him, from Ahmad Bin Usman Bin Isa, from a man, from Abu Ubeyda Al Haza’a who said,

‘Abu Ja’farasws said: ‘The one who walks regarding a need of his Muslim brother, Allahazwj would Shade him by seventy thousand Angels, and he would not raise a foot except that Allahazwj would Write a good deed for him, and drop a sin from him due to it, and Elevate a level for him due to it. So when he is free from his need, Allahazwj Mighty and Majestic would Write for him, due to it, the Recompense of a performer of a Hajj and an Umrah’.[714]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ صَدَقَةَ عَنْ رَجُلٍ مِنْ أَهْلِ حُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أَمْشِيَ فِي حَاجَةِ أَخٍ لِي مُسْلِمٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ أَلْفَ نَسَمَةٍ وَ أَحْمِلَ فِي سَبِيلِ اللَّهِ عَلَى أَلْفِ فَرَسٍ مُسْرَجَةٍ مُلْجَمَةٍ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Haroun Bin Kharjat, from Sadaqa, from a man from the people of Hulwan,

(It has been narrated) from Abu Abdullahasws having said: ‘If Iasws were to walk regarding a Muslim brother of mineasws, it would be more beloved to measws than if Iasws were to free the necks of a thousand persons, and load a thousand horses in the Way of Allahazwj, saddled and harnessed’.[715]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ يَمْشِي لِأَخِيهِ الْمُؤْمِنِ فِي حَاجَةٍ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَ حَطَّ عَنْهُ بِهَا سَيِّئَةً وَ رَفَعَ لَهُ بِهَا دَرَجَةً وَ زِيدَ بَعْدَ ذَلِكَ عَشْرُ حَسَنَاتٍ وَ شُفِّعَ فِي عَشْرِ حَاجَاتٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin who walks for his Momin brother regarding a need, except that Allahazwj Mighty and Majestic Writes a good deed for him with each step taken, and Drop a sin from him due to it, and Elevate a level for him, Increasing ten good deeds after that, and (Allow) intercession regarding ten needs’.[716]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَعَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ طَلَبَ وَجْهِ اللَّهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ يَغْفِرُ فِيهَا لِأَقَارِبِهِ وَ جِيرَانِهِ وَ إِخْوَانِهِ وَ مَعَارِفِهِ وَ مَنْ صَنَعَ إِلَيْهِ مَعْرُوفاً فِي الدُّنْيَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu Ayoub Al Khazzaz,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who strives regarding a need of his Muslim brother seeking the Face of Allahazwj, Allahazwj Mighty and Majestic would Write a thousand thousand (million) deeds, Forgiving during it, his relatives, and his neighbours, and his brethren, and his acquaintances, and the ones who had done something good for him in the world.

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قِيلَ لَهُ ادْخُلِ النَّارَ فَمَنْ وَجَدْتَهُ فِيهَا صَنَعَ إِلَيْكَ مَعْرُوفاً فِي الدُّنْيَا فَأَخْرِجْهُ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا أَنْ يَكُونَ نَاصِباً .

So when it will be the Day of Judgement, it would be Said to him: ‘Enter the Fire. So the one whom you find who had done something good to you in the world, extract him by the Permission of Allahazwj Mighty and Majestic, unless if he happens to be a Hostile one (Nasibi)’.[717]

عَنْهُ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَعَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ فَاجْتَهَدَ فِيهَا فَأَجْرَى اللَّهُ عَلَى يَدَيْهِ قَضَاءَهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَجَّةً وَ عُمْرَةً وَ اعْتِكَافَ شَهْرَيْنِ فِي الْمَسْجِدِ الْحَرَامِ وَ صِيَامَهُمَا وَ إِنِ اجْتَهَدَ فِيهَا وَ لَمْ يُجْرِ اللَّهُ قَضَاءَهَا عَلَى يَدَيْهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَجَّةً وَ عُمْرَةً .

From him, from his father, from Khalaf Bin Hammad, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who strive regarding a need of his Muslim brother, but he struggles regarding it, Allahazwj would Cause its fulfilment to flow upon his hands. Allahazwj Mighty and Majestic would Write for him a Hajj, and an Umrah and Itikaaf of two months in the Sacred Masjid, and its Fasts; and if he struggles regarding it and Allahazwj does not Cause its fulfilment to flow upon his hands, Allahazwj Mighty and Majestic would Write for him a Hajj and an Umrah’.[718]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَى بِالْمَرْءِ اعْتِمَاداً عَلَى أَخِيهِ أَنْ يُنْزِلَ بِهِ حَاجَتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘It suffices with the person as a reliance upon his brother, if he were to place his need with him’.[719]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ الْخَلْقُ عِيَالِي فَأَحَبُّهُمْ إِلَيَّ أَلْطَفُهُمْ بِهِمْ وَ أَسْعَاهُمْ فِي حَوَائِجِهِمْ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from Abu Jameela, from Ibn Sinan who said,

‘Abu Abdullahasws said: ‘The creatures are Myazwj dependants, and the most Beloved of them to me it the most kind of them and the most striving of them regarding their needs’.[720]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عُمَارَةَ قَالَ كَانَ حَمَّادُ بْنُ أَبِي حَنِيفَةَ إِذَا لَقِيَنِي قَالَ كَرِّرْ عَلَيَّ حَدِيثَكَ فَأُحَدِّثُهُ قُلْتُ رُوِّينَا أَنَّ عَابِدَ بَنِي إِسْرَائِيلَ كَانَ إِذَا بَلَغَ الْغَايَةَ فِي الْعِبَادَةِ صَارَ مَشَّاءً فِي حَوَائِجِ النَّاسِ عَانِياً بِمَا يُصْلِحُهُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from one of his companions, from Abu Umara who said,

‘When Hammad Bin Abu Haneefa met me, said, ‘Reiterate your Hadeeth upon me’. So I narrated it saying, ‘We are reporting, ‘It was so that a worshipper of the Children of Israel, when he reached the peak in the worship, became a walker regarding the needs of the people, enduring with what was correct for them’.[721]

بَابُ تَفْرِيجِ كَرْبِ الْمُؤْمِنِ

Chapter 85 – Relieving the suffering of the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ اللَّهْفَانَ اللَّهْثَانَ عِنْدَ جَهْدِهِ فَنَفَّسَ كُرْبَتَهُ وَ أَعَانَهُ عَلَى نَجَاحِ حَاجَتِهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ ثِنْتَيْنِ وَ سَبْعِينَ رَحْمَةً مِنَ اللَّهِ يُعَجِّلُ لَهُ مِنْهَا وَاحِدَةً يُصْلِحُ بِهَا أَمْرَ مَعِيشَتِهِ وَ يَدَّخِرُ لَهُ إِحْدَى وَ سَبْعِينَ رَحْمَةً لِأَفْزَاعِ يَوْمِ الْقِيَامَةِ وَ أَهْوَالِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Zayd Al Shahham who said,

‘I heard Abu Abdullahasws saying: ‘The one who assists his Momin brother, the grieved, gasping for breath during his struggle, so he relieves his suffering and helps him upon the success of (fulfilling) his need, Allahazwj Mighty and Majestic would Write for him, due to that, seventy two Mercies from Allahazwj, Making one of these as being correction by it the affairs of his life, and Hoards seventy Mercies for him for the panic of the Day of Judgement and its horrors’.[722]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعَانَ مُؤْمِناً نَفَّسَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ ثَلَاثاً وَ سَبْعِينَ كُرْبَةً وَاحِدَةً فِي الدُّنْيَا وَ ثِنْتَيْنِ وَ سَبْعِينَ كُرْبَةً عِنْدَ كُرَبِهِ الْعُظْمَى قَالَ حَيْثُ يَتَشَاغَلُ النَّاسُ بِأَنْفُسِهِمْ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who assists a Momin, Allahazwj Mighty and Majestic would Relieve seventy three sufferings from him – one in the world and seventy two sufferings during the great distress (of the Day of Judgement), where the people would be pre-occupied with themselves’.[723]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً نَفَّسَ اللَّهُ عَنْهُ كُرَبَ الْآخِرَةِ وَ خَرَجَ مِنْ قَبْرِهِ وَ هُوَ ثَلِجُ الْفُؤَادِ وَ مَنْ أَطْعَمَهُ مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ مَنْ سَقَاهُ شَرْبَةً سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Nuaym, from Misma’a Abu Sayyar who said,

‘I heard Abu Abdullahasws saying: ‘The one who relieves a suffering from a Momin, Allahazwj would Relieve him from the suffering of the Hereafter, and he would come out from his grave as being of a clear heart; and the one who feeds a hungry one, Allahazwj would Feed him from the fruits of the Paradise; and the one who quenches (a Momin) with a drink, Allahazwj would Quench him from the Sealed Nectar (الرَّحِيقِ الْمَخْتُومِ)’.[724]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ فَرَّجَ عَنْ مُؤْمِنٍ فَرَّجَ اللَّهُ عَنْ قَلْبِهِ يَوْمَ الْقِيَامَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Al-Rezaasws having said: ‘The one who relieves (a suffering) from a Momin, Allahazwj would Relieve from his heart on the Day of Judgement’.[725]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً وَ هُوَ مُعْسِرٌ يَسَّرَ اللَّهُ لَهُ حَوَائِجَهُ فِي الدُّنْيَا وَ الْآخِرَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Zareeh Al Muhariby who said,

‘I heard Abu Abdullahasws saying: ‘Whichever Momin relieves a suffering from a Momin and he is insolvent, Allahazwj would Ease his needs for him in the world and the Hereafter’.

قَالَ وَ مَنْ سَتَرَ عَلَى مُؤْمِنٍ عَوْرَةً يَخَافُهَا سَتَرَ اللَّهُ عَلَيْهِ سَبْعِينَ عَوْرَةً مِنْ عَوْرَاتِ الدُّنْيَا وَ الْآخِرَةِ قَالَ وَ اللَّهُ فِي عَوْنِ الْمُؤْمِنِ مَا كَانَ الْمُؤْمِنُ فِي عَوْنِ أَخِيهِ فَانْتَفِعُوا بِالْعِظَةِ وَ ارْغَبُوا فِي الْخَيْرِ .

Heasws said: ‘And the one who veils upon a Momin an exposure which he fears, Allahazwj would Veil seventy exposures from the exposures of the world and the Hereafter. And Allahazwj Assists upon the Momin what the Momin was in assisting his brother, therefore benefit yourselves with the advice and be desiring regarding the goodness’.[726]

بَابُ إِطْعَامِ الْمُؤْمِنِ

Chapter 86 – Feeding the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَشْبَعَ مُؤْمِناً وَجَبَتْ لَهُ الْجَنَّةُ وَ مَنْ أَشْبَعَ كَافِراً كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَمْلَأَ جَوْفَهُ مِنَ الزَّقُّومِ مُؤْمِناً كَانَ أَوْ كَافِراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who satiates a Momin, the Paradise would be Obligated for him; and the one who satiates an infidel, he would have a right upon Allahazwj that Heazwj Fills his inside with ‘Al-Zaqoum’ (a bitter fruit of Hell), whether he was a Momin or an Infidel’.[727]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُطْعِمَ رَجُلًا مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُطْعِمَ أُفُقاً مِنَ النَّاسِ قُلْتُ وَ مَا الْأُفُقُ قَالَ مِائَةُ أَلْفٍ أَوْ يَزِيدُونَ .

From him, from Ahmad Bin Muhammad, from Usman Bin Isa, from one of our companions, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Feeding a man from the Muslims is more beloved to me than feeding an ‘Afqa’ from the people’. I said, ‘And what is the ‘Afqa’?’ Heasws said: ‘A hundred thousand, or more’.[728]

عَنْهُ عَنْ أَحْمَدَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَطْعَمَ ثَلَاثَةَ نَفَرٍ مِنَ الْمُسْلِمِينَ أَطْعَمَهُ اللَّهُ مِنْ ثَلَاثِ جِنَانٍ فِي مَلَكُوتِ السَّمَاوَاتِ الْفِرْدَوْسِ وَ جَنَّةِ عَدْنٍ وَ طُوبَى [وَ] شَجَرَةٍ تَخْرُجُ مِنْ جَنَّةِ عَدْنٍ غَرَسَهَا رَبُّنَا بِيَدِهِ .

From him, from Ahmad, from Safwan Bin Yahya, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who feeds three persons from the Muslims, Allahazwj would Feed him from three Gardens in the kingdom of the skies – Al-Firdows, and the Garden of Eden, and Tooba, and it is a tree coming out from the Garden of Eden. Our Lordazwj Planted it with Hisazwj own Hands’’.[729]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ رَجُلٍ يُدْخِلُ بَيْتَهُ مُؤْمِنَيْنِ فَيُطْعِمُهُمَا شِبَعَهُمَا إِلَّا كَانَ ذَلِكَ أَفْضَلَ مِنْ عِتْقِ نَسَمَةٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a man in whose house two Momins enter, so he feeds them and satiates them, except that, it would be superior than freeing a person’.[730]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ أَطْعَمَ مُؤْمِناً مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ مَنْ سَقَى مُؤْمِناً مِنْ ظَمَإٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ .

From him, from his father, from Hammad, from Ibrahim, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The one who feeds a Momin from hunger, Allahazwj would Feed him from the fruits of the Paradise; and the one who quenches a Momin from thirst, Allahazwj would Quench him from the Sealed Nectar (الرَّحِيقِ الْمَخْتُومِ)’.[731]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَطْعَمَ مُؤْمِناً حَتَّى يُشْبِعَهُ لَمْ يَدْرِ أَحَدٌ مِنْ خَلْقِ اللَّهِ مَا لَهُ مِنَ الْأَجْرِ فِي الْآخِرَةِ لَا مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ ثُمَّ قَالَ مِنْ مُوجِبَاتِ الْمَغْفِرَةِ إِطْعَامُ الْمُسْلِمِ السَّغْبَانِ ثُمَّ تَلَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيماً ذا مَقْرَبَةٍ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who feeds a Momin until he satiates him, no one from the creatures of Allahazwj would know what is for him from the Recompense in the Hereafter, neither an Angel of Proximity, nor a Mursil Prophetas, except for the Lordazwj of the worlds’.

ثُمَّ قَالَ مِنْ مُوجِبَاتِ الْمَغْفِرَةِ إِطْعَامُ الْمُسْلِمِ السَّغْبَانِ ثُمَّ تَلَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيماً ذا مَقْرَبَةٍ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ .

Then heasws said: ‘From the Obligatory Forgiveness is feeding the starving Muslim’. Then heasws recited the Words of Allahazwj Mighty and Majestic [90:13] (It is) the setting free of a slave, [90:14] Or the giving of food in a day of hunger [90:15] To an orphan, having relationship, [90:16] Or to the poor man lying in the dust’.[732]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَقَى مُؤْمِناً شَرْبَةً مِنْ مَاءٍ مِنْ حَيْثُ يَقْدِرُ عَلَى الْمَاءِ أَعْطَاهُ اللَّهُ بِكُلِّ شَرْبَةٍ سَبْعِينَ أَلْفَ حَسَنَةٍ وَ إِنْ سَقَاهُ مِنْ حَيْثُ لَا يَقْدِرُ عَلَى الْمَاءِ فَكَأَنَّمَا أَعْتَقَ عَشْرَ رِقَابٍ مِنْ وُلْدِ إِسْمَاعِيلَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who quenches a Momin with a drink of water from wherever he is able upon the water, Allahazwj would Give him, with each drink, seventy thousand good deeds; and if he were to quench him from where he has no ability upon the water, so it is as if he as freed ten necks from the children of Ismailas’.[733]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ تُحِبُّ إِخْوَانَكَ يَا حُسَيْنُ قُلْتُ نَعَمْ قَالَ تَنْفَعُ فُقَرَاءَهُمْ قُلْتُ نَعَمْ قَالَ أَمَا إِنَّهُ يَحِقُّ عَلَيْكَ أَنْ تُحِبَّ مَنْ يُحِبُّ اللَّهُ أَمَا وَ اللَّهِ لَا تَنْفَعُ مِنْهُمْ أَحَداً حَتَّى تُحِبَّهُ أَ تَدْعُوهُمْ إِلَى مَنْزِلِكَ قُلْتُ نَعَمْ مَا آكُلُ إِلَّا وَ مَعِيَ مِنْهُمُ الرَّجُلَانِ وَ الثَّلَاثَةُ وَ الْأَقَلُّ وَ الْأَكْثَرُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Husayn Bin Nuaym Al Sahhaf who said,

‘Abu Abdullahasws said: ‘Do you love your brethren, O Husayn?’ I said, ‘Yes’. Heasws said: ‘Do you benefit their poor ones?’ I said, ‘Yes’. Heasws said: ‘But, it is an entitlement upon you that you love the one whom Allahazwj loves. But, by Allahazwj, you will not benefit anyone from them until you love him. Are you inviting them to your house?’ I said, ‘Yes. I do not eat unless there are two of them with me, and three, and less, and more’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَا إِنَّ فَضْلَهُمْ عَلَيْكَ أَعْظَمُ مِنْ فَضْلِكَ عَلَيْهِمْ فَقُلْتُ جُعِلْتُ فِدَاكَ أُطْعِمُهُمْ طَعَامِي وَ أُوطِئُهُمْ رَحْلِي وَ يَكُونُ فَضْلُهُمْ عَلَيَّ أَعْظَمَ قَالَ نَعَمْ إِنَّهُمْ إِذَا دَخَلُوا مَنْزِلَكَ دَخَلُوا بِمَغْفِرَتِكَ وَ مَغْفِرَةِ عِيَالِكَ وَ إِذَا خَرَجُوا مِنْ مَنْزِلِكَ خَرَجُوا بِذُنُوبِكَ وَ ذُنُوبِ عِيَالِكَ .

So Abu Abdullahasws said: ‘But their merit upon you is greater than your merit upon them’. So I said, ‘May I be sacrificed for youasws! I feed them my food, and I give them my ride, and their merit upon me happens to be greater?’ Heasws said: ‘Yes. When they come over to your house, they enter with the Forgiveness for you, and Forgiveness for your dependants, and when they go our from your house, they go out with your sins (having been Forgiven) and the sins of your dependants’.[734]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ قَالَ ذُكِرَ أَصْحَابُنَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ مَا أَتَغَدَّى وَ لَا أَتَعَشَّى إِلَّا وَ مَعِيَ مِنْهُمُ الِاثْنَانِ وَ الثَّلَاثَةُ وَ أَقَلُّ وَ أَكْثَرُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَضْلُهُمْ عَلَيْكَ أَعْظَمُ مِنْ فَضْلِكَ عَلَيْهِمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Muhammad Al Wabishy who said,

‘Our companions were mentioned in the presence of Abu Abdullahasws, so I said, ‘I neither have lunch nor dinner except there are two of them with me, and the three, and less and more’. So Abu Abdullahasws said: ‘Their merit upon you is greater than your merit upon them’.

فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ وَ أَنَا أُطْعِمُهُمْ طَعَامِي وَ أُنْفِقُ عَلَيْهِمْ مِنْ مَالِي وَ أُخْدِمُهُمْ عِيَالِي فَقَالَ إِنَّهُمْ إِذَا دَخَلُوا عَلَيْكَ دَخَلُوا بِرِزْقٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ كَثِيرٍ وَ إِذَا خَرَجُوا خَرَجُوا بِالْمَغْفِرَةِ لَكَ .

So I said, ‘May I be sacrificed for youasws! How come and I am feeding them my food, and spending upon them from my wealth, and my dependants are serving them?’ So heasws said: ‘They, when they come over to you, enter with a lot of sustenance from Allahazwj Mighty and Majestic, and when they exit, they go out with the Forgiveness for you’.[735]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُقَرِّنٍ عَنْ عُبَيْدِ اللَّهِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَأَنْ أُطْعِمَ رَجُلًا مُسْلِماً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ أُفُقاً مِنَ النَّاسِ قُلْتُ وَ كَمِ الْأُفُقُ فَقَالَ عَشَرَةُ آلَافٍ .

From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin Muqarrin, from Ubeydullah Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘If I were to feed a Muslim man, it would be more beloved to measws than if Iasws were to free an ‘Afqa’ from the people’. I said, ‘And how may is the ‘Afqa’?’ So heasws said: ‘Ten thousand’.[736]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَطْعَمَ أَخَاهُ فِي اللَّهِ كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ مَنْ أَطْعَمَ فِئَاماً مِنَ النَّاسِ قُلْتُ وَ مَا الْفِئَامُ مِنَ النَّاسِ قَالَ مِائَةُ أَلْفٍ مِنَ النَّاسِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie who said,

‘Abu Abdullahasws said: ‘The one who feeds his brother regarding Allahazwj would have for him from the Recompense, the like of the one who feeds a ‘Fiama’ from the people’. I said, ‘And what is the ‘Fiama’?’ Heasws said: ‘One hundred thousand from the people’.[737]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مَنَعَكَ أَنْ تُعْتِقَ كُلَّ يَوْمٍ نَسَمَةً قُلْتُ لَا يَحْتَمِلُ مَالِي ذَلِكَ قَالَ تُطْعِمُ كُلَّ يَوْمٍ مُسْلِماً فَقُلْتُ مُوسِراً أَوْ مُعْسِراً قَالَ فَقَالَ إِنَّ الْمُوسِرَ قَدْ يَشْتَهِي الطَّعَامَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Sadeyr Al Sayrafi who said,

‘Abu Abdullahasws said to me: ‘What prevents you from freeing a person every day?’ I said, ‘My wealth cannot bear that’. Heasws said: ‘Feeding a Muslim every day?’ So I said, ‘Rich or poor?’ So heasws said: ‘The rich (also) tend to desire the food’.[738]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلَةٌ يَأْكُلُهَا أَخِي الْمُسْلِمُ عِنْدِي أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘A meal which my Muslim brother eats with measws is more beloved to measws than if Iasws were to free a neck’.[739]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُشْبِعَ رَجُلًا مِنْ إِخْوَانِي أَحَبُّ إِلَيَّ مِنْ أَنْ أَدْخُلَ سُوقَكُمْ هَذَا فَأَبْتَاعَ مِنْهَا رَأْساً فَأُعْتِقَهُ .

From him, from Ismail Bin Mihran, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘If I were to satiate a man from my brethren, it would be more beloved to me than if Iasws were to enter this market of theirs, and buy a head from him, so Iasws free him’.[740]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ آخُذَ خَمْسَةَ دَرَاهِمَ وَ أَدْخُلَ إِلَى سُوقِكُمْ هَذَا فَأَبْتَاعَ بِهَا الطَّعَامَ وَ أَجْمَعَ نَفَراً مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ نَسَمَةً .

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘If Iasws were to take five Dirhams and enter into this market of yours, and I buy some food by it, and gather a number of Muslims (to partake from it), it would be more beloved to measws than if Iasws were to free a person’.[741]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ مُحَمَّدُ بْنُ عَلِيٍّ ( صلوات الله عليه )  مَا يَعْدِلُ عِتْقَ رَقَبَةٍ قَالَ إِطْعَامُ رَجُلٍ مُسْلِمٍ .

From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Muhammad Bin Aliasws was asked, ‘What equates to freeing a neck?’ Heasws said: ‘Feeding a Muslim man’.[742]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي شِبْلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَرَى شَيْئاً يَعْدِلُ زِيَارَةَ الْمُؤْمِنِ إِلَّا إِطْعَامَهُ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُطْعِمَ مَنْ أَطْعَمَ مُؤْمِناً مِنْ طَعَامِ الْجَنَّةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abu Shiblin who said,

‘Abu Abdullahasws said: ‘Iasws do not see anything equating to visiting the Momin except for feeding him, and it is a right upon Allahazwj that Heazwj feeds the one who fed the Momin, from the food of the Paradise’.[743]

مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُطْعِمَ مُؤْمِناً مُحْتَاجاً أَحَبُّ إِلَيَّ مِنْ أَنْ أَزُورَهُ وَ لَأَنْ أَزُورَهُ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ عَشْرَ رِقَابٍ .

Muhammad, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Rifa’at,

(It has been narrated) from Abu Abdullahasws having said: ‘If Iasws were to feed a needy Momin, it would be more beloved to measws than if Iasws were to visit him; and if Iasws were to visit him, it would be more beloved to measws than if Iasws were to free ten necks’.[744]

صَالِحُ بْنُ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ وَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَطْعَمَ مُؤْمِناً مُوسِراً كَانَ لَهُ يَعْدِلُ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ يُنْقِذُهُ مِنَ الذَّبْحِ وَ مَنْ أَطْعَمَ مُؤْمِناً مُحْتَاجاً كَانَ لَهُ يَعْدِلُ مِائَةَ رَقَبَةٍ مِنْ وُلْدِ إِسْمَاعِيلَ يُنْقِذُهَا مِنَ الذَّبْحِ .

Salih Bin Uqba, from Abdullah Bin Muhammad and Yazeed Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who feeds an affluent Momin would have for him (Recompense) equating (freeing of) a neck from the children of Ismailas and retrieving him from the slaughter; and the one who feeds a needy Momin, would have for him (Recompense) equating to (freeing) one hundred necks from the children of Ismailas, retrieving them from the slaughter’.[745]

صَالِحُ بْنُ عُقْبَةَ عَنْ نَصْرِ بْنِ قَابُوسَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَإِطْعَامُ مُؤْمِنٍ أَحَبُّ إِلَيَّ مِنْ عِتْقِ عَشْرِ رِقَابٍ وَ عَشْرِ حِجَجٍ قَالَ قُلْتُ عَشْرِ رِقَابٍ وَ عَشْرِ حِجَجٍ قَالَ فَقَالَ يَا نَصْرُ إِنْ لَمْ تُطْعِمُوهُ مَاتَ أَوْ تَدُلُّونَهُ فَيَجِي‏ءُ إِلَى نَاصِبٍ فَيَسْأَلُهُ وَ الْمَوْتُ خَيْرٌ لَهُ مِنْ مَسْأَلَةِ نَاصِبٍ يَا نَصْرُ مَنْ أَحْيَا مُؤْمِناً فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً فَإِنْ لَمْ تُطْعِمُوهُ فَقَدْ أَمَتُّمُوهُ وَ إِنْ أَطْعَمْتُمُوهُ فَقَدْ أَحْيَيْتُمُوهُ .

Salih Bin Uqba, from Nasr Bin Qabous,

(It has been narrated) from Abu Abdullahasws having said: ‘The feeding of a Momin is more beloved to measws than freeing ten necks and performing ten Hajj’. I said, ‘Ten necks and ten Hajj?’ So heasws said: ‘O Nasr! If you do not feed him, he would either die, or you would have indicated him (to go elsewhere), so he would go to a Hostile one (Nasibi) and ask him; and the death would be better for him than asking a Hostile one (Nasibi). O Nasr! The one who revives a Momin, so it is as if he has revived the people altogether. So if you do not feed him, so you have caused him to died, and if you do feed him, so you have revived him’.[746]

بَابُ مَنْ كَسَا مُؤْمِناً

Chapter 87 – The one who clothes a Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَسَا أَخَاهُ كِسْوَةَ شِتَاءٍ أَوْ صَيْفٍ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَكْسُوَهُ مِنْ ثِيَابِ الْجَنَّةِ وَ أَنْ يُهَوِّنَ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ أَنْ يُوَسِّعَ عَلَيْهِ فِي قَبْرِهِ وَ أَنْ يَلْقَى الْمَلَائِكَةَ إِذَا خَرَجَ مِنْ قَبْرِهِ بِالْبُشْرَى وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ تَتَلَقَّاهُمُ الْمَلائِكَةُ هذا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Umar Bin Abdul Aziz, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who clothes his brother with a cloth or a sword, would have a right upon Allahazwj that Heazwj Clothes him from the clothes of the Paradise, and Ease upon him the pangs of the death, and that Heazwj Expands for him in his grave, and that he meets the Angels when he exits from his grave with the glad tidings; and these are the Words of Allahazwj Mighty and Majestic in Hisazwj Book [21:103] The great terror shall not grieve them, and the Angels shall meet them: This is your Day which you were Promised’.[747]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَسَا أَحَداً مِنْ فُقَرَاءِ الْمُسْلِمِينَ ثَوْباً مِنْ عُرْيٍ أَوْ أَعَانَهُ بِشَيْ‏ءٍ مِمَّا يَقُوتُهُ مِنْ مَعِيشَتِهِ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعَةَ آلَافِ مَلَكٍ مِنَ الْمَلَائِكَةِ يَسْتَغْفِرُونَ لِكُلِّ ذَنْبٍ عَمِلَهُ إِلَى أَنْ يُنْفَخَ فِي الصُّورِ .

From him, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al hassan Bin Ali, from Abdullah Bin Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who clothes someone from the poor Muslims by a cloth from bareness, or assists him with something from what he is living on from his life, Allahazwj Mighty and Majestic would Allocate seven thousand Angels from the Angels seeking Forgiveness for every sin he had committed, up to the Blowing into the trumpet (Day of Judgement)’.[748]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَسَا أَحَداً مِنْ فُقَرَاءِ الْمُسْلِمِينَ ثَوْباً مِنْ عُرْيٍ أَوْ أَعَانَهُ بِشَيْ‏ءٍ مِمَّا يَقُوتُهُ مِنْ مَعِيشَتِهِ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ مِنَ الْمَلَائِكَةِ يَسْتَغْفِرُونَ لِكُلِّ ذَنْبٍ عَمِلَهُ إِلَى أَنْ يُنْفَخَ فِي الصُّورِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who clothes someone from the poor Muslims with a cloth from bareness, or assists him with something from what he lives on from his life, Allahazwj Mighty and Majestic would Allocate with him seven thousand angels from the Angels seeking Forgiveness for every sin he had committed up to the Blowing into the trumpet (Day of Judgement)’.[749]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ كَسَا مُؤْمِناً كَسَاهُ اللَّهُ مِنَ الثِّيَابِ الْخُضْرِ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The one who clothes a Momin, Allahazwj would Clothe him from the green clothes’.

وَ قَالَ فِي حَدِيثٍ آخَرَ لَا يَزَالُ فِي ضَمَانِ اللَّهِ مَا دَامَ عَلَيْهِ سِلْكٌ .

And heasws said in another Hadeeth: ‘He will not cease to be in the Guarantee of Allahazwj for as long as there is a fibre (from that cloth) upon him’.[750]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ مَنْ كَسَا مُؤْمِناً ثَوْباً مِنْ عُرْيٍ كَسَاهُ اللَّهُ مِنْ إِسْتَبْرَقِ الْجَنَّةِ وَ مَنْ كَسَا مُؤْمِناً ثَوْباً مِنْ غِنًى لَمْ يَزَلْ فِي سِتْرٍ مِنَ اللَّهِ مَا بَقِيَ مِنَ الثَّوْبِ خِرْقَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from bdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, that heasws used to say: ‘The one who clothes a Momin with a cloth from bareness, Allahazwj would Clothe him from the brocades of the Paradise; and the one who clothes a Momin with a cloth from adequacy, would not cease to be in a Veil from Allahazwj for as long as there remains a rag from the cloth’.[751]

بَابٌ فِي إِلْطَافِ الْمُؤْمِنِ وَ إِكْرَامِهِ

Chapter 88 – Regarding kindness to the Momin and honouring him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَخَذَ مِنْ وَجْهِ أَخِيهِ الْمُؤْمِنِ قَذَاةً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَشْرَ حَسَنَاتٍ وَ مَنْ تَبَسَّمَ فِي وَجْهِ أَخِيهِ كَانَتْ لَهُ حَسَنَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Hashim, from Sa’dan Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who takes out a speck from the face of his Momin brother, Allahazwj Mighty and Majestic would Write ten good deeds for him; and the one who smiles in the face of his brother, it would be a good deed for him’.[752]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ لِأَخِيهِ الْمُؤْمِنِ مَرْحَباً كَتَبَ اللَّهُ تَعَالَى لَهُ مَرْحَباً إِلَى يَوْمِ الْقِيَامَةِ .

From him, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says to his Momin brother, ‘Welcome!’, Allahazwj the Exalted would Write a ‘Welcome’ for him up to the Day of Judgement’.[753]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَتَاهُ أَخُوهُ الْمُسْلِمُ فَأَكْرَمَهُ فَإِنَّمَا أَكْرَمَ اللَّهَ عَزَّ وَ جَلَّ .

From him, from Ahmad Bin Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who goes over to his Muslim brother and honours him, so rather he has honoured Allahazwj Mighty and Majestic’.[754]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ نَصْرِ بْنِ إِسْحَاقَ عَنِ الْحَارِثِ بْنِ النُّعْمَانِ عَنْ الْهَيْثَمِ بْنِ حَمَّادٍ عَنْ أَبِي دَاوُدَ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا فِي أُمَّتِي عَبْدٌ أَلْطَفَ أَخَاهُ فِي اللَّهِ بِشَيْ‏ءٍ مِنْ لُطْفٍ إِلَّا أَخْدَمَهُ اللَّهُ مِنْ خَدَمِ الْجَنَّةِ .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Nasr Bin Is’haq, from Al Haris Bin Al Numan, from Al Haysam Bin Hammad, from Abu Dawood, from Zayd Bin Arqam who said,

‘Rasool-Allahsaww said: ‘There is no servant in mysaww community who is kind to his brother regarding Allahazwj with anything from the kindness, except that Allahazwj would have him served by the servants of the Paradise’.[755]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَكْرَمَ أَخَاهُ الْمُسْلِمَ بِكَلِمَةٍ يُلْطِفُهُ بِهَا وَ فَرَّجَ عَنْهُ كُرْبَتَهُ لَمْ يَزَلْ فِي ظِلِّ اللَّهِ الْمَمْدُودِ عَلَيْهِ الرَّحْمَةُ مَا كَانَ فِي ذَلِكَ .

And from him, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who honours his Muslim brother with a word being kind to him with it, and relieve his suffering from him, would not cease to be in the extended Shade of Allahazwj. Upon him would be the Mercy for as long as he was in that’.[756]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ مِمَّا خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمُؤْمِنَ أَنْ يُعَرِّفَهُ بِرَّ إِخْوَانِهِ وَ إِنْ قَلَّ وَ لَيْسَ الْبِرُّ بِالْكَثْرَةِ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ

From him, from Ahmad Bin Muhammad, from umar Bin Abdul Aziz, from Jameel,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘From what Allahazwj Mighty and Majestic Specialised the Momin with, is that he recognises the righteousness with his brethren, and even if it was little; and the righteousness is not with the abundance, and that is because Allahazwj Mighty and Majestic is Saying in Hisazwj Book [59:9] and they are preferring (them) over their own selves and even though poverty was with them’.

ثُمَّ قَالَ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ وَ مَنْ عَرَّفَهُ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَفَّاهُ أَجْرَهُ يَوْمَ الْقِيَامَةِ بِغَيْرِ حِسَابٍ

Then Heazwj Said [59:9] and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones; and the one whom Allahazwj Mighty and Majestic Recognises with that, Allahazwj would Love him, and the one whom Allahazwj Blessed and High Loves, Heazwj would Fulfil his Recompense on the Day of Judgement without a Reckoning’.

ثُمَّ قَالَ يَا جَمِيلُ ارْوِ هَذَا الْحَدِيثَ لِإِخْوَانِكَ فَإِنَّهُ تَرْغِيبٌ فِي الْبِرِّ .

Then heasws said: ‘O Jameel! Report this Hadeeth to your brethren, for it arouses desire regarding the righteousness’.[757]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيُتْحِفُ أَخَاهُ التُّحْفَةَ قُلْتُ وَ أَيُّ شَيْ‏ءٍ التُّحْفَةُ قَالَ مِنْ مَجْلِسٍ وَ مُتَّكَإٍ وَ طَعَامٍ وَ كِسْوَةٍ وَ سَلَامٍ فَتَطَاوَلُ الْجَنَّةُ مُكَافَأَةً لَهُ وَ يُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا أَنِّي قَدْ حَرَّمْتُ طَعَامَكِ عَلَى أَهْلِ الدُّنْيَا إِلَّا عَلَى نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Al Mufazzal,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin, let him present his brother with a gift’. I said, ‘And which thing is the gift?’ Heasws said: ‘From (allocating) a seat, and a pillow, and food, and clothing, and a greeting. So the Paradise prolongs the Rewards for him, and Allahazwj Mighty and Majestic Reveals unto it: “Iazwj have Prohibited your food upon the people of the world except upon a Prophetsaww, or a successoras of a Prophetas.

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا أَنْ كَافِئِي أَوْلِيَائِي بِتُحَفِهِمْ فَيَخْرُجُ مِنْهَا وُصَفَاءُ وَ وَصَائِفُ مَعَهُمْ أَطْبَاقٌ مُغَطَّاةٌ بِمَنَادِيلَ مِنْ لُؤْلُؤٍ فَإِذَا نَظَرُوا إِلَى جَهَنَّمَ وَ هَوْلِهَا وَ إِلَى الْجَنَّةِ وَ مَا فِيهَا طَارَتْ عُقُولُهُمْ وَ امْتَنَعُوا أَنْ يَأْكُلُوا فَيُنَادِي مُنَادٍ مِنْ تَحْتِ الْعَرْشِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ حَرَّمَ جَهَنَّمَ عَلَى مَنْ أَكَلَ مِنْ طَعَامِ جَنَّتِهِ فَيَمُدُّ الْقَوْمُ أَيْدِيَهُمْ فَيَأْكُلُونَ .

So when it will be the Day of Judgement, Allahazwj Mighty and Majestic would Reveal unto it: “Reward Myazwj servants for their gifts!” So male and female attendants would be coming out from it having platters with them covered by towels of pearls. So when they look towards Hell and its horrors, and towards the Paradise and what is therein, their intellects would fly off and they would refuse to eat. So a Caller would Call out from beneath the Throne: ‘Allahazwj Mighty and Majestic has Prohibited Hell upon the one who eat from the good of Hisazwj Paradise’. So the group of people would be extending their hands, and they would be eating’.[758]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يَسْتُرَ عَلَيْهِ سَبْعِينَ كَبِيرَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘It is an Obligation for the Momin upon the Momin that he veils upon him seventy major sins’.[759] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَدِيٍّ قَالَ أَمْلَى عَلَيَّ مُحَمَّدُ بْنُ سُلَيْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَحْسِنْ يَا إِسْحَاقُ إِلَى أَوْلِيَائِي مَا اسْتَطَعْتَ فَمَا أَحْسَنَ مُؤْمِنٌ إِلَى مُؤْمِنٍ وَ لَا أَعَانَهُ إِلَّا خَمَشَ وَجْهَ إِبْلِيسَ وَ قَرَّحَ قَلْبَهُ .

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Aslam, from Muhammad Bin Ali Bin Adayy who said, ‘Muhammad Bin Suleyman dictated upon me, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘O Is’haq! Be good to myasws friends whatever you capacity (may be). So a Momin will not be good to a Momin, nor assist him, except that face of Ibleesla would be scratched and hisla heart ulcerated’.[760]

بَابٌ فِي خِدْمَتِهِ

Chapter 89 – Regarding serving him (the Momin)

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ رَفَعَهُ عَنْ أَبِي الْمُعْتَمِرِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّمَا مُسْلِمٍ خَدَمَ قَوْماً مِنَ الْمُسْلِمِينَ إِلَّا أَعْطَاهُ اللَّهُ مِثْلَ عَدَدِهِمْ خُدَّاماً فِي الْجَنَّةِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ibrahim Bin Muhammad Al Saqafy, from Ismail Bin Aban, from Salih Bin Abu Al Aswad, raising it from Abu Al Mo’tamar who said,

‘I heard Amir Al-Momineenasws saying: ‘Rasool-Allahsaww said: ‘Whichever Muslim serves a group of Muslims, Allahazwj would Give him the like of their number of servants in the Paradise’.[761]

بَابُ نَصِيحَةِ الْمُؤْمِنِ

Chapter 90 – Advising the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يُنَاصِحَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Aban, from Isa Bin Abu Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘It is an Obligation for the Momin upon the Momin that he advises him’.[762]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ النَّصِيحَةُ لَهُ فِي الْمَشْهَدِ وَ الْمَغِيبِ .

From him, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘It is an Obligation for the Momin upon the Momin, the advice during the presence and the absence’.[763]

ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ النَّصِيحَةُ .

Ibn Mahboub, from Ibn Ri’ab, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘It is an Obligation for the Momin upon the Momin, the advice’.[764]

ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِيَنْصَحِ الرَّجُلُ مِنْكُمْ أَخَاهُ كَنَصِيحَتِهِ لِنَفْسِهِ .

Ibn Mahboub, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Let the man from you advise his brother like his correcting his own self’.[765]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْظَمَ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ أَمْشَاهُمْ فِي أَرْضِهِ بِالنَّصِيحَةِ لِخَلْقِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The greatest of the people in status in the Presence of Allahazwj on the Day of Judgement is the one most striving in Hisazwj earth with the advising to Hisazwj creatures’.[766]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالنُّصْحِ لِلَّهِ فِي خَلْقِهِ فَلَنْ تَلْقَاهُ بِعَمَلٍ أَفْضَلَ مِنْهُ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullahasws saying: ‘Upon you is with the advising for the Sake of Allahazwj among Hisazwj creatures, for you will never (be able to) meet Himazwj with a deed more superior than it’.[767]

بَابُ الْإِصْلَاحِ بَيْنَ النَّاسِ

Chapter 91 – The Reconciliation between the people

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ حَبِيبٍ الْأَحْوَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ صَدَقَةٌ يُحِبُّهَا اللَّهُ إِصْلَاحُ بَيْنِ النَّاسِ إِذَا تَفَاسَدُوا وَ تَقَارُبُ بَيْنِهِمْ إِذَا تَبَاعَدُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Sinan, from Hammad Bin Abu Talha, from Habeeb Al Ahowl who said,

‘I heard Abu Abdullahasws saying: ‘A charity which Allahazwj Loves is reconciling between the people when their (relationship) is spoilt, and bringing them close when they are distant’.

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

From him, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour, from Abu Abdullahasws – similar to it.[768]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُصْلِحَ بَيْنَ اثْنَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِدِينَارَيْنِ .

From him, from Ibn Mahboub, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘If Iasws were to reconcile between two, it would be more beloved to measws than if I were to give charity with two Dinars’.[769]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَأَيْتَ بَيْنَ اثْنَيْنِ مِنْ شِيعَتِنَا مُنَازَعَةً فَافْتَدِهَا مِنْ مَالِي .

From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Mufazzal who said,

‘Abu Abdullahasws said: ‘When you see a dispute between two from ourasws Shia, so redeem it from myasws wealth’.[770]

ابْنُ سِنَانٍ عَنْ أَبِي حَنِيفَةَ سَابِقِ الْحَاجِّ قَالَ مَرَّ بِنَا الْمُفَضَّلُ وَ أَنَا وَ خَتَنِي نَتَشَاجَرُ فِي مِيرَاثٍ فَوَقَفَ عَلَيْنَا سَاعَةً ثُمَّ قَالَ لَنَا تَعَالَوْا إِلَى الْمَنْزِلِ فَأَتَيْنَاهُ فَأَصْلَحَ بَيْنَنَا بِأَرْبَعِمِائَةِ دِرْهَمٍ فَدَفَعَهَا إِلَيْنَا مِنْ عِنْدِهِ حَتَّى إِذَا اسْتَوْثَقَ كُلُّ وَاحِدٍ مِنَّا مِنْ صَاحِبِهِ قَالَ أَمَا إِنَّهَا لَيْسَتْ مِنْ مَالِي وَ لَكِنْ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَرَنِي إِذَا تَنَازَعَ رَجُلَانِ مِنْ أَصْحَابِنَا فِي شَيْ‏ءٍ أَنْ أُصْلِحَ بَيْنَهُمَا وَ أَفْتَدِيَهَا مِنْ مَالِهِ فَهَذَا مِنْ مَالِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) .

Ibn Sinan, from Abu Haneefa Sabiq Al Hajj who said,

‘Al-Mufazzal passed by us and I and my brother in law were quarrelling regarding an inheritance. So he paused by us for a while, then said to us, ‘Come, let us go to the house. So we went with him and he reconciled between us with four hundred Dirhams. So he handed it over from himself until each one of us was confident from his companion. He said, ‘But, it is from my wealth, but Abu Abdullahasws ordered me that whenever two men from our Shias dispute with regards to anything, that I should reconcile between them and redeem if from hisasws wealth. Thus, this is from the wealth of Abu Abdullahasws’.[771]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُصْلِحُ لَيْسَ بِكَاذِبٍ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The reconciliation is not (supposed to be) with lies’.[772]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ أَنْ تَبَرُّوا وَ تَتَّقُوا وَ تُصْلِحُوا بَيْنَ النَّاسِ قَالَ إِذَا دُعِيتَ لِصُلْحٍ بَيْنَ اثْنَيْنِ فَلَا تَقُلْ عَلَيَّ يَمِينٌ أَلَّا أَفْعَلَ .

Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Ismail, from Is’haq Bin Amaar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic

[2:224] And make not Allah because of your swearing (by Him) an obstacle to your doing good and acting rightly and reconciling between the people. Heasws said: ‘Whenever you are called to effect reconciliation between two, so do not say, ‘Upon me there is an oath. I will not do it’’.[773]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبْلِغْ عَنِّي كَذَا وَ كَذَا فِي أَشْيَاءَ أَمَرَ بِهَا قُلْتُ فَأُبَلِّغُهُمْ عَنْكَ وَ أَقُولُ عَنِّي مَا قُلْتَ لِي وَ غَيْرَ الَّذِي قُلْتَ قَالَ نَعَمْ إِنَّ الْمُصْلِحَ لَيْسَ بِكَذَّابٍ إِنَّمَا هُوَ الصُّلْحُ لَيْسَ بِكَذِبٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Muawiya Bin Wahab, or Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Deliver from measws such and such regarding things Iasws am ordering with’. I said, ‘So I should deliver them from youasws, and can I be saying from me what youasws said to me, and other than that which youasws said?’ Heasws said: ‘Yes. The reconciler is not a liar. But rather, it is the reconciliation not being with a lie’.[774]

بَابٌ فِي إِحْيَاءِ الْمُؤْمِنِ

Chapter 92 – Regarding revival of the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى فَكَأَنَّمَا أَحْيَاهَا وَ مَنْ أَخْرَجَهَا مِنْ هُدًى إِلَى ضَلَالٍ فَقَدْ قَتَلَهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘(What about) the Words of Allahazwj Mighty and Majestic [5:32] whoever slays a soul, it is as though he slew all the people; and whoever keeps it alive, it is as though he kept alive all the people?’ Heasws said: ‘The one who extracts it from straying to Guidance, so it is as if he revived it, and the one who extracts it from Guidance to straying, so he has killed it’.[775]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ قُلْتُ فَمَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى قَالَ ذَاكَ تَأْوِيلُهَا الْأَعْظَمُ .

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Fuzayl Bin Yasaar who said,

‘I said to Abu Ja’farasws, ‘(What about) the Words of Allahazwj Mighty and Majestic in Hisazwj Book [5:32] and whoever keeps it alive, it is as though he kept alive all the people?’ Heasws said: ‘From burning or drowning’. I said, ‘So (what about) the one who extracts it from straying to Guidance?’ Heasws said: ‘That is the magnificent interpretation’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad and Abdullah the two sons of Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban – similar to it.[776]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُكَ أَصْلَحَكَ اللَّهُ فَقَالَ نَعَمْ فَقُلْتُ كُنْتُ عَلَى حَالٍ وَ أَنَا الْيَوْمَ عَلَى حَالٍ أُخْرَى كُنْتُ أَدْخُلُ الْأَرْضَ فَأَدْعُو الرَّجُلَ وَ الِاثْنَيْنِ وَ الْمَرْأَةَ فَيُنْقِذُ اللَّهُ مَنْ شَاءَ وَ أَنَا الْيَوْمَ لَا أَدْعُو أَحَداً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abu Khalid Al Qammat, from Humran who said,

‘I said to Abu Abdullahasws, ‘Can I ask youasws (something)? May Allahazwj Keep youasws well!’ So heasws said: ‘Yes’. So I said, ‘I was upon a (particular) state, and today I am upon another state. I used to enter the land, so I would invite (to Religion) the man, and the two, and the woman, and Allahazwj would Rescue the one whom Heazwj so Desired to; and today I am not inviting anyone’.

فَقَالَ وَ مَا عَلَيْكَ أَنْ تُخَلِّيَ بَيْنَ النَّاسِ وَ بَيْنَ رَبِّهِمْ فَمَنْ أَرَادَ اللَّهُ أَنْ يُخْرِجَهُ مِنْ ظُلْمَةٍ إِلَى نُورٍ أَخْرَجَهُ

So heasws said: ‘And there is nothing upon you if you were to leave between the people and their Lordazwj. So the one whom Allahazwj Intends to Extract from darkness to Light, would Extract him’.

ثُمَّ قَالَ وَ لَا عَلَيْكَ إِنْ آنَسْتَ مِنْ أَحَدٍ خَيْراً أَنْ تَنْبِذَ إِلَيْهِ الشَّيْ‏ءَ نَبْذاً قُلْتُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ ثُمَّ سَكَتَ ثُمَّ قَالَ تَأْوِيلُهَا الْأَعْظَمُ أَنْ دَعَاهَا فَاسْتَجَابَتْ لَهُ .

Then heasws said: ‘Nor is it upon you if you know of goodness from anyone that you introduce the thing to him with an introduction’. I said, ‘Inform me about the Words of Allahazwj Mighty and Majestic [5:32] and whoever keeps it alive, it is as though he kept alive all the people’. Heasws said: ‘From drowning or burning’. Then heasws was silent, then said: ‘Its magnificent interpretation is that you invite him, so he responds to it’.[777]

بَابٌ فِي الدُّعَاءِ لِلْأَهْلِ إِلَى الْإِيمَانِ

Chapter 93 – Regarding the inviting the people to the Emān

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي أَهْلَ بَيْتٍ وَ هُمْ يَسْمَعُونَ مِنِّي أَ فَأَدْعُوهُمْ إِلَى هَذَا الْأَمْرِ فَقَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Abdullah Bin Muskan, from Suleyman Bin Khalid who said,

‘I said to Abu Abdullahasws, ‘I have a family and they are listening to me, so shall I invite them to this matter (Al-Wilayah)?’ So heasws said: ‘Yes. Allahazwj Mighty and Majestic is Saying in Hisazwj Book [66:6] O you who believe! Save yourselves and your families from a Fire whose fuel are the human beings and stones’.[778]

بَابٌ فِي تَرْكِ دُعَاءِ النَّاسِ

Chapter 94 – Regarding leaving out inviting the people

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ وَ النَّاسَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً فَتَرَكَهُ وَ هُوَ يَجُولُ لِذَلِكَ وَ يَطْلُبُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Kuleyb Bin Muawiya Al Saydawi who said,

‘Abu Abdullahasws said to me: ‘Beware of the people! Allahazwj Mighty and Majestic, whenever Heazwj Intends good with a servant, Imprints a spot in his heart, but Heazwj Neglects him, and he wanders around due to that and seeks it (the true Religion)’.

ثُمَّ قَالَ لَوْ أَنَّكُمْ إِذَا كَلَّمْتُمُ النَّاسَ قُلْتُمْ ذَهَبْنَا حَيْثُ ذَهَبَ اللَّهُ وَ اخْتَرْنَا مَنِ اخْتَارَ اللَّهُ وَ اخْتَارَ اللَّهُ مُحَمَّداً وَ اخْتَرْنَا آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ .

Then heasws said: ‘If you all were to speak to the people, say to them, ‘We go where Allahazwj Send us, and we choose whatever Allahazwj Chooses (for us), and Allahazwj Chose Muhammadsaww and chose usasws, the Progenyasws of Muhammadsaww’.[779]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ أَبِي سَعِيدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ أَهْلَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Ibn Muskan, from Sabit Abu Saeed who said,

‘Abu Abdullahasws said: ‘O Sabit! What is it with you and the people?’ Refrain from the people and do not invite anyone to your matter (Al-Wilayah), for by Allahazwj, even if the inhabitants of the sky and the inhabitants of the earth were to gather together upon straying a servant whom Allahazwj Intends to Guide, they would not have the capacity for it.

كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدُكُمْ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ بِمَعْرُوفٍ إِلَّا عَرَفَهُ وَ لَا بِمُنْكَرٍ إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ .

Refrain from the people and not one of you should be saying, ‘My brother’, and ‘my cousin’, and ‘my neighbour’, for Allahazwj Mighty and Majestic, when Heazwj Intends goodness with a servant, Betters his spirit, so he does not hear a good act except that he would recognise it, nor of a evil deed except that he would deny it. Then Allahazwj would Imprint a Word in his heart by which his affairs would be gathered’.[780]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَدْعُو النَّاسَ إِلَى هَذَا الْأَمْرِ فَقَالَ يَا فُضَيْلُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ حَتَّى أَدْخَلَهُ فِي هَذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Muhammad Bin Marwan, from Al Fuzayl who said,

‘I said to Abu Abdullahasws, ‘We tend to invite the people to this matter (Al-Wilayah)’. So heasws said: ‘O Fuzayl! Whenever Allah Intends goodness with a servant, Commands an Angels, so he seizes him by his neck until he enter him into this matter (Al-Wilayah), willingly or unwillingly’.[781]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى السَّمَاءِ وَ لَا تُخَاصِمُوا بِدِينِكُمُ النَّاسَ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullahasws said: ‘Make this matter of yours for the sake of Allahazwj and do not make it to be for the people for whatever was for the sake of Allahazwj, so it is for Allahazwj, and whatever was for the people, so it would not ascend to the sky; and do not dispute with the people with your Religion, for the disputing is a sickness of the heart.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ( صلى الله عليه وآله ) إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٍّ ( عليه السلام ) وَ لَا سَوَاءٌ وَ إِنَّنِي سَمِعْتُ أَبِي يَقُولُ إِذَا كَتَبَ اللَّهُ عَلَى عَبْدٍ أَنْ يُدْخِلَهُ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ .

Allahazwj Mighty and Majestic Said to Hisazwj Prophetsaww [28:56] Surely you cannot guide whom you love, but Allah Guides whom He Desires to, and He is more Knowing of the recepients of Guidance. And Heazwj Said [10:99] will you then force the people until they become Believers? Leave off the people, for the people are taking (their Religion) from the people, and you all are taking from Rasool-Allahsaww and Aliasws, and there is no equation, and Iasws heard myasws fatherasws saying: ‘When Allahazwj Ordains for a servant to enter into this matter (Al-Wilayah)), he would be quicker to it than the bird it’s to its nest’.[782]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ قَوْماً لِلْحَقِّ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ خَلَقَ قَوْماً لِغَيْرِ ذَلِكَ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ .

Ali Bin Ibrahim, from his father, from Usman, from Ibn Azina,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created a people for the truth. So when they pass by the door of the truth, their hearts accept it and even if it was so that they are not recognising it; and when they pass by the door of the falsehood, their hearts reject it and even though they are not recognising it. And Heazwj Created a people for other than that. So whenever they pass by the door of the truth, their hearts reject it and even if they are not recognising it; and when they pass by the door of the falsehood, their hearts accept it, and even if they were not recognising it’.[783]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ فَأَضَاءَ لَهَا سَمْعُهُ وَ قَلْبُهُ حَتَّى يَكُونَ أَحْرَصَ عَلَى مَا فِي أَيْدِيكُمْ مِنْكُمْ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ فَأَظْلَمَ لَهَا سَمْعُهُ وَ قَلْبُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Hameed Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Heazwj intends goodness with a servant, Imprints a spot of Noor (light) in his heart, so it illuminates his hearing and his heart for him to the extent that he becomes greedy upon what is in your hands (Al-Wilayah) among you; and when Heazwj Intends evil with a servant, Imprints a black spot in his heart, so it darkens his hearing and his heart to it’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ .

Then heasws recited this Verse [6:125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam, and (for) whomsoever He Intends that He should Let him to err, He makes his chest straitened and narrow as though he were ascending to the sky’.[784]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً بَيْضَاءَ وَ فَتَحَ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ وَ سَدَّ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ .

From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Heazwj Intends goodness with a servant, Imprints a white spot in his heart and Opens the ears of his heart, and Allocates an Angel with him guiding him; and when Heazwj Intends evil with a servant, Imprints a black spot in his heart, and Shuts the ears of his heart, and Allocates a Satanla with him to stray him’.[785]

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بَابُ أَنَّ اللَّهَ إِنَّمَا يُعْطِي الدِّينَ مَنْ يُحِبُّهُ

Chapter 95 – Allahazwj, rather, Gives the Religion to the one whom Heazwj Loves

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا الصَّخْرِ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي هَذَا الْأَمْرَ إِلَّا صَفْوَتَهُ مِنْ خَلْقِهِ أَنْتُمْ وَ اللَّهِ عَلَى دِينِي وَ دِينِ آبَائِي إِبْرَاهِيمَ وَ إِسْمَاعِيلَ لَا أَعْنِي عَلِيَّ بْنَ الْحُسَيْنِ وَ لَا مُحَمَّدَ بْنَ عَلِيٍّ وَ إِنْ كَانَ هَؤُلَاءِ عَلَى دِينِ هَؤُلَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Humran, from Umar Bin Hanzala who said,

‘Abu Abdullahasws said to me: ‘O Abu Al-Sakhr! Allahazwj Gives the world to the ones Heazwj Loves and (the ones) Heazwj Hates, and (but) Heazwj does not Give this matter (Al-Wilayah) except for the elites from Hisazwj creatures. (All of) you, by Allahazwj, are upon myasws Religion and the Religion of myasws forefathersasws, Ibrahimas and Ismailas. Iasws do not mean Aliasws Bin Al-Husaynasws, nor Muhammadasws Bin Aliasws, and even though theyasws are upon the Religion of thoseas’.[786]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ يَا مَالِكُ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي دِينَهُ إِلَّا مَنْ يُحِبُّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aasim Bin Humeyd, from Malik Bin Ayn Al Juhny who said,

‘I heard Abu Ja’farasws saying: ‘O Malik! Allahazwj Gives the world to the one whom Heazwj Loves and (the ones whom) Heazwj Hates, and (but) does not Gives Hisazwj Religion except to the one whom Heazwj Loves’.[787]

عَنْهُ عَنْ مُعَلًّى عَنِ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنْ عُمَرَ بْنِ حَنْظَلَةَ وَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ هَذِهِ الدُّنْيَا يُعْطِيهَا اللَّهُ الْبَرَّ وَ الْفَاجِرَ وَ لَا يُعْطِي الْإِيمَانَ إِلَّا صَفْوَتَهُ مِنْ خَلْقِهِ .

From him, from Moalla, from Al Washa, from Abdul Kareem Bin Amro Al Khash’amy, from Umar Bin Hanzala, and from Haza Bin Humran, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘This world, Allahazwj Gives it to the righteous and the immoral, and (but) Heazwj does not Give the Eman except to Hisazwj from Hisazwj creatures’.[788]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي سُلَيْمَانَ عَنْ مُيَسِّرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الدُّنْيَا يُعْطِيهَا اللَّهُ عَزَّ وَ جَلَّ مَنْ أَحَبَّ وَ مَنْ أَبْغَضَ وَ إِنَّ الْإِيمَانَ لَا يُعْطِيهِ إِلَّا مَنْ أَحَبَّهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Abu Suleyman, from Muyassar who said,

‘Abu Abdullahasws said: ‘The world, Allahazwj Mighty and Majestic Gives it to the one Heazwj Loves and the one Heazwj Hates, and the Emān, Heazwj does not Give it except to the one Heazwj Loves’.[789]

بَابُ سَلَامَةِ الدِّينِ

Chapter 96 – The safety of the Religion

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا فَقَالَ أَمَا لَقَدْ بَسَطُوا عَلَيْهِ وَ قَتَلُوهُ وَ لَكِنْ أَ تَدْرُونَ مَا وَقَاهُ وَقَاهُ أَنْ يَفْتِنُوهُ فِي دِينِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ayoub Bin Al Hurr,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [40:45] So Allah Saved him from the evil of what they planned. Heasws said: ‘But, they had extended (their hands) upon him, and killed him, but do you know what Heazwj Saved him (from)? Heazwj Saved him from their strife in his Religion’.[790]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) لِأَصْحَابِهِ اعْلَمُوا أَنَّ الْقُرْآنَ هُدَى اللَّيْلِ وَ النَّهَارِ وَ نُورُ اللَّيْلِ الْمُظْلِمِ عَلَى مَا كَانَ مِنْ جَهْدٍ وَ فَاقَةٍ فَإِذَا حَضَرَتْ بَلِيَّةٌ فَاجْعَلُوا أَمْوَالَكُمْ دُونَ أَنْفُسِكُمْ وَ إِذَا نَزَلَتْ نَازِلَةٌ فَاجْعَلُوا أَنْفُسَكُمْ دُونَ دِينِكُمْ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘It was in the bequest of Amir Al-Momineenasws to hisasws companions: ‘Know, that the Quran is a Guidance, day and night, and a light in the darkness of the night upon whatever was from the stress and destitution. So when an affliction presents itself, so make your wealth to be below your own selves, and when the descent (affliction) descends, so make yourselves to be below your Religion.

وَ اعْلَمُوا أَنَّ الْهَالِكَ مَنْ هَلَكَ دِينُهُ وَ الْحَرِيبَ مَنْ حُرِبَ دِينُهُ أَلَا وَ إِنَّهُ لَا فَقْرَ بَعْدَ الْجَنَّةِ أَلَا وَ إِنَّهُ لَا غِنَى بَعْدَ النَّارِ لَا يُفَكُّ أَسِيرُهَا وَ لَا يَبْرَأُ ضَرِيرُهَا .

And know, that the destroyed one, is the one whose Religion is destroyed, and the ruined one is the one whose Religion is ruined. Indeed! There is no poverty after the (entry into the) Paradise, nor a richness after (entry into the) Hell. There is neither a freedom for its captives nor is there a cure for its harmed ones’.[791]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَلَامَةُ الدِّينِ وَ صِحَّةُ الْبَدَنِ خَيْرٌ مِنَ الْمَالِ وَ الْمَالُ زِينَةٌ مِنْ زِينَةِ الدُّنْيَا حَسَنَةٌ .

Ali, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Safety of the Religion and good health of the body is better than the wealth, and the wealth is an adornment from the adornments of the world, an excellence’.

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad, from Rabie, from Al Fuzayl, from Abu Ja’farasws – similar to it.[792]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَانَ رَجُلٌ يَدْخُلُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَصْحَابِهِ فَغَبَرَ زَمَاناً لَا يَحُجُّ فَدَخَلَ عَلَيْهِ بَعْضُ مَعَارِفِهِ فَقَالَ لَهُ فُلَانٌ مَا فَعَلَ قَالَ فَجَعَلَ يُضَجِّعُ الْكَلَامَ يَظُنُّ أَنَّهُ إِنَّمَا يَعْنِي الْمَيْسَرَةَ وَ الدُّنْيَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ دِينُهُ فَقَالَ كَمَا تُحِبُّ فَقَالَ هُوَ وَ اللَّهِ الْغِنَى .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Yunus Bin Yaqoub, from one of his companions who said,

‘A man from hisasws used to come over to Abu Abdullahasws, but he was absent for a time not performing Hajj. So one of his acquaintances came over to himasws. So heasws said to him: ‘So and so, what happened?’ So he went on laying down the speech, thinking that he, rather, had become rich, the affluent, and the worldly. So Abu Abdullahasws said: ‘How is his Religion?’ So he said, ‘Just as youasws love’. So heasws said: ‘By Allahazwj! It is the richness’.[793]

بَابُ التَّقِيَّةِ

Chapter 97 – The Dissimulation (Taqiyya)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ بِمَا صَبَرُوا عَلَى التَّقِيَّةِ وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and someone else,

(It has been narrated) from Abu Abullahasws regarding the Words of Allahazwj Mighty and Majestic [28:54] These shall be Granted their reward twice, because they were patient. Heasws said: ‘Due to what they were patient upon the dissimulation (Taqiyya) and they repelled evil with good. Heasws said: ‘The good deed is the dissimulation (Taqiyya), and the evil is the broadcasting’.[794]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُمَرَ الْأَعْجَمِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا عُمَرَ إِنَّ تِسْعَةَ أَعْشَارِ الدِّينِ فِي التَّقِيَّةِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ إِلَّا فِي النَّبِيذِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ .

Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Umar Al A’ajamy who said,

‘Abu Abdullahasws said: ‘O Abu Umar! Nine-tenths of the Religion is in dissimulation (Taqiyya), and there is no Religion for the one who does not practice dissimulation (Taqiyya); and the dissimulation (Taqiyya) is regarding everything except regarding Al-Nabeez (an intoxicating drink) and the wiping upon the two socks (during ablution)’.[795]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) التَّقِيَّةُ مِنْ دِينِ اللَّهِ قُلْتُ مِنْ دِينِ اللَّهِ قَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ وَ لَقَدْ قَالَ يُوسُفُ ( عليه السلام ) أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا شَيْئاً وَ لَقَدْ قَالَ إِبْرَاهِيمُ ( عليه السلام ) إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Baseer who said, ‘Abu Abdullahasws said: ‘The dissimulation (Taqiyya) is from the Religion of Allahazwj’. I said, ‘From the Religion of Allahazwj?’ Heasws said: ‘Yes, by Allahazwj! From the Religion of Allahazwj, and Yusufas has said [12:70] O caravan! You are stealing. By Allahazwj! They had not stolen anything. And Ibrahimas had said [37:89] Then he said: I feel sick. By Allahazwj! Heas was not sick’.[796]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ حَبِيبِ بْنِ بِشْرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَمِعْتُ أَبِي يَقُولُ لَا وَ اللَّهِ مَا عَلَى وَجْهِ الْأَرْضِ شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنَ التَّقِيَّةِ يَا حَبِيبُ إِنَّهُ مَنْ كَانَتْ لَهُ تَقِيَّةٌ رَفَعَهُ اللَّهُ يَا حَبِيبُ مَنْ لَمْ تَكُنْ لَهُ تَقِيَّةٌ وَضَعَهُ اللَّهُ يَا حَبِيبُ إِنَّ النَّاسَ إِنَّمَا هُمْ فِي هُدْنَةٍ فَلَوْ قَدْ كَانَ ذَلِكَ كَانَ هَذَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed altogether from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Husayn Bin Abu Al A’ala, from Habeeb Bin Bishr who said,

‘Abu Abdullahasws said: ‘I heard myasws fatherasws saying: ‘No, by Allahazwj! There is nothing on the face of the earth more beloved to measws than the dissimulation (Taqiyya). O Habeeb! The one who had dissimulation for him, Allahazwj would Elevate him. O Habeeb! The one who does not happen to have dissimulation (Taqiyya) for him, Allahazwj would Place him down. O Habeeb! The people, rather, they are in a truce (cessation of hostilities). So if that (hostilities) had been there, this (dissimulation) would be there’.[797]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ جَابِرٍ الْمَكْفُوفِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اتَّقُوا عَلَى دِينِكُمْ فَاحْجُبُوهُ بِالتَّقِيَّةِ فَإِنَّهُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّمَا أَنْتُمْ فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَوْ أَنَّ الطَّيْرَ تَعْلَمُ مَا فِي أَجْوَافِ النَّحْلِ مَا بَقِيَ مِنْهَا شَيْ‏ءٌ إِلَّا أَكَلَتْهُ وَ لَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِي أَجْوَافِكُمْ أَنَّكُمْ تُحِبُّونَّا أَهْلَ الْبَيْتِ لَأَكَلُوكُمْ بِأَلْسِنَتِهِمْ وَ لَنَحَلُوكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ رَحِمَ اللَّهُ عَبْداً مِنْكُمْ كَانَ عَلَى وَلَايَتِنَا .

Abu Ali Al Ashary, from Al hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Jabir Al Makouf, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘Be fearful upon your Religion, and veil upon it with the dissimulation (Taqiyya), for there is no Eman for the one who has not dissimulation (Taqiyya) for him. But rather, you all are among the people like the bees are among the birds. If the birds come to know what is in the interior of the bees, nothing would remain from it except that they would eat it up, and if the people come to know what is in your insides, that you are loving usasws, the Peopleasws of the Household, they would eat you up with their tongues, and destroy you in private as well as public. May Allahazwj be Merciful upon a servant from you all who was upon ourasws Wilayah’.[798]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [41:34] And the good and the evil are not alike. Heasws said: ‘The good deed is the dissimulation (Taqiyya), and the evil is the broadcasting’.

وَ قَوْلُهُ عَزَّ وَ جَلَّ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ .

And (about) the Words of the Mighty and Majestic [41:34] Refute (evil) with what is best. Heasws said: ‘That which is the best, is the dissimulation (Taqiyya) So if there is enmity between you and him, as if it is an intimate friend’.[799]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَمْرٍو الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا عَمْرٍو أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ أَوْ أَفْتَيْتُكَ بِفُتْيَا ثُمَّ جِئْتَنِي بَعْدَ ذَلِكَ فَسَأَلْتَنِي عَنْهُ فَأَخْبَرْتُكَ بِخِلَافِ مَا كُنْتُ أَخْبَرْتُكَ أَوْ أَفْتَيْتُكَ بِخِلَافِ ذَلِكَ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قُلْتُ بِأَحْدَثِهِمَا وَ أَدَعُ الْآخَرَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Amro Al Kinany who said,

‘Abu Abdullahasws said: ‘O Abu Amro! What is your view if Iasws were to narrate to you a Hadeeth or issue a Verdict to you, then you come over to me after that and ask me about it, so Iasws inform you with different to what Iasws had informed you beforehand, or issue a verdict different (statement) to that, which of the two would you be taking with?’ I said, ‘With the latest of the two and leave the other one’.

فَقَالَ قَدْ أَصَبْتَ يَا أَبَا عَمْرٍو أَبَى اللَّهُ إِلَّا أَنْ يُعْبَدَ سِرّاً أَمَا وَ اللَّهِ لَئِنْ فَعَلْتُمْ ذَلِكَ إِنَّهُ لَخَيْرٌ لِي وَ لَكُمْ وَ أَبَى اللَّهُ عَزَّ وَ جَلَّ لَنَا وَ لَكُمْ فِي دِينِهِ إِلَّا التَّقِيَّةَ .

So heasws said:’ You are correct, O Abu Amro! Allahazwj Refused except that Heazwj be worshipped in secret. But, by Allahazwj, if you all were to do that it would be better for measws and for you all; and Allahazwj Mighty and Majestic Refused for usasws and you all with regards to Hisazwj Religion, except for the dissimulation’.[800]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دُرُسْتَ الْوَاسِطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا بَلَغَتْ تَقِيَّةُ أَحَدٍ تَقِيَّةَ أَصْحَابِ الْكَهْفِ إِنْ كَانُوا لَيَشْهَدُونَ الْأَعْيَادَ وَ يَشُدُّونَ الزَّنَانِيرَ فَأَعْطَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Dorost Al Wasity who said,

‘Abu Abdullahasws said: ‘No dissimulation (Taqiyya) of any one of you has reached the dissimulation (Taqiyya) of the Companions of the cave (As’hab Al-Kahf). They used to attend the festivals and were tightening the sashes, so Allahazwj would be Giving them their Recompense, twice’.[801]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ قَالَ اسْتَقْبَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي طَرِيقٍ فَأَعْرَضْتُ عَنْهُ بِوَجْهِي وَ مَضَيْتُ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي لَأَلْقَاكَ فَأَصْرِفُ وَجْهِي كَرَاهَةَ أَنْ أَشُقَّ عَلَيْكَ فَقَالَ لِي رَحِمَكَ اللَّهُ وَ لَكِنَّ رَجُلًا لَقِيَنِي أَمْسِ فِي مَوْضِعِ كَذَا وَ كَذَا فَقَالَ عَلَيْكَ السَّلَامُ يَا أَبَا عَبْدِ اللَّهِ مَا أَحْسَنَ وَ لَا أَجْمَلَ .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Hammad Bin Waqad Al Lahaam who said,

‘I met Abu Abdullahasws in a road, but I turned my face away from himasws and continued. Then I went over to himasws after that, so I said, ‘May I be sacrificed for youasws! I met youasws but I turned my face away (but I) disliked it that it would be grievous upon youasws’. So heasws said to me: ‘May Allahazwj have Mercy on you! A man met measws yesterday in such and such a place, so he said, ‘Upon youasws be the greetings, O Abu Abdullahasws!’ How good (is your action), but (his pronouncing it in public was) not beautiful’.[802]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً ( عليه السلام ) قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ تُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ( عليه السلام )

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘It was said to Abu Abdullahasws, ‘The people are reporting that Aliasws said upon the Pulpit of Al-Kufa: ‘O you people! You will be called to insulting measws, so insult measws. Then you would be called to denounce measws, but you will not denounce measws’. So heasws said: ‘How frequently the people lie against Aliasws’.

ثُمَّ قَالَ إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَقُلْ لَا تَبَرَّءُوا مِنِّي

Then heasws said: ‘But rather, heasws said: ‘You would be called to insult measws, so insult measws, then you would be called to the disavowment from measws, and Iasws am upon the Religion of Muhammadsaww, but heasws did not say: ‘Do not disavow from measws’.

فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا .

So the questioner said to himasws, ‘What is your view if I choose being killed instead of disavowment?’ So heasws said: ‘By Allahazwj! That would not be upon him, and what would be for him except what Ammar Bin Yasir passed upon where the people of Makkah coerced him, and his heart was at rest with the Eman? So Allahazwj Mighty and Majestic Revealed with regards to it [16:106] except the one who is compelled while his heart is at rest on account of faith. So the Prophetsaww said to him during it: ‘O Ammar! If they were to repeat (coercing you), so repeat (what you said before), for Allahazwj Mighty and Majestic has Revealed and Excused you, and Commanded you to repeat if they were to repeat (coeercing you)’.[803]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ الْكِنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا يُعَيِّرُونَّا بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً صَلُّوا فِي عَشَائِرِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْ‏ءِ قُلْتُ وَ مَا الْخَبْ‏ءُ قَالَ التَّقِيَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Al Kindy who said,

‘I heard Abu Abdullahasws saying: ‘Beware of doing a deed weasws would be faulted with, for the evil child shames his father with his deed. Become an adornment for the one you cut yourselves off to and do not become a disgrace upon him. Help out among their clan, and console their sick ones, and attend their funerals, and do not let them precede you to the goodness, for you all are closer with it than them, and Allahazwj has not been worshipped with anything more Beloved to Himazwj that Al-Khab’. I said, ‘And what is Al-Khab?’ Heasws said: ‘The dissimulation (Taqiyya)’.[804]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْقِيَامِ لِلْوُلَاةِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) التَّقِيَّةُ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ .

From him, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I asked Abu Al-Hassanasws about the standing up to the ruler. So heasws said: ‘Abu Ja’farasws said: ‘The dissimulation (Taqiyya) is from myasws Religion and the Religion of myasws forefathersasws, and there is no Eman for the one who has no dissimulation (Taqiyya) for him’.[805]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Rabi’e, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The dissimulation (Taqiyya) (is to be done) during every necessity, and its performer is more knowing with it where he should be indulging in it’.[806]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ وَ أَيُّ شَيْ‏ءٍ أَقَرُّ لِعَيْنِي مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ .

Ali, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘And which thing is more delighting to myasws eyes than the dissimulation (Taqiyya). The dissimulation (Taqiyya) is a shield of the Momin’.[807]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Marwan who said,

‘Abu Abdullahasws said to me: ‘What prevented Meysam, may Allahazwj have Mercy on him, from the dissimulation (Taqiyya)? By Allahazwj, he had known that this Verse was Revealed regarding Ammar and his companions [16:106] except the one who is compelled while his heart is at rest on account of faith’.[808]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَيْسَ تَقِيَّةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Shuayb Al Haddad, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, the dissimulation (Taqiyya) has been Made to be for saving the blood by it. So when it comes to the blood (to be spilt anyway), then there would be no dissimulation (Taqiyya)’.[809]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Every time this matter (rising of Al-Qaimasws) comes closer, the (need for) dissimulation (Taqiyya) intensifies’.[810]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ مُعَمَّرِ بْنِ يَحْيَى بْنِ سَامٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ يُضْطَرُّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ismail Al Ju’fy and Moammar Bin Yahya Bin Sam and Muhammad Bin Muslim and Zurara who all said:

‘We heard Abu Ja’farasws saying: ‘The dissimulation (Taqiyya) is with regards to everything the son of Adamas is compelled to. So Allahazwj has Permitted it for him’.[811]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ التَّقِيَّةُ تُرْسُ اللَّهِ بَيْنَهُ وَ بَيْنَ خَلْقِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The dissimulation (Taqiyya) is a shield of Allahazwj, between Himazwj and Hisazwj creatures’.[812]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) خَالِطُوهُمْ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ إِذَا كَانَتِ الْإِمْرَةُ صِبْيَانِيَّةً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Ahmad Bin Hamza, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘Abu Ja’farasws said: ‘Mix with them with outwardly (apparent) and oppose them inwardly (hidden) when the ruler is childish’.[813]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَبْدِ اللَّهِ بْنِ أَسَدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Zakariyya Al Momin, from Abdullah Bin Asad, from Abdullah Bin Ata’a who said,

‘I said to Abu Ja’farasws, ‘Two men from the people of Al-Kufa were seized, and it was said to them, ‘Disavow from Amir Al-Momineenasws’. So one of the two disavowed and the other one refused. So they freed the way of the one who did disavow and killed the other one’. So heasws said: ‘But as for the one who disavowed, so he is an understanding man in his Religion, and as for the one did not disavow, so he is a man who hastened to the Paradise’.[814]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْذَرُوا عَوَاقِبَ الْعَثَرَاتِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih who said,

‘Abu Abdullahasws said: ‘Beware of the consequences of the slips (of the tongues)’.[815]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ فِيمَا بَيْنَهُ وَ بَيْنَهُ فَيَكُونُ لَهُ عِزّاً فِي الدُّنْيَا وَ نُوراً فِي الْآخِرَةِ وَ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيُذِيعُهُ فَيَكُونُ لَهُ ذُلًّا فِي الدُّنْيَا وَ يَنْزِعُ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ النُّورَ مِنْهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Ibn Muskan, from Abdullah Bin Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘The dissimulation (Taqiyya) is a shield of the Momin, and the dissimulation (Taqiyya) is a protection of the Momin; and there is no Emān for the one who has no dissimulation (Taqiyya) for him. The servant to whom comes the Hadeeth from ourasws Ahadeeth, so he makes it a Religion of Allahazwj Mighty and Majestic with it, in what is between him and Himazwj, so there happens to be honour for him in the world and a light in the Hereafter; and the servant to whom comes the Hadeeth from ourasws Ahadeeth, but he broadcasts it, so there happens to be disgrace for him in the world, and Allahazwj Mighty and Majestic Removes that light from him’.[816]

بَابُ الْكِتْمَانِ

Chapter 98 – The Concealment

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ وَدِدْتُ وَ اللَّهِ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي الشِّيعَةِ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘By Allahazwj! Iasws wish Iasws could redeem two characteristics which are in ourasws Shias with part of the flesh of myasws arms – the rashness and scarcity of the concealment’.[817]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا عَلَى غَيْرِ شَيْ‏ءٍ الصَّبْرِ وَ الْكِتْمَانِ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Abu Asama Zayd Al Shahaam who said,

‘Abu Abdullahasws said: ‘The people have been commanded with (having) two characteristics, but they wasted these. Thus, they came to be upon something else. (These two things are – the patience and the concealment)’.[818]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yunus Bin Ammar, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said: ‘O Suleyman! You all are upon such a Religion that the one who conceals it, Allahazwj Honours him, and the one who broadcasts it, Allahazwj Humiliates him’.[819]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلْنَا عَلَيْهِ جَمَاعَةً فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ إِنَّا نُرِيدُ الْعِرَاقَ فَأَوْصِنَا فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لِيُقَوِّ شَدِيدُكُمْ ضَعِيفَكُمْ وَ لْيَعُدْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لَا تَبُثُّوا سِرَّنَا وَ لَا تُذِيعُوا أَمْرَنَا وَ إِذَا جَاءَكُمْ عَنَّا حَدِيثٌ فَوَجَدْتُمْ عَلَيْهِ شَاهِداً أَوْ شَاهِدَيْنِ مِنْ كِتَابِ اللَّهِ فَخُذُوا بِهِ وَ إِلَّا فَقِفُوا عِنْدَهُ ثُمَّ رُدُّوهُ إِلَيْنَا حَتَّى يَسْتَبِينَ لَكُمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘We went over to himasws as a group, so we said, ‘O sonasws of Rasool-Allahsaww! We want (to go to) Al-Iraq, so advise us’. So Abu Ja’farasws said: ‘Let your strong ones strengthen your weak ones, and let your rich ones assist your poor ones, and neither divulge ourasws secrets nor broadcast ourasws matter. And, whenever a Hadeeth comes to you from usasws, and you find a proof over it, or two proofs from the Book of Allahazwj, then take with it, or else, pause during it, then refer it back to usasws until it is clarified for you.

وَ اعْلَمُوا أَنَّ الْمُنْتَظِرَ لِهَذَا الْأَمْرِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَدْرَكَ قَائِمَنَا فَخَرَجَ مَعَهُ فَقَتَلَ عَدُوَّنَا كَانَ لَهُ مِثْلُ أَجْرِ عِشْرِينَ شَهِيداً وَ مَنْ قُتِلَ مَعَ قَائِمِنَا كَانَ لَهُ مِثْلُ أَجْرِ خَمْسَةٍ وَ عِشْرِينَ شَهِيداً .

And know that the one awaiting for this matter (rising of Al-Qaimasws), for him would be a Recompense like for the Fasting one (during the day), the standing one (for the Salat during the night). And the one who comes across ourasws Qaimasws, so he goes out with himasws and kills ourasws enemies, for him would be a Recompense like for twenty martyrs. And the one who is killed with ourasws Qaimasws, would have for him a Recompense like for twenty five martyrs’.[820]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّهُ لَيْسَ مِنِ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنِ احْتِمَالِ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَ اسْتُرُوا عَنْهُمْ مَا يُنْكِرُونَ

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul A’ala who said,

‘I heard Abu Abdullahasws saying: ‘The bearing of ourasws matter is not the ratification of it and the acceptance only. From the bearing of ourasws matter is the veiling it and the safeguarding it from other than its deserving ones. So convey the greetings to them and say to them, ‘May Allahazwj have Mercy on a servant who attracts the cordiality of the people to himself, narrating to them with what they are recognising, and concealing from them what they are denying’.

ثُمَّ قَالَ وَ اللَّهِ مَا النَّاصِبُ لَنَا حَرْباً بِأَشَدَّ عَلَيْنَا مَئُونَةً مِنَ النَّاطِقِ عَلَيْنَا بِمَا نَكْرَهُ فَإِذَا عَرَفْتُمْ مِنْ عَبْدٍ إِذَاعَةً فَامْشُوا إِلَيْهِ وَ رُدُّوهُ عَنْهَا فَإِنْ قَبِلَ مِنْكُمْ وَ إِلَّا فَتَحَمَّلُوا عَلَيْهِ بِمَنْ يُثَقِّلُ عَلَيْهِ وَ يَسْمَعُ مِنْهُ

Then heasws said: ‘The Hostile ones (Nasibis) who establish war with weapons against usasws are not more difficult upon usasws than the speaker upon usasws with what weasws dislike. So when you recognise a broadcast from a servant, then walk to him and repel him from it. So if he accepts from you (fine), or else load upon him with the one who is heavy upon him, and he would listen from him.

فَإِنَّ الرَّجُلَ مِنْكُمْ يَطْلُبُ الْحَاجَةَ فَيَلْطُفُ فِيهَا حَتَّى تُقْضَى لَهُ فَالْطُفُوا فِي حَاجَتِي كَمَا تَلْطُفُونَ فِي حَوَائِجِكُمْ فَإِنْ هُوَ قَبِلَ مِنْكُمْ وَ إِلَّا فَادْفِنُوا كَلَامَهُ تَحْتَ أَقْدَامِكُمْ وَ لَا تَقُولُوا إِنَّهُ يَقُولُ وَ يَقُولُ فَإِنَّ ذَلِكَ يُحْمَلُ عَلَيَّ وَ عَلَيْكُمْ أَمَا وَ اللَّهِ لَوْ كُنْتُمْ تَقُولُونَ مَا أَقُولُ لَأَقْرَرْتُ أَنَّكُمْ أَصْحَابِي

So if the man from you were to seek the need, then let him be moderate during it until it is fulfilled for him, and therefore you should be moderate regarding myasws needs just as you are being moderate regarding your own needs. So if he were to accept from you (fine), or else repulse his words to be under your feet and do not be saying, ‘He is saying, and he is saying’, for that would be loaded upon measws and upon you. But, by Allahazwj, if you all were to be saying what Iasws am saying, Iasws would have acknowledge that you are myasws companions.

هَذَا أَبُو حَنِيفَةَ لَهُ أَصْحَابٌ وَ هَذَا الْحَسَنُ الْبَصْرِيُّ لَهُ أَصْحَابٌ وَ أَنَا امْرُؤٌ مِنْ قُرَيْشٍ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِمْتُ كِتَابَ اللَّهِ وَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَدْءِ الْخَلْقِ وَ أَمْرِ السَّمَاءِ وَ أَمْرِ الْأَرْضِ وَ أَمْرِ الْأَوَّلِينَ وَ أَمْرِ الْآخِرِينَ وَ أَمْرِ مَا كَانَ وَ أَمْرِ مَا يَكُونُ كَأَنِّي أَنْظُرُ إِلَى ذَلِكَ نُصْبَ عَيْنِي .

This is Abu Haneefa for whom there are companions, and this is Al-Hassan Al-Basry for whom there are companions, and Iasws am a man from Qureysh who has been born unto Rasool-Allahsaww, and Iasws know the Book of Allahazwj, and therein is an explanation of everything, the beginning of the creation, and the matters of the sky, and matters of the earth, and matters of the former ones, and matters of the later ones, and matters of what has happened, and matters of what will be happening. It is as if Iasws am looking at that established in front of myasws eyes’.[821]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي مَا زَالَ سِرُّنَا مَكْتُوماً حَتَّى صَارَ فِي يَدَيْ وُلْدِ كَيْسَانَ فَتَحَدَّثُوا بِهِ فِي الطَّرِيقِ وَ قُرَى السَّوَادِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Rabie Bin Muhammad Al Musly, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Abdullahasws having said to me: ‘Ourasws secrets have not ceased to be concealed until they came to be in myasws hands. The children of Kaysan are narrating with it in the roads and towns of multitude’.[822]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ لَلَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونَ بِذَلِكَ خَارِجاً عَنْ وَلَايَتِنَا .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’farasws saying: ‘By Allahazwj! The most beloved of myasws companions to measws is the most pious of them, and most understanding of the, and the most concealing of them of ourasws Hadeeth; and the one of the most evil of states of them in myasws presence and the most detestable is the one who when he hears the Hadeeth linked to usasws, and is being reports as being from usasws, but he does not accept it and is constricted from it, and fights against it, and disbelieves from making a Religion with it, and he does not know perhaps the Hadeeth is coming out from usasws, and to usasws is the link, therefore, due to that, he would happen to exit from ourasws Wilayah’.[823]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Hareyz, from Moalla Bin Khunays who said,

‘Abu Abdullahasws said: ‘O Moalla! Conceal ourasws matter and do not broadcast it, for the one who conceals ourasws matter and does not broadcast would be Honoured by Allahazwj in the world due to it, and Heazwj would Make a light to be in between his eyes in the Hereafter, guiding him to the Paradise.

يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ

O Moalla! The one who broadcasts ourasws matter and does not conceal it, Allahazwj would Humiliate him in the world due to it, and Remove the light from in between his eyes in the Hereafter, and Make a darkness to be for him, guiding him to the Fire.

يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ

O Moalla! The dissimulation is from myasws Religion and the Religion of myasws forefathersasws; and there is no Religion for the one who has no dissimulation (Taqiyya) for him.

يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ

O Moalla! Allahazwj Loves to be worshipped in the privacy just as Heazwj Loves to be worshipped openly.

يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ .

O Moalla! The broadcaster of ourasws matter is like the rejector of it’.[824]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَخْبَرْتَ بِمَا أَخْبَرْتُكَ بِهِ أَحَداً قُلْتُ لَا إِلَّا سُلَيْمَانَ بْنَ خَالِدٍ قَالَ أَحْسَنْتَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ. فَلَا يَعْدُوَنْ سِرِّي وَ سِرُّكَ ثَالِثاً أَلَا كُلُّ سِرٍّ جَاوَزَ اثْنَيْنِ شَائِعٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Marwan Bin Muslim, from Ammar who said,

‘Abu Abdullahasws said to me: ‘Did you inform anyone with what Iasws informed you with?’ I said, ‘No, except for Suleyman Bin Khalid’. Heasws said: ‘You have done well. Have you not heard the words of the poet – ‘Do not be repeating my secret and your secret to a third one! Indeed! Every secret exceeding two (has become) common (knowledge)’.[825]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan Al-Rezaasws a question, but heasws refused (to answer) and withheld, then said: ‘Ifasws were to give you everything what you want, it would (bring about) evil to you and the one (found to be) with this matter would be seized by the neck.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَلَايَةُ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ ( عليه السلام ) وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ أَسَرَّهَا مُحَمَّدٌ إِلَى عَلِيٍّ ( عليه السلام ) وَ أَسَرَّهَا عَلِيٌّ إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُونَ ذَلِكَ مَنِ الَّذِي أَمْسَكَ حَرْفاً سَمِعَهُ

Abu Ja’farasws said: ‘The Wilayah of Allahazwj was secrectly conveyed to Jibraeelas, and Jibraeelas secretly conveyed it to Muhammadsaww, and Muhammadsaww secretly conveyed it to Aliasws, and Aliasws secretly conveyed it to whoever Allahazwj so Desired it (to be conveyed to). Then, you all are broadcasting that. Who is the one who has withheld (even) a single word which he heard?’

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي حِكْمَةِ آلِ دَاوُدَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكُونَ مَالِكاً لِنَفْسِهِ مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ فَاتَّقُوا اللَّهَ وَ لَا تُذِيعُوا حَدِيثَنَا فَلَوْ لَا أَنَّ اللَّهَ يُدَافِعُ عَنْ أَوْلِيَائِهِ وَ يَنْتَقِمُ لِأَوْلِيَائِهِ مِنْ أَعْدَائِهِ

Abu Ja’farasws said: ‘In the wisdom of the progeny of Dawoodas (it is), ‘it is befitting for the Muslim that he happens to be in control of himself, determined upon his affairs, recognising the people of his time period. Therefore fear Allahazwj and do not be broadcasting ourasws Ahadeeth, if not, Allahazwj would Defend Hisazwj friends and exact Retribution fromHisazwj enemies.

أَ مَا رَأَيْتَ مَا صَنَعَ اللَّهُ بِآلِ بَرْمَكَ وَ مَا انْتَقَمَ اللَّهُ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ قَدْ كَانَ بَنُو الْأَشْعَثِ عَلَى خَطَرٍ عَظِيمٍ فَدَفَعَ اللَّهُ عَنْهُمْ بِوَلَايَتِهِمْ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أَمْهَلَ اللَّهُ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ قَدْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ .

Have you not seen what Allahazwj Did with the progeny of Barmak and what Retribution Allahazwj Exacted for Abu Al-Hassanasws? And it was so that the Clan of Al-Ash’as was upon a great danger, so Allahazwj Defended them due to their Wilayah for Abu Al-Hassanasws. And you all are in Al-Iraq. You are seeing the deeds of these Pharaohs (tyrants), and what Respite Allahazwj has for them. Therefore, it is upon you with the fearing of Allahazwj, and neither be deceived by the life of the world nor deceived by the one who has Respite for him, for it is as if the matter (Rising of Al-Qaimasws) have (almost) arrived to you’.[826]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَهُ اللَّهُ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ يَنَابِيعُ الْعِلْمِ يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ وَ لَا بِالْجُفَاةِ الْمُرَاءِينَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Umar Bin Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww said: ‘Touba (a tree in Paradise) is for the obscure servant. Allahazwj Recognises him and the people do not recognise him. They are the lanterns of guidance and fountains of knowledge, every dark strife brightens up. They are not with the broadcasting of the seeding (imparted knowledge), nor are they with the quarrelsome hypocrites’.[827] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يَعْرِفُهُ اللَّهُ مِنْهُ بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Hassan Al Isbahany,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Touba (a tree in Paradise) is for every obscure servant. It is irrelevant whether the people know him or they do not know him (famous or not). Allahazwj does Recognise him from them with Pleasure. They are the lanterns of guidance. Every dark strife brightens up from them, and the door of every Mercy opens up for them. They are neither with the broadcasting of the seeding (imparted knowledge), nor are they with the quarrelsome hypocrites’.

وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ وَ لَا تَكُونُوا عُجُلًا مَذَايِيعَ فَإِنَّ خِيَارَكُمُ الَّذِينَ إِذَا نُظِرَ إِلَيْهِمْ ذُكِرَ اللَّهُ وَ شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ .

And heasws said: ‘Speak well, you will be recognised by it, and do good works, you would become from its rightful ones, and do not become hasty broadcasters, for the best ones of you are those who whey they are looked at, Allahazwj is remembered; and the most evil ones of you are the slanderers with the gossip, the separators between the loved ones, the seekers of the faults of the righteous ones’.[828]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً .

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from the one who informed him who said,

‘Abu Abdullahasws said: ‘Restrain your tongues and bind (yourselves) to your houses, so no matter would hit you specialising you with it, ever, nor would the Zaidites cease to be shielding you, ever!’[829]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ ( صلوات الله عليه )  قَالَ إِنْ كَانَ فِي يَدِكَ هَذِهِ شَيْ‏ءٌ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَعْلَمَ هَذِهِ فَافْعَلْ

From him, from Usman Bin Isa,

(It has been narrated) from Abu Al-Hassanasws having said: ‘If it was so that this matter (Al-Wilayah) was in your hands and you have the capacity that you do not teach this, then do so’.

قَالَ وَ كَانَ عِنْدَهُ إِنْسَانٌ فَتَذَاكَرُوا الْإِذَاعَةَ فَقَالَ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِ رَقَبَتِكَ فَتَذِلَّ .

He (the narrator) said, ‘And it was so that in hisasws presence were some people, and they mentioned the broadcasting, so heasws said: ‘Preserve your tongues, you would be honoured, and do not enable the people to sit upon your necks, for you would be disgraced’.[830]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمْرَنَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ فَمَنْ هَتَكَ عَلَيْنَا أَذَلَّهُ اللَّهُ .

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘Ourasws matter is veiled, masked by the Covenant. So the one who tears (the veil) upon us, Allahazwj would Disgrace him’.[831]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ نَفَسُ الْمَهْمُومِ لَنَا الْمُغْتَمِّ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لِأَمْرِنَا عِبَادَةٌ وَ كِتْمَانُهُ لِسِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Muhammad Bin Saeed Bin Gazwan, from Ali Bin Al Hakam, from Umar Bin Aban, from Isa Bin Abu Mansour who said,

‘I heard Abu Abdullahasws saying: ‘A concerned sigh for usasws due the grief for the injustices upon usasws, is a Glorification, and thinking of ourasws matter is a worship, and concealment of ourasws secrets is Jihād in the Way of Allahazwj’.

قَالَ لِي مُحَمَّدُ بْنُ سَعِيدٍ اكْتُبْ هَذَا بِالذَّهَبِ فَمَا كَتَبْتَ شَيْئاً أَحْسَنَ مِنْهُ .

Muhammad Bin Saeed said to me, ‘Write this in gold, for you will not be writing anything more excellent than it’.[832]

بَابُ الْمُؤْمِنِ وَ عَلَامَاتِهِ وَ صِفَاتِهِ

Chapter 99 –The Momin, and his signs, and his description

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ قُثَمَ أَبِي قَتَادَةَ الْحَرَّانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ

Muhammad Bin Ja’far, from Muhammad Bin Ismail, from Abdullah Bin Dahir, from Al Hassan Bin Yahya, from Qusam Abu Qatada Al Harrany, from Abdullah Bin Yunus,

(It has been narrated) from Abu Abdullahasws having said: ‘A man called Hammam, and he was a worshipper, a performer of rituals, a striver, stood up to Amir Al Momineenasws while heasws was addressing, and he said, ‘O Amir Al-Momineenasws! Describe to us the description of the Momin (to the extent), as if we are looking at him’.

فَقَالَ يَا هَمَّامُ الْمُؤْمِنُ هُوَ الْكَيِّسُ الْفَطِنُ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْ‏ءٍ صَدْراً وَ أَذَلُّ شَيْ‏ءٍ نَفْساً زَاجِرٌ عَنْ كُلِّ فَانٍ حَاضٌّ عَلَى كُلِّ حَسَنٍ لَا حَقُودٌ وَ لَا حَسُودٌ وَ لَا وَثَّابٌ وَ لَا سَبَّابٌ وَ لَا عَيَّابٌ وَ لَا مُغْتَابٌ يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلُ الْغَمِّ بَعِيدُ الْهَمِّ كَثِيرُ الصَّمْتِ وَقُورٌ ذَكُورٌ صَبُورٌ شَكُورٌ مَغْمُومٌ بِفِكْرِهِ مَسْرُورٌ بِفَقْرِهِ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ رَصِينُ الْوَفَاءِ قَلِيلُ الْأَذَى لَا مُتَأَفِّكٌ وَ لَا مُتَهَتِّكٌ

So heasws said: ‘O Hammam! The Momin, he is the smart, the intelligent. His happiness is in his face and his grief is in his heart; the expansive thing being the chest and the humble thing being the self; restraining from everything and exhorting upon everything good; neither being spiteful, nor envious, nor leaping (quick to argue), nor abusive, nor a fault-finder, nor slanderous. He dislikes the elevation (status), and inimical to be heard of (fame), lengthy of grief, far from worrying, frequent of the silence, dignity, remembrance, gratefulness; being gloomy due to his thoughts and joyful due to his poverty, of the easygoing nature, soft flexibility, strong of loyalty, little hurtfulness, neither being a liar nor immoral.

إِنْ ضَحِكَ لَمْ يَخْرَقْ وَ إِنْ غَضِبَ لَمْ يَنْزَقْ ضِحْكُهُ تَبَسُّمٌ وَ اسْتِفْهَامُهُ تَعَلُّمٌ وَ مُرَاجَعَتُهُ تَفَهُّمٌ كَثِيرٌ عِلْمُهُ عَظِيمٌ حِلْمُهُ كَثِيرُ الرَّحْمَةِ لَا يَبْخَلُ وَ لَا يَعْجَلُ وَ لَا يَضْجَرُ وَ لَا يَبْطَرُ وَ لَا يَحِيفُ فِي حُكْمِهِ وَ لَا يَجُورُ فِي عِلْمِهِ نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ مُكَادَحَتُهُ أَحْلَى مِنَ الشَّهْدِ لَا جَشِعٌ وَ لَا هَلِعٌ وَ لَا عَنِفٌ وَ لَا صَلِفٌ وَ لَا مُتَكَلِّفٌ وَ لَا مُتَعَمِّقٌ جَمِيلُ الْمُنَازَعَةِ كَرِيمُ الْمُرَاجَعَةِ عَدْلٌ إِنْ غَضِبَ رَفِيقٌ إِنْ طَلَبَ

If he laughs, he does not burst out, and if he is angered he is not reckless. His laughter is a smile, and his questioning is to learn, and his referring is to understand. Abundant is his knowledge, great is his forbearance, and abundant is his mercy. Neither is he stingy, nor hasty, nor annoying, nor reckless, nor is he prejudicial in his wisdom, nor is he preoccupied in his knowledge. His self is more solid than the slab, and his temperament is sweeter than the honey. He is neither greedy, nor does he panic, nor is he violent, nor arrogant, nor pretentious. He is amicable in disputes, benevolent when referred to, judicial when angry, a friend when sought.

لَا يَتَهَوَّرُ وَ لَا يَتَهَتَّكُ وَ لَا يَتَجَبَّرُ خَالِصُ الْوُدِّ وَثِيقُ الْعَهْدِ وَفِيُّ الْعَقْدِ شَفِيقٌ وَصُولٌ حَلِيمٌ خَمُولٌ قَلِيلُ الْفُضُولِ رَاضٍ عَنِ اللَّهِ عَزَّ وَ جَلَّ مُخَالِفٌ لِهَوَاهُ لَا يَغْلُظُ عَلَى مَنْ دُونَهُ وَ لَا يَخُوضُ فِيمَا لَا يَعْنِيهِ نَاصِرٌ لِلدِّينِ مُحَامٍ عَنِ الْمُؤْمِنِينَ كَهْفٌ لِلْمُسْلِمِينَ لَا يَخْرِقُ الثَّنَاءُ سَمْعَهُ وَ لَا يَنْكِي الطَّمَعُ قَلْبَهُ وَ لَا يَصْرِفُ اللَّعِبُ حُكْمَهُ وَ لَا يُطْلِعُ الْجَاهِلَ عِلْمَهُ

Neither does he jeopardise, nor does he expose (others), nor is he compulsive, being of sincere cordiality, reliable of the agreement, affectionate, maintainer of relationships, forbearing, calm, of little extravagance, being pleased from Allahazwj Mighty and Majestic, opposes his own desires. Neither is he harsh upon the one below him, nor does he engage in what does not concern him. A helper of the Religion, a counsellor of the Momineen, a cave (shelter) for the Muslims. Neither does the praise affect him adversely nor does the greed affect his heart adversely, nor does the sport change his wisdom, nor is the ignorant notified of his knowledge.

قَوَّالٌ عَمَّالٌ عَالِمٌ حَازِمٌ لَا بِفَحَّاشٍ وَ لَا بِطَيَّاشٍ وَصُولٌ فِي غَيْرِ عُنْفٍ بَذُولٌ فِي غَيْرِ سَرَفٍ لَا بِخَتَّالٍ وَ لَا بِغَدَّارٍ وَ لَا يَقْتَفِي أَثَراً وَ لَا يَحِيفُ بَشَراً رَفِيقٌ بِالْخَلْقِ سَاعٍ فِي الْأَرْضِ عَوْنٌ لِلضَّعِيفِ غَوْثٌ لِلْمَلْهُوفِ لَا يَهْتِكُ سِتْراً وَ لَا يَكْشِفُ سِرّاً كَثِيرُ الْبَلْوَى قَلِيلُ الشَّكْوَى

(He is) of good vocabulary, a worker, a knowledgeable one, a prudent one. He is neither with immorality, nor with inconstancy, arriving without arrogance, spending without extravagance. Neither is he with treachery nor with betrayal, nor does he pursue the faults (of others) nor is he unjust to a person, being kind of nature. He strives in the land assisting the weak, and a helper of the helpless. Neither does he tear down a veil (expose anyone), nor does he uncover a secret, being afflicted numerously and is of few complaints.

إِنْ رَأَى خَيْراً ذَكَرَهُ وَ إِنْ عَايَنَ شَرّاً سَتَرَهُ يَسْتُرُ الْعَيْبَ وَ يَحْفَظُ الْغَيْبَ وَ يُقِيلُ الْعَثْرَةَ وَ يَغْفِرُ الزَّلَّةَ لَا يَطَّلِعُ عَلَى نُصْحٍ فَيَذَرَهُ وَ لَا يَدَعُ جِنْحَ حَيْفٍ فَيُصْلِحَهُ أَمِينٌ رَصِينٌ تَقِيٌّ نَقِيٌّ زَكِيٌّ رَضِيٌّ يَقْبَلُ الْعُذْرَ وَ يُجْمِلُ الذِّكْرَ وَ يُحْسِنُ بِالنَّاسِ الظَّنَّ وَ يَتَّهِمُ عَلَى الْعَيْبِ نَفْسَهُ

If he sees a good, remembers it, and if he views an evil, he hides it, veiling the hidden and preserving the unseen, and he dismisses the stumbles and forgives the slips. He does not walk away from an advice that he can give, nor does he leave the blame of a crime but he corrects it. (He is) trustworthy, thoughtful, pious, pure, honest, agreeable. He accepts the excuse and is beautiful in mentioning (others) and thinks good of the people, and he accuses himself upon the faults.

يُحِبُّ فِي اللَّهِ بِفِقْهٍ وَ عِلْمٍ وَ يَقْطَعُ فِي اللَّهِ بِحَزْمٍ وَ عَزْمٍ لَا يَخْرَقُ بِهِ فَرَحٌ وَ لَا يَطِيشُ بِهِ مَرَحٌ مُذَكِّرٌ لِلْعَالِمِ مُعَلِّمٌ لِلْجَاهِلِ لَا يُتَوَقَّعُ لَهُ بَائِقَةٌ وَ لَا يُخَافُ لَهُ غَائِلَةٌ كُلُّ سَعْيٍ أَخْلَصُ عِنْدَهُ مِنْ سَعْيِهِ وَ كُلُّ نَفْسٍ أَصْلَحُ عِنْدَهُ مِنْ نَفْسِهِ عَالِمٌ بِعَيْبِهِ شَاغِلٌ بِغَمِّهِ لَا يَثِقُ بِغَيْرِ رَبِّهِ غَرِيبٌ وَحِيدٌ جَرِيدٌ حَزِينٌ

He loves for the Sake of Allahazwj with understanding and knowledge, and he cut off (relationships) for the Sake of Allahazwj with firmness and determination. Neither does happiness infringe upon him nor does he get excited with cheerfulness. He is a reminder for the knowledgeable one and a teacher of the ignorant. A disaster is not expected to be a disaster nor is an affliction feared from him. Every striving is more sincere in his presence than his own striving, and every self is more correct in his presence than his own self. He knows his own faults, pre-occupied with his sadness. He does not rely with anyone apart from his Lordazwj, a stranger, alone, dispossessed, sad.

يُحِبُّ فِي اللَّهِ وَ يُجَاهِدُ فِي اللَّهِ لِيَتَّبِعَ رِضَاهُ وَ لَا يَنْتَقِمُ لِنَفْسِهِ بِنَفْسِهِ وَ لَا يُوَالِي فِي سَخَطِ رَبِّهِ مُجَالِسٌ لِأَهْلِ الْفَقْرِ مُصَادِقٌ لِأَهْلِ الصِّدْقِ مُؤَازِرٌ لِأَهْلِ الْحَقِّ عَوْنٌ لِلْقَرِيبِ أَبٌ لِلْيَتِيمِ بَعْلٌ لِلْأَرْمَلَةِ حَفِيٌّ بِأَهْلِ الْمَسْكَنَةِ مَرْجُوٌّ لِكُلِّ كَرِيهَةٍ مَأْمُولٌ لِكُلِّ شِدَّةٍ

He loves for the Sake of Allahazwj and he struggles for the Sake of Allahazwj in order to pursue Hisazwj Pleasure, and he does not take revenge by himself on his own behalf, nor does he befriend (anyone) by incurring the Anger of his Lordazwj. He sits for the poor, being a friend of the truthful, a supporter of the people of the truth; an aider of the near ones (relatives), and a father to the orphans, (like) a husband for the widows (looking after them), a hope for the destitute (for the removal) or every abhorrence, and an aspired one for every difficulty.

هَشَّاشٌ بَشَّاشٌ لَا بِعَبَّاسٍ وَ لَا بِجَسَّاسٍ صَلِيبٌ كَظَّامٌ بَسَّامٌ دَقِيقُ النَّظَرِ عَظِيمُ الْحَذَرِ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ عَقَلَ فَاسْتَحْيَا وَ قَنِعَ فَاسْتَغْنَى حَيَاؤُهُ يَعْلُو شَهْوَتَهُ وَ وُدُّهُ يَعْلُو حَسَدَهُ وَ عَفْوُهُ يَعْلُو حِقْدَهُ

(He is) light and happy, neither being with a frown nor with slyness, controlling anger, smiling, having sharp insight, of great caution. He does not ignore, and if he is ignored upon, he forebears. He is not stingy, and if he is being stingy upon, he is patient. He (uses) intellect, so he is bashful and content, therefore he is self-sufficient. His bashfulness is higher than his lustful desires, and his cordiality is higher than his envy, and his pardoning is higher than his malice. 

لَا يَنْطِقُ بِغَيْرِ صَوَابٍ وَ لَا يَلْبَسُ إِلَّا الِاقْتِصَادِ مَشْيُهُ التَّوَاضُعُ خَاضِعٌ لِرَبِّهِ بِطَاعَتِهِ رَاضٍ عَنْهُ فِي كُلِّ حَالَاتِهِ نِيَّتُهُ خَالِصَةٌ أَعْمَالُهُ لَيْسَ فِيهَا غِشٌّ وَ لَا خَدِيعَةٌ نَظَرُهُ عِبْرَةٌ سُكُوتُهُ فِكْرَةٌ وَ كَلَامُهُ حِكْمَةٌ مُنَاصِحاً مُتَبَاذِلًا مُتَوَاخِياً نَاصِحٌ فِي السِّرِّ وَ الْعَلَانِيَةِ

He neither speaks without correctness, nor does he wear except for the moderate (clothes). His walking is humble, submissive to his Lordazwj in Hisazwj obedience, being pleased from him in every state of his. His intention is sincere and his deed is such that there is neither a fraud or a deception in it. His observation is a lesson, and his silence is thoughtful, and his speech is wise, advising, charitable, brotherly, advising in the private as well as in public.

لَا يَهْجُرُ أَخَاهُ وَ لَا يَغْتَابُهُ وَ لَا يَمْكُرُ بِهِ وَ لَا يَأْسَفُ عَلَى مَا فَاتَهُ وَ لَا يَحْزَنُ عَلَى مَا أَصَابَهُ وَ لَا يَرْجُو مَا لَا يَجُوزُ لَهُ الرَّجَاءُ وَ لَا يَفْشَلُ فِي الشِّدَّةِ وَ لَا يَبْطَرُ فِي الرَّخَاءِ يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْعَقْلَ بِالصَّبْرِ تَرَاهُ بَعِيداً كَسَلُهُ دَائِماً نَشَاطُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ

He neither forsakes his brother, nor does he backbite him, nor does he plot against him, nor does he despair upon what he loses, nor does he grieve upon whatever hits him, nor does he wish for what is not allowed for him to wish for, nor does he fail in the difficulties, nor is he ungrateful during the prosperity. He blends the forbearance with the knowledge and the intellect with the patience. You will see him distant from laziness, always active, hoping short-term, few of errors.

مُتَوَقِّعاً لِأَجَلِهِ خَاشِعاً قَلْبُهُ ذَاكِراً رَبَّهُ قَانِعَةً نَفْسُهُ مَنْفِيّاً جَهْلُهُ سَهْلًا أَمْرُهُ حَزِيناً لِذَنْبِهِ مَيِّتَةً شَهْوَتُهُ كَظُوماً غَيْظَهُ صَافِياً خُلُقُهُ آمِناً مِنْهُ جَارُهُ ضَعِيفاً كِبْرُهُ قَانِعاً بِالَّذِي قُدِّرَ لَهُ مَتِيناً صَبْرُهُ مُحْكَماً أَمْرُهُ كَثِيراً ذِكْرُهُ

There is expectancy from him, his heart is fearful remembering his Lordazwj. His self is contented, his ignorance is negated, his affairs are easy, he grieves for his sins, his lustful desires are dead, his anger is suppressed, his manners are clear, his neighbours are safe from him, his arrogance is weak. He is content with that which is Ordained for him, his patience is firm, his affairs are decisive, his remembrance (of Allahazwj) is abundant.

يُخَالِطُ النَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ وَ يَتَّجِرُ لِيَغْنَمَ لَا يُنْصِتُ لِلْخَبَرِ لِيَفْجُرَ بِهِ وَ لَا يَتَكَلَّمُ لِيَتَجَبَّرَ بِهِ عَلَى مَنْ سِوَاهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لآِخِرَتِهِ فَأَرَاحَ النَّاسَ مِنْ نَفْسِهِ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ الَّذِي يَنْتَصِرُ لَهُ بُعْدُهُ مِمَّنْ تَبَاعَدَ مِنْهُ بُغْضٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ تَكَبُّراً وَ لَا عَظَمَةً وَ لَا دُنُوُّهُ خَدِيعَةً وَ لَا خِلَابَةً بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْخَيْرِ فَهُوَ إِمَامٌ لِمَنْ بَعْدَهُ مِنْ أَهْلِ الْبِرِّ

He mixes with the people in order to learn, and he is silent for safety, and he asks to understand, and he trades to earn. He does not listen to the ‘Khabar’ (news – the Ahadeeth) in order to do mischief with, nor does he speak in order to impress those who are in front of him. His own self is tired (due to his hard work) but the people are at rest from him. He exhausts himself for his Hereafter, the people are at rest with himself. If they rebel against him, he is patient until Allahazwj happens to be the One Who Provides Help for him. His distancing from the ones who are to be distanced from him by hatred, is by integrity, and his approaching the ones who are approaching him, is by softness and mercy. His distancing is not by arrogance nor by (a feeling of) greatness, nor is his approach a deception nor a plot. But he follows with the ones who are before him, from the good people, so he is a leader for the ones who are after him from the righteous people’.

قَالَ فَصَاحَ هَمَّامٌ صَيْحَةً ثُمَّ وَقَعَ مَغْشِيّاً عَلَيْهِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ وَ قَالَ هَكَذَا تَصْنَعُ الْمَوْعِظَةُ الْبَالِغَةُ بِأَهْلِهَا فَقَالَ لَهُ قَائِلٌ فَمَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ إِنَّ لِكُلٍّ أَجَلًا لَا يَعْدُوهُ وَ سَبَباً لَا يُجَاوِزُهُ فَمَهْلًا لَا تُعِدْ فَإِنَّمَا نَفَثَ عَلَى لِسَانِكَ شَيْطَانٌ .

(The narrator) said, ‘Hamman shrieked, then unconsciousness occurred upon him. So Amir Al-Momineenasws said: ‘But, by Allahazwj, Iasws had been afraid of it upon him’. And heasws said: ‘This is what the delivered advised does to its rightful ones’. So a person said to himasws, ‘So what is the matter with youasws, O Amir Al-Momineenasws!’ So heaswssaid: ‘For every term there is no transgressing and a cause which cannot be exceeded. Therefore wait, do not exceed, for rather Satanla just blew upon your tongue’.[833] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانُ خِصَالٍ وَقُورٌ عِنْدَ الْهَزَاهِزِ صَبُورٌ عِنْدَ الْبَلَاءِ شَكُورٌ عِنْدَ الرَّخَاءِ قَانِعٌ بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الصَّبْرَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ اللِّينَ وَالِدُهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Abdullah Bin Ghalib,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the Momin that there happen to be worthwhile characteristics in him – dignity during the volatility, patience during the afflictions, gratefulness during the prosperity, contentment with whatever Allahazwj has Graced him with, not oppressing the enemies, nor being burdensome upon the friends. His body would be in exhaustion from it and the people would be at rest from him. The knowledge is a friend of the Momin and the forbearance is his Vizier, and the patience an Emir of his army, and the kindness is his brother, and the softness is his father’.[834] 

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَغْنَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ وَ لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخَافُ إِحْصَاءَ مَا عَمِلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Mansour Bin Yunus, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The Momin is silent to be safe, and speaks to benefit. He neither discusses his entrustments of the friends nor does he conceal his testimony from the remote ones, nor does he do anything from the goodness for showing off, nor does he neglect the bashfulness. If he pays Zakāt he fears from what (the people) might be saying, and he seeks Forgiveness of Allahazwj for the ones who are not knowing. The words of the ignorant one do not tempt him, and he fears the ‘counting’ of what he does’.[835]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ مَنْ رَوَاهُ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ لَهُ قُوَّةٌ فِي دِينٍ وَ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي فِقْهٍ وَ نَشَاطٌ فِي هُدًى وَ بِرٌّ فِي اسْتِقَامَةٍ وَ عِلْمٌ فِي حِلْمٍ وَ كَيْسٌ فِي رِفْقٍ وَ سَخَاءٌ فِي حَقٍّ وَ قَصْدٌ فِي غِنًى وَ تَجَمُّلٌ فِي فَاقَةٍ وَ عَفْوٌ فِي قُدْرَةٍ وَ طَاعَةٌ لِلَّهِ فِي نَصِيحَةٍ وَ انْتِهَاءٌ فِي شَهْوَةٍ وَ وَرَعٌ فِي رَغْبَةٍ وَ حِرْصٌ فِي جِهَادٍ وَ صَلَاةٌ فِي شُغُلٍ وَ صَبْرٌ فِي شِدَّةٍ وَ فِي الْهَزَاهِزِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone who reported it,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The Momin has strength for him in Religion, and softness during determination, and Emān during conviction, and greed during his understanding, and activity during guidance, and righteousness during his standing, and knowledge during forbearance, and smartness during friendship, and generosity during truth, and moderation during richness, and gracefulness during destitution, and pardoning during his power, and obedience to Allahazwj during advice, and restraint during lustful desires, and piety during wishes, and greed during Jihād, and Salāt during busy times, and patience during difficulties, and during the troubles he is dignified, and patient during coercion, and grateful during the prosperity.

وَ لَا يَغْتَابُ وَ لَا يَتَكَبَّرُ وَ لَا يَقْطَعُ الرَّحِمَ وَ لَيْسَ بِوَاهِنٍ وَ لَا فَظٍّ وَ لَا غَلِيظٍ وَ لَا يَسْبِقُهُ بَصَرُهُ وَ لَا يَفْضَحُهُ بَطْنُهُ وَ لَا يَغْلِبُهُ فَرْجُهُ وَ لَا يَحْسُدُ النَّاسَ يُعَيَّرُ وَ لَا يُعِيِّرُ وَ لَا يُسْرِفُ يَنْصُرُ الْمَظْلُومَ وَ يَرْحَمُ الْمِسْكِينَ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ لَا يَرْغَبُ فِي عِزِّ الدُّنْيَا وَ لَا يَجْزَعُ مِنْ ذُلِّهَا

He neither backbites, nor is he arrogant, nor does he cut off relationships, and he is neither with feebleness, nor rudeness, nor harshness, nor stubbornness. And his vision does not precede him, nor does his belly disgrace him, nor does his private part overcome him, nor does he envy the people. He is reproached but (he) does not reproach (others), and he is not extravagant. He helps the oppressed, and he is merciful to the poor. His soul is tired from him but the people are at rest from him. He neither wishes for the honour of the world nor does he suffice from its disgrace. 

لِلنَّاسِ هَمٌّ قَدْ أَقْبَلُوا عَلَيْهِ وَ لَهُ هَمٌّ قَدْ شَغَلَهُ لَا يُرَى فِي حُكْمِهِ نَقْصٌ وَ لَا فِي رَأْيِهِ وَهْنٌ وَ لَا فِي دِينِهِ ضَيَاعٌ يُرْشِدُ مَنِ اسْتَشَارَهُ وَ يُسَاعِدُ مَنْ سَاعَدَهُ وَ يَكِيعُ عَنِ الْخَنَا وَ الْجَهْلِ .

The concerns of the people have turned upon him, and for him there are concerns which pre-occupy him. Neither is a deficiency sees to be in his wisdom nor a weakness in his opinion, nor a wastage in his Religion. He guides the one who cosults him, and he assits the one who wants his assistance, and shuns vulgarities and the ignorance’.[836]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِمَجْلِسٍ مِنْ قُرَيْشٍ فَإِذَا هُوَ بِقَوْمٍ بِيضٍ ثِيَابُهُمْ صَافِيَةٍ أَلْوَانُهُمْ كَثِيرٍ ضِحْكُهُمْ يُشِيرُونَ بِأَصَابِعِهِمْ إِلَى مَنْ يَمُرُّ بِهِمْ

From him, from one of our companions, raising it,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Amir Al-Momineenasws passed by a gathering of Qureysh. So heasws was with the group, their clothes were white, their complexion was clear, their laughter was frequent, gesturing with their fingers to the ones who pass by them.

ثُمَّ مَرَّ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَإِذَا قَوْمٌ بُلِيَتْ مِنْهُمُ الْأَبْدَانُ وَ دَقَّتْ مِنْهُمُ الرِّقَابُ وَ اصْفَرَّتْ مِنْهُمُ الْأَلْوَانُ وَ قَدْ تَوَاضَعُوا بِالْكَلَامِ

Then heasws passed by a gathering of Al-Aws and Al-Khazraj (two tribes). So heasws was with a group, the bodies had worn out from them, and the necks had thinned from them, and the colours had paled from them, and they were humble with the speech.

فَتَعَجَّبَ عَلِيٌّ ( عليه السلام ) مِنْ ذَلِكَ وَ دَخَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي إِنِّي مَرَرْتُ بِمَجْلِسٍ لآِلِ فُلَانٍ ثُمَّ وَصَفَهُمْ وَ مَرَرْتُ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَوَصَفَهُمْ ثُمَّ قَالَ وَ جَمِيعٌ مُؤْمِنُونَ فَأَخْبِرْنِي يَا رَسُولَ اللَّهِ بِصِفَةِ الْمُؤْمِنِ

So Aliasws was astounded from that and came over to Rasool-Allahsaww and heasws said: ‘By myasws fatheras and myasws motheras! Iasws passed by a gathering of the progeny of so and so’, then heasws described them, ‘and Iasws passed by Al-Aws and Al-Khazraj’, and heasws described them. Then heasws said: ‘And the entirety of the Momineen. So inform measws, O Rasool-Allahsaww, with the description of the Momin’.

فَنَكَسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ عِشْرُونَ خَصْلَةً فِي الْمُؤْمِنِ فَإِنْ لَمْ تَكُنْ فِيهِ لَمْ يَكْمُلْ إِيمَانُهُ إِنَّ مِنْ أَخْلَاقِ الْمُؤْمِنِينَ يَا عَلِيُّ الْحَاضِرُونَ الصَّلَاةَ وَ الْمُسَارِعُونَ إِلَى الزَّكَاةِ وَ الْمُطْعِمُونَ الْمِسْكِينَ الْمَاسِحُونَ رَأْسَ الْيَتِيمِ الْمُطَهِّرُونَ أَطْمَارَهُمْ الْمُتَّزِرُونَ عَلَى أَوْسَاطِهِمُ

So Rasool-Allahazwj lowered, then raised hissaww head, so hesaww said: ‘There are twenty characteristics in the Momin, so if these do not happen to be in him, his Emān would not be complete. From the mannerism of the Momineen, O Aliasws – They are attending the Salāt, and are hastening to the Zakāt, and are feeding the poor, wiping the head of the orphan, cleaning their clothes, having waistbands upon their waists.

الَّذِينَ إِنْ حَدَّثُوا لَمْ يَكْذِبُوا وَ إِذَا وَعَدُوا لَمْ يُخْلِفُوا وَ إِذَا ائْتُمِنُوا لَمْ يَخُونُوا وَ إِذَا تَكَلَّمُوا صَدَقُوا رُهْبَانٌ بِاللَّيْلِ أُسُدٌ بِالنَّهَارِ صَائِمُونَ النَّهَارَ قَائِمُونَ اللَّيْلَ لَا يُؤْذُونَ جَاراً وَ لَا يَتَأَذَّى بِهِمْ جَارٌ الَّذِينَ مَشْيُهُمْ عَلَى الْأَرْضِ هَوْنٌ وَ خُطَاهُمْ إِلَى بُيُوتِ الْأَرَامِلِ وَ عَلَى أَثَرِ الْجَنَائِزِ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الْمُتَّقِينَ .

Those, if they discuss (anything) are not lying, and when they are promising, are not breaking, and when they are entrusted do not betray, and when they speak, are truthful. They are monks at night and lions by the day. They are Fasting by the day, standing (for Salāt) at night. They are neither harming a neighbour nor does a neighbour experience harm due to them. Those who are walking upon the ground with tranquility, and their footsteps are to the houses of the widows (to assist), and upon the traces of the funerals. May Allahazwj Make usasws and you all to be from the pious ones’.[837]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَرَّتْهُ حَسَنَتُهُ وَ سَاءَتْهُ سَيِّئَتُهُ فَهُوَ مُؤْمِنٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Gurwa, from Abu Al Abbas who said,

‘Abu Abdullahasws said: ‘The one whose good deeds delight him, and his evil deeds disgust him, so he is a Momin’.[838]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَعْلَانَ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِيعَتُنَا هُمُ الشَّاحِبُونَ الذَّابِلُونَ النَّاحِلُونَ الَّذِينَ إِذَا جَنَّهُمُ اللَّيْلُ اسْتَقْبَلُوهُ بِحُزْنٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Hasan Bin Za’lan, from Abu Is’haq Al Khurasany, from Amro Bin Jumi’e Al Abdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Ourasws Shia are the pale, the withered, the slender, those, when the night covers them, they welcome it with grief’.[839]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِيعَتُنَا أَهْلُ الْهُدَى وَ أَهْلُ التُّقَى وَ أَهْلُ الْخَيْرِ وَ أَهْلُ الْإِيمَانِ وَ أَهْلُ الْفَتْحِ وَ الظَّفَرِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘Ourasws Shia are the people of guidance, and the people of piety, and the people of goodness, and the people of Emān, and people of victory and triumph’.[840]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورٍ بُزُرْجَ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ السَّفِلَةَ فَإِنَّمَا شِيعَةُ عَلِيٍّ مَنْ عَفَّ بَطْنُهُ وَ فَرْجُهُ وَ اشْتَدَّ جِهَادُهُ وَ عَمِلَ لِخَالِقِهِ وَ رَجَا ثَوَابَهُ وَ خَافَ عِقَابَهُ فَإِذَا رَأَيْتَ أُولَئِكَ فَأُولَئِكَ شِيعَةُ جَعْفَرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Mansour Buzuj, from Mufazzal who said,

‘Abu Abdullahasws said: ‘Beware of the lowliness, for rather, a Shia of Aliazwj is one who is chaste of his belly and his private part, and his Jihād is intense, and his deed is for his Creator, and he hopes for Hisazwj Rewards, and fears Hisazwj Punishment. So when you see those, so those are the Shias of Ja’farasws’.[841]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ شِيعَةَ عَلِيٍّ كَانُوا خُمُصَ الْبُطُونِ ذُبُلَ الشِّفَاهِ أَهْلَ رَأْفَةٍ وَ عِلْمٍ وَ حِلْمٍ يُعْرَفُونَ بِالرَّهْبَانِيَّةِ فَأَعِينُوا عَلَى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَ الِاجْتِهَادِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The Shia of Aliasws were of empty bellies, shrivelled lips, people of clemency, knowledge and forbearance. They were recognised with the monasticism, therefore assist (each other) on what you are upon, with the piety and the striving’.[842]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِمَّا لَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Safwan Al Jammal who said,

‘Abu Abdullahasws said: ‘But rather, the Momin is the one when he is angry, his anger does not exit him from a truth, and when is please, his pleasure does not enter him into a falsehood, and when he is able, he does not take any more than what is for him’.[843]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا سُلَيْمَانُ أَ تَدْرِي مَنِ الْمُسْلِمُ قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ قَالَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Abu Ja’farasws said: ‘O Suleyman! Do you know who is the Muslim?’ I said, ‘May I be sacrificed for youasws! Youasws are more knowing’. Heasws said: ‘The Muslim is the one from whom the Muslims are safe from his tongue and his hands’.

ثُمَّ قَالَ وَ تَدْرِي مَنِ الْمُؤْمِنُ قَالَ قُلْتُ أَنْتَ أَعْلَمُ قَالَ إِنَّ الْمُؤْمِنَ مَنِ ائْتَمَنَهُ الْمُسْلِمُونَ عَلَى أَمْوَالِهِمْ وَ أَنْفُسِهِمْ وَ الْمُسْلِمُ حَرَامٌ عَلَى الْمُسْلِمِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَدْفَعَهُ دَفْعَةً تُعَنِّتُهُ .

Then heasws said: ‘And do you know who is the Momin?’ I said, ‘You are more knowing’. Heasws said: ‘The Momin is the one upon whom the Muslims can trust with their wealth, and their selves; and the Muslim is Prohibited upon the Muslim that he is unjust to him, or abandons him, or drive him away with intransigence’.[844]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الَّذِي إِذَا قَدَرَ لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي إِلَى مَا لَيْسَ لَهُ بِحَقٍّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, the Momin is the one who when he is pleased, his pleasure does not enter him into a sin, nor a falsehood; and when he is angered, his anger does not exit him from the word of truth; and the one who when he is able, his ability (power) does not exit him to infringe to what is not for him by right’.[845]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ هَيِّنُونَ لَيِّنُونَ كَالْجَمَلِ الْأَنِفِ إِذَا قِيدَ انْقَادَ وَ إِنْ أُنِيخَ عَلَى صَخْرَةٍ اسْتَنَاخَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Al Bakhtary, raising it, said,

‘I heard himasws saying: ‘The Momineen are calm and lenient like the nosed camel when it is towed it goes (wherever guided to), and if it is knelt down upon a rock, it kneels down’.[846]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ الْعِلْمُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يَكْرَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Three are from the signs of the Momin – The knowledge in Allahazwj, and whom he should love and whom he should dislike’.[847]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُؤْمِنُ كَمِثْلِ شَجَرَةٍ لَا يَتَحَاتُّ وَرَقُهَا فِي شِتَاءٍ وَ لَا صَيْفٍ قَالُوا يَا رَسُولَ اللَّهِ وَ مَا هِيَ قَالَ النَّخْلَةُ .

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The Momin is like a tree who leaves neither fall off in the winter nor in the summer’. They said, ‘O Rasool-Allahsaww! And what is it?’ Heasws said: ‘The palm tree’.[848]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَبِي إِبْرَاهِيمَ الْأَعْجَمِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ حَلِيمٌ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ وَ لَا يَظْلِمُ وَ إِنْ ظُلِمَ غَفَرَ وَ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Abu Ibrahim Al A’jamy, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is forbearing. Neither does he ignore (anyone), and if he is ignored upon, he forbears, nor does he oppress (anyone), and if he is oppressed, he forgives, nor is he stingy, and if he is been stingy upon, he is patient’.[849]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُنْذِرِ بْنِ جَيْفَرٍ عَنْ آدَمَ أَبِي الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مَنْ طَابَ مَكْسَبُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ صَحَّتْ سَرِيرَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ كَفَى النَّاسَ شَرَّهُ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Munzir Bin Ja’far, from Adam Bin Abu Al Husayn Al Lu’lui,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is the one whose earnings are good (not unlawful), and his mannerisms are excellent, and his conscience is correct, and he spends from the excess of his wealth and withholds from the excess of his words, and the people are spared from his evil, and he dispenses justice to the people from himself’.[850]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي كَهْمَسٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُنَبِّئُكُمْ بِالْمُؤْمِنِ مَنِ ائْتَمَنَهُ الْمُؤْمِنُونَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ أَ لَا أُنَبِّئُكُمْ بِالْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ وَ الْمُهَاجِرُ مَنْ هَجَرَ السَّيِّئَاتِ وَ تَرَكَ مَا حَرَّمَ اللَّهُ وَ الْمُؤْمِنُ حَرَامٌ عَلَى الْمُؤْمِنِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَغْتَابَهُ أَوْ يَدْفَعَهُ دَفْعَةً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali, from Abu Kahmasy, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Shall Isaww inform you all of the Momin? (He is) the one upon whom the Momineen are trusting with they own selves and their wealth. Shall Isaww inform you of the Muslim? (He is) the one from whom the Muslims are safe from his tongue and his hands; and the emigrant is the one who emigrates from the evil and leaves whatever Allahazwj Prohibited; and the Momin is Prohibited upon the Momin that he oppresses him, or abandons him, or backbites him, or drives him away with a driving’.[851]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي أَيُّوبَ الْعَطَّارِ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا شِيعَةُ عَلِيٍّ الْحُلَمَاءُ الْعُلَمَاءُ الذُّبُلُ الشِّفَاهِ تُعْرَفُ الرَّهْبَانِيَّةُ عَلَى وُجُوهِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar, from Abu Ayoub Al Attar, from Jabir who said,

‘Abu Ja’farasws said: ‘But rather, Shias of Aliasws are the forbearing, the knwoledgeable, of shrivelled lips. You can recognise the monasticism upon their faces’.[852]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ صَلَّى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِالنَّاسِ الصُّبْحَ بِالْعِرَاقِ فَلَمَّا انْصَرَفَ وَعَظَهُمْ فَبَكَى وَ أَبْكَاهُمْ مِنْ خَوْفِ اللَّهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Marouf Bin Kharbouz,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws prayed Salāt with the people (leading them), in Al-Iraq. So when heasws finished, heasws preached to them, and heasws wept and made them weep from fear of Allahazwj.

ثُمَّ قَالَ أَمَا وَ اللَّهِ لَقَدْ عَهِدْتُ أَقْوَاماً عَلَى عَهْدِ خَلِيلِي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِنَّهُمْ لَيُصْبِحُونَ وَ يُمْسُونَ شُعْثاً غُبْراً خُمُصاً بَيْنَ أَعْيُنِهِمْ كَرُكَبِ الْمِعْزَى يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِيَاماً يُرَاوِحُونَ بَيْنَ أَقْدَامِهِمْ وَ جِبَاهِهِمْ يُنَاجُونَ رَبَّهُمْ وَ يَسْأَلُونَهُ فَكَاكَ رِقَابِهِمْ مِنَ النَّارِ وَ اللَّهِ لَقَدْ رَأَيْتُهُمْ مَعَ هَذَا وَ هُمْ خَائِفُونَ مُشْفِقُونَ .

Then heasws said: ‘But, by Allahazwj! Iasws lived with a group of people in the era of myasws friend Rasool-Allahsaww, and they, in the morning and evening, becoming shaggy, dusty, slim-bellied, between their eyes was like the hoof of a goat due to their prostrations to their Lordazwj. They were staying awake at nights for their Lordazwj, prostrating and standing (for Salāt), rotating between their feet and their foreheads, whispering to their Lordazwj, and asking Himazwj to Free their necks from the Fire. By Allahazwj! Iasws had seen them being with this, and they were fearful, anxious’.[853]

عَنْهُ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ صَلَّى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْفَجْرَ ثُمَّ لَمْ يَزَلْ فِي مَوْضِعِهِ حَتَّى صَارَتِ الشَّمْسُ عَلَى قِيدِ رُمْحٍ وَ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ فَقَالَ وَ اللَّهِ لَقَدْ أَدْرَكْتُ أَقْوَاماً يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِيَاماً يُخَالِفُونَ بَيْنَ جِبَاهِهِمْ وَ رُكَبِهِمْ كَانَ زَفِيرُ النَّارِ فِي آذَانِهِمْ إِذَا ذُكِرَ اللَّهُ عِنْدَهُمْ مَادُوا كَمَا يَمِيدُ الشَّجَرُ كَأَنَّمَا الْقَوْمُ بَاتُوا غَافِلِينَ

From him, from Al Sindy Bin Muhammad, from Muhammad Bin Al Salt, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Amir Al-Momineenasws prayed Salāt Al-Fajr, then heasws did not cease to be in hisasws place until the (shadow of the) sun came to be to the length of a spear, and heasws turned by hisasws face towards the people and heasws said: ‘By Allahazwj! Iasws had come across a group of people who were staying awake at night for their Lordazwj, prostrating and standing, interchanging between their foreheads and their knees, as if like the exhalation of the Fire (of Hell could be heard) in their ears. Whenever Allahazwj was Mentioned in their presence, swaying like the swaying of the trees. It is as if the group of people has spent the nights oblivious (of the world)’.

قَالَ ثُمَّ قَامَ فَمَا رُئِيَ ضَاحِكاً حَتَّى قُبِضَ ( صلوات الله عليه ) .

He (the narrator) said, ‘Then heasws arose, and heasws was not seen laughing until heasws passed away’.[854]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَعْرِفَ أَصْحَابِي فَانْظُرْ إِلَى مَنِ اشْتَدَّ وَرَعُهُ وَ خَافَ خَالِقَهُ وَ رَجَا ثَوَابَهُ وَ إِذَا رَأَيْتَ هَؤُلَاءِ فَهَؤُلَاءِ أَصْحَابِي .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘Whenever you want to recognise myasws companions, so look at the one who is of most intense piety and fearing his Creator, and wishes for Hisazwj Rewards, and when you see them, so they are myasws companions’.[855]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْأَشْعَثِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) شِيعَتُنَا الْمُتَبَاذِلُونَ فِي وَلَايَتِنَا الْمُتَحَابُّونَ فِي مَوَدَّتِنَا الْمُتَزَاوِرُونَ فِي إِحْيَاءِ أَمْرِنَا الَّذِينَ إِنْ غَضِبُوا لَمْ يَظْلِمُوا وَ إِنْ رَضُوا لَمْ يُسْرِفُوا بَرَكَةٌ عَلَى مَنْ جَاوَرُوا سِلْمٌ لِمَنْ خَالَطُوا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Amro bin Abu Al Miqdam, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘Ourasws Shia are reciprocating (gifts etc.) regarding ourasws Wilayah, loving each other regarding ourasws cordiality, visiting each other reviving ourasws matters (Ahadeeth), those when they are angry are not oppressive, and if they are pleased, they are not being extravagant. They are a Blessing upon the ones who are their neighbours, a safety for the ones they are mixing with’.[856]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِيسَى النَّهْرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَرَفَ اللَّهَ وَ عَظَّمَهُ مَنَعَ فَاهُ مِنَ الْكَلَامِ وَ بَطْنَهُ مِنَ الطَّعَامِ وَ عَفَا نَفْسَهُ بِالصِّيَامِ وَ الْقِيَامِ

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Isa Al Hureyri,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who recognises Allahazwj and Hisazwj Magnificence would prevent his mouth from the speech, and his belly from the food, and excuses himself with the Fasting and the standing (for Salāt)’.

قَالُوا بِآبَائِنَا وَ أُمَّهَاتِنَا يَا رَسُولَ اللَّهِ هَؤُلَاءِ أَوْلِيَاءُ اللَّهِ قَالَ إِنَّ أَوْلِيَاءَ اللَّهِ سَكَتُوا فَكَانَ سُكُوتُهُمْ ذِكْراً وَ نَظَرُوا فَكَانَ نَظَرُهُمْ عِبْرَةً وَ نَطَقُوا فَكَانَ نُطْقُهُمْ حِكْمَةً وَ مَشَوْا فَكَانَ مَشْيُهُمْ بَيْنَ النَّاسِ بَرَكَةً لَوْ لَا الْآجَالُ الَّتِي قَدْ كُتِبَتْ عَلَيْهِمْ لَمْ تَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ خَوْفاً مِنَ الْعَذَابِ وَ شَوْقاً إِلَى الثَّوَابِ .

They said, ‘By our fathers and our mothers, O Rasool-Allahsaww! Are they the friends of Allahazwj?’ Hesaww said: ‘The friends of Allahazwj observed silence, so their silence was a Remembrance (of Allahazwj); and they looked around, so their looking around was a lesson; and they spoke, so their speaking was wisdom; and they walked, so their walking between the people was a Blessing. Had it not been for the term which had been Ordained upon them, their spirits would not have stayed in their bodies out of fear from the Punishment and desire to the Rewards’.[857]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ مِنَ الْعِرَاقِيِّينَ رَفَعَهُ قَالَ خَطَبَ النَّاسَ الْحَسَنُ بْنُ عَلِيٍّ ( صلوات الله عليه )  فَقَالَ أَيُّهَا النَّاسُ أَنَا أُخْبِرُكُمْ عَنْ أَخٍ لِي كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي وَ كَانَ رَأْسُ مَا عَظُمَ بِهِ فِي عَيْنِي صِغَرَ الدُّنْيَا فِي عَيْنِهِ

From him, from one of his companions from the Iraqis, raising it, said,

‘Al-Hassanasws Bin Aliasws addressed (the people), so heasws said: ‘O you people! Iasws am informing you of a brother of mineasws who was from the greatest of the people in myasws eyes, and it was so that the topmost of what made him to be the greatest in myasws eyes was his belittling of the world in his eyes.

كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ كَانَ خَارِجاً مِنْ سُلْطَانِ فَرْجِهِ فَلَا يَسْتَخِفُّ لَهُ عَقْلَهُ وَ لَا رَأْيَهُ كَانَ خَارِجاً مِنْ سُلْطَانِ الْجَهَالَةِ فَلَا يَمُدُّ يَدَهُ إِلَّا عَلَى ثِقَةٍ لِمَنْفَعَةٍ

He was outside from the grasp of his belly, so he did not desire what he did not find, nor did he frequent it when he did find (it). He was outside the grasp of his private part, so it did not take his intellect and his opinion lightly. He was outside the grasp of the ignorance, so he did not extend his hand except towards a reliable benefit.

كَانَ لَا يَتَشَهَّى وَ لَا يَتَسَخَّطُ وَ لَا يَتَبَرَّمُ كَانَ أَكْثَرَ دَهْرِهِ صَمَّاتاً فَإِذَا قَالَ بَذَّ الْقَائِلِينَ كَانَ لَا يَدْخُلُ فِي مِرَاءٍ وَ لَا يُشَارِكُ فِي دَعْوًى وَ لَا يُدْلِي بِحُجَّةٍ حَتَّى يَرَى قَاضِياً وَ كَانَ لَا يَغْفُلُ عَنْ إِخْوَانِهِ وَ لَا يَخُصُّ نَفْسَهُ بِشَيْ‏ءٍ دُونَهُمْ كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِذَا جَاءَ الْجِدُّ كَانَ لَيْثاً عَادِياً كَانَ لَا يَلُومُ أَحَداً فِيمَا يَقَعُ الْعُذْرُ فِي مِثْلِهِ حَتَّى يَرَى اعْتِذَاراً كَانَ يَفْعَلُ مَا يَقُولُ وَ يَفْعَلُ مَا لَا يَقُولُ

It was so that he was neither lustful, nor angry, nor impatient. Most of his lifetime he was silent. So when he did speak, he surpassed the speakers. He neither entered into disputes nor did he participate in allegations, nor did he cast an argument until he saw a judge, and he was not oblivious from his brethren, nor did he specialise himself with anything besides them. He was weak, weakened, so when there was a seriousness, he was an advancing lion. He did not blame anyone in what the excuse occurred in the likes of it until he saw an apology. He was doing what he was saying and (not do) what he was not saying.

كَانَ إِذَا ابْتَزَّهُ أَمْرَانِ لَا يَدْرِي أَيُّهُمَا أَفْضَلُ نَظَرَ إِلَى أَقْرَبِهِمَا إِلَى الْهَوَى فَخَالَفَهُ كَانَ لَا يَشْكُو وَجَعاً إِلَّا عِنْدَ مَنْ يَرْجُو عِنْدَهُ الْبُرْءَ وَ لَا يَسْتَشِيرُ إِلَّا مَنْ يَرْجُو عِنْدَهُ النَّصِيحَةَ كَانَ لَا يَتَبَرَّمُ وَ لَا يَتَسَخَّطُ وَ لَا يَتَشَكَّى وَ لَا يَتَشَهَّى وَ لَا يَنْتَقِمُ وَ لَا يَغْفُلُ عَنِ الْعَدُوِّ

When two matters presented to him, not knowing which of the two was superior, he look at the one closest to the desires, so he opposed it. He did not complain of a pain except in the presence of the one whom he hoped would have a cure for it, nor did he consult anyone except the one he hoped would have good advice with him. He was neither impatient, nor angry, nor doubtful, nor of lustful desired, nor revengeful, nor was he oblivious from the enemy.

فَعَلَيْكُمْ بِمِثْلِ هَذِهِ الْأَخْلَاقِ الْكَرِيمَةِ إِنْ أَطَقْتُمُوهَا فَإِنْ لَمْ تُطِيقُوهَا كُلَّهَا فَأَخْذُ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

So, upon you is with the likes of these precious mannerisms if you are strong enough for it. But if you cannot endure all of these, so take the few best ones, leave the more. And there is neither a Might nor a Strength except with Allahazwj’.[858]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مِهْزَمٍ وَ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْكَاهِلِيِّ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ مِهْزَمٍ الْأَسَدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مِهْزَمُ شِيعَتُنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ وَ لَا شَحْنَاؤُهُ بَدَنَهُ وَ لَا يَمْتَدِحُ بِنَا مُعْلِناً وَ لَا يُجَالِسُ لَنَا عَائِباً وَ لَا يُخَاصِمُ لَنَا قَالِياً إِنْ لَقِيَ مُؤْمِناً أَكْرَمَهُ وَ إِنْ لَقِيَ جَاهِلًا هَجَرَهُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Mihzam and one our companions, from Muhammad Bin Ali, from Muhammad Bin Is’haq Al Kahily and Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Rabie Bin Muhammad, altogether from Mihzam Al Asady who said,

‘Abu Abdullahasws said: ‘O Mihzam! Our Shia is one whose voice does not exceed his own ears, nor does his animosity (exceed) his own body, nor does he praise usasws publicly, nor does he (participate in) gatherings finding flaws with usasws, nor does he dispute a speaker for usasws. If he meets a Momin, he honours him, and if he meets an ignoramus, flees (from him)’.

قُلْتُ جُعِلْتُ فِدَاكَ فَكَيْفَ أَصْنَعُ بِهَؤُلَاءِ الْمُتَشَيِّعَةِ قَالَ فِيهِمُ التَّمْيِيزُ وَ فِيهِمُ التَّبْدِيلُ وَ فِيهِمُ التَّمْحِيصُ تَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ وَ طَاعُونٌ يَقْتُلُهُمْ وَ اخْتِلَافٌ يُبَدِّدُهُمْ شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ الْكَلْبِ وَ لَا يَطْمَعُ طَمَعَ الْغُرَابِ وَ لَا يَسْأَلُ عَدُوَّنَا وَ إِنْ مَاتَ جُوعاً

I said, ‘May I be sacrificed for youasws! So how should I deal with these pretentious Shia?’ Heasws said: ‘Regarding them is the distinction, and regarding them is the variation, and regarding them is the screening. Years come upon them, perishing them, and plagues kill them, and differing scatter them. Ourasws Shia is the one who does not bark like the barking of the dog, and he does not covet like the greed of the crow, nor does he ask ourasws enemies and even if he dies of hunger’.

قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ أَطْلُبُ هَؤُلَاءِ قَالَ فِي أَطْرَافِ الْأَرْضِ أُولَئِكَ الْخَفِيضُ عَيْشُهُمْ الْمُنْتَقِلَةُ دِيَارُهُمْ إِنْ شَهِدُوا لَمْ يُعْرَفُوا وَ إِنْ غَابُوا لَمْ يُفْتَقَدُوا وَ مِنَ الْمَوْتِ لَا يَجْزَعُونَ وَ فِي الْقُبُورِ يَتَزَاوَرُونَ وَ إِنْ لَجَأَ إِلَيْهِمْ ذُو حَاجَةٍ مِنْهُمْ رَحِمُوهُ لَنْ تَخْتَلِفَ قُلُوبُهُمْ وَ إِنِ اخْتَلَفَ بِهِمُ الدَّارُ

I said, ‘May I be sacrificed for youasws! So when shall I seek these ones?’ Heasws said: ‘In the outskirts of the land. They are the ones of basic (standards of) living. Their dwellings are temporary (keep changing). If they are present, they are not recognised, and when they are absent, they are not missed, and from the death they are not panicking, and in their graves they are visiting (each other); and if a need one comes over to them they are merciful to him. Their hearts are never differing and even if their houses are different’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا الْمَدِينَةُ وَ عَلِيٌّ الْبَابُ وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ يَدْخُلُ الْمَدِينَةَ لَا مِنْ قِبَلِ الْبَابِ وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي وَ يُبْغِضُ عَلِيّاً ( صلوات الله عليه ) .

Then heasws said: ‘Rasool-Allahsaww said: ‘Isaww am the city and Aliasws is the gate; and the one who claims that he can enter the city without (going through) its door has lied, and the one who claims that he loves mesaww while he hates Aliasws’ is a lair.[859]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ كَانَ مِمَّنْ حُرِّمَتْ غِيبَتُهُ وَ كَمَلَتْ مُرُوءَتُهُ وَ ظَهَرَ عَدْلُهُ وَ وَجَبَتْ أُخُوَّتُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Whoever in his dealings with people does not do injustice to them, in his speaking does not lie to them and in his promise does not fail to keep it is among those whose backbiting is unlawful, whose kindness is complete, whose justice has become public and it is necessary to establish brotherly relations with him.[860]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ .

From him, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly, from Abdullah Bin Al Hassan,

(It has been narrated) from his mother Fatimaas the daughter of Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘Three characteristics, the one in whom these are, the quality of the Emān would be complete – When he is pleased, his pleasure does not enter him into the falsehood, and when he is angry, the anger does not exit him from the truth, and when he is able, he does not exceed to what is not for him’.[861]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقَ الْحَدِيثِ وَ أَدَاءَ الْأَمَانَةِ وَ وَفَاءً بِالْعَهْدِ وَ صِلَةَ الْأَرْحَامِ وَ رَحْمَةَ الضُّعَفَاءِ وَ قِلَّةَ الْمُرَاقَبَةِ لِلنِّسَاءِ أَوْ قَالَ قِلَّةَ الْمُوَاتَاةِ لِلنِّسَاءِ وَ بَذْلَ الْمَعْرُوفِ وَ حُسْنَ الْخُلُقِ وَ سَعَةَ الْخُلُقِ وَ اتِّبَاعَ الْعِلْمِ وَ مَا يُقَرِّبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ زُلْفَى

From him, from his father, from Abdullah Bin Al Qasim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘For the religious people there are signs which they are recognised by – truthful narration, and the paying of the entrustments, and loyalty with the agreements, and helping the relatives, and mercifulness with the weak, and scarcity of expectation from women’, or said, ‘scarcity of the obedience to the women’, ‘and extending the goodness, and good mannerisms, and vastness of morality, and following the knowledge and whatever gets one closed to Allahazwj Mighty and Majestic in position.

طُوبَى لَهُمْ وَ حُسْنُ مَآبٍ وَ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ النَّبِيِّ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ لَيْسَ مِنْ مُؤْمِنٍ إِلَّا وَ فِي دَارِهِ غُصْنٌ مِنْهَا لَا يَخْطُرُ عَلَى قَلْبِهِ شَهْوَةُ شَيْ‏ءٍ إِلَّا أَتَاهُ بِهِ ذَلِكَ وَ لَوْ أَنَّ رَاكِباً مُجِدّاً سَارَ فِي ظِلِّهَا مِائَةَ عَامٍ مَا خَرَجَ مِنْهُ وَ لَوْ طَارَ مِنْ أَسْفَلِهَا غُرَابٌ مَا بَلَغَ أَعْلَاهَا حَتَّى يَسْقُطَ هَرِماً

Tooba is for them, as wells as the excellent end-result, and Tooba is a tree in the Paradise. Its roots are in the house of the Prophet Muhammadsaww, and there is none from a Momin except that in his house would be a branch from it. Not a desire would occur upon his heart except that they would come to him with that; and if a diligent rider were to run under its shade for a hundred years, he would not exit from it, and if a crow were to fly from its bottom it would not reach its top until it would fall down due to old age.

أَلَا فَفِي هَذَا فَارْغَبُوا إِنَّ الْمُؤْمِنَ مِنْ نَفْسِهِ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِذَا جَنَّ عَلَيْهِ اللَّيْلُ افْتَرَشَ وَجْهَهُ وَ سَجَدَ لِلَّهِ عَزَّ وَ جَلَّ بِمَكَارِمِ بَدَنِهِ يُنَاجِي الَّذِي خَلَقَهُ فِي فَكَاكِ رَقَبَتِهِ أَلَا فَهَكَذَا كُونُوا .

Indeed! With regards to this you should be desiring (it). A Momin is pre-occupied with himself and the people are at rest from him. When the night covers upon him, he turns his face and prostrates to Allahazwj Mighty and Majestic with the nobility of his body, whispering to the Oneazwj Who Created him, with regards to freeing his neck. Indeed! So this is what (you) should (also) become’.[862]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ وَ حَدَّثَنِي الْحُسَيْنُ بْنُ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ سُلَيْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ النَّبِيُّ ( صلى الله عليه وآله ) عَنْ خِيَارِ الْعِبَادِ فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا غَضِبُوا غَفَرُوا .

From him, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Suleyman Bin Amro Al Nakhaie who said, ‘And Al Husayn Bin Sayf narrated to me from his brother Ali, from Suleyman, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww was asked about the best of the servants, so hesaww said: ‘Those who, when they do good deed, are joyful, and when they commit sins, seek Forgiveness, and when they are Given (something), they are thankful, and when they are afflicted, they are patient, and when they are angry, they forgive’.[863]

وَ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ خِيَارَكُمْ أُولُو النُّهَى قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ أُولُو النُّهَى قَالَ هُمْ أُولُو الْأَخْلَاقِ الْحَسَنَةِ وَ الْأَحْلَامِ الرَّزِينَةِ وَ صَلَةُ الْأَرْحَامِ وَ الْبَرَرَةُ بِالْأُمَّهَاتِ وَ الْآبَاءِ وَ الْمُتَعَاهِدِينَ لِلْفُقَرَاءِ وَ الْجِيرَانِ وَ الْيَتَامَى وَ يُطْعِمُونَ الطَّعَامَ وَ يُفْشُونَ السَّلَامَ فِي الْعَالَمِ وَ يُصَلُّونَ وَ النَّاسُ نِيَامٌ غَافِلُونَ .

And by his chain,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww said: ‘The best of you are the possessors of the ‘Nuha’. It was said, ‘O Rasool-Allahsaww! Who are the possessors of the ‘Nuha’?’ Hesaww said: ‘The possessors of the excellent morals, and having strong power of reason, and the helpers of the relatives, and the righteous with the mothers and the fathers, and the ones who are committed to (help) the poor, and the neighbours, and the orphans, and are feeding the food, and they are disclosing the greetings (first) in the world, and they are praying Salāt while the people are sleeping being oblivious’.[864]

عَنْهُ عَنِ الْهَيْثَمِ النَّهْدِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ فَقَالَ وَقَارٌ بِلَا مَهَابَةٍ وَ سَمَاحٌ بِلَا طَلَبِ مُكَافَأَةٍ وَ تَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا .

From him, from Al Haysam, from Abdul Aziz Bin Umar, from one of his companions, from Yahya Bin Imran Al Halby who said,

‘I said to Abu Abdullahasws, ‘Which is the most beautiful characteristics of the man?’ So heasws said: ‘Dignity without a reverence, and open-handedness without seeking a recompense, and pre-occupation with other than the chattels of the world’.[865]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ مِرَائِهِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullahasws was saying: ‘It was so that Aliasws Bin Al-Husaynasws was saying: ‘The recognition of the completion of the Religion of a Muslim is in his leaving the speech in what is not befitting for him, and scarcity of his quibbling, and his forbearance, and his patience, and excellence of his manners’.[866]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ أَحْسَنُكُمْ خُلُقاً وَ أَلْيَنُكُمْ كَنَفاً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ حُبّاً لِإِخْوَانِهِ فِي دِينِهِ وَ أَصْبَرُكُمْ عَلَى الْحَقِّ وَ أَكْظَمُكُمْ لِلْغَيْظِ وَ أَحْسَنُكُمْ عَفْواً وَ أَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً فِي الرِّضَا وَ الْغَضَبِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Arafa,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Shall Isaww inform you all with the ones most resembling with mesaww?’ They said, ‘Yes, O Rasool-Allahsaww!’ Hesaww said: ‘The most excellent of you in manners, and the softest of you in caring, and the most righteous of you with his relatives, and the most intense of you in love for his brethren in his Religion, and the most patient of you upon the truth, and the most swallowing of you of the anger, and the most excellent of you of forgiveness, and the most intense of you from himself in fairness during the happiness and the anger’.[867]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مِنْ أَخْلَاقِ الْمُؤْمِنِ الْإِنْفَاقُ عَلَى قَدْرِ الْإِقْتَارِ وَ التَّوَسُّعُ عَلَى قَدْرِ التَّوَسُّعِ وَ إِنْصَافُ النَّاسِ وَ ابْتِدَاؤُهُ إِيَّاهُمْ بِالسَّلَامِ عَلَيْهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘From the mannerisms of the Momin is the spending upon a measurement of the standard of living, and being capacious upon a measurement of the capacity, and fairness to the people, and initiating them with the greetings upon them’.[868]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤْمِنُ أَصْلَبُ مِنَ الْجَبَلِ الْجَبَلُ يُسْتَقَلُّ مِنْهُ وَ الْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘A Momin is stronger than a mountain. A mountain loses its parts but no loss takes place in the religion of a Momin’.[869]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ حَسَنُ الْمَعُونَةِ خَفِيفُ الْمَئُونَةِ جَيِّدُ التَّدْبِيرِ لِمَعِيشَتِهِ لَا يُلْسَعُ مِنْ جُحْرٍ مَرَّتَيْنِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin is of good assistance, light of provisions, excellent of management for his life (and) does not allow to be bitten twice from the same opening’.[870]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ سَهْلِ بْنِ الْحَارِثِ عَنِ الدِّلْهَاثِ مَوْلَى الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Sahl Bin Al Haris,

(It has been narrated) from Al-Dilhat a slave of Al-Rezaasws who said, ‘I heard Al-Rezaasws saying: ‘A Momin cannot happen to be (a Momin) until there happen to be three characteristics in him – a Sunnah from his Lordazwj, and a Sunnah from Hisazwj Prophetsaww, and a Sunnah from Hisazwj Guardianasws.

فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ فَكِتْمَانُ سِرِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ

So as for the Sunnah from his Lordazwj, so it is the concealment of Hisazwj Secrets. Allahazwj Mighty and Majestic Says [72:26] The Knower of the unseen! So He does not Reveal His secrets to any, [72:27] Except to him whom He chooses from the Messenger.

وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ نَبِيَّهُ ( صلى الله عليه وآله ) بِمُدَارَاةِ النَّاسِ فَقَالَ خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَمَّا السُّنَّةُ مِنْ وَلِيِّهِ فَالصَّبْرُ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ .

And as for the Sunnah from Hisazwj Prophetsaww, so it is the politeness with the people, for Allahazwj Mighty and Majestic Commanded Hisazwj Prophetsaww with being polite with the people, so Heazwj Said [7:199] Take to Forgiveness and enjoin good and turn aside from the ignorant. And as for the Sunnah of Hisazwj Guardianasws, so it is the patience during the destitution and the adversities’.[871]

بَابٌ فِي قِلَّةِ عَدَدِ الْمُؤْمِنِينَ

Chapter 100 – The smallness of the number of the Momineen

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنَةُ أَعَزُّ مِنَ الْمُؤْمِنِ وَ الْمُؤْمِنُ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ فَمَنْ رَأَى مِنْكُمُ الْكِبْرِيتَ الْأَحْمَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’ash who said,

‘I heard Abu Abdullahasws saying: ‘The Momina (female Believer) is more cherished than the Momin, and the Momin is more cherished than the alchemy. So who from you has (ever) seen alchemy?’.[872]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ كَامِلٍ التَّمَّارِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ النَّاسُ كُلُّهُمْ بَهَائِمُ ثَلَاثاً إِلَّا قَلِيلًا مِنَ الْمُؤْمِنِينَ وَ الْمُؤْمِنُ غَرِيبٌ ثَلَاثَ مَرَّاتٍ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musa Al Hannat, from Kamil Al Tammar who said,

‘I heard Abu Ja’farasws saying: ‘The people, all of them are beasts’ – three times, ‘except for a few from the Momineen; and the Momin is rare’ – three times’.[873]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لِأَبِي بَصِيرٍ أَمَا وَ اللَّهِ لَوْ أَنِّي أَجِدُ مِنْكُمْ ثَلَاثَةَ مُؤْمِنِينَ يَكْتُمُونَ حَدِيثِي مَا اسْتَحْلَلْتُ أَنْ أَكْتُمَهُمْ حَدِيثاً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib who said,

‘I heard Abu Abdullahasws saying to Abu Baseer: ‘But, by Allahazwj! If Iasws were to find three Momineen from you all who are concealing myasws Ahadeeth, Iasws would not have considered it Permissible that Iasws should be concealing a single Hadeeth from them’.[874]

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ وَ اللَّهِ مَا يَسَعُكَ الْقُعُودُ فَقَالَ وَ لِمَ يَا سَدِيرُ قُلْتُ لِكَثْرَةِ مَوَالِيكَ وَ شِيعَتِكَ وَ أَنْصَارِكَ وَ اللَّهِ لَوْ كَانَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَكَ مِنَ الشِّيعَةِ وَ الْأَنْصَارِ وَ الْمَوَالِي مَا طَمِعَ فِيهِ تَيْمٌ وَ لَا عَدِيٌّ

Muhammad Bin Al Hassan and Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad Al Ansary, from Sadeyr Al Sayrafi who said,

‘I went over to Abu Abdullahasws and I said to himasws, ‘By Allahazwj! What affords youasws to sit back (not rise up against the ruling authorities)?’ So heasws said: ‘And why (Shouldn’t Iasws do so) O Sadeyr!’ I said, ‘Due to the abundance of yourasws friends and yourasws Shias, and yourasws helpers. By Allahazwj! Had there been for Amir Al-Momineenasws what is for youasws from the Shias and the helpers and the friends, neither the (Clan of) Taym (Abu Bakr’s clan), nor (the Clan of Uday (Umar’s clan) would have been greedy with regards to it (the Caliphate)’.

فَقَالَ يَا سَدِيرُ وَ كَمْ عَسَى أَنْ يَكُونُوا قُلْتُ مِائَةَ أَلْفٍ قَالَ مِائَةَ أَلْفٍ قُلْتُ نَعَمْ وَ مِائَتَيْ أَلْفٍ قَالَ مِائَتَيْ أَلْفٍ قُلْتُ نَعَمْ وَ نِصْفَ الدُّنْيَا

So heasws said: ‘O Sadeyr! And how many could they (Shias) be?’ I said, ‘One hundred thousand’. Heasws said: ‘One hundred thousand?’ I said, ‘Yes, and two hundred thousand’. Heasws said: ‘Two hundred thousand?’ I said, ‘Yes, and half the world’.

قَالَ فَسَكَتَ عَنِّي ثُمَّ قَالَ يَخِفُّ عَلَيْكَ أَنْ تَبْلُغَ مَعَنَا إِلَى يَنْبُعَ قُلْتُ نَعَمْ فَأَمَرَ بِحِمَارٍ وَ بَغْلٍ أَنْ يُسْرَجَا فَبَادَرْتُ فَرَكِبْتُ الْحِمَارَ فَقَالَ يَا سَدِيرُ أَ تَرَى أَنْ تُؤْثِرَنِي بِالْحِمَارِ قُلْتُ الْبَغْلُ أَزْيَنُ وَ أَنْبَلُ قَالَ الْحِمَارُ أَرْفَقُ بِي فَنَزَلْتُ فَرَكِبَ الْحِمَارَ وَ رَكِبْتُ الْبَغْلَ

He (Sadeyr) said, ‘So heasws was silent from me, then said: ‘Would it be light upon you if you were to come along with usasws to Yanbu?’ I said, ‘Yes’. So heasws ordered with a donkey and a mule to be saddled and harnessed. So I initiated and rode the donkey and heasws said: ‘O Sadeyr! What is your view if you were to prefer measws to be with the donkey?’ I said, ‘The mule is good (for me)’. Heasws said: ‘The donkey is kinder with measws’. So I descended and heasws rode the donkey and I rode the mule.

فَمَضَيْنَا فَحَانَتِ الصَّلَاةُ فَقَالَ يَا سَدِيرُ انْزِلْ بِنَا نُصَلِّ ثُمَّ قَالَ هَذِهِ أَرْضٌ سَبِخَةٌ لَا تَجُوزُ الصَّلَاةُ فِيهَا فَسِرْنَا حَتَّى صِرْنَا إِلَى أَرْضٍ حَمْرَاءَ وَ نَظَرَ إِلَى غُلَامٍ يَرْعَى جِدَاءً فَقَالَ وَ اللَّهِ يَا سَدِيرُ لَوْ كَانَ لِي شِيعَةٌ بِعَدَدِ هَذِهِ الْجِدَاءِ مَا وَسِعَنِي الْقُعُودُ

So we went on and the Salāt (time) arrived, so heasws said: ‘O Sadeyr! Descend with usasws to pray Salāt’. Then heasws said: ‘This is a marshy land, the Salāt is not allowed in it’. So we travelled until we arrived at red ground, and heasws looked at a boy pasturing goats, so heasws said: ‘By Allahazwj, O Sadeyr! Had there been for measws Shias of the number of these goats, there would not have been leeway for the sitting back (not rising against the ruling authorities) for measws’.

وَ نَزَلْنَا وَ صَلَّيْنَا فَلَمَّا فَرَغْنَا مِنَ الصَّلَاةِ عَطَفْتُ عَلَى الْجِدَاءِ فَعَدَدْتُهَا فَإِذَا هِيَ سَبْعَةَ عَشَرَ .

And we descended and we prayed Salāt. So when we were free from the Salāt, I turned towards the goats, and I counted them, and there were seventeen’.[875]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ لِي عَبْدٌ صَالِحٌ ( صلوات الله عليه )  يَا سَمَاعَةُ أَمِنُوا عَلَى فُرُشِهِمْ وَ أَخَافُونِي أَمَا وَ اللَّهِ لَقَدْ كَانَتِ الدُّنْيَا وَ مَا فِيهَا إِلَّا وَاحِدٌ يَعْبُدُ اللَّهَ وَ لَوْ كَانَ مَعَهُ غَيْرُهُ لَأَضَافَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ حَيْثُ يَقُولُ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran who said,

‘Abd Salihasws (7th Imamasws said: ‘O Sama’at! They believed upon their beds and they are scaring measws. But, by Allahazwj! It has been so that in the world and whatever was in it there was only one (person) who worshipped Allahazwj, and had there been anyone else along with himasws, Allahazwj Mighty and Majestic would have Added him in where Heazwj is Saying [16:120] Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists.

فَغَبَرَ بِذَلِكَ مَا شَاءَ اللَّهُ ثُمَّ إِنَّ اللَّهَ آنَسَهُ بِإِسْمَاعِيلَ وَ إِسْحَاقَ فَصَارُوا ثَلَاثَةً أَمَا وَ اللَّهِ إِنَّ الْمُؤْمِنَ لَقَلِيلٌ وَ إِنَّ أَهْلَ الْكُفْرِ لَكَثِيرٌ أَ تَدْرِي لِمَ ذَاكَ فَقُلْتُ لَا أَدْرِي جُعِلْتُ فِدَاكَ فَقَالَ صُيِّرُوا أُنْساً لِلْمُؤْمِنِينَ يَبُثُّونَ إِلَيْهِمْ مَا فِي صُدُورِهِمْ فَيَسْتَرِيحُونَ إِلَى ذَلِكَ وَ يَسْكُنُونَ إِلَيْهِ .

So it remained like that for as long as Allahazwj so Desired. Then Allahazwj Comforted himas with Ismailas and Is’haq. Thus theyas became three. But, by Allahazwj! The Momineen (have always been) few and the disbelievers numerous. Do you know why that is so?’ So I said, ‘I do not know, may I be sacrificed for youasws!’ So heasws said: ‘It became a comfort for the Momineen what is Sent to them, what is in their hearts, so they are resting to that, and being tranquil to it’.[876]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّضْرِ عَنْ يَحْيَى بْنِ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا أَقَلَّنَا لَوِ اجْتَمَعْنَا عَلَى شَاةٍ مَا أَفْنَيْنَاهَا فَقَالَ أَ لَا أُحَدِّثُكَ بِأَعْجَبَ مِنْ ذَلِكَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ ذَهَبُوا إِلَّا وَ أَشَارَ بِيَدِهِ ثَلَاثَةً

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Al Nazar, from Yahya Bin Abu Khalid Al Qammat, from Humran Bin Ayn who said,

‘I said to Abu Ja’farasws, ‘May I be sacrificed for youasws! How few we are. If we were to gather together upon a sheep (feast), we would not (be able to) finish it’. So heasws said: ‘Shall Iasws narrate to you with something more strange than that? The Emigrants and the Helpers were gone (at the time of Amir Al-Momineenasws) except for’, and heasws gestured with hisasws hand, ‘three’ (Salmanas, Abu Zarras and Miqdadas)’.

قَالَ حُمْرَانُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حَالُ عَمَّارٍ قَالَ رَحِمَ اللَّهُ عَمَّاراً أَبَا الْيَقْظَانِ بَايَعَ وَ قُتِلَ شَهِيداً فَقُلْتُ فِي نَفْسِي مَا شَيْ‏ءٌ أَفْضَلَ مِنَ الشَّهَادَةِ فَنَظَرَ إِلَيَّ فَقَالَ لَعَلَّكَ تَرَى أَنَّهُ مِثْلُ الثَّلَاثَةِ أَيْهَاتَ أَيْهَاتَ .

Humran (the narrator) said, ‘So I said, ‘May I be sacrificed for youasws! What is the state of Ammar?’ Heasws said: ‘May Allahazwj have Mercy on Ammar, the alert. He pledged allegiance (to Abu Bakr) and was killed as a martyr’. So I said within myself, ‘What thing is more superior than the martyrdom?’ So heasws looked at me and heasws said: ‘Perhaps you view that he is like the (other) three. Far be it! Far be it!’.[877]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَيْسَ كُلُّ مَنْ قَالَ بِوَلَايَتِنَا مُؤْمِناً وَ لَكِنْ جُعِلُوا أُنْساً لِلْمُؤْمِنِينَ .

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Ali son of Ja’farasws who said, ‘I heard Abu Al-Hassanasws saying: ‘Not everyone who speaks as being with ourasws Wilayah is a Momin. But, it has been Made to be a comfort for the Momineen’.[878]

بَابُ الرِّضَا بِمَوْهِبَةِ الْإِيمَانِ وَ الصَّبْرِ عَلَى كُلِّ شَيْ‏ءٍ بَعْدَهُ

Chapter 101 – The satisfaction with the gift of the Emān and the patience upon everything after it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ الْأَنْصَارِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا عَبْدَ الْوَاحِدِ مَا يَضُرُّ رَجُلًا إِذَا كَانَ عَلَى ذَا الرَّأْيِ مَا قَالَ النَّاسُ لَهُ وَ لَوْ قَالُوا مَجْنُونٌ وَ مَا يَضُرُّهُ وَ لَوْ كَانَ عَلَى رَأْسِ جَبَلٍ يَعْبُدُ اللَّهَ حَتَّى يَجِيئَهُ الْمَوْتُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Fuzayl Bin Yasaar, from Abdul Wahid Bin Al Mukhtar Al Ansary who said,

‘Abu Ja’farasws said: ‘O Abdul Wahid! It would not harm a man when he was upon that view (of Al-Wilayah), what the people say for him, and even if they were to say he was insane; and it would not harm him and even if he was at the top of the mountain worshipping Allahazwj until the death comes to him’.[879]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ إِلَى أَحَدٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Said: “If there does not happen to be in the earth except for one Momin, Iazwj would have Sufficed with him from the entirety of Myazwj creatures, and would have Made his Emān to be a comfort for him, he would not be needy to anyone (else)’.[880]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا يُبَالِي مَنْ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ أَنْ يَكُونَ عَلَى قُلَّةِ جَبَلٍ يَأْكُلُ مِنْ نَبَاتِ الْأَرْضِ حَتَّى يَأْتِيَهُ الْمَوْتُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Musa, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘What would he care, the one whom Allahazwj Casues to recognise this matter (Al-Wilayah), if he happens to be upon the top of a mountain, eating from the vegetation of the earth until the death comes to him’.[881]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَسْتَوْحِشَ إِلَى أَخِيهِ فَمَنْ دُونَهُ الْمُؤْمِنُ عَزِيزٌ فِي دِينِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kuleyb Bin Muawiya,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘It is not befitting for the Momin that he alienates to his brother from the ones below him (in understanding). The Momineen are highly valued people in their Religion’.[882]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ وَ سَيْفِ بْنِ عَمِيرَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مَرْضَةٍ مَرِضَهَا لَمْ يَبْقَ مِنْهُ إِلَّا رَأْسُهُ فَقَالَ يَا فُضَيْلُ إِنَّنِي كَثِيراً مَا أَقُولُ مَا عَلَى رَجُلٍ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ لَوْ كَانَ فِي رَأْسِ جَبَلٍ حَتَّى يَأْتِيَهُ الْمَوْتُ

From him, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Fazalat Bin Ayoub, from Umar Bin Aban and Sayf Bin Ameyra, from Fuzayl Bin Yasaar who said,

‘I went over to Abu Abdullahasws during an illness which had spread and there did not remain from himasws except for hisasws head (as unaffected). So heasws said: ‘O Fuzayl! It is very frequently what Iasws am saying, what is upon a man whom Allahazwj Causes to recognise this matter (Al-Wilayah), if he were to be at the top of a mountain until the death comes to him?

يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ النَّاسَ أَخَذُوا يَمِيناً وَ شِمَالًا وَ إِنَّا وَ شِيعَتَنَا هُدِينَا الصِّرَاطَ الْمُسْتَقِيمَ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ الْمُؤْمِنَ لَوْ أَصْبَحَ لَهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ كَانَ ذَلِكَ خَيْراً لَهُ وَ لَوْ أَصْبَحَ مُقَطَّعاً أَعْضَاؤُهُ كَانَ ذَلِكَ خَيْراً لَهُ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ اللَّهَ لَا يَفْعَلُ بِالْمُؤْمِنِ إِلَّا مَا هُوَ خَيْرٌ لَهُ

O Fuzay Bin Yasaar! The people are taking to the right and the left, and weasws and ourasws Shia, we are Guided to the Straight Path. O Fuzayl Bin Yasaar” The Momin, if there happens to be for him, what is between the east and the west, it would be better for him, and if he was to become of cut off limbs, that would be better for him. O Fuzayl Bin Yasaar! Allahazwj does not Do with the Momin except for what is better for him.

يَا فُضَيْلَ بْنَ يَسَارٍ لَوْ عَدَلَتِ الدُّنْيَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ جَنَاحَ بَعُوضَةٍ مَا سَقَى عَدُوَّهُ مِنْهَا شَرْبَةَ مَاءٍ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّهُ مَنْ كَانَ هَمُّهُ هَمّاً وَاحِداً كَفَاهُ اللَّهُ هَمَّهُ وَ مَنْ كَانَ هَمُّهُ فِي كُلِّ وَادٍ لَمْ يُبَالِ اللَّهُ بِأَيِّ وَادٍ هَلَكَ .

O Fuzayl Bin Yasaar! Had the world in the Presence of Allahazwj equated to a wing of a fly, Heazwj would not have Quenched Hisazwj enemies from it a drink of water. O Fuzayl Bin Yasaar! The one who concerns himself with one concern, Allahazwj would Suffice his concern, and the one whose concern was in every valley, Allahazwj would not Care in which valley he perishes’.[883]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَنْصُورٍ الصَّيْقَلِ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا تَرَدَّدْتُ فِي شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ عَبْدِيَ الْمُؤْمِنِ إِنَّنِي لَأُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فَأُجِيبُهُ وَ إِنَّهُ لَيَسْأَلُنِي فَأُعْطِيهِ وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ إِلَى أَحَدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Mansour Al Sayqal and Al Moalla Bin Khunays who both said,

‘We both heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: ‘Iazwj do not Hesitate with regards to anything Iazwj Do like Iazwj Hesitate regarding the death of Myazwj Momin servant. Iazwj Love to Meet him and he dislikes the death, so Iazwj Exchange it from him; and he supplicates to Meazwj, so Iazwj Answer him, and he asks Meazwj, so Iazwj Give him; and if there did not happen to be in the world except for one Momin from Myazwj servants, Iazwj would have Sufficed with him from the entirety of Myazwj creatures, and would have Made his Emān to be a comfort for him, (so that) he would not yearn to anyone’.[884]

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بَابٌ فِي سُكُونِ الْمُؤْمِنِ إِلَى الْمُؤْمِنِ

Chapter 102 – Regarding the tranquility of the Momin to the Momin

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَسْكُنُ إِلَى الْمُؤْمِنِ كَمَا يَسْكُنُ الظَّمْآنُ إِلَى الْمَاءِ الْبَارِدِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyud, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin brings tranquillity to the Momin just as the thirsty one gets tranquilled to the cold water’.[885]

بَابٌ فِيمَا يَدْفَعُ اللَّهُ بِالْمُؤْمِنِ

Chapter 103 – Regarding what Allahazwj Fends off due to the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَيَدْفَعُ بِالْمُؤْمِنِ الْوَاحِدِ عَنِ الْقَرْيَةِ الْفَنَاءَ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Taymi, from Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Fends off the destruction from the whole town due to the (existence of just) one Momin’.[886]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُصِيبُ قَرْيَةً عَذَابٌ وَ فِيهَا سَبْعَةٌ مِنَ الْمُؤْمِنِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘A town would not be hit by a Punishment while there are seven from the Momineen therein’.[887]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قِيلَ لَهُ فِي الْعَذَابِ إِذَا نَزَلَ بِقَوْمٍ يُصِيبُ الْمُؤْمِنِينَ قَالَ نَعَمْ وَ لَكِنْ يَخْلُصُونَ بَعْدَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘It was said to himasws, ‘With regards to the Punishment when it befalls upon a group, would the Momineen be hit?’ Heasws said: ‘Yes, but they would be Saved after it’.[888]

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بَابٌ فِي أَنَّ الْمُؤْمِنَ صِنْفَانِ

Chapter 104 – Regarding that the Momin is of two types

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نُصَيْرٍ أَبِي الْحَكَمِ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مُؤْمِنَانِ فَمُؤْمِنٌ صَدَقَ بِعَهْدِ اللَّهِ وَ وَفَى بِشَرْطِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَذَلِكَ الَّذِي لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nusayr Abu Al Hakam Al Khash’amy,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momineen are of two (types of) Momineen. So there is a Momin who ratified with the Covenant of Allahazwj and loyal with Hisazwj Stipulation (Condition), and that is in the Words of Allahazwj Mighty and Majestic [33:23] From the Believers are men who ratified what Covenant Allah Made with them. So that is the one who would not be hit by the horrors of the world and the Hereafter, and that is from the one would interceded and would (be in no need) to be interceded for.

وَ مُؤْمِنٌ كَخَامَةِ الزَّرْعِ تَعْوَجُّ أَحْيَاناً وَ تَقُومُ أَحْيَاناً فَذَلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يُشْفَعُ لَهُ وَ لَا يَشْفَعُ .

And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. So that is from the one who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the one who would be interceded for and he would not be interceding (for anyone else)’.[889]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ خَالِدٍ الْعَمِّيِّ عَنْ خَضِرِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ مُؤْمِنَانِ مُؤْمِنٌ وَفَى لِلَّهِ بِشُرُوطِهِ الَّتِي شَرَطَهَا عَلَيْهِ فَذَلِكَ مَعَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَدَاءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولَئِكَ رَفِيقاً وَ ذَلِكَ مَنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ وَ ذَلِكَ مِمَّنْ لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdullah, from Khalid Al Amma, from Khazir Bin Amro,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The Momin are (two types of) Momins. A Momin who is loyal to Allahazwj with Hisazwj Stipulation which Heazwj Stipulated upon him. So that one would be with [4:69] the Prophets and the Truthful and the Martyrs and the Righteous, and a goodly company are they!. And that would be the one who would (be able to) intercede and (would not need to be (interceded for), and that one is from the one who would neither be hity by the horrors of the world nor the horrors of the Hereafter.

وَ مُؤْمِنٌ زَلَّتْ بِهِ قَدَمٌ فَذَلِكَ كَخَامَةِ الزَّرْعِ كَيْفَمَا كَفَأَتْهُ الرِّيحُ انْكَفَأَ وَ ذَلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ الْآخِرَةِ وَ يُشْفَعُ لَهُ وَ هُوَ عَلَى خَيْرٍ .

And there is a Momin whose feet waver with him, so that one is like the stalk of the plants. He moves whichever way the wind moves him, and that one is from the ones who would be hit by the horrors of the world and the Hereafter, and he would be interceded for, and he is upon good’.[890]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَامَ رَجُلٌ بِالْبَصْرَةِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ فَقَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Yunus Bin Yaqoub, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’farasws having said: ‘A man from Al-Basra stood up to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws! Inform us about the brethren’. So heasws said: ‘The brethren are of two types – The trustworthy brethren and the friendly brethren.

فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ وَ صَافِ مَنْ صَافَاهُ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ وَ اعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ

So as for the trustworthy brethren, so they are the palm, and the wing, and the family and the wealth. So when you were with a brother of yours who was upon the limit of trustworthiness, so spend the wealth and (exert) your body for him, and be sincere to those who are sincere to him, and assist those who assist him, and conceal his secrets and his faults and manifest the goodness from him. And know, O you people! They are scarcer than the red Ruby (in nature).

وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ لَذَّتَكَ مِنْهُمْ فَلَا تَقْطَعَنَّ ذَلِكَ مِنْهُمْ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ .

And as for the friendly brethren, so you would be attaining your pleasure from them, therefore do no cut that off from them, nor seek what is behind that from their consciences, and exert for them what they are exerting for you, from the relaxedness of the face and the sweetness of the tongue’.[891]

بَابُ مَا أَخَذَهُ اللَّهُ عَلَى الْمُؤْمِنِ مِنَ الصَّبْرِ عَلَى مَا يَلْحَقُهُ فِيمَا ابْتُلِيَ بِهِ

Chapter 105 – What (Covenant) Allahazwj has Taken upon the Momin, from the patience upon whatever he faces regarding what he has been afflicted with

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَنْ لَا تُصَدَّقَ مَقَالَتُهُ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ وَ مَا مِنْ مُؤْمِنٍ يَشْفِي نَفْسَهُ إِلَّا بِفَضِيحَتِهَا لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ .

Muhammad Bin Yahya, from Ahmad Bin Isa, from Ali Bin Al numan, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Took a Covenant upon the Momin (to have patience) when his words are not accepted as true and he does not avenge his enemies.  A Momin will not have any satisfaction without subjecting his soul to disgrace (before his own conscience) every Momin is harnessed (to control his worldly desires) ’.[892]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ أَخَذَ مِيثَاقَ الْمُؤْمِنِ عَلَى بَلَايَا أَرْبَعٍ أَيْسَرُهَا عَلَيْهِ مُؤْمِنٌ يَقُولُ بِقَوْلِهِ يَحْسُدُهُ أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ شَيْطَانٌ يُغْوِيهِ أَوْ كَافِرٌ يَرَى جِهَادَهُ فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Took a Covenant with the Momin to exercise patience in the face of four kinds of misfortunes, the least (serious) of these is the envying of another Momin against him who has the same belief or a hypocrite who follows him (to harm him), or a Satanla tempting him, or a disbeliever showing his struggle (against him). So what would remain of the Momin after this?’[893]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ وَ لَرُبَّمَا اجْتَمَعَتِ الثَّلَاثُ عَلَيْهِ إِمَّا بُغْضُ مَنْ يَكُونُ مَعَهُ فِي الدَّارِ يُغْلِقُ عَلَيْهِ بَابَهُ يُؤْذِيهِ أَوْ جَارٌ يُؤْذِيهِ أَوْ مَنْ فِي طَرِيقِهِ إِلَى حَوَائِجِهِ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ شَيْطَاناً يُؤْذِيهِ وَ يَجْعَلُ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ مَعَهُ إِلَى أَحَدٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Ibn Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘No Momin would escape from one of the three, and perhaps all three would be gathered upon him – either the hatred of the one who happens to be with him in the house, closing the door upon him, bothering him; or a neighbour who would bother him; or the one in his way to his needs, would trouble him. And if a Momin were to be at the top of a mountain, Allahazwj Mighty and Majestic would Send a Satanla to him who would harm him, and Allahazwj would Make his Emān to be a comfort for him, he would not yearn for anyone with it’.[894]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَرْبَعٌ لَا يَخْلُو مِنْهُنَّ الْمُؤْمِنُ أَوْ وَاحِدَةٍ مِنْهُنَّ مُؤْمِنٌ يَحْسُدُهُ وَ هُوَ أَشَدُّهُنَّ عَلَيْهِ وَ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ عَدُوٌّ يُجَاهِدُهُ أَوْ شَيْطَانٌ يُغْوِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan who said,

‘I heard Abu Abdullahasws saying: ‘Four (matters), the Believer would not be devoid of, or one of these – a Momin who would envy him, and it is the most difficult of these upon him; and a hypocrite removing his traces, or an enemy fighting against him, or a Satanla tempting him’.[895]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ وَلِيَّهُ فِي الدُّنْيَا غَرَضاً لِعَدُوِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Sent Hisazwj friend into the world to endure Hisazwj enemy’s (opposition).[896]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَا إِلَيْهِ رَجُلٌ الْحَاجَةَ فَقَالَ لَهُ اصْبِرْ فَإِنَّ اللَّهَ سَيَجْعَلُ لَكَ فَرَجاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I was in the presence of Abu Abdullahasws, and a man complained to himasws of his needs. So heasws said to him: ‘Be patient, from Allahazwj would soon Make a relief to be for you’.

قَالَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ أَقْبَلَ عَلَى الرَّجُلِ فَقَالَ أَخْبِرْنِي عَنْ سِجْنِ الْكُوفَةِ كَيْفَ هُوَ فَقَالَ أَصْلَحَكَ اللَّهُ ضَيِّقٌ مُنْتِنٌ وَ أَهْلُهُ بِأَسْوَإِ حَالٍ قَالَ فَإِنَّمَا أَنْتَ فِي السِّجْنِ فَتُرِيدُ أَنْ تَكُونَ فِيهِ فِي سَعَةٍ أَ مَا عَلِمْتَ أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ .

He (the narrator) said, ‘Then heasws remained silent for a while, then turned towards the man and heasws said: ‘Inform me about the prison of Al-Kufa, how is it?’ So he said, ‘May Allahazwj Keep youasws well! Narrow, smelly, and its inhabitants are in an evil state’. Heasws said: ‘So rather, you are in the prison, and you are wanting that you happen to be capacious in it? Do you not know that the world is a prison for the Momin?’.[897]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الدُّنْيَا سِجْنُ الْمُؤْمِنِ فَأَيُّ سِجْنٍ جَاءَ مِنْهُ خَيْرٌ .

From him, from Muhammad Bin Ali, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb who said,

‘I heard Abu Abdullahasws saying: ‘The world is a prison for the Momin, so which prison is it that any good came from it?’.[898]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مُكَفَّرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Abu Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is unappreciated’.

وَ فِي رِوَايَةٍ أُخْرَى وَ ذَلِكَ أَنَّ مَعْرُوفَهُ يَصْعَدُ إِلَى اللَّهِ فَلَا يُنْشَرُ فِي النَّاسِ وَ الْكَافِرُ مَشْكُورٌ .

And in another report, ‘(Heasws said): ‘And that is because his good deeds ascend to Allahazwj, therefore he is not publicised among the people, and the disbeliever is appreciated’.[899]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ إِلَّا وَ قَدْ وَكَّلَ اللَّهُ بِهِ أَرْبَعَةً شَيْطَاناً يُغْوِيهِ يُرِيدُ أَنْ يُضِلَّهُ وَ كَافِراً يَغْتَالُهُ وَ مُؤْمِناً يَحْسُدُهُ وَ هُوَ أَشَدُّهُمْ عَلَيْهِ وَ مُنَافِقاً يَتَتَبَّعُ عَثَرَاتِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin except that Allahazwj has Allocated four Satansla with him, tempting him, intending to stray him; and a disbeliever fighting him, and a Momin envying him – and it is the most difficult upon him, and a hypocrite pursuing his tracks’.[900]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا مَاتَ الْمُؤْمِنُ خَلَّى عَلَى جِيرَانِهِ مِنَ الشَّيَاطِينِ عَدَدَ رَبِيعَةَ وَ مُضَرَ كَانُوا مُشْتَغِلِينَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘When the Momin dies, the Satansla of the number of the (tribes of) Rabi’e and Muzar are freed to be upon his neighbours, who used to be pre-occupied with him’.[901]

سَهْلُ بْنُ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ وَ لَا يَكُونُ وَ لَيْسَ بِكَائِنٍ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ لَابْتَعَثَ اللَّهُ لَهُ مَنْ يُؤْذِيهِ .

Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither has there ever been, nor will there ever be, and there is no Momin existing except that there is a neighbour for him harming him; and if a Momin were to be in an island from the islands of the sea, Allahazwj would Send someone (there) who would trouble him’.[902]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ فِيمَا مَضَى وَ لَا فِيمَا بَقِيَ وَ لَا فِيمَا أَنْتُمْ فِيهِ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It has not been in the past, nor in what remains (of the future), nor in (the time) what you are in, any Momin except that there is a neighbour for him troubling him’.[903]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا كَانَ وَ لَا يَكُونُ إِلَى أَنْ تَقُومَ السَّاعَةُ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘There has never happened to be, nor will there happen to be up to the Establishment of the Hour any Momin, except that there would be a neighbour for him troubling him’.[904]

بَابُ شِدَّةِ ابْتِلَاءِ الْمُؤْمِنِ

Chapter 106 – The severity of the afflictions of the Momin

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The most severely afflicted of the people are the Prophetsas. Then those who follow themas (in status), then thereafter those similar to the previous group and so forth’.[905]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْبَلَاءُ وَ مَا يَخُصُّ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمُؤْمِنَ فَقَالَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَشَدُّ النَّاسِ بَلَاءً فِي الدُّنْيَا فَقَالَ النَّبِيُّونَ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ وَ يُبْتَلَى الْمُؤْمِنُ بَعْدُ عَلَى قَدْرِ إِيمَانِهِ وَ حُسْنِ أَعْمَالِهِ فَمَنْ صَحَّ إِيمَانُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ مَنْ سَخُفَ إِيمَانُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajjaj who said,

‘The afflictions were mentioned in the presence of Abu Abdullahasws and what Allahazwj Mighty and Majestic has Particularised the Momin with. So heasws said: ‘Rasool-Allahsaww was asked, ‘Who is the most severely afflicted of the people in the world?’ So hesaww said: ‘The Prophetsas, then the next most then thereafter those similar to the previous group and so forth’; and the Momin is afflicted in accordance to his Emān and the excellence of his deeds. So the one whose Emān is correct and his deeds are excellent, the more severe would be his afflictions, and the one whose Emān is light and his deeds are weak, would be with few afflictions’.[906]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَظِيمَ الْأَجْرِ لَمَعَ عَظِيمِ الْبَلَاءِ وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘The great Recompense is with the great afflictions, and Allahazwj does not Love a people except that Heazwj Afflicts them’.[907]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الْأَوْصِيَاءُ ثُمَّ الْأَمَاثِلُ فَالْأَمَاثِلُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The most severely afflicted of the people are the Prophetsas, then the successorsas, then the next most favourable, and the next most favourable’.[908]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِبَاداً فِي الْأَرْضِ مِنْ خَالِصِ عِبَادِهِ مَا يُنْزِلُ مِنَ السَّمَاءِ تُحْفَةً إِلَى الْأَرْضِ إِلَّا صَرَفَهَا عَنْهُمْ إِلَى غَيْرِهِمْ وَ لَا بَلِيَّةً إِلَّا صَرَفَهَا إِلَيْهِمْ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘For Allahazwj Mighty and Majestic there are servants from the sincere ones of Hisazwj servants. No Gift descends from the sky to the earth except that Heazwj Exchanges it from them (for it to go) to others, and no affliction (descends) except that Heazwj Exchanges it (for it to go) to them’.[909]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ عُبَيْدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ وَ عِنْدَهُ سَدِيرٌ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً وَ إِنَّا وَ إِيَّاكُمْ يَا سَدِيرُ لَنُصْبِحُ بِهِ وَ نُمْسِي .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Ubeyd, from Al Husayn  Bin Alwan,

(It has been narrated) from Abu Abdullahasws having said, and in hisasws presence was Sadeyr: ‘Allahazwj, when Heazwj Loves a servant Immerses him in the afflictions with an immersion, and Iasws and you all, O Sadeyr, are with it, in the morning and evening’.[910]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ عَلَاءٍ عَنْ حَمَّادٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً وَ ثَجَّهُ بِالْبَلَاءِ ثَجّاً فَإِذَا دَعَاهُ قَالَ لَبَّيْكَ عَبْدِي لَئِنْ عَجَّلْتُ لَكَ مَا سَأَلْتَ إِنِّي عَلَى ذَلِكَ لَقَادِرٌ وَ لَئِنِ ادَّخَرْتُ لَكَ فَمَا ادَّخَرْتُ لَكَ فَهُوَ خَيْرٌ لَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al Waleed Bin Ala’a, from Hammad, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High, when Heazwj Loves a servant, Immerses him in afflictions with an immersion, and Bleeds him by the afflictions with a bleeding. So when he supplicates to Himazwj, Heazwj Says: “Here Iazwj am, Myazwj servant! Iazwj can Hasten to you what you are asking for, Iazwj am Able upon that, and Iazwj can Set it aside for you, but whatever Iazwj Set aside for you, so it is better for you’.[911]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الزَّرَّادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ عَظِيمَ الْبَلَاءِ يُكَافَأُ بِهِ عَظِيمُ الْجَزَاءِ فَإِذَا أَحَبَّ اللَّهُ عَبْداً ابْتَلَاهُ بِعَظِيمِ الْبَلَاءِ فَمَنْ رَضِيَ فَلَهُ عِنْدَ اللَّهِ الرِّضَا وَ مَنْ سَخِطَ الْبَلَاءَ فَلَهُ عِنْدَ اللَّهِ السَّخَطُ .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Zayd Al Zarrad,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The great affliction is matched with great Recompense. So when Allahazwj Loves a servant, Afflicts him with the great affliction. So the one who is pleased, for him would be the Pleasure in the Presence of Allahazwj, and the one who is angered by the affliction, for him would be the Anger in the Presence of Allahazwj’.[912]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زَكَرِيَّا بْنِ الْحُرِّ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا يُبْتَلَى الْمُؤْمِنُ فِي الدُّنْيَا عَلَى قَدْرِ دِينِهِ أَوْ قَالَ عَلَى حَسَبِ دِينِهِ .

From, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Zakariyya Bin Al Hurr, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather the Momin would be afflicted in the world in accordance with his Religion’, or said, ‘as per the status of his Religion’.[913]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولِ بْنِ مُسْلِمٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا الْمُؤْمِنُ بِمَنْزِلَةِ كِفَّةِ الْمِيزَانِ كُلَّمَا زِيدَ فِي إِيمَانِهِ زِيدَ فِي بَلَائِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, from Muhammad Bin Al Musanna Al Hazramy, from Muhammad Bin Bahloul Bin Muslim Al Abdy,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the Momin is at the status of the hand of the scale. Every time his Emān increases, there is an increase in his afflictions’.[914]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنُ لَا يَمْضِي عَلَيْهِ أَرْبَعُونَ لَيْلَةً إِلَّا عَرَضَ لَهُ أَمْرٌ يَحْزُنُهُ يُذَكَّرُ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullahasws saying: ‘The Momin, forty days would not pass over him except a matter would present itself to him, grieving him, preoccupying him with it’.[915]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَاجِيَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُغِيرَةَ يَقُولُ إِنَّ الْمُؤْمِنَ لَا يُبْتَلَى بِالْجُذَامِ وَ لَا بِالْبَرَصِ وَ لَا بِكَذَا وَ لَا بِكَذَا فَقَالَ إِنْ كَانَ لَغَافِلًا عَنْ صَاحِبِ يَاسِينَ إِنَّهُ كَانَ مُكَنَّعاً ثُمَّ رَدَّ أَصَابِعَهُ فَقَالَ كَأَنِّي أَنْظُرُ إِلَى تَكْنِيعِهِ أَتَاهُمْ فَأَنْذَرَهُمْ ثُمَّ عَادَ إِلَيْهِمْ مِنَ الْغَدِ فَقَتَلُوهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘I said to Abu Ja’farasws, ‘Al-Mugheira is saying that the Momin does not get afflicted by neither the leprosy nor by the vitiligo, nor by such and such’. So heasws said: ‘It is as if he is oblivious from ‘Sahib Yaseen’ (36:20). He was of a paralytic hand’, then heasws retracted hisasws fingers, and heasws said: ‘It is as if Iasws am looking at hisasws paralysis. He went over to them and warned them. Then he repeated to them the next day, so they killed him’. 

ثُمَّ قَالَ إِنَّ الْمُؤْمِنَ يُبْتَلَى بِكُلِّ بَلِيَّةٍ وَ يَمُوتُ بِكُلِّ مِيتَةٍ إِلَّا أَنَّهُ لَا يَقْتُلُ نَفْسَهُ .

Then heasws said: ‘The Momin could be afflicted with every affliction and he could be dying with every death except that he would not kill himself’.[916]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُؤْمِنَ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَبِأَفْضَلِ مَكَانٍ ثَلَاثاً إِنَّهُ لَيَبْتَلِيهِ بِالْبَلَاءِ ثُمَّ يَنْزِعُ نَفْسَهُ عُضْواً عُضْواً مِنْ جَسَدِهِ وَ هُوَ يَحْمَدُ اللَّهَ عَلَى ذَلِكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullahasws saying that the Momin is in a superior place from Allahazwj Mighty and Majestic’ – thrice. ‘Heazwj would Afflict him with afflictions, then Heazwj would Remov, part by part from his body, but he would be Praising Allahazwj upon that’.[917]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي الْجَنَّةِ مَنْزِلَةً لَا يَبْلُغُهَا عَبْدٌ إِلَّا بِالِابْتِلَاءِ فِي جَسَدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Fuzayl Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Paradise there is a station which no servant can reach except by having been afflicted in his body’.[918]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبِي يَحْيَى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ كَانَ مِسْقَاماً فَقَالَ لِي يَا عَبْدَ اللَّهِ لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ مِنَ الْأَجْرِ فِي الْمَصَائِبِ لَتَمَنَّى أَنَّهُ قُرِّضَ بِالْمَقَارِيضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibrahim Bin Muhammad Al Ashary, from Abu Yahya Al Hannat, from Abdullah Bin Abu Yafour who said,

‘I complained to Abu Abdullahasws of what I face from the pains, and I was sick. So heasws said to me: ‘O Abdullah! If the Momin was to know what is for him from the Recompense in the difficulties, he would desire to be cut (into pieces) with the scissors’.[919]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ رِبَاطٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَهْلَ الْحَقِّ لَمْ يَزَالُوا مُنْذُ كَانُوا فِي شِدَّةٍ أَمَا إِنَّ ذَلِكَ إِلَى مُدَّةٍ قَلِيلَةٍ وَ عَافِيَةٍ طَوِيلَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Yunus Bin Ribat who said,

‘I heard Abu Abdullahasws saying: ‘The people of the truth have not ceased to be in difficulties since they came into being. But, that is to a short time but for a lengthy well-being’.[920]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الرَّجُلُ أَهْلَهُ بِالْهَدِيَّةِ مِنَ الْغَيْبَةِ وَ يَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Al Husayn Bin Al Mukhtar, from Abu Asama, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic has Pledged the Momin to be with the affliction just as the man undertakes to (send) gifts to his family during the absence, and Heazwj Shields him from the world just as the physician shields the patient’.[921]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولٍ الْعَبْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمْ يُؤْمِنِ اللَّهُ الْمُؤْمِنَ مِنْ هَزَاهِزِ الدُّنْيَا وَ لَكِنَّهُ آمَنَهُ مِنَ الْعَمَى فِيهَا وَ الشَّقَاءِ فِي الْآخِرَةِ .

Ali Bin Ibrahim, from Abdullah Bin Al Mugheira, from Muhammad Bin Yahya Al Khash’amy, from Muhammad Bin Bahloul Al Abdy who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj does not Secure the Momin from the turbulence of the world, but Heazwj Secures him from the blindness (disbelief) in it, and the misery in the Hereafter’.[922]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يُعَافَى فِي الدُّنْيَا فَلَا يُصِيبَهُ شَيْ‏ءٌ مِنَ الْمَصَائِبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Nuaym Al Sahhaf, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws do not like it for the man that he be healthy in the world but is not hit by anything from the difficulties’.[923]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دُعِيَ النَّبِيُّ ( صلى الله عليه وآله ) إِلَى طَعَامٍ فَلَمَّا دَخَلَ مَنْزِلَ الرَّجُلِ نَظَرَ إِلَى دَجَاجَةٍ فَوْقَ حَائِطٍ قَدْ بَاضَتْ فَتَقَعُ الْبَيْضَةُ عَلَى وَتِدٍ فِي حَائِطٍ فَثَبَتَتْ عَلَيْهِ وَ لَمْ تَسْقُطْ وَ لَمْ تَنْكَسِرْ

A number of our companions, from Ahmad bin Abu Abdullah, from Nuh Bin Shuayb, from Abu Dawood Al Mustariq, raising it, said,

‘Abu Abdullahasws said: ‘The Prophetsaww was invited to a meal. So when hesaww entered the house of the man, hesaww looked at a chicken on top of a wall which had laid an egg. So the egg fell upon a crack in the wall, and it was affirmed upon it and did not fall (any further) and did not break.

فَتَعَجَّبَ النَّبِيُّ ( صلى الله عليه وآله ) مِنْهَا فَقَالَ لَهُ الرَّجُلُ أَ عَجِبْتَ مِنْ هَذِهِ الْبَيْضَةِ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا رُزِئْتُ شَيْئاً قَطُّ قَالَ فَنَهَضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَمْ يَأْكُلْ مِنْ طَعَامِهِ شَيْئاً وَ قَالَ مَنْ لَمْ يُرْزَأْ فَمَا لِلَّهِ فِيهِ مِنْ حَاجَةٍ .

So the Prophetsaww was astounded from it. So the man said to himsaww, ‘Are yousaww astounded from this egg? By the Oneazwj Who Sent yousaww with the Truth, I have never had a loss with anything at all’. So Rasool-Allahsaww arose and did not eat anything from his meal, and said: ‘The one who does not encounter losses/afflictions, so Allahazwj does not Wish to do anything with him’.[924]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا حَاجَةَ لِلَّهِ فِيمَنْ لَيْسَ لَهُ فِي مَالِهِ وَ بَدَنِهِ نَصِيبٌ .

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah and Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘If there is no share from the wealth and the body of a person for Allahazwj, Allahazwj does not Wish to do anything with him.[925]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُثْمَانَ النَّوَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ كَيْفَ سُلِّطَ إِبْلِيسُ عَلَى مَالِهِ وَ عَلَى وُلْدِهِ وَ عَلَى أَهْلِهِ وَ عَلَى كُلِّ شَيْ‏ءٍ مِنْهُ وَ لَمْ يُسَلَّطْ عَلَى عَقْلِهِ تُرِكَ لَهُ لِيُوَحِّدَ اللَّهَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Usman Al Nawwa’a, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Afflicts the Momin with every affliction, and Causes him to died with every (kind of) death, but Heazwj does not Afflict him with the departure of his intellect. But, do you not see Ayoubas how Ibleesla overcame upon hisas wealth, and upon hisas children, and upon hisas wife, and upon everything from himsaww but could not overcome upon hisas intellect. It was left for himas in order for him to (understand) the Oneness of Allahazwj with it’.[926]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيَكُونُ لِلْعَبْدِ مَنْزِلَةٌ عِنْدَ اللَّهِ فَمَا يَنَالُهَا إِلَّا بِإِحْدَى خَصْلَتَيْنِ إِمَّا بِذَهَابِ مَالِهِ أَوْ بِبَلِيَّةٍ فِي جَسَدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘There happens be a status for the servant in the Presence of Allahazwj, but it cannot be attained except with one of the two qualities – either by the departure of his wealth or by affliction in his body’.[927]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَوْ لَا أَنْ يَجِدَ عَبْدِيَ الْمُؤْمِنُ فِي قَلْبِهِ لَعَصَّبْتُ رَأْسَ الْكَافِرِ بِعِصَابَةِ حَدِيدٍ لَا يُصَدَّعُ رَأْسُهُ أَبَداً .

From him, from Ibn Fazzal, from Musa Al Hannat, from Abu Asama,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “Had it not been for Myazwj Momin servant finding (sadness) in his heart, Iazwj would have Head-banded the heads of the disbelievers with an iron headband so his head would never (get) hurt, ever’.[928]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الْمُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ كَذَا وَ كَذَا وَ كَذَلِكَ الْمُؤْمِنُ تُكْفِئُهُ الْأَوْجَاعُ وَ الْأَمْرَاضُ وَ مَثَلُ الْمُنَافِقِ كَمَثَلِ الْإِرْزَبَّةِ الْمُسْتَقِيمَةِ الَّتِي لَا يُصِيبُهَا شَيْ‏ءٌ حَتَّى يَأْتِيَهُ الْمَوْتُ فَيَقْصِفَهُ قَصْفاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘An example of the Momin is like an example of the sprouting plant, the wind sways it such and such; and similar to that is the Momin, The aches and the illnesses bend him; and an example of the hypocrite is like an example of the straight iron mallet which nothing can affect until the death comes to him, so it breaks it with a breakage’.[929]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَوْماً لِأَصْحَابِهِ مَلْعُونٌ كُلُّ مَالٍ لَا يُزَكَّى مَلْعُونٌ كُلُّ جَسَدٍ لَا يُزَكَّى وَ لَوْ فِي كُلِّ أَرْبَعِينَ يَوْماً مَرَّةً فَقِيلَ يَا رَسُولَ اللَّهِ أَمَّا زَكَاةُ الْمَالِ فَقَدْ عَرَفْنَاهَا فَمَا زَكَاةُ الْأَجْسَادِ فَقَالَ لَهُمْ أَنْ تُصَابَ بِآفَةٍ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘One day Rasool-Allahsaww said to hissaww companions: ‘Accursed is every wealth not purified! Accursed is everybody not purified, and even though it be once every forty days’. So it was said to himsaww, ‘O Rasool-Allahsaww! As for the Zakāt (purification) of the wealth, so we have recognised it, so what is the purification (Zakāt) of the bodies?’ So hesaww said: ‘Being hit by the afflictions’.

قَالَ فَتَغَيَّرَتْ وُجُوهُ الَّذِينَ سَمِعُوا ذَلِكَ مِنْهُ فَلَمَّا رَآهُمْ قَدْ تَغَيَّرَتْ أَلْوَانُهُمْ قَالَ لَهُمْ أَ تَدْرُونَ مَا عَنَيْتُ بِقَوْلِي قَالُوا لَا يَا رَسُولَ اللَّهِ قَالَ بَلَى الرَّجُلُ يُخْدَشُ الْخَدْشَةَ وَ يُنْكَبُ النَّكْبَةَ وَ يَعْثُرُ الْعَثْرَةَ وَ يُمْرَضُ الْمَرْضَةَ وَ يُشَاكُ الشَّوْكَةَ وَ مَا أَشْبَهَ هَذَا حَتَّى ذَكَرَ فِي حَدِيثِهِ اخْتِلَاجَ الْعَيْنِ .

Heasws said: ‘So the faces of those who heard that from himsaww, changed. So when hesaww saw their colours to have changed, said to them: ‘Do you all know what Isaww meant by mysaww words?’ They said, ‘No, O Rasool-Allahsaww!’ Hesaww said: ‘Afflictions of the man. He gets scratched by the scratch, and he has misfortune of a calamity, and he stumbles by tripping, and he gets sick by an illness, and he complains of the complaints (aches and pains), and whatever resembles this’, to the extent that hesaww mentioned in hissaww Hadeeth, soreness of the eyes’.[930]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَ يُبْتَلَى الْمُؤْمِنُ بِالْجُذَامِ وَ الْبَرَصِ وَ أَشْبَاهِ هَذَا قَالَ فَقَالَ وَ هَلْ كُتِبَ الْبَلَاءُ إِلَّا عَلَى الْمُؤْمِنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws, ‘Does the Momin get afflicted by the leprosy and the vitiligo, and the likes of these’. So the Imamasws asked: ‘Is misfortune written for anyone other than the Momin?’.[931]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَوَاهُ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَكْرُمُ عَلَى اللَّهِ حَتَّى لَوْ سَأَلَهُ الْجَنَّةَ بِمَا فِيهَا أَعْطَاهُ ذَلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً وَ إِنَّ الْكَافِرَ لَيَهُونُ عَلَى اللَّهِ حَتَّى لَوْ سَأَلَهُ الدُّنْيَا بِمَا فِيهَا أَعْطَاهُ ذَلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً وَ إِنَّ اللَّهَ لَيَتَعَاهَدُ عَبْدَهُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الْغَائِبُ أَهْلَهُ بِالطُّرَفِ وَ إِنَّهُ لَيَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who reported it, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin is prestigious to Allahazwj to the extent that if he was to ask Himazwj for the Paradise and whatever is in it, Heazwj would Give him that from without there being a reduction from Hisazwj Kingdom by anything; and that disbeliever is so abased to Allahazwj to the extent that if he were to ask Himazwj for the world with whatever is in it, Heazwj would Give him that from without there being a reduction from Hisazwj Kingdom by anything; and Allahazwj has Pledged Hisazwj Momin servant with the affliction just as the absentee tends to undertake the sending of souvenirs to his family, but Heazwj Shields him from the world just as the physician shields the patient’.[932]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ أَشَدَّ النَّاسِ بَلَاءً النَّبِيُّونَ ثُمَّ الْوَصِيُّونَ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ وَ إِنَّمَا يُبْتَلَى الْمُؤْمِنُ عَلَى قَدْرِ أَعْمَالِهِ الْحَسَنَةِ فَمَنْ صَحَّ دِينُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلِ الدُّنْيَا ثَوَاباً لِمُؤْمِنٍ وَ لَا عُقُوبَةً لِكَافِرٍ وَ مَنْ سَخُفَ دِينُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ وَ أَنَّ الْبَلَاءَ أَسْرَعُ إِلَى الْمُؤْمِنِ التَّقِيِّ مِنَ الْمَطَرِ إِلَى قَرَارِ الْأَرْضِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws (it is written that): ‘The most severely afflicted of the people are the Prophetsas, then the successorsas, then the next most favourable, and the next most favourable; and rather the Momin is afflicted upon a measurement of his good deeds. So the one whose Religion is correct, and his deeds are good, his afflictions would be more severe, and that is because Allahazwj Mighty and Majestic did not Make the world to be a Reward for a Momin nor as a Punishment for the disbeliever; and the one whose religion is absurd and his deeds are weak, would be of fewer afflictions; and that the afflictions are quicker to the pious Momin than the rain is to the places of the earth’.[933]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ قَالَ فَقَالَ لِي لَقَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَنَّعَ الْأَصَابِعِ فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَيْهِ وَ يَقُولُ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘This which has appeared in my face, the people are alleging that Allahazwj does not Afflict a servant with it in whom Heazwj has a need’. So heasws said to me: ‘It was so that the Momin from the people of the Paharohla was of a paralytic fingers, and he was speaking like this, and he was extending his hands and saying, ‘[36:20] O people! Follow the Rasools’.

ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّ وَ قُمْ إِلَى صَلَاتِكَ الَّتِي تُصَلِّيهَا فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَقُلْ

Then heasws said to me: ‘When it is the last third of the night, during its beginning, so perform ablution and stand to your Salāt which you tend to pay. So when you are in the last Sajda from the first two Cycles, say while you are in the Sajda,

وَ أَنْتَ سَاجِدٌ يَا عَلِيُّ يَا عَظِيمُ يَا رَحْمَانُ يَا رَحِيمُ يَا سَامِعَ الدَّعَوَاتِ يَا مُعْطِيَ الْخَيْرَاتِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اذْهَبْ عَنِّي بِهَذَا الْوَجَعِ وَ تُسَمِّيهِ فَإِنَّهُ قَدْ غَاظَنِي وَ أَحْزَنَنِي وَ أَلِحَّ فِي الدُّعَاءِ

‘O Exalted! O Beneficent! O Merciful! O Hearer of the supplications! O Given of the goodness! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Give me from the goodness of the world and the Hereafter what Youazwj are Rightful of, and Exchange from me the evil of the world and the Hereafter what Youazwj are Rightful of; and Remove this pain from me’, and name it, ‘For it has enrages me and grieved me’. And be insistent in the supplication’.

قَالَ فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتَّى أَذْهَبَ اللَّهُ بِهِ عَنِّي كُلَّهُ .

He (the narrator) said, ‘So I had not arrived in Al-Kufa until Allahazwj had Removed it from me, all of it’.[934]

بَابُ فَضْلِ فُقَرَاءِ الْمُسْلِمِينَ

Chapter 107 – The merits for the poor Muslims

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فُقَرَاءَ الْمُسْلِمِينَ يَتَقَلَّبُونَ فِي رِيَاضِ الْجَنَّةِ قَبْلَ أَغْنِيَائِهِمْ بِأَرْبَعِينَ خَرِيفاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’ala, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The poor Muslims would be strolling in the Gardens of the Paradise before their rich ones do by forty autumns (years)’.

ثُمَّ قَالَ سَأَضْرِبُ لَكَ مَثَلَ ذَلِكَ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ سَفِينَتَيْنِ مُرَّ بِهِمَا عَلَى عَاشِرٍ فَنَظَرَ فِي إِحْدَاهُمَا فَلَمْ يَرَ فِيهَا شَيْئاً فَقَالَ أَسْرِبُوهَا وَ نَظَرَ فِي الْأُخْرَى فَإِذَا هِيَ مَوْقُورَةٌ فَقَالَ احْبِسُوهَا .

Then heasws said: ‘Iasws shall strike an example of that for you. But rather, an example of that is an example of two ships passing by a tax collector. So he looks into one of the two but does not see anything in it. So he says, ‘Let it go’. And he looks into the other one, so it is fully laden. So he says, ‘Withhold it’.[935]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَصَائِبُ مِنَحٌ مِنَ اللَّهِ وَ الْفَقْرُ مَخْزُونٌ عِنْدَ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Sa’dan who said,

‘Abu Abdullahasws said: ‘The difficulties are a Conferment from Allahazwj, and the poverty is a Hoarded treasure in the Presence of Allahazwj’.[936]

وَ عَنْهُ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ إِنَّ اللَّهَ جَعَلَ الْفَقْرَ أَمَانَةً عِنْدَ خَلْقِهِ فَمَنْ سَتَرَهُ أَعْطَاهُ اللَّهُ مِثْلَ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَفْشَاهُ إِلَى مَنْ يَقْدِرُ عَلَى قَضَاءِ حَاجَتِهِ فَلَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ مَا قَتَلَهُ بِسَيْفٍ وَ لَا رُمْحٍ وَ لَكِنَّهُ قَتَلَهُ بِمَا نَكَى مِنْ قَلْبِهِ .

And from him, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘O Aliasws! Allahazwj Made the poverty to be an entrustment with Hisazwj creatures. So the one who conceals it, Allahazwj would Give him the likes of the Recompense of a Fasting one, and the one who publicises it to the one who is able upon fulfilling his need, but does not do so, so he has killed him (the questioner). But, he would not have killed him by a sword nor a spear, but he would have killed him by what hurt his heart’.[937]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ دَاوُدَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُلَّمَا ازْدَادَ الْعَبْدُ إِيمَاناً ازْدَادَ ضِيقاً فِي مَعِيشَتِهِ .

From him, from Muhammad Bin Ali, from Dawood Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb, from Mufazzal who said,

‘Abu Abdullahasws said: ‘Every time the Emān of the servant increases, the constriction in his livelihood increases’.[938]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ لَا إِلْحَاحُ الْمُؤْمِنِينَ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلَى حَالٍ أَضْيَقَ مِنْهَا .

And by his chain, said,

‘Abu Abdullahasws said: ‘Had it not been for the pleading of the Momineen to Allahazwj regarding seeking of the sustenance, Heazwj would have Transferred them from a state which they were in to a state more constricted than it’.[939]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أُعْطِيَ عَبْدٌ مِنَ الدُّنْيَا إِلَّا اعْتِبَاراً وَ مَا زُوِيَ عَنْهُ إِلَّا اخْتِبَاراً .

From him, from one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘Whatever Given to a servant from the world is only as a lesson, and whatever is Delayed from him is only as a Trial’.[940]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ وَ أَبِي إِسْحَاقَ الْخَفَّافِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِمُصَاصِ شِيعَتِنَا فِي دَوْلَةِ الْبَاطِلِ إِلَّا الْقُوتُ شَرِّقُوا إِنْ شِئْتُمْ أَوْ غَرِّبُوا لَنْ تُرْزَقُوا إِلَّا الْقُوتَ .

From him, from Nuh Bin Shuayb and Abu Is’haq Al Khaffaf, from A man,

(It has been narrated) from Abu Abdullahasws having said: ‘There is nothing for ourasws sincere Shia in the government of the falsehood except for the bare necessities. They can go east if they so like to, or west, they will never be Graced except with the bare necessities’.[941]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ عَنْ بَعْضِ مَشَايِخِهِ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا عَلِيُّ الْحَاجَةُ أَمَانَةُ اللَّهِ عِنْدَ خَلْقِهِ فَمَنْ كَتَمَهَا عَلَى نَفْسِهِ أَعْطَاهُ اللَّهُ ثَوَابَ مَنْ صَلَّى وَ مَنْ كَشَفَهَا إِلَى مَنْ يَقْدِرُ أَنْ يُفَرِّجَ عَنْهُ وَ لَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ لَمْ يَقْتُلْهُ بِسَيْفٍ وَ لَا سِنَانٍ وَ لَا سَهْمٍ وَ لَكِنْ قَتَلَهُ بِمَا نَكَى مِنْ قَلْبِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Al Ashary, from one of his Sheykhs, from Idrees Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘O Aliasws! There is a need in an Entrustment of Allahazwj with Hisazwj creatures. So the one who conceals it upon himself, Allahazwj would Give him the Rewards of the one who prays Salāt, but if he reveals it to the one who is able to help and does not help he has killed him, not with a sword or spears, but has killed him by breaking his heart’.[942]

وَ عَنْهُ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَلْتَفِتُ يَوْمَ الْقِيَامَةِ إِلَى فُقَرَاءِ الْمُؤْمِنِينَ شَبِيهاً بِالْمُعْتَذِرِ إِلَيْهِمْ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا أَفْقَرْتُكُمْ فِي الدُّنْيَا مِنْ هَوَانٍ بِكُمْ عَلَيَّ وَ لَتَرَوُنَّ مَا أَصْنَعُ بِكُمُ الْيَوْمَ فَمَنْ زَوَّدَ أَحَداً مِنْكُمْ فِي دَارِ الدُّنْيَا مَعْرُوفاً فَخُذُوا بِيَدِهِ فَأَدْخِلُوهُ الْجَنَّةَ

And from him, from Ahmad, from Ali Bin Al Hakam, from Sa’dan who said,

‘Abu Abdullahasws said: ‘Allahazwj would be Turning (with Mercy) towards the poor Momineen on the Day of Judgement aimilar to being Apologetic towards them and Heazwj would be Saying: “ By Myazwj Honour and Myazwj Majestic! Iazwj did not Impoverish you all in the world due to abasement with you upon Meazwj, and you will be seeing what Iazwj shall be Doing with you today.So the one who provided any one of you in the house of the world with goodness, so grab him by the hand and enter him into the Paradise”.

قَالَ فَيَقُولُ رَجُلٌ مِنْهُمْ يَا رَبِّ إِنَّ أَهْلَ الدُّنْيَا تَنَافَسُوا فِي دُنْيَاهُمْ فَنَكَحُوا النِّسَاءَ وَ لَبِسُوا الثِّيَابَ اللَّيِّنَةَ وَ أَكَلُوا الطَّعَامَ وَ سَكَنُوا الدُّورَ وَ رَكِبُوا الْمَشْهُورَ مِنَ الدَّوَابِّ فَأَعْطِنِي مِثْلَ مَا أَعْطَيْتَهُمْ فَيَقُولُ تَبَارَكَ وَ تَعَالَى لَكَ وَ لِكُلِّ عَبْدٍ مِنْكُمْ مِثْلُ مَا أَعْطَيْتُ أَهْلَ الدُّنْيَا مُنْذُ كَانَتِ الدُّنْيَا إِلَى أَنِ انْقَضَتِ الدُّنْيَا سَبْعُونَ ضِعْفاً .

Heasws said: ‘So a man from them would be saying, ‘O Lordazwj! The people of the world used to compete with each other in regarding their world, so they married the women and wore the soft clothes, and ate the meals, and dwelled in the houses, and rode the distinguished from the riding animals, therefore Give me similar to what Youazwj had Given them’. So the Blessed and High would be Saying: “For you and for every servant from you all would be similar to what Iazwj had Given, seventy times over, to the people of the world (in the Paradise) since that World exist (forever) after the expiry of the (moral) world’.[943]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ وَ إِسْمَاعِيلَ بْنِ عَبَّادٍ جَمِيعاً يَرْفَعَانِهِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ مِنْ وُلْدِ آدَمَ مُؤْمِنٌ إِلَّا فَقِيراً وَ لَا كَافِرٌ إِلَّا غَنِيّاً حَتَّى جَاءَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلَّذِينَ كَفَرُوا فَصَيَّرَ اللَّهُ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً وَ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Uqba, from Ismail Bin Sahl and Ismail Bin Abbad, altogether raising it to,

Abu Abdullahasws having said: ‘There was never a Momin from the sons of Adamas except as poor, nor a disbeliever except as rich until Ibrahimas came, so heas said [60:5] Our Lord! Do not make us a trial for those who disbelieve. Thus, Allahazwj Transferred wealth and needs to be in these ones, and wealth and needs to be in those ones’.[944]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ مُوسِرٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) نَقِيُّ الثَّوْبِ فَجَلَسَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَجَاءَ رَجُلٌ مُعْسِرٌ دَرِنُ الثَّوْبِ فَجَلَسَ إِلَى جَنْبِ الْمُوسِرِ فَقَبَضَ الْمُوسِرُ ثِيَابَهُ مِنْ تَحْتِ فَخِذَيْهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ خِفْتَ أَنْ يَمَسَّكَ مِنْ فَقْرِهِ شَيْ‏ءٌ قَالَ لَا قَالَ فَخِفْتَ أَنْ يُصِيبَهُ مِنْ غِنَاكَ شَيْ‏ءٌ قَالَ لَا قَالَ فَخِفْتَ أَنْ يُوَسِّخَ ثِيَابَكَ قَالَ لَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘An affluent man came to Rasool-Allahsaww wearing clean clothes, and he sat by the side of Rasool-Allahsaww. And a poor man wearing dirty clothes came over and sat by the side of the affluent man. So the affluent man grabbed his clothes from beneath his thighs. So Rasool-Allahsaww said to him: ‘Are you fearing that something from his poverty might touch you?’ He said, ‘No’. Hesaww said: ‘So did you fear that something from your riches might go to him?’ He said, ‘No’. Hesaww said: ‘So did you fear he might dirty your clothes?’ He said, ‘No’.

قَالَ فَمَا حَمَلَكَ عَلَى مَا صَنَعْتَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي قَرِيناً يُزَيِّنُ لِي كُلَّ قَبِيحٍ وَ يُقَبِّحُ لِي كُلَّ حَسَنٍ وَ قَدْ جَعَلْتُ لَهُ نِصْفَ مَالِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلْمُعْسِرِ أَ تَقْبَلُ قَالَ لَا فَقَالَ لَهُ الرَّجُلُ وَ لِمَ قَالَ أَخَافُ أَنْ يَدْخُلَنِي مَا دَخَلَكَ .

Hesaww said: ‘So what carried you upon (doing) what you did?’ So he said, ‘O Rasool-Allahsaww! I have an associate (within myself) who adorns every ugly thing for me, and makes ugly for me every good thing, and I have (decided) make half my wealth for him (the poor man)’. So Rasool-Allahsaww said to the poor man: ‘Do you accept?’ He said, ‘No’. So the (affluent) man said to him, ‘And why not?’ He said, ‘I fear that there would enter into me (the feelings) what entered into you’.[945]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُنَاجَاةِ مُوسَى ( عليه السلام ) يَا مُوسَى إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ وَ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘In a Whispering (of Allahazwj to) Musaas: “O Musaas! Whenever you see the poverty coming, so say: ‘Welcome to the banner of the righteous!’; and whenever youas see the riches coming, so say: ‘A sin, the Punishment of which has hastened’”’.[946]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) طُوبَى لِلْمَسَاكِينِ بِالصَّبْرِ وَ هُمُ الَّذِينَ يَرَوْنَ مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Tooba is for the poor ones due to the patience, and they are those who would be shown the Kingdoms of the skies and the earth’.[947]

وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا مَعْشَرَ الْمَسَاكِينِ طِيبُوا نَفْساً وَ أَعْطُوا اللَّهَ الرِّضَا مِنْ قُلُوبِكُمْ يُثِبْكُمُ اللَّهُ عَزَّ وَ جَلَّ عَلَى فَقْرِكِمْ فَإِنْ لَمْ تَفْعَلُوا فَلَا ثَوَابَ لَكُمْ .

And by his chain,

‘Heasws said: ‘The Prophetsaww said: ‘O group of the poor ones! Pleasant yourselves and give the pleasure to Allahazwj from your hearts, Allahazwj Mighty and Majestic will Reward you upon your poverty. But, if you do not do it, so there would be no Rewards for you’.[948]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عِيسَى الْفَرَّاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى مُنَادِياً يُنَادِي بَيْنَ يَدَيْهِ أَيْنَ الْفُقَرَاءُ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ كَثِيرٌ فَيَقُولُ عِبَادِي فَيَقُولُونَ لَبَّيْكَ رَبَّنَا فَيَقُولُ إِنِّي لَمْ أُفْقِرْكُمْ لِهَوَانٍ بِكُمْ عَلَيَّ وَ لَكِنِّي إِنَّمَا اخْتَرْتُكُمْ لِمِثْلِ هَذَا الْيَوْمِ تَصَفَّحُوا وُجُوهَ النَّاسِ فَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفاً لَمْ يَصْنَعْهُ إِلَّا فِيَّ فَكَافُوهُ عَنِّي بِالْجَنَّةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Abu Nasr, from Isa Al Farr’a, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When it will be the Day of Judgement, Allahazwj Blessed and High will Command a Caller to Call out in front of Himazwj: ‘Where are the poor ones?’ So a lot of necks from the people would be rising. So Heazwj would be Saying: “Myazwj servants!” So they would be saying, ‘Here we are, our Lordazwj!’ So Heazwj would be Saying: “Iazwj did not Impoverish you all in order to Abase you, but rather, I Chose you all for the like of this Day. Browse through the faces of the people, so the ones who were good towards you, not being good except for Meazwj, so compensate them from Meazwj, with the Paradise”’.[949]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ لَا إِلْحَاحُ هَذِهِ الشِّيعَةِ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلَى مَا هُوَ أَضْيَقُ مِنْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb, from Mufazzal who said,

‘Abu Abdullahasws said: ‘Had these Shias not pleaded to Allahazwj regarding seeking of the sustenance, Heazwj would have Transferred them from the state which they are in to what is more constricted than it’.[950]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي أَ مَا تَدْخُلُ السُّوقَ أَ مَا تَرَى الْفَاكِهَةَ تُبَاعُ وَ الشَّيْ‏ءَ مِمَّا تَشْتَهِيهِ فَقُلْتُ بَلَى فَقَالَ أَمَا إِنَّ لَكَ بِكُلِّ مَا تَرَاهُ فَلَا تَقْدِرُ عَلَى شِرَائِهِ حَسَنَةً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Muhammad Bin Al Husayn Bin Kaseer Al Khazzaz,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘Would you not like to enter the market and see the fruits and the things from whatever you desire, being sold?’ So I said, ‘Yes’. So heasws said: ‘But, for you, with everything what you see and are not able upon buying it, there is a good deed’.[951]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ عَفَّانَ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَيَعْتَذِرُ إِلَى عَبْدِهِ الْمُؤْمِنِ الْمُحْوِجِ فِي الدُّنْيَا كَمَا يَعْتَذِرُ الْأَخُ إِلَى أَخِيهِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا أَحْوَجْتُكَ فِي الدُّنْيَا مِنْ هَوَانٍ كَانَ بِكَ عَلَيَّ فَارْفَعْ هَذَا السَّجْفَ فَانْظُرْ إِلَى مَا عَوَّضْتُكَ مِنَ الدُّنْيَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ali Bin Affan, from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj, Majestic is Hisazwj Praise Apologises to Hisazwj Momin servant, the one needy in the world, just as the brother apologises to his brother, so Heazwj Saying: ‘By Myazwj Honour and Myazwj Majesty! Iazwj did not Impoverish you in the world for Humiliation with you. So raise this Curtain and look at what Iazwj have Compensated you from (instead of) the world”.

قَالَ فَيَرْفَعُ فَيَقُولُ مَا ضَرَّنِي مَا مَنَعْتَنِي مَعَ مَا عَوَّضْتَنِي .

Heasws said: ‘So he would raise it, and he would be saying, ‘It did not harm me what Youazwj Prevented from me, with Youazwj have Compensated to me’’.[952]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ قَامَ عُنُقٌ مِنَ النَّاسِ حَتَّى يَأْتُوا بَابَ الْجَنَّةِ فَيَضْرِبُوا بَابَ الْجَنَّةِ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ فَيَقُولُونَ نَحْنُ الْفُقَرَاءُ فَيُقَالُ لَهُمْ أَ قَبْلَ الْحِسَابِ فَيَقُولُونَ مَا أَعْطَيْتُمُونَا شَيْئاً تُحَاسِبُونَّا عَلَيْهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا ادْخُلُوا الْجَنَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgement, necks from the people would rise until they come over to the Door of the Paradise, so they would be knocking the Door of the Paradise. So it would be said to them: ‘Who are you all?’ So they would be saying, ‘We are the poor ones’. So it would be said to them: ‘Before the Reckoning?’ So they would be saying, ‘Youazwj did not Give us anything for us to be Reckoned upon’. So Allahazwj Mighty and Majestic would be Saying: “They are speaking the truth. Enter them into the Paradise’’.[953]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُبَارَكٍ غُلَامِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنِّي لَمْ أُغْنِ الْغَنِيَّ لِكَرَامَةٍ بِهِ عَلَيَّ وَ لَمْ أُفْقِرِ الْفَقِيرَ لِهَوَانٍ بِهِ عَلَيَّ وَ هُوَ مِمَّا ابْتَلَيْتُ بِهِ الْأَغْنِيَاءَ بِالْفُقَرَاءِ وَ لَوْ لَا الْفُقَرَاءُ لَمْ يَسْتَوْجِبِ الْأَغْنِيَاءُ الْجَنَّةَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Mubarak, a slave of Shuayb who said,

‘I heard Abu Al-Hassan Musaasws saying: ‘Allahazwj Mighty and Majestic is Saying: “Iazwj do not Enrich the rich in order to Honour him with it to Meazwj, and Iazwj do not Impoverish the poor in order to Humiliate him with it to Meazwj, and it is from what Iazwj Test the rich by the poor; and had it not been for the poor, the Paradise would not be Obligated upon the rich’.[954]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ الْمُفَضَّلِ بْنِ عُمَرَ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَيَاسِيرُ شِيعَتِنَا أُمَنَاؤُنَا عَلَى مَحَاوِيجِهِمْ فَاحْفَظُونَا فِيهِمْ يَحْفَظْكُمُ اللَّهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Isa, from Is’haq Bin Ammar and Al Mufazzal Bin Umar who both said,

‘Abu Abdullahasws said: ‘The affluent ones of ourasws Shias are our trustees upon their needy ones, therefore safeguard usasws regarding them, may Allahazwj Safeguard you all’.[955]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِ مِنَ الْعِذَارِ عَلَى خَدِّ الْفَرَسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The poverty is more of an adornment for the Momin that the harness is upon the cheek of the horse’.[956]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً قَالَ عَنَى بِذَلِكَ أُمَّةَ مُحَمَّدٍ ( صلى الله عليه وآله ) أَنْ يَكُونُوا عَلَى دِينٍ وَاحِدٍ كُفَّاراً كُلَّهُمْ لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ لَوْ فَعَلَ اللَّهُ ذَلِكَ بِأُمَّةِ مُحَمَّدٍ ( صلى الله عليه وآله ) لَحَزِنَ الْمُؤْمِنُونَ وَ غَمَّهُمْ ذَلِكَ وَ لَمْ يُنَاكِحُوهُمْ وَ لَمْ يُوَارِثُوهُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyab who said,

‘I asked Aliasws Bin Al-Husaynasws about the Words of Allahazwj Mighty and Majestic [43:33] And were it not that all people had been a single nation. Heasws said: ‘It Means by that the community of Muhammadsaww, if they had happened to be upon one Religion, they would have been disbeliever, all of them We would certainly have Assigned to those who disbelieve in the Beneficent (to make) of silver the roofs of their houses. And had Allahazwj Done that with the community of Muhammadsaww, the Momineen would have grieved and that would have saddened them, and would not have married them and would not have inherited them’.[957]

بَابٌ

Chapter 108 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ قَالَ حَدَّثَنِي بَكْرٌ الْأَرْقَطُ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ دَخَلَ عَلَيْهِ وَاحِدٌ فَقَالَ أَصْلَحَكَ اللَّهُ إِنِّي رَجُلٌ مُنْقَطِعٌ إِلَيْكُمْ بِمَوَدَّتِي وَ قَدْ أَصَابَتْنِي حَاجَةٌ شَدِيدَةٌ وَ قَدْ تَقَرَّبْتُ بِذَلِكَ إِلَى أَهْلِ بَيْتِي وَ قَوْمِي فَلَمْ يَزِدْنِي بِذَلِكَ مِنْهُمْ إِلَّا بُعْداً قَالَ فَمَا آتَاكَ اللَّهُ خَيْرٌ مِمَّا أَخَذَ مِنْكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Aban Bin Abdul Malik who said, ‘Bakr Al Arqat narrated to me, from Abu Abdullah,

(It has been narrated) from Shuayb, from Abu Abdullahasws, that he went over to himasws alone and he said, ‘May Allahazwj Keep youasws well! I am a man who has been cut-off to youasws due to my cordiality and I have been hit by a severe need. I had approached with that to my family and my people but that did not increase me from them except for the distance’. Heasws said: ‘So whatever Allahazwj has Given you is better than what Heazwj has Taken from you’.

قَالَ جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ لِي أَنْ يُغْنِيَنِي عَنْ خَلْقِهِ قَالَ إِنَّ اللَّهَ قَسَّمَ رِزْقَ مَنْ شَاءَ عَلَى يَدَيْ مَنْ شَاءَ وَ لَكِنْ سَلِ اللَّهَ أَنْ يُغْنِيَكَ عَنِ الْحَاجَةِ الَّتِي تَضْطَرُّكَ إِلَى لِئَامِ خَلْقِهِ .

He said, ‘May I be sacrificed for youasws! Supplicate for me that Heazwj Makes me to be needless from Hisazwj creatures’. Heasws said: ‘Allahazwj Distributes sustenance to whoever Heazwj so Desires to, upon the hands of the ones whom Heazwj so Desires to. But, ask Allahazwj that Heazwj Makes you to be self-sufficient from the needs which are making you desperate to the ignoble ones of Hisazwj creatures’.[958]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَقْرُ الْمَوْتُ الْأَحْمَرُ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْفَقْرُ مِنَ الدِّينَارِ وَ الدِّرْهَمِ فَقَالَ لَا وَ لَكِنْ مِنَ الدِّين .ِ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The poverty is the red death’. So I said to Abu Abdullahasws, ‘(Is it) the poverty from the Dinars and the Dirhams?’ So heasws said: ‘No, but from the Religion’.[959]

بَابُ أَنَّ لِلْقَلْبِ أُذُنَيْنِ يَنْفُثُ فِيهِمَا الْمَلَكُ وَ الشَّيْطَانُ

Chapter 109 – For the heart there are two ears into which blow the Angel and the Satanla

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ الْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ .

Ali Bin Ibrahim, from his father, from his father, from Ibn Abu Umeyr, from Hammad,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from heart except that there are two ears for it, upon one of the two is a guiding Angel, and upon the other is a tempting Satanla. This one instructs him and this one rebukes him. The Satanla instructs him with the disobedience and the Angel rebukes him from it, and these are the Words of Allahazwj Mighty and Majestic [50:17] seated on the right and on the left [50:18] He utters not a word but there is by him a watcher at hand’.[960]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلْقَلْبِ أُذُنَيْنِ فَإِذَا هَمَّ الْعَبْدُ بِذَنْبٍ قَالَ لَهُ رُوحُ الْإِيمَانِ لَا تَفْعَلْ وَ قَالَ لَهُ الشَّيْطَانُ افْعَلْ وَ إِذَا كَانَ عَلَى بَطْنِهَا نُزِعَ مِنْهُ رُوحُ الْإِيمَانِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘For the ‘Qalub’ heart there are two ears. So when the servant thinks of sinning, the spirit of Emān says, ‘Don’t do it’; but the Satanla says to him, ‘Do it’. And when he was upon its belly (about to sin), the spirit of Emān is Removed from him’.[961]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ أُذُنَانِ فِي جَوْفِهِ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ فَذَلِكَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْه .ُ

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin except for his heart would be two ears in its interior – an ear into which the slinking whisperer (Satanla) would blow, and an ear into which the Angel would blow. Thus Allahazwj Assists the Momin with the Angel, and these are Hisazwj Words [58:22] and He has Supported them with a Spirit from Him’.[962]

بَابُ الرُّوحِ الَّذِي أُيِّدَ بِهِ الْمُؤْمِنُ

Chapter 110 – The spirit which the Momin is Aided with

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي سَلَمَةَ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَدِيجَةَ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَقَالَ لِي إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَيَّدَ الْمُؤْمِنَ بِرُوحٍ مِنْهُ تَحْضُرُهُ فِي كُلِّ وَقْتٍ يُحْسِنُ فِيهِ وَ يَتَّقِي وَ تَغِيبُ عَنْهُ فِي كُلِّ وَقْتٍ يُذْنِبُ فِيهِ وَ يَعْتَدِي فَهِيَ مَعَهُ تَهْتَزُّ سُرُوراً عِنْدَ إِحْسَانِهِ وَ تَسِيخُ فِي الثَّرَى عِنْدَ إِسَاءَتِهِ

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Abu Salma, from Muhammad Bin Saeed Bin Gazwan, from Ibn Abu Najran, from Muhammad Bin Sinan, from Abu Khadeeja who said,

‘I went over to Abu Al-Hassanasws, and heasws said to me: ‘Allahazwj Blessed and High Aids the Momin with a spirit from Himazwj, cautioning him during every time he does a good deed in it, and it is absent from him during every time he sins in it and transgresses. So it is with him, vibrating joyfully during his good deeds and falling into the earth during his sinning.

فَتَعَاهَدُوا عِبَادَ اللَّهِ نِعَمَهُ بِإِصْلَاحِكُمْ أَنْفُسَكُمْ تَزْدَادُوا يَقِيناً وَ تَرْبَحُوا نَفِيساً ثَمِيناً رَحِمَ اللَّهُ امْرَأً هَمَّ بِخَيْرٍ فَعَمِلَهُ أَوْ هَمَّ بِشَرٍّ فَارْتَدَعَ عَنْهُ

Therefore, make a pact for Hisazwj Blessings, servants of Allahazwj, by correcting yourselves, you will be increasing your conviction and you will be profiting by a good price. May Allahazwj have Mercy upon a man who thinks of doing good, so he does it, or thinks of doing evil, but retracts from it’.

ثُمَّ قَالَ نَحْنُ نُؤَيِّدُ الرُّوحَ بِالطَّاعَةِ لِلَّهِ وَ الْعَمَلِ لَهُ.

Then said: Weasws assist the spirit by the obedience to Allahazwj and working for Himazwj’.[963]

بَابُ الذُّنُوبِ

Chapter 111 – The Sins

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ أَفْسَدَ لِلْقَلْبِ مِنْ خَطِيئَةٍ إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيئَةَ فَمَا تَزَالُ بِهِ حَتَّى تَغْلِبَ عَلَيْهِ فَيُصَيِّرَ أَعْلَاهُ أَسْفَلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘There is none from the things which is more spoiling for the heart than a sin. If the heart falls for the sin, so it (the sin) does not cease to be with it until it overcomes it (the heart), and its upper part comes to be its lower’.[964]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَما أَصْبَرَهُمْ عَلَى النَّارِ فَقَالَ مَا أَصْبَرَهُمْ عَلَى فِعْلِ مَا يَعْلَمُونَ أَنَّهُ يُصَيِّرُهُمْ إِلَى النَّار.

A number of our companions, from Ahmad bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:175] so what is their patience upon the Fire. So heasws said: ‘What caused them to be patient upon a deed what they knew was going to take them to the Fire’.[965]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمَا إِنَّهُ لَيْسَ مِنْ عِرْقٍ يَضْرِبُ وَ لَا نَكْبَةٍ وَ لَا صُدَاعٍ وَ لَا مَرَضٍ إِلَّا بِذَنْبٍ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ قَالَ ثُمَّ قَالَ وَ مَا يَعْفُو اللَّهُ أَكْثَرُ مِمَّا يُؤَاخِذُ بِهِ .

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no vein being struck, nor a calamity, nor a headache, nor an illness except due to a sin, and these are the Words of Allahazwj Mighty and Majestic in Hisazwj Book [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults)’. Then heasws said: ‘And what Heazwj Forgive is more than what Heazwj Seizes with’.[966]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ نَكْبَةٍ تُصِيبُ الْعَبْدَ إِلَّا بِذَنْبٍ وَ مَا يَعْفُو اللَّهُ عَنْهُ أَكْثَرُ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a calamity hitting the servant except due to a sin, and what Allahazwj Forgives from, is more’.[967]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘You should not show (your teeth) clearly and you have done the shameful deed, nor should he sleep securely, the one who committed the sins’.[968]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ تَعَوَّذُوا بِاللَّهِ مِنْ سَطَوَاتِ اللَّهِ بِاللَّيْلِ وَ النَّهَارِ قَالَ قُلْتُ لَهُ وَ مَا سَطَوَاتُ اللَّهِ قَالَ الْأَخْذُ عَلَى الْمَعَاصِي .

From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Asama,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Seek Refuge with Allahazwj from the Assaults of Allahazwj by the night and the day’. I said, ‘And what are the Assaults of Allahazwj?’ Heasws said: ‘The Seizing upon the disobedience’.[969]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الذُّنُوبُ كُلُّهَا شَدِيدَةٌ وَ أَشَدُّهَا مَا نَبَتَ عَلَيْهِ اللَّحْمُ وَ الدَّمُ لِأَنَّهُ إِمَّا مَرْحُومٌ وَ إِمَّا مُعَذَّبٌ وَ الْجَنَّةُ لَا يَدْخُلُهَا إِلَّا طَيِّبٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Suleyman Al Ja’fary, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The sins, all of these are severe, and the most severe is what the flesh and the blood is built upon (unlawful food and drinks), because it (sins) are either Forgiven or Punished, and the Paradise, none can enter it except for the good (purified from the sins)’.[970]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُزْوَى عَنْهُ الرِّزْقُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The servant commits the sin, so the sustenance is Impeded from him’.[971]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَلْعُونٌ مَنْ عَبَدَ الدِّينَارَ وَ الدِّرْهَمَ مَلْعُونٌ مَلْعُونٌ مَنْ كُمُّهُ أَعْمَى مَلْعُونٌ مَلْعُونٌ مَنْ نَكَحَ بَهِيمَةً .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Ibrahim Al Nowfaly, from Al Husayn Bin Mukhtar, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Accursed! Accursed is the one who worships the Dinar and the Dirham! Accursed! Accursed is the one completely blind (from the Truth)! Accursed! Accursed is the one who copulates with an animal’.[972]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّ لَهَا طَالِباً يَقُولُ أَحَدُكُمْ أُذْنِبُ وَ أَسْتَغْفِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ نَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ وَ قَالَ عَزَّ وَ جَلَّ إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘Fear the insignificant sins, for there is a seeker for it. One of you is saying, ‘I shall commit sin and seek Forgiveness’. Allahazwj Mighty and Majestic is Saying [36:12] Surely We Revive the dead, and We Write down what they have sent before and its effects, and We have Numbered everything in a Manifest Imam. And Allahazwj Mighty and Majestic Said [31:16] Surely if it is the very weight of the grain of a mustard-seed, even though it is inside a rock, or in the skies or in the earth, Allah will Bring it; surely Allah is Knower of subtleties, Aware’.[973]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ سُلَيْمَانَ بْنِ طَرِيفٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الذَّنْبَ يَحْرِمُ الْعَبْدَ الرِّزْقَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Suleyman Bin Tareyf, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The sins impede the sustenance from the servant’.[974]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُدْرَأُ عَنْهُ الرِّزْقُ وَ تَلَا هَذِهِ الْآيَةَ إِذْ أَقْسَمُوا لَيَصْرِمُنَّها مُصْبِحِينَ وَ لا يَسْتَثْنُونَ فَطافَ عَلَيْها طائِفٌ مِنْ رَبِّكَ وَ هُمْ نائِمُونَ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Al Fuzayl,

(It has been narrated) from Abu Ja’farasws having said: ‘The man commits the sin so the sustenance is staved off from him’, and heasws recited this Verse [68:17] Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning, [68:18] And they were not willing to set aside a portion [68:19] Then there encompassed it a visitation from your Lord while they were sleeping’.[975]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا أَذْنَبَ الرَّجُلُ خَرَجَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ انْمَحَتْ وَ إِنْ زَادَ زَادَتْ حَتَّى تَغْلِبَ عَلَى قَلْبِهِ فَلَا يُفْلِحُ بَعْدَهَا أَبَداً .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Whenever the man sins a black dot appears in his heart. So if he repents, it is erased, and if he increases, it (also) increases until it overcomes upon his heart so he would not be successful after it, ever’.[976]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ يَسْأَلُ اللَّهَ الْحَاجَةَ فَيَكُونُ مِنْ شَأْنِهِ قَضَاؤُهَا إِلَى أَجَلٍ قَرِيبٍ أَوْ إِلَى وَقْتٍ بَطِي‏ءٍ فَيُذْنِبُ الْعَبْدُ ذَنْباً فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْمَلَكِ لَا تَقْضِ حَاجَتَهُ وَ احْرِمْهُ إِيَّاهَا فَإِنَّهُ تَعَرَّضَ لِسَخَطِي وَ اسْتَوْجَبَ الْحِرْمَانَ مِنِّي .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The servant asks Allahazwj for the need, and it happens to be from his status for it to be Fulfilled to a near term or a longer term. So the servant commits a sin, and Allahazwj Blessed and High is Saying to the Angel: “Do not fulfil his need and deprive him of it, for he has been exposed to Myazwj Anger and it Obligates the deprivation from Meazwj”’.[977]

ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّهُ مَا مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ وَ لَكِنَّ اللَّهَ يَضَعُهُ حَيْثُ يَشَاءُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلَى غَيْرِهِمْ وَ إِلَى الْفَيَافِي وَ الْبِحَارِ وَ الْجِبَالِ وَ إِنَّ اللَّهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا بِحَبْسِ الْمَطَرِ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلِّهَا بِخَطَايَا مَنْ بِحَضْرَتِهَا وَ قَدْ جَعَلَ اللَّهُ لَهَا السَّبِيلَ فِي مَسْلَكٍ سِوَى مَحَلَّةِ أَهْلِ الْمَعَاصِي

Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza, from Abu Ja’farasws, said,

‘I heard himasws saying: ‘There is none from a year with less rain from a year, but Allahazwj Places wherever Heazwj so Desires to. When a people act in disobedience, it gets Exchanged from them what was Ordained for them, from the rain during that year, to other than them, and to the deserts and the oceans and the mountains; and Allahazwj Punishes the dung beetle in its hole by Withholding the rain from the earth which is (to fall) in its place due to the sins of the ones in its vicinity, and Allahazwj has Made a way for it in route besides the place of the disobedient people’.

قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ .

He (the narrator) said, ‘Then Abu Ja’farasws said: ‘So take a lesson, O people of insight!’[978]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ يُذْنِبُ الذَّنْبَ فَيُحْرَمُ صَلَاةَ اللَّيْلِ وَ إِنَّ الْعَمَلَ السَّيِّئَ أَسْرَعُ فِي صَاحِبِهِ مِنَ السِّكِّينِ فِي اللَّحْمِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The man commits the sin, so he is deprived of the night Salāt, and that the evil deed goes quicker into its performer than the knife does into the flesh’.[979]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ الرَّبُّ تَبَارَكَ وَ تَعَالَى فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَ ذَلِكَ أَبَداً .

From him, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who thinks of an evil deed, so he should not do it, for perhaps the servant does the evil deed, and the Lordazwj Blessed and High Sees him and Heazwj would be Saying: “By Myazwj Honour and Myazwj Majesty, Iazwj will not Forgive you after that, ever!”’.[980] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ حَقٌّ عَلَى اللَّهِ أَنْ لَا يُعْصَى فِي دَارٍ إِلَّا أَضْحَاهَا لِلشَّمْسِ حَتَّى تُطَهِّرَهَا .

Al Hassan Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Amro Bin Usman, from a man,

(It has been narrated) from Abu Al-Hassanasws having said: ‘It is a right upon Allahazwj that Heazwj would not be disobeyed in a house except that Heazwj Exposes it to the sun until it cleans it (by ruining it)’.[981]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ لَيُحْبَسُ عَلَى ذَنْبٍ مِنْ ذُنُوبِهِ مِائَةَ عَامٍ وَ إِنَّهُ لَيَنْظُرُ إِلَى أَزْوَاجِهِ فِي الْجَنَّةِ يَتَنَعَّمْنَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The servant may be Withheld, upon the commission of a sin from his sins, for a hundred years. He would be looking at his wives in the Paradise, enjoying the Bounties’.[982]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ مَا مِنْ عَبْدٍ إِلَّا وَ فِي قَلْبِهِ نُكْتَةٌ بَيْضَاءُ فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِي النُّكْتَةِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ ذَهَبَ ذَلِكَ السَّوَادُ وَ إِنْ تَمَادَى فِي الذُّنُوبِ زَادَ ذَلِكَ السَّوَادُ حَتَّى يُغَطِّيَ الْبَيَاضَ فَإِذَا غَطَّى الْبَيَاضَ لَمْ يَرْجِعْ صَاحِبُهُ إِلَى خَيْرٍ أَبَداً وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ .

Abu Ali Al Ashary, from Isa Bin Ayoub, fromAli Bin Mahziyar, from Al Qasim Bin Urwat, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a servant except that there is a white spot in his heart. So when he commits a sin, a black spot appears in the (white) spot. So if he repents, that (black spot) goes away, and if he deliberates in the sins, that black (spot) increases until it covers the white (spot). So when the white (spot) is covered upon, its owner would not return to the goodness, ever! And these are the Words of Allahazwj Mighty and Majestic [83:14] Nay! rather, what they used to do has become like rust upon their hearts’.[983]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا تَأْمَنِ الْبَيَاتَ وَ قَدْ عَمِلْتَ السَّيِّئَاتِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Amir Al-Momineenasws said: ‘You should not show (your teeth) clearly and you have done the shameful deed, nor should he sleep securely, the one who had committed the sins’.[984]

مُحَمَّدُ بْنُ يَحْيَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَمْرٍو الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ قَضَى قَضَاءً حَتْماً أَلَّا يُنْعِمَ عَلَى الْعَبْدِ بِنِعْمَةٍ فَيَسْلُبَهَا إِيَّاهُ حَتَّى يُحْدِثَ الْعَبْدُ ذَنْباً يَسْتَحِقُّ بِذَلِكَ النَّقِمَةَ .

Muhammad Bin Yahya and Abu Ali Al Ashary, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Abu Amro Al Madainy,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Myasws fatherasws was saying: ‘Allahazwj has Judged an absolute Judgement that Heazwj would not Favour upon a servant with a Bounty then Heazwj would Confiscate it from him unless the servant commits a new sin becoming deserving of that Vengeance’.[985]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَدِيرٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَقالُوا رَبَّنا باعِدْ بَيْنَ أَسْفارِنا وَ ظَلَمُوا أَنْفُسَهُمْ الْآيَةَ فَقَالَ هَؤُلَاءِ قَوْمٌ كَانَتْ لَهُمْ قُرًى مُتَّصِلَةٌ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ وَ أَنْهَارٌ جَارِيَةٌ وَ أَمْوَالٌ ظَاهِرَةٌ فَكَفَرُوا نِعَمَ اللَّهِ عَزَّ وَ جَلَّ وَ غَيَّرُوا مَا بِأَنْفُسِهِمْ مِنْ عَافِيَةِ اللَّهِ فَغَيَّرَ اللَّهُ مَا بِهِمْ مِنْ نِعْمَةٍ وَ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ فَأَرْسَلَ اللَّهُ عَلَيْهِمْ سَيْلَ الْعَرِمِ فَغَرَّقَ قُرَاهُمْ وَ خَرَّبَ دِيَارَهُمْ وَ أَذْهَبَ أَمْوَالَهُمْ وَ أَبْدَلَهُمْ مَكَانَ جَنَّاتِهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَ أَثْلٍ وَ شَيْ‏ءٍ مِنْ سِدْرٍ قَلِيلٍ ثُمَّ قَالَ ذلِكَ جَزَيْناهُمْ بِما كَفَرُوا وَ هَلْ نُجازِي إِلَّا الْكَفُورَ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Sadeyr who said,

‘A man asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [34:19] So they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves – the Verse. So heasws said: ‘Heasws said: ‘They were a people who lived in two inter-connected villages and were able to see each other, and rivers which flowed, and had phenomenal wealth. They denied the Favours of Allahazwj and changed what was in themselves, so Allahazwj Mighty and Majestic Sent the flood of Al-Aram against them. Their two villages were submerged, and their houses were spoilt, and their wealth was gone. It changed their plantations into two plantations to be only with the edible plants of bitter tamarisk (a troublesome weed) and a few Lotus trees. Then Allahazwj Mighty and Majestic Said: [34:17] That was our Recompense due to what they disbelieved in; and do We Punish any but the ungrateful?’[986]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَسَلَبَهَا إِيَّاهُ حَتَّى يُذْنِبَ ذَنْباً يَسْتَحِقُّ بِذَلِكَ السَّلْبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Sama’at who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj does not Favour upon a servant by a bounty then Heazwj Confiscates it from him, unless he commits a sin to be deserving of that Confiscation’.[987]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْجَزَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نَبِيّاً مِنْ أَنْبِيَائِهِ إِلَى قَوْمِهِ وَ أَوْحَى إِلَيْهِ أَنْ قُلْ لِقَوْمِكَ إِنَّهُ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا أُنَاسٍ كَانُوا عَلَى طَاعَتِي فَأَصَابَهُمْ فِيهَا سَرَّاءُ فَتَحَوَّلُوا عَمَّا أُحِبُّ إِلَى مَا أَكْرَهُ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يُحِبُّونَ إِلَى مَا يَكْرَهُونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Al haysam Bin Waqad Al Jazry who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Sent a Prophetas from Hisazwj Prophetsas to hisas people and Revealed unto himas: “Say to youras people: ‘There are none from the inhabitants of a town nor a people who used to be upon Myazwj obedience and they attained happiness therein, so they changed over from what Iazwj Love to what Iazwj Dislike, except that Iazwj Changed over for them from what they were loving to what they were dislking.

وَ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا أَهْلِ بَيْتٍ كَانُوا عَلَى مَعْصِيَتِي فَأَصَابَهُمْ فِيهَا ضَرَّاءُ فَتَحَوَّلُوا عَمَّا أَكْرَهُ إِلَى مَا أُحِبُّ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يَكْرَهُونَ إِلَى مَا يُحِبُّونَ

And there are none from a people of a town nor a family who used to be upon Myazwj disobedience, so they were hit by harm therein, So they changed over from what Iazwj Dislike to what Iazwj Love, except that Iazwj Changed for them from what they were disliking to what they were loving’.

وَ قُلْ لَهُمْ إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي فَلَا تَقْنَطُوا مِنْ رَحْمَتِي فَإِنَّهُ لَا يَتَعَاظَمُ عِنْدِي ذَنْبٌ أَغْفِرُهُ

And say to them: ‘Myazwj Precedes Myazwj Anger, therefore do not despair from My Mercy, so there is no sins greater in Myazwj Presence which Iazwj Forgive’.

وَ قُلْ لَهُمْ لَا يَتَعَرَّضُوا مُعَانِدِينَ لِسَخَطِي وَ لَا يَسْتَخِفُّوا بِأَوْلِيَائِي فَإِنَّ لِي سَطَوَاتٍ عِنْدَ غَضَبِي لَا يَقُومُ لَهَا شَيْ‏ءٌ مِنْ خَلْقِي .

And say to them: ‘They should not expose themselves stubbornly to Myazwj Anger, nor belittle Myazwj Guardiansasws, for Meazwj there are such Assaults during Myazwj Anger that nothing from Myazwj creation can withstand it”.[988]

عَلِيُّ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ إِذَا أُطِعْتُ رَضِيتُ وَ إِذَا رَضِيتُ بَارَكْتُ وَ لَيْسَ لِبَرَكَتِي نِهَايَةٌ وَ إِذَا عُصِيتُ غَضِبْتُ وَ إِذَا غَضِبْتُ لَعَنْتُ وَ لَعْنَتِي تَبْلُغُ السَّابِعَ مِنَ الْوَرَى .

Ali Bin Ibrahim Al Hashimy, from his grandfather Muhammad Bin Al Hassan Bin Muhammad Bin Ubeydullah, from Suleyman Al Ja’fary,

(It has been narrated) from Al-Rezaasws having said: ‘Allahazwj Mighty and Majestic Revealed unto a Prophetas from Hisazwj Prophetsas: “When Iazwj am obeyed, Iazwj am Pleased, and when Iazwj am Pleased, Iazwj Bless, and there is no upper limit to Myazwj Blessings. And when Iazwj am disobeyed, Iazwj am Angered, and when Iazwj am Angry, Iazwj Curse, and Myazwj Curse reaches the seven (generations) from the posterity”’.[989]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ أَحَدَكُمْ لَيَكْثُرُ بِهِ الْخَوْفُ مِنَ السُّلْطَانِ وَ مَا ذَلِكَ إِلَّا بِالذُّنُوبِ فَتَوَقَّوْهَا مَا اسْتَطَعْتُمْ وَ لَا تَمَادَوْا فِيهَا .

Muhammad Bin yahya, from Ali Bin Al Hassan Bin Ali, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Abdullahasws having said: ‘If one of you is frequently afraid from the Sultan (ruling authority), and that is not except due to the sins. Therefore abstain up to what is your capacity, and do not be deliberate in it’.[990]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا وَجَعَ أَوْجَعُ لِلْقُلُوبِ مِنَ الذُّنُوبِ وَ لَا خَوْفَ أَشَدُّ مِنَ الْمَوْتِ وَ كَفَى بِمَا سَلَفَ تَفَكُّراً وَ كَفَى بِالْمَوْتِ وَاعِظاً .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, raising it, said,

‘Amir Al-Momineenasws said: ‘There is no pain more painful to the hearts than the sins, and there is no fear more intense than (fear of) the death, and suffice with what is past for pondering, and suffice with the death as a preaching’.[991]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ مَوْلًى لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ كُلَّمَا أَحْدَثَ الْعِبَادُ مِنَ الذُّنُوبِ مَا لَمْ يَكُونُوا يَعْمَلُونَ أَحْدَثَ اللَّهُ لَهُمْ مِنَ الْبَلَاءِ مَا لَمْ يَكُونُوا يَعْرِفُونَ .

Ahmad BinMuhammad Al Kufy, from Ali Bin Al Hassan Al Maysami,

(It has been narrated) from Al-Abbas Bin Hilal Al-Shamy, a slave of Abu Al-Hassan Musaasws who said, ‘I heard Al-Rezaasws saying: ‘Every time the servants innovate a sin what did not happened to be performed beforehand, Allahazwj Innovates for them, from the afflictions, what they did not happened to be recognising (New type of affliction)’.[992]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِذَا عَصَانِي مَنْ عَرَفَنِي سَلَّطْتُ عَلَيْهِ مَنْ لَا يَعْرِفُنِي .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abbad Bin Suheyb,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying: “When the one who recognises Meazwj disobeys Meazwj, Iazwj Cause him to be overcome by the one who does not recognise Meazwj”’.[993]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مُنَادِياً يُنَادِي مَهْلًا مَهْلًا عِبَادَ اللَّهِ عَنْ مَعَاصِي اللَّهِ فَلَوْ لَا بَهَائِمُ رُتَّعٌ وَ صِبْيَةٌ رُضَّعٌ وَ شُيُوخٌ رُكَّعٌ لَصُبَّ عَلَيْكُمُ الْعَذَابُ صَبّاً تُرَضُّونَ بِهِ رَضّاً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Arafat,

(It has been narrated) from Abu Al-Hassanasws having said: ‘For Allahazwj Mighty and Majestic there is a Caller who Calls out during every day and night: ‘Stop! Servants of Allahazwj, stop from disobeying Allahazwj. So had it not been for the animals grazing and the children breast-feeding, and elderly bent down, the Punishment would have Poured upon you all with a pouring, shattering you with a shattering’.[994]

بَابُ الْكَبَائِرِ

Chapter 112 – The Major Sins

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلًا كَرِيماً قَالَ الْكَبَائِرُ الَّتِي أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا النَّارَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [4:31] If you shun the great sins which you are Forbidden, We will do away with your (small) sins and Cause you to enter an honourable place of entering. Heasws said: ‘The major sins are those upon which Allahazwj Mighty and Majestic Obligated the Fire’.[995]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ قَالَ كَتَبَ مَعِي بَعْضُ أَصْحَابِنَا إِلَى أَبِي الْحَسَنِ ( عليه السلام ) يَسْأَلُهُ عَنِ الْكَبَائِرِ كَمْ هِيَ وَ مَا هِيَ فَكَتَبَ الْكَبَائِرُ مَنِ اجْتَنَبَ مَا وَعَدَ اللَّهُ عَلَيْهِ النَّارَ كَفَّرَ عَنْهُ سَيِّئَاتِهِ إِذَا كَانَ مُؤْمِناً وَ السَّبْعُ الْمُوجِبَاتُ قَتْلُ النَّفْسِ الْحَرَامِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ الرِّبَا وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَاتِ وَ أَكْلُ مَالِ الْيَتِيمِ وَ الْفِرَارُ مِنَ الزَّحْفِ .

From him, from Ibn Mahboub who said,

‘One of our companions wrote along with me, to Abu Al-Hassanasws, asking himasws about the major sins, how many they are and what they are. So heasws wrote: ‘The major sins one should avoid are what Allahazwj has Promised the Fire upon to expiate his sins from him, when he was a Momin; and the seven Obligating (such) are – killing a self unlawfully, and disloyalty to the parents, and consuming the usury, and the adoption of Pre-Islamic practices after the emigration, and slandering the married woman, and consuming the wealth of the orphans, and fleeing from the battle march’.[996] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْكَبَائِرُ سَبْعٌ قَتْلُ الْمُؤْمِنِ مُتَعَمِّداً وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ كُلُّ مَا أَوْجَبَ اللَّهُ عَلَيْهِ النَّارَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The major sins are seven – killing the Momin deliberately, and slandering the married woman, and fleeing from the battle field, and the adoption of Pre-Islamic practices after the Emigration, and consuming the wealth of the orphans unjustly, and consuming the usury after the clarification, and everything what Allahazwj Obligated the Fire upon’.[997]

يُونُسُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِنَ الْكَبَائِرِ عُقُوقَ الْوَالِدَيْنِ وَ الْيَأْسَ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنَ لِمَكْرِ اللَّهِ وَ قَدْ رُوِيَ أَنَّ أَكْبَرَ الْكَبَائِرِ الشِّرْكُ بِاللَّهِ .

Yunus, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘From the major sins are – disloyalty to the parents, and the despair from the Spirit (Assistance) of Allahazwj, and the sercurity from the Plan of Allahazwj’. And it has been reported that the biggest of the major sins is the association (Shirk) with Allahazwj’.[998]

يُونُسُ عَنْ حَمَّادٍ عَنْ نُعْمَانَ الرَّازِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَنَى خَرَجَ مِنَ الْإِيمَانِ وَ مَنْ شَرِبَ الْخَمْرَ خَرَجَ مِنَ الْإِيمَانِ وَ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً خَرَجَ مِنَ الْإِيمَانِ .

Yunus, from Hammad, from Nu’man Al Razy who said,

‘I heard Abu Abdullahasws saying: ‘The one who commits adultery exits from the Emān, and the one who drinks the wine exits from the Emān, and the one who breaks the Fast for a day from the Month of Ramazan deliberately, exits from the Emān’.[999]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ قَالَ لَا إِذَا كَانَ عَلَى بَطْنِهَا سُلِبَ الْإِيمَانُ مِنْهُ فَإِذَا قَامَ رُدَّ إِلَيْهِ فَإِذَا عَادَ سُلِبَ قُلْتُ فَإِنَّهُ يُرِيدُ أَنْ يَعُودَ فَقَالَ مَا أَكْثَرَ مَنْ يُرِيدُ أَنْ يَعُودَ فَلَا يَعُودُ إِلَيْهِ أَبَداً .

From him, from Muhammad Bin Abdat who said,

‘I said to Abu Abdullahasws, ‘The adulterer would not commit adultery while he is a Momin?’ Heasws said: ‘No, when he was upon her belly, the Emān was Confiscated from him. So when he stands, it is returned to him. So when he repeats, it is Confiscated (again)’. I said, ‘Supposing he intends to return?’ So heasws said: ‘How may there are who intend to repeat, so he should not return to it, ever!’.[1000]

يُونُسُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ الْفَوَاحِشُ الزِّنَى وَ السَّرِقَةُ وَ اللَّمَمُ الرَّجُلُ يُلِمُّ بِالذَّنْبِ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ قُلْتُ بَيْنَ الضَّلَالِ وَ الْكُفْرِ مَنْزِلَةٌ فَقَالَ مَا أَكْثَرَ عُرَى الْإِيمَانِ .

Yunus, from Ishaq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’, heasws said: ‘The immoralities – The adultery and the theft. And the ‘Lamam’ – The man commits the sin, so he asks Forgiveness of Allahazwj from it’. I asked, ‘Is there a level between the straying and the infidelity?’ Heasws said: ‘More numerous than the bonds of Emān’.[1001]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكَبَائِرِ فَقَالَ هُنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) سَبْعٌ الْكُفْرُ بِاللَّهِ وَ قَتْلُ النَّفْسِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about the major sins, so heasws said: ‘These are seven in the Book of Aliasws – the disbelief in Allahazwj, and killing the soul (unjustly), and disloyalty to the parents, and consuming the usury after the clarification, and consuming the wealth of the orphans unjustly, and fleeing from the battle field, and the adoption of pre-Islamic practices after the emigration (Hijra)’.

قَالَ فَقُلْتُ فَهَذَا أَكْبَرُ الْمَعَاصِي قَالَ نَعَمْ قُلْتُ فَأَكْلُ دِرْهَمٍ مِنْ مَالِ الْيَتِيمِ ظُلْماً أَكْبَرُ أَمْ تَرْكُ الصَّلَاةِ قَالَ تَرْكُ الصَّلَاةِ قُلْتُ فَمَا عَدَدْتَ تَرْكَ الصَّلَاةِ فِي الْكَبَائِرِ فَقَالَ أَيُّ شَيْ‏ءٍ أَوَّلُ مَا قُلْتُ لَكَ قَالَ قُلْتُ الْكُفْرُ قَالَ فَإِنَّ تَارِكَ الصَّلَاةِ كَافِرٌ يَعْنِي مِنْ غَيْرِ عِلَّةٍ .

He (the narrator) said, ‘I said, ‘So these are the greatest disobediences’. Heasws said: ‘Yes’. I said, ‘So is the consuming of one Dirham of the wealth of an orphan unjustly is more grievous or the neglecting the Salāt?’ Heasws said: ‘Neglecting the Salāt’. I said, ‘But youasws did not number the neglecting of the Salāt in the major sins’. So heasws said: ‘Which thing was the first of what Iasws said to you?’ I said, ‘The disbelief’. Heasws said: ‘So the neglector of the Salāt is a disbeliever, meaning (neglecting) from without a (valid) reason’.[1002]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ حَبِيبٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  مَا مِنْ عَبْدٍ إِلَّا وَ عَلَيْهِ أَرْبَعُونَ جُنَّةً حَتَّى يَعْمَلَ أَرْبَعِينَ كَبِيرَةً فَإِذَا عَمِلَ أَرْبَعِينَ كَبِيرَةً انْكَشَفَتْ عَنْهُ الْجُنَنُ فَيُوحِي اللَّهُ إِلَيْهِمْ أَنِ اسْتُرُوا عَبْدِي بِأَجْنِحَتِكُمْ فَتَسْتُرُهُ الْمَلَائِكَةُ بِأَجْنِحَتِهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Habeeb, from Abdullah Bin Abdul Rahman Al Samma, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘There is none from a servant except upon him are forty shields, until he commits forty major sins. So when he commits forty major sins, the shields are removed from him and Allahazwj Reveals unto them (Angels): “Veil Myazwj servant by your wings”. So the Angels veil him with their wings’.

قَالَ فَمَا يَدَعُ شَيْئاً مِنَ الْقَبِيحِ إِلَّا قَارَفَهُ حَتَّى يَمْتَدِحَ إِلَى النَّاسِ بِفِعْلِهِ الْقَبِيحِ فَيَقُولُ الْمَلَائِكَةُ يَا رَبِّ هَذَا عَبْدُكَ مَا يَدَعُ شَيْئاً إِلَّا رَكِبَهُ وَ إِنَّا لَنَسْتَحْيِي مِمَّا يَصْنَعُ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ أَنِ ارْفَعُوا أَجْنِحَتَكُمْ عَنْهُ

Heasws said: ‘So he does not leave anything from the ugliness until he is praised to the people by doing his ugly deed. So the Angels are saying: ‘O Lordazwj! This servant of Yoursazwj has not left anything except that he rode it, and we are embarassed from what he does’. So Allahazwj Mighty and Majestic Reveals unto them: “Raise your wings from him”.

فَإِذَا فُعِلَ ذَلِكَ أَخَذَ فِي بُغْضِنَا أَهْلَ الْبَيْتِ فَعِنْدَ ذَلِكَ يَنْهَتِكُ سِتْرُهُ فِي السَّمَاءِ وَ سِتْرُهُ فِي الْأَرْضِ فَيَقُولُ الْمَلَائِكَةُ يَا رَبِّ هَذَا عَبْدُكَ قَدْ بَقِيَ مَهْتُوكَ السِّتْرِ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ لَوْ كَانَتْ لِلَّهِ فِيهِ حَاجَةٌ مَا أَمَرَكُمْ أَنْ تَرْفَعُوا أَجْنِحَتَكُمْ عَنْهُ .

So when they do that, he takes to hating usasws, the Peopleasws of the Household. Thus, that tears apart his veil in the sky and his veil in the earth. So the Angels are saying: ‘O Lordazwj! This servant of Yourazwj has nor remained with torn veils’. So Allahazwj Mighty and Majestic Reveals unto them: “Had there been a need for Allahazwj regarding him, Heazwj would not have Commanded you to raise your wings from him’.

وَ رَوَاهُ ابْنُ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ .

And it has (also) been reported by Ibn Fazzal, from Ibn Muskan.[1003]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْكَبَائِرُ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws saying: ‘The hopelessness from the Mercy of Allahazwj, and the despair from Spirit (Assistance) of Allahazwj, and the security from the Plan of Allahazwj, and killing the soul which Allahazwj has Prohibited, and disloyalty to the parents, and consuming the wealth of the orphans unjustly, and consuming the usury after the clarification, and the adoption of the Pre-Islamic practices after the emigration, and slandering the married woman, and the fleeing from the battle field’.

فَقِيلَ لَهُ أَ رَأَيْتَ الْمُرْتَكِبُ لِلْكَبِيرَةِ يَمُوتُ عَلَيْهَا أَ تُخْرِجُهُ مِنَ الْإِيمَانِ وَ إِنْ عُذِّبَ بِهَا فَيَكُونُ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَوْ لَهُ انْقِطَاعٌ قَالَ يَخْرُجُ مِنَ الْإِسْلَامِ إِذَا زَعَمَ أَنَّهَا حَلَالٌ وَ لِذَلِكَ يُعَذَّبُ أَشَدَّ الْعَذَابِ

So it was said to himasws, ‘What is your view of the perpetrator of the major sins dying upon it, would he exit from the Emān? And if he is Punished due to it, so would his Punishment happen to be like the Punishment of the Polytheists, or would there be a cutting-off for him’. Heasws said: ‘He would exit from Al-Islam, when he claims that it is Permissible, and due to that he would be Punished by the most severe of the Punishments.

وَ إِنْ كَانَ مُعْتَرِفاً بِأَنَّهَا كَبِيرَةٌ وَ هِيَ عَلَيْهِ حَرَامٌ وَ أَنَّهُ يُعَذَّبُ عَلَيْهَا وَ أَنَّهَا غَيْرُ حَلَالٍ فَإِنَّهُ مُعَذَّبٌ عَلَيْهَا وَ هُوَ أَهْوَنُ عَذَاباً مِنَ الْأَوَّلِ وَ يُخْرِجُهُ مِنَ الْإِيمَانِ وَ لَا يُخْرِجُهُ مِنَ الْإِسْلَامِ .

And if he was acknowleding that it is a major sins and that it is Prohibited upon him, and he would be Punished over it, and that it is not Permissible, so he would be Punished over it and it would be a lesser Punishment than the first one, and he would exit from the Emān and he would not exit from Al-Islam’.[1004]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ قَالَ هُوَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ ذَاكَ الَّذِي يُفَارِقُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I said to Abu Ja’farasws regarding the words of Rasool-Allahsaww: ‘When the man commits adultery, the spirit of the Emān separates from him’. Heasws said: ‘These are Hisazwj Words [58:22] and He has Supported them with a Spirit from Him. That is which separates from him’.[1005]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْلَبُ مِنْهُ رُوحُ الْإِيمَانِ مَا دَامَ عَلَى بَطْنِهَا فَإِذَا نَزَلَ عَادَ الْإِيمَانُ قَالَ قُلْتُ لَهُ أَ رَأَيْتَ إِنْ هَمَّ قَالَ لَا أَ رَأَيْتَ إِنْ هَمَّ أَنْ يَسْرِقَ أَ تُقْطَعُ يَدُهُ .

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from Al Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘The spirit of the Emān would be Confiscated from him for as long as he is upon her belly. So when he descends, the Emān returns’. I said to himasws, ‘What is yourasws view if he (only) considers it (without committing it)?’ Heasws said: ‘No. Do you see that if he considers stealing, would his hand be cut?’[1006]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ صَبَّاحِ بْنِ سَيَابَةَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ مُحَمَّدُ بْنُ عَبْدَةَ يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ قَالَ لَا إِذَا كَانَ عَلَى بَطْنِهَا سُلِبَ الْإِيمَانُ مِنْهُ فَإِذَا قَامَ رُدَّ عَلَيْهِ قُلْتُ فَإِنَّهُ أَرَادَ أَنْ يَعُودَ قَالَ مَا أَكْثَرَ مَا يَهُمُّ أَنْ يَعُودَ ثُمَّ لَا يَعُودُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Sabbah Bin Sayaba who said,

‘I was in the presence of Abu Abdullahasws, so Muhammad Bin Abdat said to himasws, ‘Would the adulterer commit adultery while he is a Momin?’ Heasws said: ‘No. When he was upon her belly, the Emān was Confiscated from him. So when he arose, it was returned to him’. I said, ‘Supposing he intends to return?’ Heasws said: ‘How often do they consider returning then they do not return’.[1007]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْكَبَائِرُ سَبْعَةٌ مِنْهَا قَتْلُ النَّفْسِ مُتَعَمِّداً وَ الشِّرْكُ بِاللَّهِ الْعَظِيمِ وَ قَذْفُ الْمُحْصَنَةِ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً قَالَ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The major sins are seven. From these is – killing the soul deliberately, and the association with Allahazwj the Magnificent, and slandering the married woman, and consuming the interest (please change all) after the clarification, and fleeing from the battle-field, and adopting the pre-Islamic practices before the emigration (Hijra), and disloyalty to the parents, and consuming the wealth of the orphan unjustly’.

وَ التَّعَرُّبُ وَ الشِّرْكُ وَاحِدٌ .

And the adoption of the pre-Islamic practices and the association (Shirk), is one (same)’.[1008]

أَبَانٌ عَنْ زِيَادٍ الْكُنَاسِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ الَّذِي إِذَا دَعَاهُ أَبُوهُ لَعَنَ أَبَاهُ وَ الَّذِي إِذَا أَجَابَهُ ابْنُهُ يَضْرِبُهُ .

Aban, from Ziyad Al Kunasy who said,

‘Abu Abdullahasws said: ‘And the one who, when his father calls him, curses his father, and the one who, when his son answers him, strikes him (is one and the same)’.[1009]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ دَاوُدَ الْغَنَوِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ نَاساً زَعَمُوا أَنَّ الْعَبْدَ لَا يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَشْرَبُ الْخَمْرَ وَ هُوَ مُؤْمِنٌ وَ لَا يَأْكُلُ الرِّبَا وَ هُوَ مُؤْمِنٌ وَ لَا يَسْفِكُ الدَّمَ الْحَرَامَ وَ هُوَ مُؤْمِنٌ فَقَدْ ثَقُلَ عَلَيَّ هَذَا وَ حَرِجَ مِنْهُ صَدْرِي حِينَ أَزْعُمُ أَنَّ هَذَا الْعَبْدَ يُصَلِّي صَلَاتِي وَ يَدْعُو دُعَائِي وَ يُنَاكِحُنِي وَ أُنَاكِحُهُ وَ يُوَارِثُنِي وَ أُوَارِثُهُ وَ قَدْ خَرَجَ مِنَ الْإِيمَانِ مِنْ أَجْلِ ذَنْبٍ يَسِيرٍ أَصَابَهُ

A number of our companions, from ahmad Bin Muhammad Bin Khalid, from his father, raising it from Muhammad in Dawood Al Ghanawy, from Al Asbagh Bin Nubata who said,

‘A man came over to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws! The people are alleging that the servant neither commits adultery while he is a Momin, nor steal while he is a Momin, nor drink the wine while he is a Momin, nor consume the usury while he is a Momin, nor shed the blood unlawfully while he is a Momin. So this has been heavy upon me, and my chest is constricted from him where I claim that this servant is pray my (kind of) Salāt, and supplicating my (kind of) supplication, and is marrying into my (family) and I marry into his, and he inherits me and I inherit him, and he has exited from the Emān for the reason of the few sins hitting him’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  صَدَقْتَ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ وَ الدَّلِيلُ عَلَيْهِ كِتَابُ اللَّهِ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ النَّاسَ عَلَى ثَلَاثِ طَبَقَاتٍ وَ أَنْزَلَهُمْ ثَلَاثَ مَنَازِلَ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي الْكِتَابِ أَصْحَابُ الْمَيْمَنَةِ وَ أَصْحَابُ الْمَشْأَمَةِ وَ السَّابِقُونَ

So Amir Al-Momineenasws said: ‘You speak the truth. Iasws heard Rasool-Allahsaww saying, and the Book of Allahazwj evidenced upon it. Allahazwj Mighty and Majestic Created the people upon three categories and Gave them three statuses, and these are the Words of Allahazwj Mighty and Majestic in the Book being the companions of the right and the companions of the left and the foremost ones.

فَأَمَّا مَا ذَكَرَ مِنْ أَمْرِ السَّابِقِينَ فَإِنَّهُمْ أَنْبِيَاءُ مُرْسَلُونَ وَ غَيْرُ مُرْسَلِينَ جَعَلَ اللَّهُ فِيهِمْ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ فَبِرُوحِ الْقُدُسِ بُعِثُوا أَنْبِيَاءَ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ بِهَا عَلِمُوا الْأَشْيَاءَ وَ بِرُوحِ الْإِيمَانِ عَبَدُوا اللَّهَ وَ لَمْ يُشْرِكُوا بِهِ شَيْئاً وَ بِرُوحِ الْقُوَّةِ جَاهَدُوا عَدُوَّهُمْ وَ عَالَجُوا مَعَاشَهُمْ وَ بِرُوحِ الشَّهْوَةِ أَصَابُوا لَذِيذَ الطَّعَامِ وَ نَكَحُوا الْحَلَالَ مِنْ شَبَابِ النِّسَاءِ وَ بِرُوحِ الْبَدَنِ دَبُّوا وَ دَرَجُوا فَهَؤُلَاءِ مَغْفُورٌ لَهُمْ مَصْفُوحٌ عَنْ ذُنُوبِهِمْ

So, as for what Heazwj Metioned from the matter of the foremost ones, so they are the Prophetsas, being Sent with a Law and without a Law. Allahazwj made five spirits to be in them – the Holy spirit, and the spirit of the Emān, and the spirit of the strength, and the spirit of the desires, and the spirit of the body. So, by the Holy spirit the Prophetsas are Sent, Mursils and non-Mursils, and by it theyas know the things; and by the spirit of the Emān, theyas worship Allahazwj and they do not associate anything with Himazwj; and by the spirit of the strength theyas fight against theiras enemies they handle theiras lives; and by the spirit of the desire, theyas attain the pleasure of the good, and Permissible marriages from the youthful women; and by the spirit of the body, theyas come and go. So theyas are the Forgiven, being Forgiven from theiras sins’.

ثُمَّ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ ثُمَّ قَالَ فِي جَمَاعَتِهِمْ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ يَقُولُ أَكْرَمَهُمْ بِهَا فَفَضَّلَهُمْ عَلَى مَنْ سِوَاهُمْ فَهَؤُلَاءِ مَغْفُورٌ لَهُمْ مَصْفُوحٌ عَنْ ذُنُوبِهِمْ

Then Heazwj Said [2:253] We have made some of these Rasools to excel the others; among them are they to whom Allah Spoke, and some of them He Exalted by rank; and We Gave clear miracles to Isa son of Maryam, and Strengthened him with the Holy Spirit. Then Said [58:22] and He has Supported them with a Spirit from Him. Heazwj Saying that Heazwj Honoured them with it, Preferred themas over the ones besides them. So theyas are the Forgiven, being Forgiven from theiras sins.

ثُمَّ ذَكَرَ أَصْحَابَ الْمَيْمَنَةِ وَ هُمُ الْمُؤْمِنُونَ حَقّاً بِأَعْيَانِهِمْ جَعَلَ اللَّهُ فِيهِمْ أَرْبَعَةَ أَرْوَاحٍ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ فَلَا يَزَالُ الْعَبْدُ يَسْتَكْمِلُ هَذِهِ الْأَرْوَاحَ الْأَرْبَعَةَ حَتَّى تَأْتِيَ عَلَيْهِ حَالَاتٌ فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذِهِ الْحَالَاتُ

Then Heazwj Mentioned the companions of the right, and they are the Momineen truly in the meaning. Allahazwj Made four spirits to be in them – the spirit of the Emān, and the spirit of the strength, and the spirit of the desires, and spirit of the body. So the servant would not cease to complete these spirits until there come to him certain states’. So the man said, ‘O Amir Al-Momineenasws! What are these states?’

فَقَالَ أَمَّا أُولَاهُنَّ فَهُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً فَهَذَا يَنْتَقِصُ مِنْهُ جَمِيعُ الْأَرْوَاحِ وَ لَيْسَ بِالَّذِي يَخْرُجُ مِنْ دِينِ اللَّهِ لِأَنَّ الْفَاعِلَ بِهِ رَدَّهُ إِلَى أَرْذَلِ عُمُرِهِ فَهُوَ لَا يَعْرِفُ لِلصَّلَاةِ وَقْتاً وَ لَا يَسْتَطِيعُ التَّهَجُّدَ بِاللَّيْلِ وَ لَا بِالنَّهَارِ وَ لَا الْقِيَامَ فِي الصَّفِّ مَعَ النَّاسِ فَهَذَا نُقْصَانٌ مِنْ رُوحِ الْإِيمَانِ وَ لَيْسَ يَضُرُّهُ شَيْئاً

So heasws said: ‘As for the first of these, so it is just as Allahazwj Mighty and Majestic [22:5] and of you is he who is Brought back to the lowest part of life, so that after having knowledge he does not know anything. So the entirety of the spirits are deficient from him, and it is not by which he exits from the Religion of Allahazwj, because the performer of it is returned to the lowest part of his life. Thus, he neither recognises the timings of the Salāt, nor does he have the capacity of the vigil by the night, nor by the day, nor for the standing in the row along with the people (for the Salāt). So this is a reduction from the spirit of the Emān, and it is not which would harm him by anything.

وَ مِنْهُمْ مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الْقُوَّةِ فَلَا يَسْتَطِيعُ جِهَادَ عَدُوِّهِ وَ لَا يَسْتَطِيعُ طَلَبَ الْمَعِيشَةِ

And from them is one from whom the spirit of the strength is deficient, so he is not able upon fighting his enemies, and he is not able upon seeking the livelihood.

وَ مِنْهُمْ مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الشَّهْوَةِ فَلَوْ مَرَّتْ بِهِ أَصْبَحُ بَنَاتِ آدَمَ لَمْ يَحِنَّ إِلَيْهَا وَ لَمْ يَقُمْ وَ تَبْقَى رُوحُ الْبَدَنِ فِيهِ فَهُوَ يَدِبُّ وَ يَدْرُجُ حَتَّى يَأْتِيَهُ مَلَكُ الْمَوْتِ

And from them is one from whom the spirit of the desire is deficient, so were he to pass by the daughter of Adamas, he would not incline towards her and he does not stand, and there would remain the spirit of the body in him. So he would be coming and going until the Angel of death comes over.

فَهَذَا الْحَالُ خَيْرٌ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْفَاعِلُ بِهِ وَ قَدْ تَأْتِي عَلَيْهِ حَالَاتٌ فِي قُوَّتِهِ وَ شَبَابِهِ فَيَهُمُّ بِالْخَطِيئَةِ فَيُشَجِّعُهُ رُوحُ الْقُوَّةِ وَ يُزَيِّنُ لَهُ رُوحُ الشَّهْوَةِ وَ يَقُودُهُ رُوحُ الْبَدَنِ حَتَّى تُوْقِعَهُ فِي الْخَطِيئَةِ فَإِذَا لَامَسَهَا نَقَصَ مِنَ الْإِيمَانِ وَ تَفَصَّى مِنْهُ فَلَيْسَ يَعُودُ فِيهِ حَتَّى يَتُوبَ فَإِذَا تَابَ تَابَ اللَّهُ عَلَيْهِ وَ إِنْ عَادَ أَدْخَلَهُ اللَّهُ نَارَ جَهَنَّمَ

So this state is better, because Allahazwj Mighty and Majestic, Heazwj is the Doer with it, and there had come states upon him during his strength and his youth, so he thought of the sins and the spirit of the strength had encouraged him, and the spirit of the desire had adorned it for him, and the spirit of the body had guided him until he indulged in the sin. So when he touches it (the sin) there would be a reduction from the Emān and he would be rid from it. So he would not repeat in it until he repents. So when he does repent, Allahazwj would Turn towards him (with Mercy), and if he repeats, Allahazwj would Enter him into the Fire of Hell.

فَأَمَّا أَصْحَابُ الْمَشْأَمَةِ فَهُمُ الْيَهُودُ وَ النَّصَارَى يَقُولُ اللَّهُ عَزَّ وَ جَلَّ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ يَعْرِفُونَ مُحَمَّداً وَ الْوَلَايَةَ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ فِي مَنَازِلِهِمْ وَ إِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَ هُمْ يَعْلَمُونَ الْحَقُّ مِنْ رَبِّكَ أَنَّكَ الرَّسُولُ إِلَيْهِمْ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

So as for the companions of the left, so they are the Jews and the Christians. Allahazwj Mighty and Majestic is Saying [2:146] Those whom We have Given the Book recognise him as they are recognising their own sons. They are recognising Muhammadsaww and the Wilayah in the Torah and the Evangel just as they are recognising their fathers in their own houses and a party of them are concealing the Truth while they know (it). [2:147] The Truth is from your Lord that yousaww are the Rasoolsaww to them therefore you should not be of the doubters.

فَلَمَّا جَحَدُوا مَا عَرَفُوا ابْتَلَاهُمُ اللَّهُ بِذَلِكَ فَسَلَبَهُمْ رُوحَ الْإِيمَانِ وَ أَسْكَنَ أَبْدَانَهُمْ ثَلَاثَةَ أَرْوَاحٍ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ ثُمَّ أَضَافَهُمْ إِلَى الْأَنْعَامِ فَقَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ لِأَنَّ الدَّابَّةَ إِنَّمَا تَحْمِلُ بِرُوحِ الْقُوَّةِ وَ تَعْتَلِفُ بِرُوحِ الشَّهْوَةِ وَ تَسِيرُ بِرُوحِ الْبَدَنِ

So when they fought against what they recognised, Allahazwj Afflicted them due to that and Confiscate the spirit of the Emān from them, and three spirits settled in their bodies – the spirit of the strength, and the spirit of the desire, and spirit of the body. Then Heazwj Added them to the cattle, so Heazwj Said [25:44] They are nothing but like cattle, because the animals ratter, carry (load) by the spirit of the strength and feed by the spirit of the desire, and they travel by the spirit of the body’.

فَقَالَ لَهُ السَّائِلُ أَحْيَيْتَ قَلْبِي بِإِذْنِ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ .

So the questioner said to himasws, ‘Youasws have revived my heart, O Amir Al-Momineenasws’.[1010]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ قَالَ فَقَالَ هُوَ مِثْلُ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ ثُمَّ قَالَ غَيْرُ هَذَا أَبْيَنُ مِنْهُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ هُوَ الَّذِي فَارَقَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood who said,

‘I asked Abu Abdullahasws about the words of Rasool-Allahsaww: ‘When the man commits adultery the spirit of the Emān separates from him’. So heasws said: ‘It is like the Words of Allahazwj Mighty and Majestic [58:22] and He has Supported them with a Spirit from Him. This is which separates from him’.[1011]

يُونُسُ عَنِ ابْنِ بُكَيْرٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ الْكَبَائِرَ فَمَا سِوَاهَا قَالَ قُلْتُ دَخَلَتِ الْكَبَائِرُ فِي الِاسْتِثْنَاءِ قَالَ نَعَمْ .

Yunus, from Ibn Bukeyr, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj does not Forgive if associated with and Heazwj Forgives what is besides that to the one whom Heazwj so Desires to of the major sins and what is besides that’. I said, ‘Are the major sins included in the exception?’ Heasws said: ‘Yes’.[1012]

يُونُسُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْكَبَائِرُ فِيهَا اسْتِثْنَاءُ أَنْ يَغْفِرَ لِمَنْ يَشَاءُ قَالَ نَعَمْ .

Yunus, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The major sins, are there excepts in these that Heazwj would Forgive for the one whom Heazwj so Desires to?’ Heasws said: ‘Yes’.[1013]

يُونُسُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً قَالَ مَعْرِفَةُ الْإِمَامِ وَ اجْتِنَابُ الْكَبَائِرِ الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا النَّارَ .

Yunus, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘[2:269] and whoever is Give the Wisdom, he indeed is Given a lot of good. Heasws said: ‘Recognition of the Imamasws and staying away from the major sins which Allahazwj has Obligated the Fire upon’.[1014]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) الْكَبَائِرُ تُخْرِجُ مِنَ الْإِيمَانِ فَقَالَ نَعَمْ وَ مَا دُونَ الْكَبَائِرِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym who said,

‘I said to Abu Al-Hassanasws, ‘The major sins exits one from the Emān?’ So heasws said: ‘Yes, and what is besides the major sins. Rasool-Allahsaww said: ‘The adulterer would not commit the adultery while he is a Momin, and the thief would not steal while he is a Momin’.[1015]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ الزَّيَّاتِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ دَخَلَ ابْنُ قَيْسٍ الْمَاصِرِ وَ عَمْرُو بْنُ ذَرٍّ وَ أَظُنُّ مَعَهُمَا أَبُو حَنِيفَةَ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَتَكَلَّمَ ابْنُ قَيْسٍ الْمَاصِرِ فَقَالَ إِنَّا لَا نُخْرِجُ أَهْلَ دَعْوَتِنَا وَ أَهْلَ مِلَّتِنَا مِنَ الْإِيمَانِ فِي الْمَعَاصِي وَ الذُّنُوبِ قَالَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) يَا ابْنَ قَيْسٍ أَمَّا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ قَالَ لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ فَاذْهَبْ أَنْتَ وَ أَصْحَابُكَ حَيْثُ شِئْتَ .

Ibn Abu Umeyr, from Ali Bin Al Zayyat, from Ubeyd Bin Zurara who said,

‘Ibn Qays Al-Masir and Amro Bin Zarr and I think with the two of them was Abu Haneefa, came over to Abu Ja’farasws. So Ibn Qays Al-Masir spoke and he said, ‘We do not expel the people of our calling, and the people of our religion from the Emān regarding the disobedience and the sins’. So Abu Ja’farasws said to him: ‘O Ibn Qays! As for Rasool-Allahsaww, so hesaww said: ‘The adulterer would not commit adultery while he is a Momin, nor would the thief steal while he is a Momin’. So you and your companions can go wherever you so desire to’.[1016]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَرْتَكِبُ الْكَبِيرَةَ مِنَ الْكَبَائِرِ فَيَمُوتُ هَلْ يُخْرِجُهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ إِنْ عُذِّبَ كَانَ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَمْ لَهُ مُدَّةٌ وَ انْقِطَاعٌ فَقَالَ مَنِ ارْتَكَبَ كَبِيرَةً مِنَ الْكَبَائِرِ فَزَعَمَ أَنَّهَا حَلَالٌ أَخْرَجَهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ عُذِّبَ أَشَدَّ الْعَذَابِ وَ إِنْ كَانَ مُعْتَرِفاً أَنَّهُ أَذْنَبَ وَ مَاتَ عَلَيْهِ أَخْرَجَهُ مِنَ الْإِيمَانِ وَ لَمْ يُخْرِجْهُ مِنَ الْإِسْلَامِ وَ كَانَ عَذَابُهُ أَهْوَنَ مِنْ عَذَابِ الْأَوَّلِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the man committing the major sin from the major sins, and he dies. Would that exit him from Al-Islam? And if he was Punished, would his Punishment be like the Punishment of the Polytheists, or would there be a time limit for him and a cutting off?’ So heasws said: ‘The one who commits a major sin from the major sins, and he alleges that it is Permissible, that would exit him from Al Islam and he would be Punished with the severest of the Punishments; and if he was acknowledging that he is sinning, and he dies upon it, that would exit him from the Emān and it would not exit him from Al-Islam, and his Punishment would be lesser than the Punishment of the first one’.[1017]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( صلوات الله عليه )  قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘Abu Ja’farasws narrated to me saying: ‘Iasws heard myasws fatherasws saying: ‘Iasws heard myasws fatherasws Musaasws Bin Ja’farasws saying: ‘Amro Bin Ubeyd came over to Abu Abdullahasws. So when he greeted and was seated, recited this Verse [53:32] Those who keep aloof from the great sins and the immoralities, then held back. So Abu Abdullahasws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allahazwj Mighty and Majestic’.

فَقَالَ نَعَمْ يَا عَمْرُو أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ يَقُولُ اللَّهُ وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ بَعْدَهُ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ

So heasws said: ‘Yes – O Amro – And the biggest of the major sins is the Polytheism (الشرك) with Allahazwj. Allahazwj is Saying; “And the one who Associates with Allahazwj, so Allahazwj has Prohibited the Paradise unto him”, and after it is the despair from the Mercy of Allahazwj, because Allahazwj Mighty and Majestic is Saying [12:87] and despair not of Allah's Mercy; surely none despairs of Allah's Mercy except the unbelieving people.

ثُمَّ الْأَمْنُ لِمَكْرِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ

Then is the security from the Plan of Allahazwj, because Allahazwj Mighty and Majestic is Saying [7:99] What! do they then feel secure from Allah's Plan? But none feels secure from Allah's plan except the people who lose out.

وَ مِنْهَا عُقُوقُ الْوَالِدَيْنِ لِأَنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الْعَاقَّ جَبَّاراً شَقِيّاً وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها إِلَى آخِرِ الْآيَةِ

And from it is the disobedience to the parents, because Allahazwj, the Glorious, Made the disobedient as a tyrant, a wretch. And the killing of a soul (person) whom Allahazwj has Prohibited to kill except with the right to do so, because Allahazwj the Mighty and Majestic  is Saying [4:93] And whoever kills a Believer intentionally, his Punishment is Hell; he shall abide in it – up to the end of the Verse.

و قذف المحصنة، لأن الله عز و جل يقول: لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ،

And accusing the chaste woman, because Allahazwj Mighty and Majestic is Saying [24:23] Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the Hereafter, and they shall have a grievous Punishment.

و أكل مال اليتيم، لأن الله عز و جل يقول: إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً،

And the devourer of the wealth of the orphan, because Allahazwj Mighty and Majestic is Saying [4:10] (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter Blazing Fire.

و الفرار من الزحف، لأن الله عز و جل يقول: وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ،

And the fleer from the battlefield, because Allahazwj Mighty and Majestic is Saying [8:16] If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!

و أكل الربا، لأن الله عز و جل يقول: الَّذِينَ يَأْكُلُونَ الرِّبا لا يَقُومُونَ إِلَّا كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِّ ،

And the consumer of the usury (interest) because Allahazwj Mighty and Majestic is Saying [2:275] Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise.

و السحر، لأن الله عز و جل يقول: وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ،

And the sorcery, because Allahazwj Mighty and Majestic [2:102] And they knew that the buyers of (sorcery) would have no share in the happiness of the Hereafter.

و الزنا، لأن الله عز و جل يقول: وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً،

And the adultery, because Allahazwj Mighty and Majestic is Saying [25:68] and whosoever does this shall pay the penalty [25:69] The Penalty on the Day of Judgement will be doubled to him, and he will dwell therein in ignominy.

و اليمين الغموس الفاجرة، لأن الله عز و جل يقول: الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ،

The immersing oath in the immorality, because Allahazwj Mighty and Majestic is Saying [3:77] (As for) those who take a small price for the Covenant of Allah and their own oaths - surely they shall have no portion in the Hereafter.

و الغلول ، لأن الله عز و جل يقول: وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ،

And the embezzlement, because Allahazwj Mighty and Majestic is Saying [3:161] Whosever embezzles will bring what he embezzled with him on the Day of Judgement.

و منع الزكاة المفروضة لأن الله عز و جل يقول: فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ،

The prevention (Non-payment) of the obligatory Zakat [9:35] then their foreheads and their sides and their backs shall be branded with it.

و شهادة الزور و كتمان الشهادة، لأن الله عز و جل يقول: وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ،

And perjury and the concealment of the testimony, because Allahazwj Mighty and Majestic is Saying [2:283] and do not conceal testimony, and whoever conceals it, his heart is surely sinful.

و شرب الخمر، لأن الله عز و جل نهى عنها، كما نهى عن عبادة الأوثان، و ترك الصلاة متعمدا، أو شيئا مما فرض الله، لأن رسول الله (صلى الله عليه و آله) قال: من ترك الصلاة متعمدا فقد برى‏ء من ذمة الله‏ و ذمة رسوله،

And drinking of the intoxicants, because Allahazwj Mighty and Majestic has Prohibited from it just as Heazwj has Prohibited from worshipping the idols. And the deliberate avoidance of the Prayer, or anything from what Allahazwj has Obligated, because Rasool-Allahsaww said: ‘The one who deliberately leaves the Prayer, so he is remote from the Responsibility of Allahazwj and the responsibility of Hisazwj Rasoolsaww’.

و نقض العهد و قطيعة الرحم، لأن الله عز و جل يقول: أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ.

And the breaking of the Covenant, and the boycotting of the relatives, because Allahazwj Mighty and Majestic is Saying [13:25] For them is the Curse and theirs the ill abode’.

قال: فخرج عمرو و له صراخ من بكائه، و هو يقول: هلك من يقول برأيه، و نازعكم في الفضل و العلم».

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to yourasws merits and the Knowledge’.[1018]

بَابُ اسْتِصْغَارِ الذَّنْبِ

Chapter 113 – Belittling the sins

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّهَا لَا تُغْفَرُ قُلْتُ وَ مَا الْمُحَقَّرَاتُ قَالَ الرَّجُلُ يُذْنِبُ الذَّنْبَ فَيَقُولُ طُوبَى لِي لَوْ لَمْ يَكُنْ لِي غَيْرُ ذَلِكَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Asama Zayd Al Shahham who said,

‘Abu Abdullahasws said: ‘Fear the belittled ones from the sins, for these would not be Forgiven’. I said, ‘And what are the belittled ones from the sins?’ Heasws said: ‘The man commits the sin, so he is saying, ‘Tooba (A tree in the Paradise) would have been for me if there had not happened to be for me other than that (belittled sin)’.[1019]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ لَا تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَكُونَ كَثِيراً وَ خَافُوا اللَّهَ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Sama’at who said,

‘I heard Abu Al-Hassanasws saying: ‘Do not consider as a lot, the abundant goodness, nor belittle the little sins, for the little sins would accumulate until they become a lot; and fear Allahazwj in the privacy until you can give the fairness (to others) from yourself’.[1020]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ وَ الْحَجَّالِ جَمِيعاً عَنْ ثَعْلَبَةَ عَنْ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَزَلَ بِأَرْضٍ قَرْعَاءَ فَقَالَ لِأَصْحَابِهِ ائْتُوا بِحَطَبٍ فَقَالُوا يَا رَسُولَ اللَّهِ نَحْنُ بِأَرْضٍ قَرْعَاءَ مَا بِهَا مِنْ حَطَبٍ قَالَ فَلْيَأْتِ كُلُّ إِنْسَانٌ بِمَا قَدَرَ عَلَيْهِ فَجَاءُوا بِهِ حَتَّى رَمَوْا بَيْنَ يَدَيْهِ بَعْضَهُ عَلَى بَعْضٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَكَذَا تَجْتَمِعُ الذُّنُوبُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal and Al Hajjal, altogether from Sa;alba, from Ziyad who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww descended in a barren land, so hesaww said to hissaww companions: ‘Bring mesaww some firewood’. So they said, ‘O Rasool-Allahsaww! We are in a barren land, there is no firewood in it’. Hesaww said: ‘So let every person bring in whatever he is able upon’. So they came over until they threw it in front of himsaww, on top of each other. So Rasool-Allahsaww said: ‘This is how the sins tend to accumulate’.

ثُمَّ قَالَ إِيَّاكُمْ وَ الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّ لِكُلِّ شَيْ‏ءٍ طَالِباً أَلَا وَ إِنَّ طَالِبَهَا يَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ .

Then hesaww said: ‘Beware of the belittled ones from the sins, and for every thing there is a seeker. Indeed! And if you were to seek it, Heazwj would [36:12] Write down what they have sent before and its effects, and We have Numbered everything in a Manifest Imam’.[1021]

بَابُ الْإِصْرَارِ عَلَى الذَّنْبِ

Chapter 114 – The Persistenance upon the sin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ عَنْ عَمَّارِ بْنِ مَرْوَانَ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا صَغِيرَةَ مَعَ الْإِصْرَارِ وَ لَا كَبِيرَةَ مَعَ الِاسْتِغْفَارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdullah Bin Muhammad Al Naheyki, from Ammar Bin Marwan Al Qandy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is neither a small (sin) along with the persistence (upon it), nor is there a major (sin) along with the (seeking of) Forgiveness’.[1022]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ قَالَ الْإِصْرَارُ هُوَ أَنْ يُذْنِبَ الذَّنْبَ فَلَا يَسْتَغْفِرَ اللَّهَ وَ لَا يُحَدِّثَ نَفْسَهُ بِتَوْبَةٍ فَذَلِكَ الْإِصْرَارُ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, form Jabir,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [3:135] and (who) do not knowingly persist in what they have done. Heasws said: ‘The persistence, it is when he commits the sins, but he does not seek the Forgiveness of Allahazwj nor does he discuss the repentance with himself. So that is the persistence’.[1023]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا وَ اللَّهِ لَا يَقْبَلُ اللَّهُ شَيْئاً مِنْ طَاعَتِهِ عَلَى الْإِصْرَارِ عَلَى شَيْ‏ءٍ مِنْ مَعَاصِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘No, by Allahazwj! Allahazwj will not Accept anything from his obedience, upon his persistence upon something from his disobedience’.[1024]

بَابٌ فِي أُصُولِ الْكُفْرِ وَ أَرْكَانِهِ

Chapter 115 – The origins of the disbelief and its corner-stones

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أُصُولُ الْكُفْرِ ثَلَاثَةٌ الْحِرْصُ وَ الِاسْتِكْبَارُ وَ الْحَسَدُ فَأَمَّا الْحِرْصُ فَإِنَّ آدَمَ ( عليه السلام ) حِينَ نُهِيَ عَنِ الشَّجَرَةِ حَمَلَهُ الْحِرْصُ عَلَى أَنْ أَكَلَ مِنْهَا وَ أَمَّا الِاسْتِكْبَارُ فَإِبْلِيسُ حَيْثُ أُمِرَ بِالسُّجُودِ لآِدَمَ فَأَبَى وَ أَمَّا الْحَسَدُ فَابْنَا آدَمَ حَيْثُ قَتَلَ أَحَدُهُمَا صَاحِبَهُ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The origins of the disbelief are three – the greed, and the arrogance, and the envy. So, as for the greed, so when Adamas was Forbidden from the tree, the greed carried himas upon eating from it; and as for the arrogance, so when Ibleesla was Commanded with the prostration to Adamas, hela refused; and as for the envy, so when the two sons of Adamas, one of the two killed his companion’.[1025]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ الرَّغْبَةُ وَ الرَّهْبَةُ وَ السَّخَطُ وَ الْغَضَبُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The corner-stones of the disbelief are four – the desire, and the awe, and the resentment, and the anger’.[1026]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سِتٌّ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ النِّسَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Nuh Bin Shuayb, from Abdullah Al Dihqan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The first of what Allahazwj Mighty and Majestic was disobeyed with were six – love of the world, and love of the governing, and love of the food, and love of the sleep, and love of the rest, and love of the women’.[1027]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ أَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَ الشِّرْكُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ قَطِيعَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws, ‘A man from Khas’am came over to the Prophetsaww and he said, ‘Which of the deeds is the most Hated one to Allahazwj Mighty and Majestic?’ So heasws said: ‘The association (Shirk) with Allahazwj’. He said, ‘Then what?’ Heasws said: ‘Cutting off the relationship’. He said, ‘Then what?’ Heasws said: ‘Enjoining of the evil and forbidding from the good’.[1028]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَسَنِ بْنِ عَطِيَّةَ عَنْ يَزِيدَ الصَّائِغِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ عَلَى هَذَا الْأَمْرِ إِنْ حَدَّثَ كَذَبَ وَ إِنْ وَعَدَ أَخْلَفَ وَ إِنِ ائْتُمِنَ خَانَ مَا مَنْزِلَتُهُ قَالَ هِيَ أَدْنَى الْمَنَازِلِ مِنَ الْكُفْرِ وَ لَيْسَ بِكَافِرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hasan Bin Atiyya, from Yazeed Al Sa’ig who said,

‘I said to Abu Abdullahasws, ‘A man of this matter (Al-Willayah), if he narrates he lies, and if he promises he breaks, and if he is entrusted he betrays. What is his status?’ Heasws said: ‘It is the closest of the levels from the disbelief, but he is not a disbeliever’.[1029]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الدُّنْيَا وَ الْإِصْرَارُ عَلَى الذَّنْبِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the signs of the wretchedness is the lustfulness of the eyes, and the harshness of the heart, and the intenseness of the greed in seeking the world, and the persistence upon the sin’.[1030]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّاسَ فَقَالَ أَ لَا أُخْبِرُكُمْ بِشِرَارِكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الَّذِي يَمْنَعُ رِفْدَهُ وَ يَضْرِبُ عَبْدَهُ وَ يَتَزَوَّدُ وَحْدَهُ فَظَنُّوا أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هَذَا

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Dawood Bin Al Nu’man, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww addressed the people, so hesaww said: ‘Shall Isaww inform you of the most evil of you all?’ They said, ‘Yes, O Rssool-Allahsaww! The one who prevents his gifts, and strikes his slave, and provides from himself alone. Allahazwj did not Create a creature who is more evil than this’.

ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذَلِكَ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الَّذِي لَا يُرْجَى خَيْرُهُ وَ لَا يُؤْمَنُ شَرُّهُ فَظَنُّوا أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هَذَا

Then hesaww said: ‘Shall Isaww inform you of the one who is more evil than that?’ They said, ‘Yes, O Rasool-Allahsaww! Hesaww said: ‘The one whose goodness is not hoped for nor is there a safety from his evil’. So they thought that Allahazwj has not Created a creature who is more evil than this.

ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذَلِكَ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْمُتَفَحِّشُ اللَّعَّانُ الَّذِي إِذَا ذُكِرَ عِنْدَهُ الْمُؤْمِنُونَ لَعَنَهُمْ وَ إِذَا ذَكَرُوهُ لَعَنُوهُ .

Then heasws said: ‘Shall Isaww infrom you of the one who is more evil than that?’ They said, ‘Yes, O Rasool-Allahsaww! Hesaww said: ‘He is a foulmouth, profane person. The one who, when the Momineen are mentioned in his presence, he curses them, and when they mention him, (they) condemn him’.[1031]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ وَ قَالَ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ وَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَ كانَ رَسُولًا نَبِيًّا .

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abdu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things), the one who has these in him, would be a hypocrite, and even if he were to Fast, and pray Salāt, and claims that he is a Muslim. The one who, when entrusted, betrays, when he narrates, lies, and when he promises, breaks. Allahazwj Mighty and Majestic is Saying in Hisazwj Book [8:58] surely Allah does not love the treacherous. And Heazwj Said [24:7] then the Curse of Allah be on him if he was one of the liars. And in the Words of the Mighty and Majestic [19:54] And mention Ismail in the Book; he was truthful in (his) promise, and he was a Rasool, a Prophet’.[1032]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِأَبْعَدِكُمْ مِنِّي شَبَهاً قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْفَاحِشُ الْمُتَفَحِّشُ الْبَذِي‏ءُ الْبَخِيلُ الْمُخْتَالُ الْحَقُودُ الْحَسُودُ الْقَاسِي الْقَلْبِ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ يُرْجَى غَيْرُ الْمَأْمُونِ مِنْ كُلِّ شَرٍّ يُتَّقَى .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Alllahsaww said: ‘Shall Isaww inform you of the ones who are the most remote from mesaww in likeness?’ They said, ‘Yes, O  Rasool-Allahsaww!’. Hesaww said: ‘The immoral, the scandalous, the foul-mouthed, the stingy, the rogue, the malicious, the envious, the hard of heart, the one remote from every hope of goodness without any safety from every evil feared’.[1033]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ رَفَعَهُ إِلَى سَلْمَانَ قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ هَلَاكَ عَبْدٍ نَزَعَ مِنْهُ الْحَيَاءَ فَإِذَا نَزَعَ مِنْهُ الْحَيَاءَ لَمْ تَلْقَهُ إِلَّا خَائِناً مَخُوناً فَإِذَا كَانَ خَائِناً مَخُوناً نُزِعَتْ مِنْهُ الْأَمَانَةُ فَإِذَا نُزِعَتْ مِنْهُ الْأَمَانَةُ لَمْ تَلْقَهُ إِلَّا فَظّاً غَلِيظاً فَإِذَا كَانَ فَظّاً غَلِيظاً نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ فَإِذَا نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ لَمْ تَلْقَهُ إِلَّا شَيْطَاناً مَلْعُوناً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Mansour Bin Al Abbas, from Ali Bin Asbat, raising it to Salman who said,

‘(Heasws said): ‘Whenever Allahazwj Mighty and Majestic Intends to Destroy a servant, Removes the bashfulness from him. So when the bashfulness is Removed from him, you will not meet him except as a deceitful and causing deception. So when he was deceitful and causing deception, the entrustments would be removed from him. So when the entrustments are Removed from him, you will not meet him except as rude and harsh. So when he was rude and harsh, the yoke of Emān is Removed from him, you will not meet him except as a Satanla, accursed’.[1034]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَلْعُونَاتٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ الْمَاءَ الْمُنْتَابَ وَ السَّادُّ الطَّرِيقَ الْمُعْرَبَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad Al Karkhy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things) are cursed. Accursed is the one who does these – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of public roads’.[1035]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ الْمَاءَ الْمُنْتَابَ وَ السَّادُّ الطَّرِيقَ الْمَسْلُوكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things) are cursed. Accursed is the one who does this – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of the travelled road’.[1036]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِشِرَارِ رِجَالِكُمْ قُلْنَا بَلَى يَا رَسُولَ اللَّهِ فَقَالَ إِنَّ مِنْ شِرَارِ رِجَالِكُمُ الْبَهَّاتَ الْجَرِي‏ءَ الْفَحَّاشَ الْآكِلَ وَحْدَهُ وَ الْمَانِعَ رِفْدَهُ وَ الضَّارِبَ عَبْدَهُ وَ الْمُلْجِئَ عِيَالَهُ إِلَى غَيْرِهِ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Abu Hamza,

(It has been narrated) from Jabir Bin Abdullah who said, ‘Rasool-Allahsaww said: ‘Shall Isaww inform you all with the most evil of your men?’ We said, ‘Yes, O Rasool-Allahsaww! So hesaww said: ‘From the most evil of your men is the slanderer, the audaciously immoral, the lone eater, and the preventer of the gifts, and the whipper of his slave, and the causer of his family taking shelter with others’.[1037]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُيَسِّرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسَةٌ لَعَنْتُهُمْ وَ كُلُّ نَبِيٍّ مُجَابٍ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ التَّارِكُ لِسُنَّتِي وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُسْتَأْثِرُ بِالْفَيْ‏ءِ وَ الْمُسْتَحِلُّ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muyassar, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘There are five that Isaww curse, and so did every Prophetsaww who was Answered – The increaser in the Book of Allahazwj, and the neglecter of mysaww Sunnah, and the belier of the Ordainment of Allahazwj, and the legalizer from mysaww offspring what Allahazwj has Prohibited, and the mis-appropriator of Al-Fey (Khums) and the legalizer for himself’.[1038]

بَابُ الرِّيَاءِ

Chapter 116 – The showing-off

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لِعَبَّادِ بْنِ كَثِيرٍ الْبَصْرِيِّ فِي الْمَسْجِدِ وَيْلَكَ يَا عَبَّادُ إِيَّاكَ وَ الرِّيَاءَ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said to Abd Bin Kaseer Al-Basry in the Masjid: ‘Woe be unto you Abbad! Beware of the showing-off, for it is from the deeds (done) for other than Allahazwj. Allahazwj will Allocate him to the one he worked for’.[1039]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘I heard Abu Abdullahasws saying: ‘Make this matter of yours (Al-Wilayah) to be for Allahazwj, and do not make it to be for the people, for whatever was (performed) for Allahazwj, so it would be for Allahazwj, and whatever was (performed) for the people, so it would not ascend to Allahazwj’.[1040]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُلُّ رِيَاءٍ شِرْكٌ إِنَّهُ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ وَ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Yazeed Bin Khaleefa who said,

‘Abu Abdullahasws said: ‘Showing-off is Shirk (association with Allahazwj). The one who does a deed for the people, his rewards would be upon the people, and the one who does a deed for Allahazwj, his Reward would be upon Allahazwj’.[1041]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً قَالَ الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ فَهَذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [18:110] therefore whoever hopes to meet his Lord, so he should do righteous deeds, and not associate anyone in the worship of his Lord. Heasws said: ‘The man does something from the Reward-able deeds, not seeking the Face of the Allahazwj by it, but rather for purifying the people desiring that the people would hear him with it (become famous). So this is the one who is associating (committing Shirk) with the worship of his Lordazwj’.

ثُمَّ قَالَ مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً .

Then heasws said: ‘There is none from a servant who does good deeds secretly, so the days go by for ever until Allahazwj would Manifest goodness for him, and there is none from a servant who does an evil deed secretly, so the days would go by forever until Allahazwj would Manifest the evil for him’.[1042]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ قَالَ لِيَ الرِّضَا ( عليه السلام ) وَيْحَكَ يَا ابْنَ عَرَفَةَ اعْمَلُوا لِغَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَا عَمِلَ وَيْحَكَ مَا عَمِلَ أَحَدٌ عَمَلًا إِلَّا رَدَّاهُ اللَّهُ إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafa who said,

‘Al-Rezaasws said to me: ‘Woe be unto you, O Ibn Arafa! For it is such that the one who does a deed for other than Allahazwj, Allahazwj would Allocate it to what he worked for. Woe be unto you! There is no deed which anyone does except Allahazwj Returns it as such – so if it is good, so good, and if evil, so evil’.[1043]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ يَا أَبَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَتَقَرَّبَ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِخِلَافِ مَا يَعْلَمُ اللَّهُ تَعَالَى إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullahasws when heasws recited this Verse [75:14] But! The human being is evidence against himself [75:15] Although he puts forth his excuses. O Abu Hafs! The human being cannot get closer to Allahazwj Mighty and Majestic by going against what Allahazwj the Exalted Knows. Rasool-Allahsaww was saying: ‘The one who does a secretive deed, Allahazwj would Return it with a Returning - if it was good, so good, and if it was evil, so evil’.[1044]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ الْمَلَكَ لَيَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ فَإِذَا صَعِدَ بِحَسَنَاتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ اجْعَلُوهَا فِي سِجِّينٍ إِنَّهُ لَيْسَ إِيَّايَ أَرَادَ بِهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The Angel joyfully ascends with the deed of the servant. So when he ascends with his good deed, Allahazwj Mighty and Majestic is Saying: “Make it to be in the Sijjeen (a Register of deeds of evil people), it is not Iazwj Heazwj intended with it’.[1045] 

وَ بِإِسْنَادِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي يَنْشَطُ إِذَا رَأَى النَّاسَ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ .

And by his chain,

‘Heasws said: ‘Amir Al-Momineenasws said: ‘There are three signs for the show-off – He is active when he sees the people (around him), and he is lazy when he is alone, and he loves to be praised in the entirety of his affairs’.[1046]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي غَيْرِي فِي عَمَلٍ عَمِلَهُ لَمْ أَقْبَلْهُ إِلَّا مَا كَانَ لِي خَالِصاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Ali Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Says: “Iazwj am the best Associate. The one who associates someone else with Meazwj in a deed he does, Iazwj will not Accept it except what was (done) for Meazwj purely’.[1047]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَظْهَرَ لِلنَّاسِ مَا يُحِبُّ اللَّهُ وَ بَارَزَ اللَّهَ بِمَا كَرِهَهُ لَقِيَ اللَّهَ وَ هُوَ مَاقِتٌ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Dawood,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who displays to the people what Allahazwj Loves and opposes Allahazwj with what Heazwj Dislikes (showoff), he will find Allahazwj at war with him’.[1048]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ فَضْلٍ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا يَصْنَعُ أَحَدُكُمْ أَنْ يُظْهِرَ حَسَناً وَ يُسِرَّ سَيِّئاً أَ لَيْسَ يَرْجِعُ إِلَى نَفْسِهِ فَيَعْلَمَ أَنَّ ذَلِكَ لَيْسَ كَذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ السَّرِيرَةَ إِذَا صَحَّتْ قَوِيَتِ الْعَلَانِيَةُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Fazl Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘What is one of you doing if he does a good deed in the apparent and does the evil deed in private. Does he not return it to his own self, so he knows that, that is not like that? And Allahazwj Mighty and Majestic is Saying [75:14] But! The human being is evidence against himself. The secretive deeds, when it is correct, strengthens the deed done in the open’.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat, from Muawiya, from Al Fuzayl, from Abu Abdullahasws – similar to it.[1049]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ عَبْدٍ يُسِرُّ خَيْراً إِلَّا لَمْ تَذْهَبِ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً إِلَّا لَمْ تَذْهَبِ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘There is none from a servant who does a good deed secretly except that the days would not pass by until Allahazwj Manifests goodness to him; and there is none from a servant who does an evil deed secretly except that the days would not go by until Allahazwj Manifests the evil to him’.[1050]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ اللَّهَ عَزَّ وَ جَلَّ بِالْقَلِيلِ مِنْ عَمَلِهِ أَظْهَرَ اللَّهُ لَهُ أَكْثَرَ مِمَّا أَرَادَ وَ مَنْ أَرَادَ النَّاسَ بِالْكَثِيرِ مِنْ عَمَلِهِ فِي تَعَبٍ مِنْ بَدَنِهِ وَ سَهَرٍ مِنْ لَيْلِهِ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يُقَلِّلَهُ فِي عَيْنِ مَنْ سَمِعَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Yahya Bin Bashir, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends Allahazwj Mighty and Majestic with the little from his deeds, Allahazwj would Manifest a lot for him from what he intended; and the one who intends the people with the more from his deeds during the exhaustion from his body and staying awake from his night, Allahazwj Mighty and Majestic would Refuse except that Heazwj Belittles it in the eyes of the ones whom he (intended to) hear him’.[1051]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيَأْتِي عَلَى النَّاسِ زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ وَ تَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا لَا يُرِيدُونَ بِهِ مَا عِنْدَ رَبِّهِمْ يَكُونُ دِينُهُمْ رِيَاءً لَا يُخَالِطُهُمْ خَوْفٌ يَعُمُّهُمُ اللَّهُ بِعِقَابٍ فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ فَلَا يَسْتَجِيبُ لَهُمْ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There would be coming a time upon the people, their secretive matters would be wicked and they would be good in the public in greed regarding the world, not intending by it what is in the Presence of their Lordazwj. Their religion would happen to be show-off, the fear not blending in them. Allahazwj would Punish them generally. So they would be supplicating with the Supplication of the drowning one (Dua Al-Ghareek), but it would not be Answered for them’.[1052]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ يَا أَبَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَعْتَذِرَ إِلَى النَّاسِ بِخِلَافِ مَا يَعْلَمُ اللَّهُ مِنْهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً أَلْبَسَهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullahasws when he recited this Verse [75:14] But! The human being is evidence against himself [75:15] Although he puts forth his excuses. (Heasws said): ‘O Abu Hafs! What is the human doing if he apologises to the people with against what Allahazwj Knows from him. Rasool-Allahsaww was saying: ‘The one does something secretly, Allahazwj would Clothe it in return – if good, so good, and if evil, so evil’.[1053]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ قَالَ وَ مَا الْإِبْقَاءُ عَلَى الْعَمَلِ قَالَ يَصِلُ الرَّجُلُ بِصِلَةٍ وَ يُنْفِقُ نَفَقَةً لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ فَكُتِبَ لَهُ سِرّاً ثُمَّ يَذْكُرُهَا وَ تُمْحَى فَتُكْتَبُ لَهُ عَلَانِيَةً ثُمَّ يَذْكُرُهَا فَتُمْحَى وَ تُكْتَبُ لَهُ رِيَاءً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Ja’farasws having said: ‘The remaining upon the deed is more difficult than the deed itself’. He said, ‘And what is the remaining upon the deed?’ Heasws said: ‘The man maintains relationships by helping (a relative) and he spends an expenditure for the Sake of Allahazwj Alone, there being no associates for Himazwj, so a secretive good deed is Recorded for him. Then he mentions it and it gets Deleted, and an open good deed is Recorded for him. Then he mentions it (again), and a showing-off is Recorded for him’.[1054]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  اخْشَوُا اللَّهَ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا لِلَّهِ فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى عَمَلِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Fear Allahazwj with a fear not with an excuse, and perform deeds for Allahazwj without any showing off and not to be heard of, for the one who does a deed for other than Allahazwj, Allahazwj would Allocate him to his deeds’.[1055]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْمَلُ الشَّيْ‏ءَ مِنَ الْخَيْرِ فَيَرَاهُ إِنْسَانٌ فَيَسُرُّهُ ذَلِكَ فَقَالَ لَا بَأْسَ مَا مِنْ أَحَدٍ إِلَّا وَ هُوَ يُحِبُّ أَنْ يَظْهَرَ لَهُ فِي النَّاسِ الْخَيْرُ إِذَا لَمْ يَكُنْ صَنَعَ ذَلِكَ لِذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the man who does something from the good works. So a person sees him, and that cheers him up’. So heasws said: ‘There is no problem. There is no one except that he loves it that the goodness be made apparent for him among the people, so long as he did not do that, for that’.[1056]

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بَابُ طَلَبِ الرِّئَاسَةِ

Chapter 117 – Seeking the leadership

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ ذَكَرَ رَجُلًا فَقَالَ إِنَّهُ يُحِبُّ الرِّئَاسَةَ فَقَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ تَفَرَّقَ رِعَاؤُهَا بِأَضَرَّ فِي دِينِ الْمُسْلِمِ مِنَ الرِّئَاسَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws. A man was mentioned and he (the narrator) said, ‘He loves the leadership’. So heasws said: ‘Two fierce wolves among the sheep separated from their shepherd are not more harmful than the leadership is in the Religion of the Muslim’.[1057]

عَنْهُ عَنْ أَحْمَدَ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَخِيهِ أَبِي عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَبَ الرِّئَاسَةَ هَلَكَ .

From him, from Ahmad, from Saeed Bin Janah, from his brother Abu Aamir, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who seeks the leadership, is destroyed’.[1058]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ وَ هَؤُلَاءِ الرُّؤَسَاءَ الَّذِينَ يَتَرَأَّسُونَ فَوَ اللَّهِ مَا خَفَقَتِ النِّعَالُ خَلْفَ رَجُلٍ إِلَّا هَلَكَ وَ أَهْلَكَ .

A number of our companinons, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Muskan who said,

‘I heard Abu Abdullahasws saying: ‘Beware of those leaders who are assuming the leadership, for by Allahazwj, no slipper would tap behind a man (i.e., have one follower) except that he would be destroyed and cause destruction (to him - the leader)’.[1059] 

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ وَ غَيْرِهِ رَفَعُوهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَلْعُونٌ مَنْ تَرَأَّسَ مَلْعُونٌ مَنْ هَمَّ بِهَا مَلْعُونٌ مَنْ حَدَّثَ بِهَا نَفْسَهُ .

From him, from Muhammad Bin Ismail Bin Bazie, and someone else, raising it, said,

‘Abu Abdullahasws said: ‘Accursed is the one who is a leader! Accursed is the one who intends with it! Accursed is the one who discusses to himself with it!’.[1060]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ أَيُّوبَ عَنْ أَبِي عَقِيلَةَ الصَّيْرَفِيِّ قَالَ حَدَّثَنَا كَرَّامٌ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ الرِّئَاسَةَ وَ إِيَّاكَ أَنْ تَطَأَ أَعْقَابَ الرِّجَالِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَمَّا الرِّئَاسَةُ فَقَدْ عَرَفْتُهَا وَ أَمَّا أَنْ أَطَأَ أَعْقَابَ الرِّجَالِ فَمَا ثُلُثَا مَا فِي يَدِي إِلَّا مِمَّا وَطِئْتُ أَعْقَابَ الرِّجَالِ فَقَالَ لِي لَيْسَ حَيْثُ تَذْهَبُ إِيَّاكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hasan Bin Ayoub, from Abu Aqela Al Sayrafi who said, ‘Karram narrated to me from Abu Hamza Al Sumaly who said,

‘Abu Abdullahasws said to me: ‘Beware of the leadership, and beware of following the heels of men!’ I said, ‘May I be sacrificed for youasws! As for the leadership, so I have recognised it, and as for following the heels of men, so there is no two-thirds of whatever there is in my hands except that it is from following the heels of men’.  So heasws said to me: ‘This is not where you are going with it. Beware of establishing a man besides the Proofasws, so you ratify him with regards to everything what he says (blind following)’.[1061]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي وَيْحَكَ يَا أَبَا الرَّبِيعِ لَا تَطْلُبَنَّ الرِّئَاسَةَ وَ لَا تَكُنْ ذِئْباً وَ لَا تَأْكُلْ بِنَا النَّاسَ فَيُفْقِرَكَ اللَّهُ وَ لَا تَقُلْ فِينَا مَا لَا نَقُولُ فِي أَنْفُسِنَا فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ لَا مَحَالَةَ فَإِنْ كُنْتَ صَادِقاً صَدَّقْنَاكَ وَ إِنْ كُنْتَ كَاذِباً كَذَّبْنَاكَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Rabie al Shamy,

(It has been narrated) from Abu Ja’farasws having said to me: ‘Woe be unto you, O Abu Al-Rabie! You should neither seek the leadership, nor become a wolf, nor devour the people by usasws so Allahazwj would Impoverish you, and do not say regarding usasws what weasws are not saying regarding ourselvesasws, for you would be made to pause and would inevitably be questioned. So if you were truthful, weasws would ratify you, and if you were a liar, weasws would belie you’.[1062]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ ابْنِ مَيَّاحٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَرَادَ الرِّئَاسَةَ هَلَكَ .

A number or our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ibn Mayyah, from his father who said,

‘I heard Abu Abdullahasws saying: ‘The one who wants the leadership, is destroyed!’.[1063]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَ تَرَى لَا أَعْرِفُ خِيَارَكُمْ مِنْ شِرَارِكُمْ بَلَى وَ اللَّهِ وَ إِنَّ شِرَارَكُمْ مَنْ أَحَبَّ أَنْ يُوطَأَ عَقِبُهُ إِنَّهُ لَا بُدَّ مِنْ كَذَّابٍ أَوْ عَاجِزِ الرَّأْيِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullahasws saying: ‘Do you view that Iasws do not recognise your good ones from your evils ones? Yes, by Allahazwj (Iasws do), and the most evils ones of you is the one who loves to be followed. It is inevitable that he would be from the liars, or one frustrated from the opinion’.[1064]

بَابُ اخْتِتَالِ الدُّنْيَا بِالدِّينِ

Chapter 118 – Confusing the world by the Religion

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَيْلٌ لِلَّذِينَ يَخْتِلُونَ الدُّنْيَا بِالدِّينِ وَ وَيْلٌ لِلَّذِينَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ وَ وَيْلٌ لِلَّذِينَ يَسِيرُ الْمُؤْمِنُ فِيهِمْ بِالتَّقِيَّةِ أَ بِي يَغْتَرُّونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَبِي حَلَفْتُ لَأُتِيحَنَّ لَهُمْ فِتْنَةً تَتْرُكُ الْحَلِيمَ مِنْهُمْ حَيْرَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Yunus Bin Zabyan who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic is Saying: “Woe be unto those who are confusing the world by (using) the Religion, and woe be unto those who are killing those who are ordering with the fairness from the people, and woe be unto those who are causing the Momin among them to walk upon the dissimulation. Is it Meazwj they are deceiving or upon Meazwj they are being audacious? So it is by Meazwj that Iazwj Swear by, Iazwj shall Cause such strife to arrive to them which would leave the most forbearing of them as (completely) confused’.[1065]

بَابُ مَنْ وَصَفَ عَدْلًا وَ عَمِلَ بِغَيْرِهِ

Chapter 119 – The one who portrays justice and acts without it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُوسُفَ الْبَزَّازِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ مِنْ أَشَدِّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ عَمِلَ بِغَيْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yusuf Al Bazzaz, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with the most intense of regrets on the Day of Judgment would be the one who portrayed the justice, then acted without it’.[1066]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا وَ عَمِلَ بِغَيْرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’asha,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with the most intense of Punishments on the Day of Judgment would be the one who portrayed the justice and acted without it’.[1067]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ أَعْظَمِ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with the greatest of regrets on the Day of Judgment would be the one who portrayed justice, then opposed it to something else’.[1068]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ يَا أَبَا بَصِيرٍ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ .

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Abdullah Bin Yahya, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said regarding the Words of Allahazwj Mighty and Majestic [26:94] So they shall be flung into it, they and the erring ones. Heasws said: ‘O Abu Baseer! They were a people who were portraying justice with their tongues, then were opposing to something else’.[1069]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) أَبْلِغْ شِيعَتَنَا أَنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللَّهِ إِلَّا بِعَمَلٍ وَ أَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ يُخَالِفُهُ إِلَى غَيْرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Khaseyma who said,

‘Abu Ja’farasws said to me: ‘Deliver to ourasws Shias that whatever is in the Presence of Allahazwj cannot be attained except by deeds; and deliver to ourasws Shias that the people with the utmost of regrets on the Day of Judgment would be the one who portrayed justice, then opposed it to something else’.[1070]

بَابُ الْمِرَاءِ وَ الْخُصُومَةِ وَ مُعَادَاةِ الرِّجَالِ

Chapter 120 – The quarreling, and the disputing, and the animosity to the men

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِيَّاكُمْ وَ الْمِرَاءَ وَ الْخُصُومَةَ فَإِنَّهُمَا يُمْرِضَانِ الْقُلُوبَ عَلَى الْإِخْوَانِ وَ يَنْبُتُ عَلَيْهِمَا النِّفَاقُ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Beware of the quarrelling and the disputing for these two create ill feelings towards the brothers (in Eman) and upon these two hypocrisy grows’.[1071]

وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ بِهِنَّ دَخَلَ الْجَنَّةَ مِنْ أَيِّ بَابٍ شَاءَ مَنْ حَسُنَ خُلُقُهُ وَ خَشِيَ اللَّهَ فِي الْمَغِيبِ وَ الْمَحْضَرِ وَ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً

And by his chain,

‘Heasws said: ‘The Prophetsaww said: ‘Three (things), the one who meets Allahazwj Mighty and Majestic with these would enter the Paradise from whichever Door he so desires to – The one whose manners are excellent, and he fears Allahazwj in private and the public, and neglecting the quarrelling and even if he was right’.[1072]

وَ بِإِسْنَادِهِ قَالَ مَنْ نَصَبَ اللَّهَ غَرَضاً لِلْخُصُومَاتِ أَوْشَكَ أَنْ يُكْثِرَ الِانْتِقَالَ .

And by his chain, ‘Heasws said: Whoever targets Allah in a quarrel (fighting against Just) may go through quick transition (from truth to falsehood)’.[1073]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُمَارِيَنَّ حَلِيماً وَ لَا سَفِيهاً فَإِنَّ الْحَلِيمَ يَقْلِيكَ وَ السَّفِيهَ يُؤْذِيكَ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ammar Bin Marwan who said,

‘Abu Abdullahasws said: ‘Do not quarrel with a forbearing one nor with a foolish one, for the forbearing one would detest you and the foolish one would harm you’.[1074]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَادَ جَبْرَئِيلُ ( عليه السلام ) يَأْتِينِي إِلَّا قَالَ يَا مُحَمَّدُ اتَّقِ شَحْنَاءَ الرِّجَالِ وَ عَدَاوَتَهُمْ .

Ali, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Almost every time Jibraeelas came to me, said: ‘O Muhammadsaww! Fear the hatred of the men and their animosity’.[1075]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْكِنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ جَبْرَئِيلُ ( عليه السلام ) لِلنَّبِيِّ ( صلى الله عليه وآله ) إِيَّاكَ وَ مُلَاحَاةَ الرِّجَالِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hassan Bin Al Husayn Al Kindy,

(It has been narrated) from Abu Abdullahasws having said: ‘Jibraeelas said to the Prophetsaww: ‘Beware of disputing the men’.[1076]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ الْمَشَارَةَ فَإِنَّهَا تُورِثُ الْمَعَرَّةَ وَ تُظْهِرُ الْمُعْوِرَةَ .

From him, from Usman Bin Isa, from Abdul Rahman Bin Sayaba,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of the disputes for it inherits the disgrace and manifests the vulnerability’.[1077]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ الْخُصُومَةَ فَإِنَّهَا تَشْغَلُ الْقَلْبَ وَ تُورِثُ النِّفَاقَ وَ تَكْسِبُ الضَّغَائِنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Anbasa Al Aabid,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of the disputes, for these tend to occupy the heart and inherit the hypocrisy and earn the grudges’.[1078]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَادَ جَبْرَئِيلُ ( عليه السلام ) يَأْتِينِي إِلَّا قَالَ يَا مُحَمَّدُ اتَّقِ شَحْنَاءَ الرِّجَالِ وَ عَدَاوَتَهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Almost every time Jibraeelas came to mesaww, said: ‘O Muhammadsaww! Fear disputing the men and their animosity’.[1079]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مِهْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَتَانِي جَبْرَئِيلُ ( عليه السلام ) قَطُّ إِلَّا وَعَظَنِي فَآخِرُ قَوْلِهِ لِي إِيَّاكَ وَ مُشَارَّةَ النَّاسِ فَإِنَّهَا تَكْشِفُ الْعَوْرَةَ وَ تَذْهَبُ بِالْعِزِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Mihran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Jibraeelas did not come to me at all except heas advised mesaww, and the last of hisas words to mesaww were: ‘Beware of Beware disputing with the people for it uncovers the bareness and removes the honour’.[1080]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا عَهِدَ إِلَيَّ جَبْرَئِيلُ ( عليه السلام ) فِي شَيْ‏ءٍ مَا عَهِدَ إِلَيَّ فِي مُعَادَاةِ الرِّجَالِ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Jibraeelas did not pledge to meas with anything (more) than what heas pledged to me regarding the animosity of the men’.[1081]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ زَرَعَ الْعَدَاوَةَ حَصَدَ مَا بَذَرَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, raising it, said,

‘Abu Abdullahasws said: ‘The one who cultivates the enmity would reap what he sows’.[1082]

بَابُ الْغَضَبِ

Chapter 121 – The anger

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The anger spoils the Emān just as the vinegar spoils the honey’.[1083]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرٍ قَالَ ذُكِرَ الْغَضَبُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ فَمَا يَرْضَى أَبَداً حَتَّى يَدْخُلَ النَّارَ فَأَيُّمَا رَجُلٍ غَضِبَ عَلَى قَوْمٍ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ مِنْ فَوْرِهِ ذَلِكَ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمَ فَلْيَدْنُ مِنْهُ فَلْيَمَسَّهُ فَإِنَّ الرَّحِمَ إِذَا مُسَّتْ سَكَنَتْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from his father, from Muyassar who said,

‘The anger was mentioned in the presence of Abu Ja’farasws, so heasws said: ‘When the man is angered, so he would not be pleased ever, until he enters the Fire. Therefore, whenever a man gets angry upon a people while he is standing, so let him sit down straight away, so the filth of Satanla would go away from him; and whenever a man is angered upon a relative, so let him go closer to him and let him touch him, for the relative, when touched, calms down’.[1084]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, fro Dawood Bin Farqad who said,

‘Abu Abdullahasws said: ‘The anger is a key to every evil’.[1085]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَجُلٌ بَدَوِيٌّ فَقَالَ إِنِّي أَسْكُنُ الْبَادِيَةَ فَعَلِّمْنِي جَوَامِعَ الْكَلَامِ فَقَالَ آمُرُكَ أَنْ لَا تَغْضَبَ فَأَعَادَ عَلَيْهِ الْأَعْرَابِيُّ الْمَسْأَلَةَ ثَلَاثَ مَرَّاتٍ حَتَّى رَجَعَ الرَّجُلُ إِلَى نَفْسِهِ فَقَالَ لَا أَسْأَلُ عَنْ شَيْ‏ءٍ بَعْدَ هَذَا مَا أَمَرَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا بِالْخَيْرِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard myasws fatherasws saying: ‘A Bedouin man came over to Rasool-Allahsaww and he said, ‘I dwell in the desert, so teach me the comprehensive words’. So hesaww said: ‘Isaww order you that you should not get angry’. So the Bedouin reiterated the question upon himsaww three times, until the man retracted it to himself and he said, ‘I shall not ask about anything after this. Rasool-Allahsaww did not order me except with the good’.

قَالَ وَ كَانَ أَبِي يَقُولُ أَيُّ شَيْ‏ءٍ أَشَدُّ مِنَ الْغَضَبِ إِنَّ الرَّجُلَ لَيَغْضَبُ فَيَقْتُلُ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ وَ يَقْذِفُ الْمُحْصَنَةَ .

Heasws said: ‘And myasws fatherasws was saying: ‘Which thing is more difficult than the anger. Once the man gets angry so he kills the soul which Allahazwj has Prohibited and he slanders the married woman’.[1086]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ الْأَعْلَى قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ رَجُلٌ فَقَالَ لَهُ يَا رَسُولَ اللَّهِ عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا فَقَالَ لَهُ انْطَلِقْ وَ لَا تَغْضَبْ ثُمَّ أَعَادَ إِلَيْهِ فَقَالَ لَهُ انْطَلِقْ وَ لَا تَغْضَبْ ثَلَاثَ مَرَّاتٍ .

From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Abdul A’ala who said,

‘I said to Abu Abdullahasws, ‘Teach me an advice which I can be advised with’. So heasws said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww! Teach me an advice I can be advised with’. So hesaww said to him: ‘Go, and don’t be angry’. Then he reiterated to himsaww. So hesaww said to him: ‘Go, and don’t be angry’ – three times’.[1087]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ .

From him, from Ismail Bin Mihran, from Sayf Bin Ameyra,

(It has been narrated) from the one who heard Abu Abdullahasws saying: ‘The one who restrains his anger, Allahazwj would Veil his bareness’.[1088]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى أَمْسِكْ غَضَبَكَ عَمَّنْ مَلَّكْتُكَ عَلَيْهِ أَكُفَّ عَنْكَ غَضَبِي .

From him, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,

(It has been narrated) from Abu Ja’farasws having said: ‘It is Written in the Torah, among what Allahazwj Mighty and Majestic Whispered to Musaas with: “O Musaas! Withhold youras anger from the one who youas have control upon, Iazwj shall Restrain Myazwj Anger from youas’.[1089]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى بَعْضِ أَنْبِيَائِهِ يَا ابْنَ آدَمَ اذْكُرْنِي فِي غَضَبِكَ أَذْكُرْكَ فِي غَضَبِي لَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ وَ ارْضَ بِي مُنْتَصِراً فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yahya Bin Amro, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Revealed unto one of Hisazwj Prophetsas: “O son of Adamas! Remember Meazwj during your anger, Iazwj shall Remember you during Myazwj Anger and will not Eliminate you among the ones Iazwj Eliminate; and be pleased with Myazwj Support, for Myazwj Support for you is better than your support for yourself”’.[1090]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ زَادَ فِيهِ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, similar to it, and there is an increase in it, “And when you are oppressed with an injustice, so be please with Myazwj Support for you, for Myazwj Support for you is better than your support for yourself!’.[1091]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ فِي التَّوْرَاةِ مَكْتُوباً يَا ابْنَ آدَمَ اذْكُرْنِي حِينَ تَغْضَبُ أَذْكُرْكَ عِنْدَ غَضَبِي فَلَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘It is Written in the Torah: “O son of Adamas! Remember me when you are angered, Iazwj shall Remember you during Myazwj Anger, so Iazwj shall not Eliminate you among the ones Iazwj do Eliminate; and whenever you are oppressed with an injustice, so be pleased with Myazwj Support for you, for Myazwj Support for you is better than your support for yourself”’.[1092]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَجُلٌ لِلنَّبِيِّ ( صلى الله عليه وآله ) يَا رَسُولَ اللَّهِ عَلِّمْنِي قَالَ اذْهَبْ وَ لَا تَغْضَبْ فَقَالَ الرَّجُلُ قَدْ اكْتَفَيْتُ بِذَاكَ فَمَضَى إِلَى أَهْلِهِ فَإِذَا بَيْنَ قَوْمِهِ حَرْبٌ قَدْ قَامُوا صُفُوفاً وَ لَبِسُوا السِّلَاحَ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘A man said to the Prophetsaww, ‘O Rasool-Allahsaww! Teach me (something)’. Hesaww said: ‘Go and don’t be angry’. So the man said, ‘I have suffice with that’. So he went to his family and he found that there was a battle in between his people, and they had lined up in rows and wearing the weapons.

فَلَمَّا رَأَى ذَلِكَ لَبِسَ سِلَاحَهُ ثُمَّ قَامَ مَعَهُمْ ثُمَّ ذَكَرَ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَغْضَبْ فَرَمَى السِّلَاحَ ثُمَّ جَاءَ يَمْشِي إِلَى الْقَوْمِ الَّذِينَ هُمْ عَدُوُّ قَوْمِهِ فَقَالَ يَا هَؤُلَاءِ مَا كَانَتْ لَكُمْ مِنْ جِرَاحَةٍ أَوْ قَتْلٍ أَوْ ضَرْبٍ لَيْسَ فِيهِ أَثَرٌ فَعَلَيَّ فِي مَالِي أَنَا أُوفِيكُمُوهُ فَقَالَ الْقَوْمُ فَمَا كَانَ فَهُوَ لَكُمْ نَحْنُ أَوْلَى بِذَلِكَ مِنْكُمْ

So when he saw that, he (also) wore his weapon, then stood along with them. Then he remembered the words of Rasool-Allahsaww, ‘Don’t be angry’. So he threw down the weapon, then went walking over to the people who were the enemies of his people, and he said, ‘O you all! Whatever injuries were with you, or (if) a killing, or a strike in which there were no effects, so upon me is (the compensation for it) from my wealth. I shall fulfil it’. So the people said, ‘So whatever it was, so it is for you, (although) we are first for it with that than you are (i.e. we don’t want anything)’.

قَالَ فَاصْطَلَحَ الْقَوْمُ وَ ذَهَبَ الْغَضَبُ .

Heasws said: ‘So the people reconciled and the hostility was gone’.[1093]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ هَذَا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطَانِ تُوقَدُ فِي قَلْبِ ابْنِ آدَمَ وَ إِنَّ أَحَدَكُمْ إِذَا غَضِبَ احْمَرَّتْ عَيْنَاهُ وَ انْتَفَخَتْ أَوْدَاجُهُ وَ دَخَلَ الشَّيْطَانُ فِيهِ فَإِذَا خَافَ أَحَدُكُمْ ذَلِكَ مِنْ نَفْسِهِ فَلْيَلْزَمِ الْأَرْضَ فَإِنَّ رِجْزَ الشَّيْطَانِ لَيَذْهَبُ عَنْهُ عِنْدَ ذَلِكَ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ib Raib, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘This anger is an ember from the Satanla, being inflamed in the head of the son of Adamas, and that one of you, when he gets angered, his eyes turn red, his veins puff up and Satanla enters in him. So when one of you fears that from himself, so let him hold on to the earth, for the filth of the Satanla would go away from him during that’.[1094]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْغَضَبُ مَمْحَقَةٌ لِقَلْبِ الْحَكِيمِ وَ قَالَ مَنْ لَمْ يَمْلِكْ غَضَبَهُ لَمْ يَمْلِكْ عَقْلَهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, raising it, said,

‘Abu Abdullahasws having said: ‘The anger is darkness for the wise heart’. And heasws said: ‘The one who does not control his anger, would not (be able to) control his intellect’.[1095]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who restrains himself from the vanities of the world, Allahazwj would Discharge his soul on the Day of Judgment; and the one who restrains his anger from the people, Allahazwj Blessed and High would Restrain the Punishment from him on the Day of Judgment’.[1096]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who restrains his anger from the people, Allahazwj would Restrain the Punishment from him on the Day of Judgment’.[1097]

بَابُ الْحَسَدِ

Chapter 122 – The Envy

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الرَّجُلَ لَيَأْتِي بِأَيِّ بَادِرَةٍ فَيَكْفُرُ وَ إِنَّ الْحَسَدَ لَيَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘The man comes to a sin hastily so he (gradually) disbelieves, but the envy consumes the Emān (so fast) just as the fire consumes the firewood’.[1098]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘The envy consumes the Emān just as the fire consumes the firewood’.[1099]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اتَّقُوا اللَّهَ وَ لَا يَحْسُدْ بَعْضُكُمْ بَعْضاً إِنَّ عِيسَى ابْنَ مَرْيَمَ كَانَ مِنْ شَرَائِعِهِ السَّيْحُ فِي الْبِلَادِ فَخَرَجَ فِي بَعْضِ سَيْحِهِ وَ مَعَهُ رَجُلٌ مِنْ أَصْحَابِهِ قَصِيرٌ وَ كَانَ كَثِيرَ اللُّزُومِ لِعِيسَى ( عليه السلام )

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Dawood Al Raqqy who said,

‘I heard Abu Abdullahasws saying: ‘Fear Allahazwj and some of you should not envy the others. From the Laws of Isaas Bin Maryamas was the travelling about in the city. So heas went out in one of his tours and with himas was a man from hisas companions of a short stature, and he used to frequently accompany Isaas.

فَلَمَّا انْتَهَى عِيسَى إِلَى الْبَحْرِ قَالَ بِسْمِ اللَّهِ بِصِحَّةِ يَقِينٍ مِنْهُ فَمَشَى عَلَى ظَهْرِ الْمَاءِ فَقَالَ الرَّجُلُ الْقَصِيرُ حِينَ نَظَرَ إِلَى عِيسَى ( عليه السلام ) جَازَهُ بِسْمِ اللَّهِ بِصِحَّةِ يَقِينٍ مِنْهُ فَمَشَى عَلَى الْمَاءِ وَ لَحِقَ بِعِيسَى ( عليه السلام ) فَدَخَلَهُ الْعُجْبُ بِنَفْسِهِ فَقَالَ هَذَا عِيسَى رُوحُ اللَّهِ يَمْشِي عَلَى الْمَاءِ وَ أَنَا أَمْشِي عَلَى الْمَاءِ فَمَا فَضْلُهُ عَلَيَّ

So when Isaas ended up to the sea, heas said: ‘In the Name of Allahazwj’, with correct certainty from himas, and heas walked upon the back of the surface of the water. So the short man said when he looked at Isaas risking it, ‘In the Name of Allahazwj’ with correct certainty from him. So he walked upon the water and caught up with Isaas. Then self-conceitedness entered into himself, so he said (to himself), ‘This is Isaas, the Spirit of Allahazwj, walking upon the water and I am walking upon the water. So what is hisas merit over me?’

قَالَ فَرُمِسَ فِي الْمَاءِ فَاسْتَغَاثَ بِعِيسَى فَتَنَاوَلَهُ مِنَ الْمَاءِ فَأَخْرَجَهُ ثُمَّ قَالَ لَهُ مَا قُلْتَ يَا قَصِيرُ قَالَ قُلْتُ هَذَا رُوحُ اللَّهِ يَمْشِي عَلَى الْمَاءِ وَ أَنَا أَمْشِي عَلَى الْمَاءِ فَدَخَلَنِي مِنْ ذَلِكَ عُجْبٌ فَقَالَ لَهُ عِيسَى لَقَدْ وَضَعْتَ نَفْسَكَ فِي غَيْرِ الْمَوْضِعِ الَّذِي وَضَعَكَ اللَّهُ فِيهِ فَمَقَتَكَ اللَّهُ عَلَى مَا قُلْتَ فَتُبْ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّا قُلْتَ

Heasws said: ‘So he sunk into the water, and he cried for help to Isaas. So heas grabbed him from the water and extracted him, then said to him: ‘What did you say, O Shortie!?’ He said, ‘I said, ‘This is Isaas, Spirit of Allahazwj, walking upon the water, and I am walking upon the water’, and the self-conceitedness entered me due to that’. So Isaas said to him: ‘You had placed yourself in other than the place which Allahazwj had Placed you in, therefore Allahazwj Detested you upon what you said. So repent to Allahazwj Mighty and Majestic from what you said’.

قَالَ فَتَابَ الرَّجُلُ وَ عَادَ إِلَى مَرْتَبَتِهِ الَّتِي وَضَعَهُ اللَّهُ فِيهَا فَاتَّقُوا اللَّهَ وَ لَا يَحْسُدَنَّ بَعْضُكُمْ بَعْضاً .

Heasws said: ‘So the man repented and returned to his status which Allahazwj had Placed him in. Therefore, fear Allahazwj and you should not envy each other’.[1100]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً وَ كَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that ‘Rasool-Allahsaww said: ‘The poverty can almost cause one to be a disbeliever, and the envy may almost overcome (disable) the power of an envying person’.[1101]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) آفَةُ الدِّينِ الْحَسَدُ وَ الْعُجْبُ وَ الْفَخْرُ .

Ali Bin Ibrahim, from Muhammad Bin isa, from Yunus, from Muawiya Bin Wahab who said,

‘Abu Abdullahasws said: ‘The disaster for the Religion is the envy, and the self-conceitedness, and the pride’.[1102]

يُونُسُ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى بْنِ عِمْرَانَ ( عليه السلام ) يَا ابْنَ عِمْرَانَ لَا تَحْسُدَنَّ النَّاسَ عَلَى مَا آتَيْتُهُمْ مِنْ فَضْلِي وَ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى ذَلِكَ وَ لَا تُتْبِعْهُ نَفْسَكَ فَإِنَّ الْحَاسِدَ سَاخِطٌ لِنِعَمِي صَادٌّ لِقَسْمِيَ الَّذِي قَسَمْتُ بَيْنَ عِبَادِي وَ مَنْ يَكُ كَذَلِكَ فَلَسْتُ مِنْهُ وَ لَيْسَ مِنِّي .

Yunus, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said to Musaas Bin Imranas: “O sonas of Imranas! Neither should you envy the people upon what Iazwj have Given them from Myazwj Grace, nor should youas extend youras eyes towards that, and do not follow it yourselfas, for the envying one gets angered at Myazwj Bounties, blocks Myazwj Apportionment which Iazwj have Apportioned between Myazwj servant. And the one who is such as that, so Iazwj am not from him and he is not from Meazwj”’.[1103]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنِ الْفُضَيْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ يَغْبِطُ وَ لَا يَحْسُدُ وَ الْمُنَافِقُ يَحْسُدُ وَ لَا يَغْبِطُ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Al Fuzayl Bin Ayaaz,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin backbites but does not envy, and the hypocrite envies and does not backbite’.[1104]

بَابُ الْعَصَبِيَّةِ

Chapter 123 – The Prejudice (Bias/Racism)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is prejudicial or is been prejudicial to, so the rein of Emān has been loosened from his neck’.[1105]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَ الْإِيمَانِ مِنْ عُنُقِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Dorost Bin Abu Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is prejudicial or is been prejudicial to, so the rein of Emān has been loosened from his neck’.[1106]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ فِي قَلْبِهِ حَبَّةٌ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one in whose heart was a mustard seed of prejudice in his heart, Allahazwj would Resurrect him on the Day of Judgment along with the Bedouins of the pre-Islamic period’.[1107]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ خَضِرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَعَصَّبَ عَصَبَهُ اللَّهُ بِعِصَابَةٍ مِنْ نَارٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Khazr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is prejudicial, Allahazwj would Join him with a gang from the Fire’.[1108]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ عَامِرِ بْنِ السِّمْطِ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ لَمْ يُدْخِلِ الْجَنَّةَ حَمِيَّةٌ غَيْرُ حَمِيَّةِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ وَ ذَلِكَ حِينَ أَسْلَمَ غَضَباً لِلنَّبِيِّ ( صلى الله عليه وآله ) فِي حَدِيثِ السَّلَى الَّذِي أُلْقِيَ عَلَى النَّبِيِّ ( صلى الله عليه وآله) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Bin Mihran, from Aamir Bin Al Simt, from habeeb Bin Abu Sabit,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘A prejudice would not be entering the Paradise except that of Hamzaas Bin Abdul Muttalibas, and that is when heas was among Muslims, heas got angry when an amusing discussion (which took place) against the Prophetsaww – (which was) regarding the camel’s stomach contents which were thrown upon the Prophetsaww’.[1109]

عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمَلَائِكَةَ كَانُوا يَحْسَبُونَ أَنَّ إِبْلِيسَ مِنْهُمْ وَ كَانَ فِي عِلْمِ اللَّهِ أَنَّهُ لَيْسَ مِنْهُمْ فَاسْتَخْرَجَ مَا فِي نَفْسِهِ بِالْحَمِيَّةِ وَ الْغَضَبِ فَقَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ .

From him, from his father, from Fazalat, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullahasws having said: ‘The Angels used to reckon that Ibleesla was from them, and it was in the Knowledge of Allahazwj that hela was not from them. So whatever was within himselfla came out with the prejudice and the anger, so hela said: ‘Youazwj Created mela from fire and Created him (Adamas) from clay’’.[1110]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) عَنِ الْعَصَبِيَّةِ فَقَالَ الْعَصَبِيَّةُ الَّتِي يَأْثَمُ عَلَيْهَا صَاحِبُهَا أَنْ يَرَى الرَّجُلُ شِرَارَ قَوْمِهِ خَيْراً مِنْ خِيَارِ قَوْمٍ آخَرِينَ وَ لَيْسَ مِنَ الْعَصَبِيَّةِ أَنْ يُحِبُّ الرَّجُلُ قَوْمَهُ وَ لَكِنْ مِنَ الْعَصَبِيَّةِ أَنْ يُعِينَ قَوْمَهُ عَلَى الظُّلْمِ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qanasy, from Al Qasim Bin Muhammad, from Minqary, from Abdul Razzaq, from Moamar, from Al Zuhry who said,

‘Aliasws Bin Al-Husaynasws was asked about the prejudice, so heasws said: ‘The prejudice upon which its doer would be sinning is that he sees the evil man of his people as better than the good ones of other people, and it is not from the prejudice if he were to love the man of his people, but from the prejudice is that he assists his people upon the injustice’.[1111]

بَابُ الْكِبْرِ

Chapter 124 – The Arrogance

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ حُكَيْمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَدْنَى الْإِلْحَادِ فَقَالَ إِنَّ الْكِبْرَ أَدْنَاهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Aban, from Hukeym who said,

‘I asked Abu Abdullahasws about the least of atheism (disbelief). So heasws said: ‘The arrogance is the lowest of it’.[1112] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْكِبْرُ قَدْ يَكُونُ فِي شِرَارِ النَّاسِ مِنْ كُلِّ جِنْسٍ وَ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ لَمْ يَزِدْهُ اللَّهُ إِلَّا سَفَالًا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The arrogance has happened to be in the evil people from every race, and the Pride is a Gown of Allahazwj. So whoever disputes with Allahazwj Mighty and Majestic about Hisazwj Gown, Allahazwj would not Increase him in except for the lowliness.

إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَرَّ فِي بَعْضِ طُرُقِ الْمَدِينَةِ وَ سَوْدَاءُ تَلْقُطُ السِّرْقِينَ فَقِيلَ لَهَا تَنَحَّيْ عَنْ طَرِيقِ رَسُولِ اللَّهِ فَقَالَتْ إِنَّ الطَّرِيقَ لَمُعْرَضٌ فَهَمَّ بِهَا بَعْضُ الْقَوْمِ أَنْ يَتَنَاوَلَهَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دَعُوهَا فَإِنَّهَا جَبَّارَةٌ .

Rasool-Allahsaww passed by one of the streets of Al-Medina and a black lady was scooping up the manure. So it was said to her, ‘Move aside from the way of Rasool-Allahsaww!’ So she said, ‘The road is open (wide enough)’. So, some of the people thought of grabbing her (and pushing her aside). So Rasool-Allahsaww said: ‘Leave her, for she is tyrannial’ (bully).[1113]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الْعِزُّ رِدَاءُ اللَّهِ وَ الْكِبْرُ إِزَارُهُ فَمَنْ تَنَاوَلَ شَيْئاً مِنْهُ أَكَبَّهُ اللَّهُ فِي جَهَنَّمَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Al A’ala Bin Al Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws said: ‘The Honour is a Gown of Allahazwj, and the Pride is Hisazwj Garment. So whoever holds onto any of these, Allahazwj would Fling him into Hell’.[1114]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عُمَرَ بْنِ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْكِبْرُ رِدَاءُ اللَّهِ وَ الْمُتَكَبِّرُ يُنَازِعُ اللَّهَ رِدَاءَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Mo’mar Bin Umar Bin Ata’a,

(It has been narrated) from Abu Ja’farasws having said: ‘The Pride is a Gown of Allahazwj and the arrogant one disputes Allahazwj about Hisazwj Gown’.[1115]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abu Jameela, from Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘The Pride is a Gown of Allahazwj. So the one who disputes Allahazwj regarding anything from that, Allahazwj would Fling him into the Fire’.[1116]

عَنْهُ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ .

From him, from his father, from Al Qasim Bin Urwa, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘He would not enter the Paradise, the one in whose heart is particle’s weight of arrogance’.[1117]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ قَالَ فَاسْتَرْجَعْتُ فَقَالَ مَا لَكَ تَسْتَرْجِعُ قُلْتُ لِمَا سَمِعْتُ مِنْكَ فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا أَعْنِي الْجُحُودَ إِنَّمَا هُوَ الْجُحُودُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘He would not enter the Paradise, the one in whose heart there was the weight of a mustard seed from the arrogance’. He (the narrator) said, ‘So I said, ‘We are from Allahazwj and to Himazwj we are returning’. So heasws said: ‘What is the matter with you saying ‘We are from Allahazwj and to Himazwj we are returning’?’ I said, ‘Due to what I heard from youasws’. So heasws said: ‘It is not where you are going (understanding it). But rather, Iasws mean the rejection (of Wilayah). But rather it (arrogance) is the rejection (of Wilayah)’.[1118]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِبْرُ أَنْ تَغْمِصَ النَّاسَ وَ تَسْفَهَ الْحَقَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Ayoub Bin Al Hurr, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘The arrogance is that you belittle the people and consider the Truth as foolish’.[1119]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ قُلْتُ وَ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul Al’ala Bin Ayn who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww said: ‘The greatest of the arrogance is belittling the people and considering the Truth as foolish’. I said, ‘And what (constitutes) belittling the people and considering the Truth as foolish?’ Heasws said, ‘Ignoring the Truth and maligning upon its people. So the one who does that, so he has snatched from Allahazwj Mighty and Majestic, Hisazwj Gown (of Pride)’.[1120]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ سَقَرُ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ شِدَّةَ حَرِّهِ وَ سَأَلَهُ أَنْ يَأْذَنَ لَهُ أَنْ يَتَنَفَّسَ فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘In Hell there is a valley for the arrogant ones called Saqar. It complained to Allahazwj Mighty and Majestic of the intensity of its own heat, and asked Himazwj that Heazwj Permits for it to breathe. So it exhaled and it burnt down the Hell’.[1121]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَخِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُتَكَبِّرِينَ يُجْعَلُونَ فِي صُوَرِ الذَّرِّ يَتَوَطَّأُهُمُ النَّاسُ حَتَّى يَفْرُغَ اللَّهُ مِنَ الْحِسَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Dawood Bin Farqad, from his brother who said,

‘I heard Abu Abdullahasws saying: ‘The arrogant ones would be Made to be in the image of the particles. The people would be trampling upon them until Allahazwj is Free from the Reckoning’.[1122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الْكِبْرُ فَقَالَ أَعْظَمُ الْكِبْرِ أَنْ تَسْفَهَ الْحَقَّ وَ تَغْمِصَ النَّاسَ قُلْتُ وَ مَا سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is the arrogance?’ So heasws said: ‘The greatest of the arrogance is that you consider the Truth as foolish and you belittle the people (of Truth)’. I said, ‘And what is considering the Truth as foolish?’ Heasws said: ‘Ignoring the Truth and his criticizing the people of Truth’.[1123]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّنِي آكُلُ الطَّعَامَ الطَّيِّبَ وَ أَشَمُّ الرِّيحَ الطَّيِّبَةَ وَ أَرْكَبُ الدَّابَّةَ الْفَارِهَةَ وَ يَتْبَعُنِي الْغُلَامُ فَتَرَى فِي هَذَا شَيْئاً مِنَ التَّجَبُّرِ فَلَا أَفْعَلَهُ فَأَطْرَقَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ قَالَ إِنَّمَا الْجَبَّارُ الْمَلْعُونُ مَنْ غَمَصَ النَّاسَ وَ جَهِلَ الْحَقَّ

From, from Yaqoub Bin Yazeed, from Muhammad Bin Umr Bin Yazeed, from his father who said,

‘I said to Abu Abdullahasws, ‘I eat the good food, and smell the good perfume, and ride the luxurious animals, and the slaves follow behind me. So if youasws were to view anything from the tyranny in this, then I will not do it’. So Abu Abdullahasws remained (silent for a while), then said: ‘But rather, the tyrant is the accursed, the one who belittles the people and ignores the Truth’.

قَالَ عُمَرُ فَقُلْتُ أَمَّا الْحَقُّ فَلَا أَجْهَلُهُ وَ الْغَمْصُ لَا أَدْرِي مَا هُوَ قَالَ مَنْ حَقَّرَ النَّاسَ وَ تَجَبَّرَ عَلَيْهِمْ فَذَلِكَ الْجَبَّارُ .

Umar (the narrator) said, ‘So I said, ‘As for the Truth, so I do not ignore it, and the belittling, I do not know what it is’. Heasws said: ‘The one who considers the people as insignificant and is tyrannous upon them, so that is the tyrant’.[1124]

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ وَ لَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَ لَا يُزَكِّيهِمْ وَ لَهُمْ عَذَابٌ أَلِيمٌ شَيْخٌ زَانٍ وَ مَلِكٌ جَبَّارٌ وَ مُقِلٌّ مُخْتَالٌ .

Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Three (people), Allahazwj will not Speak to them, nor Look towards them on the Day of Judgment, nor will Heazwj Purify them, and for them would be a painful Punishment – an aged adulterer, and a tyrannous king, and an arrogant self-denying one’.[1125]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يُوسُفَ ( عليه السلام ) لَمَّا قَدِمَ عَلَيْهِ الشَّيْخُ يَعْقُوبُ ( عليه السلام ) دَخَلَهُ عِزُّ الْمُلْكِ فَلَمْ يَنْزِلْ إِلَيْهِ فَهَبَطَ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا يُوسُفُ ابْسُطْ رَاحَتَكَ فَخَرَجَ مِنْهَا نُورٌ سَاطِعٌ فَصَارَ فِي جَوِّ السَّمَاءِ فَقَالَ يُوسُفُ يَا جَبْرَئِيلُ مَا هَذَا النُّورُ الَّذِي خَرَجَ مِنْ رَاحَتِي فَقَالَ نُزِعَتِ النُّبُوَّةُ مِنْ عَقِبِكَ عُقُوبَةً لِمَا لَمْ تَنْزِلْ إِلَى الشَّيْخِ يَعْقُوبَ فَلَا يَكُونُ مِنْ عَقِبِكَ نَبِيٌّ .

A number of our companions, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Yusufas was such that when the elderly Yaqoubas proceeded to himas, the might of the kingship entered into himas and heas did not dismount to (welcome) himas. So Jibraeelas descended and said: ‘O Yusufas! Extend youras palm!’. So a shining light came out from it and came to be in the atmosphere of the sky. So Yusufas said: ‘What is this light which came out from myas palm?’ So heas said: ‘The Prophet-hood has been Removed from youras children as a Punishment to what caused youas not to descend to the elderly Yaqoubas, therefore there will not happen to be a Prophetas from youras children’.[1126]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ إِلَّا وَ فِي رَأْسِهِ حِكْمَةٌ وَ مَلَكٌ يُمْسِكُهَا فَإِذَا تَكَبَّرَ قَالَ لَهُ اتَّضِعْ وَضَعَكَ اللَّهُ فَلَا يَزَالُ أَعْظَمَ النَّاسِ فِي نَفْسِهِ وَ أَصْغَرَ النَّاسِ فِي أَعْيُنِ النَّاسِ وَ إِذَا تَوَاضَعَ رَفَعَهُ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ قَالَ لَهُ انْتَعِشْ نَعَشَكَ اللَّهُ فَلَا يَزَالُ أَصْغَرَ النَّاسِ فِي نَفْسِهِ وَ أَرْفَعَ النَّاسِ فِي أَعْيُنِ النَّاسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a servant except that there is wisdom in his head and an Angel withholds it (there). So when he is arrogant, (the Angel) says to him: ‘Be humble, may Allahazwj Drop you!’. So he does not cease to be the greatest of the people within himself and the smallest of the people in the eyes of the people; but when he is humble, Allahazwj Might and Majestic Raises him, then (the Angel) says to him: ‘Be humble, may Allahazwj Dignify you!’ So he does not cease to be the smallest of the people within himself and the highest of the people in the eyes of the people’.[1127]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ النَّهْدِيِّ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ أَحَدٍ يَتِيهُ إِلَّا مِنْ ذِلَّةٍ يَجِدُهَا فِي نَفْسِهِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from al Nahdy, from Yazeed Bin Is’haq Sha’ar, from Abdullah Bin Al Munzir, from Abdullah Bin Bukeyr who said,

‘Abu Abdullahasws said: ‘There is no one who comes to it (arrogance) except from a disgrace which he finds within himself’.

وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ رَجُلٍ تَكَبَّرَ أَوْ تَجَبَّرَ إِلَّا لِذِلَّةٍ وَجَدَهَا فِي نَفْسِهِ .

And in another Hadeeth, from Abu Abdullahasws having said: ‘There is none from a man who is arrogant or tyrannous except due to the disgrace which he finds within himself’.[1128]

بَابُ الْعُجْبِ

Chapter 125 – The Self-conceit

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا مِنْ أَهْلِ خُرَاسَانَ مِنْ وُلْدِ إِبْرَاهِيمَ بْنِ سَيَّارٍ يَرْفَعُهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ مَا ابْتُلِيَ مُؤْمِنٌ بِذَنْبٍ أَبَداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asbat, from a man from our companions, from the people of Khurasan from the children of Ibrahim Bin Sayyar, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Knows that sin is better for the Momin than the self-conceit (self important), and had it not been for that, a Momin would never sin!’[1129]

عَنْهُ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَخِيهِ أَبِي عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ .

From, from Saeed Bin Janah, from his brother Abu Aamir, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in whom the self-conceit enters, is destroyed’.[1130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ فَقَالَ الْعُجْبُ دَرَجَاتٌ مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ فَيَرَاهُ حَسَناً فَيُعْجِبَهُ وَ يَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً وَ مِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ فَيَمُنَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَيْهِ فِيهِ الْمَنُّ .

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassanasws, ‘I asked himasws about the self-conceitedness, so heasws said: ‘The self-conceitedness has levels. From these is that for the servant, his evil deeds are adorned for him, so he sees it as a good deed. So it astounds (overwhelms) him and he reckons that he has done something good; and from these is that the servant believes in his Lordazwj, so he (thinks he is doing a) favour upon Allahazwj Mighty and Majestic, while for Allahazwj, upon him with regards to it, is actually the Favour’ (by not Punishing him).[1131]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيَنْدَمُ عَلَيْهِ وَ يَعْمَلُ الْعَمَلَ فَيَسُرُّهُ ذَلِكَ فَيَتَرَاخَى عَنْ حَالِهِ تِلْكَ فَلَأَنْ يَكُونَ عَلَى حَالِهِ تِلْكَ خَيْرٌ لَهُ مِمَّا دَخَلَ فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The man commits the sin, so he regrets upon it and he does the (good) deed, so that cheers him, so he slackens from that state of his. So for him to be upon that state of his (of regret) is better for him than what had entered into him (from the self-importance)’.[1132]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَضْرِ بْنِ قِرْوَاشٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى عَالِمٌ عَابِداً فَقَالَ لَهُ كَيْفَ صَلَاتُكَ فَقَالَ مِثْلِي يُسْأَلُ عَنْ صَلَاتِهِ وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا قَالَ فَكَيْفَ بُكَاؤُكَ قَالَ أَبْكِي حَتَّى تَجْرِيَ دُمُوعِي فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ خَائِفٌ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ إِنَّ الْمُدِلَّ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْ‏ءٌ

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nazar Bin Qirwashi, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘A scholar came to a worshipper and said to him, ‘How is your Salāt?’ So he said, ‘The like of me is been questioned about his Salāt, and I have been worshipping Allahazwj since such and such (time)?’ He said, ‘So how is your weeping?’ He said, ‘I tend to weep until my tears flow upon me’. So the scholar said to him, ‘So if you were to laugh while you are fearful (of Allahazwj) it would be superior than your weeping while you are self-conceited (boastful). The self-conceited one, nothing from his deeds ascends (to Allahazwj)’.[1133]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ دَخَلَ رَجُلَانِ الْمَسْجِدَ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ فَاسِقٌ فَخَرَجَا مِنَ الْمَسْجِدِ وَ الْفَاسِقُ صِدِّيقٌ وَ الْعَابِدُ فَاسِقٌ وَ ذَلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ مُدِلًّا بِعِبَادَتِهِ يُدِلُّ بِهَا فَتَكُونُ فِكْرَتُهُ فِي ذَلِكَ وَ تَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلَى فِسْقِهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ مِمَّا صَنَعَ مِنَ الذُّنُوبِ .

From him, from Ahmad Bin Muhammad, from Ahmad Bin Abu Dawood, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Two men entered the Masjid. One of them was a worshipper and the other one an immoral one. So when they both exited from the Masjid, the immoral one was truthful and the worshipper was immoral, and that is because the worshipper entered into the Masjid with a feeling of self-importance with praising (and being boastful about) his worship. So his thinking happened to be in that (state), and the thinking of the immoral one happened to be in the remorse upon his immorality, and he sought the Forgiveness of Allahazwj Mighty and Majestic from what he had done from the sins’.[1134]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَعْمَلُ الْعَمَلَ وَ هُوَ خَائِفٌ مُشْفِقٌ ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ فَيَدْخُلُهُ شِبْهُ الْعُجْبِ بِهِ فَقَالَ هُوَ فِي حَالِهِ الْأُولَى وَ هُوَ خَائِفٌ أَحْسَنُ حَالًا مِنْهُ فِي حَالِ عُجْبِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullahasws, ‘The man does the (good) deed and he is fearful, worried. Then he does something from the righteousness, so something like the self-importance enters into him due to it’. So heasws said: ‘His being in his first state while he was fearful is a better state than him being in a state of self-importance’.[1135]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَيْنَمَا مُوسَى ( عليه السلام ) جَالِساً إِذْ أَقْبَلَ إِبْلِيسُ وَ عَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ فَلَمَّا دَنَا مِنْ مُوسَى ( عليه السلام ) خَلَعَ الْبُرْنُسَ وَ قَامَ إِلَى مُوسَى فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ مُوسَى مَنْ أَنْتَ فَقَالَ أَنَا إِبْلِيسُ قَالَ أَنْتَ فَلَا قَرَّبَ اللَّهُ دَارَكَ قَالَ إِنِّي إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ لِمَكَانِكَ مِنَ اللَّهِ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘While Musaas was seated, Ibleesla came over and upon himla was a colourful hood. So when hela approached Musaas, removed the hood and stood by himas and greeted upon himas. So Musaas said to himla: ‘Who are youla?’ So hela said, ‘Ila am Ibleesla’. Heas said: ‘Youla, May Allahazwj not let yourla circling be close by’. Hela said, ‘But rather, Ila came over to greet upon youas due to youras status from Allahazwj’.

قَالَ فَقَالَ لَهُ مُوسَى ( عليه السلام ) فَمَا هَذَا الْبُرْنُسُ قَالَ بِهِ أَخْتَطِفُ قُلُوبَ بَنِي آدَمَ فَقَالَ مُوسَى فَأَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ اسْتَحْوَذْتَ عَلَيْهِ قَالَ إِذَا أَعْجَبَتْهُ نَفْسُهُ وَ اسْتَكْثَرَ عَمَلَهُ وَ صَغُرَ فِي عَيْنِهِ ذَنْبُهُ

Heasws said: ‘So Musaas said to him: ‘So what is this hood?’ Hela said, ‘By it Ila abduct the hearts of the children of Adamas’. So Musaas said: ‘So tell meas of the sin which, when the son of Adamas commits it, he gets captured upon it’. Hela said, ‘When his self astounds him and his deeds seem numerous and his sins seem small in his eyes’.

وَ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِدَاوُدَ ( عليه السلام ) يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ وَ أَنْذِرِ الصِّدِّيقِينَ قَالَ كَيْفَ أُبَشِّرُ الْمُذْنِبِينَ وَ أُنْذِرُ الصِّدِّيقِينَ قَالَ يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ أَنِّي أَقْبَلُ التَّوْبَةَ وَ أَعْفُو عَنِ الذَّنْبِ وَ أَنْذِرِ الصِّدِّيقِينَ أَلَّا يُعْجَبُوا بِأَعْمَالِهِمْ فَإِنَّهُ لَيْسَ عَبْدٌ أَنْصِبُهُ لِلْحِسَابِ إِلَّا هَلَكَ .

And heasws said: ‘Allahazwj Mighty and Majestic Said to Dawoodas: “O Dawoodas! Give glad tidings to the sinners and warn the truthful!” Heas said: ‘How do Ias give glad tidings to the sinners and warn the truthful?’ Heazwj Said: “O Dawoodas! Give glad tidings to the sinners that Iazwj Accept the repentance and Pardon the sins, and warn the truthful that they should not be self-conceited with their deeds, for there is no servant who will be linked with it for the Reckoning except that he would be destroyed!”’.[1136]

بَابُ حُبِّ الدُّنْيَا وَ الْحِرْصِ عَلَيْهَا

Chapter 126 – Love of the world and the greed upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dorost Bin Abu Mansour, from a man,

(It has been narrated) from Abu Abdullahasws and Hisham, from Abu Abdullahasws having said: ‘The head (the root) of all sins is love of the world’.[1137]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمَّادِ بْنِ بَشِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا أَحَدُهُمَا فِي أَوَّلِهَا وَ الْآخَرُ فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُسْلِمِ .

Ali, from his father, from Ibn Fazzal, from Ibn Bukeyr, from Hammad Bin Bashir who said,

‘I heard Abu Abdullahasws saying: ‘Two ferocious wolves among sheep who have separated from their shepherd, one of the two being among its front ones and the other among its back ones, are no more damaging among them than the love of the wealth and the honour (popularity) is in the Religion of the Muslim’.[1138]

عَنْهُ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ هَذَا فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُؤْمِنِ .

From him, from his father, from Usman Bin Isa, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Two ferocious wolves among sheep not have shepherd for them, this one among its front ones and this one among its back ones, would not be quicker among them (to devour them) than the love of the wealth and the honour (popularity) would be (devouring) in the Religion of the Momin’.[1139]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الشَّيْطَانَ يُدِيرُ ابْنَ آدَمَ فِي كُلِّ شَيْ‏ءٍ فَإِذَا أَعْيَاهُ جَثَمَ لَهُ عِنْدَ الْمَالِ فَأَخَذَ بِرَقَبَتِهِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad in Yahya Al Khazzaz, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘The Satanla revolves around the children of Adamas with regards to everything. So when hela gets tired of (waiting for) him, crouches to him by the wealth, so hela seizes him by his neck’.[1140]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يَشْفِ غَيْظَهُ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصَرَ عَمَلُهُ وَ دَنَا عَذَابُهُ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Abu Asama Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who does not get consoled by the Consolation of Allahazwj the regret upon the world will cut off his self; and the one who purses with his vision what is in the hands of the people, his worries would be numerous and his anger would not subside; and the one who does not see the Bounties of Allahazwj Mighty and Majestic upon him, except regarding the food and the drink or clothes, so his deeds would be deficient and his Punishment has approached’.[1141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ زَيْدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الدِّينَارَ وَ الدِّرْهَمَ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَاكُمْ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Zayd, from Ziyad Al Qindy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Awr,

(It has been narrated) from Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘The Dinar and the Dirham both destroyed the ones who were before you, and they will both destroy you all (as well)’.[1142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا مَثَلُ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ مِنَ الْقَزِّ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,

(It has been narrated) from Abu Abdullahasws that ‘Abu Ja’farasws having said: An example of the greedy one upon the world is like an example of the silkworm. Every time it increases enveloping the silk upon itself it becomes even more remote from the exiting (from its cocoon) until it dies sadly’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَغْنَى الْغِنَى مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً

And Abu Abdullahasws said: ‘The richest of the rich is the one who does not happen to be a prisoner of the greediness’.

وَ قَالَ لَا تُشْعِرُوا قُلُوبَكُمُ الِاشْتِغَالَ بِمَا قَدْ فَاتَ فَتَشْغَلُوا أَذْهَانَكُمْ عَنِ الِاسْتِعْدَادِ لِمَا لَمْ يَأْتِ .

And heasws said: ‘Do not let your hearts be pre-occupied with what has been lost, for you will be pre-occupying your minds from the prepearation for what has not yet come’.[1143]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا فَإِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَبٌ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,

‘Aliasws Bin Al-Husaynasws was asked, ‘Which of the deeds is superior in the Presence of Allahazwj?’ Heasws said: ‘There is no deed, after the recognition of Allahazwj Mighty and Majestic and recognition of Hisazwj Rasoolsaww more superior than hatred of the world. There are many branches for that, and for the disobedience, there is one branch’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

So the first of what Allahazwj was disobeyed with was the arrogance, being a disobedience of Ibleesla, where hela refused (to prostrate) and was arrogant, and hela was from the disbelievers’.

ثُمَّ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ ( عليهما السلام ) حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

Then (it was) the greed, and it is the disobedience of Adamas and Hawwaas [7:19] so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust. So theyas both took what there was no need to it for them both. Thus, that entered into theiras offspring up to the Day of Judgement, and that is that most of what the son of Adamas seeks is what there is no need to it for him.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا

Then (it was) the envy, and it is a disobedience of the sonla of Adamas where hela envied hisla brotheras, and hela killed himas. So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ .

Thus the Prophetsas and the Scholarsasws said after recognition that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.[1144]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُنَاجَاةِ مُوسَى ( عليه السلام ) يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي

And by this chain, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Manifesto of Musaas (it was): “O Musaas! The world is a house of Punishment. Adamas was Punished during hisas error, and Iazwj Made it to be Accursed. Accursed is whatever therein except for what there was in it (performed) for Meazwj”.

يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ وَ مَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنَاهُ فِيهَا وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا .

O Musaas! Myazwj righteous servant are being ascetic in the world in accordance to their knowledge, and the rest of the creatures are desiring with regards to it in accordance with their ignorance; and there is no one who magnifies it (the world) and his eyes would be delighted in it, and no one would belittle it except that he would benefit from it’.[1145]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا وَاحِدٌ فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُسْلِمِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Two ferocious wolves among sheep who have separated from their shepherd, one being among its front ones and one being among its back ones, are not more damaging among them than the love of the world and the fame would be regarding the Religion of the Muslim’.[1146]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُهَاجِرٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) عَلَى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَ طَيْرُهَا وَ دَوَابُّهَا فَقَالَ أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلَّا بِسَخْطَةٍ وَ لَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا فَقَالَ الْحَوَارِيُّونَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ ادْعُ اللَّهَ أَنْ يُحْيِيَهُمْ لَنَا فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ فَنَجْتَنِبَهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Usman Bin Saeed, from Abdul Hameed Bin Ali Al Kufy, from Muhajir Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘Isaas Bin Maryamas passed by a town whose inhabitants had died, along with its birds and its animals. So heas said: ‘But they did not die except by Wrath (of Allahazwj), and had they died separately, they would have buried each other’. So the disciples said, ‘O Spirit of Allahazwj and Hisazwj Word! Supplicate to Allahazwj that Heazwj should Revive them so they can inform us what their deeds were (that led them to this destruction), so that we can stay away from these’. 

فَدَعَا عِيسَى ( عليه السلام ) رَبَّهُ فَنُودِيَ مِنَ الْجَوِّ أَنْ نَادِهِمْ فَقَامَ عِيسَى ( عليه السلام ) بِاللَّيْلِ عَلَى شَرَفٍ مِنَ الْأَرْضِ فَقَالَ يَا أَهْلَ هَذِهِ الْقَرْيَةِ فَأَجَابَهُ مِنْهُمْ مُجِيبٌ لَبَّيْكَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ فَقَالَ وَيْحَكُمْ مَا كَانَتْ أَعْمَالُكُمْ قَالَ عِبَادَةُ الطَّاغُوتِ وَ حُبُّ الدُّنْيَا مَعَ خَوْفٍ قَلِيلٍ وَ أَمَلٍ بَعِيدٍ وَ غَفْلَةٍ فِي لَهْوٍ وَ لَعِبٍ

So Isaas supplicated to hisas Lordazwj, and there was a Call from the air: ‘Call them!’ So Isaas stood at night upon a high ground and heas said: ‘O inhabitants of this town!’ So one of them responded answering, ‘O Spirit of Allahazwj and Hisazwj Word, here I am!’ So heas said: ‘Woe be unto you all! What were your deeds?’ He said, ‘Worshipping the tyrants and love of the world along with little fear, and has long hopes and neglectfully engaged in the‘لَهْوٍ وَ لَعِبٍ’ in useless and playful activities’.

فَقَالَ كَيْفَ كَانَ حُبُّكُمْ لِلدُّنْيَا قَالَ كَحُبِّ الصَّبِيِّ لِأُمِّهِ إِذَا أَقْبَلَتْ عَلَيْنَا فَرِحْنَا وَ سُرِرْنَا وَ إِذَا أَدْبَرَتْ عَنَّا بَكَيْنَا وَ حَزِنَّا قَالَ كَيْفَ كَانَتْ عِبَادَتُكُمْ لِلطَّاغُوتِ قَالَ الطَّاعَةُ لِأَهْلِ الْمَعَاصِي قَالَ كَيْفَ كَانَ عَاقِبَةُ أَمْرِكُمْ قَالَ بِتْنَا لَيْلَةً فِي عَافِيَةٍ وَ أَصْبَحْنَا فِي الْهَاوِيَةِ فَقَالَ وَ مَا الْهَاوِيَةُ فَقَالَ سِجِّينٌ قَالَ وَ مَا سِجِّينٌ قَالَ جِبَالٌ مِنْ جَمْرٍ تُوقَدُ عَلَيْنَا إِلَى يَوْمِ الْقِيَامَةِ

So heas said: ‘How was your love for the world?’ He said, ‘Like the love of the child for its mother. Whenever it came upon us, we were happy and joyful, and when it was distant from us, we cried and grieved. Heas said: ‘How was your worship for the tyrants?’ He said, ‘The obedience to the disobedient ones’. Heas said: ‘How was your end of your affairs?’ He said, ‘We slept at night in good health and we woke up in the morning in the Abyss’. So heas said: ‘And what is the Abyss?’ So he said, ‘A prison’ Heas said: ‘And what is the prison?’ He said, ‘A mountain of burning coal inflamed upon us up to the Day of Judgment’.

قَالَ فَمَا قُلْتُمْ وَ مَا قِيلَ لَكُمْ قَالَ قُلْنَا رُدَّنَا إِلَى الدُّنْيَا فَنَزْهَدَ فِيهَا قِيلَ لَنَا كَذَبْتُمْ قَالَ وَيْحَكَ كَيْفَ لَمْ يُكَلِّمْنِي غَيْرُكَ مِنْ بَيْنِهِمْ قَالَ يَا رُوحَ اللَّهِ إِنَّهُمْ مُلْجَمُونَ بِلِجَامٍ مِنْ نَارٍ بِأَيْدِي مَلَائِكَةٍ غِلَاظٍ شِدَادٍ وَ إِنِّي كُنْتُ فِيهِمْ وَ لَمْ أَكُنْ مِنْهُمْ فَلَمَّا نَزَلَ الْعَذَابُ عَمَّنِي مَعَهُمْ فَأَنَا مُعَلَّقٌ بِشَعْرَةٍ عَلَى شَفِيرِ جَهَنَّمَ لَا أَدْرِي أُكَبْكَبُ فِيهَا أَمْ أَنْجُو مِنْهَا

Heas said: ‘So what did you all say and what was said to you?’ He said, ‘We said, ‘Return us to the world and we would be ascetic therein’. It was said to us, ‘You are all lying’. Heas said: ‘How come there did not speak to meas anyone apart from you, in among them?’ He said, ‘O Spirit of Allahazwj! They are being reined by the rein of Fire at the hands of intensely harsh Angels, and I was among them and did not happen to be from them. So when the Punishment descended, I was generalised with them, and I was attached to a branch upon the edge of Hell, not knowing whether I would be plunging into it or whether I would be Rescued from it’.

فَالْتَفَتَ عِيسَى ( عليه السلام ) إِلَى الْحَوَارِيِّينَ فَقَالَ يَا أَوْلِيَاءَ اللَّهِ أَكْلُ الْخُبْزِ الْيَابِسِ بِالْمِلْحِ الْجَرِيشِ وَ النَّوْمُ عَلَى الْمَزَابِلِ خَيْرٌ كَثِيرٌ مَعَ عَافِيَةِ الدُّنْيَا وَ الْآخِرَةِ .

So Isaas turned towards the disciples and heas said: ‘O friends of Allahazwj! Eating the dry bread with the crushed salt, and sleeping upon the garbage is much better for the well-being in the world and the Hereafter’.[1147]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَاباً مِنْ أَمْرِ الدُّنْيَا إِلَّا فَتَحَ اللَّهُ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj does not Open upon a servant, a door from the matters of the world except Allahazwj Opens upon him, from the greed, the like of it’.[1148]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( صلوات الله عليه )  تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ سَوْءٍ الْأَجْرَ تَأْخُذُونَ وَ الْعَمَلَ تُضَيِّعُونَ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘Isaas Bin Maryamas said: ‘You are working for the world although you are being Graced therein without (having to perform) a deed, and your are not working for the Hereafter although you will not be Graced therein except with (the performance of) the deeds. Woe be unto you evil scholars! You are taking the recompense and wasting the deeds?

يُوشِكُ رَبُّ الْعَمَلِ أَنْ يُقْبَلَ عَمَلُهُ وَ يُوشِكُ أَنْ يُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ هُوَ فِي مَسِيرِهِ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ .

He is on the verge. Perhaps Heazwj would Accept his deed, and he is on the verge of exiting from the narrowness of the world to the darkness of the grave. How can one be of the learned who is on his way to the next life while he is holding to the world and what is harmful to him is more beloved to him than what is beneficial to him?’.[1149]

عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو فِيمَا أَعْلَمُ عَنْ أَبِي عَلِيٍّ الْحَذَّاءِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ إِذَا لَمْ يُهِمَّهُ إِلَّا بَطْنُهُ وَ فَرْجُهُ .

From him, from Muhammad Bin Amro regarding what I know, from Abu Ali Al Haza’a, from Hareyz, from Zurara and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The furthest what the servant can be from Allahazwj Mighty and Majestic is when he is not worried except for his belly and his private part’.[1150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ تَعَالَى الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قَسَمَ اللَّهُ لَهُ وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz Al Abdy, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one is such during the morning and evening that the world is his greatest worry, Allahazwj the Exalted would Make the poverty to be in front of his eyes, and Scatter his affairs, and he would not attain from the world except for what Allahazwj has Apportioned for him; but the one, during morning and evening is such that the Hereafter is the greatest of his worries, Allahazwj would Make the richness to be in his heart, and Gather his affairs for him’.[1151]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Hafs Bin Qurt,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is more engaged with the world, his regret would be more intense during its separation’ (from the world at death).[1152]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ قَلْبُهُ بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘The one who attaches his heart with the world, his heart would be attached with three traits – Worries which will not end, and work which will not be realised (completed), and the hopes which will not fulfil for him’.[1153]

بَابُ الطَّمَعِ

Chapter 127 – The Greed

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَغْبَةٌ تُذِلُّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Hassan, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘How ugly it would be with the Momin if there happens to be a desire for him which disgraces him’.[1154]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ بَلَغَ بِهِ أَبَا جَعْفَرٍ ( عليه السلام ) قَالَ بِئْسَ الْعَبْدُ عَبْدٌ لَهُ طَمَعٌ يَقُودُهُ وَ بِئْسَ الْعَبْدُ عَبْدٌ لَهُ رَغْبَةٌ تُذِلُّهُ.

From him, from his father, from the one who mentioned it to whom it reached,

(It has been narrated) from Abu Ja’farasws: ‘The worst servant is a servant for whom there is greed driving him, and so also the is a servant for whom there is a desire disgracing him’.[1155]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Abdul Razzaq, from Ma’mar, from Al Zuhry who said,

‘Aliasws Bin Al-Husaynasws said: ‘Iasws see that the goodness, all of it has gathered in the cutting off of the greed from what is in the hands of the people’.[1156]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مُوسَى بْنِ سَلَّامٍ عَنْ سَعْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الَّذِي يُثْبِتُ الْإِيمَانَ فِي الْعَبْدِ قَالَ الْوَرَعُ وَ الَّذِي يُخْرِجُهُ مِنْهُ قَالَ الطَّمَعُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of our companions, from Ali Bin Suleyman Bin Rusheyd, from Musa Bin Sallam, from Sa’dan,

(It has been narrated) from Abu Abdullahasws, ‘I said to himasws, ‘What is that which builds the Emān in the servant?’ Heasws said: ‘The piety’ (restraint from the worldly attractions). (The narrator said), ‘And what is that which exits him from it (the Emān)?’ Heasws said: ‘The greed’.[1157]

بَابُ الْخُرْقِ

Chapter 128 – The Harshness (Awkwardness of Manners)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قُسِمَ لَهُ الْخُرْقُ حُجِبَ عَنْهُ الْإِيمَانُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it, from Muhammad Bin Abdul Rahman Bin Abu Layli,

(It has been narrated) from Abu Ja’farasws having said: ‘Whoever has a share of harshness (in his behaviour), the Emān is separated from him’.[1158]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ كَانَ الْخُرْقُ خَلْقاً يُرَى مَا كَانَ شَيْ‏ءٌ مِمَّا خَلَقَ اللَّهُ أَقْبَحَ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws that ‘Rasool-Allahsaww said: ‘Had the harshness being a visible creature, there would not have been anything from what Allahazwj has Created, uglier than it’.[1159]

بَابُ سُوءِ الْخُلُقِ

Chapter 129 – The Evil Manners

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The evil mannerism is a spoiler of the deed just as the vinegar spoils the honey’.[1160]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَبَى اللَّهُ عَزَّ وَ جَلَّ لِصَاحِبِ الْخُلُقِ السَّيِّئِ بِالتَّوْبَةِ قِيلَ وَ كَيْفَ ذَاكَ يَا رَسُولَ اللَّهِ قَالَ لِأَنَّهُ إِذَا تَابَ مِنْ ذَنْبٍ وَقَعَ فِي ذَنْبٍ أَعْظَمَ مِنْهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘Allahazwj Mighty and Majestic Refuses (to Accept) the repentance of the one of the evil manners with the repentance’. It was said, ‘And how is that so, O Rasool-Allahsaww?’ Hesaww said: ‘Because, when he repents from a sin, he falls into a sin more grievous than it’.[1161]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail bin Mihran, from Sayf Bin Ameyra, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The evil mannerism is a spoiler of the Emān just as the vinegar spoils the honey’.[1162]

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ مِهْرَانَ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ .

From him, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Usman, from Al Husayn Bin Mihran, from Is’haq Bin Ghalib,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who worsens his manners, punishes his own self’.[1163]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى بَعْضِ أَنْبِيَائِهِ الْخُلُقُ السَّيِّئُ يُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yahya Bin Amro, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Revealed unto one of Hisazwj Prophetsas: “The evil mannerism spoils the deed just as the vinegar spoils the honey”’.[1164]

بَابُ السَّفَهِ

Chater 130 – The Foolishness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي غُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ السَّفَهَ خُلُقُ لَئِيمٍ يَسْتَطِيلُ عَلَى مَنْ هُوَ دُونَهُ وَ يَخْضَعُ لِمَنْ [هُوَ] فَوْقَهُ .

A number of our companions, from Ahmad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Gurra,

(It has been narrated) from Abu Abdullahasws having said: ‘The foolishness is a lowly mannerism. He would extend (himself) upon the one who is below him, and he would succumb to the one who is above him’.[1165]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْفَهُوا فَإِنَّ أَئِمَّتَكُمْ لَيْسُوا بِسُفَهَاءَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Abu Al Magra, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not be foolish for your Imamsasws were not foolish ones’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَافَأَ السَّفِيهَ بِالسَّفَهِ فَقَدْ رَضِيَ بِمَا أَتَى إِلَيْهِ حَيْثُ احْتَذَى مِثَالَهُ .

And Abu Abdullahasws said: ‘The one who matches the foolishness with the foolishness, so he has been pleased with what came to him when he behaved similar to him’.[1166]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي رَجُلَيْنِ يَتَسَابَّانِ فَقَالَ الْبَادِي مِنْهُمَا أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَتَعَدَّ الْمَظْلُومُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Al-Hassan Musaasws regarding two men insulting (each other). So heasws said: ‘The initiator is more unjust from the two, and his burden (of sin) and the burden of his companion would be upon him for as long as the oppressed one does not transgress’.[1167]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبْغَضَ خَلْقِ اللَّهِ عَبْدٌ اتَّقَى النَّاسُ لِسَانَهُ .

A number of our companions, from Sahl Bin Ziiyad, from Safwan, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘The most hateful of the creatures of Allahazwj is a servant who, the people fear his tongue’.[1168]

بَابُ الْبَذَاءِ

Chapter 131 – The Obscenities

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ عَلَامَاتِ شِرْكِ الشَّيْطَانِ الَّذِي لَا يُشَكُّ فِيهِ أَنْ يَكُونَ فَحَّاشاً لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Abu Al Magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘From the signs of association of the Satanla in which there is no doubt is the one would become immoral, not caring what he says nor what is said regarding him’.[1169]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمُ الرَّجُلَ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّهُ لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever you see the man who does not care what he says nor what is said for him, so he is either a straying one of an associate of Satanla’.[1170]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَحَّاشٍ بَذِي‏ءٍ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّكَ إِنْ فَتَّشْتَهُ لَمْ تَجِدْهُ إِلَّا لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,

(It has been narrated) from Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj has Prohibited the Paradise upon every immoral one, obscene one, little of shame, nor caring what he says nor what is said for him, If you inquire, you will not find him to be except as a strayed one or an associate of the Satanla’.

فَقِيلَ يَا رَسُولَ اللَّهِ وَ فِي النَّاسِ شِرْكُ شَيْطَانٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ مَا تَقْرَأُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ

So it was said, ‘O Rasool-Allahsaww, and among the people are associates of Satanla?’ So Rasool-Allahsaww said: ‘Have you not read the Words of Allahazwj Mighty and Majestic [17:64] and shares with them in wealth and the children?’

قَالَ وَ سَأَلَ رَجُلٌ فَقِيهاً هَلْ فِي النَّاسِ مَنْ لَا يُبَالِي مَا قِيلَ لَهُ قَالَ مَنْ تَعَرَّضَ لِلنَّاسِ يَشْتِمُهُمْ وَ هُوَ يَعْلَمُ أَنَّهُمْ لَا يَتْرُكُونَهُ فَذَلِكَ الَّذِي لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ .

He (the narrator) said, ‘And a man asked a Scholarasws, ‘Is there among the people, the one who does not care what is said for him?’ Heasws said: ‘The one who exposes the obscenities to the people and he knows that they would not be leaving him. So that is the one who does not care what he says and what is said regarding him’.[1171]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ يَرْفَعُهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ يُبْغِضُ الْفَاحِشَ الْمُتَفَحِّشَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Jameela, raising it,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Hates the obscene immoral one’.[1172]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ نَضْرٍ عَنْ عَمْرِو بْنِ نُعْمَانَ الْجُعْفِيِّ قَالَ كَانَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) صَدِيقٌ لَا يَكَادُ يُفَارِقُهُ إِذَا ذَهَبَ مَكَاناً فَبَيْنَمَا هُوَ يَمْشِي مَعَهُ فِي الْحَذَّاءِينَ وَ مَعَهُ غُلَامٌ لَهُ سِنْدِيٌّ يَمْشِي خَلْفَهُمَا إِذَا الْتَفَتَ الرَّجُلُ يُرِيدُ غُلَامَهُ ثَلَاثَ مَرَّاتٍ فَلَمْ يَرَهُ فَلَمَّا نَظَرَ فِي الرَّابِعَةِ قَالَ يَا ابْنَ الْفَاعِلَةِ أَيْنَ كُنْتَ

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Nazar, from Amro Bin Nu’man Al Ju’fy who said,

‘There used to be a friend for Abu Abdullahasws who was almost never separate from himasws whenever heasws went to a place. So while he was walking with himasws among the shoemakers, and with him was a Sindy slave of his walking behind him, when the man turned around intending his slave, three times, but did not see him. So when he looked during the fourth (time), he said, ‘O son of the adulteress! Where were you?’

قَالَ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ فَصَكَّ بِهَا جَبْهَةَ نَفْسِهِ ثُمَّ قَالَ سُبْحَانَ اللَّهِ تَقْذِفُ أُمَّهُ قَدْ كُنْتُ أَرَى أَنَّ لَكَ وَرَعاً فَإِذَا لَيْسَ لَكَ وَرَعٌ فَقَالَ جُعِلْتُ فِدَاكَ إِنَّ أُمَّهُ سِنْدِيَّةٌ مُشْرِكَةٌ فَقَالَ أَ مَا عَلِمْتَ أَنَّ لِكُلِّ أُمَّةٍ نِكَاحاً تَنَحَّ عَنِّي

He (the narrator) said, ‘So Abu Abdullahasws raised hisasws hand and hit hisasws own forehead with it, then said: ‘Glory be to Allahazwj! You slander his mother, and Iasws used to view the piety being for you, but there is no piety for you’. So he said, ‘May I be sacrificed for youasws! His mother was a Sindy woman, a Polytheist’. So heasws said: ‘But don’t you know that for every community there is a (form of) marriage? Stay away from measws’.

قَالَ فَمَا رَأَيْتُهُ يَمْشِي مَعَهُ حَتَّى فَرَّقَ الْمَوْتُ بَيْنَهُمَا .

He (the narrator) said: ‘So I did not see himasws walking with him until the death separated the two of them’.

وَ فِي رِوَايَةٍ أُخْرَى إِنَّ لِكُلِّ أُمَّةٍ نِكَاحاً يَحْتَجِزُونَ بِهِ مِنَ الزِّنَا .

And in another report, ‘(Heasws said): ‘For every community there is a (form of) marriage by which they are being withheld from the adultery’.[1173]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْفُحْشَ لَوْ كَانَ مِثَالًا لَكَانَ مِثَالَ سَوْءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘If the immorality had a resemblance, its resemblance would be evil’.[1174]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ فَدَعَا اللَّهَ أَنْ يَرْزُقَهُ غُلَاماً ثَلَاثَ سِنِينَ فَلَمَّا رَأَى أَنَّ اللَّهَ لَا يُجِيبُهُ قَالَ يَا رَبِّ أَ بَعِيدٌ أَنَا مِنْكَ فَلَا تَسْمَعُنِي أَمْ قَرِيبٌ أَنْتَ مِنِّي فَلَا تُجِيبُنِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘There was a man among the Children of Israel who supplicated to Allahazwj for three years that Heazwj should Grace him with a son. So when he saw that Allahazwj is not Answering him, said, ‘O Lordazwj! Am I so remote from Youazwj, so Youazwj are not Hearing me, or are Youazwj close to me, but Youazwj are not Answering me?’

قَالَ فَأَتَاهُ آتٍ فِي مَنَامِهِ فَقَالَ إِنَّكَ تَدْعُو اللَّهَ عَزَّ وَ جَلَّ مُنْذُ ثَلَاثِ سِنِينَ بِلِسَانٍ بَذِي‏ءٍ وَ قَلْبٍ عَاتٍ غَيْرِ تَقِيٍّ وَ نِيَّةٍ غَيْرِ صَادِقَةٍ فَاقْلَعْ عَنْ بَذَائِكَ وَ لْيَتَّقِ اللَّهَ قَلْبُكَ وَ لْتَحْسُنْ نِيَّتُكَ

Heasws said: ‘So a comer came to him in his dream and he said, ‘You have been supplicating to Allahazwj Mighty and Majestic since the last three years by an obscene tongue and an arrogant heart, nor fearful, and an intention without sincerity. So remove yourself from your obscenities, and fear Allahazwj in your heart, and improve your intention’.

قَالَ فَفَعَلَ الرَّجُلُ ذَلِكَ ثُمَّ دَعَا اللَّهَ فَوُلِدَ لَهُ غُلَامٌ .

Heasws said: ‘So the man did that, then supplicated to Allahazwj, and a son was born unto him’.[1175]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ شَرِّ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the most evil of the servants of Allahazwj is the one who is disliked being seated with due to his immoralities (obscenities)’.[1176]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَذَاءُ مِنَ الْجَفَاءِ وَ الْجَفَاءُ فِي النَّارِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,

(It has been narrated) from Abu Abdullahasws having said: ‘The obscenities is from the disloyalties, and the disloyal one would be in the Fire’.[1177]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْفُحْشَ وَ الْبَذَاءَ وَ السَّلَاطَةَ مِنَ النِّفَاقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan al Sayqal who said,

‘Abu Abdullahasws said: ‘The immorality, and the obscenity, and the insolence are from the hypocrisy’.[1178]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يُبْغِضُ الْفَاحِشَ الْبَذِي‏ءَ وَ السَّائِلَ الْمُلْحِفَ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Hates the immoral one, the obscene one, and the insistent beggar’.[1179]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَائِشَةَ يَا عَائِشَةُ إِنَّ الْفُحْشَ لَوْ كَانَ مُمَثَّلًا لَكَانَ مِثَالَ سَوْءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said to Ayesha: ‘O Ayesha! The immorality, had there been an image for it, is would be an evil image’.[1180]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ رِجَالِهِ قَالَ قَالَ مَنْ فَحُشَ عَلَى أَخِيهِ الْمُسْلِمِ نَزَعَ اللَّهُ مِنْهُ بَرَكَةَ رِزْقِهِ وَ وَكَلَهُ إِلَى نَفْسِهِ وَ أَفْسَدَ عَلَيْهِ مَعِيشَتَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from one of his men who said,

‘The one who is obscene upon his Muslim brother, Allahazwj would Remove the Blessings of his sustenance from him, and Allocate him to his own self, and Spoil his life upon him’.[1181]

عَنْهُ عَنْ مُعَلًّى عَنْ أَحْمَدَ بْنِ غَسَّانَ عَنْ سَمَاعَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لِي مُبْتَدِئاً يَا سَمَاعَةُ مَا هَذَا الَّذِي كَانَ بَيْنَكَ وَ بَيْنَ جَمَّالِكَ إِيَّاكَ أَنْ تَكُونَ فَحَّاشاً أَوْ صَخَّاباً أَوْ لَعَّاناً فَقُلْتُ وَ اللَّهِ لَقَدْ كَانَ ذَلِكَ أَنَّهُ ظَلَمَنِي فَقَالَ إِنْ كَانَ ظَلَمَكَ لَقَدْ أَرْبَيْتَ عَلَيْهِ إِنَّ هَذَا لَيْسَ مِنْ فِعَالِي وَ لَا آمُرُ بِهِ شِيعَتِي اسْتَغْفِرْ رَبَّكَ وَ لَا تَعُدْ قُلْتُ أَسْتَغْفِرُ اللَّهَ وَ لَا أَعُودُ .

From him, from Moalla, from Ahmad Bin Gassan, from Sama’at who said,

‘I went over to Abu Abdullahasws, so heasws said to me initiating: O Sama’at! What is this which is between you and your camelier?’ Beware of becoming immoral, or vociferous, or cursing!’ So I said, ‘By Allahazwj! That was so because he had been unjust to me’. So heasws said: ‘If he has been unjust to you, so you have profited upon him. This is not from myasws deeds nor do Iasws order myasws Shias with it. Seek Forgiveness of your Lordazwj and do not repeat’. I said, ‘I seek Forgiveness of Allahazwj and I shall not repeat’’.[1182]

بَابُ مَنْ يُتَّقَى شَرُّهُ

Chapter 132 – The one whose evil is feared

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) بَيْنَا هُوَ ذَاتَ يَوْمٍ عِنْدَ عَائِشَةَ إِذَا اسْتَأْذَنَ عَلَيْهِ رَجُلٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِئْسَ أَخُو الْعَشِيرَةِ فَقَامَتْ عَائِشَةُ فَدَخَلَتِ الْبَيْتَ وَ أَذِنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلرَّجُلِ فَلَمَّا دَخَلَ أَقْبَلَ عَلَيْهِ بِوَجْهِهِ وَ بِشْرُهُ إِلَيْهِ يُحَدِّثُهُ حَتَّى إِذَا فَرَغَ وَ خَرَجَ مِنْ عِنْدِهِ قَالَتْ عَائِشَةُ يَا رَسُولَ اللَّهِ بَيْنَا أَنْتَ تَذْكُرُ هَذَا الرَّجُلَ بِمَا ذَكَرْتَهُ بِهِ إِذْ أَقْبَلْتَ عَلَيْهِ بِوَجْهِكَ وَ بِشْرِكَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ ذَلِكَ إِنَّ مِنْ شَرِّ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘One day while the Prophetsaww was with Ayesha, a man sought permission to see himsaww. So Rasool-Allahsaww said: ‘The worst brother of the clan’. So she entered into the house and Rasool-Allahsaww gave permission to the man. So when he entered, hesaww turned towards him with hissaww face and was cheerful to him, discussing with him until when he finished and went out from hissaww presence, Ayesha said, ‘O Rasool-Allahsaww! While yousaww mentioned this man what yousaww mentioned with, then yousaww turned towards him with yoursaww face and were cheerful?’ So Rasool-Allahsaww said during that: ‘From the most evil of the servants of Allahazwj is the one whose sitting is disliked due to his obscenities’.[1183]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَرُّ النَّاسِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most evil of the people in the Presence of Allahazwj on the Day of Judgment will be those who were honoured (in the world) out of fear of their evil’.[1184]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ خَافَ النَّاسُ لِسَانَهُ فَهُوَ فِي النَّارِ .

From him, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘The one whom the people fear his tongue, so he would be in the Fire’.[1185]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَرُّ النَّاسِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Hamza, from Jabir Bin Abdullah having said:

‘Rasool-Allahsaww said: ‘The most evil of the people on the Day of Judgment will be those who were being honoured (in the world) out of fear of their evil’.[1186]

بَابُ الْبَغْيِ

Chapter 133 –The Transgression

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ قَدَّاحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْجَلَ الشَّرِّ عُقُوبَةً الْبَغْيُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The quickest of the Punishment of the evil, is for the transgression’.[1187]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقُولُ إِبْلِيسُ لِجُنُودِهِ أَلْقُوا بَيْنَهُمُ الْحَسَدَ وَ الْبَغْيَ فَإِنَّهُمَا يَعْدِلَانِ عِنْدَ اللَّهِ الشِّرْكَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Ibleesla is saying to hisla army, ‘Cast the envy and the transgression to be between them (the people), for both of these equate to the association (Shirk) in the Presence of Allahazwj’.[1188]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَتَبَ إِلَيْهِ فِي كِتَابٍ انْظُرْ أَنْ لَا تُكَلِّمَنَّ بِكَلِمَةِ بَغْيٍ أَبَداً وَ إِنْ أَعْجَبَتْكَ نَفْسَكَ وَ عَشِيرَتَكَ .

Ali, from his father, from Hammad, from Hareyz,

(It has been narrated) from Misma’a Abu Sayyar that Abu Abdullahasws wrote to him in a letter: ‘Look (be careful) that you do not speak with a transgressing word, ever, and even if it astounds yourself and your clan’.[1189]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ يَعْقُوبَ السَّرَّاجِ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّهَا النَّاسُ إِنَّ الْبَغْيَ يَقُودُ أَصْحَابَهُ إِلَى النَّارِ وَ إِنَّ أَوَّلَ مَنْ بَغَى عَلَى اللَّهِ عَنَاقُ بِنْتُ آدَمَ فَأَوَّلُ قَتِيلٍ قَتَلَهُ اللَّهُ عَنَاقُ وَ كَانَ مَجْلِسُهَا جَرِيباً فِي جَرِيبٍ وَ كَانَ لَهَا عِشْرُونَ إِصْبَعاً فِي كُلِّ إِصْبَعٍ ظُفُرَانِ مِثْلُ الْمِنْجَلَيْنِ فَسَلَّطَ اللَّهُ عَلَيْهَا أَسَداً كَالْفِيلِ وَ ذِئْباً كَالْبَعِيرِ وَ نَسْراً مِثْلَ الْبَغْلِ فَقَتَلْنَهَا وَ قَدْ قَتَلَ اللَّهُ الْجَبَابِرَةَ عَلَى أَفْضَلِ أَحْوَالِهِمْ وَ آمَنِ مَا كَانُوا .

Ali, from his father, from Ibn Mahboub, from Ibn Raib and Yaqoub Al Sarraj, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘O you people! The transgressor will be guiding his companions to the Fire, and that the first one who trasngressed against Allahazwj was Anaaq daughter of Adamas. Thus, the first one whom Allahazwj Killed was Anaaq; and when sitting she would occupy one acre. and she had twenty fingers for her, in every finger there being two nails similar to a scythe. So Allahazwj Made a lion like (the size of the elephant, and a wolf like (the size of a) camel, and an eagle like (the size of the) mule to kill her. So they killed her, and Allahazwj has Killed the tyrants upon the best of their states, and (when they were) as safe as they could have been’.[1190]

بَابُ الْفَخْرِ وَ الْكِبْرِ

Chapter 134 – The Pride and the Arrogance

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) عَجَباً لِلْمُتَكَبِّرِ الْفَخُورِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً ثُمَّ هُوَ غَداً جِيفَةٌ .

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Hamza Al Sumaly who said,

‘Aliasws Bin Al-Husaynasws having said: ‘Iasws wonder at the arrogant one, the proud one, the one who was a seed yesterday, then tomorrow he would be a carcass’.[1191]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) آفَةُ الْحَسَبِ الِافْتِخَارُ وَ الْعُجْبُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The calamity of the lineage is the pride and the self-important’.[1192]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَنَا عُقْبَةُ بْنُ بَشِيرٍ الْأَسَدِيُّ وَ أَنَا فِي الْحَسَبِ الضَّخْمِ مِنْ قَوْمِي قَالَ فَقَالَ مَا تَمُنُّ عَلَيْنَا بِحَسَبِكَ إِنَّ اللَّهَ رَفَعَ بِالْإِيمَانِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ وَضِيعاً إِذَا كَانَ مُؤْمِناً وَ وَضَعَ بِالْكُفْرِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ شَرِيفاً إِذَا كَانَ كَافِراً فَلَيْسَ لِأَحَدٍ فَضْلٌ عَلَى أَحَدٍ إِلَّا بِالتَّقْوَى .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Hanan, from Uqba Bin Bashir Al Asady who said,

‘I said to Abu Ja’farasws, ‘I am Uqba Bin Bashir Al-Asady and I am in the marvellous lineage from my people’. So heasws said: ‘There is no wish for usasws with your lineage. Allahazwj Raised by the Emān the ones whom the people had named as ignoble, when he was a Momin; and Heazwj Ignobled by the disbelief the one whom the people had named as noble, when he was a disbeliever. So there is no merit for anyone upon anyone except by the piety’.[1193]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عِيسَى بْنِ الضَّحَّاكِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) عَجَباً لِلْمُخْتَالِ الْفَخُورِ وَ إِنَّمَا خُلِقَ مِنْ نُطْفَةٍ ثُمَّ يَعُودُ جِيفَةً وَ هُوَ فِيمَا بَيْنَ ذَلِكَ لَا يَدْرِي مَا يُصْنَعُ بِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Isa Bin Al Zahhak who said,

‘Abu Ja’farasws said: ‘Iasws wonder at the boastful, the proud, and rather he was Created from a seed, then he would return to be a carcass, and he is, during what is between that, not knowing what would be done with him’.[1194]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَنَا فُلَانُ بْنُ فُلَانٍ حَتَّى عَدَّ تِسْعَةً فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمَا إِنَّكَ عَاشِرُهُمْ فِي النَّارِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww! I am so and so, son of so and so’, to the extent that he counted nine (forefathers). So Rasool-Allahsaww said to him: ‘But you are the tenth of them to be in the Fire’.[1195]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) آفَةُ الْحَسَبِ الِافْتِخَارُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘A Calamity of the lineage, is the pride’.[1196]

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بَابُ الْقَسْوَةِ

Chapter 135 – The Ruthlessness (Hardheatedness)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى رَفَعَهُ قَالَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى لَا تُطَوِّلْ فِي الدُّنْيَا أَمَلَكَ فَيَقْسُوَ قَلْبُكَ وَ الْقَاسِي الْقَلْبِ مِنِّي بَعِيدٌ .

A number of our companions, from Ahmad Bin Muhammad, from Amro Bin Usman, from Ali Bin Isa, raising it,

‘Heasws said: ‘Among what Allahazwj Mighty and Majestic Whispered to Musaas with, was: “O Musaas! Do not have lengthy expectancies in the world for it would harden your heart, and the one of a cruel heart is remote from Meazwj”’.[1197]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ إِسْمَاعِيلَ بْنِ دُبَيْسٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَلَقَ اللَّهُ الْعَبْدَ فِي أَصْلِ الْخِلْقَةِ كَافِراً لَمْ يَمُتْ حَتَّى يُحَبِّبَ اللَّهُ إِلَيْهِ الشَّرَّ فَيَقْرُبَ مِنْهُ فَابْتَلَاهُ بِالْكِبْرِ وَ الْجَبْرِيَّةِ فَقَسَا قَلْبُهُ وَ سَاءَ خُلُقُهُ وَ غَلُظَ وَجْهُهُ وَ ظَهَرَ فُحْشُهُ وَ قَلَّ حَيَاؤُهُ وَ كَشَفَ اللَّهُ سِتْرَهُ وَ رَكِبَ الْمَحَارِمَ فَلَمْ يَنْزِعْ عَنْهَا ثُمَّ رَكِبَ مَعَاصِيَ اللَّهِ وَ أَبْغَضَ طَاعَتَهُ وَ وَثَبَ عَلَى النَّاسِ لَا يَشْبَعُ مِنَ الْخُصُومَاتِ فَاسْأَلُوا اللَّهَ الْعَافِيَةَ وَ اطْلُبُوهَا مِنْهُ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Hafs, from Ismail Bin Dubeys, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Creates the servant in the origin of the creation as a disbeliever, he will not die until Allahazwj Causes him to love the evil, so he goes near it. Thus, Heazwj Tests him with the arrogance and the tyranny, so his heart becomes ruthless, and his mannerisms become evil, and his face becomes harsh, and he manifests his immoralities, and his shame becomes little, and Allahazwj Uncovers his veil, and he indulges in the Prohibitions, and he is not removed from it.

Then he indulges in disobeying Allahazwj and hates being obedient to him, and leaps upon the people not satiating from the disputes. Thus, you must ask Allahazwj to Grant you health and seek it from Himazwj’.[1198]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّتَانِ لَمَّةٌ مِنَ الشَّيْطَانِ وَ لَمَّةٌ مِنَ الْمَلَكِ فَلَمَّةُ الْمَلَكِ الرِّقَّةُ وَ الْفَهْمُ وَ لَمَّةُ الشَّيْطَانِ السَّهْوُ وَ الْقَسْوَةُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘There are two slaps – a slap from the Satanla and a slap from the Angel. So the slap of the Angel is the tenderness and the understanding, and a slap of the Satanla is the forgetfulness and the ruthlessness’.[1199]

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بَابُ الظُّلْمِ

Chapter 136 – The Injustice

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الظُّلْمُ ثَلَاثَةٌ ظُلْمٌ يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَدَعُهُ اللَّهُ فَأَمَّا الظُّلْمُ الَّذِي لَا يَغْفِرُهُ فَالشِّرْكُ وَ أَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي لَا يَدَعُهُ فَالْمُدَايَنَةُ بَيْنَ الْعِبَادِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The injustices are three – An injustice which Allahazwj Forgives, and an injustice which Allahazwj does not Forgive, and an injustice which Allahazwj does not Leave (Unpunished). So, as for the injustice which Heazwj does not Forgive, so it is the association (Shirk); and as for the injustice which Heazwj does Forgive, so it is the injustice of the man to himself (sin) in what is between him and Allahazwj; and as for the injustice which Heazwj does not Leave (Unpunished), so it is the claims between the servants’.[1200]

عَنْهُ عَنِ الْحَجَّالِ عَنْ غَالِبِ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ رَبَّكَ لَبِالْمِرْصادِ قَالَ قَنْطَرَةٌ عَلَى الصِّرَاطِ لَا يَجُوزُهَا عَبْدٌ بِمَظْلِمَةٍ .

From him, from Al Hajjal, from Ghalib Bin Muhammad, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [89:14] Most surely your Lord is Awaiting. Heasws said: ‘(It is) an archway upon the Bridge not passable by a servant who had been unjust (to others)’.[1201]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ وَ عُبَيْدِ اللَّهِ الطَّوِيلِ عَنْ شَيْخٍ مِنَ النَّخَعِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي لَمْ أَزَلْ وَالِياً مُنْذُ زَمَنِ الْحَجَّاجِ إِلَى يَوْمِي هَذَا فَهَلْ لِي مِنْ تَوْبَةٍ قَالَ فَسَكَتَ ثُمَّ أَعَدْتُ عَلَيْهِ فَقَالَ لَا حَتَّى تُؤَدِّيَ إِلَى كُلِّ ذِي حَقٍّ حَقَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih, and Ubeydullan Al Taweel, from a Sheykh from Al Nakha’a who said,

‘I said to Abu Ja’farasws: ‘I have not ceased to be a governor since the era of Al-Hajjaj up to this day of mine. So, is there a repentance for me?’ So heasws remained silent. Then I repeated unto himasws, so heasws said: ‘No, until you repay to every rightful one, his right’.[1202]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مَظْلِمَةٍ أَشَدَّ مِنْ مَظْلِمَةٍ لَا يَجِدُ صَاحِبُهَا عَلَيْهَا عَوْناً إِلَّا اللَّهَ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibrahim Bin Abdul Hameed, from Al Waled Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from an injustice more difficult than an injustice (which) its owner cannot find assistance upon except for Allahazwj Mighty and Majestic’.[1203]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عِيسَى بْنِ بَشِيرٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا حَضَرَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ ثُمَّ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي ( عليه السلام ) حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ

A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Dorost Bin Abu Mansour, from Isa Bin Bashir, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said; ‘When the death presented itself to Aliasws Bin Al-Husaynasws, he pressed measws to hisasws chest, then said: ‘O myasws sonasws! Iasws hereby bequeath to youasws with what myasws fatherasws bequeathed to measws when the death presented itself to himasws, and with what heasws mentioned that hisasws fatherasws bequeathed to himasws with’.

قَالَ يَا بُنَيَّ إِيَّاكَ وَ ظُلْمَ مَنْ لَا يَجِدُ عَلَيْكَ نَاصِراً إِلَّا اللَّهَ .

Heasws said: ‘O myasws sonasws! Beware of an injustice (which) one cannot find a helper against youasws except for Allahazwj’.[1204]

عَنْهُ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ .

From him, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who fears the retaliation should refrain from oppressing the people’.[1205]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَصْبَحَ لَا يَنْوِي ظُلْمَ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا أَذْنَبَ ذَلِكَ الْيَوْمَ مَا لَمْ يَسْفِكْ دَماً أَوْ يَأْكُلْ مَالَ يَتِيمٍ حَرَاماً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘The one who wakes up in the morning not intending to be unjust to anyone, Allahazwj would Forgive him whatever he sins during that day for as long as he does not spill blood or consumes the wealth of an orphan unlawfully’.[1206]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ مَا اجْتَرَمَ .

Ali bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who wakes up in the morning not thinking of being unjust to anyone, Allahazwj would Forgive him whatever sins he commits’.[1207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ ظَلَمَ مَظْلِمَةً أُخِذَ بِهَا فِي نَفْسِهِ أَوْ فِي مَالِهِ أَوْ فِي وُلْدِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who commits an injustice would be seized by it regarding his self, or regarding his wealth, or regarding his children’.[1208]

ابْنُ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ .

Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Fear the injustice, for it would be a darkness on the Day of Judgement’.[1209]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Fear the injustice for it would be a darkness on the Day of Judgment’.[1210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَظْلِمُ بِمَظْلِمَةٍ إِلَّا أَخَذَهُ اللَّهُ بِهَا فِي نَفْسِهِ وَ مَالِهِ وَ أَمَّا الظُّلْمُ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ فَإِذَا تَابَ غَفَرَ اللَّهُ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘There is no one being unjust with an injustice except that Allahazwj would Seize him with it regarding his self or his wealth. As for the injustice which is between him and Allahazwj, so when one repents, Allahazwj Forgives him’.[1211]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَمَّارِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُبْتَدِئاً مَنْ ظَلَمَ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ [أَوْ عَلَى عَقِبِهِ] أَوْ عَلَى عَقِبِ عَقِبِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Abu Najran, from Ammar Bin Hakeym, from Abdul A’ala, a slave of the family of Saam who said,

‘Abu Abdullahasws said initiating: ‘The one who is unjust, Allahazwj would Overcome him with the one who would oppress him (or upon his offspring), or upon the offspring of his offspring’.

قُلْتُ هُوَ يَظْلِمُ فَيُسَلِّطُ اللَّهُ عَلَى عَقِبِهِ أَوْ عَلَى عَقِبِ عَقِبِهِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً .

I said, ‘He commits injustice and Allahazwj Overcomes upon his offspring or upon the offspring of his offspring?’ So heasws said: ‘Allahazwj Mighty and Majestic is Saying: [4:9] And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them fear Allah, and let them speak right words’.[1212]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ فِي مَمْلَكَةِ جَبَّارٍ مِنَ الْجَبَّارِينَ أَنِ ائْتِ هَذَا الْجَبَّارَ فَقُلْ لَهُ إِنَّنِي لَمْ أَسْتَعْمِلْكَ عَلَى سَفْكِ الدِّمَاءِ وَ اتِّخَاذِ الْأَمْوَالِ وَ إِنَّمَا اسْتَعْمَلْتُكَ لِتَكُفَّ عَنِّي أَصْوَاتَ الْمَظْلُومِينَ فَإِنِّي لَمْ أَدَعْ ظُلَامَتَهُمْ وَ إِنْ كَانُوا كُفَّاراً .

From him, from Ibn Mahboub, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed upon a Prophetas from Hisazwj Prophetsas in a kingdom of a tyrant from the tyrants: “Go to this tyrant, so say to him, ‘Iazwj did not Utilise you upon shedding the blood and seizing the wealth, and rather Iazwj Utilised you to restrain from Meazwj the voices of the oppressed, for Iazwj will not Leave their injustices (Unpunished), and even though they (the oppressed) may be disbelievers’.[1213]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ مَالَ أَخِيهِ ظُلْماً وَ لَمْ يَرُدَّهُ إِلَيْهِ أَكَلَ جَذْوَةً مِنَ النَّارِ يَوْمَ الْقِيَامَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying, ‘The one who consumes the wealth of his brother unjustly and does not return it to him would eat an ember of Fire on the Day of Judgement’.[1214]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثَتُهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who acts with injustice, and the one who supports him, and the one who is pleased (agrees) with him are associates, all three of them’.[1215]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ لَيَكُونُ مَظْلُوماً فَمَا يَزَالُ يَدْعُو حَتَّى يَكُونَ ظَالِماً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘The servant who happens to be oppressed, so he does not cease to supplicate until he (himself) becomes unjust’ (for excessively supplicating against him).[1216]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ فَإِنْ دَعَا لَمْ يَسْتَجِبْ لَهُ وَ لَمْ يَأْجُرْهُ اللَّهُ عَلَى ظُلَامَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Nahshal, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Whoever gives justification for an unjust one of his injustice, Allahazwj would Cause him to be overcome by the one who would oppress him, so if he supplicates, it would not be Answered for him, and Allahazwj will not Recompense him upon his being oppressed’.[1217]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً .

From him, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj does not Cause an oppressor to be conquered except by an oppressor, and these are the Words of the Mighty and Majestic [6:129] And thus do We make some of the unjust to befriend others’.[1218]  

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ ظَلَمَ أَحَداً فَفَاتَهُ فَلْيَسْتَغْفِرِ اللَّهَ لَهُ فَإِنَّهُ كَفَّارَةٌ لَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is unjust to anyone, so he dies, then let him seek Forgiveness of Allahazwj for him, for it would be an expiation for him (for having been unjust)’.[1219]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ إِبْرَاهِيمَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصْبَحَ وَ هُوَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا اجْتَرَمَ .

Ahmad Bin Muhammad Al Kufi, from Ibrahim Bin Al Husayn, from Muhammad Bin Khalaf, from Musa Bin Ibrahim Al Marouzy,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Rasool-Allahsaww said: ‘The one who wakes up in the morning and he does not think of being unjust to anyone, Allahazwj would Forigve him what he had sinned’.[1220]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلَ رَجُلَانِ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُدَارَاةٍ بَيْنَهُمَا وَ مُعَامَلَةٍ فَلَمَّا أَنْ سَمِعَ كَلَامَهُمَا قَالَ أَمَا إِنَّهُ مَا ظَفِرَ أَحَدٌ بِخَيْرٍ مِنْ ظَفَرٍ بِالظُّلْمِ أَمَا إِنَّ الْمَظْلُومَ يَأْخُذُ مِنْ دِينِ الظَّالِمِ أَكْثَرَ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ مَالِ الْمَظْلُومِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Two men came over to Abu Abdullahasws regarding management issues and dealings between the two of them. So when heasws heard both their speeches, said: ‘But no one would achieve success with goodness from a success achieved by the injustice. But, the oppressed one takes from the Religion of the unjust one more than what the unjust one takes from the wealth of the oppressed one’.

ثُمَّ قَالَ مَنْ يَفْعَلِ الشَّرَّ بِالنَّاسِ فَلَا نْيُكِرِ الشَّرَّ إِذَا فُعِلَ بِهِ أَمَا إِنَّهُ إِنَّمَا يَحْصُدُ ابْنُ آدَمَ مَا يَزْرَعُ وَ لَيْسَ يَحْصِدُ أَحَدٌ مِنَ الْمُرِّ حُلْواً وَ لَا مِنَ الْحُلْوِ مُرّاً فَاصْطَلَحَ الرَّجُلَانِ قَبْلَ أَنْ يَقُومَا .

Then heasws said: ‘The one who does evil with the people should not deny the evil when it is done with him. But he, the son of Adamas, rather tends to reap what he sows, and no one has harvested sweetness from the bitterness, nor a bitterness from the sweetness’. So the two men reconciled before they arose’.[1221]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who fears the retaliation should refrain from oppressing the people’.[1222]

بَابُ اتِّبَاعِ الْهَوَى

Chapter 137 – Following the personal desires

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ احْذَرُوا أَهْوَاءَكُمْ كَمَا تَحْذَرُونَ أَعْدَاءَكُمْ فَلَيْسَ شَيْ‏ءٌ أَعْدَى لِلرِّجَالِ مِنِ اتِّبَاعِ أَهْوَائِهِمْ وَ حَصَائِدِ أَلْسِنَتِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Muhammad Al Wabishi who said,

‘I heard Abu Abdullahasws saying: ‘Be cautious of your personal desires just as you are being cautious of your enemies, for there is nothing more inimical to the men than their following of their own personal desires and the harvest of their tongues’.[1223]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ كِبْرِيَائِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَاهُ عَلَى هَوَايَ إِلَّا شَتَّتُّ عَلَيْهِ أَمْرَهُ وَ لَبَّسْتُ عَلَيْهِ دُنْيَاهُ وَ شَغَلْتُ قَلْبَهُ بِهَا وَ لَمْ أُؤْتِهِ مِنْهَا إِلَّا مَا قَدَّرْتُ لَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Qasim, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic is Saying: “By Myazwj Honour, and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Greatness, and Myazwj Light, and Myazwj Exaltedness, and the Loftiness of Myazwj Position! A servant would not prefer his own personal desires over Myazwj Desires except that Iazwj will Scatter his affairs over him and Clothe his world upon him, and pre-occupy his heart with it, and would not Give him from it except what Iazwj have Ordained for him.

وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا اسْتَحْفَظْتُهُ مَلَائِكَتِي وَ كَفَّلْتُ السَّمَاوَاتِ وَ الْأَرَضِينَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ .

And by Myazwj Honour, and Myazwj Majesty, and Myazwj Magnificence, and Myazwj Light, and Myazwj Exaltedness, and the Loftiness of Myazwj Position! No servant would prefer Myazwj Desires above his own personal desires except that Iazwj Make Myazwj Angels to guard him, and the skies and the earth would guarantee his sustenance, and Isaww would Back him from behind every trade with every trader, and the world would come to him and it (world) would be subdued’.[1224]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ عُقَيْلٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّمَا أَخَافُ عَلَيْكُمُ اثْنَتَيْنِ اتِّبَاعَ الْهَوَى وَ طُولَ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aasim Bin Humeyd, from Abu Hamza, from Yahya Bin Uqeyl who said,

‘Amir Al-Momineenasws said: ‘But rather, Iasws fear two (things) upon you – following of personal desires and long-term works. As for following the personal desires, so it blocks from the truth, and as for the long-term works, so it makes you forget the Hereafter’.[1225]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) اتَّقِ الْمُرْتَقَى السَّهْلَ إِذَا كَانَ مُنْحَدَرُهُ وَعْراً

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asammi, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Al-Hassanasws said to me: ‘Fear the easy climb up when there was a bumpy slope down’.

قَالَ وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تَدَعِ النَّفْسَ وَ هَوَاهَا فَإِنَّ هَوَاهَا فِي رَدَاهَا وَ تَرْكُ النَّفْسِ وَ مَا تَهْوَى أَذَاهَا وَ كَفُّ النَّفْسِ عَمَّا تَهْوَى دَوَاهَا .

Heasws said: ‘And Abu Abdullahasws was saying: ‘Do not leave the soul and its desires unguarded; its desires are to destroy it. Leaving the soul with its desires unguarded is hurting the soul, however, guarding the soul against its desires is medicine for its illness’.[1226]

بَابُ الْمَكْرِ وَ الْغَدْرِ وَ الْخَدِيعَةِ

Chapter 138 – The Plotting and the Treachery and the Deception

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَوْ لَا أَنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ النَّاسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, raising it who said,

‘Amir Al-Momineenasws said: ‘Had it not been that the plotting and the deception would be in the Fire, Iasws would have been the most skilful in evil planning’.[1227]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَجِي‏ءُ كُلُّ غَادِرٍ يَوْمَ الْقِيَامَةِ بِإِمَامٍ مَائِلٍ شِدْقُهُ حَتَّى يَدْخُلَ النَّارَ وَ يَجِي‏ءُ كُلُّ نَاكِثٍ بَيْعَةَ إِمَامٍ أَجْذَمَ حَتَّى يَدْخُلَ النَّارَ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every treacherous one would come on the Day of Judgment with an imam (leader), with a lopsided mouth until he enters the Fire; and every breaker of the allegiance to an Imamasws would come as a leper (mutilated) until he enters the Fire’.[1228]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ مِنَّا مَنْ مَاكَرَ مُسْلِماً .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘He is not from ussaww the one who plots against a Muslim’.[1229]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَرْيَتَيْنِ مِنْ أَهْلِ الْحَرْبِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا مَلِكٌ عَلَى حِدَةٍ اقْتَتَلُوا ثُمَّ اصْطَلَحُوا ثُمَّ إِنَّ أَحَدَ الْمَلِكَيْنِ غَدَرَ بِصَاحِبِهِ فَجَاءَ إِلَى الْمُسْلِمِينَ فَصَالَحَهُمْ عَلَى أَنْ يَغْزُوَ مَعَهُمْ تِلْكَ الْمَدِينَةَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about two towns from the people of war, for each of them being a king upon a border. They fought then they reconciled. Then one of the two kings betrayed his companion, so he came over to the Muslims and reconciled with them upon that he would carry out a military expedition along with them for that city (of the other king)’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَنْبَغِي لِلْمُسْلِمِينَ أَنْ يَغْدِرُوا وَ لَا يَأْمُرُوا بِالْغَدْرِ وَ لَا يُقَاتِلُوا مَعَ الَّذِينَ غَدَرُوا وَ لَكِنَّهُمْ يُقَاتِلُونَ الْمُشْرِكِينَ حَيْثُ وَجَدُوهُمْ وَ لَا يَجُوزُ عَلَيْهِمْ مَا عَاهَدَ عَلَيْهِ الْكُفَّارُ .

So Abu Abdullahasws said: ‘It is not befitting for the Muslims that they should be treacherous, nor should they be instructing others with the treachery, nor should they be fighting alongside those who are treacherous. But, they should be fighting against the Polytheists wherever they find them, nor is it allowed upon them what the disbelievers pact upon them’.[1230]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْأَشْعَثِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَجِي‏ءُ كُلُّ غَادِرٍ بِإِمَامٍ يَوْمَ الْقِيَامَةِ مَائِلًا شِدْقُهُ حَتَّى يَدْخُلَ النَّارَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Yahya Bin Abdullah Bin Al Hassan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every treacherous one would come with an imam on the Day of Judgment, with a lopsided mouth until he enters the Fire’.[1231]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ذَاتَ يَوْمٍ وَ هُوَ يَخْطُبُ عَلَى الْمِنْبَرِ بِالْكُوفَةِ يَا أَيُّهَا النَّاسُ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ كُنْتُ مِنْ أَدْهَى النَّاسِ أَلَا إِنَّ لِكُلِّ غُدَرَةٍ فُجَرَةً وَ لِكُلِّ فُجَرَةٍ كُفَرَةً أَلَا وَ إِنَّ الْغَدْرَ وَ الْفُجُورَ وَ الْخِيَانَةَ فِي النَّارِ.

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Al Hassan Al Abady, from Sa’d Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineenasws said one day, and heasws was addressing upon the Pulpit at Al-Kufa: ‘O you people! Had it not been for myasws abhorrence of the treachery, Iasws would have been the craftiest of the people. Indeed! For every treachery there is an immorality, and for every immorality there is disbelief. Indeed! And the treachery, and the immorality, and the betrayal would be in the Fire’.[1232]

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بَابُ الْكَذِبِ

Chapter 139 – The Lies

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا أَبَا النُّعْمَانِ لَا تَكْذِبْ عَلَيْنَا كَذِبَةً فَتُسْلَبَ الْحَنِيفِيَّةَ وَ لَا تَطْلُبَنَّ أَنْ تَكُونَ رَأْساً فَتَكُونَ ذَنَباً وَ لَا تَسْتَأْكِلِ النَّاسَ بِنَا فَتَفْتَقِرَ فَإِنَّكَ مَوْقُوفٌ لَا مَحَالَةَ وَ مَسْئُولٌ فَإِنْ صَدَقْتَ صَدَّقْنَاكَ وَ إِنْ كَذَبْتَ كَذَّبْنَاكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Is’haq Bin Ammar, from Abu Al Nu’man who said,

‘Abu Ja’farasws said: ‘O Abu Al-Nu’man! Do not lie against usasws (or) your true Religion would be Confiscated, and do not seek to become a leader for it would happen to be a sin, and do not devour (earn from) the people through usasws, for you would be poor, for you would be Paused inevitably and Questioned. So if you were truthful weasws would ratify you, and if you lie, weasws would belie you’.[1233]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  يَقُولُ لِوُلْدِهِ اتَّقُوا الْكَذِبَ الصَّغِيرَ مِنْهُ وَ الْكَبِيرَ فِي كُلِّ جِدٍّ وَ هَزْلٍ فَإِنَّ الرَّجُلَ إِذَا كَذَبَ فِي الصَّغِيرِ اجْتَرَى عَلَى الْكَبِيرِ أَ مَا عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَا يَزَالُ الْعَبْدُ يَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً وَ مَا يَزَالُ الْعَبْدُ يَكْذِبُ حَتَّى يَكْتُبَهُ اللَّهُ كَذَّاباً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws was saying to hisasws children: ‘Fear the lies, the small ones from it and the big ones during every serious and laughable matters, for the man, when he lies during the small (matter) becomes audacious upon the big (lies). Do you not know that Rasool-Allahsaww said: ‘(So long as) the servant does not cease to speak the truth until Allahazwj Writes him as a truthful, and (so long as) the servant does not cease to lie until Allahazwj Writes him as a liar’.[1234]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلشَّرِّ أَقْفَالًا وَ جَعَلَ مَفَاتِيحَ تِلْكَ الْأَقْفَالِ الشَّرَابَ وَ الْكَذِبُ شَرٌّ مِنَ الشَّرَابِ .

From him, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic made locks to be for the evil, and Made keys to be for those locks being the (intoxicating) drink, and the lying is more evil than the (intoxicating) drink’.[1235]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْكَذِبَ هُوَ خَرَابُ الْإِيمَانِ .

From him, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The lie, it is the ruination of the Emān’.[1236]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ( صلى الله عليه وآله ) مِنَ الْكَبَائِرِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘The lying upon Allahazwj and upon Hisazwj Rasoolsaww is from the major sins’.[1237]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَوَّلَ مَنْ يُكَذِّبُ الْكَذَّابَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ الْمَلَكَانِ اللَّذَانِ مَعَهُ ثُمَّ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Al Ahmar, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The first one to belie the liar is Allahazwj Mighty and Majestic. Then it is the two (Recording) Angels who are with him. Then he (himself) knows that he is a liar’.[1238]

عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْكَذَّابَ يَهْلِكُ بِالْبَيِّنَاتِ وَ يَهْلِكُ أَتْبَاعُهُ بِالشُّبُهَات .ِ

Ali Bin Al Hakam, from Aban, from Umar Bin Yazeed who said,

‘I heard Abu Abdullahasws saying: ‘The liar gets destroyed by the evidences and his followers get destroyed by the doubts’.[1239]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ آيَةَ الْكَذَّابِ بِأَنْ يُخْبِرَكَ خَبَرَ السَّمَاءِ وَ الْأَرْضِ وَ الْمَشْرِقِ وَ الْمَغْرِبِ فَإِذَا سَأَلْتَهُ عَنْ حَرَامِ اللَّهِ وَ حَلَالِهِ لَمْ يَكُنْ عِنْدَهُ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘A sign of the liar is that he would inform you with the news of the sky and the earth, and the east and the west. So when you ask him about the Prohibitions of Allahazwj and Hisazwj Permissible, there would not happen to be anything with him’.[1240]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْكَذِبَةَ لَتُفَطِّرُ الصَّائِمَ قُلْتُ وَ أَيُّنَا لَا يَكُونُ ذَلِكَ مِنْهُ قَالَ لَيْسَ حَيْثُ ذَهَبْتَ إِنَّمَا ذَلِكَ الْكَذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَى الْأَئِمَّةِ ( صلوات الله عليهم ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The lie would break the Fast of the Fasting one’. I said, ‘And which of us does not happen to have that from him?’ Heasws said: ‘It is not where you are going with it (Understanding it). But rather, that is the lie upon Allahazwj and upon Hisazwj Rasoolsaww and upon the Imamsasws’.[1241]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ الْحَائِكُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ مَلْعُونٌ فَقَالَ إِنَّمَا ذَاكَ الَّذِي يَحُوكُ الْكَذِبَ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ( صلى الله عليه وآله ).

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions,

(It has been narrated) raising it to Abu Abdullahasws, ‘The weaver mentioned to Abu Abdullahasws, that he is an accursed one’. So heasws said: ‘But rather that is the one who weaves the lie upon Allahazwj and upon Hisazwj Rasoolsaww’.[1242]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَتْرُكَ الْكَذِبَ هَزْلَهُ وَ جِدَّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Urwa, from Abdul Hameed Al Ta’iy, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineenasws said: ‘A servant cannot find the taste of the Emān until he leaves the lies, its vain ones and its serious ones’.[1243]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْكَذَّابُ هُوَ الَّذِي يَكْذِبُ فِي الشَّيْ‏ءِ قَالَ لَا مَا مِنْ أَحَدٍ إِلَّا يَكُونُ ذَلِكَ مِنْهُ وَ لَكِنَّ الْمَطْبُوعَ عَلَى الْكَذِبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullahasws, ‘The liar, he is the one who lies regarding something?’ There is no one except that would happen from him, but (it is the) one with the tendency for the lying’.[1244]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَهَاؤُهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Zareyf, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Isaas Bin Maryamas: ‘The one who frequently lies, his radiance goes away’.[1245]

عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ الْكَذَّابِ فَإِنَّهُ يَكْذِبُ حَتَّى يَجِي‏ءَ بِالصِّدْقِ فَلَا يُصَدَّقُ .

From him, from Amro Bin Usman, from Muhammad Bin Salim, raising it, said,

‘Amir Al-Momineenasws said: ‘It is befitting for the Muslim man that he keeps aside from the brotherhood of the lair, for he would lie to the extent that he would come with the truth but he would not be ratified’.[1246]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِمَّا أَعَانَ اللَّهُ بِهِ عَلَى الْكَذَّابِينَ النِّسْيَانَ .

From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullahasws saying: ‘From what Allahazwj Assists with against the liars is the forgetfulness’.[1247]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَلَامُ ثَلَاثَةٌ صِدْقٌ وَ كَذِبٌ وَ إِصْلَاحٌ بَيْنَ النَّاسِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The speech are three (types) – a truth, and a lie, and a reconciliation between the people’.

قَالَ قِيلَ لَهُ جُعِلْتُ فِدَاكَ مَا الْإِصْلَاحُ بَيْنَ النَّاسِ قَالَ تَسْمَعُ مِنَ الرَّجُلِ كَلَاماً يَبْلُغُهُ فَتَخْبُثُ نَفْسُهُ فَتَلْقَاهُ فَتَقُولُ سَمِعْتُ مِنْ فُلَانٍ قَالَ فِيكَ مِنَ الْخَيْرِ كَذَا وَ كَذَا خِلَافَ مَا سَمِعْتَ مِنْهُ .

He (the narrator) said, ‘It was said to himasws, ‘May I be sacrificed for youasws! What is the reconciliation between the people?’ Heasws said: ‘You hear speech from the man, had it reached him (the other one), it would have made him feel bad. Then you meet him, so you are saying, ‘I heard from so and so saying regarding you, such and such from the goodness’, opposite to what you had actually heard from him’.[1248]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا قَدْ رُوِّينَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ يُوسُفَ ( عليه السلام ) أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ فَقَالَ وَ اللَّهِ مَا سَرَقُوا وَ مَا كَذَبَ وَ قَالَ إِبْرَاهِيمُ ( عليه السلام ) بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ فَقَالَ وَ اللَّهِ مَا فَعَلُوا وَ مَا كَذَبَ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Al Hassan Al Sayqal who said,

‘I said to Abu Abdullahasws, ‘We have been reporting from Abu Ja’farasws regarding the words of Yusufas [12:70] O caravan! You are stealing’, and heasws said: ‘By Allahazwj! They were not stealing and heas did not lie (either). And Ibrahimas said: ‘[21:63] But (has) the chief of them has done this, therefore ask them, if they can speak. By Allahazwj! They (idols) had not done it, and heas did not lie’.

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا عِنْدَكُمْ فِيهَا يَا صَيْقَلُ قَالَ فَقُلْتُ مَا عِنْدَنَا فِيهَا إِلَّا التَّسْلِيمُ قَالَ فَقَالَ إِنَّ اللَّهَ أَحَبَّ اثْنَيْنِ وَ أَبْغَضَ اثْنَيْنِ أَحَبَّ الْخَطَرَ فِيمَا بَيْنَ الصَّفَّيْنِ وَ أَحَبَّ الْكَذِبَ فِي الْإِصْلَاحِ وَ أَبْغَضَ الْخَطَرَ فِي الطُّرُقَاتِ وَ أَبْغَضَ الْكَذِبَ فِي غَيْرِ الْإِصْلَاحِ

He (the narrator) said, ‘So Abu Abdullahasws said: ‘What is with you all regarding it, O Sayqal?’ So I said, ‘There is nothing with us except for the submission’. So heasws said: ‘Allahazwj Loves two (things) and hates two. Heazwj Loves the danger in what is between the two swords and Loves the lie regarding the reconciliation; and Hates the danger in the roads and Hates the lie regarding other than the reconciliation.

إِنَّ إِبْرَاهِيمَ ( عليه السلام ) إِنَّمَا قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا إِرَادَةَ الْإِصْلَاحِ وَ دَلَالَةً عَلَى أَنَّهُمْ لَا يَفْعَلُونَ وَ قَالَ يُوسُفُ ( عليه السلام ) إِرَادَةَ الْإِصْلَاحِ .

Ibrahimas, rather, said: ‘[21:63] But (has) the chief of them has done this, intending the reconciliation, and evidenced upon that they had not done it; and Yusufas intended the reconciliation’.[1249]

عَنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ عِيسَى بْنِ حَسَّانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ كَذِبٍ مَسْئُولٌ عَنْهُ صَاحِبُهُ يَوْماً إِلَّا كَذِباً فِي ثَلَاثَةٍ رَجُلٌ كَائِدٌ فِي حَرْبِهِ فَهُوَ مَوْضُوعٌ عَنْهُ أَوْ رَجُلٌ أَصْلَحَ بَيْنَ اثْنَيْنِ يَلْقَى هَذَا بِغَيْرِ مَا يَلْقَى بِهِ هَذَا يُرِيدُ بِذَلِكَ الْإِصْلَاحَ مَا بَيْنَهُمَا أَوْ رَجُلٌ وَعَدَ أَهْلَهُ شَيْئاً وَ هُوَ لَا يُرِيدُ أَنْ يُتِمَّ لَهُمْ .

From him, from his father, from Safwan, from Abu Makhlad, from Isa Bin Hassan who said,

‘I heard Abu Abdullahasws saying: ‘Every lie, its owner would be Questioned about it one day except for the lie regarding three (matters) – A man plans regarding his battle (in times of war) so it would be dropped from him; or a man who reconciles between two, saying to this one with other than what this had one had been said with, intending the reconciliation with that what is between the two; or a man who promises his family something and he does not intend to complete for them’.[1250]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُصْلِحُ لَيْسَ بِكَذَّابٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The reconciler is not a liar (even if he does lie)’.[1251]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ مُحَمَّدِ بْنِ مَالِكٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِحَدِيثٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ لَيْسَ زَعَمْتَ لِيَ السَّاعَةَ كَذَا وَ كَذَا فَقَالَ لَا فَعَظُمَ ذَلِكَ عَلَيَّ فَقُلْتُ بَلَى وَ اللَّهِ زَعَمْتَ فَقَالَ لَا وَ اللَّهِ مَا زَعَمْتُهُ قَالَ فَعَظُمَ عَلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ بَلَى وَ اللَّهِ قَدْ قُلْتَهُ قَالَ نَعَمْ قَدْ قُلْتُهُ أَ مَا عَلِمْتَ أَنَّ كُلَّ زَعْمٍ فِي الْقُرْآنِ كَذِبٌ .

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ali Bin Al hakam, from Abdullah Bin Yahya Al Kahily, from Muhammad Bin Malik, from Abdul A’ala, a slave of the family of Saam who said,

‘Abu Abdullahasws narrated to me with a Hadeeth, so I said to himasws, ‘May I be sacrificed for youasws! Did youasws not have a (Z’am) to me at such and such a time?’ So heasws said: ‘No’. So that was grievous upon me, so I said, ‘Yes, by Allahazwj, youasws did had a (Z’am)’. So heasws said: ‘No, by Allahazwj Iasws did not had such a (Z’am) about you. So it was grievous upon me, so I said, ‘May I be sacrificed for youasws! Yes, youasws did say it’. Heasws said: ‘Yes, Iasws had said it. But, do you not know that all (Z’am) in the Quran signify lies?’.[1252]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ وَ كُلَّ خَائِفٍ هَارِبٌ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Abu Is’haq Al Khurasany who said,

‘Amir Al-Momineenasws was saying: ‘Beware of the lie, for every hopeful one seeks, and every fearful one flees’.[1253]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عَمْرٍو عَنْ عَطَاءٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا كَذَبَ عَلَى مُصْلِحٍ ثُمَّ تَلَا أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ ثُمَّ قَالَ وَ اللَّهِ مَا سَرَقُوا وَ مَا كَذَبَ ثُمَّ تَلَا بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ ثُمَّ قَالَ وَ اللَّهِ مَا فَعَلُوهُ وَ مَا كَذَبَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Sa’alba, from Ma’mar Bin Amro, from Ata’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is no lie upon the reconciler’. Then heasws recited [12:70] O caravan! You are stealing, then said: ‘By Allahazwj! They were not stealing, and heas did not lie’. Then heasws recited [21:63] But (has) the chief of them has done this, therefore ask them, if they can speak. Then said: ‘By Allahazwj! They had not done it and heas did not lie’.[1254]

بَابُ ذِي اللِّسَانَيْنِ

Chapter 140 – The Two-tongued (Duplicity)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَوْنٍ الْقَلَانِسِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَقِيَ الْمُسْلِمِينَ بِوَجْهَيْنِ وَ لِسَانَيْنِ جَاءَ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانَانِ مِنْ نَارٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Awn Al Qalanasy, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who meets the Muslims by two faces and two tongues would come on the Day of Judgment and for him would be two tongues of Fire’.[1255]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي شَيْبَةَ عَنِ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ شَاهِداً وَ يَأْكُلُهُ غَائِباً إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu Shayba, from Al Zuhry,

(It has been narrated) from Abu Ja’farasws having said: ‘The worst servant is a servant who happens to be with two faces and with two tongues, flattering his brother when present and devouring (backbiting) him when absent. If his brother (in Eman) is given (a Bounty) he envies him, and if his brother (in Eman) is afflicted, abandons him’.[1256]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ رَفَعَهُ قَالَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعِيسَى ابْنِ مَرْيَمَ ( عليه السلام ) يَا عِيسَى لِيَكُنْ لِسَانُكَ فِي السِّرِّ وَ الْعَلَانِيَةِ لِسَاناً وَاحِداً وَ كَذَلِكَ قَلْبُكَ إِنِّي أُحَذِّرُكَ نَفْسَكَ وَ كَفَى بِي خَبِيراً لَا يَصْلُحُ لِسَانَانِ فِي فَمٍ وَاحِدٍ وَ لَا سَيْفَانِ فِي غِمْدٍ وَاحِدٍ وَ لَا قَلْبَانِ فِي صَدْرٍ وَاحِدٍ وَ كَذَلِكَ الْأَذْهَانُ .

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Abdul Rashman Bin Hammad, raising it, said,

‘Allahazwj blessed and High Said to Isaas Ibn Maryamas: “O Isaas! Let youras tongue during the privacy and the public be one tongue, and similar to that, your heart. Iazwj Caution youas of yourselfas and suffice with Meazwj as an All-Knowing. It is not correct for there to be two tongues in one mouth, nor two swords in one sheath, nor two hearts in one chest, and similar to that are the minds’.[1257]

بَابُ الْهِجْرَةِ

Chapter 141 – The Desertion

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ قَالَ فِي وَصِيَّةِ الْمُفَضَّلِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَفْتَرِقُ رَجُلَانِ عَلَى الْهِجْرَانِ إِلَّا اسْتَوْجَبَ أَحَدُهُمَا الْبَرَاءَةَ وَ اللَّعْنَةَ وَ رُبَّمَا اسْتَحَقَّ ذَلِكَ كِلَاهُمَا

Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Al Rabie, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, raising it, said,

‘In a bequest of Al-Mufazzal, I heard Abu Abdullahasws saying: ‘No two men would separate upon the desertion except upon one of the two would Obligate the disowning and the cursing, and sometimes both of them deserve that’.

فَقَالَ لَهُ مُعَتِّبٌ جَعَلَنِيَ اللَّهُ فِدَاكَ هَذَا الظَّالِمُ فَمَا بَالُ الْمَظْلُومِ قَالَ لِأَنَّهُ لَا يَدْعُو أَخَاهُ إِلَى صِلَتِهِ وَ لَا يَتَغَامَسُ لَهُ عَنْ كَلَامِهِ سَمِعْتُ أَبِي يَقُولُ إِذَا تَنَازَعَ اثْنَانِ فَعَازَّ أَحَدُهُمَا الْآخَرَ فَلْيَرْجِعِ الْمَظْلُومُ إِلَى صَاحِبِهِ حَتَّى يَقُولَ لِصَاحِبِهِ أَيْ أَخِي أَنَا الظَّالِمُ حَتَّى يَقْطَعَ الْهِجْرَانَ بَيْنَهُ وَ بَيْنَ صَاحِبِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَكَمٌ عَدْلٌ يَأْخُذُ لِلْمَظْلُومِ مِنَ الظَّالِمِ .

So Mo’tab said to himasws, ‘May I be sacrificed for youasws! This is the unjust one, so what is the matter with the oppressed one?’ Heasws said: ‘Because he did not leave his brother to good relations nor did he overlook from his speech. Iasws heard myasws fatherasws saying: ‘When two (people) dispute, so one overpowers the other, so let the oppressed return to his companion until he is saying to his companion, ‘Yes, my brother, I am the unjust’, until he cuts-off the fleeing between him and his companion, for Allahazwj Blessed and High Judges justly. Heazwj Seizes for the oppressed, from the oppressor’.[1258]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا هِجْرَةَ فَوْقَ ثَلَاثٍ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There should be no desertion (ceasing of relationship) for more than three (days)’.[1259]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَصْرِمُ ذَوِي قَرَابَتِهِ مِمَّنْ لَا يَعْرِفُ الْحَقَّ قَالَ لَا يَنْبَغِي لَهُ أَنْ يَصْرِمَهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the man forsakes his relatives, from the ones who do not recognise the Truth. Heasws said: ‘It is not befitting for him that he abandon them’.[1260]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَمِّهِ مُرَازِمِ بْنِ حَكِيمٍ قَالَ كَانَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ مِنْ أَصْحَابِنَا يُلَقَّبُ شَلَقَانَ وَ كَانَ قَدْ صَيَّرَهُ فِي نَفَقَتِهِ وَ كَانَ سَيِّئَ الْخُلُقِ فَهَجَرَهُ فَقَالَ لِي يَوْماً يَا مُرَازِمُ وَ تُكَلِّمُ عِيسَى فَقُلْتُ نَعَمْ فَقَالَ أَصَبْتَ لَا خَيْرَ فِي الْمُهَاجَرَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from his uncle Murazim Bin Hakeem who said,

‘It was so that in the presence of Abu Abdullahasws was a man from our companions titled as Shalqaan, and heasws had made him to be in charge regarding hisasws finances, and he was of the evil manners, but he had deserted himasws. So heasws said to me one day: ‘O murazim, and do you speak to Isa (Shalqaan)?’ So I said, ‘Yes’. So heasws said: ‘You are correct. There is no goodness in the desertion’.[1261] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ دَاوُدَ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ أَبِي ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّمَا مُسْلِمَيْنِ تَهَاجَرَا فَمَكَثَا ثَلَاثاً لَا يَصْطَلِحَانِ إِلَّا كَانَا خَارِجَيْنِ مِنَ الْإِسْلَامِ وَ لَمْ يَكُنْ بَيْنَهُمَا وَلَايَةٌ فَأَيُّهُمَا سَبَقَ إِلَى كَلَامِ أَخِيهِ كَانَ السَّابِقَ إِلَى الْجَنَّةِ يَوْمَ الْحِسَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Saeed Al Qammat, from Dawood Bin Kaseer who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws said: ‘Rasool-Allahsaww said: ‘Whichever two Muslims desert each other, and they remain so for three (days) not reconciling, except that they both would have exited from Al-Islam, there would be no Wilayah between the two. So whichever of the two preceded to speak to his brother, he would precede him to the Paradise on the Day of the Reckoning’.[1262]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الشَّيْطَانَ يُغْرِي بَيْنَ الْمُؤْمِنِينَ مَا لَمْ يَرْجِعْ أَحَدُهُمْ عَنْ دِينِهِ فَإِذَا فَعَلُوا ذَلِكَ اسْتَلْقَى عَلَى قَفَاهُ وَ تَمَدَّدَ ثُمَّ قَالَ فُزْتُ فَرَحِمَ اللَّهُ امْرَأً أَلَّفَ بَيْنَ وَلِيَّيْنِ لَنَا يَا مَعْشَرَ الْمُؤْمِنِينَ تَأَلَّفُوا وَ تَعَاطَفُوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Satanla tempts the Momineen for as long as one of them does not return from his Religion. So when he does that, hela lies down upon hisla back and stretches, then says, ‘Ila have succeeded’. So May Allahazwj have Mercy on the person who unites between two friends of ourasws. O group of Momineen! Be united and sympathetic (to each other)!’[1263]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ إِبْلِيسُ فَرِحاً مَا اهْتَجَرَ الْمُسْلِمَانِ فَإِذَا الْتَقَيَا اصْطَكَّتْ رُكْبَتَاهُ وَ تَخَلَّعَتْ أَوْصَالُهُ وَ نَادَى يَا وَيْلَهُ مَا لَقِيَ مِنَ الثُّبُور .ُ

Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Saeed, from Muhammad Bin Muslim, from Muhammad Bin Mahfouz, from Ali Bin Al Nu’man, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Ibleesla does not cease to be joyful for as long as the two Muslims desert each other. So when they meet (reconcile), hisla knees tremble and hisla joints creak, and hela calls out, ‘O Woe, what Ila face from the doom!’.[1264]

بَابُ قَطِيعَةِ الرَّحِمِ

Chapter 142 – Severing the relationships

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي حَدِيثٍ أَلَا إِنَّ فِي التَّبَاغُضِ الْحَالِقَةَ لَا أَعْنِي حَالِقَةَ الشَّعْرِ وَ لَكِنْ حَالِقَةَ الدِّينِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said in a Hadeeth: ‘Indeed! In the hatred there is bareness. Isaww do not mean bareness of the hair, but bareness of the Religion’.[1265]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّقُوا الْحَالِقَةَ فَإِنَّهَا تُمِيتُ الرِّجَالَ قُلْتُ وَ مَا الْحَالِقَةُ قَالَ قَطِيعَةُ الرَّحِمِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Huzeyfa Bin Mansour who said,

‘Abu Abdullahasws said: ‘Fear the bareness, for it causes the men to die’. I said, ‘And what is the bareness?’ Heasws said: ‘Severing the relationships’.[1266]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ إِخْوَتِي وَ بَنِي عَمِّي قَدْ ضَيَّقُوا عَلَيَّ الدَّارَ وَ أَلْجَئُونِي مِنْهَا إِلَى بَيْتٍ وَ لَوْ تَكَلَّمْتُ أَخَذْتُ مَا فِي أَيْدِيهِمْ قَالَ فَقَالَ لِيَ اصْبِرْ فَإِنَّ اللَّهَ سَيَجْعَلُ لَكَ فَرَجاً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, Usman Bin Isa, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘My brothers and the sons of my uncle have constricted the house upon me and thrown me out from it to (another) house, and were I to speak to them, I could take what is in their hands’. So heasws said to me: ‘Be patient, for Allahazwj would be Making a relief to be for you’.

قَالَ فَانْصَرَفْتُ وَ وَقَعَ الْوَبَاءُ فِي سَنَةِ إِحْدَى وَ ثَلَاثِينَ وَ مِائَةٍ فَمَاتُوا وَ اللَّهِ كُلُّهُمْ فَمَا بَقِيَ مِنْهُمْ أَحَدٌ قَالَ فَخَرَجْتُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ مَا حَالُ أَهْلِ بَيْتِكَ قَالَ قُلْتُ لَهُ قَدْ مَاتُوا وَ اللَّهِ كُلُّهُمْ فَمَا بَقِيَ مِنْهُمْ أَحَدٌ فَقَالَ هُوَ بِمَا صَنَعُوا بِكَ وَ بِعُقُوقِهِمْ إِيَّاكَ وَ قَطْعِ رَحِمِهِمْ بُتِرُوا أَ تُحِبُّ أَنَّهُمْ بَقُوا وَ أَنَّهُمْ ضَيَّقُوا عَلَيْكَ قَالَ قُلْتُ إِي وَ اللَّهِ .

He (the narrator) said, ‘So I left, and a plague occurred in the year one hundred and thirty one, so they (all died), by Allahazwj, all of them, and there did not remain (even) one from them. So I went out, and when I came over to himasws, heasws said: ‘What is the state of your family?’ I said to himasws, ‘They have died, by Allahazwj, all of them. So there does not remain (even) one’. So heasws said: ‘It is due to what they did with you and their disloyalty to you, and severing your relationship with a cutting off. Would you love it if they were to remain (alive) and they had constricted (life) upon you?’ I said, ‘Yes, by Allahazwj’.[1267]

عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ أَبَداً حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ يُبَارِزُ اللَّهَ بِهَا وَ إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ وَ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمِي أَمْوَالُهُمْ وَ يُثْرُونَ

From him, from Ahmad, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘In the Book of Aliasws (it is written): ‘There are three characteristics, its owner would not be dying ever until he sees its evil results – the tyranny, and the severing of the relationship, and the false oath to oppose Allahazwj with it; and that the quickest Rewards for the obedience is for the maintaining of the relationship. And that the people could be happening to be immoral, but they are maintaining relationships, so their wealth increases and they become rich.

وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ لَتَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ تَنْقُلُ الرَّحِمَ وَ إِنَّ نَقْلَ الرَّحِمِ انْقِطَاعُ النَّسْلِ .

And the false oath and the severing of the relationships devastate the households by ruination from its inhabitants and transformation the relatives, and that the transformation of the relatives is cutting off of the lineages’.[1268]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ جَاءَ رَجُلٌ فَشَكَا إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَقَارِبَهُ فَقَالَ لَهُ اكْظِمْ غَيْظَكَ وَ افْعَلْ فَقَالَ إِنَّهُمْ يَفْعَلُونَ وَ يَفْعَلُونَ فَقَالَ أَ تُرِيدُ أَنْ تَكُونَ مِثْلَهُمْ فَلَا يَنْظُرَ اللَّهُ إِلَيْكُمْ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Anbasa Al Aabid who said,

‘A man came over and he complained to Abu Abdullahasws about his relatives. So heasws said to him: ‘Suppress your anger and do (maintain relationships)’. So he said, ‘They are doing and doing (bad things)’. So heasws said: ‘Do you want to become similar to them, so that Allahazwj would not Look at you?’[1269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَقْطَعْ رَحِمَكَ وَ إِنْ قَطَعَتْكَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not cut off your relatives and even if they cut you off’.[1270]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي خُطْبَتِهِ أَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْكَوَّاءِ الْيَشْكُرِيُّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ وَ تَكُونُ ذُنُوبٌ تُعَجِّلُ الْفَنَاءَ فَقَالَ نَعَمْ وَيْلَكَ قَطِيعَةُ الرَّحِمِ إِنَّ أَهْلَ الْبَيْتِ لَيَجْتَمِعُونَ وَ يَتَوَاسَوْنَ وَ هُمْ فَجَرَةٌ فَيَرْزُقُهُمُ اللَّهُ وَ إِنَّ أَهْلَ الْبَيْتِ لَيَتَفَرَّقُونَ وَ يَقْطَعُ بَعْضُهُمْ بَعْضاً فَيَحْرِمُهُمُ اللَّهُ وَ هُمْ أَتْقِيَاءُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, raising it from Abu Hamza Al Sumaly who said,

‘Amir Al-Momineenasws said in a sermon of hisasws: ‘I seek Refuge with Allahazwj from the sins which hasten the destruction’. So Abdullah Bin Al-Kawwa Al-Yashkuriy stood up to himasws, ‘O Amir Al-Momineenasws! And can the sins happen to hasten the destruction?’ So heasws said: ‘Yes, woe be unto you, (it is the) severing of the relationships. If the people of the household are gathering and co-operating with each other, while they are immoral, Allahazwj would Grace them, and if the people of the household are separating and cutting off from each other, Allahazwj would Deprive them while they are pious’.[1271]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ .

From him, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws said: ‘When they (people) cut off the relationships, the wealth is Made to be in the hands of the evils ones’.[1272]

بَابُ الْعُقُوقِ

Chapter 143 – The Ingratitude (to the parents)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَهْوَنَ مِنْهُ لَنَهَى عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Hadeed Bin Hakeym,

(It has been narrated) from Abu Abdullahasws having said: ‘The least of the ingratitude is (the saying of) ‘Ugh’, and had Allahazwj Mighty and Majestic Known of anything lesser than it, Heazwj would have Forbidden from it’.[1273]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُنْ بَارّاً وَ اقْتَصِرْ عَلَى الْجَنَّةِ وَ إِنْ كُنْتَ عَاقّاً فَظّاً فَاقْتَصِرْ عَلَى النَّارِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww said: ‘Become righteous and shorten (your way) to the Paradise, and if you were ungrateful, hard-headed, so you would shorten (your way) to the Fire’.[1274]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ صَالِحٍ الْحَذَّاءِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ كُشِفَ غِطَاءٌ مِنْ أَغْطِيَةِ الْجَنَّةِ فَوَجَدَ رِيحَهَا مَنْ كَانَتْ لَهُ رُوحٌ مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ إِلَّا صِنْفٌ وَاحِدٌ قُلْتُ مَنْ هُمْ قَالَ الْعَاقُّ لِوَالِدَيْهِ .

Abu Ali Al Ashary, from Al Hassn Bin Ali Al Kufy, from Ubeys Bin Hisham, from Salih Al Haza’a, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Judgment, a cover from the covers of the Paradise would be uncovered, so its aroma would be smelt by the one who has a soul for him, from a travel distance of five hundred years, except for one type (of person)’. I said, ‘Who are they?’ Heasws said: ‘The one ungrateful to his parents’.[1275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَوْقَ كُلِّ ذِي بِرٍّ بِرٌّ حَتَّى يُقْتَلَ الرَّجُلُ فِي سَبِيلِ اللَّهِ فَإِذَا قُتِلَ فِي سَبِيلِ اللَّهِ فَلَيْسَ فَوْقَهُ بِرٌّ وَ إِنَّ فَوْقَ كُلِّ عُقُوقٍ عُقُوقاً حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ فَإِذَا فَعَلَ ذَلِكَ فَلَيْسَ فَوْقَهُ عُقُوقٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Above every one with righteousness is a righteousness until the man being killed in the Way of Allahazwj. So when he is killed in the Way of Allahazwj, so there would be no righteousness above it; and above every disloyalty is a disloyalty until the man killing one of his parents. So when he does that, so there is no disloyalty above it’.[1276]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ نَظَرَ إِلَى أَبَوَيْهِ نَظَرَ مَاقِتٍ وَ هُمَا ظَالِمَانِ لَهُ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلَاةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who looks at his parents abhorrently while they are being unjust to him, Allahazwj will not Accept (even a single) Salāt from him’.[1277]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي كَلَامٍ لَهُ إِيَّاكُمْ وَ عُقُوقَ الْوَالِدَيْنِ فَإِنَّ رِيحَ الْجَنَّةِ تُوجَدُ مِنْ مَسِيرَةِ أَلْفِ عَامٍ وَ لَا يَجِدُهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا شَيْخٌ زَانٍ وَ لَا جَارُّ إِزَارِهِ خُيَلَاءَ إِنَّمَا الْكِبْرِيَاءُ لِلَّهِ رَبِّ الْعَالَمِينَ .

From him, from Muhammad Bin Ali, from Muhammad Bin Furat,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said in a speech of hissaww: ‘Beware of ingratitude to the parents, for the aroma of the Paradise would be found from a travel distance of a thousand years, and it will not be found by the ungrateful one, nor by a severer of the relationships, nor a elderly adulterer, nor by a dragger of his trousers (pompous one). But rather, the Greatness is for Allahazwj, Lordazwj of the worlds’.[1278]

عَنْهُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ السُّلَمِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ عَلِمَ اللَّهُ شَيْئاً أَدْنَى مِنْ أُفٍّ لَنَهَى عَنْهُ وَ هُوَ مِنْ أَدْنَى الْعُقُوقِ وَ مِنَ الْعُقُوقِ أَنْ يَنْظُرَ الرَّجُلُ إِلَى وَالِدَيْهِ فَيُحِدَّ النَّظَرَ إِلَيْهِمَا .

From him, from Yahya Bin Ibrahim Bin Abu Ballad Al Sulmy, from his father, from his grandfather,

(It has been narrated) from Abu Abdullahasws having said: ‘Had Allahazwj Known of anything lesser than (the saying of) ‘Ugh’, Heazwj would have Forbidden from it, and it is the lowest of the ungratefulness; and from the ingratitude is that the man looks at his parents, so he looks angrily at them’.[1279]

عَلِيٌّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَبِي نَظَرَ إِلَى رَجُلٍ وَ مَعَهُ ابْنُهُ يَمْشِي وَ الِابْنُ مُتَّكِئٌ عَلَى ذِرَاعِ الْأَبِ قَالَ فَمَا كَلَّمَهُ أَبِي ( عليه السلام ) مَقْتاً لَهُ حَتَّى فَارَقَ الدُّنْيَا .

Ali, from his father, from Haroun Bin Al Jahm, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Ja’farasws having said: ‘Myasws fatherasws looked at a man and with him was his son, walking, and the son was leaning upon the arm of the father. So myasws fatherasws did not speak to him in aversion (so not to distract him) to him until heasws separated from the world’.[1280]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ أَيْسَرَ مِنْهُ لَنَهَى عَنْهُ .

Abu Ali Al Ashary, from Ahmad Bin Muhammad, from Muhassin Bin Ahmad, from Aban Bin usman, from Hadeed Bin Hakeym,

(It has been narrated) from Abu Abdulllahasws having said: ‘The lowest of the disloyalty is (the saying of) ‘Ugh’, and had Allahazwj Known of anything less than it, Heazwj would have Forbidden from it’.[1281]

بَابُ الِانْتِفَاءِ

Chapter 144 – Disowning of the lineage

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَرَ بِاللَّهِ مَنْ تَبَرَّأَ مِنْ نَسَبٍ وَ إِنْ دَقَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘He has disbelieved in Allahazwj, the one who disavows from a lineage, and even if it was lowly’.[1282]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَرَ بِاللَّهِ مَنْ تَبَرَّأَ مِنْ نَسَبٍ وَ إِنْ دَقَّ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Al Magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘He has disbelieved in Allahazwj, the one who disavows from a lineage, and even if it was lowly’.[1283]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ فَضَّالٍ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا كُفْرٌ بِاللَّهِ الْعَظِيمِ الِانْتِفَاءُ مِنْ حَسَبٍ وَ إِنْ دَقَّ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ibn Abu Umeyr, and Ibn Fazzal, from various men,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws that theyasws both said: ‘It is disbelief in Allahazwj the Magnificent, the disowning of a lineage, and even if it was lowly’.[1284]

بَابُ مَنْ آذَى الْمُسْلِمِينَ وَ احْتَقَرَهُمْ

Chapter 145 – The one who hurts the Muslims and despises them

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِيَأْذَنْ بِحَرْبٍ مِنِّي مَنْ آذَى عَبْدِيَ الْمُؤْمِنَ وَ لْيَأْمَنْ غَضَبِي مَنْ أَكْرَمَ عَبْدِيَ الْمُؤْمِنَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Says: “Let there be a Proclamation of a war from Meazwj (upon the) one who hurts Myazwj Momin servant, and let him be safe from Myazwj Anger, the one who honours Myazwj Momin servant.

وَ لَوْ لَمْ يَكُنْ مِنْ خَلْقِي فِي الْأَرْضِ فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ إِلَّا مُؤْمِنٌ وَاحِدٌ مَعَ إِمَامٍ عَادِلٍ لَاسْتَغْنَيْتُ بِعِبَادَتِهِمَا عَنْ جَمِيعِ مَا خَلَقْتُ فِي أَرْضِي وَ لَقَامَتْ سَبْعُ سَمَاوَاتٍ وَ أَرَضِينَ بِهِمَا وَ لَجَعَلْتُ لَهُمَا مِنْ إِيمَانِهِمَا أُنْساً لَا يَحْتَاجَانِ إِلَى أُنْسِ سِوَاهُمَا .

And had there not happened to be from Myazwj creatures in the earth, in what is between the east and the west except for one Momin along with a just Imamasws, Iazwj would have Sufficed by their worship from the entirety of what Iazwj Created in Myazwj earth, and Iazwj would have Established the seven skies and the earths due to them both, and would have Made for them both a comfort for them from their Emān, so they would not be needy to a comfort for anyone besides themselves’.[1285]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصُّدُودُ لِأَوْلِيَائِي فَيَقُومُ قَوْمٌ لَيْسَ عَلَى وُجُوهِهِمْ لَحْمٌ فَيُقَالُ هَؤُلَاءِ الَّذِينَ آذَوُا الْمُؤْمِنِينَ وَ نَصَبُوا لَهُمْ وَ عَانَدُوهُمْ وَ عَنَّفُوهُمْ فِي دِينِهِمْ ثُمَّ يُؤْمَرُ بِهِمْ إِلَى جَهَنَّمَ .

From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Munzir Bin Yazeed, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘When it will be the Day of Judgment, a Caller would Call out: “Where are those hinderers who troubled Myazwj friends?” So a group would stand, there not being any flesh upon their faces, and it would be said: ‘These are the ones who hurt the Momineen and established (hostility) to them (Nasibis), and were stubborn on them and were violent to them regarding their Religion!’ Then Heazwj would Command with them to Hell’.[1286]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Hammad Bin Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Says: “The one who despises (hates) a friend of Mineazwj, so he has declared a war against Meazwj”’.[1287]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَقَّرَ مُؤْمِناً مِسْكِيناً أَوْ غَيْرَ مِسْكِينٍ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً حَتَّى يَرْجِعَ عَنْ مَحْقَرَتِهِ إِيَّاهُ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from Muhammad Bin Abu Hamza, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who considers a Momin as insignificant, be he a poor or without poverty, Allahazwj Mighty and Majestic will not Cease to Look down at him Angrily until he retracts from his belittling him’.[1288]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي وَ أَنَا أَسْرَعُ شَيْ‏ءٍ إِلَى نُصْرَةِ أَوْلِيَائِي .

Muhammad Bin Yahya, from Ahmad Bin Muhamad, from Ali Bin Al Nu’man, from Ibn Muskan, from Moalla Bin Khunays who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Blessed and High is Saying: “The one who despises (hates) a friend of Mineazwj, so he has declared a war against Meazwj and Iazwj am the Quickest to Helping Myazwj friends”’.[1289]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ قَدْ نَابَذَنِي مَنْ أَذَلَّ عَبْدِيَ الْمُؤْمِنَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Hisham Bin Salim, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Says: “He has opposed Meazwj, the one who humiliates Myazwj Momin servant”’.[1290] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ حَمَّادِ بْنِ بَشِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي وَ مَا تَقَرَّبَ إِلَيَّ عَبْدٌ بِشَيْ‏ءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَ إِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Ibn Fazzal, from Ali Bin Uqba, from Hammad Bin Bashir who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “The one who despises a friend of Mineazwj to Meazwj, so he has declared a war against Meazwj; and a servant will not (be able to) come near to Meazwj with anything more Beloved to Meazwj than what Iazwj have Obligated upon him, and let him come closer to Meazwj with the Optional (Salāt) until Iazwj Love him.

فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ وَ مَا تَرَدَّدْتُ عَنْ شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ مَوْتِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ .

So when Iazwj do Love him, Iazwj would be the hearing which he listens with, and his vision which he sees with, and his tongue which he speaks with, and his hand which he strikes with. If he were to supplicate to Meazwj, Iazwj would Answer him, and if he were to ask Meazwj, Iazwj would Give it to him; and Iazwj do not Hesitate from anything which Iazwj Do like Iazwj Hesitate from the death of the Momin. He dislikes the death and Iazwj Dislike Disappointing him”’.[1291]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا أُسْرِيَ بِالنَّبِيِّ ( صلى الله عليه وآله ) قَالَ يَا رَبِّ مَا حَالُ الْمُؤْمِنِ عِنْدَكَ قَالَ يَا مُحَمَّدُ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ أَنَا أَسْرَعُ شَيْ‏ءٍ إِلَى نُصْرَةِ أَوْلِيَائِي وَ مَا تَرَدَّدْتُ عَنْ شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ وَفَاةِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Abu Saeed Al Qammat, from Aban Bin Taghlub,

(It has been narrated) from Abu Ja’farasws having said: ‘When there was Ascension (Mi’raj) with the Prophetsaww, hesaww said: ‘O Lordazwj! What is the state of the Momin in Yourazwj Presence?’ Heazwj Said: “O Muhammadsaww! The one who despises a friend of Mineazwj, so he has declared a war against Meazwj and Iazwj am the Quickest to Helping Myazwj friends and Iazwj do not Hesitate from anything which Iazwj Do like Iazwj Hesitate from the death of the Momin. He dislikes the death and Iazwj Dislike Disappointing him.

وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْغِنَى وَ لَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْفَقْرُ وَ لَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ

And from Myazwj Momineen servants there is one for whom it is not correct except for the riches, and were Iazwj to Exchange it to other than that, he would be destroyed; and from Myazwj Momineen servants there is one for whom it is not correct except for the poverty, and were Iazwj to Exchange it to other than that, he would be destroyed.

وَ مَا يَتَقَرَّبُ إِلَيَّ عَبْدٌ مِنْ عِبَادِي بِشَيْ‏ءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَ إِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ فَإِذَا أَحْبَبْتُهُ كُنْتُ إِذاً سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ .

And a servant will not (be able to) come near to Meazwj with anything more Beloved to Meazwj than what Iazwj have Obligated upon him, and let him come closer to Meazwj with the Optional (Salāt) until Iazwj Love him. So when Iazwj do Love him, Iazwj would be the hearing which he listens with, and his vision which he sees with, and his tongue which he speaks with, and his hand which he strikes with. If he were to supplicate to Meazwj, Iazwj would Answer him, and if he were to ask Meazwj, Iazwj would Give it to him”’.[1292]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَذَلَّ مُؤْمِناً وَ اسْتَحْقَرَهُ لِقِلَّةِ ذَاتِ يَدِهِ وَ لِفَقْرِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who disgraces a Momin and belittles him due to the little of what is in his hands and for his poverty, Allahazwj would Publicise him (his evil deeds) on the Day of Judgment upon the heads of the creatures’.[1293]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَقَدْ أَسْرَى رَبِّي بِي فَأَوْحَى إِلَيَّ مِنْ وَرَاءِ الْحِجَابِ مَا أَوْحَى وَ شَافَهَنِي إِلَى أَنْ قَالَ لِي يَا مُحَمَّدُ مَنْ أَذَلَّ لِي وَلِيّاً فَقَدْ أَرْصَدَنِي بِالْمُحَارَبَةِ وَ مَنْ حَارَبَنِي حَارَبْتُهُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Myazwj Lordazwj Ascended mesaww (Mi’raj) and Heazwj Revealed unto mesaww from behind the Veil what Heazwj Revealed and Spoke to Meazwj Verbally until Heazwj Said to mesaww: ‘O Muhammadsaww! “O Muhammadsaww! The one who disgraces a friend of Mineazwj, so he has declared a war against Meazwj, and the one who battles (against) Meazwj, Iazwj Battle against him”.

قُلْتُ يَا رَبِّ وَ مَنْ وَلِيُّكَ هَذَا فَقَدْ عَلِمْتُ أَنَّ مَنْ حَارَبَكَ حَارَبْتَهُ قَالَ لِي ذَاكَ مَنْ أَخَذْتُ مِيثَاقَهُ لَكَ وَ لِوَصِيِّكَ وَ لِذُرِّيَّتِكُمَا بِالْوَلَايَةِ .

I said, ‘O Lordazwj! And who is this friend of Yoursazwj, for Isaww have known that the one who battles Youazwj, Youazwj would battle him?’ Heazwj Said to me: “That is the one from whom Iazwj have Taken the Covenant for yousaww, and for yoursaww successorasws, and for both yourasws children with the Wilayah”’.[1294]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنِ اسْتَذَلَّ عَبْدِيَ الْمُؤْمِنَ فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ مَا تَرَدَّدْتُ فِي شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي عَبْدِيَ الْمُؤْمِنِ إِنِّي أُحِبُّ لِقَاءَهُ فَيَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فِي الْأَمْرِ فَأَسْتَجِيبُ لَهُ بِمَا هُوَ خَيْرٌ لَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said:’ Allahazwj Mighty and Majestic Says: “The one who disgraces a Momin so he has initiated a war against Meazwj, and Iazwj do not Hesitate with anything that Iazwj Do like Iazwj Hesitate regarding Myazwj Momin servant. Iazwj Love to Meet him but he dislikes the death, so Iazwj Exchange it from him; And he supplicates to Meazwj regarding the matter, so Iazwj Answer to him with that which is better for him”’.[1295]

بَابُ مَنْ طَلَبَ عَثَرَاتِ الْمُؤْمِنِينَ وَ عَوْرَاتِهِمْ

Chapter 146 – The one who pursues the slips (of the tongues) of the Momineen and exposes them

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ وَ الْفَضْلِ ابْنَيْ يَزِيدَ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُوَاخِيَ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibrahim and Al Fazl, two sons of Yazeed Al Ashary, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘The closest of what the servant can come to be to the disbelief is that he establishes brotherhood with the man upon the Religion, so he counts his slips (of his tongue) and his mistakes against him in order to rebuke him with it one day’.[1296]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَ لَمْ يُخْلِصِ الْإِيمَانَ إِلَى قَلْبِهِ لَا تَذُمُّوا الْمُسْلِمِينَ وَ لَا تَتَبَّعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَاتِهِمْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ وَ مَنْ تَتَبَّعَ اللَّهُ تَعَالَى عَوْرَتَهُ يَفْضَحْهُ وَ لَوْ فِي بَيْتِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘O group of the ones who became Muslims with his tongue and did not purify the Emān to his heart! Do not condemn the Muslims, nor pursue their exposures, for the one who pursues their exposures, Allahazwj would Pursue his exposure; and the one whose exposure Allahazwj the Exalted Pursues, he would be shamed and even though he is inside his house’.

عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ

From him, from Ali Bin Al Nu’man, from Abu Al Jaroud, from Abu Ja’farasws – smilar to it.[1297]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُوَاخِيَ الرَّجُلُ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The closest of what the servant can come to be to the disbelief is that he establishes brotherhood with the man upon the Religion, so he counts his slips (of his tongue) and his mistakes against him in order to rebuke him with it one day’.[1298]

عَنْهُ عَنِ الْحَجَّالِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَ لَمْ يُسْلِمْ بِقَلْبِهِ لَا تَتَبَّعُوا عَثَرَاتِ الْمُسْلِمِينَ فَإِنَّهُ مَنْ تَتَبَّعَ عَثَرَاتِ الْمُسْلِمِينَ تَتَبَّعَ اللَّهُ عَثْرَتَهُ وَ مَنْ تَتَبَّعَ اللَّهُ عَثْرَتَهُ يَفْضَحْهُ .

From him, from Al Hajjal, from Aasim Bin Humeyd, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O group of the one who became Muslims by his tongue and did become Muslim by his heart! Do not pursue the slips of the Muslims, for the one who pursues the slips of the Muslims, Allahazwj would Pursue his slips; and the one whose slips Allahazwj Pursues, would be shamed’.[1299]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَطْلُبُوا عَثَرَاتِ الْمُؤْمِنِينَ فَإِنَّ مَنْ تَتَبَّعَ عَثَرَاتِ أَخِيهِ تَتَبَّعَ اللَّهُ عَثَرَاتِهِ وَ مَنْ تَتَبَّعَ اللَّهُ عَثَرَاتِهِ يَفْضَحْهُ وَ لَوْ فِي جَوْفِ بَيْتِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Ismail, from Ibn Muskan, from Muhammad Bin Muslim, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not seek the slips of the Momineen, for the one who pursues the slips of his brother, Allahazwj would Pursue his slips, and the one whose slips Allahazwj Pursues, he would be shamed and even though he be inside his house’.[1300]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُوَاخِيَ الرَّجُلُ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ زَلَّاتِهِ لِيُعَيِّرَهُ بِهَا يَوْماً مَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The closest of what the servant can come to be to the disbelief is that he establishes brotherhood with the man upon the Religion, so he counts his slips (of his tongue) and his mistakes against him in order to rebuke him with it one day’.[1301]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ أَنْ يَكُونَ الرَّجُلُ يُوَاخِيَ الرَّجُلَ وَ هُوَ يَحْفَظُ عَلَيْهِ زَلَّاتِهِ لِيُعَيِّرَهُ بِهَا يَوْماً مَا .

From him, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The furthest what a servant can happen to be from Allahazwj is that the man establishes brotherhood with the man and he memorises his slips against him in order to rebuke him with these one day’.[1302]

بَابُ التَّعْيِيرِ

Chapter 147 – The Rebuking

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنَّبَ مُؤْمِناً أَنَّبَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who reproaches a Momin, Allahazwj would Reproach him in the world and the Hereafter’.[1303]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْتَدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْ‏ءٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ .

From him, from his father, from Ibn Abu Umeyr, from Ismail Bin Ammar, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who broadcasts an immorality would be like its initiator, and the one who rebukes a Momin with something would not die until he commits it’.[1304]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَيَّرَ مُؤْمِناً بِذَنْبٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who rebukes a Momin with a sin would not die until he commits it’.[1305]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ سُلَيْمَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَقِيَ أَخَاهُ بِمَا يُؤَنِّبُهُ أَنَّبَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Husayn Bin Umar Bin Suleyman, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who meets his brother with what he can reproach him with, Allahazwj would Reproach him in the world and the Hereafter’.[1306]

––––––––

بَابُ الْغِيبَةِ وَ الْبَهْتِ

Chapter 148 – The Backbiting and the Slander

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْغِيبَةُ أَسْرَعُ فِي دِينِ الرَّجُلِ الْمُسْلِمِ مِنَ الْأَكِلَةِ فِي جَوْفِهِ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The backbiting is more quickly (absorbing) in the Religion of the Muslim man than the meal is in his inside’.

قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْجُلُوسُ فِي الْمَسْجِدِ انْتِظَارَ الصَّلَاةِ عِبَادَةٌ مَا لَمْ يُحْدِثْ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا يُحْدِثُ قَالَ الِاغْتِيَابَ .

Heasws said: ‘And Rasool-Allahsaww said: ‘The sitting in the Masjid awaiting the Salāt is (an act of) worship for as long as ‘it’ does not occur’. It was said, O Rasool-Allahsaww!  And what is occurrence?’ Hesaww said: ‘The backbiting’.[1307]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْهُ عَيْنَاهُ وَ سَمِعَتْهُ أُذُنَاهُ فَهُوَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says regarding a Momin what he saw and what his ears heard, so he is from the ones for whom Allahazwj Mighty and Majestic Says [24:19] The ones who love that scandal should circulate respecting those who believe, for them is a grievous Punishment’.[1308]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْغِيبَةِ قَالَ هُوَ أَنْ تَقُولَ لِأَخِيكَ فِي دِينِهِ مَا لَمْ يَفْعَلْ وَ تَبُثَّ عَلَيْهِ أَمْراً قَدْ سَتَرَهُ اللَّهُ عَلَيْهِ لَمْ يُقَمْ عَلَيْهِ فِيهِ حَدٌّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Dawood Bin Sirham who said,

‘I asked Abu Abdullahasws about the backbiting. Heasws said: ‘It is your saying to your brother regarding his Religion what he did not do, and affirming a matter upon him which Allahazwj had Veiled upon him and a Legal Punishment (Hadd) has not been established upon him with regards to it’.[1309]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ النَّبِيُّ ( صلى الله عليه وآله ) مَا كَفَّارَةُ الِاغْتِيَابِ قَالَ تَسْتَغْفِرُ اللَّهَ لِمَنِ اغْتَبْتَهُ كُلَّمَا ذَكَرْتَهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww was asked, ‘What is ‘كَفَّارَةُ’ (Kufara - the expiation) of the backbiting?’ Hesaww said: ‘You should seek Forgiveness of Allahazwj for the one whom you backbit against, every time you remember it’.[1310]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ بَهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً بِمَا لَيْسَ فِيهِ بَعَثَهُ اللَّهُ فِي طِينَةِ خَبَالٍ حَتَّى يَخْرُجَ مِمَّا قَالَ قُلْتُ وَ مَا طِينَةُ الْخَبَالِ قَالَ صَدِيدٌ يَخْرُجُ مِنْ فُرُوجِ المُومِسَاتِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Ibn AbuYafour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who slanders a Momin or a Momina (female Believer) with what is not in him, Allahazwj would Resurrect him in the clay of Khabaal until he exits from what he had said’. I said, ‘And what is the clay of Khabaal?’ Heasws said: ‘Pus coming out from the private part of the prostitutes’.[1311]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ لَا نَعْلَمُهُ إِلَّا يَحْيَى الْأَزْرَقَ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( صلوات الله عليه )  مَنْ ذَكَرَ رَجُلًا مِنْ خَلْفِهِ بِمَا هُوَ فِيهِ مِمَّا عَرَفَهُ النَّاسُ لَمْ يَغْتَبْهُ وَ مَنْ ذَكَرَهُ مِنْ خَلْفِهِ بِمَا هُوَ فِيهِ مِمَّا لَا يَعْرِفُهُ النَّاسُ اغْتَابَهُ وَ مَنْ ذَكَرَهُ بِمَا لَيْسَ فِيهِ فَقَدْ بَهَتَهُ .

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Al Abbas Bin Aamir, from Aban, from a man we do not know except as Yahya Al Azraq who said,

‘Abu Al-Hassanasws said to me: ‘The one who mentions a man from behind him with what is (to be found) in him from what the people know of, has not backbitten him; and the one who mentioned him from behind him with what (is to be found) in him from what the people do not know of, has backbitten him; and the one who mentioned him with what is not (to be found) in him, so he has ‘بَهَتَهُ’ (Bohata’ –slandered) him’.[1312]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْغِيبَةُ أَنْ تَقُولَ فِي أَخِيكَ مَا سَتَرَهُ اللَّهُ عَلَيْهِ وَ أَمَّا الْأَمْرُ الظَّاهِرُ فِيهِ مِثْلُ الْحِدَّةِ وَ الْعَجَلَةِ فَلَا وَ الْبُهْتَانُ أَنْ تَقُولَ فِيهِ مَا لَيْسَ فِيهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Sayaba who said,

‘I heard Abu Abdullahasws saying: ‘The backbiting is that you are saying regarding your brother what Allahazwj has Veiled upon him, and as for the apparent matters in him, like the violent anger and the haste, so no; and ‘الْبُهْتَانُ’ (al-Bohatan - the slander) is that you are saying regarding him what is not in him’.[1313]

بَابُ الرِّوَايَةِ عَلَى الْمُؤْمِنِ

Chapter 149 – Reporting upon the Believer

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ رَوَى عَلَى مُؤْمِنٍ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوءَتِهِ لِيَسْقُطَ مِنْ أَعْيُنِ النَّاسِ أَخْرَجَهُ اللَّهُ مِنْ وَلَايَتِهِ إِلَى وَلَايَةِ الشَّيْطَانِ فَلَا يَقْبَلُهُ الشَّيْطَانُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar who said,

‘Abu Abdullahasws said to me: ‘The one who reports upon a Momin with a report intending to defame him with it and demolish his personality to drop him from the eyes of the people, Allahazwj would Exit him from Hisazwj Wilayah to the wilayah of the Satanla, but the Satanla will not accept him’.[1314]

عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لَهُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ نَعَمْ قُلْتُ تَعْنِي سُفْلَيْهِ قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا هِيَ إِذَاعَةُ سِرِّهِ .

From him, from Ahmad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,

‘I said to himasws, ‘The nakedness of the Momin is Prohibited upon the Momin?’ Heasws said: ‘Yes’. I said, ‘Youasws mean his lower part?’ Heasws said: ‘It is not where you are going with it. But rather it is the broadcasting of his secrets’.[1315]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا جَاءَ فِي الْحَدِيثِ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ مَا هُوَ أَنْ يَنْكَشِفَ فَتَرَى مِنْهُ شَيْئاً إِنَّمَا هُوَ أَنْ تَرْوِيَ عَلَيْهِ أَوْ تَعِيبَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Mukhtar, from Zayd,

(It has been narrated) from Abu Abdullahasws regarding what came in the Hadeeth that the nakedness of the Momin is Prohibited upon the Momin, heasws said: ‘It is not that (by which) he uncovers him so he sees something. But rather, it is his reporting against him or faulting him’.[1316]

بَابُ الشَّمَاتَةِ

Chapter 150 – The Gloating

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تُبْدِي الشَّمَاتَةَ لِأَخِيكَ فَيَرْحَمَهُ اللَّهُ وَ يُصَيِّرَهَا بِكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Ali Bin Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Aban Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not express the gloating to your brother, for Allahazwj could be Merciful to him and Make it to come with you’.

وَ قَالَ مَنْ شَمِتَ بِمُصِيبَةٍ نَزَلَتْ بِأَخِيهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُفْتَتَنَ .

And heasws said: ‘The one who gloats (rejoices) over a difficulty which descends upon his brother, would not exit from the world until he is (also) Tried with it’.[1317]

بَابُ السِّبَابِ

Chapter 151 – The Insults

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِبَابُ الْمُؤْمِنِ كَالْمُشْرِفِ عَلَى الْهَلَكَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The insulter of the Momin is like one on the verge of the destruction’.[1318]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةٌ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Bukeyr, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘Insulting the Momin is a mischief and killing him is disbelief, and consuming his flesh (backbiting) is a disobedience, and the sanctity of his wealth is like the sanctity of his blood’.[1319]

عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَجُلًا مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ أَوْصِنِي فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ لَا تَسُبُّوا النَّاسَ فَتَكْتَسِبُوا الْعَدَاوَةَ بَيْنَهُمْ .

From him, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘A man from the Clan of Tameym came over to the Prophetsaww, and he said, ‘Advise me’. So, among what hesaww advised him with was that hesaww said: ‘Do not insult the people for it would earn you the enmity between them’.[1320]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي رَجُلَيْنِ يَتَسَابَّانِ قَالَ الْبَادِي مِنْهُمَا أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَعْتَذِرْ إِلَى الْمَظْلُومِ .

Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Al-Hassan Musaasws regarding two men insulting each other. Heasws said: ‘The initiator of the two in more unjust and his burden and the burden of his companion would be upon him for as long as he does not apologise to the oppressed one’.[1321]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا شَهِدَ رَجُلٌ عَلَى رَجُلٍ بِكُفْرٍ قَطُّ إِلَّا بَاءَ بِهِ أَحَدُهُمَا إِنْ كَانَ شَهِدَ بِهِ عَلَى كَافِرٍ صَدَقَ وَ إِنْ كَانَ مُؤْمِناً رَجَعَ الْكُفْرُ عَلَيْهِ فَإِيَّاكُمْ وَ الطَّعْنَ عَلَى الْمُؤْمِنِينَ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘A man will not testify of disbelief upon a man at all except it would come back with one of the two – if he had testified upon a disbeliever, he would be true, and it was against a Momin, the disbelief would come back upon him, therefore beware of reviling (insulting) the Momineen’.[1322]

الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ فِي صَاحِبِهَا تَرَدَّدَتْ فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا رَجَعَتْ عَلَى صَاحِبِهَا .

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ali Bin Abu Hamza,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I heard himasws saying: ‘The curse, when it goes out from the mouth of its owner, it would hesitate. So if it finds a deserving place (fine), or else it would return upon its owner’.[1323]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ فِي صَاحِبِهَا تَرَدَّدَتْ بَيْنَهُمَا فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا رَجَعَتْ عَلَى صَاحِبِهَا .

Muhammad Bin Yahya, from Ahmad bin Muhammad bin Isa, from Al Hassan Bin Ali, from Ali Bin Uqba, from Abdullah Bin Sinan, from Abu Hamza Al Sumaly who said,

‘I heard Abu Ja’farasws saying: ‘The curse, when it goes out from the mouth of its owner, it would hesitate between the two (the curser and the cursed). So if it finds a deserving place (fine) or else it would return upon its owner’.[1324]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ الْمُؤْمِنِ أُفٍّ خَرَجَ مِنْ وَلَايَتِهِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا وَ لَا يَقْبَلُ اللَّهُ مِنْ مُؤْمِنٍ عَمَلًا وَ هُوَ مُضْمِرٌ عَلَى أَخِيهِ الْمُؤْمِنِ سُوءاً .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Abdullahasws saying: ‘When the man says to his Momin brother, ‘Ugh!’, he would exit from his Wilayah; and when he says, ‘You are my enemy’, one of the two would have disbelieved; and Allahazwj will not Accept a deed from a Momin while he is implicitly evil upon his Momin brother’.[1325]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ إِنْسَانٍ يَطْعُنُ فِي عَيْنِ مُؤْمِنٍ إِلَّا مَاتَ بِشَرِّ مِيتَةٍ وَ كَانَ قَمِناً أَنْ لَا يَرْجِعَ إِلَى خَيْرٍ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Hammad Bin Usman, from Rabie, from Al Fuzayl,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a person who insults (verbally) in the eye of a Momin except he would die with the most evil of deaths, and he would depart such that he would not return to goodness’.[1326]

بَابُ التُّهَمَةِ وَ سُوءِ الظَّنِّ

Chapter 152 – The slander and the evil pre-conception

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اتَّهَمَ الْمُؤْمِنُ أَخَاهُ انْمَاثَ الْإِيمَانُ مِنْ قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Momin slanders his brother, the Emān dissolves in his heart just as the salt dissolves in the water’.[1327]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنِ اتَّهَمَ أَخَاهُ فِي دِينِهِ فَلَا حُرْمَةَ بَيْنَهُمَا وَ مَنْ عَامَلَ أَخَاهُ بِمِثْلِ مَا عَامَلَ بِهِ النَّاسَ فَهُوَ بَرِي‏ءٌ مِمَّا يَنْتَحِلُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Al Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed, from his father who said,

‘I heard Abu Abdullahasws saying: ‘The one who slanders his brother regarding his Religion, so there would be no sanctity between the two of them; and the one who deals with his brother with the like of what the people deal with him, so he would be disavowed from what he is impersonating’.[1328]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي كَلَامٍ لَهُ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مَا يَغْلِبُكَ مِنْهُ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا .

From him, from his father, from the one who narrated it, from Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws in a speech of hisasws: ‘Place the matter of your brother upon its goodness until there comes to you what would overwhelm you from him, and do not guess as evil with a speech which comes out from your brother while you can find an interpretation of it regarding the goodness’.[1329]

بَابُ مَنْ لَمْ يُنَاصِحْ أَخَاهُ الْمُؤْمِنَ

Chapter 153 – The one who does not advise his Momin brother

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَعَى فِي حَاجَةٍ لِأَخِيهِ فَلَمْ يَنْصَحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Al Nu’man, from Abu Hafs Al A’sha,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww said: ‘The one who strives regarding a need of his brother but does not advise him, so he has betrayed Allahazwj and Hisazwj Rasoolsaww’.[1330]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ مَشَى فِي حَاجَةِ أَخِيهِ فَلَمْ يُنَاصِحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I heard Abu Abdullahasws saying: ‘Whichever Momin walks regarding a need of his brother, but does not advise him, so he has betrayed Allahazwj and Hisazwj Rasoolsaww’.[1331]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ مُصَبِّحِ بْنِ هِلْقَامَ قَالَ أَخْبَرَنَا أَبُو بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا رَجُلٍ مِنْ أَصْحَابِنَا اسْتَعَانَ بِهِ رَجُلٌ مِنْ إِخْوَانِهِ فِي حَاجَةٍ فَلَمْ يُبَالِغْ فِيهَا بِكُلِّ جُهْدٍ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ وَ الْمُؤْمِنِينَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid and Abu Ali Al Ashary, from Muhammad Bin Hassan, altogether from Idrees Bin Al Hassan, from Musabbih Bin Hilqam who said, ‘Abu Baseer informed us saying,

‘I heard Abu Abdullahasws saying: ‘Whichever man from ourasws companions who is sought for help by a man from his brethren regarding a need, but does not exert in it with every effort, so he had betrayed Allahazwj and Hisazwj Rasoolsaww and the Momineen’.

قَالَ أَبُو بَصِيرٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَعْنِي بِقَوْلِكَ وَ الْمُؤْمِنِينَ قَالَ مِنْ لَدُنْ أَمِيرِ الْمُؤْمِنِينَ إِلَى آخِرِهِمْ .

Abu Baseer said, ‘I said to Abu Abdullahasws, ‘What do youasws mean by yourasws words: ‘And the Momineen’?’ Heasws said: ‘From Amir Al-Momineenasws up to the last of them (Imamsasws)’.[1332]

عَنْهُمَا جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ ثُمَّ لَمْ يُنَاصِحْهُ فِيهَا كَانَ كَمَنْ خَانَ اللَّهَ وَ رَسُولَهُ وَ كَانَ اللَّهُ خَصْمَهُ .

From both of them together, from Muhammad Bin Ali, from Abu Jameela who said,

‘I heard Abu Abdullahasws saying: ‘The one who walks regarding a need of his brother, then does not advise him with regards to it, he would be like the one who betrayed Allahazwj and Hisazwj Rasoolsaww, and Allahazwj would be Hisazwj Adversary’.[1333]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَشَارَ أَخَاهُ فَلَمْ يَمْحَضْهُ مَحْضَ الرَّأْيِ سَلَبَهُ اللَّهُ عَزَّ وَ جَلَّ رَأْيَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who consults his brother, but he is not sincere with him with a sincere opinion, Allahazwj Mighty and Majestic would Confiscate his opinion’.[1334]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ مَشَى مَعَ أَخِيهِ الْمُؤْمِنِ فِي حَاجَةٍ فَلَمْ يُنَاصِحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Sama’at who said,

‘I heard Abu Abdullahasws saying: ‘Whichever Momin walks with his Momin brother regarding a need but does no advise him, so he has betrayed Allahazwj and Hisazwj Rasoolsaww!’[1335]

بَابُ خُلْفِ الْوَعْدِ

Chapter 154 – Breaking the promise

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عِدَةُ الْمُؤْمِنِ أَخَاهُ نَذْرٌ لَا كَفَّارَةَ لَهُ فَمَنْ أَخْلَفَ فَبِخُلْفِ اللَّهِ بَدَأَ وَ لِمَقْتِهِ تَعَرَّضَ وَ ذَلِكَ قَوْلُهُ يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘A promise of the Momin to his brother is a vow with no expiation for it. So the one who breaks, so he has opposed Allahazwj Initiating to Hisazwj Detestation he has been exposed, and these are Hisazwj Words [61:2] O you who believe! Why do you say that which you do not do? [61:3] It is most Hateful to Allah that you should say that which you do not do’.[1336]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَفِ إِذَا وَعَدَ .

Ali, from his father, from Ibn Abu Umeyr, from Shuayb Al Aqarquqy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who was a believer in Allahazwj and the Last Day, so let him fulfil when he promises’.[1337]

بَابُ مَنْ حَجَبَ أَخَاهُ الْمُؤْمِنَ

Chapter 155 – The one who obstructs his Momin brother

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا مُؤْمِنٍ كَانَ بَيْنَهُ وَ بَيْنَ مُؤْمِنٍ حِجَابٌ ضَرَبَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ سَبْعِينَ أَلْفَ سُورٍ مَا بَيْنَ السُّورِ إِلَى السُّورِ مَسِيرَةُ أَلْفِ عَامٍ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, and a number of our companions, from Ahmad bin Muhammad Bin Khalid, altogether from Muhammad Bin Ali, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘Whichever Momin (creates) an obstruction between himself and a Momin, Allahazwj Mighty and Majestic would Strike seventy thousand barriers between him and the Paradise, there being between the barrier and the barrier, a travel distance of a thousand years’.[1338]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ كُنْتُ عِنْدَ الرِّضَا ( صلوات الله عليه )  فَقَالَ لِي يَا مُحَمَّدُ إِنَّهُ كَانَ فِي زَمَنِ بَنِي إِسْرَائِيلَ أَرْبَعَةُ نَفَرٍ مِنَ الْمُؤْمِنِينَ فَأَتَى وَاحِدٌ مِنْهُمُ الثَّلَاثَةَ وَ هُمْ مُجْتَمِعُونَ فِي مَنْزِلِ أَحَدِهِمْ فِي مُنَاظَرَةٍ بَيْنَهُمْ فَقَرَعَ الْبَابَ فَخَرَجَ إِلَيْهِ الْغُلَامُ فَقَالَ أَيْنَ مَوْلَاكَ فَقَالَ لَيْسَ هُوَ فِي الْبَيْتِ

Ali Bin Muhammad, from Muhammad Bni Jamhour, from Ahmad Bin Al Husayn, from his father, from Ismail Bin Muhammad, from Muhammad Bin Sianna who said,

‘I was in the presence of Al-Rezaasws, so heasws said to me: ‘O Abu Muhammad! It was so that in the era of the Children of Israel there were four persons from the Momineen. So one of them came over to the three and they had gathered in a house of one of them regarding a discussion between them. So he knocked on the door and the slave came over to him. So he said, ‘Where is your master?’ So he said, ‘He is not in the house’.

فَرَجَعَ الرَّجُلُ وَ دَخَلَ الْغُلَامُ إِلَى مَوْلَاهُ فَقَالَ لَهُ مَنْ كَانَ الَّذِي قَرَعَ الْبَابَ قَالَ كَانَ فُلَانٌ فَقُلْتُ لَهُ لَسْتَ فِي الْمَنْزِلِ فَسَكَتَ وَ لَمْ يَكْتَرِثْ وَ لَمْ يَلُمْ غُلَامَهُ وَ لَا اغْتَمَّ أَحَدٌ مِنْهُمْ لِرُجُوعِهِ عَنِ الْبَابِ وَ أَقْبَلُوا فِي حَدِيثِهِمْ

So the man returned and the slave went over to his master. So he said to him, ‘Who was that who knocked the door?’ He said, ‘It was so and so, so I told him you were not in the house’. So he remained silent and did not care and did not blame his slave, nor was anyone one of them saddened of his return from the door, and they returned towards their discussion.

فَلَمَّا كَانَ مِنَ الْغَدِ بَكَّرَ إِلَيْهِمُ الرَّجُلُ فَأَصَابَهُمْ وَ قَدْ خَرَجُوا يُرِيدُونَ ضَيْعَةً لِبَعْضِهِمْ فَسَلَّمَ عَلَيْهِمْ وَ قَالَ أَنَا مَعَكُمْ فَقَالُوا لَهُ نَعَمْ وَ لَمْ يَعْتَذِرُوا إِلَيْهِ وَ كَانَ الرَّجُلُ مُحْتَاجاً ضَعِيفَ الْحَالِ فَلَمَّا كَانُوا فِي بَعْضِ الطَّرِيقِ إِذَا غَمَامَةٌ قَدْ أَظَلَّتْهُمْ فَظَنُّوا أَنَّهُ مَطَرٌ فَبَادَرُوا

So when it was from the morning, the man came very early to them and he came across them and they had come out intending a property of one of them. So he greeted upon them and said, ‘I (want to go) with you’. So they said to him, ‘Yes’, and they did not apologise to him, and the man was needy and of a weak (financial) state. So when they were in one of the streets, there was a cloud which shaded them. So they thought it was going to rain, and they hastened.

فَلَمَّا اسْتَوَتِ الْغَمَامَةُ عَلَى رُءُوسِهِمْ إِذَا مُنَادٍ يُنَادِي مِنْ جَوْفِ الْغَمَامَةِ أَيَّتُهَا النَّارُ خُذِيهِمْ وَ أَنَا جَبْرَئِيلُ رَسُولُ اللَّهِ فَإِذَا نَارٌ مِنْ جَوْفِ الْغَمَامَةِ قَدِ اخْتَطَفَتِ الثَّلَاثَةَ النَّفَرِ وَ بَقِيَ الرَّجُلُ مَرْعُوباً يَعْجَبُ مِمَّا نَزَلَ بِالْقَوْمِ وَ لَا يَدْرِي مَا السَّبَبُ

So when the cloud was directly upon their heads, a Caller Called out from the interior of the cloud: ‘O you Fire! Seize them, and Ias am Jibraeelas, a Messenger of Allahazwj!’ So a flame came out from the inside of the cloud and snatched the three persons, and there remained the man, awed, astounded from what had befallen with the group, and he did not know what the cause of it was.

فَرَجَعَ إِلَى الْمَدِينَةِ فَلَقِيَ يُوشَعَ بْنَ نُونٍ ( عليه السلام ) فَأَخْبَرَهُ الْخَبَرَ وَ مَا رَأَى وَ مَا سَمِعَ فَقَالَ يُوشَعُ بْنُ نُونٍ ( عليه السلام ) أَ مَا عَلِمْتَ أَنَّ اللَّهَ سَخِطَ عَلَيْهِمْ بَعْدَ أَنْ كَانَ عَنْهُمْ رَاضِياً وَ ذَلِكَ بِفِعْلِهِمْ بِكَ فَقَالَ وَ مَا فِعْلُهُمْ بِي فَحَدَّثَهُ يُوشَعُ فَقَالَ الرَّجُلُ فَأَنَا أَجْعَلُهُمْ فِي حِلٍّ وَ أَعْفُو عَنْهُمْ قَالَ لَوْ كَانَ هَذَا قَبْلُ لَنَفَعَهُمْ فَأَمَّا السَّاعَةَ فَلَا وَ عَسَى أَنْ يَنْفَعَهُمْ مِنْ بَعْدُ .

So he returned to the city and met Yoshuaas Bin Noonas and informed himas of the news and what he had seen and what he had heard. So Yoshuaas Bin Noonas said: ‘Do you not know that Allahazwj is Angered upon them after having been Pleased from them, and that was due to what they did with you’. So he said, ‘And what was their deed with me?’ So Yoshuaas narrated it. So the man said, ‘So I hereby make them to be free and excuse them’. Heas said: ‘Had this been before, it would have benefitted them, but as for now, so no, and perhaps it might benefit them from afterwards’.[1339]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ كَانَ بَيْنَهُ وَ بَيْنَ مُؤْمِنٍ حِجَابٌ ضَرَبَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ سَبْعِينَ أَلْفَ سُورٍ غِلَظُ كُلِّ سُورٍ مَسِيرَةُ أَلْفِ عَامٍ مَا بَيْنَ السُّورِ إِلَى السُّورِ مَسِيرَةُ أَلْفِ عَامٍ .

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Muhammad Bin Sinan, from Mufazzal,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever Momin makes an obstruction to be between him and a Momin, Allahazwj will Strike seventy thousand barriers to be between him and the Paradise, the thickness of every barrier being of a travel distance of a thousand years, and what is between the barrier and the barrier, would be a travel distance of a thousand years’.[1340]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي مُسْلِمٍ أَتَى مُسْلِماً زَائِراً أَوْ طَالِبَ حَاجَةٍ وَ هُوَ فِي مَنْزِلِهِ فَاسْتَأْذَنَ عَلَيْهِ فَلَمْ يَأْذَنْ لَهُ وَ لَمْ يَخْرُجْ إِلَيْهِ

Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Aasim Bin Humeyr, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! What are youasws saying regarding a Muslim who comes over to a Muslim to visit or seeking a need while he is in his house, so he seeks permission to him but he does not permit him, and does not come out to him’.

قَالَ يَا أَبَا حَمْزَةَ أَيُّمَا مُسْلِمٍ أَتَى مُسْلِماً زَائِراً أَوْ طَالِبَ حَاجَةٍ وَ هُوَ فِي مَنْزِلِهِ فَاسْتَأْذَنَ لَهُ وَ لَمْ يَخْرُجْ إِلَيْهِ لَمْ يَزَلْ فِي لَعْنَةِ اللَّهِ حَتَّى يَلْتَقِيَا فَقُلْتُ جُعِلْتُ فِدَاكَ فِي لَعْنَةِ اللَّهِ حَتَّى يَلْتَقِيَا قَالَ نَعَمْ يَا أَبَا حَمْزَةَ .

Heasws said: ‘O Abu Hamza! Whichever Muslim comes over to a Muslim to visit or seeking a need while he is in his house, so he seeks permission to him and he does not come out to him, he would not cease to be in the Curse of Allahazwj until they both do meet’. So I said, ‘May I be sacrificed for youasws! (He would be) in the Curse of Allahazwj until they both do meet?’ Heasws said: ‘Yes, O Abu Hamza’.[1341]

بَابُ مَنِ اسْتَعَانَ بِهِ أَخُوهُ فَلَمْ يُعِنْهُ

Chapter 156 – The one whose assistance is sought by his brother but he does not assist him

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ عَنْ حُسَيْنِ بْنِ أَمِينٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ بَخِلَ بِمَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ الْقِيَامِ لَهُ فِي حَاجَتِهِ إِلَّا ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ عَلَيْهِ وَ لَا يُؤْجَرُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Sa’dan, from Husayn Bin Ameen,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who is resentful of helping his Muslim brother and the standing for him regarding his need except that he would be Tried with assisting upon one who sins and he would not be Recompensed (for assisting him)’.[1342]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا رَجُلٍ مِنْ شِيعَتِنَا أَتَى رَجُلًا مِنْ إِخْوَانِهِ فَاسْتَعَانَ بِهِ فِي حَاجَتِهِ فَلَمْ يُعِنْهُ وَ هُوَ يَقْدِرُ إِلَّا ابْتَلَاهُ اللَّهُ بِأَنْ يَقْضِيَ حَوَائِجَ غَيْرِهِ مِنْ أَعْدَائِنَا يُعَذِّبُهُ اللَّهُ عَلَيْهَا يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever man from ourasws Shias goes over to a man from his brethren to be assisted by him regarding his need but he does not assist him while he is able, except that Allahazwj will Try him with him fulfilling the needs of other from ourasws enemies, and Allahazwj would Punish him upon it on the Day of Judgment’.[1343]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْخَطَّابِ بْنِ مُصْعَبٍ عَنْ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمْ يَدَعْ رَجُلٌ مَعُونَةَ أَخِيهِ الْمُسْلِمِ حَتَّى يَسْعَى فِيهَا وَ يُوَاسِيَهُ إِلَّا ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ وَ لَا يُؤْجَرُ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Aslam, from Al Khattab Bin Mus’ab, from Sadeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘A man would not leave assisting his Muslim brother until he strives regarding it and consoling him except that he would be Tried with assisting one who sins and he would not be Recompensed (for assisting him)’.[1344]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَصَدَ إِلَيْهِ رَجُلٌ مِنْ إِخْوَانِهِ مُسْتَجِيراً بِهِ فِي بَعْضِ أَحْوَالِهِ فَلَمْ يُجِرْهُ بَعْدَ أَنْ يَقْدِرَ عَلَيْهِ فَقَدْ قَطَعَ وَلَايَةَ اللَّهِ عَزَّ وَ جَلَّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Alias son Ja’farasws, from his brotherasws Musaasws, said, ‘I heard himasws saying: ‘The one to whom a man from his brethren intends to seek his help during one of his states, but he does not help him after being able upon it, so he has cut off the Wilayah of Allahazwj Mighty and Majestic’.[1345]

بَابُ مَنْ مَنَعَ مُؤْمِناً شَيْئاً مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ

Chapter 157 – The one who prevents a Momin of something from his presence or from the presence of someone else

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ مَنَعَ مُؤْمِناً شَيْئاً مِمَّا يَحْتَاجُ إِلَيْهِ وَ هُوَ يَقْدِرُ عَلَيْهِ مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ أَقَامَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مُسْوَدّاً وَجْهُهُ مُزْرَقَّةً عَيْنَاهُ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ فَيُقَالُ هَذَا الْخَائِنُ الَّذِي خَانَ اللَّهَ وَ رَسُولَهُ ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ .

A number of our companions, from Ahmad Bin Muhammad and Abu Ali Al Ashary, from Muhammad Bin Hassan, altogether from Muhammad Bin Ali, from Muhammad Bin Sinan, from Furat Bin Ahnaf,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever Momin prevents a Momin something what he is needy to, although he is able upon it from his presence or from the presence of someone else, Allahazwj would Make him to stand on the Day of Judgment, his face being black, and his eyes being blue, his hands tied up to his neck, and it would be said: ‘This is the betrayer who betrayed Allahazwj and Hisazwj Rasoolsaww!’ Then he would be Commanded with to the Fire’.[1346]

ابْنُ سِنَانٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا يُونُسُ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ عَرَقُهُ أَوْ دَمُهُ وَ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ

Ibn Sinan, from Yunus Bin Zabyan who said,

‘Abu Abdullahasws said: ‘O Yunus! The one who withholds a right of the Momin, Allahazwj Mighty and Majestic would Make him stand on the Day of Judgment for five hundred years upon his feet to the extent that his perspiration or his tears would flow, and a Caller would Call out from the Presence of Allahazwj: “This is the unjust one who withheld from Allahazwj of Hisazwj Right”.

قَالَ فَيُوَبَّخُ أَرْبَعِينَ يَوْماً ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ .

Heasws said: ‘So he would be rebuked for forty days, then he would be Commanded with to the Fire’.[1347]

مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَانَتْ لَهُ دَارٌ فَاحْتَاجَ مُؤْمِنٌ إِلَى سُكْنَاهَا فَمَنَعَهُ إِيَّاهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا مَلَائِكَتِي أَ بَخِلَ عَبْدِي عَلَى عَبْدِي بِسُكْنَى الدَّارِ الدُّنْيَا وَ عِزَّتِي وَ جَلَالِي لَا يَسْكُنُ جِنَانِي أَبَداً .

Muhammad Bin Sinan, from Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘The one who had a house for him and a Momin needed to dwell in it, but he prevents it to him, Allahazwj Mighty and Majestic Says: “O Myazwj Angels! Is Myazwj servant being stingy upon Myazwj servant of dwelling in the house of the world? By Myazwj Honour and Myazwj Majesty! He shall not dwell in Myazwj Gardens, ever!”’.[1348]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Ali son of Ja’farasws, said, ‘I heard Abu Al-Hassanasws saying: ‘The one who comes over to his Momin brother regarding a need, so rather it is a Mercy from Allahazwj Mighty and Majestic, Ushering him towards him. So if he accepts that, so he has linked it with ourasws Wilayah and it is linked with the Wilayah of Allahazwj Mighty and Majestic.

وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُورٌ لَهُ أَوْ مُعَذَّبٌ فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا قَالَ

And if he were to repel him from his need although being able upon fulfilling it, Allahazwj would Cause him to be overcome by a serpent of Fire, gnawing him in his grave up to the Day of Judgment, either being as a Forgiveness for him or a Punishment. So if the seeker (of the need) were to excuse him, he would be in a worse state’.

وَ سَمِعْتُهُ يَقُولُ مَنْ قَصَدَ إِلَيْهِ رَجُلٌ مِنْ إِخْوَانِهِ مُسْتَجِيراً بِهِ فِي بَعْضِ أَحْوَالِهِ فَلَمْ يُجِرْهُ بَعْدَ أَنْ يَقْدِرَ عَلَيْهِ فَقَدْ قَطَعَ وَلَايَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى .

And I heard himasws saying: ‘The one to whom a man from his brethren intends to seek help with regarding one of his states, but he does not help him although being able upon it, so he has cut off the Wilayah of Allahazwj Blessed and High’.[1349]

بَابُ مَنْ أَخَافَ مُؤْمِناً

Chapter 158 – The one who frightens a Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ نَظَرَ إِلَى مُؤْمِنٍ نَظْرَةً لِيُخِيفَهُ بِهَا أَخَافَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Al Ansary, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who looks towards a Momin with a (frightening) look in order to scare him with, Allahazwj Mighty and Majestic would Scare him on the Day on which there be no shade except for Hisazwj Shade’.[1350]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ الْخَفَّافِ عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَهُ مِنْهُ مَكْرُوهٌ فَلَمْ يُصِبْهُ فَهُوَ فِي النَّارِ وَ مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَهُ مِنْهُ مَكْرُوهٌ فَأَصَابَهُ فَهُوَ مَعَ فِرْعَوْنَ وَ آلِ فِرْعَوْنَ فِي النَّارِ .

Ali Bin Ibrahim, from his father, from Abu Is’haq Al Khaffaf, from one of the Kufians,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who scares a Momin by a ruling authority in order for him to be hit by an abhorrence from him, but it does not hit him, so he would be in the Fire; and the one who scares a Momin by a ruling authority in order for him to be hit by an abhorrence from him, so it does hit him, so he would be along with Pharaohla and the people of the Pharaohla in the Fire’.[1351]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَعَانَ عَلَى مُؤْمِنٍ بِشَطْرِ كَلِمَةٍ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ آيِسٌ مِنْ رَحْمَتِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who assists against a Momin (even by) a part of a word, would meet Allahazwj Mighty and Majestic on the Day of Judgment, there being written in between his eyes: “Despaired from the Mercy of Allahazwj!”’.[1352]

بَابُ النَّمِيمَةِ

Chapter 159 - Gossiping

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُنَبِّئُكُمْ بِشِرَارِكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبُرَآءِ الْمَعَايِبَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Shall I inform you with the most evil of you all?’ They said, ‘Yes, O Rasool-Allahsaww!’ Hesaww said: ‘The informers with the gossip, the separators between the loves ones, the aspirers to faulting the righteous ones’.[1353]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مُحَرَّمَةٌ الْجَنَّةُ عَلَى الْقَتَّاتِينَ الْمَشَّاءِينَ بِالنَّمِيمَةِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘The Paradise is Prohibited unto the slanderers, the informers by the gossip’.[1354]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Hassan Al Asbahany, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said:’ Amir Al-Momineenasws said: ‘The most evil ones of you are the informers with the gossip, the separators between the loved ones, the seekers of faulting the righteous ones’.[1355]

بَابُ الْإِذَاعَةِ

Chapter 160 – The Publicising

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ أَقْوَاماً بِالْإِذَاعَةِ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic has Blamed a people for the publicising in the Words of the Mighty and Majestic [4:83] And when there comes to them news of security or fear they publicise it. Therefore beware of the publicising’.[1356]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا فَهُوَ بِمَنْزِلَةِ مَنْ جَحَدَنَا حَقَّنَا

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Al Khazzaz,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who publicises upon usasws of ourasws Hadeeth, so he would be at the status of the one who denied usasws of ourasws rights’.

قَالَ وَ قَالَ لِمُعَلَّى بْنِ خُنَيْسٍ الْمُذِيعُ حَدِيثَنَا كَالْجَاحِدِ لَهُ .

He (the narrator) said, ‘And heasws said to Moallah Bin Khunays: ‘The publiciser of ourasws Ahadeeth is like the denier of it’.[1357]

يُونُسُ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا سَلَبَهُ اللَّهُ الْإِيمَانَ .

Yunus, from Ibn Muskan, from Ibn Abu Yafour who said,

‘Abu Abdullahasws said: ‘The one who publicises upon usasws of ourasws Ahadeeth, Allahazwj will Confiscate his Emān’.[1358]

يُونُسُ بْنُ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قَتَلَنَا مَنْ أَذَاعَ حَدِيثَنَا قَتْلَ خَطَإٍ وَ لَكِنْ قَتَلَنَا قَتْلَ عَمْدٍ .

Yunus Bin Yaqoub, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who publicised ourasws Ahadeeth did not kill us an erroneous killing, but he killed usasws a deliberate killing’.[1359]

يُونُسُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ يُحْشَرُ الْعَبْدُ يَوْمَ الْقِيَامَةِ وَ مَا نَدِيَ دَماً فَيُدْفَعُ إِلَيْهِ شِبْهُ الْمِحْجَمَةِ أَوْ فَوْقَ ذَلِكَ فَيُقَالُ لَهُ هَذَا سَهْمُكَ مِنْ دَمِ فُلَانٍ فَيَقُولُ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنَّكَ قَبَضْتَنِي وَ مَا سَفَكْتُ دَماً فَيَقُولُ بَلَى سَمِعْتَ مِنْ فُلَانٍ رِوَايَةَ كَذَا وَ كَذَا فَرَوَيْتَهَا عَلَيْهِ فَنُقِلَتْ حَتَّى صَارَتْ إِلَى فُلَانٍ الْجَبَّارِ فَقَتَلَهُ عَلَيْهَا وَ هَذَا سَهْمُكَ مِنْ دَمِهِ .

Yunus, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The servant will be Resurrected on the Day of Judgment moistened in blood, so there would be handed over to him something resembling the cupping or more than that, and it would be said to him, ‘This is your share from the blood of so and so’. So he would be saying, ‘O Lordazwj! Youazwj Know that youazwj Caused me to die and I had not spilt any blood!’ So Heazwj would be Saying: “Yes. You heard a report from so and so of such and such, for you reported upon it, and it got transmitted until it came to be to so and so tyrant, and he was killed upon it, and this is your share from his blood’.[1360]

يُونُسُ عَنِ ابْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ تَلَا هَذِهِ الْآيَةَ ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ قَالَ وَ اللَّهِ مَا قَتَلُوهُمْ بِأَيْدِيهِمْ وَ لَا ضَرَبُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنَّهُمْ سَمِعُوا أَحَادِيثَهُمْ فَأَذَاعُوهَا فَأُخِذُوا عَلَيْهَا فَقُتِلُوا فَصَارَ قَتْلًا وَ اعْتِدَاءً وَ مَعْصِيَةً .

Yunus, from Ibn Sinan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws and recited this Verse [2:61] this was so because they disbelieved in the Signs of Allah and killed the Prophets unjustly; this was so because they disobeyed and exceeded the limits. Heasws said: ‘They did not kill themas by their hands nor did they strike themas by their swords, but they heard theiras Ahadeeth, for they publicised these, so theyas were seized upon it and they were killed. Thus, it came to be murder, and transgression, and a disobedience’.[1361]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍّ فَقَالَ أَمَا وَ اللَّهِ مَا قَتَلُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنْ أَذَاعُوا سِرَّهُمْ وَ أَفْشَوْا عَلَيْهِمْ فَقُتِلُوا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:61] and killed the Prophets unjustly. So heasws said: ‘But, by Allahazwj, they did not kill themas by their swords, but they publicised theiras secrets and exposed upon themas, so they killed themas’.[1362]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ قَوْماً بِالْإِذَاعَةِ فَقَالَ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ .

From him, from Usman Bin Isa, from Muhammad Bin Ajlan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Blamed a people for their publicising, so Heazwj Said [4:83] And when there comes to them news of security or fear they publicise it. Therefore, beware of the publicising’.[1363]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَذَاعَ عَلَيْنَا شَيْئاً مِنْ أَمْرِنَا فَهُوَ كَمَنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَأً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who publicises upon usasws something from ourasws matters, so he is like the one who killed usasws deliberately, and did not kill usasws erroneously’.[1364]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نَصْرِ بْنِ صَاعِدٍ مَوْلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مُذِيعُ السِّرِّ شَاكٌّ وَ قَائِلُهُ عِنْدَ غَيْرِ أَهْلِهِ كَافِرٌ وَ مَنْ تَمَسَّكَ بِالْعُرْوَةِ الْوُثْقَى فَهُوَ نَاجٍ قُلْتُ مَا هُوَ قَالَ التَّسْلِيمُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad,

(It has been narrated) from Nasr Bin Saaid, a slave of Abu Abdullahasws, from his father who said, ‘I heard Abu Abdullahasws saying: ‘A publiciser of the secrets is a doubter, and its speaker in the presences of other than its deserving ones is a disbeliever; and the one who attaches with the Firmest Handle, so he would be saved’. I said, ‘And what is it?’ Heasws said: ‘The submission’.[1365] 

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ رَجُلٍ مِنَ الْكُوفِيِّينَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الدِّينَ دَوْلَتَيْنِ دَوْلَةَ آدَمَ وَ هِيَ دَوْلَةُ اللَّهِ وَ دَوْلَةَ إِبْلِيسَ فَإِذَا أَرَادَ اللَّهُ أَنْ يُعْبَدَ عَلَانِيَةً كَانَتْ دَوْلَةُ آدَمَ وَ إِذَا أَرَادَ اللَّهُ أَنْ يُعْبَدَ فِي السِّرِّ كَانَتْ دَوْلَةُ إِبْلِيسَ وَ الْمُذِيعُ لِمَا أَرَادَ اللَّهُ سَتْرَهُ مَارِقٌ مِنَ الدِّينِ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from a man from the Kufians, from Abu Khalid Al Kublay,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Made the Religion as two nations – a nation of Adamas, and it is the Nation of Allahazwj, and a government of Ibleesla. So whenever Allahazwj Wants to be worshipped publicly, it would be a nation of Adamas, and whenever Allahazwj Wants to be worshipped in private, it would be a nation of Ibleesla, and the publiciser of what Allahazwj Wants to be a secret is out of the limits and sanctuary of Religion’.[1366]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَفْتَحَ نَهَارَهُ بِإِذَاعَةِ سِرِّنَا سَلَّطَ اللَّهُ عَلَيْهِ حَرَّ الْحَدِيدِ وَ ضِيقَ الْمَحَابِسِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who opens his day by publicizing ourasws secrets, Allahazwj would Cause him to be overcome by the heat of the iron and the constriction of the prisons’.[1367]

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بَابُ مَنْ أَطَاعَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ

Chapter 161 – The one who obeys the creatures (people) regarding a disobedience to the Creator

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ طَلَبَ رِضَا النَّاسِ بِسَخَطِ اللَّهِ جَعَلَ اللَّهُ حَامِدَهُ مِنَ النَّاسِ ذَامّاً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who seeks the pleasure of the people by Angering Allahazwj, Allahazwj would Make his praise from the people as a condemnation’.[1368]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ كَانَ حَامِدُهُ مِنَ النَّاسِ ذَامّاً وَ مَنْ آثَرَ طَاعَةَ اللَّهِ بِغَضَبِ النَّاسِ كَفَاهُ اللَّهُ عَدَاوَةَ كُلِّ عَدُوٍّ وَ حَسَدَ كُلِّ حَاسِدٍ وَ بَغْيَ كُلِّ بَاغٍ وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ لَهُ نَاصِراً وَ ظَهِيراً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who seeks the pleasure of the people with what Angers Allahazwj, his praise from the people would be a condemnation; and the one who pursues the obedience of Allahazwj by angering the people, Allahazwj would Suffice him for the animosity of every enemy, and the envy of every envious one, and the rebellion of every rebel, and Allahazwj Mighty and Majestic would be a Helper for him and a Backer’.[1369]

عَنْهُ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَتَبَ رَجُلٌ إِلَى الْحُسَيْنِ ( صلوات الله عليه )  عِظْنِي بِحَرْفَيْنِ فَكَتَبَ إِلَيْهِ مَنْ حَاوَلَ أَمْراً بِمَعْصِيَةِ اللَّهِ كَانَ أَفْوَتَ لِمَا يَرْجُو وَ أَسْرَعَ لِمَجِي‏ءِ مَا يَحْذَرُ .

From him, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullahasws having said: ‘A man wrote to Al-Husaynasws, ‘Advise me with two letters’. So heasws wrote to him: ‘The one who endeavours a matter by disobeying Allahazwj, it would be the death of what he hopes for and would hasten the coming of what he is cautious of’.[1370]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ عَصَى اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْ‏ءٍ مِنْ آيَاتِ اللَّهِ.

Abu ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim wo said,

‘Abu Ja’farasws said: ‘There is no Religion for the one who makes it a Religion by the obedience of the one who disobeys Allahazwj; and there is no Religion for the one who makes it a Religion by the forged falsehood upon Allahazwj; and there is no Religion for the one who makes it a Religion by denying something from the Signs of Allahazwj’.[1371]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَرْضَى سُلْطَاناً بِسَخَطِ اللَّهِ خَرَجَ مِنْ دِينِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allahsaww said: ‘The one who pleases a ruling authority by Angering Allahazwj, would exit from the Religion of Allahazwj’.[1372]

بَابٌ فِي عُقُوبَاتِ الْمَعَاصِي الْعَاجِلَةِ

Chapter 162 – The immediate Punishment of the disobediences (sins)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسٌ إِنْ أَدْرَكْتُمُوهُنَّ فَتَعَوَّذُوا بِاللَّهِ مِنْهُنَّ لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوهَا إِلَّا ظَهَرَ فِيهِمُ الطَّاعُونُ وَ الْأَوْجَاعُ الَّتِي لَمْ تَكُنْ فِي أَسْلَافِهِمُ الَّذِينَ مَضَوْا

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘There are five (things), if you were to come across these, so seek Refuge with Allahazwj from these – Never has an immorality appeared among a people at all to the extent of it being performed openly except there appeared among them, the plague and the hunger which did not happen to be among their ancestors in the past.

وَ لَمْ يَنْقُصُوا الْمِكْيَالَ وَ الْمِيزَانَ إِلَّا أُخِذُوا بِالسِّنِينَ وَ شِدَّةِ الْمَئُونَةِ وَ جَوْرِ السُّلْطَانِ وَ لَمْ يَمْنَعُوا الزَّكَاةَ إِلَّا مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَ لَوْ لَا الْبَهَائِمُ لَمْ يُمْطَرُوا وَ لَمْ يَنْقُضُوا عَهْدَ اللَّهِ وَ عَهْدَ رَسُولِهِ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ أَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ وَ لَمْ يَحْكُمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ بَأْسَهُمْ بَيْنَهُمْ .

And never have they (people) been deficient in the measuring and the weighing except that they were seized by the years (of famine), and difficult provision, and tyranny of the ruling authorities; and never have they (people) prevented the Zakāt except that the drops from the sky were prevented, and had it not been for the beasts, it would not have rained; and never have they (people) broken the Covenant of Allahazwj and the Covenant of Hisazwj Rasoolsaww except that Allahazwj Caused them to be overcome by their enemies, and they seized part of what was in their hands; and never have they judged with other than what Allahazwj Mighty and Majestic Sent down except that Allahazwj Mighty and Majestic Made the fear (of battles) to be between them’.[1373]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَجَدْنَا فِي كِتَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ وَ الْمِيزَانُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Malik Bin Atiyya,

(It has been narrated) from Abu Hamza, from Abu Ja’farasws having said: ‘Weasws found in a letter of Rasoolsaww: ‘When the adultery appears from after mesaww, the sudden death would be frequent; and when they (people) are insufficient in their measuring and the weighing, Allahazwj would Seize them with the years (of famine) and the shortages; and when the Zakāt is prevented, the earth would be prevented from its Blessings from the vegetation, and the fruits, and the minerals, all of these; and when they (people) are tyrannical in their judgements, they would assist each other upon the injustices and the animosities;

وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَيَدْعُوا خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ .

And when they (people) break the Covenant, Allahazwj would Cause their enemies to overcome upon them; and when they (people) sever the relationships, the wealth would be Made to be in the hands of the most evil of them; and when they (people) do not enjoin with the good and do not forbid from the evil and do not follow the chosen onesasws from the Peopleasws of mysaww Household, Allahazwj would Cause the most evil of them to overcome upon them, so their best ones would be supplicating and it would not be Answered for them’’.[1374]

بَابُ مُجَالَسَةِ أَهْلِ الْمَعَاصِي

Chapter 163 – The gathering (sitting) with the people of disobedience (sinners)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَجْلِسَ مَجْلِساً يُعْصَى اللَّهُ فِيهِ وَ لَا يَقْدِرُ عَلَى تَغْيِيرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ziyad Al Nahdy, from Abdullah Bin Salih,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the Momin that he sits in a gathering wherein Allahazwj is being disobeyed, and he is not able upon altering it’.[1375]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَا لِي رَأَيْتُكَ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ يَعْقُوبَ فَقَالَ إِنَّهُ خَالِي فَقَالَ إِنَّهُ يَقُولُ فِي اللَّهِ قَوْلًا عَظِيماً يَصِفُ اللَّهَ وَ لَا يُوصَفُ فَإِمَّا جَلَسْتَ مَعَهُ وَ تَرَكْتَنَا وَ إِمَّا جَلَسْتَ مَعَنَا وَ تَرَكْتَهُ

A number of our companions, from Ahmad Bin Muhammad, from Bakr Bin Muhammad, from Al Ja’fary who said,

‘Why did Iasws see you being in the presence of Abdul Rahman Bin Yaqoub?’ So he said, ‘He is my maternal uncle’. So heasws said: ‘He is saying such words about Allahazwj which are grievous. He describes Allahazwj but Heazwj cannot be described. So either you sit with him and leave usasws, or you sit with usasws and leave him’.

فَقُلْتُ هُوَ يَقُولُ مَا شَاءَ أَيُّ شَيْ‏ءٍ عَلَيَّ مِنْهُ إِذَا لَمْ أَقُلْ مَا يَقُولُ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَ مَا تَخَافُ أَنْ تَنْزِلَ بِهِ نَقِمَةٌ فَتُصِيبَكُمْ جَمِيعاً أَ مَا عَلِمْتَ بِالَّذِي كَانَ مِنْ أَصْحَابِ مُوسَى ( عليه السلام ) وَ كَانَ أَبُوهُ مِنْ أَصْحَابِ فِرْعَوْنَ فَلَمَّا لَحِقَتْ خَيْلُ فِرْعَوْنَ مُوسَى تَخَلَّفَ عَنْهُ لِيَعِظَ أَبَاهُ فَيُلْحِقَهُ بِمُوسَى فَمَضَى أَبُوهُ وَ هُوَ يُرَاغِمُهُ حَتَّى بَلَغَا طَرَفاً مِنَ الْبَحْرِ فَغَرِقَا جَمِيعاً

So I said, ‘He is saying whatever he so desires to. Which thing is it upon me from him, when I do not say what he is saying?’ So Abu Al-Hassanasws said: ‘Do you not fear that an affliction might descend with him so it would hit all of you together? Do you not know of the one who was from the companions of Musaas, and his father was from the companions of the Pharaohla, so when the cavalry of Pharaohla caught up with Musaas, he remained behind from himas in order to advise his father, and he was coercing him until a wave from the sea reached him, so all of them drowned.

فَأَتَى مُوسَى ( عليه السلام ) الْخَبَرُ فَقَالَ هُوَ فِي رَحْمَةِ اللَّهِ وَ لَكِنَّ النَّقِمَةَ إِذَا نَزَلَتْ لَمْ يَكُنْ لَهَا عَمَّنْ قَارَبَ الْمُذْنِبَ دِفَاعٌ .

So the news came to Musaas and heas said: ‘He is in the Mercy of Allahazwj, but the affliction, when it does descend, there is no defence to it from the one who is close to the sinner’.[1376]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Abdul Rahman Bin Abu Najran, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not accompany the people of innovation and do not be seated with them for you would come to be in the presence of the people like one of them. Rasool-Allahsaww said: ‘The person is upon the Religion of his friends and his associates’.[1377]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever you see the people of the doubts and the innovation from after mesaww, so display the disownment from them, and frequent from insulting them, and speaking regarding them, and the encountering them, and the defaming them, perhaps they would not covet (plant) the mischief in Al-Islam, and caution the people not to learn from their innovations, Allahazwj would Write the good deeds for you due to that, and Raise the levels for you  in the Hereafter due to that’.[1378]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Yusuf, from Muyassar,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the Muslim that he establishes brotherhood with the immoral, nor with the stupid, nor with the liar’.[1379]

عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ وَ الْأَحْمَقِ وَ الْكَذَّابِ فَأَمَّا الْمَاجِنُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنْ تَكُونَ مِثْلَهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَلَيْكَ عَارٌ

From him, from Amro Bin Usman, from Muhammad Bin Salim Al Kindy, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Amir Al-Momineenasws ascended the Pulpit, said: ‘It is befitting for the Muslim that he keeps aside from establishing brotherhood with three – the immoral, and the stupid, and the liar. So, as for the immoral, so he would adorn his deed for you and he would love it if you could become like him, and he will not assist you upon the matter of your Religion and your Hereafter; and associating with him is disloyalty and hard-heartedness, and his entry and his exit is a disgrace upon you.

وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يُرْجَى لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ أَجْهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ مَنْفَعَتَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ

And as for the stupid, so he would not indicate upon you with the good, nor would he hope for the exchanging of the evil from you and even if he has to fight against his own self; and sometimes he intends to benefit you, but (instead) he harms you. Thus, his death is better than his life, and his silence is better than his speaking, and his remoteness is better than his nearness.

وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنِئُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَفْنَى أُحْدُوثَةً مَطَّهَا بِأُخْرَى حَتَّى إِنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُغْرِي بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ فَاتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ .

And as for the liar, so life is not welcoming with him. He transmits your narration and transmist the narration to you. Everytime he runs out of a narration, so he stretches it with another to the extent that when he does narrate with the truth, he is not believed; and he entices the people with the enmity, so he cause the grudges to grown in the chests. Therefore, fear Allahazwj and look out for yourselves!’.[1380]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ فَقُلْتُ يَا أَبَهْ مَنْ هُمْ قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَاعِدُ لَكَ الْقَرِيبَ

A number of our companions, from Sahl Bin Ziyad, from Amro Bin Usman, from Muhammad Bin Uzafar, from one of his companions, from Muhammad Bin Muslim, from Abu Hamza,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Aliasws Bin Al-Husaynasws said to me: ‘O myasws sonasws! Watch out for five, so neither accompany them, nor discuss with them, nor befriend them in a road’. So Iasws said: ‘O fatherasws! Who are they?’ Heasws said: ‘Beware of accompanying the liar, for he is at the status of the mirage. He brings near to youasws the remote, and distances to youasws the near one.

وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ

And beware of accompanying the immoral, for he would sell youasws for a meal or less than that. And beware of accompanying the stingy, for he would abandon you regarding his wealth in a dire (critical) a need faced by you from him. And beware of accompanying the stupid, for he would intend to benefit you but he would (actually) harm you.

وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ

And beware of accompanying the severer of his relationships, for Iasws find him to be an Accursed one in the Book of Allahazwj Mighty and Majestic in three places – Allahazwj Mighty and Majestic Says [47:22] But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! [47:23] Those it is whom Allah has Cursed so He has made them deaf and blinded their eyes.

وَ قَالَ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ

And Heazwj Said [13:25] And those who break the promise with Allah after its Covenant and are cutting asunder that which Allah has Commanded to be joined and making mischief in the land; they, for them is the Curse, and for them is the evil abode.

وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ .

And Heazwj Said in (Surah) Al-Baqarah [2:27] Who break the Covenant of Allah after its confirmation and cut asunder what Allah has Commanded to be joined, and make mischief in the land; these it is that are the losers’.[1381]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها إِلَى آخِرِ الْآيَةِ فَقَالَ إِنَّمَا عَنَى بِهَذَا إِذَا سَمِعْتُمُ الرَّجُلَ الَّذِي يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي الْأَئِمَّةِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ كَائِناً مَنْ كَانَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Shuayb Al Aqarqufy who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [4:140] And indeed He has Revealed to you in the Book that when you hear Allah's Signs disbelieved in and mocked at – up to the end of the Verse. So heasws said: ‘But rather it Meant by this: ‘Whenever you hear the man who is denying the truth and is belying it, and is opposing regarding the Imamsasws, so arise from his presence and do not sit with him wherever he may happen to be’.[1382]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسُ مَجْلِساً يُنْتَقَصُ فِيهِ إِمَامٌ أَوْ يُعَابُ فِيهِ مُؤْمِنٌ .

Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from Sayf Bin Ameyra, from Abdul A’ala Bin Ayn,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who believes in Allahazwj and the Last Day, so he should not sit in a gathering wherein an Imamasws is derogated (Taqseer), or wherein a Momin is faulted’.[1383]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقُومُ مَكَانَ رِيبَةٍ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not be standing in a place of doubt’.[1384]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقْعُدَنَّ فِي مَجْلِسٍ يُعَابُ فِيهِ إِمَامٌ أَوْ يُنْتَقَصُ فِيهِ مُؤْمِنٌ .

Muhammad Bin Yahyal, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul A’ala who said,

‘I heard Abu Abdullahasws saying: ‘The one who was a Believer in Allahazwj and the Last Day, so he should not be sitting in a gathering wherein an Imamasws is faulted, or there is a derogation regarding a Momin’.[1385]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ مُوسَى قَالَ حَدَّثَنِي أَخِي وَ عَمِّي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةُ مَجَالِسَ يَمْقُتُهَا اللَّهُ وَ يُرْسِلُ نَقِمَتَهُ عَلَى أَهْلِهَا فَلَا تُقَاعِدُوهُمْ وَ لَا تُجَالِسُوهُمْ مَجْلِساً فِيهِ مَنْ يَصِفُ لِسَانُهُ كَذِباً فِي فُتْيَاهُ وَ مَجْلِساً ذِكْرُ أَعْدَائِنَا فِيهِ جَدِيدٌ وَ ذِكْرُنَا فِيهِ رَثٌّ وَ مَجْلِساً فِيهِ مَنْ يَصُدُّ عَنَّا وَ أَنْتَ تَعْلَمُ

Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Is’haq Bin Musa who said, ‘My brother and my uncle narrated to me,

(It has been narrated) from Abu Abdullahasws having said: ‘Three gatherings are Detested by Allahazwj and Heazwj Sends the affliction upon its people, therefore neither sit with them nor gather with them in a gathering wherein one whose tongue describes lies in his Fatwas; and a gathering wherein ourasws enemies are mentioned freshly and wherein weasws are mentioned stately; and a gathering wherein one blocks from usasws and you are knowing.

قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثَ آيَاتٍ مِنْ كِتَابِ اللَّهِ كَأَنَّمَا كُنَّ فِي فِيهِ أَوْ قَالَ فِي كَفِّهِ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ .

Then Abu Abdullahasws recited three Verses from the Book of Allahazwj as if these were in hisasws mouth’, or said, ‘in hisasws palm - [6:108] And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah without knowledge. [6:68] And when you see those who enter into false discourses about Our Signs, withdraw from them until they enter into some other discourse. [16:116] And, for what your tongues describe, do not utter the lie, saying this is lawful and this is unlawful, in order to forge a lie against Allah’.[1386]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ سَعِيدٍ الْجُمَحِيُّ قَالَ حَدَّثَنِي هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ابْتُلِيتَ بِأَهْلِ النَّصْبِ وَ مُجَالَسَتِهِمْ فَكُنْ كَأَنَّكَ عَلَى الرَّضْفِ حَتَّى تَقُومَ فَإِنَّ اللَّهَ يَمْقُتُهُمْ وَ يَلْعَنُهُمْ فَإِذَا رَأَيْتَهُمْ يَخُوضُونَ فِي ذِكْرِ إِمَامٍ مِنَ الْأَئِمَّةِ فَقُمْ فَإِنَّ سَخَطَ اللَّهِ يَنْزِلُ هُنَاكَ عَلَيْهِمْ .

And by this chain, from Muhammad Bin Muslim, from Dawood Bin Farqad who said, ‘Muhammad Bin Saeed Al Jumhy narrated to me saying, ‘Hisham Bin Salim narrated to me,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you are afflicted with the people of hostility (Nasibis) and their gatherings, so become as if you are (sitting) upon an ember until you arise, for Allahazwj Detests them and Curses them. So when you see them conversing vainly in mentioning an Imamasws from the Imamsasws, so arise, for the Wrath of Allahazwj would Descend over there upon them’.[1387]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَعَدَ عِنْدَ سَبَّابٍ لِأَوْلِيَاءِ اللَّهِ فَقَدْ عَصَى اللَّهَ تَعَالَى .

Abu Ali Al Ashary, from Muhammad in Abdul Jabbark, from Safwan, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who sits in the presence of the insulters of the Guardiansasws of Allahazwj, so he has disobeyed Allahazwj the Exalted’.[1388]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَعَدَ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ مِنَ الْأَئِمَّةِ يَقْدِرُ عَلَى الِانْتِصَابِ فَلَمْ يَفْعَلْ أَلْبَسَهُ اللَّهُ الذُّلَّ فِي الدُّنْيَا وَ عَذَّبَهُ فِي الْآخِرَةِ وَ سَلَبَهُ صَالِحَ مَا مَنَّ بِهِ عَلَيْهِ مِنْ مَعْرِفَتِنَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Qasim Bin Urwa, from Ubeyd Bin Zurara, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who sits in a gathering wherein an Imamasws from the Imamsasws is insulted despite being able upon the walking away, but he does not do so, Allahazwj would Clothe him in disgrace in the world and Punish him in the Hereafter, and Confiscate what he had been Favoured with upon him, from ourasws recognition’.[1389]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ قَالَ حَدَّثَنِي أَبِي عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الْيَمَانِ بْنِ عُبَيْدِ اللَّهِ قَالَ رَأَيْتُ يَحْيَى ابْنَ أُمِّ الطَّوِيلِ وَقَفَ بِالْكُنَاسَةِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ مَعْشَرَ أَوْلِيَاءِ اللَّهِ إِنَّا بُرَآءُ مِمَّا تَسْمَعُونَ مَنْ سَبَّ عَلِيّاً ( عليه السلام ) فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ نَحْنُ بُرَآءُ مِنْ آلِ مَرْوَانَ وَ مَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ

Al Husayn Bin Muhammad and Muhammad Bin Yahya, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Al Hassan Bin Ali Bin Al Nu’man who said, ‘My father Ali Bin Al Nu’man narrated to me, from Ibn Muskan, from Al Yaman Bin Ubeydullah who said,

‘I said Yahya Ibn Ammi Al-Taweel standing by the sweepings, then he called out by the top of his voice, ‘Group of friends of Allahazwj! I am disavowing from what you are making me hear from the insults to Aliasws. So upon him (the insulter) be the Curse of Allahazwj and we disavow from the family of Marwan and what they are worshipping from besides Allahazwj!’

ثُمَّ يَخْفِضُ صَوْتَهُ فَيَقُولُ مَنْ سَبَّ أَوْلِيَاءَ اللَّهِ فَلَا تُقَاعِدُوهُ وَ مَنْ شَكَّ فِيمَا نَحْنُ عَلَيْهِ فَلَا تُفَاتِحُوهُ وَ مَنِ احْتَاجَ إِلَى مَسْأَلَتِكُمْ مِنْ إِخْوَانِكُمْ فَقَدْ خُنْتُمُوهُ

Then he lowered his voice and he was saying, ‘The one who insults the Guardiansasws of Allahazwj, so do not sit with him; and the one who doubts in what we are upon, so do not approach him; and the one from your brethren who is needy to asking you, so you would have betrayed him’.

ثُمَّ يَقْرَأُ إِنَّا أَعْتَدْنا لِلظَّالِمِينَ ناراً أَحاطَ بِهِمْ سُرادِقُها وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً .

Then he recited [18:29] We have Prepared for the unjust a Fire, the enclosures of which shall encompass them; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil is the drink and worse is the reclining couch’.[1390]

بَابُ أَصْنَافِ النَّاسِ

Chapter 164 – The Categories of people

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ قَالَ حَدَّثَنِي هِشَامٌ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتَّةِ أَصْنَافٍ قَالَ قُلْتُ أَ تَأْذَنُ لِي أَنْ أَكْتُبَهَا قَالَ نَعَمْ قُلْتُ مَا أَكْتُبُ قَالَ اكْتُبْ أَهْلَ الْوَعِيدِ مِنْ أَهْلِ الْجَنَّةِ وَ أَهْلِ النَّارِ وَ اكْتُبْ وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً قَالَ قُلْتُ مَنْ هَؤُلَاءِ قَالَ وَحْشِيٌّ مِنْهُمْ قَالَ وَ اكْتُبْ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ

Anumber of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Suleym a slave of Tarbaal who said,

‘Hisham narrated to me, from Hamza Bin Al-Tayyar who said, ‘Abu Abdullahasws said to me: ‘The people are upon three categories’. I said, ‘Would youasws permit me that I write this down?’ Heasws said: ‘Yes’. I said, ‘What shall I write?’ Heasws said: ‘The Promised people would be from the inhabitants of the Paradise and the inhabitants of the Fire. And write [9:102] And others have confessed their sins, they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully)’.

قَالَ وَ اكْتُبْ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْكُفْرِ وَ لَا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ

Heasws said: ‘And write [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape) [4:99] So these, it may be, Allah will Pardon them’.

قَالَ وَ اكْتُبْ أَصْحَابَ الْأَعْرَافِ قَالَ قُلْتُ وَ مَا أَصْحَابُ الْأَعْرَافِ قَالَ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَإِنْ أَدْخَلَهُمُ النَّارَ فَبِذُنُوبِهِمْ وَ إِنْ أَدْخَلَهُمُ الْجَنَّةَ فَبِرَحْمَتِهِ .

Heasws said: ‘And write [7:48] And the the people of Al-Araf’. I said, ‘And what are the the people of Al-Araf?’ Heasws said: ‘A people whose good deeds and their evils deeds would be equal. So if they were to be entered into the Fire, it would be due to their sins, and if they were to be entered into the Paradise, it would be due to Hisazwj Mercy’.[1391]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتِّ فِرَقٍ يَئُولُونَ كُلُّهُمْ إِلَى ثَلَاثِ فِرَقٍ الْإِيمَانِ وَ الْكُفْرِ وَ الضَّلَالِ وَ هُمْ أَهْلُ الْوَعْدَيْنِ الَّذِينَ وَعَدَهُمُ اللَّهُ الْجَنَّةَ وَ النَّارَ الْمُؤْمِنُونَ وَ الْكَافِرُونَ وَ الْمُسْتَضْعَفُونَ وَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ الْمُعْتَرِفُونَ بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً وَ أَهْلُ الْأَعْرَافِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Hammad, from Hamza Bin Al Tayyar who said,

‘Abu Abdullahasws said: ‘The people are upon six divisions. All of these can be interpreted to be upon three divisions – the Emān, and the Kufr (disbelief), and the straying. And they are the Promised people whom Allahazwj has Promised the Paradise and the Fire – the Momineen, and the Unbelivers, and the weak ones, and the hopeful ones for the Command of Allahazwj, either Heazwj Punishes them or Heazwj Turns towards them (with Mercy), and the acknowledgers of their sins mixing the righteous deeds and the evil deeds, and the people of the Heights’.[1392]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ دَخَلْتُ أَنَا وَ حُمْرَانُ أَوْ أَنَا وَ بُكَيْرٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا نَمُدُّ الْمِطْمَارَ قَالَ وَ مَا الْمِطْمَارُ قُلْتُ التُّرُّ فَمَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَ مَنْ خَالَفَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ بَرِئْنَا مِنْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zurara who said,

‘I and Humran’, or ‘I and Bukeyr went over to Abu Ja’farasws. I said to him, ‘We are extending the plumb-line (a measuring device)’. Heasws said: ‘And what is the plumb-line?’ I said, ‘A measuring criteria. So the one who is concordant with us from the Alawites or others, we befriend him, and the one who opposes us from the Alawites or others, we disavow from him’.

فَقَالَ لِي يَا زُرَارَةُ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ فَأَيْنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً أَيْنَ أَصْحَابُ الْأَعْرَافِ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ .

So heasws said to me: ‘O Zurara! The Words of Allahazwj are Truer than your words. So where are those from whom Allahazwj Mighty and Majestic Spoke of [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape)? Where are the hopeful ones to the Command of Allahazwj, those [9:102] have mingled a good deed and an evil one? Where are [7:48] the the people of Al-Araf? Where are the [9:60] those whose hearts are made to incline (to Truth)?’

وَ زَادَ حَمَّادٌ فِي الْحَدِيثِ قَالَ فَارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَوْتِي حَتَّى كَانَ يَسْمَعُهُ مَنْ عَلَى بَابِ الدَّارِ .

And there is an increase in the Hadeeth from Hammad having said, ‘So the voice of Abu Ja’farasws and my voice was raised to the extent that it was heard from the doorway of the house.

وَ زَادَ فِيهِ جَمِيلٌ عَنْ زُرَارَةَ فَلَمَّا كَثُرَ الْكَلَامُ بَيْنِي وَ بَيْنَهُ قَالَ لِي يَا زُرَارَةُ حَقّاً عَلَى اللَّهِ أَنْ لَا يُدْخِلَ الضُّلَّالَ الْجَنَّةَ .

And there was an increase by Jameel, from Zurara having said, ‘So when the speech became a lot between himasws and him, heasws said to me: ‘O Zurara! It is a right upon Allahazwj that Heazwj does not Enter the straying one into the Paradise’.[1393]

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بَابُ الْكُفْرِ

Chapter 165 – The Disbelief (Kufr)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سُنَنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَفَرَائِضِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فَرَائِضَ مُوجَبَاتٍ عَلَى الْعِبَادِ فَمَنْ تَرَكَ فَرِيضَةً مِنَ الْمُوجَبَاتِ فَلَمْ يَعْمَلْ بِهَا وَ جَحَدَهَا كَانَ كَافِراً وَ أَمَرَ رَسُولُ اللَّهِ بِأُمُورٍ كُلُّهَا حَسَنَةٌ فَلَيْسَ مَنْ تَرَكَ بَعْضَ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عِبَادَهُ مِنَ الطَّاعَةِ بِكَافِرٍ وَ لَكِنَّهُ تَارِكٌ لِلْفَضْلِ مَنْقُوصٌ مِنَ الْخَيْرِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Dawood Bin Kaseer Al Raqqy who said,

‘I said to Abu Abdullahasws, ‘Is the Sunnah of Rasool-Allahazwj like the Impositions of Allahazwj Mighty and Majestic?’ So heasws said: ‘Allahazwj Mighty and Majestic Imposed the Impositions being Obligatory upon the servants. So the one who neglects an Imposition from the Obligations, and he does not act by it and denies it, he would be an Unbeliever. And Rasool-Allahsaww ordered with the orders, all of them being good deeds. Thus, one does not become an Unbeliever (Kafir) for ignoring a few of the obligations that Allahazwj Mighty and Majestic has Commanded Hisazwj servants to Perform, however, he has ignored a virtue and has cut down goodness’.[1394]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ إِنَّ الْكُفْرَ لَأَقْدَمُ مِنَ الشِّرْكِ وَ أَخْبَثُ وَ أَعْظَمُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘By Allahazwj! The disbelief (Kufr) occurred earlier than the association (Shirk) and is worse and more grievous’.

قَالَ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ اللَّهُ لَهُ اسْجُدْ لآِدَمَ فَأَبَى أَنْ يَسْجُدَ فَالْكُفْرُ أَعْظَمُ مِنَ الشِّرْكِ فَمَنِ اخْتَارَ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَبَى الطَّاعَةَ وَ أَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ وَ مَنْ نَصَبَ دِيناً غَيْرَ دِينِ الْمُؤْمِنِينَ فَهُوَ مُشْرِكٌ .

He (the narrator) said, ‘Then heasws mentioned: ‘Ibleesla disbelieved where Allahazwj Told himla to prostrate to Adamas, but hela refused to prostrate. Hence, the disbelief (Kufr) is more grievous than the association (Shirk). So the one who chooses against Allahazwj Mighty and Majestic and refuses the obedience and stands upon the major sins, so he is a Unbeliver (Kafir); and the one who establishes a religion other than the Religion of the Momineenasws, so he is a Polytheist (Mushrik)’.[1395]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ سَالِمُ بْنُ أَبِي حَفْصَةَ وَ أَصْحَابُهُ فَقَالَ إِنَّهُمْ يُنْكِرُونَ أَنْ يَكُونَ مَنْ حَارَبَ عَلِيّاً ( عليه السلام ) مُشْرِكِينَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ كُفَّارٌ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘Salim Bin Abu Hafs and his companions were mentioned in hisasws presence, so he (the narrator) said: ‘They are denying that the ones who battled against Aliasws were Polytheists (Mushrik)’. So Abu Ja’farasws said: ‘So they are claiming that they were Unbelivers (Kafir)’.

ثُمَّ قَالَ لِي إِنَّ الْكُفْرَ أَقْدَمُ مِنَ الشِّرْكِ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ لَهُ اسْجُدْ فَأَبَى أَنْ يَسْجُدَ

Then heasws said to me: ‘The disbelief (Kufr) was earlier than the association (Shirk)’. Then heasws mentioned: ‘Ibleesla disbelieved where Heazwj Told himla to prostrate, but hela refused to prostrate’.

وَ قَالَ الْكُفْرُ أَقْدَمُ مِنَ الشِّرْكِ فَمَنِ اجْتَرَى عَلَى اللَّهِ فَأَبَى الطَّاعَةَ وَ أَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ يَعْنِي مُسْتَخِفٌّ كَافِرٌ .

And heasws said: ‘The disbelief (Kufr) occurred earlier than the association (Shirk). So the one who is audacious upon Allahazwj and refuses the obedience, and stands upon the major sin, so he is a Unbeliver (Kafir), meaning the incognito (disguised) Unbeliver (Kafir)’.[1396]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِهِ عَزَّ وَ جَلَّ إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا كَفُوراً قَالَ إِمَّا آخِذٌ فَهُوَ شَاكِرٌ وَ إِمَّا تَارِكٌ فَهُوَ كَافِرٌ .

From him, from Abdullah Bin Bukeyr, from Zurara, from Humran Bin Ayn who said,

‘I asked Abu Abdullahasws about the Words of the Mighty and Majestic [76:3] Surely, We have shown him the way: he may be thankful or unthankful. Heasws said: ‘Either he adopts (the Wilayah) so he is a thankful one, or he neglects (the Wilayah) so he is a Unbeliever (Kafir)’.[1397]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ قَالَ تَرْكُ الْعَمَلِ الَّذِي أَقَرَّ بِهِ مِنْ ذَلِكَ أَنْ يَتْرُكَ الصَّلَاةَ مِنْ غَيْرِ سُقْمٍ وَ لَا شُغُلٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Ubeyd, from Zurara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [5:5] and whoever denies the faith, his work indeed would be Confiscated. Heasws said: ‘Neglecting the deed which he had acknowledged with it. From that is if he were to neglect the Salāt from without an illness or a pre-occupation’.[1398]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُوسَى بْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ قَالَ فَقَالَ لِي مَا عَهْدِي بِكَ تُخَاصِمُ النَّاسَ قُلْتُ أَمَرَنِي هِشَامُ بْنُ سَالِمٍ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ فَقَالَ لِي الْكُفْرُ أَقْدَمُ وَ هُوَ الْجُحُودُ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا إِبْلِيسَ أَبى وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ .

A number of our companions, from Sahl Bin ziyad, from Ali Bin Asbat, from Musa Bin Bukeyr who said,

‘I asked Abu Al-Hassanasws about the disbelief (Kufr) and the association (Shirk), which of the two was earlier?’ So heasws said to me: ‘Iasws have not agreed with you to debate with the people’. I said, ‘Hisham Bin Salim instructed me that I ask youasws about that’. So heasws said to me: ‘The disbelief (Kufr) occurred earlier and it is the denial. Allahazwj Mighty and Majestic Said [2:34] except for Iblees. He refused and was arrogant, and he was one of the unbelievers’.[1399]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَدْخُلُ النَّارَ مُؤْمِنٌ قَالَ لَا وَ اللَّهِ قُلْتُ فَمَا يَدْخُلُهَا إِلَّا كَافِرٌ قَالَ لَا إِلَّا مَنْ شَاءَ اللَّهُ فَلَمَّا رَدَدْتُ عَلَيْهِ مِرَاراً قَالَ لِي أَيْ زُرَارَةُ إِنِّي أَقُولُ لَا وَ أَقُولُ إِلَّا مَنْ شَاءَ اللَّهُ وَ أَنْتَ تَقُولُ لَا وَ لَا تَقُولُ إِلَّا مَنْ شَاءَ اللَّهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Zurara who said,

‘I said to Abu Ja’farasws, ‘Would a Momin enter into the Fire?’ Heasws said: ‘No, by Allahazwj!’ I said, ‘So none would enter it except for an Unbeliever (Kafir)?’ Heasws said: ‘No, except the one whom Allahazwj so Desires to’. So when I reiterated it upon himasws time and again, heasws said to me: ‘Yes, Zurara! Iasws am saying, ‘No’, and Iasws am (also) saying: ‘Except for the one whom Allahazwj so Desires to’, while you are saying, ‘No’, and you are not saying, ‘Except the one whom Allahazwj so Desires to’’.

قَالَ فَحَدَّثَنِي هِشَامُ بْنُ الْحَكَمِ وَ حَمَّادٌ عَنْ زُرَارَةَ قَالَ قُلْتُ فِي نَفْسِي شَيْخٌ لَا عِلْمَ لَهُ بِالْخُصُومَةِ قَالَ فَقَالَ لِي يَا زُرَارَةُ مَا تَقُولُ فِيمَنْ أَقَرَّ لَكَ بِالْحُكْمِ أَ تَقْتُلُهُ مَا تَقُولُ فِي خَدَمِكُمْ وَ أَهْلِيكُمْ أَ تَقْتُلُهُمْ قَالَ فَقُلْتُ أَنَا وَ اللَّهِ الَّذِي لَا عِلْمَ لِي بِالْخُصُومَةِ .

He (the narrator) said, ‘Hisham Bin Al-Hakam narrated to me, and Hammad, from Zurara who said, ‘I said within myself, ‘And old man. There is no knowledge to him with the debates’. So heasws said to me: ‘O Zurara! What are you saying regarding the one who acknowledge to you with the judgment, would you kill him? What are you saying regarding your servant and your family, would you kill them?’ So I said (to myself), ‘I, by Allahazwj, am the one who has no knowledge for the debating’’.[1400]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سُئِلَ عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ فَقَالَ الْكُفْرُ أَقْدَمُ وَ ذَلِكَ أَنَّ إِبْلِيسَ أَوَّلُ مَنْ كَفَرَ وَ كَانَ كُفْرُهُ غَيْرَ شِرْكٍ لِأَنَّهُ لَمْ يَدْعُ إِلَى عِبَادَةِ غَيْرِ اللَّهِ وَ إِنَّمَا دَعَا إِلَى ذَلِكَ بَعْدُ فَأَشْرَكَ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws and heasws had been asked about the disbelief (Kufr) and the association (Shirk), ‘Which of the two occurred earlier?’ So heasws said: ‘(It was) the disbelief (Kufr), and that is because Ibleesla was the first one who disbelieved and hisla disbelief was other than Shirk, because hela did not (initially) submit to the worship of other than Allahazwj, and rather hela called towards that afterwards, so hela associated (committed Shirk)’.[1401]

هَارُونُ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سُئِلَ مَا بَالُ الزَّانِي لَا تُسَمِّيهِ كَافِراً وَ تَارِكُ الصَّلَاةِ قَدْ سَمَّيْتَهُ كَافِراً وَ مَا الْحُجَّةُ فِي ذَلِكَ فَقَالَ لِأَنَّ الزَّانِيَ وَ مَا أَشْبَهَهُ إِنَّمَا يَفْعَلُ ذَلِكَ لِمَكَانِ الشَّهْوَةِ لِأَنَّهَا تَغْلِبُهُ وَ تَارِكُ الصَّلَاةِ لَا يَتْرُكُهَا إِلَّا اسْتِخْفَافاً بِهَا وَ ذَلِكَ لِأَنَّكَ لَا تَجِدُ الزَّانِيَ يَأْتِي الْمَرْأَةَ إِلَّا وَ هُوَ مُسْتَلِذٌّ لِإِتْيَانِهِ إِيَّاهَا قَاصِداً إِلَيْهَا وَ كُلُّ مَنْ تَرَكَ الصَّلَاةَ قَاصِداً إِلَيْهَا فَلَيْسَ يَكُونُ قَصْدُهُ لِتَرْكِهَا اللَّذَّةَ فَإِذَا نُفِيَتِ اللَّذَّةُ وَقَعَ الِاسْتِخْفَافُ وَ إِذَا وَقَعَ الِاسْتِخْفَافُ وَقَعَ الْكُفْرُ

Haroun, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws and heasws had been asked, ‘What is the matter that the adulterer is not named as an Unbeliever (Kafir) and the neglector of the Salāt has been named as a Unbeliever (Kafir), and what is the proof with regards to that?’ So heasws said: ‘Because the adulterer and whoever resembles him, rather does that under the influence of the lustful desire, because it overcomes him, while the neglector of the Salāt does not neglect it except considering it as insignificant, and that is because you will never find the adulterer going to the woman except for deriving the pleasure of going to her, and everyone who neglects the Salāt is aiming to it, but his aim of neglecting it is not for the (sake of) pleasure. So when the pleasure is negated, the insignificance sets in, and when the insignificance occurs, the disbelief (Kufr) occurs’.

قَالَ وَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ قِيلَ لَهُ مَا الْفَرْقُ بَيْنَ مَنْ نَظَرَ إِلَى امْرَأَةٍ فَزَنَى بِهَا أَوْ خَمْرٍ فَشَرِبَهَا وَ بَيْنَ مَنْ تَرَكَ الصَّلَاةَ حَتَّى لَا يَكُونَ الزَّانِي وَ شَارِبُ الْخَمْرِ مُسْتَخِفّاً كَمَا يَسْتَخِفُّ تَارِكُ الصَّلَاةِ وَ مَا الْحُجَّةُ فِي ذَلِكَ وَ مَا الْعِلَّةُ الَّتِي تَفْرُقُ بَيْنَهُمَا

He (the narrator) said, ‘And Abu Abdullahasws was asked and it was said to himasws, ‘What is the difference between the one who looks at a woman so he commits adultery with her, or (looks) at wine, so he drinks it, and the one who neglects the Salāt, to the extent that the adulterer and the drinker of wine are not deemed to be as ones who are considering it as insignificant like the neglector of the Salāt is deemed to consider it as insignificant, and what is the proof with regards to that, and what is the reason which differentiates between the two?’

قَالَ الْحُجَّةُ أَنَّ كُلَّمَا أَدْخَلْتَ أَنْتَ نَفْسَكَ فِيهِ لَمْ يَدْعُكَ إِلَيْهِ دَاعٍ وَ لَمْ يَغْلِبْكَ غَالِبُ شَهْوَةٍ مِثْلَ الزِّنَى وَ شُرْبِ الْخَمْرِ وَ أَنْتَ دَعَوْتَ نَفْسَكَ إِلَى تَرْكِ الصَّلَاةِ وَ لَيْسَ ثَمَّ شَهْوَةٌ فَهُوَ الِاسْتِخْفَافُ بِعَيْنِهِ وَ هَذَا فَرْقُ مَا بَيْنَهُمَا .

Heasws said: ‘The proof is that every time you enter yourself into it, it is not inviting you with an invitation, and a lustful desire does not overcome you like the adultery and drinking of the wine, and you are inviting yourself to the neglecting of the Salāt, and there is no desire then. So it is considering it insignificant exactly, and this is the difference what is between the two’.[1402]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَكَّ فِي اللَّهِ وَ فِي رَسُولِهِ ( صلى الله عليه وآله ) فَهُوَ كَافِرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who doubts in Allahazwj and in Hisazwj Rasoolsaww, so his is an Unbeliver (Kafir)’.[1403]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَنْ شَكَّ فِي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ كَافِرٌ قُلْتُ فَمَنْ شَكَّ فِي كُفْرِ الشَّاكِّ فَهُوَ كَافِرٌ فَأَمْسَكَ عَنِّي فَرَدَدْتُ عَلَيْهِ ثَلَاثَ مَرَّاتٍ فَاسْتَبَنْتُ فِي وَجْهِهِ الْغَضَبَ .

Ali Bin Ibrahim, from his father, from Safwan, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘(What about) the one who doubts in Rasool-Allahsaw?’. Heasws said: ‘An Unbeliever (Kafir)’. I said, ‘So the one who doubts in the disbelief (Kufr) of the doubting one, so he is an Unbeliever (Kafir)?’ So heasws withheld from me. So I reiterated upon himasws three times, and the anger became apparent in hisasws face’.[1404]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ فَقَالَ مَنْ تَرَكَ الْعَمَلَ الَّذِي أَقَرَّ بِهِ قُلْتُ فَمَا مَوْضِعُ تَرْكِ الْعَمَلِ حَتَّى يَدَعَهُ أَجْمَعَ قَالَ مِنْهُ الَّذِي يَدَعُ الصَّلَاةَ مُتَعَمِّداً لَا مِنْ سُكْرٍ وَ لَا مِنْ عِلَّةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [5:5] and whoever denies the faith, his work indeed would be Confiscated. So heasws said: ‘The one who neglects the deed which he had acknowledge with’. I said, ‘So what is the subject of the neglected deed to the extent that he (is deemed) to have left the entirety of it?’ Heasws From it is the one who leaves the Salāt deliberately, neither from intoxication (of sleep) nor from an illness’.[1405]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَ حَمَّادٍ عَنْ أَبِي مَسْرُوقٍ قَالَ سَأَلَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ الْبَصْرَةِ فَقَالَ لِي مَا هُمْ قُلْتُ مُرْجِئَةٌ وَ قَدَرِيَّةٌ وَ حَرُورِيَّةٌ فَقَالَ لَعَنَ اللَّهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ الَّتِي لَا تَعْبُدُ اللَّهَ عَلَى شَيْ‏ءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym and Hammad, from Abu Masrouq who said,

‘Abu Abdullahasws asked me about the people of Al-Basra and heasws said to me: ‘What are they?’ I said, ‘Murjiites, and Qadiriyya, and Harouriyya (sects)’. So heasws said: ‘May the Curse of Allahazwj upon those religion of the Unbelievers (Kafirs) and the Polytheists (Mushrik), those who do not worship Allahazwj upon anything’.[1406]

عَنْهُ عَنِ الْخَطَّابِ بْنِ مَسْلَمَةَ وَ أَبَانٍ عَنِ الْفُضَيْلِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ عِنْدَهُ رَجُلٌ فَلَمَّا قَعَدْتُ قَامَ الرَّجُلُ فَخَرَجَ فَقَالَ لِي يَا فُضَيْلُ مَا هَذَا عِنْدَكَ قُلْتُ وَ مَا هُوَ قَالَ حَرُورِيٌّ قُلْتُ كَافِرٌ قَالَ إِي وَ اللَّهِ مُشْرِكٌ .

From him, from Al Khattab Bin Maslama and Aban, from Al Fuzayl who said,

‘I went over to Abu Ja’farasws and in hisasws presence was a man. So when I was seated, the man stood up and went out, and heasws said to me: ‘O Fuzayl! What is this one in your presence?’ I said, ‘And what is it?’ Heasws said: ‘(The) Harouriyya (a sect)’. I said, ‘An unbeliever (Kafir)’. Heasws said: ‘Yes, by Allahazwj, a Polytheist (Mushrik)’.[1407]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كُلُّ شَيْ‏ءٍ يَجُرُّهُ الْإِقْرَارُ وَ التَّسْلِيمُ فَهُوَ الْإِيمَانُ وَ كُلُّ شَيْ‏ءٍ يَجُرُّهُ الْإِنْكَارُ وَ الْجُحُودُ فَهُوَ الْكُفْرُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Everything which attracts the acknowledgement and the submission, so it is the Emān, and everything which attracts the denial and the rejection, so it is the disbelief’.[1408]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ عَلِيّاً ( صلوات الله عليه )  بَابٌ فَتَحَهُ اللَّهُ مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying that Aliasws is a door which Allahazwj Opened. The one who enters it would be a Momin, and the one who exits from it would be an Unbeliever (Kafir)’.[1409]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ ابْنِ سِنَانٍ وَ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَاعَةُ عَلِيٍّ ( عليه السلام ) ذُلٌّ وَ مَعْصِيَتُهُ كُفْرٌ بِاللَّهِ قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ يَكُونُ طَاعَةُ عَلِيٍّ ( عليه السلام ) ذُلًّا وَ مَعْصِيَتُهُ كُفْراً بِاللَّهِ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) يَحْمِلُكُمْ عَلَى الْحَقِّ فَإِنْ أَطَعْتُمُوهُ ذَلَلْتُمْ وَ إِنْ عَصَيْتُمُوهُ كَفَرْتُمْ بِاللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar and Ibn Sinan and Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Obeying Aliasws is suffering (in this world) and disobeying himasws is disbelief (Kufr) in Allahazwj’. It was said, ‘O Rasool-Allahsaww! And how can obedience to Aliasws be a suffering (in this world) and disobedience to himasws be disbelief (Kufr) in Allahazwj?’ Hesaww said: ‘Aliasws carries you all upon the Truth, so if you were to obey himasws you will suffer, but if you were to disobey himasws, you would have disbelieved in Allahazwj Mighty and Majestic’.[1410]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ حَدَّثَنِي إِبْرَاهِيمُ بْنُ أَبِي بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ إِنَّ عَلِيّاً ( عليه السلام ) بَابٌ مِنْ أَبْوَابِ الْهُدَى فَمَنْ دَخَلَ مِنْ بَابِ عَلِيٍّ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً وَ مَنْ لَمْ يَدْخُلْ فِيهِ وَ لَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّذِينَ لِلَّهِ فِيهِمُ الْمَشِيئَةُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa who said, ‘Ibrahim Bin Abu Bakr narrated to me saying,

‘I heard Abu Al-Hassan Musaasws saying that Aliasws is a door from the doors of Guidance. So the one who enters from the door of Aliasws would be a Momin, and the one who exits from it would be a Unbeliver (Kafir), and the one who does not enter into it and does not exit out from it would be in the category of those for Allahazwj there would be a Desire (Decision) regarding them’.[1411]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ الْعِبَادَ إِذَا جَهِلُوا وَقَفُوا وَ لَمْ يَجْحَدُوا لَمْ يَكْفُرُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘If the servant, when they were ignorant (of a matter), paused and not rejected, would not have been Unbelievers (Kafirs)’.[1412]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَصَبَ عَلِيّاً ( عليه السلام ) عَلَماً بَيْنَهُ وَ بَيْنَ خَلْقِهِ فَمَنْ عَرَفَهُ كَانَ مُؤْمِناً وَ مَنْ أَنْكَرَهُ كَانَ كَافِراً وَ مَنْ جَهِلَهُ كَانَ ضَالًّا وَ مَنْ نَصَبَ مَعَهُ شَيْئاً كَانَ مُشْرِكاً وَ مَنْ جَاءَ بِوَلَايَتِهِ دَخَلَ الْجَنَّةَ وَ مَنْ جَاءَ بِعَدَاوَتِهِ دَخَلَ النَّارَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Appointed Aliasws as a flag between Himazwj and Hisazwj creatures. So the one who recognised himasws would be a Momin, but the one who denied himasws would be a Unbeliever (Kafir), and the one who was ignorant of himasws would stray; and the one who appoints anything (anyone else) with him would be a Polytheist (Mushrik), and the one who comes with hisasws Wilayah would enter the Paradise, and the one who comes with hisasws animosity would enter the Fire’.[1413]

يُونُسُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( عليه السلام ) بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَمَنْ دَخَلَ بَابَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْ بَابِهِ كَانَ كَافِراً وَ مَنْ لَمْ يَدْخُلْ فِيهِ وَ لَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّتِي لِلَّهِ فِيهِمُ الْمَشِيئَةُ .

Yunus, from Musa Bin Bakr,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said that Aliasws is a door from the doors of the Paradise. So the one who enters hisasws door would be a Momin, but the one who exits from hisasws door would be a Unbeliever (Kafir), and the one who does not enter into it and does not exit from it would be in the category whose (fate would depend on) Allahazwj Desire (Decision) regarding them’.[1414]

بَابُ وُجُوهِ الْكُفْرِ

Chapter 166 – Aspects of the Kufr (Disbelief)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ فَمِنْهَا كُفْرُ الْجُحُودُ وَ الْجُحُودُ عَلَى وَجْهَيْنِ وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ وَ كُفْرُ الْبَرَاءَةِ وَ كُفْرُ النِّعَمِ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Yazeed, from Abu Amro Al Zubeyri,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Inform me about the aspects of the Kufr (disbelief) in the Book of Allahazwj Mighty and Majestic’. Heasws said: ‘The Kufr (disbelief) in the Book of Allahazwj is upon five aspects. So, from these is the Kufr (disbelief) of the denial. And the denial is upon two aspects – the Kufr (disbelief) by neglecting what Allahazwj Commanded for, and Kufr (disbelief) of the disownment (Tabarra); and there is the Kufr (disbelief) of the Bounties.

فَأَمَّا كُفْرُ الْجُحُودِ فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ هُوَ قَوْلُ صِنْفَيْنِ مِنَ الزَّنَادِقَةِ يُقَالُ لَهُمُ الدَّهْرِيَّةُ وَ هُمُ الَّذِينَ يَقُولُونَ وَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ هُوَ دِينٌ وَضَعُوهُ لِأَنْفُسِهِمْ بِالِاسْتِحْسَانِ عَلَى غَيْرِ تَثَبُّتٍ مِنْهُمْ وَ لَا تَحْقِيقٍ لِشَيْ‏ءٍ مِمَّا يَقُولُونَ

So, as for the Kufr of the denial, so it is the denial of the Lordship (of Allahazwj), and it is the speech of the one who is saying, ‘There is neither a Lordazwj, nor a Paradise, nor a Fire, and it is the speech of two types of the atheists called the ‘Dahriyya’ (Eternalists); and they are the ones who are saying, [45:24] and nothing destroys us but the passage of time’; and it is a religion placed for their own selves with the approval upon without there being an affirmation from them, nor any investigation of anything from what they are saying. 

قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنْ هُمْ إِلَّا يَظُنُّونَ أَنَّ ذَلِكَ كَمَا يَقُولُونَ وَ قَالَ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ يَعْنِي بِتَوْحِيدِ اللَّهِ تَعَالَى فَهَذَا أَحَدُ وُجُوهِ الْكُفْرِ

Allahazwj Mighty and Mjestic Says [45:24] they only but conjecture, if it was like as what they are saying. And Heazwj Said [36:10] And it is alike to them whether you warn them or do not warn them, they will not be believing. Meaning, (believing) in the Oneness of Allahazwj the Exalted. Thus, this is one of the aspects of the disbelief (Kufr).

وَ أَمَّا الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ عَلَى مَعْرِفَةٍ وَ هُوَ أَنْ يَجْحَدَ الْجَاحِدُ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ قَدِ اسْتَقَرَّ عِنْدَهُ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ فَهَذَا تَفْسِيرُ وَجْهَيِ الْجُحُودِ

And as for the other aspect from the denial upon the recognition, and it is that the denier denies and he knows that it is true which he has already acknowledged with himself, and Allahazwj Mighty and Majestic has Said [27:14] And they denied with it unjustly and out of pride although they were certain themselves. And Allahazwj Mighty and Majestic Said [2:89] And when there came to them a Book from Allah Verifying that which was with them, and beforehand they used to pray for victory against those who disbelieve, but when there came to them what they recognised, they disbelieved in it; so the Curse of Allah is on the unbelievers. So this is the interpretation of the aspect of the denial.

وَ الْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ كُفْرُ النِّعَمِ وَ ذَلِكَ قَوْلُهُ تَعَالَى يَحْكِي قَوْلَ سُلَيْمَانَ ( عليه السلام ) هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ وَ مَنْ شَكَرَ فَإِنَّما يَشْكُرُ لِنَفْسِهِ وَ مَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ وَ قَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ وَ قَالَ فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ

And the third aspect from the Kufr (disbelief) is the Kufr of the Bounties, and these are the Words of the Exalted Relating the words of Suleymanas This is from the Grace of my Lord that He may Try me whether I am grateful or ungrateful; and whoever is grateful, so he is grateful for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Generous. And Heazwj Said [14:7] If you are grateful, I would Increase it more for you, and if you are ungrateful, My Punishment is truly Severe. And Heazwj Said [2:152] Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me’.

وَ الْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ تَرْكُ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ ثُمَّ أَنْتُمْ هؤُلاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ تَظاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَ الْعُدْوانِ وَ إِنْ يَأْتُوكُمْ أُسارى تُفادُوهُمْ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ

And the fourth aspect from the Kufr (disbelief) is neglecting what Allahazwj Mighty and Majestic had Commanded with, and these are the Words of Allahazwj Mighty and Majestic [2:84] And when We Took a Covenant with you: You shall not shed your blood and you shall not throw your people out of your houses; then you gave a promise while you witnessed [2:85] Then you are those who kill your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they were to come to you as captives, you would ransom them - while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the Recompense of such among you as do this.

فَكَفَّرَهُمْ بِتَرْكِ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ نَسَبَهُمْ إِلَى الْإِيمَانِ وَ لَمْ يَقْبَلْهُ مِنْهُمْ وَ لَمْ يَنْفَعْهُمْ عِنْدَهُ فَقَالَ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ

So their Kufr (disbelief) was with the neglecting of what Allahazwj Mighty and Majestic had Commanded with and their linking to the Emān, and it would not be Accepted from them and it will not benefit them in Hisazwj Presence, therefore Heazwj Said What then is the Recompense of such among you as do this except for disgrace in the life of the world, and on the Day of Resurrection they shall be Sent back to the most grievous Punishment, and Allah is not at all heedless of what you are doing.

وَ الْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ كُفْرُ الْبَرَاءَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ يَحْكِي قَوْلَ إِبْرَاهِيمَ ( عليه السلام ) كَفَرْنا بِكُمْ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ يَعْنِي تَبَرَّأْنَا مِنْكُمْ

And the fifth aspect from the Kufr (disbelief) is Kufr of the disownment, and these are the Words of the Mighty and Majestic Relating the words of Ibrahimas [60:4] Surely we distance ourselves from you and what you are worshipping besides Allah; We deny you, and enmity and hatred have appeared between us and you and will be forever until you believe in Allah Alone, meaning ‘We disavow from you all!’.

وَ قَالَ يَذْكُرُ إِبْلِيسَ وَ تَبْرِئَتَهُ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ يَوْمَ الْقِيَامَةِ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ وَ قَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً يَعْنِي يَتَبَرَّأُ بَعْضُكُمْ مِنْ بَعْضٍ .

And Heazwj Said Mentioning Ibleesla and hisla disavowment from hisla friends from the human beings on the Day of Judgment [14:22] surely I disbelieved in your associating me with Allah from before. [29:25] And he said: But rather, you have only taken for yourselves idols besides Allah by way of cordiality between you in the life of the world, then on the Day of Judgement some of you would deny others, and some of you will curse others – meaning some of you would be disavowing from the others’.[1415]

بَابُ دَعَائِمِ الْكُفْرِ وَ شُعَبِهِ

Chapter 167 – The pillars of the Kufr (Disbelief) and its branches

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  قَالَ بُنِيَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ الْفِسْقِ وَ الْغُلُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilaly,

(It has been narrated) from Amir Al-Momineenasws having said: ‘The Kufr (disbelief) is built upon four pillars – the immorality, and the exaggeration, and the doubt, and the suspicion.

وَ الْفِسْقُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْجَفَاءِ وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ فَمَنْ جَفَا احْتَقَرَ الْحَقَّ وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ بَارَزَ خَالِقَهُ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ طَلَبَ الْمَغْفِرَةَ بِلَا تَوْبَةٍ وَ لَا اسْتِكَانَةٍ وَ لَا غَفْلَةٍ

And the immorality is upon four branches – upon the disloyalty, and the blindness, and the heedlessness, and the insolence. So the one who was disloyal would consider the truth as insignificant and would detest the understanding onesasws, and insist upon committing the grievous sins. And the one who is blind would forget the Remembrance (of Allahazwj) and follow the conjectures and duel against his Creator, and the Satanla would urge upon him, and he would seek the Forgiveness without repenting, and he would neither be complacent nor be heedless.

وَ مَنْ غَفَلَ جَنَى عَلَى نَفْسِهِ وَ انْقَلَبَ عَلَى ظَهْرِهِ وَ حَسِبَ غَيَّهُ رُشْداً وَ غَرَّتْهُ الْأَمَانِيُّ وَ أَخَذَتْهُ الْحَسْرَةُ وَ النَّدَامَةُ إِذَا قُضِيَ الْأَمْرُ وَ انْكَشَفَ عَنْهُ الْغِطَاءُ وَ بَدَا لَهُ مَا لَمْ يَكُنْ يَحْتَسِبُ وَ مَنْ عَتَا عَنْ أَمْرِ اللَّهِ شَكَّ وَ مَنْ شَكَّ تَعَالَى اللَّهُ عَلَيْهِ فَأَذَلَّهُ بِسُلْطَانِهِ وَ صَغَّرَهُ بِجَلَالِهِ كَمَا اغْتَرَّ بِرَبِّهِ الْكَرِيمِ وَ فَرَّطَ فِي أَمْرِهِ

And the one who is heedless would perpetrate against himself and overturn upon his back and reckon that his straying is a guidance, and the wishful thinking deceives him, and the regret and remorse seizes him when the matter is accomplished and the covering is uncovered from him, and there appears to him what he had not reckoned with; and the one who is insolent about the Commands of Allahazwj would doubt, and the one who doubts, Allahazwj Overcomes upon him and Disgraces him with Hisazwj Authority, and Belittles him by Hisazwj Majesty just as he had deceived with his Benevolent Lordazwj and exceeded in Hisazwj Commands.

وَ الْغُلُوُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّعَمُّقِ بِالرَّأْيِ وَ التَّنَازُعِ فِيهِ وَ الزَّيْغِ وَ الشِّقَاقِ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ وَ لَمْ يَزْدَدْ إِلَّا غَرَقاً فِي الْغَمَرَاتِ وَ لَمْ تَنْحَسِرْ عَنْهُ فِتْنَةٌ إِلَّا غَشِيَتْهُ أُخْرَى وَ انْخَرَقَ دِينُهُ فَهُوَ يَهْوِي فِي أَمْرٍ مَرِيجٍ

And the exaggeration is upon four branches – upon the diving into the opinions, and the disputing in it, and the aberrations and the discord. So the one who dives (into the opinions) would not be reprimanded to the Truth and would not increase except in drowning in the immersions, and a strife would not recede from him except that another one would overwhelm him, and his religion would be punctured (demolished), so he would tumble into a confusing affair.

وَ مَنْ نَازَعَ فِي الرَّأْيِ وَ خَاصَمَ شُهِرَ بِالْعَثَلِ مِنْ طُولِ اللَّجَاجِ وَ مَنْ زَاغَ قَبُحَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ مَنْ شَاقَّ اعْوَرَّتْ عَلَيْهِ طُرُقُهُ وَ اعْتَرَضَ عَلَيْهِ أَمْرُهُ فَضَاقَ عَلَيْهِ مَخْرَجُهُ إِذَا لَمْ يَتَّبِعْ سَبِيلَ الْمُؤْمِنِينَ

And the one who disputes regarding the opinions and quarrels, would be exposed by the absurdities from the prolonged obstinacy. So the one who is disloyal, the good deeds would seem terrible to him and the evil deeds would appear good to him. And the one who is troublesome, his ways would be dead-ended, and his affairs would be protested upon him. Thus, his exit would be constricted upon him when he does not follow the way of the Momineen’. 

وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْمِرْيَةِ وَ الْهَوَى وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَبِأَيِّ آلاءِ رَبِّكَ تَتَمارى

And the doubt is upon four branches – upon the suspicion, and the whims, and the hesitation, and the submission, and these are the Words of Allahazwj Mighty and Majestic [53:55] Which of your Lord's benefits will you then be suspicious about?’.

وَ فِي رِوَايَةٍ أُخْرَى عَلَى الْمِرْيَةِ وَ الْهَوْلِ مِنَ الْحَقِّ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ لِلْجَهْلِ وَ أَهْلِهِ

And in another report, ‘(The doubt) is upon the suspicions, and the awe from the Truth, and the hesitation, and the submission to the ignorance and its people’.

فَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلَى عَقِبَيْهِ وَ مَنِ امْتَرَى فِي الدِّينِ تَرَدَّدَ فِي الرَّيْبِ وَ سَبَقَهُ الْأَوَّلُونَ مِنَ الْمُؤْمِنِينَ وَ أَدْرَكَهُ الْآخَرُونَ وَ وَطِئَتْهُ سَنَابِكُ الشَّيْطَانِ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيمَا بَيْنَهُمَا وَ مَنْ نَجَا مِنْ ذَلِكَ فَمِنْ فَضْلِ الْيَقِينِ وَ لَمْ يَخْلُقِ اللَّهُ خَلْقاً أَقَلَّ مِنَ الْيَقِينِ

So the one who is terrified of what is in front of him would turn back upon his heels, and the one who suspects in the Religion would hesitate in the doubts, and the former ones from the Momineen would precede him and the later ones would catch up with him, and he would be trampled under the hooves of the Satansla; and the one who submits to the destruction of the world and the Hereafter would  be destroyed in what is between the two, and the one who is saved from that is by the merit of the conviction. And Allahazwj did not Create anything more scarcely than the conviction.

وَ الشُّبْهَةُ عَلَى أَرْبَعِ شُعَبٍ إِعْجَابٍ بِالزِّينَةِ وَ تَسْوِيلِ النَّفْسِ وَ تَأَوُّلِ الْعِوَجِ وَ لَبْسِ الْحَقِّ بِالْبَاطِلِ وَ ذَلِكَ بِأَنَّ الزِّينَةَ تَصْدِفُ عَنِ الْبَيِّنَةِ وَ أَنَّ تَسْوِيلَ النَّفْسِ يُقَحِّمُ عَلَى الشَّهْوَةِ وَ أَنَّ الْعِوَجَ يَمِيلُ بِصَاحِبِهِ مَيْلًا عَظِيماً وَ أَنَّ اللَّبْسَ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ

And the confusion is upon four branches – being astounded by the adornments, and the temptations of the self, and the interpretation of the crookedness, and the clothing the truth with the falsehood, and that is because the adornments block from the evidence, and that the temptations of the self hurl you upon the lustful desires, and that the crookedness inclines its owner with a grievous inclination, and that the clothing (the truth with the falsehood) is the darkness, part of it on top of part.

فَذَلِكَ الْكُفْرُ وَ دَعَائِمُهُ وَ شُعَبُهُ .

So that is the Kufr (disbelief), and its pillars, and its branches’.[1416]

بَابُ صِفَةِ النِّفَاقِ وَ الْمُنَافِقِ

Chapter 168 – Description of the hypocrisy and the hypocrite (Continued from above)

قَالَ وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ فَالْهَوَى عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الطُّغْيَانِ فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ تُخُلِّيَ مِنْهُ وَ قُصِرَ عَلَيْهِ وَ مَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ لَمْ يَمْلِكْ نَفْسَهُ عَنِ الشَّهَوَاتِ وَ مَنْ لَمْ يَعْذِلْ نَفْسَهُ فِي الشَّهَوَاتِ خَاضَ فِي الْخَبِيثَاتِ وَ مَنْ طَغَى ضَلَّ عَلَى عَمْدٍ بِلَا حُجَّةٍ

Heasws said: ‘And the hypocrisy is upon four pillars – upon the whims, and the leisureliness, and the grudges, and the greed. The desires are upon four branches – upon the rebellion, and the animosity, and the lustful desires, and the tyranny. So the one who rebels, is change of circumstances would be frequent and he would be isolated from, and would have restrictions upon him; and the one who transgresses would not be secure from his harmful consequences, and his heart would not be tranquil, and he would not be in control of himself from the lustful desires; and the one who does not rebukes his own self regarding the lustful desires would dive into the evil deeds; and the one who is arrogant would stray upon deliberation without a proof.

وَ الْهُوَيْنَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْغِرَّةِ وَ الْأَمَلِ وَ الْهَيْبَةِ وَ الْمُمَاطَلَةِ وَ ذَلِكَ بِأَنَّ الْهَيْبَةَ تَرُدُّ عَنِ الْحَقِّ وَ الْمُمَاطَلَةَ تُفَرِّطُ فِي الْعَمَلِ حَتَّى يَقْدَمَ عَلَيْهِ الْأَجَلُ وَ لَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حَسَبَ مَا هُوَ فِيهِ وَ لَوْ عَلِمَ حَسَبَ مَا هُوَ فِيهِ مَاتَ خُفَاتاً مِنَ الْهَوْلِ وَ الْوَجَلِ وَ الْغِرَّةَ تَقْصُرُ بِالْمَرْءِ عَنِ الْعَمَلِ

And the leisureliness is upon four branches – upon the inattention, and the expectations, and the awe, and the procrastination, and that is because the awe repels from the truth, and the procrastination (leads to) carelessness in the deed until the deadline comes up upon him, and had it not been for the expectation the human being would know the reckoning of what he is in, and if he were to know the reckoning of what he is in, he would die fearing from the horrors and the apprehension; and the inattentiveness cuts short the man from the deeds.

وَ الْحَفِيظَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْكِبْرِ وَ الْفَخْرِ وَ الْحَمِيَّةِ وَ الْعَصَبِيَّةِ فَمَنِ اسْتَكْبَرَ أَدْبَرَ عَنِ الْحَقِّ وَ مَنْ فَخَرَ فَجَرَ وَ مَنْ حَمِيَ أَصَرَّ عَلَى الذُّنُوبِ وَ مَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ إِدْبَارٍ وَ فُجُورٍ وَ إِصْرَارٍ وَ جَوْرٍ عَلَى الصِّرَاطِ

And the grudges are upon four branches – upon the arrogance, and the pride, and the egoism, and the prejudice. So the one who is arrogant would turn back from the truth, and the one who is proud would be immoral, and the one who is egoistic would persist upon the sins, and the one who is seized by the prejudice would be tyrannous. So the most evil of the matters is a matter between the turning back, and the immorality, and the persistence and the tyranny upon the path.

وَ الطَّمَعُ عَلَى أَرْبَعِ شُعَبٍ الْفَرَحِ وَ الْمَرَحِ وَ اللَّجَاجَةِ وَ التَّكَاثُرِ فَالْفَرَحُ مَكْرُوهٌ عِنْدَ اللَّهِ وَ الْمَرَحُ خُيَلَاءُ وَ اللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلَى حَمْلِ الْآثَامِ وَ التَّكَاثُرُ لَهْوٌ وَ لَعِبٌ وَ شُغُلٌ وَ اسْتِبْدَالُ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ

And the greed is upon four branches – the jubilation, and the hilarity, and the obstinacy and the abundance. So the jubilation is Disliked in the Presence of Allahazwj, and the hilarity is haughtiness, and the obstinacy is an affliction for the one who is desperate to carry upon the sins, and the abundance is sport, and play, and pre-occupation, and the changing for that which is lowly by that which is good.

فَذَلِكَ النِّفَاقُ وَ دَعَائِمُهُ وَ شُعَبُهُ وَ اللَّهُ قَاهِرٌ فَوْقَ عِبَادِهِ تَعَالَى ذِكْرُهُ وَ جَلَّ وَجْهُهُ وَ أَحْسَنَ كُلَّ شَيْ‏ءٍ خَلَقَهُ وَ انْبَسَطَتْ يَدَاهُ وَ وَسِعَتْ كُلَّ شَيْ‏ءٍ رَحْمَتُهُ وَ ظَهَرَ أَمْرُهُ وَ أَشْرَقَ نُورُهُ وَ فَاضَتْ بَرَكَتُهُ وَ اسْتَضَاءَتْ حِكْمَتُهُ وَ هَيْمَنَ كِتَابُهُ وَ فَلَجَتْ حُجَّتُهُ وَ خَلَصَ دِينُهُ وَ اسْتَظْهَرَ سُلْطَانُهُ وَ حَقَّتْ كَلِمَتُهُ وَ أَقْسَطَتْ مَوَازِينُهُ وَ بَلَّغَتْ رُسُلُهُ

So that is the hypocrisy and its pillars and its branches. And Allahazwj is Compelling upon Hisazwj servants, Exalted is Hisazwj Mention and Majestic is Hisazwj Face, and good is everything which Heazwj Created, and Hisazwj Hand is Extensive, and Hisazwj Mercy Covers everything, and Hisazwj Command is Manifest, and Hisazwj Light is bright, and Hisazwj Blessing is over-flowing, and Hisazwj Wisdom is Illuminating, and Hisazwj Book is Absolute, and Hisazwj Argument is overwhelming, and Hisazwj Religion is pure, and Hisazwj Authority is overpowering, and Hisazwj Word is justified, and His Scale is equitable, and Hisazwj Rasoolsas delivered (the Message).

فَجَعَلَ السَّيِّئَةَ ذَنْباً وَ الذَّنْبَ فِتْنَةً وَ الْفِتْنَةَ دَنَساً وَ جَعَلَ الْحُسْنَى عُتْبَى وَ الْعُتْبَى تَوْبَةً وَ التَّوْبَةَ طَهُوراً فَمَنْ تَابَ اهْتَدَى وَ مَنِ افْتُتِنَ غَوَى مَا لَمْ يَتُبْ إِلَى اللَّهِ وَ يَعْتَرِفْ بِذَنْبِهِ وَ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ

So Heazwj Made the evil deed to be a sin, and the sin to be a strife, and the strife to be an impurity, and Made the good deed to be a threshold, and the threshold to be the repentance, a purification. So the one who repents would be Guided, and the one who indulges in strife would stray for as long as he does not repent to Allahazwj and acknowledges his sins, and there is no destruction upon Allahazwj (it is) only upon whom Allahazwj Destroys.

اللَّهَ اللَّهَ فَمَا أَوْسَعَ مَا لَدَيْهِ مِنَ التَّوْبَةِ وَ الرَّحْمَةِ وَ الْبُشْرَى وَ الْحِلْمِ الْعَظِيمِ وَ مَا أَنْكَلَ مَا عِنْدَهُ مِنَ الْأَنْكَالِ وَ الْجَحِيمِ وَ الْبَطْشِ الشَّدِيدِ فَمَنْ ظَفِرَ بِطَاعَتِهِ اجْتَلَبَ كَرَامَتَهُ وَ مَنْ دَخَلَ فِي مَعْصِيَتِهِ ذَاقَ وَبَالَ نَقِمَتِهِ وَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ .

Allahazwj! Allahazwj! So how vast is Hisazwj Acceptance of the repentance, and the Mercy, and the Glad Tidings, and the Great Forbearance, and how torturous is what is in Hisazwj Presence from the tortures, and the blazing Fire, and the intense assaults. So the one who is victorious by Hisazwj obedience would attract Hisazwj Benevolence, and the one who indulges in Hisazwj disobedience would taste the results of Hisazwj Retribution, and after a little while he would be remorseful’.[1417]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ مَسْأَلَةٍ فَكَتَبَ إِلَيَّ إِنَّ الْمُنافِقِينَ يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ وَ إِذا قامُوا إِلَى الصَّلاةِ قامُوا كُسالى يُراؤُنَ النَّاسَ وَ لا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا مُذَبْذَبِينَ بَيْنَ ذلِكَ لا إِلى هؤُلاءِ وَ لا إِلى هؤُلاءِ وَ مَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا لَيْسُوا مِنَ الْكَافِرِينَ وَ لَيْسُوا مِنَ الْمُؤْمِنِينَ وَ لَيْسُوا مِنَ الْمُسْلِمِينَ يُظْهِرُونَ الْإِيمَانَ وَ يَصِيرُونَ إِلَى الْكُفْرِ وَ التَّكْذِيبِ لَعَنَهُمُ اللَّهُ

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Muhammad Bin Abdul Hameed and Al Husayn Bin Saeed, altogether from Muhammad Bin Al Fuzayl who said,

‘I wrote to Abu Al-Hassanasws asking himasws a question. So heasws wrote to me: [4:142] Surely the hypocrites strive to deceive Allah, and He shall Requite their deceit back to them, and when they stand up for the Prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except for a little [4:143] Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah Causes to err, you shall not find a way for him. They are neither from the Unbelievers (Kafir) nor from the Momineen, and they are not from the Muslims. They are displaying the Emān and they are becoming to the Kufr (disbelief) and (with) the lies. May Allahazwj Curse them’.[1418]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ قَالَ إِنَّ الْمُنَافِقَ يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي وَ إِذَا قَامَ إِلَى الصَّلَاةِ اعْتَرَضَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَا الِاعْتِرَاضُ قَالَ الِالْتِفَاتُ

Al Husayn Bin Muhammad, from Muhammad Bin Jamhour, from Abdullah Bin Abdul Rahman Al Asammi, from Al Haysam Bin Waqid, form Muhammad Bin Suleyman, from Ibn Muskan, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘They hypocrite forbids and he does not keep away (himself), and he orders with what he does not perform; and when he stands to the Salāt, raises objections’. I said, ‘O sonasws of Rasool-Allahsaww! And what is the ‘raising objections’?’ Heasws said: ‘The turning around.

وَ إِذَا رَكَعَ رَبَضَ يُمْسِي وَ هَمُّهُ الْعَشَاءُ وَ هُوَ مُفْطِرٌ وَ يُصْبِحُ وَ هَمُّهُ النَّوْمُ وَ لَمْ يَسْهَرْ إِنْ حَدَّثَكَ كَذَبَكَ وَ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ غِبْتَ اغْتَابَكَ وَ إِنْ وَعَدَكَ أَخْلَفَكَ .

And when he performs Ruku’u, he crouches, and in the evening he thinks of the dinner although he did not Fast, and in the morning he thinks of the sleep although he did not stay awake worshipping at night. If he were to narrate to you, he would lie, and if you were to entrust him, he would betray you, and if you are absent, he would backbite you, and if he promises you, he would break it’.[1419]

عَنْهُ عَنِ ابْنِ جُمْهُورٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ بَحْرٍ رَفَعَهُ مِثْلَ ذَلِكَ وَ زَادَ فِيهِ إِذَا رَكَعَ رَبَضَ وَ إِذَا سَجَدَ نَقَرَ وَ إِذَا جَلَسَ شَغَرَ .

From him, from Ibn Jamhour, from Suleyman Bin Sama’at, from Abdul Malik bin Bahr, raising it, similar to that, and there is an increase in it,

‘(Heasws said): ‘And when he performs Ruku’u, he crouches, and when he performs Sajda, he falls, and when he sits, (does so) upon his heels’ (sitting on his heels for Tashahhud).[1420]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الْمُنَافِقِ مَثَلُ جِذْعِ النَّخْلِ أَرَادَ صَاحِبُهُ أَنْ يَنْتَفِعَ بِهِ فِي بَعْضِ بِنَائِهِ فَلَمْ يَسْتَقِمْ لَهُ فِي الْمَوْضِعِ الَّذِي أَرَادَ فَحَوَّلَهُ فِي مَوْضِعٍ آخَرَ فَلَمْ يَسْتَقِمْ لَهُ فَكَانَ آخِرُ ذَلِكَ أَنْ أَحْرَقَهُ بِالنَّارِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘An example of the hypocrite is like an example of the trunk of a palm tree. When its owner intends to benefit by it in one of his constructions, so it does not sit straight for him in the place in which he intends it. So he transfers it to another place, but it is not straight for him. So at the end of that he burns it in the fire’.[1421]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا زَادَ خُشُوعُ الْجَسَدِ عَلَى مَا فِي الْقَلْبِ فَهُوَ عِنْدَنَا نِفَاقٌ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whatever increase there is of the humility in the body over what is in the ‘Qalb’, so in in ourasws view it is hypocrisy’.[1422]

بَابُ الشِّرْكِ

Chapter 169 – The Shirk (Polytheism/Association)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَدْنَى مَا يَكُونُ الْعَبْدُ بِهِ مُشْرِكاً قَالَ فَقَالَ مَنْ قَالَ لِلنَّوَاةِ إِنَّهَا حَصَاةٌ وَ لِلْحَصَاةِ إِنَّهَا نَوَاةٌ ثُمَّ دَانَ بِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Bureyd Al Ijaly,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the least of that which makes a servant Mushrik’. So heasws said: ‘The one who says for the kernel (grain) that it is a pebble, and for the pebble that it is a kernel, then makes a religion with it’.[1423]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَدْنَى مَا يَكُونُ بِهِ الْإِنْسَانُ مُشْرِكاً قَالَ فَقَالَ مَنِ ابْتَدَعَ رَأْياً فَأَحَبَّ عَلَيْهِ أَوْ أَبْغَضَ عَلَيْهِ .

From him, from Abdullah Bin Muskan, from Abu Al Abbas who said,

‘I asked Abu Abdullahasws about the least of that which (turns) a human into a Mushrik. So heasws said: ‘The one who initiates an opinion, so he loves over it or hates over it’.[1424]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ يُطِيعُ الشَّيْطَانَ مِنْ حَيْثُ لَا يَعْلَمُ فَيُشْرِكُ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Sama’at, from Abu Baseer and Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [12:106] And most of them do not believe in Allah except they are associating others (with Him). Heasws said: ‘He obeys the Satanla from where he does not even know, so he associates (commits Shirk)’.[1425]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ شِرْكُ طَاعَةٍ وَ لَيْسَ شِرْكَ عِبَادَةٍ

Ali Bin ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zureys,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [12:106] And most of them do not believe in Allah except they are associating others (with Him). Heasws said: ‘This is the Shirk (association) of obedience, and it is not Shirk (association) of worship’.

وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ إِنَّ الْآيَةَ تَنْزِلُ فِي الرَّجُلِ ثُمَّ تَكُونُ فِي أَتْبَاعِهِ ثُمَّ قُلْتُ كُلُّ مَنْ نَصَبَ دُونَكُمْ شَيْئاً فَهُوَ مِمَّنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَقَالَ نَعَمْ وَ قَدْ يَكُونُ مَحْضاً .

And about the Words of the Mighty and Majestic [22:11] And among men is the one who worships Allah superficially. So heasws said: ‘The Verse was Revealed regarding a man, then it occurred also to be regarding his followers’. Then I said: ‘Every one who establishes anyone besides youasws, so he is from the ones who worships Allahazwj superficially?’. So heasws said: ‘Yes, and it is purely that’.[1426]

يُونُسُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ حَسَّانَ الْجَمَّالِ عَنْ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أُمِرَ النَّاسُ بِمَعْرِفَتِنَا وَ الرَّدِّ إِلَيْنَا وَ التَّسْلِيمِ لَنَا

Yunus, from Dawood Bin Farqad, from Hassan Al Jammal, from Ameyra,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The people have been Commanded with recognising usasws, and the referring to usasws, and submitting to usasws’.

ثُمَّ قَالَ وَ إِنْ صَامُوا وَ صَلَّوْا وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ جَعَلُوا فِي أَنْفُسِهِمْ أَنْ لَا يَرُدُّوا إِلَيْنَا كَانُوا بِذَلِكَ مُشْرِكِينَ .

Then heasws said: ‘If they (people) were to Fast, and pray Salāt, and testify that there is no god except for Allahazwj, and Make it to be within themselves that they would not be referring (matters) to usasws, so they would become, due to that, Mushrikeen (Polytheists)’.[1427]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ أَنَّ قَوْماً عَبَدُوا اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ وَ حَجُّوا الْبَيْتَ وَ صَامُوا شَهْرَ رَمَضَانَ ثُمَّ قَالُوا لِشَيْ‏ءٍ صَنَعَهُ اللَّهُ أَوْ صَنَعَهُ النَّبِيُّ ( صلى الله عليه وآله ) أَلَّا صَنَعَ خِلَافَ الَّذِي صَنَعَ أَوْ وَجَدُوا ذَلِكَ فِي قُلُوبِهِمْ لَكَانُوا بِذَلِكَ مُشْرِكِينَ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Yahya Al Kahily who said,

‘Abu Abdullahasws said: ‘If the people were to worship Allahazwj Alone, there being no associates for Himazwj, and establish the Salāt, and give the Zakāt, and perform Hajj of the House (Kabah), and Fasting the Month of Ramazan, then they say regarding something which Allahazwj or the Prophetsaww did (Implemented), ‘Why was is not done differently than what they did (the Divine Implementation), or they find that to be in their hearts, they would be, due to that, become Mushrikeen (Polytheists)’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَعَلَيْكُمْ بِالتَّسْلِيمِ .

Then heasws recited the Verse [4:65] But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. Then heasws said: ‘Thus it is upon you all with the submisison’ (to usasws).[1428]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ لَمَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [9:31] They have taken their Rabbis and their Monks for lords besides Allah. So heasws said: ‘But, by Allahazwj, they (priests) did not invite them (people) to worship them, and had they invited them so, they would not have responded to them, but they (priests) permitted for them the Prohibitions, and prohibited upon them the Permissible. Thus, they (people) worshipped them (followed their commands rather than Divine Laws) from (a perspective) they were not aware of’.[1429]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَطَاعَ رَجُلًا فِي مَعْصِيَةٍ فَقَدْ عَبَدَهُ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who obeys a man in a disobedience (to Allahazwj), so he has worshipped him’.[1430]

بَابُ الشَّكِّ

Chapter 170 – The Doubt

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ الْحَكَمِ قَالَ كَتَبْتُ إِلَى الْعَبْدِ الصَّالِحِ ( عليه السلام ) أُخْبِرُهُ أَنِّي شَاكٌّ وَ قَدْ قَالَ إِبْرَاهِيمُ ( عليه السلام ) رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى وَ أَنِّي أُحِبُّ أَنْ تُرِيَنِي شَيْئاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Al Hakam who said,

‘I wrote to Al-Abd Al-Salihasws (7th Imamasws), informing himasws that I am doubtful, and Ibrahimas had said [2:260] And when Ibrahim said: Lord! Show me how You Revive the dead, and I would like youasws to show me something’.

فَكَتَبَ ( عليه السلام ) إِنَّ إِبْرَاهِيمَ كَانَ مُؤْمِناً وَ أَحَبَّ أَنْ يَزْدَادَ إِيمَاناً وَ أَنْتَ شَاكٌّ وَ الشَّاكُّ لَا خَيْرَ فِيهِ

So heasws wrote: ‘Ibrahimas was a Momin and heas loved that there be an increase in hisas Emān, and you are doubtful, and the doubt it such that there is no good in it’. And heasws wrote: ‘But rather, the doubt is what the conviction does not come to. So when the conviction does come, the doubt is not allowed’.

وَ كَتَبَ إِنَّمَا الشَّكُّ مَا لَمْ يَأْتِ الْيَقِينُ فَإِذَا جَاءَ الْيَقِينُ لَمْ يَجُزِ الشَّكُّ وَ كَتَبَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَ إِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ قَالَ نَزَلَتْ فِي الشَّاكِّ .

And heasws wrote: ‘Allahazwj Mighty and Majestic is Saying [7:102] And We did not find in most of them any (faithfulness to) the Covenant, and We found most of them to be as transgressors. Heasws said: ‘It was Revealed regarding the doubt’.[1431]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ فِي خُطْبَتِهِ لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Abu Is’haq Al Khurasany who said,

‘Amir Al-Momineenasws was saying in a sermon of hisasws: ‘Do not be suspicious for you will be doubting, and do not be doubtful for you would be disbelieving’.[1432]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً عَنْ يَسَارِهِ وَ زُرَارَةُ عَنْ يَمِينِهِ فَدَخَلَ عَلَيْهِ أَبُو بَصِيرٍ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِيمَنْ شَكَّ فِي اللَّهِ فَقَالَ كَافِرٌ يَا أَبَا مُحَمَّدٍ قَالَ فَشَكَّ فِي رَسُولِ اللَّهِ فَقَالَ كَافِرٌ قَالَ ثُمَّ الْتَفَتَ إِلَى زُرَارَةَ فَقَالَ إِنَّمَا يَكْفُرُ إِذَا جَحَدَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I was in the presence of Abu Abdullahasws, seated on hisasws left, and Zurara was on hisasws right, and Abu Baseer came over and he said, ‘O Abu Abdullahasws! What are youasws saying regarding the one who doubts in Allahazwj’. So heasws said: ‘A Kafir (Unbeliver), O Abu Muhammad!’ He said, ‘So (what about) the doubt in Rasool-Allahsaww?’ So heasws said: ‘A Kafir (Unbeliver)’. Then heasws turned towards Zurara and heasws said: ‘But rather, he disblieves when he rejects’.[1433]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ بِشَكٍّ .

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Haroun Bin Kharija,

(It has been narrated) from Abu Baseer who said, ‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [6:82] Those who believe and do not mix up their faith with iniquity. Heasws said: ‘By doubt’.[1434]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘The doubter and the disobedient one would be in the Fire. He is neither from usasws nor to usasws’.[1435]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَكَّ فِي اللَّهِ بَعْدَ مَوْلِدِهِ عَلَى الْفِطْرَةِ لَمْ يَفِئْ إِلَى خَيْرٍ أَبَداً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who doubts in Allahazwj after his birth being upon the nature (natural disposition to believe in Allahazwj), would not end up to anything good, ever!’[1436]

عَنْهُ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْفَعُ مَعَ الشَّكِّ وَ الْجُحُودِ عَمَلٌ .

From him, from his father,

(It has been narrated) raising it to Abu Ja’farasws having said: ‘No deed with doubt and denial will be of any benefit’.[1437]

وَ فِي وَصِيَّةِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ شَكَّ أَوْ ظَنَّ وَ أَقَامَ عَلَى أَحَدِهِمَا أَحْبَطَ اللَّهُ عَمَلَهُ إِنَّ حُجَّةَ اللَّهِ هِيَ الْحُجَّةُ الْوَاضِحَةُ .

And in a bequest of Al Mufazzal, he said,

‘I heard Abu Abdullahasws saying: ‘The one who doubts or Zann (conjectures), and lives with one of them, Allahazwj would Confiscate his deeds. The proof of (existence of) Allahazwj is the Proof which is Radiant (Clearly Evident)’.[1438]

عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ إِنَّا لَنَرَى الرَّجُلَ لَهُ عِبَادَةٌ وَ اجْتِهَادٌ وَ خُشُوعٌ وَ لَا يَقُولُ بِالْحَقِّ فَهَلْ يَنْفَعُهُ ذَلِكَ شَيْئاً فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّمَا مَثَلُ أَهْلِ الْبَيْتِ مَثَلُ أَهْلِ بَيْتٍ كَانُوا فِي بَنِي إِسْرَائِيلَ كَانَ لَا يَجْتَهِدُ أَحَدٌ مِنْهُمْ أَرْبَعِينَ لَيْلَةً إِلَّا دَعَا فَأُجِيبَ

From him, from Ali Bin Asbat, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I said, ‘We see the man who has worshipped, and the striving, and the humbleness, but he is not saying with the truth (Al-Wilayah). So would then he get any benefit?’ So heasws said: ‘O Abu Muhammad! An example of the Peopleasws of the Household is like an example of the People of the Household who used to be among the Children of Israel (Prophet Isaas). It was so that no one from them (the nation of Isaas) would strive for more than forty nights and supplicate except it would be Answered.

وَ إِنَّ رَجُلًا مِنْهُمُ اجْتَهَدَ أَرْبَعِينَ لَيْلَةً ثُمَّ دَعَا فَلَمْ يُسْتَجَبْ لَهُ فَأَتَى عِيسَى ابْنَ مَرْيَمَ ( عليه السلام ) يَشْكُوا إِلَيْهِ مَا هُوَ فِيهِ وَ يَسْأَلُهُ الدُّعَاءَ قَالَ فَتَطَهَّرَ عِيسَى وَ صَلَّى ثُمَّ دَعَا اللَّهَ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا عِيسَى إِنَّ عَبْدِي أَتَانِي مِنْ غَيْرِ الْبَابِ الَّذِي أُوتَى مِنْهُ إِنَّهُ دَعَانِي وَ فِي قَلْبِهِ شَكٌّ مِنْكَ فَلَوْ دَعَانِي حَتَّى يَنْقَطِعَ عُنُقُهُ وَ تَنْتَثِرَ أَنَامِلُهُ مَا اسْتَجَبْتُ لَهُ

And that a man from them (Children of Israel) strived for forty nights, then supplicated, but it was not Answered for him. So he came over to Isaas Bin Maryamas complaining to himas of what he was in and asked himas of the supplication. So Isaas purified and prayed Salāt, then supplicated to Allahazwj Mighty and Majestic. So Allahazwj Mighty and Majestic Revealed unto himas: “O Isaas! Myazwj servant came to me from other than the door which Iazwj am approached. He supplicated to Meazwj and in his heart was doubt about youas. So even if he were to supplicate to meazwj to the extent that his neck breaks off and his fingers scatter (disintegrate), Iazwj will not Answer for him”.

قَالَ فَالْتَفَتَ إِلَيْهِ عِيسَى ( عليه السلام ) فَقَالَ تَدْعُو رَبَّكَ وَ أَنْتَ فِي شَكٍّ مِنْ نَبِيِّهِ فَقَالَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ قَدْ كَانَ وَ اللَّهِ مَا قُلْتَ فَادْعُ اللَّهَ لِي أَنْ يَذْهَبَ بِهِ عَنِّي قَالَ فَدَعَا لَهُ عِيسَى ( عليه السلام ) فَتَابَ اللَّهُ عَلَيْهِ وَ قَبِلَ مِنْهُ وَ صَارَ فِي حَدِّ أَهْلِ بَيْتِهِ .

Heasws said: ‘So Isaas turned towards him and said, ‘You supplicated to your Lordazwj and you were in doubt about Hisazwj Prophetas?’ So he said, ‘O Spirit of Allahazwj and Hisazwj Word! It has been so, by Allahazwj, what youas said. Therefore, supplicate for me that Heazwj Removes it from me’. So Isaas supplicated for him, and Allahazwj Turned towards him (with Forgiveness), and Accepted from him, and he came to be within a limit (closer) of hisas family’.[1439]

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بَابُ الضَّلَالِ

Chapter 171 – The Straying

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ هَاشِمٍ صَاحِبِ الْبَرِيدِ قَالَ كُنْتُ أَنَا وَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ أَبُو الْخَطَّابِ مُجْتَمِعِينَ فَقَالَ لَنَا أَبُو الْخَطَّابِ مَا تَقُولُونَ فِيمَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَقُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ فَقَالَ أَبُو الْخَطَّابِ لَيْسَ بِكَافِرٍ حَتَّى تَقُومَ عَلَيْهِ الْحُجَّةُ فَإِذَا قَامَتْ عَلَيْهِ الْحُجَّةُ فَلَمْ يَعْرِفْ فَهُوَ كَافِرٌ فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ سُبْحَانَ اللَّهِ مَا لَهُ إِذَا لَمْ يَعْرِفْ وَ لَمْ يَجْحَدْ يَكْفُرُ لَيْسَ بِكَافِرٍ إِذَا لَمْ يَجْحَدْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Hashim Sahib al Bareyd who said,

‘I and Muhammad Bin Muslim and Abu Al-Khattab had gathered. So Abu Al-Khattab said to us, ‘What are you saying regarding the one who does not recognise this matter (Al-Wilayah)?’ So I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’. So Abu Al-Khattab said, ‘But he is not a Kafir (Unbeliever) until the proof is established upon him. So when the proof is established upon him and (then) he does not recognise, so he is a Kafir (Unbeliever)’. So Muhammad Bin Muslim said to him, ‘Glory be to Allahazwj! What is for him when he does not recognise and does not reject, he commits Kufr (disbelief)? He is not a Kafir when he does not reject?’

قَالَ فَلَمَّا حَجَجْتُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ فَأَخْبَرْتُهُ بِذَلِكَ فَقَالَ إِنَّكَ قَدْ حَضَرْتَ وَ غَابَا وَ لَكِنْ مَوْعِدُكُمُ اللَّيْلَةَ الْجَمْرَةُ الْوُسْطَى بِمِنًى فَلَمَّا كَانَتِ اللَّيْلَةُ اجْتَمَعْنَا عِنْدَهُ وَ أَبُو الْخَطَّابِ وَ مُحَمَّدُ بْنُ مُسْلِمٍ

He (the narrator) said, ‘So when I performed Hajj, I went over to Abu Abdullahasws and informed himasws with that. So heasws said: ‘Youasws have attended and those two are absent. But, Iasws give you an appointment of the night of the Middle Rock (for stoning during Hajj) in Mina’. So when it was the (appointed) night, I gathered in hisasws presence, and Muhammad Abu Al-Khattab and Muhammad Bin Muslim.

فَتَنَاوَلَ وِسَادَةً فَوَضَعَهَا فِي صَدْرِهِ ثُمَّ قَالَ لَنَا مَا تَقُولُونَ فِي خَدَمِكُمْ وَ نِسَائِكُمْ وَ أَهْلِيكُمْ أَ لَيْسَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قُلْتُ بَلَى قَالَ أَ لَيْسَ يَشْهَدُونَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ بَلَى قَالَ أَ لَيْسَ يُصَلُّونَ وَ يَصُومُونَ وَ يَحُجُّونَ قُلْتُ بَلَى قَالَ فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ قُلْتُ لَا قَالَ فَمَا هُمْ عِنْدَكُمْ قُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ

So heasws grabbed a pillow and placed it upon hisasws chest, then said to us: ‘What are you saying regarding your servants and your womenfolk, and your family members. Are they not testifying that there is no god except for Allahazwj?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ Heasws said: ‘Are they not testifying that Muhammadsaww is Rasool-Allahsaww?’ I said, ‘Yes’. Heasws said: ‘Are they not praying Salāt, and are Fasting, and are performing Hajj?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. Heasws said: ‘So what are they in your presence?’ I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’.

قالَ سُبْحَانَ اللَّهِ أَ مَا رَأَيْتَ أَهْلَ الطَّرِيقِ وَ أَهْلَ الْمِيَاهِ قُلْتُ بَلَى قَالَ أَ لَيْسَ يُصَلُّونَ وَ يَصُومُونَ وَ يَحُجُّونَ أَ لَيْسَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قُلْتُ بَلَى قَالَ فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ قُلْتُ لَا قَالَ فَمَا هُمْ عِنْدَكُمْ قُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ

Heasws said: ‘Glory be to Allahazwj! Do you not see the people of the roads and the people of its waters?’ I said, ‘Yes’. Heasws said: ‘Are they not praying Salāt, and they are Fasting, and they are performing Hajj? Are they not testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. Heasws said: ‘So what are they in your presence?’ I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’.

قَالَ سُبْحَانَ اللَّهِ أَ مَا رَأَيْتَ الْكَعْبَةَ وَ الطَّوَافَ وَ أَهْلَ الْيَمَنِ وَ تَعَلُّقَهُمْ بِأَسْتَارِ الْكَعْبَةِ قُلْتُ بَلَى قَالَ أَ لَيْسَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ يُصَلُّونَ وَ يَصُومُونَ وَ يَحُجُّونَ قُلْتُ بَلَى قَالَ فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ قُلْتُ لَا قَالَ فَمَا تَقُولُونَ فِيهِمْ قُلْتُ مَنْ لَمْ يَعْرِفْ فَهُوَ كَافِرٌ

Heasws said: ‘Glory be to Allahazwj! Do you not see the Kabah and the Tawaaf, and the people of Al-Yemen hanging on to the curtains of the Kabah?’ I said, ‘Yes’. Heasws said: ‘Are they not testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww, and they are praying Salāt, and they are Fasting, and they are performing Hajj?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. Heasws said:’ So what are you saying regarding them?’ I said, ‘The one who does not recognise (Al-Wilayah) so he is a Kafir (Unbeliever)’.

قَالَ سُبْحَانَ اللَّهِ هَذَا قَوْلُ الْخَوَارِجِ

Heasws said: ‘Glory be to Allahazwj! These are the words of the Kharijites’.

ثُمَّ قَالَ إِنْ شِئْتُمْ أَخْبَرْتُكُمْ فَقُلْتُ أَنَا لَا فَقَالَ أَمَا إِنَّهُ شَرٌّ عَلَيْكُمْ أَنْ تَقُولُوا بِشَيْ‏ءٍ مَا لَمْ تَسْمَعُوهُ مِنَّا قَالَ فَظَنَنْتُ أَنَّهُ يُدِيرُنَا عَلَى قَوْلِ مُحَمَّدِ بْنِ مُسْلِمٍ .

Then heasws said: ‘If you like, Iasws shall inform you all’. So I said, ‘(As for) I, no’. So heasws said: ‘It is an evil upon you if you are saying with something what you have not heard from usasws’. He (the narrator) said, ‘So I guessed that heasws turned us upon the words of Muhammad Bin Muslim’.[1440]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ فَمَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَاهُ وَ مَا تَزَوَّجْتُ قَطُّ فَقَالَ وَ مَا يَمْنَعُكَ مِنْ ذَلِكَ فَقُلْتُ مَا يَمْنَعُنِي إِلَّا أَنَّنِي أَخْشَى أَنْ لَا تَحِلَّ لِي مُنَاكَحَتُهُمْ فَمَا تَأْمُرُنِي

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘So what are youasws saying regarding marrying the people (General Muslims), for I have reached (adulthood) what youasws see and I have not married at all’. So heasws said: ‘So what prevents you from that’. I said, ‘Nothing prevents me except that I am fearing that it would not be Permissible for me to marry them. So what are youasws ordering me for?’

فَقَالَ فَكَيْفَ تَصْنَعُ وَ أَنْتَ شَابٌّ أَ تَصْبِرُ قُلْتُ أَتَّخِذُ الْجَوَارِيَ قَالَ فَهَاتِ الْآنَ فَبِمَا تَسْتَحِلُّ الْجَوَارِيَ قُلْتُ إِنَّ الْأَمَةَ لَيْسَتْ بِمَنْزِلَةِ الْحُرَّةِ إِنْ رَابَتْنِي بِشَيْ‏ءٍ بِعْتُهَا وَ اعْتَزَلْتُهَا قَالَ فَحَدِّثْنِي بِمَا اسْتَحْلَلْتَهَا قَالَ فَلَمْ يَكُنْ عِنْدِي جَوَابٌ

So heasws said: ‘So what do you do and you are a youth. Are you observing patience?’ I said, ‘I take the slave girls’. Heasws said: ‘So here, now. So by what are you considering the slave girls to be Permissible?’ I said, ‘The slave girl is not at the status of the free woman. If something makes me suspicious, so I sell her and isolate from her’. He (the narrator) said, ‘So heasws narrated me with what makes her to be Permissible, and there did not happen to be an answer with me’.

فَقُلْتُ لَهُ فَمَا تَرَى أَتَزَوَّجُ فَقَالَ مَا أُبَالِي أَنْ تَفْعَلَ قُلْتُ أَ رَأَيْتَ قَوْلَكَ مَا أُبَالِي أَنْ تَفْعَلَ فَإِنَّ ذَلِكَ عَلَى جِهَتَيْنِ تَقُولُ لَسْتُ أُبَالِي أَنْ تَأْثَمَ مِنْ غَيْرِ أَنْ آمُرَكَ فَمَا تَأْمُرُنِي أَفْعَلُ ذَلِكَ بِأَمْرِكَ

So I said to himasws, ‘So what is yourasws view. Shall I get married?’ So heasws said: ‘It does not matter to measws if you were to do so’. I said, ‘What is yourasws view of yourasws own words, ‘It does not matter to me if you were to do so’, for that is upon two aspects. Youasws are saying: ‘It does not matter to measws if you were to sin from other than myasws having ordered you. So what are youasws ordering me with. Shall I do that with yourasws order?’

فَقَالَ لِي قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجَ وَ قَدْ كَانَ مِنْ أَمْرِ امْرَأَةِ نُوحٍ وَ امْرَأَةِ لُوطٍ مَا قَدْ كَانَ إِنَّهُمَا قَدْ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ فِي ذَلِكَ بِمَنْزِلَتِي إِنَّمَا هِيَ تَحْتَ يَدِهِ وَ هِيَ مُقِرَّةٌ بِحُكْمِهِ مُقِرَّةٌ بِدِينِهِ

So heasws said to me: ‘It was so that Rasool-Allahsaww had married, and it was so from the matter of [66:10] the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants’. So I said, ‘Rasool-Allahsaww is not in that at my status. But rather, she was under hissaww hand and she was acknowledging with hissaww rulings, acknowledging with hissaww Religion’.

قَالَ فَقَالَ لِي مَا تَرَى مِنَ الْخِيَانَةِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَخانَتاهُما مَا يَعْنِي بِذَلِكَ إِلَّا الْفَاحِشَةَ وَ قَدْ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فُلَاناً

He (the narrator) said, ‘So heasws said to me: ‘What is your view of the betrayal in the Words of Allahazwj Mighty and Majestic [66:10] but they acted treacherously towards them. What is the Meaning with that except for the immorality? And Rasool-Allahsaww had married the so and so’.

قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ مَا تَأْمُرُنِي أَنْطَلِقُ فَأَتَزَوَّجُ بِأَمْرِكَ فَقَالَ لِي إِنْ كُنْتَ فَاعِلًا فَعَلَيْكَ بِالْبَلْهَاءِ مِنَ النِّسَاءِ قُلْتُ وَ مَا الْبَلْهَاءُ قَالَ ذَوَاتُ الْخُدُورِ الْعَفَائِفُ فَقُلْتُ مَنْ هِيَ عَلَى دِينِ سَالِمِ بْنِ أَبِي حَفْصَةَ قَالَ لَا فَقُلْتُ مَنْ هِيَ عَلَى دِينِ رَبِيعَةِ الرَّأْيِ فَقَالَ لَا وَ لَكِنَّ الْعَوَاتِقَ اللَّوَاتِي لَا يَنْصِبْنَ كُفْراً وَ لَا يَعْرِفْنَ مَا تَعْرِفُونَ

He (the narrator) said, ‘I said, ‘May Allahazwj Keep youasws well! What are you ordering me? Shall I go and get married by yourasws order?’ So heasws said to me: ‘If you were to do so, so upon you is (getting married) with the simple ones from the women’. I said, ‘And what are the ‘simple ones’? Heasws said: ‘The ones with the veils, the chaste’. So I said, ‘The one who is upon the Religion of Saalim Bin Abu Hafsa?’ Heasws said: ‘No’. So I said, ‘The one who is upon the Religion of Rabi’a Al-Rai’y?’ So heasws said: ‘No, but the adolescent girls who are not establishing Kufr (disbelief) nor are they recognising what you are recognising (Al Wilayah).

قُلْتُ وَ هَلْ تَعْدُو أَنْ تَكُونَ مُؤْمِنَةً أَوْ كَافِرَةً فَقَالَ تَصُومُ وَ تُصَلِّي وَ تَتَّقِي اللَّهَ وَ لَا تَدْرِي مَا أَمْرُكُمْ فَقُلْتُ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ لَا وَ اللَّهِ لَا يَكُونُ أَحَدٌ مِنَ النَّاسِ لَيْسَ بِمُؤْمِنٍ وَ لَا كَافِرٍ

I said, ‘And would she be anything more than either a Momina (believing woman) or a Kafira (disbelieving woman)?’ So heasws said: ‘She would be Fasting and praying Salāt, and she would be fearing Allahazwj, and she would not be knowing what your matter (Al Wilayah) is’. So I said, ‘Allahazwj Mighty and Majestic has Said [64:2] He is the one Who Created you, so among you is an unbeliever and among you is a Believer. No, by Allahazwj! There does not happen to be anyone from the people who is neither a Momin (Believer) nor a Kafir (Unbeliever)’.

قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ يَا زُرَارَةُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ فَلَمَّا قَالَ عَسَى فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ

He (the narrator) said, ‘So Abu Ja’farasws said: ‘The Words of Allahazwj Truer than your words, O Zurara! What is your view of the Words of Allahazwj Mighty and Majestic [9:102] they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully); surely Allah is Forgiving, Merciful. So what did Heazwj Say: “Maybe”?’ So I said, ‘They are not, except for Momineen (Believers) or Kafireen (unbelievers)’.

قَالَ فَقَالَ مَا تَقُولُ فِي قَوْلِهِ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ

He (the narrator) said, ‘So heasws said: ‘What are you saying regarding the Words of the Mighty and Majestic [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way to the Emān?’ So I said, ‘They are not except for Momineen (Believers) or Kafireen (unbelievers)’. So heasws said: ‘By Allahazwj! They are neither Momineen (Believers) nor Kafireen (unbelievers)’.

ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَ إِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ

Then heasws turned towards me and heasws said: ‘What are you saying regarding [7:48] the the people of Al-Araf?’ So I said, ‘They are either Momineen (Believers) or Kafireen (unbelievers). If they were to enter into the Paradise so they are Momineen, and if they enter into the Fire, so they are Kafireen (Unbelievers)’.

فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ وَ لَوْ كَانُوا مُؤْمِنِينَ لَدَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ وَ لَكِنَّهُمْ قَوْمٌ قَدِ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَقَصُرَتْ بِهِمُ الْأَعْمَالُ وَ أَنَّهُمْ لَكَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ

So heasws said: ‘By Allahazwj! They are ‘They are neither Momineen (Believers) nor Kafireen (unbelievers); and had they been Momineen, they would have entered into the Paradise just as the Momineen would enter it, and had they been Kafireen, they would have entered the Fire just as the Kafireen would enter. But, they are a people whose good deeds and their evil deeds are equal, so the deeds are deficient with them and they are just as Allahazwj Mighty and Majestic has Said.

فَقُلْتُ أَ مِنْ أَهْلِ الْجَنَّةِ هُمْ أَمْ مِنْ أَهْلِ النَّارِ فَقَالَ اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللَّهُ قُلْتُ أَ فَتُرْجِئُهُمْ قَالَ نَعَمْ أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللَّهُ إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ وَ إِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَ لَمْ يَظْلِمْهُمْ

So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So heasws said: ‘You should leave them where Allahazwj has Left them to be’. I said, ‘Shall I postpone them?’ Heasws said: ‘Yes, postpone them just as Allahazwj has Postponed them. If Heazwj so Desires to, Heazwj will Enter them into the Paradise by Hisazwj Mercy, and if Heazwj so Desires to, Heazwj would Usher them to the Fire due to their sins, and Heazwj would be Unjust to them’.

فَقُلْتُ هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ قَالَ لَا قُلْتُ فَهَلْ يَدْخُلُ النَّارَ إِلَّا كَافِرٌ قَالَ فَقَالَ لَا إِلَّا أَنْ يَشَاءَ اللَّهُ يَا زُرَارَةُ إِنَّنِي أَقُولُ مَا شَاءَ اللَّهُ وَ أَنْتَ لَا تَقُولُ مَا شَاءَ اللَّهُ أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَ تحَلَّلَتْ عَنْكَ عُقَدُكَ .

So I said, ‘Would a Kafir (Unbeliever) enter the Paradise?’ Heasws said: ‘No’. I said, ‘So would anyone enter the Fire except for a Kafir?’ So heasws said: ‘No, except if Allahazwj so Desires to. O Zurara! Iasws am saying: ‘Whatever Allahazwj so Desires’, and you are not saying, ‘Whatever Allahazwj so Desires’. But, you, when you get older, would return (from your view), and your knots would be loosened from you’.[1441]

بَابُ الْمُسْتَضْعَفِ

Chapter 172 – The Weak Ones (of understanding)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَهْتَدِي حِيلَةً إِلَى الْكُفْرِ فَيَكْفُرَ وَ لَا يَهْتَدِي سَبِيلًا إِلَى الْإِيمَانِ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَسْتَطِيعُ أَنْ يَكْفُرَ فَهُمُ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ مَرْفُوعٌ عَنْهُمُ الْقَلَمُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions, from Zurara who said,

‘I asked Abu Ja’farasws about the weak ones (of understanding). So heasws said: ‘He is the one who is neither guided by a reason to the Kufr (disbelief) so he would disbelieve, nor is he guided by a way to the Emān. He neither has the capacity that he believes, nor does he have the capacity that he disbelieves. So they are children. And the ones from the men and the women who were upon a similar intellect of the children, the Pen (Recording of the deeds) would be Raised from them’.[1442]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُسْتَضْعَفُونَ الَّذِينَ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا قَالَ لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْإِيمَانِ وَ لَا يَكْفُرُونَ الصِّبْيَانُ وَ أَشْبَاهُ عُقُولِ الصِّبْيَانِ مِنَ الرِّجَالِ وَ النِّسَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The weak ones (of understanding) are those who do not have the capacity to reason, nor are they guided to a way. They are not able upon a reason to the Emān, nor are they disbelieving (like) the children, and those of similar intellect to the children, from the men and the women’.[1443]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَسْتَطِيعُ حِيلَةً يَدْفَعُ بِهَا عَنْهُ الْكُفْرَ وَ لَا يَهْتَدِي بِهَا إِلَى سَبِيلِ الْإِيمَانِ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَكْفُرَ قَالَ وَ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ra’ib, from Zurara who said,

‘I asked Abu Ja’farasws about the weak one (of understanding). So heasws said: ‘He is one who has no capacity of reason to repel the Kufr (disbelief) by it, nor is he guided by it to the way of Emān. He has not capacity that he believes nor that he disbelieves’. Heasws said: ‘And the childfren, and the ones from the men and the women who was upon a similar intellect of the children’.[1444]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ الْبَجَلِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ فَقَالَ لِي شَبِيهاً بِالْفَزِعِ فَتَرَكْتُمْ أَحَداً يَكُونُ مُسْتَضْعَفاً وَ أَيْنَ الْمُسْتَضْعَفُونَ فَوَ اللَّهِ لَقَدْ مَشَى بِأَمْرِكُمْ هَذَا الْعَوَاتِقُ إِلَى الْعَوَاتِقِ فِي خُدُورِهِنَّ وَ تُحَدِّثُ بِهِ السَّقَّايَاتُ فِي طَرِيقِ الْمَدِينَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt Al Bajaly who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the weak ones (of understanding)?’ So heasws said resembling the panic: ‘So have you all left anyone who can be weak? And where are the weak ones? By Allahazwj! The adolescent girls have walked with this matter of yours to the adolescent girls in their veils, and the water-carriers of Al-Medina are discussing with it in the streets’.[1445]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُسْتَضْعَفِينَ فَقَالَ هُمْ أَهْلُ الْوَلَايَةِ فَقُلْتُ أَيُّ وَلَايَةٍ فَقَالَ أَمَا إِنَّهَا لَيْسَتْ بِالْوَلَايَةِ فِي الدِّينِ وَ لَكِنَّهَا الْوَلَايَةُ فِي الْمُنَاكَحَةِ وَ الْمُوَارَثَةِ وَ الْمُخَالَطَةِ وَ هُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا بِالْكُفَّارِ وَ مِنْهُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Umar Bin Aban who said,

‘I asked Abu Abdullahasws about the weak ones (of understanding). So heasws said: ‘They are the people of Al-Wilayah’. So I said, ‘Which Wilayah?’ So heasws said: ‘But these are not with a Wilayah in the Religion, but it is the Wilayah (Guardianship) regarding the marriages, and the inheritances, and the inter-mingling, and they are neither with the Momineen nor with the Kuffar (Unbelievers), and among them are the ones hopeful for the Command (Mercy) of Allahazwj Mighty and Majestic’.[1446]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الدِّينِ الَّذِي لَا يَسَعُ الْعِبَادَ جَهْلُهُ فَقَالَ الدِّينُ وَاسِعٌ وَ لَكِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ مِنْ جَهْلِهِمْ قُلْتُ جُعِلْتُ فِدَاكَ فَأُحَدِّثُكَ بِدِينِيَ الَّذِي أَنَا عَلَيْهِ فَقَالَ بَلَى فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَتَوَلَّاكُمْ وَ أَبْرَأُ مِنْ عَدُوِّكُمْ وَ مَنْ رَكِبَ رِقَابَكُمْ وَ تَأَمَّرَ عَلَيْكُمْ وَ ظَلَمَكُمْ حَقَّكُمْ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Musna, from Ismail Al Ju’fy who said,

‘I asked Abu Ja’farasws about the Religion which there is no leeway for the servants to be ignorant of it. So heasws said: ‘The Religion is vast but the Kharijites narrowed it upon themselves due to their ignorance’. I said, ‘May I be sacrificed for youasws! Can I narrate to youasws with my Religion which I am upon?’ So heasws said: ‘Yes’. So I said, ‘I testify that there is no god except for Allahazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and I acknowledge with whatever hesaww came with from the Presence of Allahazwj, and I befriend youasws and disavow from yourasws enemies and the ones who stay away from youasws rights and are ordering upon youasws and are oppressing youasws of yourasws rights’.

فَقَالَ مَا جَهِلْتَ شَيْئاً هُوَ وَ اللَّهِ الَّذِي نَحْنُ عَلَيْهِ قُلْتُ فَهَلْ سَلِمَ أَحَدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَا إِلَّا الْمُسْتَضْعَفِينَ قُلْتُ مَنْ هُمْ قَالَ نِسَاؤُكُمْ وَ أَوْلَادُكُمْ

So heasws said: ‘You are not ignorant of anything. It is, by Allahazwj, that which weasws are upon’. I said, ‘So would anyone be safe if he does not recognise this matter (Al-Wilayah)?’ So heasws said: ‘No, except for the weak ones (of understanding’. I said, ‘Who are they?’ Heasws said: ‘Your womenfolk and your children’.

ثُمَّ قَالَ أَ رَأَيْتَ أُمَّ أَيْمَنَ فَإِنِّي أَشْهَدُ أَنَّهَا مِنْ أَهْلِ الْجَنَّةِ وَ مَا كَانَتْ تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ .

Then heasws said: ‘What is yourasws view of Umm Aymanra, for Iasws testify that shera is from the inhabitants of the Paradise, and shera did not recognise what you are upon’.[1447]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.[1448]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي رُبَّمَا ذَكَرْتُ هَؤُلَاءِ الْمُسْتَضْعَفِينَ فَأَقُولُ نَحْنُ وَ هُمْ فِي مَنَازِلِ الْجَنَّةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Darraj who said,

‘I said to Abu Abdullahasws, ‘Sometimes I remember these weak ones (of understanding), so I am saying that us and them would be in (the same) dwellings in the Paradise’. So Abu Abdullahasws said: ‘Allahazwj would not do that with you all, ever!’[1449]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ أَخَوَيْهِ مُحَمَّدٍ وَ أَحْمَدَ ابْنَيِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ عِنْدَهُ جُعِلْتُ فِدَاكَ إِنَّا نَخَافُ أَنْ نَنْزِلَ بِذُنُوبِنَا مَنَازِلَ الْمُسْتَضْعَفِينَ قَالَ فَقَالَ لَا وَ اللَّهِ لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً .

From him, from Ali Bin Al Hassan Al Taymi, from his two brothers Muhammad and Ahmad the two sons of Al Hassan Bin Ali Bin Yaqoub, from Marwan Bin Muslim, from Ayoub Bin Al Hurr who said,

‘A man said to Abu Abdullahasws and we were in hisasws presence, ‘May I be sacrificed for youasws! we fear that due to our sins we would be lodged in the dwellings of the weak ones (of understanding)’. So heasws said: ‘No, by Allah! Allahazwj would not do that with you all, ever!’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man, from Abu Abdullahasws – similar to it.[1450]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.[1451]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الضُّعَفَاءِ فَكَتَبَ إِلَيَّ الضَّعِيفُ مَنْ لَمْ تُرْفَعْ إِلَيْهِ حُجَّةٌ وَ لَمْ يَعْرِفِ الِاخْتِلَافَ فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِمُسْتَضْعَفٍ .

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Muhammad Bin Mansour Al Khuzai’e, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassan Musaasws, said, ‘I asked himasws about the weak ones (of understanding). So heasws wrote to me: ‘The weak one (of understanding) is the one to whom the proof has not been raised, and he does not recognise the differing. So when he does recognise the differing, so he would not be a weak one (of understanding)’.[1452]

بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي سَارَةَ إِمَامِ مَسْجِدِ بَنِي هِلَالٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ الْيَوْمَ مُسْتَضْعَفٌ أَبْلَغَ الرِّجَالُ الرِّجَالَ وَ النِّسَاءُ النِّسَاءَ .

One of our companions, from Ali Bin Al Hassan, from Ali Bin Habeeb Al Khash’amy, from Abu Sara, the prayer leader of the Masjid of the Clan of Hilal,

(It has been narrated) from Abu Abdullahasws having said: ‘Today there is no one weak (of understanding). The men have delivered (the Message) to the men, and the women to the women’.[1453]

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بَابُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ

Chapter 173 – The ones hopeful for the Command of Allahazwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ قَالَ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ دَخَلُوا فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَعْرِفُوا الْإِيمَانَ بِقُلُوبِهِمْ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ فَتَجِبَ لَهُمُ الْجَنَّةُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [9:106] And others are hopeful of Allah's Command. Heasws said: ‘A group who used to be Polytheists, and they killed the likes of Hamzaas, and Ja’faras, and the likes of these twoas from the Momineen, then they entered into Al-Islam. So they acknowledged Allahazwj and left the Shirk (Polytheism) but did not recognise the Emān by their hearts. So they came closer the Momineen to qualify for the Paradise.

وَ لَمْ يَكُونُوا عَلَى جُحُودِهِمْ فَيَكْفُرُوا فَتَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ .

And they were not in denial and a rejecting attitude as unbelievers to be subjected to fire (of hell).  They are in that condition as such that it will be up to Allah to punish or accept their repentance’.[1454]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الْمُرْجَوْنَ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ بَعْدَ ذَلِكَ دَخَلُوا فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَكُونُوا يُؤْمِنُونَ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ وَ لَمْ يُؤْمِنُوا فَتَجِبَ لَهُمُ الْجَنَّةُ وَ لَمْ يَكْفُرُوا فَتَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ مُرْجَوْنَ لِأَمْرِ اللَّهِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr Al Wasity, from a man who said,

‘Abu Abdullahasws said: ‘The hopeful ones used to be the Polytheists, so they killed the likes of Hamzaas and Ja’faras and the likes of these twoas from the Momineen. Then they, after that, entered into Al-Islam, so they accept Allahazwj only.  They gave up paganism, but did not believe’ to be among believing people.  They did not deserve paradise.  They were not in denial and a rejecting attitude to be subjected to Fire (of Hell).  They are in that condition as such that it will be up to Allahazwj to either Punish or Accept their repentance.[1455]

بَابُ أَصْحَابِ الْأَعْرَافِ

Chapter 174 – The Companions of the Heights

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ جَمِيعاً عَنْ زُرَارَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنُونَ أَوْ كَافِرُونَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَ إِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, altogether from Zurara who said,

‘Abu Ja’farasws said to me: ‘What you saying regarding [7:48] the people of Al-Araf?’ So I said, ‘They are not except either Momineen or Kafireen (unbelievers). If they enter the Paradise, so they are Momineen, and if they enter the Fire, so they are Kafireen (unbelievers).

فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ وَ لَوْ كَانُوا مُؤْمِنِينَ دَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ وَ لَكِنَّهُمْ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَقَصُرَتْ بِهِمُ الْأَعْمَالُ وَ إِنَّهُمْ لَكَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ

So heasws said: ‘By Allahazwj! They are neither Momineen nor Kafireen (unbelievers), and had they been Momineen they would have entered the Paradise just as the Momineen would enter it, and had they been Kafireen (unbelievers) they would have entered the Fire just as the Kafireen (unbelievers) would enter. But, they are a people whose good and evil deeds are equal, so the deeds are deficient with them, and they are just as Allahazwj Mighty and Majestic Says’.

فَقُلْتُ أَ مِنْ أَهْلِ الْجَنَّةِ هُمْ أَوْ مِنْ أَهْلِ النَّارِ فَقَالَ اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللَّهُ قُلْتُ أَ فَتُرْجِئُهُمْ قَالَ نَعَمْ أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللَّهُ إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ وَ إِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَ لَمْ يَظْلِمْهُمْ

So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So heasws said: ‘Leave them where Allahazwj has left them’. I said, ‘So shall I postpone them?’ Heasws said: ‘Yes, postpone them just as Allahazwj has Postponed them. If Heazwj so Desires to Heazwj would Enter them into the Paradise by Hisazwj Mercy, and if Heazwj so Desires to Heazwj would Usher them to the Fire due to their sins, and Heazwj would not be unjust to them’.

فَقُلْتُ هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ قَالَ لَا قُلْتُ هَلْ يَدْخُلُ النَّارَ إِلَّا كَافِرٌ قَالَ فَقَالَ لَا إِلَّا أَنْ يَشَاءَ اللَّهُ يَا زُرَارَةُ إِنَّنِي أَقُولُ مَا شَاءَ اللَّهُ وَ أَنْتَ لَا تَقُولُ مَا شَاءَ اللَّهُ أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَ تَحَلَّلَتْ عَنْكَ عُقَدُكَ .

So I said, ‘Would a Kafir (unbeliever) enter the Paradise?’ Heasws said: ‘No’. I said, ‘Would anyone enter the Fire except for a Kafir (unbeliever)?’ So heasws said: ‘No. except if Allahazwj so Desires. O Zurara! Iasws am saying: ‘Whatever Allahazwj so Desires’, and you are not saying, ‘Whatever Allahazwj so Desires’. But, you, when you get older, would retract, and your knots would be loosened from you’.[1456]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً فَأُولَئِكَ قَوْمٌ مُؤْمِنُونَ يُحْدِثُونَ فِي إِيمَانِهِمْ مِنَ الذُّنُوبِ الَّتِي يَعِيبُهَا الْمُؤْمِنُونَ وَ يَكْرَهُونَهَا فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,

‘Abu Ja’farasws said: ‘[9:102] they have mingled a good deed and an evil one. So they are a group of Momineen who are innovating new things in their Emān from the sin which the Momineen censure and dislike. So they are the ones [9:102] maybe Allah will Turn to them (Mercifully)’.[1457]

بَابٌ فِي صُنُوفِ أَهْلِ الْخِلَافِ وَ ذِكْرِ الْقَدَرِيَّةِ وَ الْخَوَارِجِ وَ الْمُرْجِئَةِ وَ أَهْلِ الْبُلْدَانِ

Chapter 175 – Regarding the types of the adversaries, and mention of the Qadiriyya, and the Kharijites, and the Murjiites, and the people of the cities

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَعَنَ اللَّهُ الْقَدَرِيَّةَ لَعَنَ اللَّهُ الْخَوَارِجَ لَعَنَ اللَّهُ الْمُرْجِئَةَ لَعَنَ اللَّهُ الْمُرْجِئَةَ قَالَ قُلْتُ لَعَنْتَ هَؤُلَاءِ مَرَّةً مَرَّةً وَ لَعَنْتَ هَؤُلَاءِ مَرَّتَيْنِ قَالَ إِنَّ هَؤُلَاءِ يَقُولُونَ إِنَّ قَتَلَتَنَا مُؤْمِنُونَ فَدِمَاؤُنَا مُتَلَطِّخَةٌ بِثِيَابِهِمْ إِلَى يَوْمِ الْقِيَامَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘May Allahazwj Curse the Qadiriyya! May Allahazwj Curse the Kharijites! May Allahazwj Curse the Murjiites! May Allahazwj Curse the Murjiites!’. I said, ‘They are being Cursed once, once, and they are being Cursed twice?’ Heasws said: ‘They are saying that those who killed usasws are Momineen. Thus ourasws blood would be in their clothes up to the Day of Judgment.

إِنَّ اللَّهَ حَكَى عَنْ قَوْمٍ فِي كِتَابِهِ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنا بِقُرْبانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ قَالَ كَانَ بَيْنَ الْقَاتِلِينَ وَ الْقَائِلِينَ خَمْسُمِائَةِ عَامٍ فَأَلْزَمَهُمُ اللَّهُ الْقَتْلَ بِرِضَاهُمْ مَا فَعَلُوا .

Allahazwj has Related about a people in Hisazwj Book [3:183] (Those are they) who said: Surely Allah has Enjoined us that we should not believe in any Rasool until he brings us an offering which the Fire consumes. Say: Indeed, there came to you Rasools before me with clear arguments and with that which you demand; why then did you kill them if you are truthful? It was so between the murderers and the speakers (a duration of) five hundred years, but Allahazwj Imposed the killing on them due to their agreement with what they had done’.[1458]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي مَسْرُوقٍ قَالَ سَأَلَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ الْبَصْرَةِ مَا هُمْ فَقُلْتُ مُرْجِئَةٌ وَ قَدَرِيَّةٌ وَ حَرُورِيَّةٌ فَقَالَ لَعَنَ اللَّهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ الَّتِي لَا تَعْبُدُ اللَّهَ عَلَى شَيْ‏ءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym and Hammad Bin usman, from Abu Masrouq who said,

‘Abu Abdullahasws asked me about the people of Al-Basra: ‘What are they?’ So I said, ‘Murjiites, and Qadiriyya and Harouriyya’. So heasws said: ‘May Allahazwj Curse that nation of the Kafirs (unbelievers), the Mushriks (Polytheists) who are not worshipping Allahazwj upon anything’.[1459]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَهْلُ الشَّامِ شَرٌّ مِنْ أَهْلِ الرُّومِ وَ أَهْلُ الْمَدِينَةِ شَرٌّ مِنْ أَهْلِ مَكَّةَ وَ أَهْلُ مَكَّةَ يَكْفُرُونَ بِاللَّهِ جَهْرَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Mansour Bin Yunus,

(It has been narrated) from Suleyman Bin Khalid, from Abu Abdullahasws having said: ‘The people of Syria are more evil than the people of Rome, and the people of Al-Medina are more evil than the people of Makkah, and the people of Makkah are disbelieving in Allahazwj openly’.[1460]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ أَهْلَ مَكَّةَ لَيَكْفُرُونَ بِاللَّهِ جَهْرَةً وَ إِنَّ أَهْلَ الْمَدِينَةِ أَخْبَثُ مِنْ أَهْلِ مَكَّةَ أَخْبَثُ مِنْهُمْ سَبْعِينَ ضِعْفاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The people of Makkah are disbelieving in Allahazwj openly, and that people of Al-Medina are worse than the people of Makkah, worse than them seventy times over’.[1461]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَهْلُ الشَّامِ شَرٌّ أَمْ أَهْلُ الرُّومِ فَقَالَ إِنَّ الرُّومَ كَفَرُوا وَ لَمْ يُعَادُونَا وَ إِنَّ أَهْلَ الشَّامِ كَفَرُوا وَ عَادَوْنَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘I said to Abu Abdullahasws, ‘The people of Syria are more evil than the people of Rome?’ So heasws said: ‘The Romans disbelieved and they were not inimical to usasws, but the people of Syria disbelieved and were inimical to usasws’.[1462]

عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُجَالِسُوهُمْ يَعْنِي الْمُرْجِئَةَ لَعَنَهُمُ اللَّهُ وَ لَعَنَ اللَّهُ مِلَلَهُمُ الْمُشْرِكَةَ الَّذِينَ لَا يَعْبُدُونَ اللَّهَ عَلَى شَيْ‏ءٍ مِنَ الْأَشْيَاءِ .

From him, from Muhammad Bin Al Husayn, from Al Nazar Bin Shuayb, from Aban Bin usman, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not gather with them, meaning the Murjiites. May Allahazwj Curse them, and may Allahazwj Curse their nation, the Polytheists who are not worshipping Allahazwj upon anything from the things’.[1463]

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بَابُ الْمُؤَلَّفَةِ قُلُوبُهُمْ

Chapter 176 - The ones with distorted hearts

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ جَمِيعاً عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤَلَّفَةُ قُلُوبُهُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ لَمْ تَدْخُلِ الْمَعْرِفَةُ قُلُوبَهُمْ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتَأَلَّفُهُمْ وَ يُعَرِّفُهُمْ لِكَيْمَا يَعْرِفُوا وَ يُعَلِّمُهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, altogether from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The ones of distorted hearts professed to the Oneness of Allahazwj and kept aside from worshipping the ones besides Allahazwj, and the recognition did not enter into their hearts that Muhammadsaww is Rasool-Allahsaww, and it was so that Rasool-Allahsaww was kind to them and introduced them in order to make them recognise, and hesaww taught them’.[1464]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ قَالَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ عَزَّ وَ جَلَّ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هُمْ فِي ذَلِكَ شُكَّاكٌ فِي بَعْضِ مَا جَاءَ بِهِ مُحَمَّدٌ ( صلى الله عليه وآله )

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [9:60] and those whose hearts incline (to the Truth). Heasws said: ‘They were a people professing to the Oneness of Allahazwj Mighty and Majestic, and they kept away from worshipping’s the ones besides Allahazwj, and they testified that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww, and there were doubtful regarding part of what Muhammadsaww came with.

فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ( صلى الله عليه وآله ) أَنْ يَتَأَلَّفَهُمْ بِالْمَالِ وَ الْعَطَاءِ لِكَيْ يَحْسُنَ إِسْلَامُهُمْ وَ يَثْبُتُوا عَلَى دِينِهِمُ الَّذِي دَخَلُوا فِيهِ وَ أَقَرُّوا بِهِ وَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ حُنَيْنٍ تَأَلَّفَ رُؤَسَاءَ الْعَرَبِ مِنْ قُرَيْشٍ وَ سَائِرِ مُضَرَ مِنْهُمْ أَبُو سُفْيَانَ بْنُ حَرْبٍ وَ عُيَيْنَةُ بْنُ حُصَيْنٍ الْفَزَارِيُّ وَ أَشْبَاهُهُمْ مِنَ النَّاسِ

So Allahazwj Mighty and Majestic Commanded Hisazwj Prophetsaww that hesaww should be kind to them with the wealth and the gifts perhaps their Islam would improve and they would be affirmed upon their Religion which they had entered into and acknowledged with; and on the Day (battle) of Hunayn, Rasool-Allahsaww was kind to their chiefs of the Arabs from Qureysh and the rest of the (tribe of) Muzar. From them was Abu Sufyan Bin Harb, and Uyayna Bin Huswayn Al-Fazary and the likes of them from the people.

فَغَضِبَتِ الْأَنْصَارُ وَ اجْتَمَعَتْ إِلَى سَعْدِ بْنِ عُبَادَةَ فَانْطَلَقَ بِهِمْ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِالْجِعْرَانَةِ فَقَالَ يَا رَسُولَ اللَّهِ أَ تَأْذَنُ لِي فِي الْكَلَامِ فَقَالَ نَعَمْ فَقَالَ إِنْ كَانَ هَذَا الْأَمْرُ مِنْ هَذِهِ الْأَمْوَالِ الَّتِي قَسَمْتَ بَيْنَ قَوْمِكَ شَيْئاً أَنْزَلَهُ اللَّهُ رَضِينَا وَ إِنْ كَانَ غَيْرَ ذَلِكَ لَمْ نَرْضَ

So the Helpers (Ansaar) were angered and gathered to Sa’ad Bin Ubada. So he went with them to Rasool-Allahsaww with Al-Ji’rana and he said, ‘O Rasool-Allahsaww! Would you permit me regarding the speech?’ So hesaww said: ‘Yes’. So he said, ‘If this matter from this wealth was such which yousaww have distributed between yoursaww people, a Revelation from Allahazwj, we are pleased, and if it was other than that, we are not pleased’.

قَالَ زُرَارَةُ وَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ الْأَنْصَارِ أَ كُلُّكُمْ عَلَى قَوْلِ سَيِّدِكُمْ سَعْدٍ فَقَالُوا سَيِّدُنَا اللَّهُ وَ رَسُولُهُ ثُمَّ قَالُوا فِي الثَّالِثَةِ نَحْنُ عَلَى مِثْلِ قَوْلِهِ وَ رَأْيِهِ

Zurara (the narrator) said, ‘And I heard Abu Ja’farasws saying: ‘So Rasool-Allahsaww said: ‘O group of the Helpers! Are all of you upon the words of your chief Sa’ad?’. So they said, ‘Our chief is Allahazwj and Hisazwj Rasoolsaww!’. Then they said during the third (reiteration), ‘We are upon the like of his words and his view’.

قَالَ زُرَارَةُ فَسَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فَحَطَّ اللَّهُ نُورَهُمْ وَ فَرَضَ اللَّهُ لِلْمُؤَلَّفَةِ قُلُوبُهُمْ سَهْماً فِي الْقُرْآنِ .

Zurara (the narrator) said, ‘So I heard Abu Ja’farasws saying: ‘So Allahazwj Diminished their light and Allahazwj Imposed a share to be for the ones of distored hearts, in the Quran’.[1465]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤَلَّفَةُ قُلُوبُهُمْ لَمْ يَكُونُوا قَطُّ أَكْثَرَ مِنْهُمُ الْيَوْمَ .

Ali Bin Muhammad Bin Isa, from Yunus, from a man from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The ones of distorted hearts have never happened to be more than they are today’.[1466]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقُ كَمْ تَرَى أَهْلَ هَذِهِ الْآيَةِ فَإِنْ أُعْطُوا مِنْها رَضُوا وَ إِنْ لَمْ يُعْطَوْا مِنْها إِذا هُمْ يَسْخَطُونَ قَالَ ثُمَّ قَالَ هُمْ أَكْثَرُ مِنْ ثُلُثَيِ النَّاسِ .

Ali, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,

‘Abu Abdullahasws said: ‘O Is’haq! How many do you see to be referred to in this Verse [9:58] And among them is one who blames you with respect to the charities; so if they are given from it they are pleased, and if they are not given from it, then they are full of rage?’ Then heasws said: ‘They are more than two-thirds of the people’.[1467]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا كَانَتِ الْمُؤَلَّفَةُ قُلُوبُهُمْ قَطُّ أَكْثَرَ مِنْهُمُ الْيَوْمَ وَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَرَجُوا مِنَ الشِّرْكِ وَ لَمْ تَدْخُلْ مَعْرِفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قُلُوبَهُمْ وَ مَا جَاءَ بِهِ فَتَأَلَّفَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ تَأَلَّفَهُمُ الْمُؤْمِنُونَ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِكَيْمَا يَعْرِفُوا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,

‘Abu Ja’farasws said: ‘The ones of distorted hearts have never been more than what they are today; and they are a people who are professing to the Oneness of Allahazwj are exiting from the Shirk (Polytheism), but did not enter the recognition of Muhammadsaww as Rasool-Allahsaww into their hearts and whatever hesaww came with. So, Rasool-Allahsaww was kind to them, and the Momineen were kind to them after Rasool-Allahsaww, perhaps they would recognise’.[1468]

بَابٌ فِي ذِكْرِ الْمُنَافِقِينَ وَ الضُّلَّالِ وَ إِبْلِيسَ فِي الدَّعْوَةِ

Chapter 177 – Regarding the mention of the hypocrites, and the straying ones, and Ibleesla in the invitation (to the Religion)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ كَانَ الطَّيَّارُ يَقُولُ لِي إِبْلِيسُ لَيْسَ مِنَ الْمَلَائِكَةِ وَ إِنَّمَا أُمِرَتِ الْمَلَائِكَةُ بِالسُّجُودِ لآِدَمَ ( عليه السلام ) فَقَالَ إِبْلِيسُ لَا أَسْجُدُ فَمَا لِإِبْلِيسَ يَعْصِي حِينَ لَمْ يَسْجُدْ وَ لَيْسَ هُوَ مِنَ الْمَلَائِكَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘Al-Tayyar was saying to me, ‘Ibleesla is not from the Angels, and rather (it was) the Angels who had been Commanded with the Prostration to Adamas. Therefore, Ibleesla said, ‘Ila will not prostrate’. Thus Ibleesla did not disobey where hela did not prostrate as hela was not from the Angels’.

قَالَ فَدَخَلْتُ أَنَا وَ هُوَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فَأَحْسَنَ وَ اللَّهِ فِي الْمَسْأَلَةِ فَقَالَ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ الْمُؤْمِنِينَ مِنْ قَوْلِهِ يا أَيُّهَا الَّذِينَ آمَنُوا أَ دَخَلَ فِي ذَلِكَ الْمُنَافِقُونَ مَعَهُمْ قَالَ نَعَمْ وَ الضُّلَّالُ وَ كُلُّ مَنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ وَ كَانَ إِبْلِيسُ مِمَّنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ مَعَهُمْ .

He (the narrator) said, ‘So he and I went over to Abu Abdullahasws, and by Allahazwj, he was good regarding the question, so he said, ‘May I be sacrificed for youasws! What is yourasws view of Allahazwj Mighty and Majestic’s Call to the Momineen, what Heazwj Called out to, from Hisazwj Words: “O you who believe!”. Are the hypocrites included along with them?’ Heasws said: ‘Yes, and the straying ones, and everyone who acknowledged with the call apparently, and Ibleesla was from the ones who acknowledged with the Call apparently, along with them’.[1469] 

بَابٌ فِي قَوْلِهِ تَعَالَى وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ

Chapter 178 – Regarding the Words of the Exalted [22:11] And among men is he who worships Allahazwj superficially

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl and Zurara,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the Hereafter; that is a manifest loss.

قَالَ زُرَارَةُ سَأَلْتُ عَنْهَا أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ هَؤُلَاءِ قَوْمٌ عَبَدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ شَكُّوا فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ فَتَكَلَّمُوا بِالْإِسْلَامِ وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَقَرُّوا بِالْقُرْآنِ وَ هُمْ فِي ذَلِكَ شَاكُّونَ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ وَ لَيْسُوا شُكَّاكاً فِي اللَّهِ

Zurara (the narrator) said, ‘I asked Abu Ja’farasws about it, so heasws said: ‘They are a people worshipping Allahazwj and keeping away from worshipping the ones besides Allahazwj and are doubting regarding Muhammadsaww and what hesaww came with. Thus, they are speaking with Al-Islam and are testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww, and are acknowledging with the Quran, and they are doubting in that regarding Muhammadsaww and what hesaww came with, and are not doubtful regarding Allahazwj’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ يَعْنِي عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ فَإِنْ أَصابَهُ خَيْرٌ يَعْنِي عَافِيَةً فِي نَفْسِهِ وَ مَالِهِ وَ وُلْدِهِ اطْمَأَنَّ بِهِ وَ رَضِيَ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي جَسَدِهِ أَوْ مَالِهِ تَطَيَّرَ وَ كَرِهَ الْمُقَامَ عَلَى الْإِقْرَارِ بِالنَّبِيِّ ( صلى الله عليه وآله ) فَرَجَعَ إِلَى الْوُقُوفِ وَ الشَّكِّ فَنَصَبَ الْعَدَاوَةَ لِلَّهِ وَ لِرَسُولِهِ وَ الْجُحُودَ بِالنَّبِيِّ وَ مَا جَاءَ بِهِ .

Allahazwj Mighty and Majestic Says [22:11] And among men is he who worships Allah superficially – Meaning doubting in Muhammadsaww and what hesaww came with. so that if good befalls him meaning well being regarding himself and his wealth and his children he is satisfied therewith, but if a trial afflicts him meaning an affliction in his body or his wealth he flies off and dislikes the standing upon the acknowledgement with the Prophetsaww. So he returns to the pausing and the doubting and establishes the enmity to Allahazwj and to Hisazwj Rasoolsaww, and becomes critical to the Prophetsaww and what hesaww came with’.[1470]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ فَخَرَجُوا مِنَ الشِّرْكِ وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ

Muhammad Bin Yahya, from Ahmad Bin Mjuhammad, from Ali Bin Al hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially. Heasws said: ‘They are a people professing the Oneness of Allahazwj and keeping away from worshipping the ones besides Allahazwj. So they are exiting from the Shirk (Polytheism) but are not recognising that Muhammadsaww is the Rasoolsaww of Allahazwj. Thus, they are worshipping Allahazwj upon doubt regarding Muhammadsaww and what hesaww came with.

فَأَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ قَالُوا نَنْظُرُ فَإِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلَادِنَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ أَنَّهُ رَسُولُ اللَّهِ وَ إِنْ كَانَ غَيْرَ ذَلِكَ نَظَرْنَا

So they came over to Rasool-Allahsaww and said, ‘We shall consider, so if our wealth becomes abundant, and we are with good health regarding ourselves and our children, we will know that hesaww is truthful and that hesaww is Rasoolsaww of Allahazwj; but if it is other than that, we shall reconsider’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ يَعْنِي عَافِيَةً فِي الدُّنْيَا وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي نَفْسِهِ وَ مَالِهِ انْقَلَبَ عَلى وَجْهِهِ انْقَلَبَ عَلَى شَكِّهِ إِلَى الشِّرْكِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ

Allahazwj Mighty and Majestic Said [22:11] so that if good befalls him he is satisfied therewith Meaning the well being in the world but if a trial afflicts him Meaning an an affliction regarding himself and his wealth he turns back headlong overturning upon his doubt to the Shirk (Polytheism) he loses this world as well as the Hereafter; that is a manifest loss. He supplicates to the ones besides Allahazwj who can neither harm him nor that can benefit him’. 

قَالَ يَنْقَلِبُ مُشْرِكاً يَدْعُو غَيْرَ اللَّهِ وَ يَعْبُدُ غَيْرَهُ فَمِنْهُمْ مَنْ يَعْرِفُ وَ يَدْخُلُ الْإِيمَانُ قَلْبَهُ فَيُؤْمِنُ وَ يُصَدِّقُ وَ يَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ وَ مِنْهُمْ مَنْ يَثْبُتُ عَلَى شَكِّهِ وَ مِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ .

Heasws said: ‘He overturns to be a Mushrik (Polytheist) supplicting to other than Allahazwj and worshipping other than Himazwj. So from them is one who recognises and the Emān enters his heart, so he belives and ratifies and declines from his state of doubt to (embrace) the Emān, and from them is the one who remains affirmed upon his doubt, and from them is the one who overturns to the Shirk (Polytheism)’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ مِثْلَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from A man, from Zurara – similar to it.[1471]

بَابُ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَوْ كَافِراً أَوْ ضَالًّا

Chapter 179 – The least of what by which the servant can be a Momin, or a Kafir (unbeliever), or a straying one

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ عَلِيّاً ( صلوات الله عليه )  يَقُولُ وَ أَتَاهُ رَجُلٌ فَقَالَ لَهُ مَا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ ضَالًّا

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Ibn Azina, from Aban Bin Ayyash, from Suleym Bin Qays who said,

‘I heard Aliasws saying and a man had come over to himasws, and he said to himasws: ‘What is the least of that with which the servant (of Allahazwj) becomes a Momin (believer), or a Kafir (unbeliever), or a straying one?’

فَقَالَ لَهُ قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ أَمَّا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَنْ يُعَرِّفَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى نَفْسَهُ فَيُقِرَّ لَهُ بِالطَّاعَةِ وَ يُعَرِّفَهُ نَبِيَّهُ ( صلى الله عليه وآله ) فَيُقِرَّ لَهُ بِالطَّاعَةِ وَ يُعَرِّفَهُ إِمَامَهَ وَ حُجَّتَهُ فِي أَرْضِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ فَيُقِرَّ لَهُ بِالطَّاعَةِ

So heasws said to him: ‘You have asked so now try to understand the answer. As for the least of that with which the servant (of Allahazwj) can be a Momin is that he recognises Allahazwj Blessed and High himself, so he acknowledges to Himazwj with the obedience, and he recognises Hisazwj Prophetsaww, so he acknowledges to himsaww with hissaww obedience, and he recognises Hisazwj Imamasws and Hisazwj Proof in Hisazwj earth, and Hisazwj Witness over Hisazwj creatures, so he acknowledges to himasws with the obedience’.

قُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِنْ جَهِلَ جَمِيعَ الْأَشْيَاءِ إِلَّا مَا وَصَفْتَ قَالَ نَعَمْ إِذَا أُمِرَ أَطَاعَ وَ إِذَا نُهِيَ انْتَهَى

I said to himasws, ‘O Amir Al-Momineenasws! And even if he was ignorant of the entirety of the things except what youasws have described?’ Heasws said: ‘Yes. Whenever heasws orders, he obeys, and whenever heasws forbids, he keeps away.

وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً مَنْ زَعَمَ أَنَّ شَيْئاً نَهَى اللَّهُ عَنْهُ أَنَّ اللَّهَ أَمَرَ بِهِ وَ نَصَبَهُ دِيناً يَتَوَلَّى عَلَيْهِ وَ يَزْعُمُ أَنَّهُ يَعْبُدُ الَّذِي أَمَرَهُ بِهِ وَ إِنَّمَا يَعْبُدُ الشَّيْطَانَ

And the least of that with which the servant (of Allahazwj) can be a Kafir (unbeliever) is the one who alleges that the things Allahazwj has Forbidden from is what Allahazwj has Commanded with, and establishes it as a religion, and pretends that he is worshipping the Oneazwj Who has Commanded with it, and rather he is worshipping the Satanla.

وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ ضَالًّا أَنْ لَا يَعْرِفَ حُجَّةَ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ شَاهِدَهُ عَلَى عِبَادِهِ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِطَاعَتِهِ وَ فَرَضَ وَلَايَتَهُ

And the least of that with which the servant (of Allahazwj) happen to be straying one is that he does not recognise the Proofasws of Allahazwj Blessed and High and Hisazwj Witness upon Hisazwj servants whom Allahazwj Mighty and Majestic has Commanded with hisasws obedience and Imposed hisasws Wilayah’.

قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْهُمْ لِي فَقَالَ الَّذِينَ قَرَنَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِنَفْسِهِ وَ نَبِيِّهِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ

I said, ‘O Amir Al Momineenasws! Describe themasws to me’. So heasws said: ‘Thoseasws whom Allahazwj Mighty and Majestic has Paired with Himselfazwj and Hisazwj Prophetsaww, so Heazwj Said [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you’.

قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَوْضِحْ لِي فَقَالَ الَّذِينَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي آخِرِ خُطْبَتِهِ يَوْمَ قَبَضَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِنِّي قَدْ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا بَعْدِي مَا إِنْ تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي فَإِنَّ اللَّطِيفَ الْخَبِيرَ قَدْ عَهِدَ إِلَيَّ أَنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ كَهَاتَيْنِ وَ جَمَعَ بَيْنَ مُسَبِّحَتَيْهِ وَ لَا أَقُولُ كَهَاتَيْنِ وَ جَمَعَ بَيْنَ الْمُسَبِّحَةِ وَ الْوُسْطَى فَتَسْبِقَ إِحْدَاهُمَا الْأُخْرَى فَتَمَسَّكُوا بِهِمَا لَا تَزِلُّوا وَ لَا تَضِلُّوا وَ لَا تَقَدَّمُوهُمْ فَتَضِلُّوا .

I said, ‘O Amir Al Momineenasws! May Allahazwj Make me to be sacrificed for youasws! Clarify it to me’. So heasws said: ‘Thoseasws for whom Rasool-Allahsaww spoke of at the end of hissaww sermon on the day Allahazwj Mighty and Majestic Caused himsaww to pass away: ‘Isaww am leaving behind two matters among you all. You will never stray after mesaww for as long as you attach yourselves with these two – the Book of Allahazwj and mysaww offspring, the Peopleasws of mysaww Household, for the Knower of the subtleties and the All-Aware has Informed mesaww and has Covenanted to mesaww that these two will never separate until they both come to mesaww at the Fountain, like these two’ – and hesaww gathered between hissaww ‘Tasbeeh fingers’ (the forefinger and the thumb), ‘And Isaww am not saying like this’ – and hesaww gathered between the thumb and the middle finger, ‘So that one of the two would precede the other. Therefore, attach yourselves with these two and you will neither be deceived nor stray, and do not precede themasws, for you will go astray’.[1472] 

بَابٌ

Chapter 180 – A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ بَنِي أُمَيَّةَ أَطْلَقُوا لِلنَّاسِ تَعْلِيمَ الْإِيمَانِ وَ لَمْ يُطْلِقُوا تَعْلِيمَ الشِّرْكِ لِكَيْ إِذَا حَمَلُوهُمْ عَلَيْهِ لَمْ يَعْرِفُوهُ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,

(It has been narrated) from Abu Abdullahasws having said: ‘The Clan of Umayya started teaching Emān to the people but did not launch the teaching of Shirk (Polytheism), so that when they do carry them upon it, they would not be recognising it’.[1473]

بَابُ ثُبُوتِ الْإِيمَانِ وَ هَلْ يَجُوزُ أَنْ يَنْقُلَهُ اللَّهُ

Chapter 181 – Affirmation of the Emān and is it allowed that Allahazwj would Transfer it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ يَكُونُ الرَّجُلُ عِنْدَ اللَّهِ مُؤْمِناً قَدْ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَهُ ثُمَّ يَنْقُلُهُ اللَّهُ بَعْدُ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Husayn Bin Nuaym Al Sahhaf who said,

‘I said to Abu Abdullahasws, ‘Why is it so that the man happens to be a Momin in the Presence of Allahazwj, the Emān having been affirmed to him in Hisazwj Presence, then Allahazwj Transfers him afterwards, from the Emān to the Kufr (disbelief)?’

قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْعَدْلُ إِنَّمَا دَعَا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ لَا إِلَى الْكُفْرِ وَ لَا يَدْعُو أَحَداً إِلَى الْكُفْرِ بِهِ فَمَنْ آمَنَ بِاللَّهِ ثُمَّ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَ اللَّهِ لَمْ يَنْقُلْهُ اللَّهُ عَزَّ وَ جَلَّ بَعْدَ ذَلِكَ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ

So heasws said: ‘Allahazwj Mighty and Majestic, Heazwj is Just. But rather, Heazwj Calls the servants to the Emān in Himazwj not to the Kufr (disbelief), and Heazwj does not Call anyone to the Kufr (disbelief) in Himazwj. So the one who believes in Allahazwj, then the Emān gets affirmed for him in the Presence of Allahazwj, Allahazwj Mighty and Majestic will not Transfer it after that, from the Emān to the Kufr (disbelief)’.

قُلْتُ لَهُ فَيَكُونُ الرَّجُلُ كَافِراً قَدْ ثَبَتَ لَهُ الْكُفْرُ عِنْدَ اللَّهِ ثُمَّ يَنْقُلُهُ بَعْدَ ذَلِكَ مِنَ الْكُفْرِ إِلَى الْإِيمَانِ

I said to himasws, ‘Can it happen that the man is a Kafir (unbeliever), the Kufr (disbelief) having been affirmed for him in the Presence of Allahazwj, then Heazwj Transfer him, after that, from the Kufr to the Emān?’

قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّاسَ كُلَّهُمْ عَلَى الْفِطْرَةِ الَّتِي فَطَرَهُمْ عَلَيْهَا لَا يَعْرِفُونَ إِيمَاناً بِشَرِيعَةٍ وَ لَا كُفْراً بِجُحُودٍ ثُمَّ بَعَثَ اللَّهُ الرُّسُلَ تَدْعُوا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَ مِنْهُمْ مَنْ لَمْ يَهْدِهِ اللَّهُ .

Heasws said: ‘Allahazwj Mighty and Majestic Created the people, all of them upon the nature which Heazwj Natured them upon. They were neither recognising Emān with its stipulations, nor Kufr with its denials. Then Allahazwj Sent the Rasoolsas inviting the people to the Emān in Himazwj. So, from them is the one whom Allahazwj Guided, and from them is the one who Allahazwj did not Guide’.[1474]

بَابُ الْمُعَارِينَ

Chapter 182 – The ones of temporary (Emān)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ وَ اسْتَوْدَعَ بَعْضَهُمُ الْإِيمَانَ فَإِنْ يَشَأْ أَنْ يُتِمَّهُ لَهُمْ أَتَمَّهُ وَ إِنْ يَشَأْ أَنْ يَسْلُبَهُمْ إِيَّاهُ سَلَبَهُمْ وَ كَانَ فُلَانٌ مِنْهُمْ مُعَاراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws, said, ‘I heard himasws saying: ‘Allahazwj Mighty and Majestic Created a people for the Emān, there not being a decline for it, and Created a people for the Kufr (disbelief), there being no decline for it, and Created a people between that and Deposited the Emān in some of them. So if Heazwj so Desires Heazwj would Complete it for them, and if Heazwj so Desires Heazwj would Confiscate it from them; and so and so from them was with temporary Emān’.[1475]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ يُصْبِحُ مُؤْمِناً وَ يُمْسِيَ كَافِراً وَ يُصْبِحُ كَافِراً وَ يُمْسِيَ مُؤْمِناً وَ قَوْمٌ يُعَارُونَ الْإِيمَانَ ثُمَّ يُسْلَبُونَهُ وَ يُسَمَّوْنَ الْمُعَارِينَ ثُمَّ قَالَ فُلَانٌ مِنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub and Al Qasim Bin Muhammad Al Jowfary, from Kuleyb Bin Muawiya Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘A servant could be a Momin in the morning and in the evening he would be a Kafir (unbeliever), and in the morning he could be a Kafir and in the evening he would be a Momin; and a people are being Lent the Emān, then it is Confiscated and (they) are being named as the ‘temporary ones’’. Then heasws said: ‘So and so was from them’.[1476]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ عِيسَى شَلَقَانَ قَالَ كُنْتُ قَاعِداً فَمَرَّ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَ مَعَهُ بَهْمَةٌ قَالَ قُلْتُ يَا غُلَامُ مَا تَرَى مَا يَصْنَعُ أَبُوكَ يَأْمُرُنَا بِالشَّيْ‏ءِ ثُمَّ يَنْهَانَا عَنْهُ أَمَرَنَا أَنْ نَتَوَلَّى أَبَا الْخَطَّابِ ثُمَّ أَمَرَنَا أَنْ نَلْعَنَهُ وَ نَتَبَرَّأَ مِنْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and someone else from Isa Shalqan who said,

‘I was seated and Abu Al-Hassan Musaasws passed by, and with him was a goat. I said, ‘O boy! What is yourasws view of what yourasws fatherasws did, ordering us with something then forbidding us from it. Heasws ordered us that we befriend Abu Al-Khattab, then heasws ordered us that we curse him and we should disavow from him?’

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) وَ هُوَ غُلَامٌ إِنَّ اللَّهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ أَعَارَهُ الْإِيمَانَ يُسَمَّوْنَ الْمُعَارِينَ إِذَا شَاءَ سَلَبَهُمْ وَ كَانَ أَبُو الْخَطَّابِ مِمَّنْ أُعِيرَ الْإِيمَانَ

So Abu Al-Hassanasws said, and heasws was a boy: ‘Allahazwj Created a people for the Emān, there being no decline for it, and Created a people for the Kufr (disbelief) there being no decline for it, and Created a people between that, Lending the Emān to him, named as the ‘temporary ones’. Whenever Heazwj so Desires, Heazwj Confiscates it from them, and Abu Al-Khattab was from the ones who was Lent the Emān’.

قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخْبَرْتُهُ مَا قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ مَا قَالَ لِي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُ نَبْعَةُ نُبُوَّةٍ .

He (the narrator) said, ‘So I went over to Abu Abdullahasws and informed himasws of what I had said to Abu Al-Hassanasws and what heasws had said to me. So Abu Abdullahasws said: ‘Heasws is a spring of the Prophet-hood’.[1477]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ ( صلوات الله عليه )  قَالَ إِنَّ اللَّهَ خَلَقَ النَّبِيِّينَ عَلَى النُّبُوَّةِ فَلَا يَكُونُونَ إِلَّا أَنْبِيَاءَ وَ خَلَقَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَكُونُونَ إِلَّا مُؤْمِنِينَ وَ أَعَارَ قَوْماً إِيمَاناً فَإِنْ شَاءَ تَمَّمَهُ لَهُمْ وَ إِنْ شَاءَ سَلَبَهُمْ إِيَّاهُ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of our companions,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Allahazwj Created the Prophetsas upon the Prophet-hood, so they will not happen to be except for Prophetsas; and heazwj Created the Momineen upon the Emān, so they will not happen to be except for Momineen; and Lent Emān to a people. So if Heazwj so Desires, would Complete it for them, and if Heazwj so Desires would Confiscate it’.

قَالَ وَ فِيهِمْ جَرَتْ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ وَ قَالَ لِي إِنَّ فُلَاناً كَانَ مُسْتَوْدَعاً إِيمَانُهُ فَلَمَّا كَذَبَ عَلَيْنَا سُلِبَ إِيمَانُهُ ذَلِكَ .

Heasws said: ‘And among them flowed the stable ones and the temporary ones’. And heasws said to me: ‘So and so had temporary Emān. So when he lied against usasws, that Emān of his was Confiscated’.[1478]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ حَبِيبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ جَبَلَ النَّبِيِّينَ عَلَى نُبُوَّتِهِمْ فَلَا يَرْتَدُّونَ أَبَداً وَ جَبَلَ الْأَوْصِيَاءَ عَلَى وَصَايَاهُمْ فَلَا يَرْتَدُّونَ أَبَداً وَ جَبَلَ بَعْضَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَرْتَدُّونَ أَبَداً وَ مِنْهُمْ مَنْ أُعِيرَ الْإِيمَانَ عَارِيَّةً فَإِذَا هُوَ دَعَا وَ أَلَحَّ فِي الدُّعَاءِ مَاتَ عَلَى الْإِيمَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Habeeb, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Formed the Prophetsas upon theiras Prophet-hood. Thus, theyas will not be reneging, ever! And Heazwj Formed the successorsas upon their successorship. Thus, theyas will not be reneging, ever! And Heazwj Moulded some of the Momineen upon the Emān. Thus they will not be reneging, ever! And from them is one to whom the Emān is Lent with a Lending. So when he supplicates and persists in the supplication, would die upon the Emān’.[1479]

بَابٌ فِي عَلَامَةِ الْمُعَارِ

Chapter 183 – Regarding the signs of the Lending (of the Emān)

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْحَسْرَةَ وَ النَّدَامَةَ وَ الْوَيْلَ كُلَّهُ لِمَنْ لَمْ يَنْتَفِعْ بِمَا أَبْصَرَهُ وَ لَمْ يَدْرِ مَا الْأَمْرُ الَّذِي هُوَ عَلَيْهِ مُقِيمٌ أَ نَفْعٌ لَهُ أَمْ ضَرٌّ قُلْتُ لَهُ فَبِمَ يُعْرَفُ النَّاجِي مِنْ هَؤُلَاءِ جُعِلْتُ فِدَاكَ

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Mufazzal Al Ju’fy who said,

‘Abu Abdullahasws said: ‘The anguish, and the regret and the woe, all of it is for the one who does not benefit from what he sees and does not know what the matter is which he is standing upon, is it beneficial for him or harmful?’ I said to himasws, ‘So by what would the saved ones be recognised from them, may I be sacrificed for youasws?’

قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَأُثْبِتَ لَهُ الشَّهَادَةُ بِالنَّجَاةِ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ .

Heasws said: ‘The one whose deed was in accordance to his words, so the testimony of the salvation would be affirmed for him, and the one whose deed does not happen to be in accordance to his words, so rather, that is the temporary one (of the Emān)’.[1480]

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بَابُ سَهْوِ الْقَلْبِ

Chapter 184 – Omissions of the heart

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْقَلْبَ لَيَكُونُ السَّاعَةَ مِنَ اللَّيْلِ وَ النَّهَارِ مَا فِيهِ كُفْرٌ وَ لَا إِيمَانٌ كَالثَّوْبِ الْخَلَقِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer and someone else who said,

‘Abu Abdullahasws said: ‘The heart happens to be such during a time of the day and the night that there is neither a Kufr (disbelief) in it nor Emān, like the newly-created garment’.

قَالَ ثُمَّ قَالَ لِي أَ مَا تَجِدُ ذَلِكَ مِنْ نَفْسِكَ قَالَ ثُمَّ تَكُونُ النُّكْتَةُ مِنَ اللَّهِ فِي الْقَلْبِ بِمَا شَاءَ مِنْ كُفْرٍ وَ إِيمَانٍ .

He (the narrator) said, ‘Then heasws said to me: ‘But, do you not find that from yourself?’ Heasws said: ‘The spot appears from Allahazwj in the heart with whatever Allahazwj has so Desired it to be, from Kufr and the Emān’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ مِثْلَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Abu Umeyr – smilar to it.[1481]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ يَكُونُ الْقَلْبُ مَا فِيهِ إِيمَانٌ وَ لَا كُفْرٌ شِبْهَ الْمُضْغَةِ أَ مَا يَجِدُ أَحَدُكُمْ ذَلِكَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘الْقَلْبُ’ The heart (sometimes) becomes such that there is neither Emān in it nor Kufr (disbelief), resembling a lump. Hasn’t any one of you found that?’[1482]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مَطْوِيَّةً مُبْهَمَةً عَلَى الْإِيمَانِ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا نَضَحَهَا بِالْحِكْمَةِ وَ زَرَعَهَا بِالْعِلْمِ وَ زَارِعُهَا وَ الْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from Abu Al-Hassan Musaasws having said: ‘Allahazwj Created the hearts of the Momineen folded opaquely upon the Emān. So whenever he (the Momin) intends to enlighten what is in it, he sprinkles it with the wisdom and then cultivates it with the knowledge, and its Cultivator and the Overseer over it is the Lordazwj of the worlds’.[1483]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَلْبَ لَيَتَرَجَّجُ فِيمَا بَيْنَ الصَّدْرِ وَ الْحَنْجَرَةِ حَتَّى يُعْقَدَ عَلَى الْإِيمَانِ فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Husayn Bin Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The ‘الْقَلْبُ’ (الْقَلْبُ cannot be translated as heart. In one Hadith it is referred to Aql it is not a physical entity) tends to vibrate between the chest and the throat until it sits upon the Emān. So when it is tied upon the Emān, it settles down, and these are the Words of Allahazwj Mighty and Majestic [64:11] and whoever believes in Allah, He Guides aright his الْقَلْبُ (Qalb)’.[1484]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَلْبَ لَيَتَجَلْجَلُ فِي الْجَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ وَ قَرَّ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ إِلَى قَوْلِهِ كَأَنَّما يَصَّعَّدُ فِي السَّماءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The الْقَلْبُ tends to jingle in the inside, seeking the truth. So when it comes across it, it is reassured and settles down’. Then Abu Abdullahasws recited this Verse [6:125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam – up to Hisazwj Words as though he were ascending to the sky’.[1485]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْقَلْبَ يَكُونُ فِي السَّاعَةِ مِنَ اللَّيْلِ وَ النَّهَارِ لَيْسَ فِيهِ إِيمَانٌ وَ لَا كُفْرٌ أَ مَا تَجِدُ ذَلِكَ ثُمَّ تَكُونُ بَعْدَ ذَلِكَ نُكْتَةٌ مِنَ اللَّهِ فِي قَلْبِ عَبْدِهِ بِمَا شَاءَ إِنْ شَاءَ بِإِيمَانٍ وَ إِنْ شَاءَ بِكُفْرٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra’a, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The الْقَلْبُ (Qalb) happens to be such during a time from the night and the day, there is neither Emān in it nor Kufr (disbelief). But, do you not find that (to be so)? Then a spot appears after that from Allahazwj in the heart of Hisazwj servant with whatever Heazwj so Desires. If Heazwj so Desires with Emān, and if Heazwj so Desires, with Kufr (disbelief)’.[1486]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مُبْهَمَةً عَلَى الْإِيمَانِ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا فَتَحَهَا بِالْحِكْمَةِ وَ زَرَعَهَا بِالْعِلْمِ وَ زَارِعُهَا وَ الْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created the ‘قُلُوبَ’ (Qalub – plural of Qalb) of the Momineen wrapped up over the Emān. So whenever he (the Momin) intends to enlighten what is in it, begins it with the wisdom and cultivates it with the knowledge, and its Cultivator and the Overseer upon it is the Lordazwj of the Worlds’.[1487]

بَابٌ فِي ظُلْمَةِ قَلْبِ الْمُنَافِقِ وَ إِنْ أُعْطِيَ اللِّسَانَ وَ نُورِ قَلْبِ الْمُؤْمِنِ وَ إِنْ قَصَرَ بِهِ لِسَانُهُ

Chapter 185 – Regarding the darkness of the ‘الْقَلْبُ’ (Qalb) of the hypocrite and even though he has been given the tongue, and radiance of the الْقَلْبُ (Qalb) of the Momin and even though he falls short with his tongue

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَنَا ذَاتَ يَوْمٍ تَجِدُ الرَّجُلَ لَا يُخْطِئُ بِلَامٍ وَ لَا وَاوٍ خَطِيباً مِصْقَعاً وَ لَقَلْبُهُ أَشَدُّ ظُلْمَةً مِنَ اللَّيْلِ الْمُظْلِمِ وَ تَجِدُ الرَّجُلَ لَا يَسْتَطِيعُ يُعَبِّرُ عَمَّا فِي قَلْبِهِ بِلِسَانِهِ وَ قَلْبُهُ يَزْهَرُ كَمَا يَزْهَرُ الْمِصْبَاحُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Fazzal, from Ali Bin Uqba, from Amro,

(It has been narrated) from Abu Abdullahasws having said to us one day: ‘You will find the man not erring with a ‘Laam; or ‘Waaw’ (letters of the Arabic Alphabet), an orator, eloquent, and for his الْقَلْبُ (Qalb) would be a darkness more intense than the night; and you will find the man not being able to express by his tongue what is in his الْقَلْبُ (Qalb), but his (Qalb) would be shining just as the lantern shines’.[1488]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْقُلُوبَ أَرْبَعَةٌ قَلْبٌ فِيهِ نِفَاقٌ وَ إِيمَانٌ وَ قَلْبٌ مَنْكُوسٌ وَ قَلْبٌ مَطْبُوعٌ وَ قَلْبٌ أَزْهَرُ أَجْرَدُ فَقُلْتُ مَا الْأَزْهَرُ قَالَ فِيهِ كَهَيْئَةِ السِّرَاجِ فَأَمَّا الْمَطْبُوعُ فَقَلْبُ الْمُنَافِقِ وَ أَمَّا الْأَزْهَرُ فَقَلْبُ الْمُؤْمِنِ إِنْ أَعْطَاهُ شَكَرَ وَ إِنِ ابْتَلَاهُ صَبَرَ وَ أَمَّا الْمَنْكُوسُ فَقَلْبُ الْمُشْرِكِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Al Mufazzal, from Sa’ad,

(It has been narrated) from Abu Ja’farasws having said: ‘The قُلُوبَ (Qalub) are three (types) – a الْقَلْبُ (Qalb) wherein is hypocrisy and Emān, and an inverted الْقَلْبُ (Qalb), and an imprinted الْقَلْبُ (Qalb), and a shining bare الْقَلْبُ’ (Qalb). So I said, ‘What is the shining (Qalb)?’ Heasws said: ‘Wherein is like a physical lamp; as for the imprinted one, it is the الْقَلْبُ of the hypocrisy, and as for the shining one, it is the الْقَلْبُ of the Momin if Heazwj Gives him, he is grateful, and if Heazwj Tries him, he is patient; and as for the inverted one, it is the الْقَلْبُ of the Mushrik (Polytheist)’.

ثُمَّ قَرَأَ هَذِهِ الْآيَةَ أَ فَمَنْ يَمْشِي مُكِبًّا عَلى وَجْهِهِ أَهْدى أَمَّنْ يَمْشِي سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ فَأَمَّا الْقَلْبُ الَّذِي فِيهِ إِيمَانٌ وَ نِفَاقٌ فَهُمْ قَوْمٌ كَانُوا بِالطَّائِفِ فَإِنْ أَدْرَكَ أَحَدَهُمْ أَجَلُهُ عَلَى نِفَاقِهِ هَلَكَ وَ إِنْ أَدْرَكَهُ عَلَى إِيمَانِهِ نَجَا .

Then heasws recited this Verse [67:22] Is the one who goes prone upon his face better guided or he who walks upright upon a Straight Path? As for the الْقَلْبُ wherein is Emān and hypocrisy, so they were a people who were in Al-Ta’if. So if death seized one of them upon his hypocrisy, he perished, but if it (death) approached him upon his Emān, attained salvation’.[1489]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُلُوبُ ثَلَاثَةٌ قَلْبٌ مَنْكُوسٌ لَا يَعِي شَيْئاً مِنَ الْخَيْرِ وَ هُوَ قَلْبُ الْكَافِرِ وَ قَلْبٌ فِيهِ نُكْتَةٌ سَوْدَاءُ فَالْخَيْرُ وَ الشَّرُّ فِيهِ يَعْتَلِجَانِ فَأَيُّهُمَا كَانَتْ مِنْهُ غَلَبَ عَلَيْهِ وَ قَلْبٌ مَفْتُوحٌ فِيهِ مَصَابِيحُ تَزْهَرُ وَ لَا يُطْفَأُ نُورُهُ إِلَى يَوْمِ الْقِيَامَةِ وَ هُوَ قَلْبُ الْمُؤْمِنِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The قُلُوبَ are three (types) – an inverted الْقَلْبُ not being aware of anything from the good, and it is the الْقَلْبُ of the Kafir (disbeliever); and a الْقَلْبُ (Qalb) wherein is a black spot, so the good and the evil are wrestling in it. So it would be whichever of the two which overcomes upon it; and an open الْقَلْبُ wherein are shining lanterns, and its light will not be getting extinguished until the Day of Judgment, and it is the الْقَلْبُ of the Momin’.[1490] 

بَابٌ فِي تَنَقُّلِ أَحْوَالِ الْقَلْبِ

Chapter 186 – Transference of the states of the الْقَلْبُ (Qalb)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ وَ سَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لِأَبِي جَعْفَرٍ ( عليه السلام ) أُخْبِرُكَ أَطَالَ اللَّهُ بَقَاءَكَ لَنَا وَ أَمْتَعَنَا بِكَ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى تَرِقَّ قُلُوبُنَا وَ تَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا وَ يَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الْأَمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَ التُّجَّارِ أَحْبَبْنَا الدُّنْيَا قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ وَ مَرَّةً تَسْهُلُ

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Muhammad Bin Al Nu’man Al Ahowl, from Sallam Bin Al Mustaneer who said,

‘I was in the presence of Abu Ja’farasws when Humran Bin Ayn came over to himasws and asked him about certain things. So when Humran was thinking of arising, he said to Abu Ja’farasws, ‘I want to inform youasws, may Allahazwj Prolong yourasws remaining for us and our happiness with youasws. We come to youasws, so we do not exit from yourasws presence until our قُلُوبَ (Qalub) melt and our قُلُوبَ (Qalub) divert us away from the world and it gets trivialised upon us what is in the hands of the people from these wealth’s. Then we exit from yourasws presence, and we come to be with the people and the business, we love the world (once again)’. He (the narrator) said, ‘So Abu Ja’farasws said: ‘But rather these are the قُلُوبَ (Qalub), sometimes (they make it) difficult (for you) and sometimes (they make it) easy’.

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍ ( صلى الله عليه وآله ) قَالُوا يَا رَسُولَ اللَّهِ نَخَافُ عَلَيْنَا النِّفَاقَ قَالَ فَقَالَ وَ لِمَ تَخَافُونَ ذَلِكَ قَالُوا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَ رَغَّبْتَنَا وَجِلْنَا وَ نَسِينَا الدُّنْيَا وَ زَهِدْنَا حَتَّى كَأَنَّا نُعَايِنُ الْآخِرَةَ وَ الْجَنَّةَ وَ النَّارَ وَ نَحْنُ عِنْدَكَ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ وَ دَخَلْنَا هَذِهِ الْبُيُوتَ وَ شَمِمْنَا الْأَوْلَادَ وَ رَأَيْنَا الْعِيَالَ وَ الْأَهْلَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَ حَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْ‏ءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذَلِكَ نِفَاقاً

Then Abu Ja’farasws said: ‘As for the companions of Muhammadsaww, they said, ‘O Rasool-Allahsaww! We fear the hypocrisy upon us’. So hesaww said: ‘And why are you fearing that?’ They said, ‘Whenever we are in yoursaww presence so yousaww remind us, and make us crave (the Hereafter), and scare us (of Hell) and make us forget the world, and make us to be ascetic, as if we are visualizing the Hereafter, and the Paradise, and the Fire, and (although) we are in yoursaww presence. So when we exit from yoursaww presence and we enter these houses and we smell the children, and we see the dependants and the family members, we are almost transformed from the state which we used to be upon in yoursaww presence, and to the extent as if we are not upon anything. So, do yousaww fear upon us that, that would happen to be hypocrisy?’

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَلَّا إِنَّ هَذِهِ خُطُوَاتُ الشَّيْطَانِ فَيُرَغِّبُكُمْ فِي الدُّنْيَا وَ اللَّهِ لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلَائِكَةُ وَ مَشَيْتُمْ عَلَى الْمَاءِ وَ لَوْ لَا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللَّهَ لَخَلَقَ اللَّهُ خَلْقاً حَتَّى يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا اللَّهَ فَيَغْفِرَ اللَّهُ لَهُمْ إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ وَ قَالَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ .

So Rasool-Allahsaww said to them: ‘Never! These are the footsteps of the Satanla and hela is making you covet in the world. By Allahazwj! If you were to persist upon the state which you are describing yourselves to be with, the Angels would shake your hands and you would be walking upon the water. And had it not been for you all sinning and then seeking Forgiveness of Allahazwj, Allahazwj would have Created a people until they would be sinning, then seeking Forgiveness of Allahazwj, so Allahazwj would Forgive them. The Momin is a Tried one, repentant. Have you not heard the Words of Allahazwj Mighty and Majestic [2:222] surely Allah Loves the repentant, and He Loves those who purify themselves. And Heazwj Said [11:3] And ask Forgiveness from your Lord, then turn repenting to Him’.[1491]

بَابُ الْوَسْوَسَةِ وَ حَدِيثِ النَّفْسِ

Chapter 187 – The (Satanic) insinuations and discussing with the self

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْوَسْوَسَةِ وَ إِنْ كَثُرَتْ فَقَالَ لَا شَيْ‏ءَ فِيهَا تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Muhammad Bin Humran who said,

‘I asked Abu Abdullahasws about the (Satanic) insinuations and if it was frequent. So heasws said: ‘There is nothing in it. You should be saying, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allahazwj’.[1492]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘There has occurred in my الْقَلْبُ (Qalb), a grievous matter’. So heasws said: ‘Say, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allahazwj’.

قَالَ جَمِيلٌ فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْ‏ءٌ قُلْتُ لَا إِلَهَ إِلَّا اللَّهُ فَيَذْهَبُ عَنِّي .

Jameel (the narrator) said, ‘So every time something occurred in my heart, I would say, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allahazwj, and it would go away from me’.[1493]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ هَلَكْتُ فَقَالَ لَهُ ( عليه السلام ) أَتَاكَ الْخَبِيثُ فَقَالَ لَكَ مَنْ خَلَقَكَ فَقُلْتَ اللَّهُ فَقَالَ لَكَ اللَّهُ مَنْ خَلَقَهُ فَقَالَ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَكَانَ كَذَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاكَ وَ اللَّهِ مَحْضُ الْإِيمَانِ .

Ibn Abu Umeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! I am destroyed!’ So hesaww said to him: ‘The wicked one (Satanla) came to you and hela said to you, ‘Who Created you?’ So you said, ‘Allahazwj’. So hela said to you, ‘Who Created Himazwj?’’ So he said, ‘Yes, by the Oneazwj Whom Sent yousaww with the Truth, it was such’. So Rasool-Allahsaww said: ‘That, by Allahazwj, is purity of the Emān’.

قَالَ ابْنُ أَبِي عُمَيْرٍ فَحَدَّثْتُ بِذَلِكَ عَبْدَ الرَّحْمَنِ بْنَ الْحَجَّاجِ فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا عَنَى بِقَوْلِهِ هَذَا وَ اللَّهِ مَحْضُ الْإِيمَانِ خَوْفَهُ أَنْ يَكُونَ قَدْ هَلَكَ حَيْثُ عَرَضَ لَهُ ذَلِكَ فِي قَلْبِهِ .

Ibn Abu Umeyr (the narrator) said, ‘So I narrate with that to Abdul Rahman Bin Al-Hajjaj, and he said, ‘Abu Abdullahasws narrated to me that Rasool-Allahsaww, rather, meant by hissaww words: ‘This, by Allahazwj, is purity of the Emān’, fearing him that he happened to have persihed were that was displayed to him in his heart’.[1494]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) يَشْكُو إِلَيْهِ لَمَماً يَخْطُرُ عَلَى بَالِهِ فَأَجَابَهُ فِي بَعْضِ كَلَامِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنْ شَاءَ ثَبَّتَكَ فَلَا يَجْعَلُ لِإِبْلِيسَ عَلَيْكَ طَرِيقاً

A number of companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar who said,

‘A man wrote to Abu Ja’farasws complaining to himasws of what tends to come upon his mind. So heasws answered in one of hisasws speeches that: ‘Allahazwj Mighty and Majestic, if Heazwj so Desires to, would Affirm you, so Heazwj would not Make for Ibleesla to have a way upon you.

قَدْ شَكَا قَوْمٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) لَمَماً يَعْرِضُ لَهُمْ لَأَنْ تَهْوِيَ بِهِمُ الرِّيحُ أَوْ يُقَطَّعُوا أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يَتَكَلَّمُوا بِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ تَجِدُونَ ذَلِكَ قَالُوا نَعَمْ فَقَالَ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ ذَلِكَ لَصَرِيحُ الْإِيمَانِ فَإِذَا وَجَدْتُمُوهُ فَقُولُوا آمَنَّا بِاللَّهِ وَ رَسُولِهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

A group of people had complained to the Prophetsaww of what tended to present to them because it was easier for them if the wind were to sweep them away or a beloved one would be cut off from them, than that they should be speaking about it. So Rasool-Allahsaww said: ‘You are finding that (to be so)?’ They said, ‘Yes’. So hesaww said: ‘By the Oneazwj in Whose Hand is mysaww soul! That is explicit Emān. So whenever you find it to be so, so you should be saying,

‘آمَنَّا بِاللَّهِ وَ رَسُولِهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ’

‘We believe in Allahazwj and in Hisazwj Rasoolsaww, and there is neither any Might or Strength except with Allahazwj’’’.[1495]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ بَكْرِ بْنِ جَنَاحٍ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ أَبِي الْيَسَعِ دَاوُدَ الْأَبْزَارِيِّ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَجُلًا أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنَّنِي نَافَقْتُ فَقَالَ وَ اللَّهِ مَا نَافَقْتَ وَ لَوْ نَافَقْتَ مَا أَتَيْتَنِي تُعْلِمُنِي مَا الَّذِي رَابَكَ أَظُنُّ الْعَدُوَّ الْحَاضِرَ أَتَاكَ فَقَالَ لَكَ مَنْ خَلَقَكَ فَقُلْتَ اللَّهُ خَلَقَنِي فَقَالَ لَكَ مَنْ خَلَقَ اللَّهَ قَالَ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَكَانَ كَذَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Muhammad, from Muhammad Bin Bakr Bin Janah, from Zakariyya Bin Muhammad, from Abu Al Yas’a Dawood Al Abzary, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww! I have become a hypocrite’. So hesaww said: ‘By Allahazwj you are not so; and had you been so, you would not have come to me to let me know what is that which has caused you to doubt. Isaww think the present enemy (Satanla) came over to you and hela said to you, ‘Who Created you?’ So you said, ‘Allahazwj!’. So hela said to you, ‘Who Created Allahazwj!’’. He said, ‘Yes, by the Oneazwj Who Sent you with the Truth, it was such’.

فَقَالَ إِنَّ الشَّيْطَانَ أَتَاكُمْ مِنْ قِبَلِ الْأَعْمَالِ فَلَمْ يَقْوَ عَلَيْكُمْ فَأَتَاكُمْ مِنْ هَذَا الْوَجْهِ لِكَيْ يَسْتَزِلَّكُمْ فَإِذَا كَانَ كَذَلِكَ فَلْيَذْكُرْ أَحَدُكُمُ اللَّهَ وَحْدَهُ .

So hesaww said: ‘The Satanla comes to you from the aspect of the deeds, but is not strong enough upon you, so he comes from this direction perhaps hela would make you waver. Therefore, whenever it was like that, so let one of you mentioned Allahazwj Alone’.[1496]

بَابُ الِاعْتِرَافِ بِالذُّنُوبِ وَ النَّدَمِ عَلَيْهَا

Chapter 188 – The acknowledgement of the sins and the regret upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ مَا يَنْجُو مِنَ الذَّنْبِ إِلَّا مَنْ أَقَرَّ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy,

(It has been narrated) from Abu Ja’farasws having said: ‘By Allahazwj! He will not be saved from the sins except the one who acknowledges with it’.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَفَى بِالنَّدَمِ تَوْبَةً .

He (the narrator) said, ‘And Abu Ja’farasws said: ‘The regret suffices as a repentance’.[1497]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا وَ اللَّهِ مَا أَرَادَ اللَّهُ تَعَالَى مِنَ النَّاسِ إِلَّا خَصْلَتَيْنِ أَنْ يُقِرُّوا لَهُ بِالنِّعَمِ فَيَزِيدَهُمْ وَ بِالذُّنُوبِ فَيَغْفِرَهَا لَهُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘No, by Allahazwj! Allahazwj does not Want from the people except for two characteristics, that he acknowledges to Himazwj of the Bounties so Heazwj would Increase it for him, and (acknowledge) with the sins, so Heazwj would Forgive these for him’.[1498]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ قُلْتُ يُدْخِلُهُ اللَّهُ بِالذَّنْبِ الْجَنَّةَ قَالَ نَعَمْ إِنَّهُ لَيُذْنِبُ فَلَا يَزَالُ مِنْهُ خَائِفاً مَاقِتاً لِنَفْسِهِ فَيَرْحَمُهُ اللَّهُ فَيُدْخِلُهُ الْجَنَّةَ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The man commits the sin so Allahazwj Enters him into the Paradise due to it’. I said, ‘Allahazwj Enters him into the Paradise due to the sin?’ Heasws said: ‘Yes. He commits a sin, so he does not cease to be fearful from it, disliking his self, so Allahazwj shows Mercy on him and Enters him into the Paradise’.[1499]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّهُ وَ اللَّهِ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ بِإِصْرَارٍ وَ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ إِلَّا بِإِقْرَارٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muawiya Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘By Allahazwj! A servant cannot get out of a sin while being persistence (in it), and a servant cannot get out of a sin except by acknowledgement’ (which is asking for forgiveness).[1500]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ الْحَجَّاجِ السَّبِيعِيِّ عَنْ مُحَمَّدِ بْنِ وَلِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَذْنَبَ ذَنْباً فَعَلِمَ أَنَّ اللَّهَ مُطَّلِعٌ عَلَيْهِ إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ غَفَرَ لَهُ وَ إِنْ لَمْ يَسْتَغْفِرْ .

Al Husayn Bin Muhammad, from Muhammad Bin Imran Bin Al Hajjaj Al Sabi’e, from Muhamad Bin Waleed, from Yunus, Bin Yawoub,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one who commits a sin, so he knows that Allahazwj has been Notified upon it. If Heazwj so Desires to Heazwj Punishes him, and if Heazwj so Desires to, Heazwj Forgives him. Heazwj would Forgive him and even if he does not seek Forgiveness’.[1501]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ عَنْبَسَةَ الْعَابِدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ أَنْ يَطْلُبَ إِلَيْهِ فِي الْجُرْمِ الْعَظِيمِ وَ يُبْغِضُ الْعَبْدَ أَنْ يَسْتَخِفَّ بِالْجُرْمِ الْيَسِيرِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Anbasa Al Aabid,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Loves the servant that he seeks (Forgiveness) to Himazwj regarding the grievous crime and Heazwj Hates the servant if he takes lightly with the small crime’.[1502]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  إِنَّ النَّدَمَ عَلَى الشَّرِّ يَدْعُو إِلَى تَرْكِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ismail Bin Sahl, from hammad, from Rabi’e,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said:’ The regret upon the evil (deed) leads one to stay away from it.’.[1503]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الدَّقَّاقِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ زَيْدٍ الْقَتَّاتِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ عَبْدٍ أَذْنَبَ ذَنْباً فَنَدِمَ عَلَيْهِ إِلَّا غَفَرَ اللَّهُ لَهُ قَبْلَ أَنْ يَسْتَغْفِرَ وَ مَا مِنْ عَبْدٍ أَنْعَمَ اللَّهُ عَلَيْهِ نِعْمَةً فَعَرَفَ أَنَّهَا مِنْ عِنْدِ اللَّهِ إِلَّا غَفَرَ اللَّهُ لَهُ قَبْلَ أَنْ يَحْمَدَهُ .

Muhammad Bin Yahya, from Ali Bin Al Husayn Al Daqqaq, from Abdullah Bin Muhammad, from Abdullah Bin Muhammad, from Ahmad Bin Umar, from Zayd Al Qattab, from Aban Bin Taghlub who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a servant who commits a sin and he regrets over it, except that Allahazwj Forgives it for him even before he seeks Forgiveness; and there is none from a servant upon whom Allahazwj has Favoured upon with a Bounty, so he recognises that it is from the Presence of Allahazwj, except that Allahazwj Forgives (his sins) for him before he even Praises Himazwj’.[1504]

بَابُ سَتْرِ الذُّنُوبِ

Chapter 189 – Veiling the sins

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ مَوْلَى الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ ( عليه السلام ) يَقُولُ الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali,

(It has been narrated) from Al-Abbas, a slave of Al-Rezaasws who said, ‘I heard himasws saying: ‘The veiling (hiding) of the good deed equates to seventy good deeds, and the broadcaster of the evil deeds is forsaken (condemned), and he would be Forgiven who hides his evil deeds (sins)’.[1505]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ صَنْدَلٍ عَنْ يَاسِرٍ عَنِ الْيَسَعِ بْنِ حَمْزَةَ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِهَا مَغْفُورٌ لَهُ .

Muhammad Bin yahya, from Muhammad Bin Sandal, from Yasser, from Al Yas’a Bin Hamza,

(It has been narrated) from Al-Rezaasws having said: ‘Rasool-Allahsaww said: ‘The veiling of the good deeds equates to seventy good deeds, and the broadcaster of the evil deeds is rebuked, and he would be Forgiven who hides (his sins)’.[1506]

بَابُ مَنْ يَهُمُّ بِالْحَسَنَةِ أَوْ السَّيِّئَةِ

Chapter 190 – The one who intends performing the good deed or the evil deed

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لآِدَمَ فِي ذُرِّيَّتِهِ مَنْ هَمَّ بِحَسَنَةٍ وَ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ وَ مَنْ هَمَّ بِحَسَنَةٍ وَ عَمِلَهَا كُتِبَتْ لَهُ بِهَا عَشْراً وَ مَنْ هَمَّ بِسَيِّئَةٍ وَ لَمْ يَعْمَلْهَا لَمْ تُكْتَبْ عَلَيْهِ سَيِّئَةٌ وَ مَنْ هَمَّ بِهَا وَ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Allahazwj Blessed and High Made it to be for Adamas in hisas offspring: ‘The one who intends a good deed and is unable to do it, one good deed would be Written for him; and the one who intends a good deed and does it, ten (good deeds) would be Written for him; and the one who intends an evil deed but does not do it, no evil deed would be Written against him; and the one who intends it and does it, one evil deed would be Written against him’.[1507]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالْحَسَنَةِ وَ لَا يَعْمَلُ بِهَا فَتُكْتَبُ لَهُ حَسَنَةٌ وَ إِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَ إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَلَا يَعْمَلُهَا فَلَا تُكْتَبُ عَلَيْهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from usman Bin isa, from Sama’at Bin Mihran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin intends the good deed and does not do it, so one good deed is Written for him; and if he were to do it, ten good deeds would be Written for him; but if the Momin intends the evil deed that he would be doing it, but he does not do it, so it would not be Written against him’.[1508]

عَنْهُ عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَوْسِيِّ عَنْ عَلِيِّ بْنِ السَّائِحِ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ قَالَ سَأَلْتُهُ عَنِ الْمَلَكَيْنِ هَلْ يَعْلَمَانِ بِالذَّنْبِ إِذَا أَرَادَ الْعَبْدُ أَنْ يَفْعَلَهُ أَوِ الْحَسَنَةِ فَقَالَ رِيحُ الْكَنِيفِ وَ رِيحُ الطِّيبِ سَوَاءٌ قُلْتُ لَا قَالَ إِنَّ الْعَبْدَ إِذَا هَمَّ بِالْحَسَنَةِ خَرَجَ نَفَسُهُ طَيِّبَ الرِّيحِ فَقَالَ صَاحِبُ الْيَمِينِ لِصَاحِبِ الشِّمَالِ قُمْ فَإِنَّهُ قَدْ هَمَّ بِالْحَسَنَةِ فَإِذَا فَعَلَهَا كَانَ لِسَانُهُ قَلَمَهُ وَ رِيقُهُ مِدَادَهُ فَأَثْبَتَهَا لَهُ

From him, from Ali Bin Hafs Al Aws, from Ali Bin Al Sai’h,

(It has been narrated) from Abdullah son of Musa Bin Ja’farasws, said, ‘I asked himasws about the two (Recording) Angels, ‘Do they know of the sin when the servants intends to do it, or the good deed?’ So heasws said: ‘Is the latrine smell and the perfume smell the same?’ I said, ‘No’. The servant, whenever he intends the good deed, his self-exudes the aromatic smell. So the companion of the right says to the companion of the left: ‘Arise, for he has intended the good deed’. So when he does it, his tongue would be his pen and his perspiration would be his ink, and it would be affirmed for him.

وَ إِذَا هَمَّ بِالسَّيِّئَةِ خَرَجَ نَفَسُهُ مُنْتِنَ الرِّيحِ فَيَقُولُ صَاحِبُ الشِّمَالِ لِصَاحِبِ الْيَمِينِ قِفْ فَإِنَّهُ قَدْ هَمَّ بِالسَّيِّئَةِ فَإِذَا هُوَ فَعَلَهَا كَانَ لِسَانُهُ قَلَمَهُ وَ رِيقُهُ مِدَادَهُ وَ أَثْبَتَهَا عَلَيْهِ .

And whenever he intends the evil deed, his self would exude the rotten smell, so the companion of the left would be saying to the companion of the right: ‘Pause, for he has intended the evil deed’. So when he does it, his tongue would be his pen, and his perspiration would be his ink, and it would be affirmed for him’.[1509]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فَضْلِ بْنِ عُثْمَانَ الْمُرَادِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعٌ مَنْ كُنَّ فِيهِ لَمْ يَهْلِكْ عَلَى اللَّهِ بَعْدَهُنَّ إِلَّا هَالِكٌ يَهُمُّ الْعَبْدُ بِالْحَسَنَةِ فَيَعْمَلُهَا فَإِنْ هُوَ لَمْ يَعْمَلْهَا كَتَبَ اللَّهُ لَهُ حَسَنَةً بِحُسْنِ نِيَّتِهِ وَ إِنْ هُوَ عَمِلَهَا كَتَبَ اللَّهُ لَهُ عَشْراً

Muhammad Bin Yahya, from Ahmada Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Fazeyl Bin Usman al Murady who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Four (characteristics), the one who has these in him, his destruction would not be upon Allahazwj after these, except if he destroys himself. The servant intends to do the good deed, but if he does not do it, Allahazwj Writes a good deed for him for his good intention, and if he does do it, Allahazwj would write ten (good deeds) for him.

وَ يَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَإِنْ لَمْ يَعْمَلْهَا لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ هُوَ عَمِلَهَا أُجِّلَ سَبْعَ سَاعَاتٍ وَ قَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ وَ هُوَ صَاحِبُ الشِّمَالِ لَا تَعْجَلْ عَسَى أَنْ يُتْبِعَهَا بِحَسَنَةٍ تَمْحُوهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ أَوِ الِاسْتِغْفَارِ

And he intends to do the evil deed, but if he does not do it, nothing is Written against him, and if he does it, there is a postponement of seven hours, and the companion of the good deeds says to the companion of the evils deeds, and he is the companion on the left, ‘Do not be hasty, perhaps he would follow it up with a good deed to delete it, for Allahazwj Mighty and Majestic is Saying [11:114] surely good deeds take away evil deeds, or he would seek Forgiveness.

فَإِنْ هُوَ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الْعَزِيزَ الْحَكِيمَ الْغَفُورَ الرَّحِيمَ ذَا الْجَلَالِ وَ الْإِكْرَامِ وَ أَتُوبُ إِلَيْهِ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ مَضَتْ سَبْعُ سَاعَاتٍ وَ لَمْ يُتْبِعْهَا بِحَسَنَةٍ وَ اسْتِغْفَارٍ قَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ اكْتُبْ عَلَى الشَّقِيِّ الْمَحْرُومِ .

So if he were to say, ‘I seek Forgiveness of Allahazwj Who, there is no god except for himazwj, the Knower of the unseen and the seen, the Mighty, the Wise, the Forgiving, the Merciful, One with Majesty and the Benevolence, and I repent to Himazwj’, nothing would be Written against him; and if seven hours have passed and he has not followed it up with a good deed and the seeking of Forgiveness, the companion of the good deeds says to the companion of the evil deeds: ‘Write against the wretch, the deprived one’.[1510]

بَابُ التَّوْبَةِ

Chapter 191 – The Repentance

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللَّهُ فَسَتَرَ عَلَيْهِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقُلْتُ وَ كَيْفَ يَسْتُرُ عَلَيْهِ قَالَ يُنْسِي مَلَكَيْهِ مَا كَتَبَا عَلَيْهِ مِنَ الذُّنُوبِ وَ يُوحِي إِلَى جَوَارِحِهِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ وَ يُوحِي إِلَى بِقَاعِ الْأَرْضِ اكْتُمِي مَا كَانَ يَعْمَلُ عَلَيْكِ مِنَ الذُّنُوبِ فَيَلْقَى اللَّهَ حِينَ يَلْقَاهُ وَ لَيْسَ شَيْ‏ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‏ءٍ مِنَ الذُّنُوبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘When the servant repents sincerely, Allahazwj Loves him, so Heazwj Veils upon him in the world and the Hereafter’. So I said, ‘And how does Heazwj Veil upon him?’ Heasws said: ‘Heazwj Causes Hisazwj Angels to forget what they had written against him from the sins, and Heazwj Reveals unto his body parts: “Conceal his sins upon him”, and Heazwj Reveals unto the spot of the earth: “Conceal what was committed upon you from the sin”. Thus, he would meet Allahazwj when he does Meet Himazwj, and there would be nothing to testify against him with anything from the sins’.[1511]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهى فَلَهُ ما سَلَفَ قَالَ الْمَوْعِظَةُ التَّوْبَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the Words of Allahazwj Mighty and Majestic [2:275] So to whomsoever then the Advice has come from his Lord, then he desists, he shall have what has already passed. Heasws said: ‘The advice is the repentance’.[1512]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ يَتُوبُ الْعَبْدُ مِنَ الذَّنْبِ ثُمَّ لَا يَعُودُ فِيهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [66:8] O you who believe! Turn to Allah with a sincere repentance. Heasws said: ‘The servant repents from the sin then he does not repeat it’.

قَالَ مُحَمَّدُ بْنُ الْفُضَيْلِ سَأَلْتُ عَنْهَا أَبَا الْحَسَنِ ( عليه السلام ) فَقَالَ يَتُوبُ مِنَ الذَّنْبِ ثُمَّ لَا يَعُودُ فِيهِ وَ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ تَعَالَى الْمُفَتَّنُونَ التَّوَّابُونَ .

Muhammad Bin Al-Fuzayl said, ‘I asked Abu Al-Hassanasws about it, so heasws said: ‘He repents from the sin, then he does not repeat it, and the most Beloved of servants to Allahazwj the Exalted are the Tried ones, the repentant’.[1513]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ هُوَ الذَّنْبُ الَّذِي لَا يَعُودُ فِيهِ أَبَداً قُلْتُ وَ أَيُّنَا لَمْ يَعُدْ فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ اللَّهَ يُحِبُّ مِنْ عِبَادِهِ الْمُفَتَّنَ التَّوَّابَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘(What about) [66:8] O you who believe! Turn to Allah with a sincere repentance?’ Heasws said: ‘It is the sin which is not repeated, ever!’ I said, ‘Which of us do not repeat?’ So heasws said: ‘O Abu Muhammad! Allahazwj Loves from Hisazwj servant, the Tried one, the repentant’.[1514]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَى التَّائِبِينَ ثَلَاثَ خِصَالٍ لَوْ أَعْطَى خَصْلَةً مِنْهَا جَمِيعَ أَهْلِ السَّمَاوَاتِ وَ الْأَرْضِ لَنَجَوْا بِهَا قَوْلُهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ فَمَنْ أَحَبَّهُ اللَّهُ لَمْ يُعَذِّبْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, raising it, said,

‘Allahazwj Mighty and Majestic Gave three characteristics to the repenting ones. Had Heazwj Given one characteristic from it to the inhabitants of the skies and the earth, they would have attained salvation by it. The Words of the Mighty and Majestic [2:222] surely Allah Loves the repentant, and He Loves those who purify themselves. So the one whom Allahazwj Loves, would not Punish him.

وَ قَوْلُهُ الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ... وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنا وَسِعْتَ كُلَّ شَيْ‏ءٍ رَحْمَةً وَ عِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا وَ اتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذابَ الْجَحِيمِ رَبَّنا وَ أَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَ قِهِمُ السَّيِّئاتِ وَ مَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

And Hisazwj Words [40:7] Those who are bearing the Throne and those around it Glorify the Praise of their Lord and believe in Him and ask Forgiveness for those who believe: Our Lord Extends all things in Mercy and Knowledge, therefore grant Forgiveness to those who repent and follow Your Way, and save them from the Punishment of the Blazing Fire: [40:8] Our Lord! And Make them enter the Gardens of Eden which You have Promised to them and those who do good of their fathers and their wives and their offspring, surely You are the Mighty, the Wise. [40:9] And Save them from evil deeds, and whom You are Saving from evil deeds on this Day, indeed You hast Mercy on him, and that is the mighty achievement.

وَ قَوْلُهُ عَزَّ وَ جَلَّ وَ الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً .

[25:68] And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin [25:69] The Punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein eternally in disgrace [25:70] Except for the one who repents and believes and does righteous deeds; so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful’.[1515]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ ذُنُوبُ الْمُؤْمِنِ إِذَا تَابَ مِنْهَا مَغْفُورَةٌ لَهُ فَلْيَعْمَلِ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ بَعْدَ التَّوْبَةِ وَ الْمَغْفِرَةِ أَمَا وَ اللَّهِ إِنَّهَا لَيْسَتْ إِلَّا لِأَهْلِ الْإِيمَانِ

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ibn Mahboub, Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘O Muhammad Bin Muslim! The sins of the Momin when he repents from these, are Forgiven for him, so let the Momin do (good deeds) to what he can resume after the repentance and the Forgiveness. But, by Allahazwj! It is not for anyone except for the people of Emān’.

قُلْتُ فَإِنْ عَادَ بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ وَ عَادَ فِي التَّوْبَةِ فَقَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ أَ تَرَى الْعَبْدَ الْمُؤْمِنَ يَنْدَمُ عَلَى ذَنْبِهِ وَ يَسْتَغْفِرُ مِنْهُ وَ يَتُوبُ ثُمَّ لَا يَقْبَلُ اللَّهُ تَوْبَتَهُ

I said, ‘Supposing if he repeats after the repentance and the Forgiveness from the sins, and repeats in the repentance?’ So heasws said: ‘O Muhammad Bin Muslim! Do you see that Momin servant regretting upon his sin and seeking Forgiveness from it and repenting, then Allahazwj does not Accept his repentance?’

قُلْتُ فَإِنَّهُ فَعَلَ ذَلِكَ مِرَاراً يُذْنِبُ ثُمَّ يَتُوبُ وَ يَسْتَغْفِرُ اللَّهَ فَقَالَ كُلَّمَا عَادَ الْمُؤْمِنُ بِالِاسْتِغْفَارِ وَ التَّوْبَةِ عَادَ اللَّهُ عَلَيْهِ بِالْمَغْفِرَةِ وَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَقْبَلُ التَّوْبَةَ وَ يَعْفُو عَنِ السَّيِّئَاتِ فَإِيَّاكَ أَنْ تُقَنِّطَ الْمُؤْمِنِينَ مِنْ رَحْمَةِ اللَّهِ .

I said, ‘Supposing he does that repeatedly, sinning then repenting and seeking Forgiveness of Allahazwj?’ So heasws said: ‘Every time the Momin repeats with the seeking of the Forgiveness and the repentance, Allahazwj Repeats upon him with the Forgiveness, and that Allahazwj is Most-Forgiving, the Merciful. Heazwj Accepts the repentance and Forgives the evil deeds. So the Momineen should beware from despairing from the Mercy of Allahazwj’.[1516]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ قَالَ هُوَ الْعَبْدُ يَهُمُّ بِالذَّنْبِ ثُمَّ يَتَذَكَّرُ فَيُمْسِكُ فَذَلِكَ قَوْلُهُ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [7:201] Surely those who fear, when a visitation from the Satan afflicts them they become mindful, then they see. Heasws said: ‘He is the servant intending the sin, then he is mindful, then he withholds, so these are Hisazwj Words they become mindful, then they see’.[1517]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَعَالَى أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ أَضَلَّ رَاحِلَتَهُ وَ زَادَهُ فِي لَيْلَةٍ ظَلْمَاءَ فَوَجَدَهَا فَاللَّهُ أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ ذَلِكَ الرَّجُلِ بِرَاحِلَتِهِ حِينَ وَجَدَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj the Exalted is more Intensely Happier with the repentance of Hisazwj servant than a man would be whose ride and his provision has strayed during a dark night, and he finds it. Allahazwj is more intensely Happy with the repentance of Hisazwj servant than that man would be when he finds his ride’.[1518]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ الْمُفَتَّنَ التَّوَّابَ وَ مَنْ لَمْ يَكُنْ ذَلِكَ مِنْهُ كَانَ أَفْضَلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abdullah Bin Usman, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘Allahazwj Loves the Tried servant, the repentant; and the one from whom that does not happen, would be superior’.[1519]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُوسُفَ بْنِ أَبِي يَعْقُوبَ بَيَّاعِ الْأَرُزِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ وَ الْمُقِيمُ عَلَى الذَّنْبِ وَ هُوَ مُسْتَغْفِرٌ مِنْهُ كَالْمُسْتَهْزِئِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Muhammad Bin Sinan, from Yusuf Bin Abu Yaqoub Baya’a Al Aruz, from Jabir,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘The repentant from the sins is like the one who has not sins to him, and the one established upon the sins while he has been Forgiven from it is like the mocking one’.[1520]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى دَاوُدَ ( عليه السلام ) أَنِ ائْتِ عَبْدِي دَانِيَالَ فَقُلْ لَهُ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ فَإِنْ أَنْتَ عَصَيْتَنِيَ الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Dawood: “Go to Myazwj servant Daniel and say to him, “You disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you. But if you were to disobey Meazwj fourthly, Iazwj will not Forgive you”.

فَأَتَاهُ دَاوُدُ ( عليه السلام ) فَقَالَ يَا دَانِيَالُ إِنَّنِي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يَقُولُ لَكَ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ فَإِنْ أَنْتَ عَصَيْتَنِيَ الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ فَقَالَ لَهُ دَانِيَالُ قَدْ أَبْلَغْتَ يَا نَبِيَّ اللَّهِ

So Dawoodas went over and said: ‘O Daniel! Ias am a Rasoolas of Allahazwj to you and Heazwj is Saying to you “You disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you, so you disobeyed Meazwj and Iazwj Forgave you. But if you were to disobey Meazwj fourthly, Iazwj will not Forgive you”. So Daniel said to himas, ‘Youas have delivered (the Message), O Prophetas of Allahazwj!’.

فَلَمَّا كَانَ فِي السَّحَرِ قَامَ دَانِيَالُ فَنَاجَى رَبَّهُ فَقَالَ يَا رَبِّ إِنَّ دَاوُدَ نَبِيَّكَ أَخْبَرَنِي عَنْكَ أَنَّنِي قَدْ عَصَيْتُكَ فَغَفَرْتَ لِي وَ عَصَيْتُكَ فَغَفَرْتَ لِي وَ عَصَيْتُكَ فَغَفَرْتَ لِي وَ أَخْبَرَنِي عَنْكَ أَنَّنِي إِنْ عَصَيْتُكَ الرَّابِعَةَ لَمْ تَغْفِرْ لِي فَوَ عِزَّتِكَ لَئِنْ لَمْ تَعْصِمْنِي لَأَعْصِيَنَّكَ ثُمَّ لَأَعْصِيَنَّكَ ثُمَّ لَأَعْصِيَنَّكَ .

So when it was the next morning, Daniel stood and whispered to his Lordazwj and he said, ‘O Lordazwj! Dawoodas, Yourazwj Prophetsaww informed me that I disobeyed Youazwj so Youazwj Forgave me, and I disobeyed Youazwj, so Youazwj Forgave me, and I disobeyed Youazwj, so Youazwj Forgave me, and heas informed me from Youazwj that if I were to disobey Youazwj for the fourth time, Youazwj will not be Forgiving me. So, by Yourazwj Might, if Youazwj will not Defend me, I will (end up) disobeying Youazwj, then I will (end up) disobeying Youazwj, and I (end up) will disobeying Youazwj’’.[1521]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللَّهُ فَسَتَرَ عَلَيْهِ فَقُلْتُ وَ كَيْفَ يَسْتُرُ عَلَيْهِ قَالَ يُنْسِي مَلَكَيْهِ مَا كَانَا يَكْتُبَانِ عَلَيْهِ وَ يُوحِي اللَّهُ إِلَى جَوَارِحِهِ وَ إِلَى بِقَاعِ الْأَرْضِ أَنِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ فَيَلْقَى اللَّهَ عَزَّ وَ جَلَّ حِينَ يَلْقَاهُ وَ لَيْسَ شَيْ‏ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‏ءٍ مِنَ الذُّنُوبِ .

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim, from his grandfather Al Hassan Bin Rashid, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘When the servant repents with a sincere repentance, Allahazwj Loves him, so Heazwj Veils upon him’. So I said, ‘And how does Heazwj Veil upon him?’ Heasws said: ‘Heazwj Causes Hisazwj Angels who used to Record upon him to forget, and Heazwj Reveals unto his body parts and unto the spot of the earth that they conceal his sins upon him. Thus, he would meet Allahazwj Mighty and Majestic when he does Meet him, and there would be nothing to testify against him for anything from the sins’.[1522]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَفْرَحُ بِتَوْبَةِ عَبْدِهِ الْمُؤْمِنِ إِذَا تَابَ كَمَا يَفْرَحُ أَحَدُكُمْ بِضَالَّتِهِ إِذَا وَجَدَهَا .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj is as Happy with the repentance of his Momin servant when he repents, just as one of you is happy with his lost property when he finds it’.[1523]

بَابُ الِاسْتِغْفَارِ مِنَ الذَّنْبِ

Chapter 192 – The seeking of Forgiveness from the sins

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْباً أُجِّلَ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullahasws saying: ‘The servant, when he sins, is given respite from the morning till the night. So if he seeks Forgiveness of Allahazwj, it would not be Written against him’.[1524]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ثَلَاثَ مَرَّاتٍ لَمْ تُكْتَبْ عَلَيْهِ .

From him, from his father, from Ibn Abu Umeyr, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does an evil deed would be respited regarding it for seven hours from the day. So if he were to say,

‘أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ’

‘I seek Forgiveness of Allahazwj, Who, there is no god except for Himazwj, the Living, the Eternal’, three times, it would not be Written against him’.[1525]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَبْدُ الْمُؤْمِنُ إِذَا أَذْنَبَ ذَنْباً أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ مَضَتِ السَّاعَاتُ وَ لَمْ يَسْتَغْفِرْ كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ إِنَّ الْمُؤْمِنَ لَيُذَكَّرُ ذَنْبَهُ بَعْدَ عِشْرِينَ سَنَةً حَتَّى يَسْتَغْفِرَ رَبَّهُ فَيَغْفِرَ لَهُ وَ إِنَّ الْكَافِرَ لَيَنْسَاهُ مِنْ سَاعَتِهِ .

Ali Bin Ibrahim, from his father and Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazal Bin Ayoub, from Abdul Samad Bin Bashir,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin servant, when he commits a sin, Allahazwj would Respite him for seven hours. So if he were to seek Forgiveness of Allahazwj, nothing would be Written against him; and if the seven hours pass by and he does not seek Forgiveness, one evil deed would be Written against him; and if the Momin remembers his sin after twenty year and he seeks Forgiveness of his Lordazwj, so Heazwj would Forgive him; but the Kafir (unbeliever) would forget it from its time’.[1526]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتُوبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً فَقُلْتُ أَ كَانَ يَقُولُ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ قَالَ لَا وَ لَكِنْ كَانَ يَقُولُ أَتُوبُ إِلَى اللَّهِ قُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ وَ لَا يَعُودُ وَ نَحْنُ نَتُوبُ وَ نَعُودُ فَقَالَ اللَّهُ الْمُسْتَعَانُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to turn to Allahazwj Mighty and Majestic seventy times during every day’. So I said, ‘Was hesaww saying: ‘Isaww seek Forgiveness of Allahazwj and Isaww turn to Himazwj’?’ Heasws said: ‘But hesaww was saying, ‘Isaww turn to Allahazwj’. I said, ‘Rasool-Allahsaww was turning and hesawwwas not repeating, and we are repenting and we are repeating’. So heasws said: ‘Allahazwj is the Aider’.[1527]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ أَتُوبُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ لَمْ تُكْتَبْ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad in Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does an evil deed is respited regarding it for seven hours from the day. So if he were to say,

‘أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ أَتُوبُ إِلَيْهِ’

‘I seek Forgiveness of Allahazwj Who, there is no god except for Himazwj, the Living, the Eternal, and I repent to Himazwj’, three times, it would not be Written against him’.[1528]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ بَيَّاعِ الْأَكْسِيَةِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيُذْنِبُ الذَّنْبَ فَيُذَكَّرُ بَعْدَ عِشْرِينَ سَنَةً فَيَسْتَغْفِرُ اللَّهَ مِنْهُ فَيَغْفِرُ لَهُ وَ إِنَّمَا يُذَكِّرُهُ لِيَغْفِرَ لَهُ وَ إِنَّ الْكَافِرَ لَيُذْنِبُ الذَّنْبَ فَيَنْسَاهُ مِنْ سَاعَتِهِ .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba Baya’a Al Aksiya,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin commits the sin, then he remembers after twenty years, so he seeks Forgiveness of Allahazwj from it, and Heazwj Forgives him, and rather Heazwj Reminds him in order to Forgive him for it; and that the Kafir (unbeliever) commits the sin, so he forgets it from its time (of committing it)’.[1529]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ يُقَارِفُ فِي يَوْمِهِ وَ لَيْلَتِهِ أَرْبَعِينَ كَبِيرَةً فَيَقُولُ وَ هُوَ نَادِمٌ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from hisham Bin Salim, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin who commits forty major sins during his day and his night, so he is saying while he is regretful,

أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ بَدِيعُ السَّمَاوَاتِ وَ الْأَرْضِ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَسْأَلُهُ أَنْ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ يَتُوبَ عَلَيَّ إِلَّا غَفَرَهَا اللَّهُ عَزَّ وَ جَلَّ

‘I seek Forgiveness of Allahazwj Who, there is no god except for Himazwj, the Living, the Eternal, Initiator of the skies and the earth, One with the Majesty and the Benevolence, and I ask Himazwj that Heazwj Sends Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Heazwj should Turned to me (with Mercy)’,

لَهُ وَ لَا خَيْرَ فِيمَنْ يُقَارِفُ فِي يَوْمٍ أَكْثَرَ مِنْ أَرْبَعِينَ كَبِيرَةً

Except that Allahazwj Mighty and Majestic would Forgive these for him; and there is no good in the one who commits during a day more than forty major sins’.[1530]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا رَفَعُوهُ قَالُوا قَالَ لِكُلِّ شَيْ‏ءٍ دَوَاءٌ وَ دَوَاءُ الذُّنُوبِ الِاسْتِغْفَارُ .

From him, from a number of our companions, raising it, saying,

‘Heasws said: ‘For everything there is a cure, and a cure for the sins is the seeking of Forgiveness’.[1531]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ عَزَّ وَ جَلَّ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ هُوَ تَابَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ هُوَ لَمْ يَفْعَلْ كَتَبَ اللَّهُ عَلَيْهِ سَيِّئَةً

Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq and Ali Bin Ibrahim, from his father, altogether from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan, from Hafs who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a Momin who commits a sin except that Allahazwj Mighty and Majestic Respites him for seven hours from the day. So if he repents, nothing is Written against him, and if he does not (repent), Allahazwj would Write one evil deed against him’.

فَأَتَاهُ عَبَّادٌ الْبَصْرِيُّ فَقَالَ لَهُ بَلَغَنَا أَنَّكَ قُلْتَ مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ عَزَّ وَ جَلَّ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَقَالَ لَيْسَ هَكَذَا قُلْتُ وَ لَكِنِّي قُلْتُ مَا مِنْ مُؤْمِنٍ وَ كَذَلِكَ كَانَ قَوْلِي .

So Abbad Al-Basry came over and said to himasws, ‘It has reached us that youasws said: ‘There is none from a servant who commits a sin except Allahazwj Mighty and Majestic Respites him for seven hours from the day’. So heasws said: ‘Iasws did not say it like this. But, Iasws said: ‘There is none from a Momin’, and that was how myasws words were’.[1532]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قَالَ أَسْتَغْفِرُ اللَّهَ مِائَةَ مَرَّةٍ فِي كُلِّ يَوْمٍ غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سَبْعَمِائَةِ ذَنْبٍ وَ لَا خَيْرَ فِي عَبْدٍ يُذْنِبُ فِي كُلِّ يَوْمٍ سَبْعَمِائَةِ ذَنْبٍ .

Mhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan who said,

‘Abu Abdullahasws said: ‘The one who says, ‘I seek Forgiveness of Allahazwj’, one hundred times during every day, Allahazwj Mighty and Majestic would Forgive seven hundred sins for him, and there is no good in a servant who sins during every day, seven hundred times’.[1533]

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بَابٌ فِيمَا أَعْطَى اللَّهُ عَزَّ وَ جَلَّ آدَمَ ( عليه السلام ) وَقْتَ التَّوْبَةِ

Chapter 193 – Regarding what Allahazwj Mighty and Majestic Gave Adamas time for repentance

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ آدَمَ ( عليه السلام ) قَالَ يَا رَبِّ سَلَّطْتَ عَلَيَّ الشَّيْطَانَ وَ أَجْرَيْتَهُ مِنِّي مَجْرَى الدَّمِ فَاجْعَلْ لِي شَيْئاً فَقَالَ يَا آدَمُ جَعَلْتُ لَكَ أَنَّ مَنْ هَمَّ مِنْ ذُرِّيَّتِكَ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ فَإِنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ مَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ فَإِنْ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ فَإِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْراً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws or from Abu Ja’farasws having said: ‘Adamas said: ‘O Lordazwj! Youazwj (Allowed) the Satanla to overcome upon meas and flow from meas the flowing of the blood, therefore Make something to be for me (as well)’. So Heazwj Said: “O Adamas! Iazwj Make it to be for youas that the one from youras offspring who intends an evil deed, it would not be Written against him, but if he does do it, one evil deed would be Written against him. The one from them who intends a good deed but he does not do it, one good deed would be Written for him, but if he does do it, ten would be Written for him”.

قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَكَ أَنَّ مَنْ عَمِلَ مِنْهُمْ سَيِّئَةً ثُمَّ اسْتَغْفَرَ لَهُ غَفَرْتُ لَهُ قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَهُمُ التَّوْبَةَ أَوْ قَالَ بَسَطْتُ لَهُمُ التَّوْبَةَ حَتَّى تَبْلُغَ النَّفْسُ هَذِهِ قَالَ يَا رَبِّ حَسْبِي .

Heas said: ‘O Lordazwj! Increase for meas’. Heazwj Said: “Iazwj have Made it to be for youas that the one from them who does an evil deed, then seeks Forgiveness for it, Iazwj would Forgive it for him”. Heas said: ‘O Lordazwj! Increase for meas! Heazwj Said: “Iazwj have Made the repentance to be for them”, or said: “Extended the repentance for them until the soul reaches this (throat)’. Heas said: ‘O Lordazwj! It is sufficient for meas’.[1534]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَابَ قَبْلَ مَوْتِهِ بِسَنَةٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ السَّنَةَ لَكَثِيرَةٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ الشَّهْرَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِجُمْعَةٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ الْجُمْعَةَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ يَوْماً لَكَثِيرٌ مَنْ تَابَ قَبْلَ أَنْ يُعَايِنَ قَبِلَ اللَّهُ تَوْبَتَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who repents one year before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A year is a lot. The one who repents by a month before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A month is a lot. The one who repents one Friday (week) before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A Friday (week) is a lot. The one who repents one day before his death, Allahazwj would Accept his repentance’. Then heasws said: ‘A day is a lot. The one who repents before he sees (the death), Allahazwj would Accept his repentance’.[1535]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا بَلَغَتِ النَّفْسُ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ لَمْ يَكُنْ لِلْعَالِمِ تَوْبَةٌ وَ كَانَتْ لِلْجَاهِلِ تَوْبَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the soul reaches this’, and dropped hisasws hand to hisasws throat, ‘there would be no repentance for the knower, and for the ignorant there would (still) be repentance’.[1536]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ خَرَجْنَا إِلَى مَكَّةَ وَ مَعَنَا شَيْخٌ مُتَأَلِّهٌ مُتَعَبِّدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ يُتِمُّ الصَّلَاةَ فِي الطَّرِيقِ وَ مَعَهُ ابْنُ أَخٍ لَهُ مُسْلِمٌ فَمَرِضَ الشَّيْخُ فَقُلْتُ لِابْنِ أَخِيهِ لَوْ عَرَضْتَ هَذَا الْأَمْرَ عَلَى عَمِّكَ لَعَلَّ اللَّهَ أَنْ يُخَلِّصَهُ فَقَالَ كُلُّهُمْ دَعُوا الشَّيْخَ حَتَّى يَمُوتَ عَلَى حَالِهِ فَإِنَّهُ حَسَنُ الْهَيْئَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Muawiya Bin Wahab who said, ‘Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin sinan, from Muawiya Bin Wahab who said,

‘We went out to Makkah and with us was an old man, a devout worshipper, not recognizing this matter (Al-Wilayah). He completed the Salāt in the road and with him was a son of a brother of his, a Muslim. The old man fell ill, so I said to the son of his brother, ‘If you were to present this matter (Al-Wilayah) upon your uncle, perhaps Allahazwj would Rescue him’. But, all of them said, ‘leave the old man until he dies upon his state for he is in a good condition’.

فَلَمْ يَصْبِرْ ابْنُ أَخِيهِ حَتَّى قَالَ لَهُ يَا عَمِّ إِنَّ النَّاسَ ارْتَدُّوا بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَّا نَفَراً يَسِيراً وَ كَانَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) مِنَ الطَّاعَةِ مَا كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ بَعْدَ رَسُولِ اللَّهِ الْحَقُّ وَ الطَّاعَةُ لَهُ قَالَ فَتَنَفَّسَ الشَّيْخُ وَ شَهَقَ وَ قَالَ أَنَا عَلَى هَذَا وَ خَرَجَتْ نَفْسُهُ

But the son of his brother was not patient until he said to him, ‘O uncle! The people turned apostate after Rasool-Allahsaww except for a small number, and there is obedience for Aliasws Bin Abu Talibasws what was for Rasool-Allahsaww; and it was so that after Rasool-Allahsaww, the truth and the obedience was for himasws’. He (the narrator) said, ‘So the old man sighed and sobbed, and said, ‘I am upon this’, and his soul exited’.

فَدَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَعَرَضَ عَلِيُّ بْنُ السَّرِيِّ هَذَا الْكَلَامَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ هُوَ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ قَالَ لَهُ عَلِيُّ بْنُ السَّرِيِّ إِنَّهُ لَمْ يَعْرِفْ شَيْئاً مِنْ هَذَا غَيْرَ سَاعَتِهِ تِلْكَ قَالَ فَتُرِيدُونَ مِنْهُ مَا ذَا قَدْ دَخَلَ وَ اللَّهِ الْجَنَّةَ .

So we went over to Abu Abdullahasws and Ali Bin Al-Sariy presented this speech to Abu Abdullahasws. So heasws said: ‘He is a man from the inhabitants of Paradise’. Ali Bin Al-Sariy said to himasws, ‘He did not recognize anything from this apart from that time of his’. Heasws said: ‘So what is that which you are wanting from him. By Allahazwj, he has entered the Paradise’.[1537]

بَابُ اللَّمَمِ

Chapter 194 – Al-Lamam (Persistence sinning)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ هُوَ الذَّنْبُ يُلِمُّ بِهِ الرَّجُلُ فَيَمْكُثُ مَا شَاءَ اللَّهُ ثُمَّ يُلِمُّ بِهِ بَعْدُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is yourasws view of the Words of Allahazwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’. Heasws said: ‘It is the sin committed by the man, and he remains (not committing it again) for as long as Allahazwj so Desires, then he commits it (again) afterwards’.[1538]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ الْهَنَةُ بَعْدَ الْهَنَةِ أَيِ الذَّنْبُ بَعْدَ الذَّنْبِ يُلِمُّ بِهِ الْعَبْدُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I said to himasws, ‘(What about) [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’?’ Heasws said: ‘The defiance after the defiance i.e., the sin after the sin committed by the man’.[1539]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ مُؤْمِنٍ إِلَّا وَ لَهُ ذَنْبٌ يَهْجُرُهُ زَمَاناً ثُمَّ يُلِمُّ بِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا اللَّمَمَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘There is none from a Momin except for him is a sin he has fled from it for a time, then he commits it, and these are the Words of Allahazwj Mighty and Majestic [53:32] except for the ‘Lamam’.

وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ الْفَوَاحِشُ الزِّنَى وَ السَّرِقَةُ وَ اللَّمَمُ الرَّجُلُ يُلِمُّ بِالذَّنْبِ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ .

And I asked himasws about the Words of Allahazwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’. Heasws said: ‘The immoralities are the adultery, and the theft, and ‘al-Lamam’ – the man commits the sin, so he seeks Forgiveness from it (then commits it again after a time)’.[1540]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ جَاءَنَا يَلْتَمِسُ الْفِقْهَ وَ الْقُرْآنَ وَ تَفْسِيرَهُ فَدَعُوهُ وَ مَنْ جَاءَنَا يُبْدِي عَوْرَةً قَدْ سَتَرَهَا اللَّهُ فَنَحُّوهُ فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ جُعِلْتُ فِدَاكَ وَ اللَّهِ إِنَّنِي لَمُقِيمٌ عَلَى ذَنْبٍ مُنْذُ دَهْرٍ أُرِيدُ أَنْ أَتَحَوَّلَ عَنْهُ إِلَى غَيْرِهِ فَمَا أَقْدِرُ عَلَيْهِ فَقَالَ لَهُ إِنْ كُنْتَ صَادِقاً فَإِنَّ اللَّهَ يُحِبُّكَ وَ مَا يَمْنَعُهُ أَنْ يَنْقُلَكَ مِنْهُ إِلَى غَيْرِهِ إِلَّا لِكَيْ تَخَافَهُ .

Ali bin Ibrahim, from his father, form Ibn Abu Umeyr, from Al Haris Bin Bahran, from Amro Bin Jumi’e who said,

‘Abu Abdullahasws said: ‘The one who comes to usasws seeking the jurisprudence, and the Quran and its interpretation, so invite him; and the one who comes to usasws showing openly what Allahazwj has Veiled, so prevent him’. So a man from the group said to himasws: ‘May I be sacrificed for youasws! By Allahazwj! I have been staying upon a sin since forever (since a long time). I intend to transfer away from it to other than it, but I am not able upon it’. So heasws said to him: ‘If you were truthful, so Allahazwj Loves you, and nothing is preventing you from transferring from it to other than it except you are fearing Himazwj (which is why you are intending as such)’.[1541]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ ذَنْبٍ إِلَّا وَ قَدْ طُبِعَ عَلَيْهِ عَبْدٌ مُؤْمِنٌ يَهْجُرُهُ الزَّمَانَ ثُمَّ يُلِمُّ بِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ اللَّمَّامُ الْعَبْدُ الَّذِي يُلِمُّ الذَّنْبَ بَعْدَ الذَّنْبِ لَيْسَ مِنْ سَلِيقَتِهِ أَيْ مِنْ طَبِيعَتِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin isa, from Hareyz, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a sin except that it gets imprinted upon a Momin servant, fleeing from it for a time, then committing it, and these are the Words of Allahazwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’. Heasws said: ‘Al-Lamam is the servant who commits the sin after the sin, it not being from his normal tendency, i.e., from his nature’.[1542]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُؤْمِنَ لَا يَكُونُ سَجِيَّتُهُ الْكَذِبَ وَ الْبُخْلَ وَ الْفُجُورَ وَ رُبَّمَا أَلَمَّ مِنْ ذَلِكَ شَيْئاً لَا يَدُومُ عَلَيْهِ قِيلَ فَيَزْنِي قَالَ نَعَمْ وَ لَكِنْ لَا يُولَدُ لَهُ مِنْ تِلْكَ النُّطْفَةِ .

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ibn Raib who said,

‘I heard Abu Abdullahasws saying: ‘The Momin, his disposition cannot happen to be the lies, and the stinginess, and the immoralities; and sometimes he commits something from that, not being persistent upon it’. It was said, ‘So he would commit adultery?’ Heasws said: ‘Yes, but there would not be born a child for him from that seed’.[1543]

بَابٌ فِي أَنَّ الذُّنُوبَ ثَلَاثَةٌ

Chapter 195 – Regarding that the sins are three (types)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ صَعِدَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِالْكُوفَةِ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ الذُّنُوبَ ثَلَاثَةٌ ثُمَّ أَمْسَكَ فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ قُلْتَ الذُّنُوبُ ثَلَاثَةٌ ثُمَّ أَمْسَكْتَ فَقَالَ مَا ذَكَرْتُهَا إِلَّا وَ أَنَا أُرِيدُ أَنْ أُفَسِّرَهَا وَ لَكِنْ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَ بَيْنَ الْكَلَامِ نَعَمْ الذُّنُوبُ ثَلَاثَةٌ فَذَنْبٌ مَغْفُورٌ وَ ذَنْبٌ غَيْرُ مَغْفُورٍ وَ ذَنْبٌ نَرْجُو لِصَاحِبِهِ وَ نَخَافُ عَلَيْهِ

Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Hammad, from one of his companions, raising it, said,

‘Amir Al-Momineenasws ascended the Pulpit at Al-kufa, so heasws Praised Allahazwj and Extolled upon Himazwj, then said: ‘O you people! The sins are three (types)!’ Then heasws withheld. So Habbat Al-Urany said to himasws, ‘O Amir Al-Momineenasws! Youasws said: ‘The sins as three (types)’, then youasws withheld?’ So heasws said: ‘Iasws did not mention it except that Iasws intended to explain it, but breathlesness presented itself to me hindering between measws and the speech. Yes, the sins are three – a Forgiven sin, and sin not Forgiven, and a sin its perpetrator hopes and fears upon’.

قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَبَيِّنْهَا لَنَا قَالَ نَعَمْ أَمَّا الذَّنْبُ الْمَغْفُورُ فَعَبْدٌ عَاقَبَهُ اللَّهُ عَلَى ذَنْبِهِ فِي الدُّنْيَا فَاللَّهُ أَحْلَمُ وَ أَكْرَمُ مِنْ أَنْ يُعَاقِبَ عَبْدَهُ مَرَّتَيْنِ

He said, ‘O Amir Al-Momineenasws! Explain these to us’. Heasws said: ‘Yes. As for the Forgiven sin, so a servant is Punished upon his sin by Allahazwj in the world, and Allahazwj is more Lenient and more Benevolent than Heazwj would be Punishing Hisazwj servant twice.

وَ أَمَّا الذَّنْبُ الَّذِي لَا يُغْفَرُ فَمَظَالِمُ الْعِبَادِ بَعْضِهِمْ لِبَعْضٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا بَرَزَ لِخَلْقِهِ أَقْسَمَ قَسَماً عَلَى نَفْسِهِ فَقَالَ وَ عِزَّتِي وَ جَلَالِي لَا يَجُوزُنِي ظُلْمُ ظَالِمٍ وَ لَوْ كَفٌّ بِكَفٍّ وَ لَوْ مَسْحَةٌ بِكَفٍّ وَ لَوْ نَطْحَةٌ مَا بَيْنَ الْقَرْنَاءِ إِلَى الْجَمَّاءِ

And as for the sin which is not Forgiven, so it is the injustices of the servants with each other. Allahazwj Blessed and High, when Heazwj Emerges to Hisazwj creatures, would Vow with a Vow upon Himselfazwj and Heazwj would Say: “And by Myazwj Honour and My Majesty! No injustice of an unjust one would bypass Meazwj, and even if is it a slap by a slap, and even if it is touching by a palm, and even if it is a butting between the horned ones to the hornless ones”.

فَيَقْتَصُّ لِلْعِبَادِ بَعْضِهِمْ مِنْ بَعْضٍ حَتَّى لَا تَبْقَى لِأَحَدٍ عَلَى أَحَدٍ مَظْلِمَةٌ ثُمَّ يَبْعَثُهُمْ لِلْحِسَابِ

Thus, Heazwj will Retaliate for the servants from each other until there would not remain a single injusice for anyone upon anyone. Then Heazwj would Send them for the reckoning.

وَ أَمَّا الذَّنْبُ الثَّالِثُ فَذَنْبٌ سَتَرَهُ اللَّهُ عَلَى خَلْقِهِ وَ رَزَقَهُ التَّوْبَةَ مِنْهُ فَأَصْبَحَ خَائِفاً مِنْ ذَنْبِهِ رَاجِياً لِرَبِّهِ فَنَحْنُ لَهُ كَمَا هُوَ لِنَفْسِهِ نَرْجُو لَهُ الرَّحْمَةَ وَ نَخَافُ عَلَيْهِ الْعَذَابَ .

And as for the third (type of) sin, so it is a sin Veiled by Allahazwj upon Hisazwj creature, and Graces him the Turning (with Mercy) from Himazwj. Thus, he would wake up in the morning fearful from his sin, hoping to his Lordazwj. So weasws are to him just as he is to himself. Weasws are hoping for the Mercy for him, and weasws are fearing for the Punishment upon him’.[1544]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ أُقِيمَ عَلَيْهِ الْحَدُّ فِي الرَّجْمِ أَ يُعَاقَبُ عَلَيْهِ فِي الْآخِرَةِ قَالَ إِنَّ اللَّهَ أَكْرَمُ مِنْ ذَلِك .َ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zurara, from Humran who said,

‘I asked Abu Ja’farasws about a man upon whom the Legal Punishment (Hadd) is established regarding the stoning. Would there be Punishment upon him in the Hereafter?’ Heasws said: ‘Allahazwj is more Benevolent than that’ (to Punish him twice).[1545]

بَابُ تَعْجِيلِ عُقُوبَةِ الذَّنْبِ

Chapter 196 – Hastening of the Punishment for the sins

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُكْرِمَ عَبْداً وَ لَهُ ذَنْبٌ ابْتَلَاهُ بِالسُّقْمِ فَإِنْ لَمْ يَفْعَلْ ذَلِكَ لَهُ ابْتَلَاهُ بِالْحَاجَةِ فَإِنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ شَدَّدَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِذَلِكَ الذَّنْبِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdulah Bin Sinan, from Hamza Bin Humran, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Says: “When it was from Hisazwj Command that Heazwj Honours a servant and there is a sin for him, Heazwj would Try him with the sickness. So if Heazwj does not Do that to him, Heazwj would Try him with the need. So if Heazwj does not Do that with him, Heazwj would Make the death to be more difficult upon him in order to Make it expiation for the sin with that’.

قَالَ وَ إِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُهِينَ عَبْداً وَ لَهُ عِنْدَهُ حَسَنَةٌ صَحَّحَ بَدَنَهُ فَإِنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ وَسَّعَ عَلَيْهِ فِي رِزْقِهِ فَإِنْ هُوَ لَمْ يَفْعَلْ ذَلِكَ بِهِ هَوَّنَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِتِلْكَ الْحَسَنَةِ .

Heasws said: ‘And when it was from Hisazwj Command that Heazwj Humiliates a servant and there is a sin for him, would Grant health to his body. So if Heazwj does not Do that with him, Heazwj would Expand his sustenance upon him. So if he does not Do that with him, Heazwj would Ease the death upon him for the compensation of his good deed’.[1546]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَ لَمْ يَكُنْ عِنْدَهُ مِنَ الْعَمَلِ مَا يُكَفِّرُهَا ابْتَلَاهُ بِالْحُزْنِ لِيُكَفِّرَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Ibrahim, from Al Hakam Bin Uteyba who said,

‘Abu Abdullahasws said: ‘When the sins of the servant are numerous and there does not happen to be with him from the deeds what would expiate these, Heazwj would Try him by the grief in order to expiate those (sins)’.[1547]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي لَا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَ أَنَا أُرِيدُ أَنْ أَرْحَمَهُ حَتَّى أَسْتَوْفِيَ مِنْهُ كُلَّ خَطِيئَةٍ عَمِلَهَا إِمَّا بِسُقْمٍ فِي جَسَدِهِ وَ إِمَّا بِضِيقٍ فِي رِزْقِهِ وَ إِمَّا بِخَوْفٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ شَدَّدْتُ عَلَيْهِ عِنْدَ الْمَوْتِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “By Myazwj Honour and Myazwj Majesty! Iazwj will not Exit a servant from the world and Iazwj want to be Merciful to him until Iazwj Fulfil every mistake (sin) from him which he has done, either by a sickness in his body, and either by constriction in his sustenance, and either by fear in his world. So if there remains upon him a remainder, Iazwj would Intensify upon him (pangs) during the death.

وَ عِزَّتِي وَ جَلَالِي لَا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَ أَنَا أُرِيدُ أَنْ أُعَذِّبَهُ حَتَّى أُوَفِّيَهُ كُلَّ حَسَنَةٍ عَمِلَهَا إِمَّا بِسَعَةٍ فِي رِزْقِهِ وَ إِمَّا بِصِحَّةٍ فِي جِسْمِهِ وَ إِمَّا بِأَمْنٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ هَوَّنْتُ عَلَيْهِ بِهَا الْمَوْتَ .

And by Myazwj Honour and Myazwj Majesty! Iazwj will not Exit a servant from the world and Iazwj Want to Punish him until Iazwj Fulfill for him every good deed that he has done, either by Expansion in his sustenance, and either by good healthy body, and either by security in this world. So if there remains upon him a remainder, Iazwj shall Ease the death upon him due to it”’’.[1548]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْمُؤْمِنَ لَيُهَوَّلُ عَلَيْهِ فِي نَوْمِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ وَ إِنَّهُ لَيُمْتَهَنُ فِي بَدَنِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Hisham Bin Salim, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said: ‘The Momin would be terrified upon (by a nightmare) in his sleep, so his sins would be Forgiven for him, and he would be Tested regarding his body (by an illness) so his sins would be Forgiven for him’.[1549]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً عَجَّلَ لَهُ عُقُوبَتَهُ فِي الدُّنْيَا وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً أَمْسَكَ عَلَيْهِ ذُنُوبَهُ حَتَّى يُوَافِيَ بِهَا يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Sary Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever Allahazwj Mighty and Majestic Wants good with a servant, would Hasten his Punishment to him in the world; and whenever Heazwj Wants Wrath upon a servant, would Withhold (Punishment) from him for his sins until Heazwj gets these to be fulfilled with on the Day of Judgment’.[1550]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ لَيْسَ مِنِ الْتِوَاءِ عِرْقٍ وَ لَا نَكْبَةِ حَجَرٍ وَ لَا عَثْرَةِ قَدَمٍ وَ لَا خَدْشِ عُودٍ إِلَّا بِذَنْبٍ وَ لَمَا يَعْفُو اللَّهُ أَكْثَرُ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said regarding the Words of Allahazwj Mighty and Majestic [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and what He Pardons is more: ‘There is none from the twisting of a vein (muscle), nor a stumbling over a stone, nor a slip of a foot, nor a scratch by wood, except it is due to a sin, and what Heazwj Pardons is more.

فَمَنْ عَجَّلَ اللَّهُ عُقُوبَةَ ذَنْبِهِ فِي الدُّنْيَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَجَلُّ وَ أَكْرَمُ وَ أَعْظَمُ مِنْ أَنْ يَعُودَ فِي عُقُوبَتِهِ فِي الْآخِرَةِ .

So for the one for whom Allahazwj Hastens the Punishment for his sin in the world, so Allahazwj Mighty and Majestic is more Majestic and more Benevolent and more Magnificent than for Himazwj to Repeat Punishing him in the Hereafter’.[1551]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ ذَنْباً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abaas Bin Musa Al Warraq, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The worries and the grief do not cease to be with the Momin until no sin is left for him’.[1552]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتَّى يَخْرُجَ مِنْهَا وَ لَا ذَنْبَ عَلَيْهِ .

From him, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Al Haris Bin Bihran, from Amro Bin Jumi’e who said,

‘I heard Abu Abdullahasws saying: ‘The Momin servant continues to be worried in the world until he exits from it, and there is no sin upon him’.[1553]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ مِنْ ذَنْبٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘The worries and the grief do not cease to be with the Momin until there is nothing left for him, from a sin’.[1554]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلَّا ابْتَلَيْتُهُ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا شَدَّدْتُ عَلَيْهِ عِنْدَ مَوْتِهِ حَتَّى يَأْتِيَنِي وَ لَا ذَنْبَ لَهُ ثُمَّ أُدْخِلُهُ الْجَنَّةَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Said: “There is none from a servant that Iazwj Intend to Enter him into the Paradise except that Iazwj Afflict him (by an illness) in his body. So if it was that, it would be an expiation for his sins, or else Iazwj would Intensify (the pangs) upon him during his death until he comes to Meazwj and there would be no sin for him, then Iazwj would Enter him into the Paradise.

وَ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ إِلَّا صَحَّحْتُ لَهُ جِسْمَهُ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَ إِلَّا آمَنْتُ خَوْفَهُ مِنْ سُلْطَانِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَ إِلَّا وَسَّعْتُ عَلَيْهِ فِي رِزْقِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَ إِلَّا هَوَّنْتُ عَلَيْهِ مَوْتَهُ حَتَّى يَأْتِيَنِي وَ لَا حَسَنَةَ لَهُ عِنْدِي ثُمَّ أُدْخِلُهُ النَّارَ .

And there is none from a servant that Iazwj Intend to Enter him into the Fire except that Iazwj would Grant good health for him in his body. So if it was that, it would complete what he is seeking for in Myazwj Presence, or else Iazwj would Grant security for his fear from his ruling authority. So if it was that, it would complete what his is seeking for in Myazwj Presence, or else Iazwj would Expand his sustenance upon him. So if it was that, it would complete what he is seeking for in Myazwj Presence, or else Iazwj would Ease his death upon him until he comes to me and there would be not good deed for him in Myazwj Prsence, then Iazwj would Enter him into the Hell’.[1555]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ بِرَجُلٍ بَعْضُهُ تَحْتَ حَائِطٍ وَ بَعْضُهُ خَارِجٌ مِنْهُ قَدْ شَعَّثَتْهُ الطَّيْرُ وَ مَزَّقَتْهُ الْكِلَابُ ثُمَّ مَضَى فَرُفِعَتْ لَهُ مَدِينَةٌ فَدَخَلَهَا فَإِذَا هُوَ بِعَظِيمٍ مِنْ عُظَمَائِهَا مَيِّتٍ عَلَى سَرِيرٍ مُسَجًّى بِالدِّيبَاجِ حَوْلَهُ الْمِجْمَرُ

A number of our companions, from Sahl Bi Ziyad, from Muhammad Bin Awrama, from Al Nazar Bin Suweyd, from Dorost Bin Abu Mansour, from Ibn Muskan, from one of our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘A Prophetas from the Prophetsas of the Children of Israel passed by a man, part of him was (crushed) under a wall and part of him was outside from it, the birds having had dishevelled him and the dogs having had ripped him apart. Then heas continued and came up to a city. So he entered it and there he was with a great one from its great ones (a VIP) having died upon a bed decorated with the brocade and incence was being burnt around him.

فَقَالَ يَا رَبِّ أَشْهَدُ أَنَّكَ حَكَمٌ عَدْلٌ لَا تَجُورُ هَذَا عَبْدُكَ لَمْ يُشْرِكْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِتِلْكَ الْمِيتَةِ وَ هَذَا عَبْدُكَ لَمْ يُؤْمِنْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِهَذِهِ الْمِيتَةِ

So heas said: ‘O Lordazwj! I testify that Youazwj are a Just Judge, not a tyrant. This servant of Yoursazwj did not associate with Youazwj even for the blink of an eye, (yet) Youazwj Caused him to die with that death (crushed under the wall), and this is Yourazwj servant who did not believe in Youazwj even for the blink of an eye, (yet) Youazwj Caused him to die with this death (on a decorated bed)’.

فَقَالَ عَبْدِي أَنَا كَمَا قُلْتَ حَكَمٌ عَدْلٌ لَا أَجُورُ ذَلِكَ عَبْدِي كَانَتْ لَهُ عِنْدِي سَيِّئَةٌ أَوْ ذَنْبٌ أَمَتُّهُ بِتِلْكَ الْمِيتَةِ لِكَيْ يَلْقَانِي وَ لَمْ يَبْقَ عَلَيْهِ شَيْ‏ءٌ وَ هَذَا عَبْدِي كَانَتْ لَهُ عِنْدِي حَسَنَةٌ فَأَمَتُّهُ بِهَذِهِ الْمِيتَةِ لِكَيْ يَلْقَانِي وَ لَيْسَ لَهُ عِنْدِي حَسَنَةٌ .

So Heazwj Said: ‘Myazwj servant! Iazwj am like what youas said, a Just Judge not being tyrannous. That servant of Mineazwj had (committed) an evil deed in Myazwj Presence, or a sin, (so) Iazwj Caused him to die with that death (crushed under the wall) so that he would meet Meazwj and there would not remain anything upon him (to be Punished for); and this servant had a good deed for him in Myazwj Presence, so Iazwj Caused him to dies by this death (on a decorated bed) so that he would meet Meazwj and there would not be a single good deed for him in Myazwj Presence’.[1556]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَيْهِ شَيْخٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَشْكُو إِلَيْكَ وُلْدِي وَ عُقُوقَهُمْ وَ إِخْوَانِي وَ جَفَاهُمْ عِنْدَ كِبَرِ سِنِّي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هَذَا إِنَّ لِلْحَقِّ دَوْلَةً وَ لِلْبَاطِلِ دَوْلَةً وَ كُلَّ وَاحِدٍ مِنْهُمَا فِي دَوْلَةِ صَاحِبِهِ ذَلِيلٌ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Al Sabbah Al Kinany who said,

‘I was in the Presence of Abu Abdullahasws when an old man came over to himasws and he said, ‘O Abu Abdullahasws! I complain to youasws of my children and their ingratitude, and of my brothers and their disloyalty during my old age’. So Abu Abdullahasws said: ‘O you! For the truth there is a nation and for the falsehood there is a nation, and every one of these two is disgraced in the nation of its counterpart.

وَ إِنَّ أَدْنَى مَا يُصِيبُ الْمُؤْمِنَ فِي دَوْلَةِ الْبَاطِلِ الْعُقُوقُ مِنْ وُلْدِهِ وَ الْجَفَاءُ مِنْ إِخْوَانِهِ وَ مَا مِنْ مُؤْمِنٍ يُصِيبُهُ شَيْ‏ءٌ مِنَ الرَّفَاهِيَةِ فِي دَوْلَةِ الْبَاطِلِ إِلَّا ابْتُلِيَ قَبْلَ مَوْتِهِ إِمَّا فِي بَدَنِهِ وَ إِمَّا فِي وُلْدِهِ وَ إِمَّا فِي مَالِهِ حَتَّى يُخَلِّصَهُ اللَّهُ مِمَّا اكْتَسَبَ فِي دَوْلَةِ الْبَاطِلِ وَ يُوَفِّرَ لَهُ حَظَّهُ فِي دَوْلَةِ الْحَقِّ فَاصْبِرْ وَ أَبْشِرْ .

And that the least of what the Momin would attain in the nation of the falsehood is the ingratitude of his children and the disloyalty from his brothers; and there is none from a Momin attaining anything from the prosperity in the nation of the falsehood except that he would be Tried, before his death, either (by an illness) in his body, and either regarding his child, and either regarding his wealth (losses) until Allahazwj Purifies him from what he had earned in the nation of the falsehood, and Set aside his share for him in the nation of the truth. Therefore be patient and receive glad tidings’.[1557]

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بَابٌ فِي تَفْسِيرِ الذُّنُوبِ

Chapter 197 – Regarding the interpretation of the sins

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ الْعَلَاءِ عَنْ مُجَاهِدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ وَ الذُّنُوبُ الَّتِي تُورِثُ النَّدَمَ الْقَتْلُ وَ الَّتِي تُنْزِلُ النِّقَمَ الظُّلْمُ وَ الَّتِي تَهْتِكُ السِّتْرَ شُرْبُ الْخَمْرِ وَ الَّتِي تَحْبِسُ الرِّزْقَ الزِّنَا وَ الَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ وَ الَّتِي تَرُدُّ الدُّعَاءَ وَ تُظْلِمُ الْهَوَاءَ عُقُوقُ الْوَالِدَيْنِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Abbas Bin Al A’ala, from Mujahid, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The sins which change the Bounties is the transgression, and the sins which inherit the regret is the murder, and that which brings down the Curses is the injustice, and that which tear apart the Veil is drinking of the wine, and that which withholds the sustenance is the adultery, and that which hastens the annihilation is cutting off of the relationships, and that which repels the supplication and darkens the personal desires is the ingratitude to the parents’.[1558]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَبِي ( عليه السلام ) يَقُولُ نَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ تُقَرِّبُ الْآجَالَ وَ تُخْلِي الدِّيَارَ وَ هِيَ قَطِيعَةُ الرَّحِمِ وَ الْعُقُوقُ وَ تَرْكُ الْبِرِّ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws was saying: ‘Weasws see Refuge with Allahazwj from the sins which hastens the annihilation brings the death closer, and vacates the households are the cutting off of relationships and the ingratitude (to the parents), and the neglect of the righteousness’.[1559]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَيُّوبَ بْنِ نُوحٍ أَوْ بَعْضُ أَصْحَابِهِ عَنْ أَيُّوبَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا فَشَا أَرْبَعَةٌ ظَهَرَتْ أَرْبَعَةٌ إِذَا فَشَا الزِّنَا ظَهَرَتِ الزَّلْزَلَةُ وَ إِذَا فَشَا الْجَوْرُ فِي الْحُكْمِ احْتُبِسَ الْقَطْرُ وَ إِذَا خُفِرَتِ الذِّمَّةُ أُدِيلَ لِأَهْلِ الشِّرْكِ مِنْ أَهْلِ الْإِسْلَامِ وَ إِذَا مُنِعَتِ الزَّكَاةُ ظَهَرَتِ الْحَاجَةُ .

Ali Bin Ibrahim, from Ayoub Bin Nuh, or one of his companions, from Ayoub, from Safwan Bin Yahya who said, ‘One of our companions narrated to me saying,

‘Abu Abdullahasws said: ‘When four (things) become prevalent, four (things) would appear. When the adultery is prevalent the earthquakes would appear, and when the tyranny is prevalent in the judgments, the drops (of rain) would be Withheld, and when the non-Muslim taxpayers (Zimmy) are unprotected, the people of Polytheism would be more just than the people of Al-Islam, and when the Zakāt is prevented, the need would appear’.[1560]

بَابٌ نَادِرٌ

Chapter 198 - Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الْعَبْدَ مِنْ عَبِيدِيَ الْمُؤْمِنِينَ لَيُذْنِبُ الذَّنْبَ الْعَظِيمَ مِمَّا يَسْتَوْجِبُ بِهِ عُقُوبَتِي فِي الدُّنْيَا وَ الْآخِرَةِ فَأَنْظُرُ لَهُ فِيمَا فِيهِ صَلَاحُهُ فِي آخِرَتِهِ فَأُعَجِّلُ لَهُ الْعُقُوبَةَ عَلَيْهِ فِي الدُّنْيَا لِأُجَازِيَهُ بِذَلِكَ الذَّنْبِ وَ أُقَدِّرُ عُقُوبَةَ ذَلِكَ الذَّنْبِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdul Aziz Al Abady, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic is Saying: “The servant from Myazwj Momin servants commits the grievous sin from what Obligates Myazwj Punishment by it in the world and in the Hereafter. So Iazwj Respite for him regarding what is correct for him in his Hereafter. So Iazwj Hasten the Punishment upon him in the world in order to suffice the sin with that, although Iazwj am Able upon that Punishment.

وَ أَقْضِيهِ وَ أَتْرُكُهُ عَلَيْهِ مَوْقُوفاً غَيْرَ مُمْضًى وَ لِي فِي إِمْضَائِهِ الْمَشِيئَةُ وَ مَا يَعْلَمُ عَبْدِي بِهِ فَأَتَرَدَّدُ فِي ذَلِكَ مِرَاراً عَلَى إِمْضَائِهِ ثُمَّ أُمْسِكُ عَنْهُ فَلَا أُمْضِيهِ كَرَاهَةً لِمَسَاءَتِهِ وَ حَيْداً عَنْ إِدْخَالِ الْمَكْرُوهِ عَلَيْهِ فَأَتَطَوَّلُ عَلَيْهِ بِالْعَفْوِ عَنْهُ وَ الصَّفْحِ مَحَبَّةً لِمُكَافَاتِهِ لِكَثِيرِ نَوَافِلِهِ الَّتِي يَتَقَرَّبُ بِهَا إِلَيَّ فِي لَيْلِهِ وَ نَهَارِهِ

And Iazwj Ordain it and Leave it pending upon him without it coming to pass, and for Meazwj in its pending, is the Desire; and Myazwj servant does not know of it. So Iazwj Hesitate during that time and again upon its coming to pass. Then Iazwj Withhold it from him and Iazwj do not Make it come to pass, Disliking for it being for his lone evil deed (and) from causing the abhorrence to enter upon him. So Iazwj Prolong upon him with the Pardoning from him and the Forgiveness of Loving to Off-set it due to the abundance of his optional (Salāt) by which he comes closer to Meazwj with during his night and his day.

فَأَصْرِفُ ذَلِكَ الْبَلَاءَ عَنْهُ وَ قَدْ قَدَّرْتُهُ وَ قَضَيْتُهُ وَ تَرَكْتُهُ مَوْقُوفاً وَ لِي فِي إِمْضَائِهِ الْمَشِيئَةُ ثُمَّ أَكْتُبُ لَهُ عَظِيمَ أَجْرِ نُزُولِ ذَلِكَ الْبَلَاءِ وَ أَدَّخِرُهُ وَ أُوَفِّرُ لَهُ أَجْرَهُ وَ لَمْ يَشْعُرْ بِهِ وَ لَمْ يَصِلْ إِلَيْهِ أَذَاهُ وَ أَنَا اللَّهُ الْكَرِيمُ الرَّءُوفُ الرَّحِيمُ .

So Iazwj Exchange that affliction from him, although Iazwj had Ordained it, and Decided it, and left it pending, and for Meazwj in its pending is the Desire. Then Iazwj Write the great recompense for him for the descent of that affliction, and Iazwj Hoard it to be Given to him as his Recompense and he is not aware of it, and it (affliction) does not arrive to him to harm him, and Iazwj am Allahazwj, the Benevolent, the Kind, the Merciful’.[1561]

بَابٌ نَادِرٌ أَيْضاً

Chapter 199 – Miscellaneous as well

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ فَقَالَ هُوَ وَ يَعْفُوا عَنْ كَثِيرٍ قَالَ قُلْتُ لَيْسَ هَذَا أَرَدْتُ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَشْبَاهَهُ مِنْ أَهْلِ بَيْتِهِ ( عليهم السلام ) مِنْ ذَلِكَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ إِلَى اللَّهِ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً مِنْ غَيْرِ ذَنْبٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought. So heasws said: ‘and (yet) He Pardons most (of your faults)’. I said, ‘Is it not this which I intended. What is yourasws view of what hit Aliasws and hisasws like from the Peopleasws of hisasws Household, from that?’ So heasws said: ‘Rasool-Allahsaww used to turn to Allahazwj during every day, seventy times, from without having sinned’.[1562]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَهْلَ بَيْتِهِ ( عليهم السلام ) مِنْ بَعْدِهِ هُوَ بِمَا كَسَبَتْ أَيْدِيهِمْ وَ هُمْ أَهْلُ بَيْتِ طَهَارَةٍ مَعْصُومُونَ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali bin Ra’ib who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought. What is yourasws view of what hit Aliasws and the Peopleasws of hisasws Household from after himasws, is it due to that theirasws hands had wrought and theyasws are the Pure Peopleasws of the Household, the infallible?’

فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ إِلَى اللَّهِ وَ يَسْتَغْفِرُهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مِائَةَ مَرَّةٍ مِنْ غَيْرِ ذَنْبٍ إِنَّ اللَّهَ يَخُصُّ أَوْلِيَاءَهُ بِالْمَصَائِبِ لِيَأْجُرَهُمْ عَلَيْهَا مِنْ غَيْرِ ذَنْبٍ .

So heasws said: ‘Rasool-Allahsaww used to turn to Allahazwj and seek Hisazwj Forgiveness during every day and night, one hundred times, from without having had sinned. Allahazwj Particularised Hisazwj Guardiansasws with the difficulties in order to Recompense themasws from without thenasws having had sinned’.[1563]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ قَالَ لَمَّا حُمِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ فَأُوقِفَ بَيْنَ يَدَيْهِ قَالَ يَزِيدُ لَعَنَهُ اللَّهُ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَيْسَتْ هَذِهِ الْآيَةُ فِينَا إِنَّ فِينَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ .

Ali Bin Ibrahim, raising it, said,

‘When Aliasws Bin Al-Husaynasws taken to Yazeed Bin Muawiyala, so heasws was paused in front of himla. Yazeedla, may Allahazwj Curse himla said, ‘[42:30] And whatever affliction befalls you, it is on account of what your hands have wrought’. So Aliasws Bin Al-Husaynasws said: ‘This Verse is not regarding usasws, (but it is) the Words of Allahazwj Mighty and Majestic [57:22] No difficulty befalls upon the earth nor upon your own souls, but it is in a Book before We Bring it into existence; surely that is easy for Allah’.[1564]

بَابُ أَنَّ اللَّهَ يَدْفَعُ بِالْعَامِلِ عَنْ غَيْرِ الْعَامِلِ

Chapter 200 – Allahazwj Defends the workers (of good deeds) from other than the workers (of good deeds)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يُصَلِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُصَلِّي مِنْ شِيعَتِنَا وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الصَّلَاةِ لَهَلَكُوا

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Defends by the ones from ourasws Shias who do pray Salāt, from the ones from ourasws Shias who do not pray Salāt; and were they (all) to gather upon the neglect of the Salāt, they would (all) be destroyed.

وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يُزَكِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُزَكِّي وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الزَّكَاةِ لَهَلَكُوا

And that Allahazwj Defends by the ones from ourasws Shias who do pay Zakāt from the ones who do not pay the Zakāt, and were they (all) to gather upon neglecting the Zakāt, they would (all) be destroyed.

وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يَحُجُّ مِنْ شِيعَتِنَا عَمَّنْ لَا يَحُجُّ وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الْحَجِّ لَهَلَكُوا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ لا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَ لكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعالَمِينَ فَوَ اللَّهِ مَا نَزَلَتْ إِلَّا فِيكُمْ وَ لَا عَنَى بِهَا غَيْرَكُمْ .

And that Allahazwj Defends by the ones from ourasws Shias who do perform Hajj from the ones who do not perform Hajj, and were they (all) to gather upon neglecting the Hajj, they would (all) be destroyed; and these are the Words of Allahazwj Mighty and Majestic [2:251] And were it not for Allah's Repelling some men with others, the earth would certainly be in a spoilt state; but Allah is Gracious to the worlds. So, by Allahazwj! It was not Revealed except regarding you all (Shias), and it does not Mean by it except for you all (Shias)’.[1565]

بَابُ أَنَّ تَرْكَ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ

Chapter 201 – The neglecting of the sins is easier than seeking the Forgiveness

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَرْكُ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ وَ كَمْ مِنْ شَهْوَةِ سَاعَةٍ أَوْرَثَتْ حُزْناً طَوِيلًا وَ الْمَوْتُ فَضَحَ الدُّنْيَا فَلَمْ يَتْرُكْ لِذِي لُبٍّ فَرَحاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from one of his companions, from Abu Al Abbas Al Baqbaaq who said,

‘Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘Neglecting the sins is easier than seeking the Forgiveness, and how may lustful desires of a moment inherit the prolonged grief; and the death exposes the world so it does not leave the one with understanding, any happiness’.[1566]

بَابُ الِاسْتِدْرَاجِ

Chapter 202 – The gradual allurement

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنَقِمَةٍ وَ يُذَكِّرُهُ الِاسْتِغْفَارَ وَ إِذَا أَرَادَ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الِاسْتِغْفَارَ وَ يَتَمَادَى بِهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ بِالنِّعَمِ عِنْدَ الْمَعَاصِي .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,

‘Abu Abdullahasws said: ‘Whenever Allahazwj Intends good with a servant, so (when) he commits a sin, he is followed up with by an affliction and Heazwj Reminds him of the seeking of Forgiveness; and whenever Heazwj is antagonised by a servant, so (when) he commits a sin he is followed up with a Bounty and Heazwj Lets him forget the seeking of the Forgiveness and he keeps on indulging in it; and these are the Words of Allahazwj Mighty and Majestic [7:182] And the ones who reject Our Signs, We Let them be gradually enticed from whence they know not – with the Bounty during the disobedience’.[1567]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الِاسْتِدْرَاجِ فَقَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَيُمْلَى لَهُ وَ تُجَدَّدُ لَهُ عِنْدَهَا النِّعَمُ فَتُلْهِيهِ عَنِ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ فَهُوَ مُسْتَدْرَجٌ مِنْ حَيْثُ لَا يَعْلَمُ .

A number of our companions, from Sahl Bin Ziya and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Ra’ib, from one of his companions who said,

‘Abu Abdullahasws was asked about the gradual allurement, so heasws said: ‘He is the servant who commits the sin, so he is Respited for it and the Bounty is renewed for him during it, and it distracts him from the seeking of Forgiveness from the sins. So this is the gradual allurement from where he does not know’.[1568]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ قَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَتُجَدَّدُ لَهُ النِّعْمَةُ مَعَهُ تُلْهِيهِ تِلْكَ النِّعْمَةُ عَنِ الِاسْتِغْفَارِ مِنْ ذَلِكَ الذَّنْبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Mrwan, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [7:182] We Let them be gradually enticed from whence they know not. Heasws said: ‘He is the servant who commits the sin and the Bounty is renewed for him along with it. That Bounty distracts him from seeking the Forgiveness from that sin’.[1569]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘How many are proud due to what Allahazwj Favoured upon him, and how many are gradually allured by the Veiling of Allahazwj upon him, and how many are infatuated by the praises of the people upon him’.[1570]

بَابُ مُحَاسَبَةِ الْعَمَلِ

Chapter 203 – Counting the deeds

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِنَّمَا الدَّهْرُ ثَلَاثَةُ أَيَّامٍ أَنْتَ فِيمَا بَيْنَهُنَّ مَضَى أَمْسِ بِمَا فِيهِ فَلَا يَرْجِعُ أَبَداً فَإِنْ كُنْتَ عَمِلْتَ فِيهِ خَيْراً لَمْ تَحْزَنْ لِذَهَابِهِ وَ فَرِحْتَ بِمَا اسْتَقْبَلْتَهُ مِنْهُ وَ إِنْ كُنْتَ قَدْ فَرَّطْتَ فِيهِ فَحَسْرَتُكَ شَدِيدَةٌ لِذَهَابِهِ وَ تَفْرِيطِكَ فِيهِ

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Amir Al-Momineenasws was saying: ‘But rather the eras are three – (Past, present and future) – days you are (living in). Yesterday passed away with whatever was in it and it will not be returning, ever! So if you had worked good during it, you will not grieve of its going away and you will be happy with what is coming in the future of it. But if you had wasted (your time) during it, your regret of its going away would be intense due to your wasting (your time) during it.

وَ أَنْتَ فِي يَوْمِكَ الَّذِي أَصْبَحْتَ فِيهِ مِنْ غَدٍ فِي غِرَّةٍ وَ لَا تَدْرِي لَعَلَّكَ لَا تَبْلُغُهُ وَ إِنْ بَلَغْتَهُ لَعَلَّ حَظَّكَ فِيهِ فِي التَّفْرِيطِ مِثْلُ حَظِّكَ فِي الْأَمْسِ الْمَاضِي عَنْكَ

And you are (now) in your day in which you have come to be in a surprise from the coming morning and you do not know, perhaps you may not reach it, and if you do reach it, perhaps your share in it regarding the wastage would be similar to your share (of wastage) during yesterday, the past from you.

فَيَوْمٌ مِنَ الثَّلَاثَةِ قَدْ مَضَى أَنْتَ فِيهِ مُفَرِّطٌ وَ يَوْمٌ تَنْتَظِرُهُ لَسْتَ أَنْتَ مِنْهُ عَلَى يَقِينٍ مِنْ تَرْكِ التَّفْرِيطِ وَ إِنَّمَا هُوَ يَوْمُكَ الَّذِي أَصْبَحْتَ فِيهِ وَ قَدْ يَنْبَغِي لَكَ أَنْ عَقَلْتَ وَ فَكَّرْتَ فِيمَا فَرَّطْتَ فِي الْأَمْسِ الْمَاضِي مِمَّا فَاتَكَ فِيهِ مِنْ حَسَنَاتٍ أَلَّا تَكُونَ اكْتَسَبْتَهَا وَ مِنْ سَيِّئَاتٍ أَلَّا تَكُونَ أَقْصَرْتَ عَنْهَا

So one day from the three has passed (yesterday) and you wasted in it, and a day you are awaiting for (tomorrow), with you not being upon a certainty from it from leaving the wasting, and rather it is your day which you have come to be in (today), and it is befitting for you that you use your intellect and think regarding what you wasted during the yesterday past from what was lost from you during it, from the performance of the good deeds you did not happen to earn and from the evil deeds you did not happen to be deficient from.

وَ أَنْتَ مَعَ هَذَا مَعَ اسْتِقْبَالِ غَدٍ عَلَى غَيْرِ ثِقَةٍ مِنْ أَنْ تَبْلُغَهُ وَ عَلَى غَيْرِ يَقِينٍ مِنِ اكْتِسَابِ حَسَنَةٍ أَوْ مُرْتَدَعٍ عَنْ سَيِّئَةٍ مُحْبِطَةٍ فَأَنْتَ مِنْ يَوْمِكَ الَّذِي تَسْتَقْبِلُ عَلَى مِثْلِ يَوْمِكَ الَّذِي اسْتَدْبَرْتَ فَاعْمَلْ عَمَلَ رَجُلٍ لَيْسَ يَأْمُلُ مِنَ الْأَيَّامِ إِلَّا يَوْمَهُ الَّذِي أَصْبَحَ فِيهِ وَ لَيْلَتَهُ فَاعْمَلْ أَوْ دَعْ وَ اللَّهُ الْمُعِينُ عَلَى ذَلِكَ .

And you are with this with the welcoming of the future of tomorrow upon without a certainty that you will reach it, and upon without a certainty from earning good eeds or turning away from the evil deeds, frustrated. Thus you are from your day which you are welcoming (tomorrow) upon a similar (state) of your day which has gone behind you (yesterday). Therefore perform the work of a man who does not hope from the days except for his day which he has come to be in (today) and his night. So, either work or let it be, and Allahazwj is the Aider upon that’.[1571]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي الْحَسَنِ الْمَاضِي ( صلوات الله عليه )  قَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ اللَّهَ وَ إِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ اللَّهَ مِنْهُ وَ تَابَ إِلَيْهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Al-Hassan Al-Maazyasws (7th Imamasws) having said: ‘He is not from usasws, the one who does not account himself during every day. So if he has done good deeds, he would ask Allahazwj for an increase, and if he has done evil deeds, he would seek Forgiveness of Allahazwj from it and repent to Himazwj’.[1572]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا أَبَا النُّعْمَانِ لَا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعْ نَهَارَكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ عَمَلَكَ وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَحْسَنَ دَرَكاً وَ لَا أَسْرَعَ طَلَباً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Is’haq Bin Ammar, from Abu Al Nu’man Al Ijaly,

(It has been narrated) from Abu Ja’farasws having said: ‘O Abu Al Nu’man! Do not let the people deceive you from yourself, for the matter will arrive to you besides them, and do not pass your day with such and such, as your are one who is preserving your deeds upon you. And perform good deeds, for Iasws cannot see anything producing better results, nor anything easier as a remedy, than a new good deed for an old sin’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي النُّعْمَانِ مِثْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one of our companions, from Abu Al Nu’man – similar to it.[1573]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اصْبِرُوا عَلَى الدُّنْيَا فَإِنَّمَا هِيَ سَاعَةٌ فَمَا مَضَى مِنْهُ فَلَا تَجِدُ لَهُ أَلَماً وَ لَا سُرُوراً وَ مَا لَمْ يَجِئْ فَلَا تَدْرِي مَا هُوَ وَ إِنَّمَا هِيَ سَاعَتُكَ الَّتِي أَنْتَ فِيهَا فَاصْبِرْ فِيهَا عَلَى طَاعَةِ اللَّهِ وَ اصْبِرْ فِيهَا عَنْ مَعْصِيَةِ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Be patient upon the world, for rather it is a moment. So whatever is past from it, neither renew a pain nor a joy for it; and whatever has not come yet, so you do not know what it is; and rather it is your time which you are in (at the moment), so observe patience during it upon the obedience of Allahazwj, and be patient during it from disobeying Allahazwj’.[1574]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْمِلْ نَفْسَكَ لِنَفْسِكَ فَإِنْ لَمْ تَفْعَلْ لَمْ يَحْمِلْكَ غَيْرُكَ .

From him, from one of our companions, raising it, said,

‘Abu Abdullahasws said: ‘Carry yourself (your burden) by yourself, for it you do not do so, others will not carry you’.[1575]

عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِرَجُلٍ إِنَّكَ قَدْ جُعِلْتَ طَبِيبَ نَفْسِكَ وَ بُيِّنَ لَكَ الدَّاءُ وَ عُرِّفْتَ آيَةَ الصِّحَّةِ وَ دُلِلْتَ عَلَى الدَّوَاءِ فَانْظُرْ كَيْفَ قِيَامُكَ عَلَى نَفْسِكَ .

From him, raising it, said,

‘Abu Abdullahasws said to a man: ‘You have been made to be a physician yourself, and the illnesses have been clarified to you, and you have recognises the signs of good health, and you have been indicated upon the medication, therefore look how you are standing (burden) upon yourself’.[1576]

عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِرَجُلٍ اجْعَلْ قَلْبَكَ قَرِيناً بَرّاً أَوْ وَلَداً وَاصِلًا وَ اجْعَلْ عَمَلَكَ وَالِداً تَتَّبِعُهُ وَ اجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهَا وَ اجْعَلْ مَالَكَ عَارِيَّةً تَرُدُّهَا .

From him, raising it, said:

‘Abu Abdullahasws said to a man: ‘Make your heart to be a righteous companion as a child would be grateful to its parents, and make your deed to be a father which you follow (cheerfully), and make your ‘Nafs’ (yourself) to be an enemy against which you wage a war, and make your wealth as a lease you will be returning’.[1577]

وَ عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْصُرْ نَفْسَكَ عَمَّا يَضُرُّهَا مِنْ قَبْلِ أَنْ تُفَارِقَكَ وَ اسْعَ فِي فَكَاكِهَا كَمَا تَسْعَى فِي طَلَبِ مَعِيشَتِكَ فَإِنَّ نَفْسَكَ رَهِينَةٌ بِعَمَلِكَ .

And from him, raising it, said,

‘Abu Abdullahasws said: ‘And from him, raising it, said, ‘Abu Abdullahasws said: ‘Limit your ‘Nafs’ (soul) from what harms it before it departs from you and strive in its liberation just as you strive in seeking your livelihood, for your ‘Nafs’ is pledged with your deeds ([74:38] Every soul is held in pledge for what it earns)’.[1578]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَمْ مِنْ طَالِبٍ لِلدُّنْيَا لَمْ يُدْرِكْهَا وَ مُدْرِكٍ لَهَا قَدْ فَارَقَهَا فَلَا يَشْغَلَنَّكَ طَلَبُهَا عَنْ عَمَلِكَ وَ الْتَمِسْهَا مِنْ مُعْطِيهَا وَ مَالِكِهَا فَكَمْ مِنْ حَرِيصٍ عَلَى الدُّنْيَا قَدْ صَرَعَتْهُ وَ اشْتَغَلَ بِمَا أَدْرَكَ مِنْهَا عَنْ طَلَبِ آخِرَتِهِ حَتَّى فَنِيَ عُمُرُهُ وَ أَدْرَكَهُ أَجَلُهُ .

From him, from one of our companions, raising it,said,

‘Abu Abdullahasws said: ‘How many are the ones who seek for the world and do not achieve it, and its achievers have separated from it (have died). So do not pre-occupy ‘Nafs’ (yourselves) in seeking it (too much) from performing your deed, and beseech it from its Giver and its Owner. So how many are the greedy ones upon the world were cut down and pre-occupied themselves with whatever they achieved from it, (while keep themselves away) from seeking the Hereafter - until one’s life-time perished and he realised his death’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَسْجُونُ مَنْ سَجَنَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ .

And Abu Abdullahasws said: ‘The (real) prisoner is that one whose world has imprisoned him from his Hereafter’.[1579]

وَ عَنْهُ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِذَا أَتَتْ عَلَى الرَّجُلِ أَرْبَعُونَ سَنَةً قِيلَ لَهُ خُذْ حِذْرَكَ فَإِنَّكَ غَيْرُ مَعْذُورٍ وَ لَيْسَ ابْنُ الْأَرْبَعِينَ بِأَحَقَّ بِالْحِذْرِ مِنِ ابْنِ الْعِشْرِينَ فَإِنَّ الَّذِي يَطْلُبُهُمَا وَاحِدٌ وَ لَيْسَ بِرَاقِدٍ فَاعْمَلْ لِمَا أَمَامَكَ مِنَ الْهَوْلِ وَ دَعْ عَنْكَ فُضُولَ الْقَوْلِ .

And from him, raising it,

(It has been narrated) from Abu Ja’farasws having said: ‘When a man comes to the age of forty it is said to him: ‘Take a caution, for you are without an excuse’, and there is no person of forty (years of age) more rightful with the caution than a person of twenty, for what is seeking them both, is the one (death) and it is not sleeping. Therefore, work for what is in front of you from the horrors and stay away from the useless speech’.[1580]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَسَّانَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خُذْ لِنَفْسِكَ مِنْ نَفْسِكَ خُذْ مِنْهَا فِي الصِّحَّةِ قَبْلَ السُّقْمِ وَ فِي الْقُوَّةِ قَبْلَ الضَّعْفِ وَ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ .

From him, from Ali Bin Al Hakam, from Hassan, from Zayd Al Shahham who said,

‘Abu Abdullahasws said: ‘Work (on behalf of) ‘Nafs’ (yourself) for (the sake of) your ‘Nafs’ (yourself). Take from it during the good health before the sickness, and during the strength before the weakness, and during the life before the death’.[1581]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّهَارَ إِذَا جَاءَ قَالَ يَا ابْنَ آدَمَ اعْمَلْ فِي يَوْمِكَ هَذَا خَيْراً أَشْهَدْ لَكَ بِهِ عِنْدَ رَبِّكَ يَوْمَ الْقِيَامَةِ فَإِنِّي لَمْ آتِكَ فِيمَا مَضَى وَ لَا آتِيكَ فِيمَا بَقِيَ وَ إِذَا جَاءَ اللَّيْلُ قَالَ مِثْلَ ذَلِكَ .

From him, from Ali Bin Al Hakam, from Hisham Bin Salim, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The day, when it comes, says, ‘O son of Adamas work good in this day of yours, I will testify for you with it in the Presence of your Lordazwj on the Day of Judgment, for I did not come to you in what is lost (gone) nor will I come to you in what remains (future - as you may not be alive)’. And when the night comes, it says similar to that’.[1582]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شُعَيْبِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِنِي بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ أَنْجُو بِهِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّهَا السَّائِلُ اسْتَمِعْ ثُمَّ اسْتَفْهِمْ ثُمَّ اسْتَيْقِنْ ثُمَّ اسْتَعْمِلْ وَ اعْلَمْ أَنَّ النَّاسَ ثَلَاثَةٌ زَاهِدٌ وَ صَابِرٌ وَ رَاغِبٌ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Shuayb Bin Abdullah, from one of his companions, raising it, said,

‘A man came over to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws! Advise me of an aspect from the aspects of the righteousness I can attain salvation with it’. Amir Al-Momineenasws said: ‘O you questioner! Listen intently, then understand, then be convinced, and perform; and know that the people are three (types) – an ascetic, and a patient, and a coveting one (having cravings).

فَأَمَّا الزَّاهِدُ فَقَدْ خَرَجَتِ الْأَحْزَانُ وَ الْأَفْرَاحُ مِنْ قَلْبِهِ فَلَا يَفْرَحُ بِشَيْ‏ءٍ مِنَ الدُّنْيَا وَ لَا يَأْسَى عَلَى شَيْ‏ءٍ مِنْهَا فَاتَهُ فَهُوَ مُسْتَرِيحٌ

So as for the ascetic one, so the grief and the happiness has exited from his heart, so he does not get happy with anything from the world nor does he despair upon anything that is lost from him. Thus he is in peace (of mind).

وَ أَمَّا الصَّابِرُ فَإِنَّهُ يَتَمَنَّاهَا بِقَلْبِهِ فَإِذَا نَالَ مِنْهَا أَلْجَمَ نَفْسَهُ عَنْهَا لِسُوءِ عَاقِبَتِهَا وَ شَنَآنِهَا لَوِ اطَّلَعْتَ عَلَى قَلْبِهِ عَجِبْتَ مِنْ عِفَّتِهِ وَ تَوَاضُعِهِ وَ حَزْمِهِ

And as for the patient one, so he wishes for it in his heart. So when he does attain from it, reins (restraints) his self from it due to the evil consequences of it and its seduction. Were you to be notified upon (the contents of) his heart it would astonish you from its chastity, and its humbleness, and its resoluteness.

وَ أَمَّا الرَّاغِبُ فَلَا يُبَالِي مِنْ أَيْنَ جَاءَتْهُ الدُّنْيَا مِنْ حِلِّهَا أَوْ مِنْ حَرَامِهَا وَ لَا يُبَالِي مَا دَنَّسَ فِيهَا عِرْضَهُ وَ أَهْلَكَ نَفْسَهُ وَ أَذْهَبَ مُرُوءَتَهُ فَهُمْ فِي غَمْرَةٍ يَضْطَرِبُونَ .

And as for the covetous one, so he does not care from when the world comes to him, from its Permissible (means) or from its Prohibited (means), and he does not care what filth there is in its display, and it destroys his soul, and removes his honour. Thus, these (covetous ones) are in the midst of disturbances’.[1583]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  لَا يَصْغَرُ مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ وَ لَا يَصْغَرُ مَا يَضُرُّ يَوْمَ الْقِيَامَةِ فَكُونُوا فِيمَا أَخْبَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ كَمَنْ عَايَنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muhammad Bin Hakeyn, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not belittle what would benefit on the Day of Judgment, nor belittle what would harm on the Day of Judgment. Thus, you should become, regarding whatever Allahazwj Mighty and Majestic Informed you all, like the one who can visualise it’.[1584]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ إِنْ قَدَرْتَ أَنْ لَا تُعْرَفَ فَافْعَلْ وَ مَا عَلَيْكَ أَلَّا يُثْنِيَ عَلَيْكَ النَّاسُ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللَّهِ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Hafs Bin Giyas who said,

‘I heard Abu Abdullahasws saying: ‘If you are able upon that you are not recognised, then do so, so what would be upon you if the people do not mention you in praise, and what is upon you if you become condemned in the presence of the people while you are a Praised one in the Presence of Allahazwj?’

ثُمَّ قَالَ قَالَ أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ خَيْراً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ

Then heasws said: ‘Aliasws Bin Abu Talibasws said: ‘There is no goodness in the life except for two (types of) men – a man who increases goodness every day and a man who rectifies his evil deeds with the repentance, and (unless) there is an obstruction for him with the repentance.

وَ اللَّهِ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْهُ إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتِ

By Allahazwj! Even if one were to perform Sajdah (prostration) until his neck gets cut off, Allahazwj Blessed and High will not Accept it from him except by ourasws Wilayah - the Peopleasws of the Household.

أَلَا وَ مَنْ عَرَفَ حَقَّنَا وَ رَجَا الثَّوَابَ فِينَا وَ رَضِيَ بِقُوتِهِ نِصْفِ مُدٍّ فِي كُلِّ يَوْمٍ وَ مَا سَتَرَ عَوْرَتَهُ وَ مَا أَكَنَّ رَأْسَهُ وَ هُمْ وَ اللَّهِ فِي ذَلِكَ خَائِفُونَ وَجِلُونَ وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا وَ كَذَلِكَ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلى رَبِّهِمْ راجِعُونَ

Indeed! And the one who recognises ourasws rights and hopes for the Rewards regarding usasws, and he would be pleased with his subsistence of half a Mudd (1 Mudd = 750 gms.) during every day, and with what can conceal his bareness, and with what can cover his head, and they, by Allahazwj are fearful during that, and are agreeing lovingly that it is their share from the world, and that is how Allahazwj Mighty and Majestic Described them, so Heazwj Said [23:60] And the ones who give what they give whilst their hearts are full of fear that to their Lord they would be returning.

ثُمَّ قَالَ مَا الَّذِي آتَوْا آتَوْا وَ اللَّهِ مَعَ الطَّاعَةِ الْمَحَبَّةَ وَ الْوَلَايَةَ وَ هُمْ فِي ذَلِكَ خَائِفُونَ لَيْسَ خَوْفُهُمْ خَوْفَ شَكٍّ وَ لَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَ طَاعَتِنَا .

Then heasws said: ‘What is that which they would be bringing? By Allahazwj! They would be bringing with them the obedience, the love and the Wilayah, and they would be fearful during that. Their fear would not be the fear of doubt, but they would be fearing that perhaps they have been deficient (Mukassireen) in ourasws love and ourasws obedience’.[1585]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنِ الْحَكَمِ بْنِ سَالِمٍ قَالَ دَخَلَ قَوْمٌ فَوَعَظَهُمْ ثُمَّ قَالَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَ قَدْ عَايَنَ الْجَنَّةَ وَ مَا فِيهَا وَ عَايَنَ النَّارَ وَ مَا فِيهَا إِنْ كُنْتُمْ تُصَدِّقُونَ بِالْكِتَابِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibrahim Bin Mihzam, from Al hakam Bin Salim who said,

‘A group came over, so heasws advised them, then said: ‘There is not one of you except that he has visualised the Paradise and whatever is in it, and visualised the Fire and whatever there is in it, if you are ratifying by the Book’.[1586]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَصِيرَ كَثِيراً وَ خَافُوا اللَّهَ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ وَ سَارِعُوا إِلَى طَاعَةِ اللَّهِ وَ اصْدُقُوا الْحَدِيثَ وَ أَدُّوا الْأَمَانَةَ فَإِنَّمَا ذَلِكَ لَكُمْ وَ لَا تَدْخُلُوا فِيمَا لَا يَحِلُّ لَكُمْ فَإِنَّمَا ذَلِكَ عَلَيْكُمْ .

A number of our companions, from Ahmad bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I heard Abu Al-Hassanasws saying: ‘Do not consider it a lot, a lot of goodness, and do not consider it as few, the few sins, for the few sins would be gathering until they become a lot; and be fearful of Allahazwj in the secret until you are obeying the fairness from yourselves; and hasten to the obedience of Allahazwj and ratify the Ahadeeth, and pay the entrustment, so rather that is for you; and do not indulge in what is not Permissible for you, for rather that is upon you (the burden of the sins)’.[1587]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا أَحْسَنَ الْحَسَنَاتِ بَعْدَ السَّيِّئَاتِ وَ مَا أَقْبَحَ السَّيِّئَاتِ بَعْدَ الْحَسَنَاتِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoubm from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘How good are the good deeds after the evil deeds, and how ugly are the evil deeds after the good deeds’.[1588]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّكُمْ فِي آجَالٍ مَقْبُوضَةٍ وَ أَيَّامٍ مَعْدُودَةٍ وَ الْمَوْتُ يَأْتِي بَغْتَةً مَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصِدْ نَدَامَةً وَ لِكُلِّ زَارِعٍ مَا زَرَعَ وَ لَا يَسْبِقُ الْبَطِي‏ءَ مِنْكُمْ حَظُّهُ وَ لَا يُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ مَنْ أُعْطِيَ خَيْراً فَاللَّهُ أَعْطَاهُ وَ مَنْ وُقِيَ شَرّاً فَاللَّهُ وَقَاهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘You are all (living) in a term which is being marked (allotted) and days which are numbered, and the death comes unexpectedly. The one who cultivates goodness would harvest (eternal) Bliss, but the one who cultivates evil would harvest regret; and for every farmer is what he farms; and the slow moving one from you will not be preceded by his share, nor would the greedy one comes across what is not Ordained for him. The one who does good, Allahazwj will Grant him good, but the one who saves (himself from) evil, So Allahazwj will Save evil for him’.[1589]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي ذَرٍّ فَقَالَ يَا أَبَا ذَرٍّ مَا لَنَا نَكْرَهُ الْمَوْتَ فَقَالَ لِأَنَّكُمْ عَمَرْتُمُ الدُّنْيَا وَ أَخْرَبْتُمُ الْآخِرَةَ فَتَكْرَهُونَ أَنْ تُنْقَلُوا مِنْ عُمْرَانٍ إِلَى خَرَابٍ

Muhammad Bin yahya, from Ahmad Bin Muhammad, from one of his companions, from Al Hassan Bin Ali Bin Abu Usman, from Wasil, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Abu Zarrar and he said, ‘O Abu Zarrar! What is the matter with us that we dislike the death?’ So hear said: ‘Because you are all building the world and ruining the Hereafter, therefore you are disliking to be transferred from buildings to the ruins’.

فَقَالَ لَهُ فَكَيْفَ تَرَى قُدُومَنَا عَلَى اللَّهِ فَقَالَ أَمَّا الْمُحْسِنُ مِنْكُمْ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ وَ أَمَّا الْمُسِي‏ءُ مِنْكُمْ فَكَالْآبِقِ يُرَدُّ عَلَى مَوْلَاهُ

So he said to himar, ‘So how do youar see our proceeding to Allahazwj?’ So hear said: ‘As for the good ones from you, so he is like the absentee proceeding to his family, and as for the disobedient ones from you, so he is like the absconder (slave) returning to his master’.

قَالَ فَكَيْفَ تَرَى حَالَنَا عِنْدَ اللَّهِ قَالَ اعْرِضُوا أَعْمَالَكُمْ عَلَى الْكِتَابِ إِنَّ اللَّهَ يَقُولُ إِنَّ الْأَبْرارَ لَفِي نَعِيمٍ وَ إِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

So he said: ‘So how do youar see our state in the Presence of Allahazwj?’ Hear said: ‘Your deeds would be presented upon the Book. Allahazwj is Saying [82:13] Most surely the righteous are in Bliss, [82:14] And most surely the wicked are in Blazing Fire’.

قَالَ فَقَالَ الرَّجُلُ فَأَيْنَ رَحْمَةُ اللَّهِ قَالَ رَحْمَةُ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ

Heasws said: ‘So the man said, ‘So where is the Mercy of Allahazwj?’ Hear said: ‘The Mercy of Allahazwj is nearby to the good doers’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَتَبَ رَجُلٌ إِلَى أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَا أَبَا ذَرٍّ أَطْرِفْنِي بِشَيْ‏ءٍ مِنَ الْعِلْمِ فَكَتَبَ إِلَيْهِ أَنَّ الْعِلْمَ كَثِيرٌ وَ لَكِنْ إِنْ قَدَرْتَ أَنْ لَا تُسِي‏ءَ إِلَى مَنْ تُحِبُّهُ فَافْعَلْ قَالَ فَقَالَ لَهُ الرَّجُلُ وَ هَلْ رَأَيْتَ أَحَداً يُسِي‏ءُ إِلَى مَنْ يُحِبُّهُ فَقَالَ لَهُ نَعَمْ نَفْسُكَ أَحَبُّ الْأَنْفُسِ إِلَيْكَ فَإِذَا أَنْتَ عَصَيْتَ اللَّهَ فَقَدْ أَسَأْتَ إِلَيْهَا .

Abu Abdullahasws said: ‘And a man wrote to Abu Zarrar, may Allahazwj be Pleased with himas, ‘O Abu Zarrar! Present to me something from the knowledge’. So hear wrote to him: ‘The knowledge is a lot, but if you are able that you do not disappoint the one whom you love, then do so’. So the man said to himar, ‘And have youar seen anyone who disappoint the one whom he loves?’ So hear said to him: ‘Yes, your soul is the most beloved of the selves to you. So when you disobey Allahazwj, so you would have disappointed it’.[1590]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ اصْبِرُوا عَلَى طَاعَةِ اللَّهِ وَ تَصَبَّرُوا عَنْ مَعْصِيَةِ اللَّهِ فَإِنَّمَا الدُّنْيَا سَاعَةٌ فَمَا مَضَى فَلَيْسَ تَجِدُ لَهُ سُرُوراً وَ لَا حُزْناً وَ مَا لَمْ يَأْتِ فَلَيْسَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا فَكَأَنَّكَ قَدِ اغْتَبَطْتَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Be patient upon the obedience of Allahazwj and observe patience from the disobedience of Allahazwj, for rather, the world is for a moment. So what is past, you will neither find joy for it nor a grief, and what has not come yet, so you do not recognise it. Therefore, be patient upon that time which you are in (now), so it would be as if you have been backbit’.[1591]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْخَضِرُ لِمُوسَى ( عليه السلام ) يَا مُوسَى إِنَّ أَصْلَحَ يَوْمَيْكَ الَّذِي هُوَ أَمَامَكَ فَانْظُرْ أَيُّ يَوْمٍ هُوَ وَ أَعِدَّ لَهُ الْجَوَابَ فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ وَ خُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ فَإِنَّ الدَّهْرَ طَوِيلٌ قَصِيرٌ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لِيَكُونَ أَطْمَعَ لَكَ فِي الْآخِرَةِ فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا هُوَ قَدْ وَلَّى مِنْهَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Khizras said to Musaas: ‘O Musaas! Rectify the day which is in front of youas, so look which day it is and prepare the answer for it, for youas would be Paused and Questioned; and take youras advice from the time, for the long time is short, therefore work as if youas can see the Rewards for your deed so that youas in order for it to be a greed for youas regarding the Hereafter, for whatever comes from the word is like what has turned away from it’.[1592]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) عِظْنَا وَ أَوْجِزْ فَقَالَ الدُّنْيَا حَلَالُهَا حِسَابٌ وَ حَرَامُهَا عِقَابٌ وَ أَنَّى لَكُمْ بِالرَّوْحِ وَ لَمَّا تَأَسَّوْا بِسُنَّةِ نَبِيِّكُمْ تَطْلُبُونَ مَا يُطْغِيكُمْ وَ لَا تَرْضَوْنَ مَا يَكْفِيكُمْ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was said to Amir Al-Momineenasws, ‘Advise us and be brief’. So heasws said: ‘The world, its Permissible would be accounted for, and its Prohibition would be Punished for, and Iasws am cautioning you of the comfort, and for what are you not following the Sunnah of your Prophetsaww, seeking what would make you transgress, and you are not being pleased with what is sufficing you?’.[1593]

بَابُ مَنْ يَعِيبُ النَّاسَ

Chapter 204 – The one who faults the people

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ أَوْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ .

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najra, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The quickest Reward for the goodness is for righteousness and the quickest Punishment for an evil is for the transgression, and it suffices with the person as a fault that he sees from the people what he does not see from his own self, or he faults the people with what he himself has no capacity to leave, or he hurts his associate with what there is no meaning’.[1594]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ نَفْسِهِ وَ أَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Ibn Muskan, from Abu Hamza who said,

‘I heard Aliasws Bin Al-Husaynasws saying: ‘Rasool-Allahsaww said: ‘It suffices with the person as a fault that he sees from the people what he is blind upon from his own self, and that he hurts his associate with that which is meaningless/worthless’.[1595]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَتَعَرَّفَ مِنْ عُيُوبِ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ أَمْرِ نَفْسِهِ أَوْ يَعِيبَ عَلَى النَّاسِ أَمْراً هُوَ فِيهِ لَا يَسْتَطِيعُ التَّحَوُّلَ عَنْهُ إِلَى غَيْرِهِ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ .

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Al Husayn Bin Mukhtar, from one of his companions,

(It has been narrated) from Abu Ja’farasws having said: ‘It suffices with the person as a fault that he introduces from the faults of the people what he is blind to upon from the matter of his own self, or he faults upon the people of a matter which he himself does not have the capacity to leave and move to other than that, or he hurts his associate with that which is worthless’.[1596]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْأَعْرَجِ وَ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ وَ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَا إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ فِي عُيُوبِ غَيْرِهِ مَا يَعْمَى عَلَيْهِ مِنْ عَيْبِ نَفْسِهِ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ أَوْ يَنْهَى النَّاسَ عَمَّا لَا يَسْتَطِيعُ تَرْكَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Abdul Rahman Al A’raj and Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws and Aliasws Bin Al-Husaynasws bothasws having said: ‘The quickest Reward for a goodness is for the righteousness, and the quickest Punishment for an evil is for the transgression; and it suffices with the person as a fault that he looks into the faults of others from what he is blind upon from the faults of his own self, or he hurts his associate with that which is meaningless, or he forbids the people from that what he himself has not capacity to leave’.[1597]

بَابُ أَنَّهُ لَا يُؤَاخَذُ الْمُسْلِمُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ

Chapter 205 – It is such that the Muslim would not be seized for what he did during the pre-Islamic period

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ نَاساً أَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) بَعْدَ مَا أَسْلَمُوا فَقَالُوا يَا رَسُولَ اللَّهِ أَ يُؤْخَذُ الرَّجُلُ مِنَّا بِمَا كَانَ عَمِلَ فِي الْجَاهِلِيَّةِ بَعْدَ إِسْلَامِهِ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ حَسُنَ إِسْلَامُهُ وَ صَحَّ يَقِينُ إِيمَانِهِ لَمْ يُؤَاخِذْهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ سَخُفَ إِسْلَامُهُ وَ لَمْ يَصِحَّ يَقِينُ إِيمَانِهِ أَخَذَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِالْأَوَّلِ وَ الْآخِرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘Some people came to Rasool-Allahsaww after having become Muslims, and they said, ‘O Rasool-Allahsaww! Would the man from us be seized with what he had done during the pre-Islamic period, after his professing to Islam?’ So Rasool-Allahsaww said to them: ‘The one who makes his Islam to be good and corrects the certainty of his Emān, Allahazwj Blessed and High will not Seize him for what he had done during the pre-Islamic period; and the one whose Islam is absurd and he does not correct the certainty of his Emān, Allahazwj Blessed and High will Seize him for the former and the latter’.[1598]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُحْسِنُ فِي الْإِسْلَامِ أَ يُؤَاخَذُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ فَقَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ أَحْسَنَ فِي الْإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ أَسَاءَ فِي الْإِسْلَامِ أُخِذَ بِالْأَوَّلِ وَ الْآخِرِ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Al Minqary, from Fuzayl Bin Ayaz who said,

‘I asked Abu Abdullahasws about the man is good during Al-Islam, would he be seized for what he had done during the pre-Islamic period?’ So heasws said: ‘The Prophetsaww said: ‘The one who is good during Al-Islam would not be Seized for what he had done during the pre-Islamic period; but the one who is evil during Al-Islam would be Seized for the former and the latter’.[1599]

بَابُ أَنَّ الْكُفْرَ مَعَ التَّوْبَةِ لَا يُبْطِلُ الْعَمَلَ

Chapter 206 – The Kufr (disbelief) along with the repentance does not invalidate the deed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ وَ غَيْرِهِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَانَ مُؤْمِناً فَعَمِلَ خَيْراً فِي إِيمَانِهِ ثُمَّ أَصَابَتْهُ فِتْنَةٌ فَكَفَرَ ثُمَّ تَابَ بَعْدَ كُفْرِهِ كُتِبَ لَهُ وَ حُوسِبَ بِكُلِّ شَيْ‏ءٍ كَانَ عَمِلَهُ فِي إِيمَانِهِ وَ لَا يُبْطِلُهُ الْكُفْرُ إِذَا تَابَ بَعْدَ كُفْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub and someone else, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who was a Momin and he does good during his Emān, then strife hits him, so he disbelieves, then repents after his disbelief (Kufr), it would be Written for him, and he would be Reckoned with everything which he had done during his Emān, and the Kufr (disbelief) would not invalidate it, when he did repent after his Kufr (disbelief)’.[1600]

بَابُ الْمُعَافَيْنَ مِنَ الْبَلَاءِ

Chapter 207 – The ones Protected from the afflictions

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ وَ غَيْرِهِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ضَنَائِنَ يَضَنُّ بِهِمْ عَنِ الْبَلَاءِ فَيُحْيِيهِمْ فِي عَافِيَةٍ وَ يَرْزُقُهُمْ فِي عَافِيَةٍ وَ يُمِيتُهُمْ فِي عَافِيَةٍ وَ يَبْعَثُهُمْ فِي عَافِيَةٍ وَ يُسْكِنُهُمُ الْجَنَّةَ فِي عَافِيَةٍ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, form his father, altogether from Ibn Mahboub and someone else, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘For Allahazwj Mighty and Majestic there are ‘Protected ones’, the afflictions being Withheld from them. So Heazwj Gives them life in good health, and Sustaining them in good health, and Causing them to die in good health, and Resurrecting them in good health, and Making them to dwell in the Paradise in good health’.[1601]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً ضَنَّ بِهِمْ عَنِ الْبَلَاءِ خَلَقَهُمْ فِي عَافِيَةٍ وَ أَحْيَاهُمْ فِي عَافِيَةٍ وَ أَمَاتَهُمْ فِي عَافِيَةٍ وَ أَدْخَلَهُمُ الْجَنَّةَ فِي عَافِيَةٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying that Allahazwj Mighty and Majestic Created a people, Protecting them from the afflictions. Creating them in good health, and Letting them to live in good health, and Causing them to die in good health, and Entering them into the Paradise in good health’.[1602]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ضَنَائِنَ مِنْ خَلْقِهِ يَغْذُوهُمْ بِنِعْمَتِهِ وَ يَحْبُوهُمْ بِعَافِيَتِهِ وَ يُدْخِلُهُمُ الْجَنَّةَ بِرَحْمَتِهِ تَمُرُّ بِهِمُ الْبَلَايَا وَ الْفِتَنُ لَا تَضُرُّهُمْ شَيْئاً .

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abullahasws having said: ‘For Allahazwj Mighty and Majestic there are ‘Protected ones’ from Hisazwj creatures, Providing them with Hisazwj Bounties, and Endowing them by His good health, and Entering them into the Paradise by Hisazwj Mercy, the affliction and the strife passes them but without harming them by anything’.[1603]

بَابُ مَا رُفِعَ عَنِ الْأُمَّةِ

Chapter 208 – What the community is exepmted from

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ قَالَ حَدَّثَنِي عَمْرُو بْنُ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رُفِعَ عَنْ أُمَّتِي أَرْبَعُ خِصَالٍ خَطَأُهَا وَ نِسْيَانُهَا وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَمْ يُطِيقُوا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا رَبَّنا وَ لا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا رَبَّنا وَ لا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ وَ قَوْلُهُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustariq who said, ‘Amro Bin Marwan narrated to me saying,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Four characteristics have been Raised from mysaww community (exempted from) – its mistakes, and its forgetfulness, and whatever is compelled upon one, and what one cannot endure, and these are the Words of Allahazwj Mighty and Majesic [2:286] Our Lord! Do not Seize us if we forget or make a mistake; Our Lord! Do not lay on us a burden as You did Lay on those before us, Our Lord do not Impose upon us that which we have not the strength to bear. And Hisazwj Words [16:106] except the one who is compelled while his heart is at rest on account of faith’.[1604]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وُضِعَ عَنْ أُمَّتِي تِسْعُ خِصَالٍ الْخَطَأُ وَ النِّسْيَانِ وَ مَا لَا يَعْلَمُونَ وَ مَا لَا يُطِيقُونَ وَ مَا اضْطُرُّوا إِلَيْهِ وَ مَا اسْتُكْرِهُوا عَلَيْهِ وَ الطِّيَرَةُ وَ الْوَسْوَسَةُ فِي التَّفَكُّرِ فِي الْخَلْقِ وَ الْحَسَدُ مَا لَمْ يُظْهِرْ بِلِسَانٍ أَوْ يَدٍ .

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Nine characteristics have been Dropped from mysaww community – the mistake, and the forgetfulness, and what they are not knowing, and what they are not enduring, and what they are desperate to, and what they are compelled upon, and the evil omen, and the uncertainty in the pondering in the creation, and the envy what is not made apparent either by the tongue or the hand’.[1605]

بَابُ أَنَّ الْإِيمَانَ لَا يَضُرُّ مَعَهُ سَيِّئَةٌ وَ الْكُفْرَ لَا يَنْفَعُ مَعَهُ حَسَنَةٌ

Chapter 209 – The Emān is such that along with it an evil deed will not harm, and the Kufr (disbelief) is such that along with it a good deed will not benefit

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِأَحَدٍ عَلَى مَا عَمِلَ ثَوَابٌ عَلَى اللَّهِ مُوجَبٌ إِلَّا الْمُؤْمِنِينَ قَالَ لَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws, ‘Is there for anyone an Obligated Reward for what he does except for the Momineen?’ Heasws said: ‘No’.[1606]

عَنْهُ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مُوسَى لِلْخَضِرِ ( عليه السلام ) قَدْ تَحَرَّمْتُ بِصُحْبَتِكَ فَأَوْصِنِي قَالَ لَهُ الْزَمْ مَا لَا يَضُرُّكَ مَعَهُ شَيْ‏ءٌ كَمَا لَا يَنْفَعُكَ مَعَ غَيْرِهِ شَيْ‏ءٌ .

From him, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Musaas said to Al-Khizras: ‘You have sanctified meas by youras company, therefore advise meas’. Heas said to himas: ‘Necessitate (Emān) what would not harm youas anything along with it, just as it would not benefit youas anything along with other than it’.[1607]

عَنْهُ عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ وَ لَا يَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ أَ لَا تَرَى أَنَّهُ قَالَ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ وَ مَاتُوا وَ هُمْ كَافِرُونَ .

From him, from Yunus, from Ibn Bukeyr, from Abu Ameyt Yusuf Bin Sabit who said,

‘I heard Abu Abdullahasws saying: ‘Along with Emān, no deed would harm you, nor would a deed benefit you along with Kufr (disbelief). Do you not see that Heazwj Said [9:54] And nothing hinders their spending being Accepted from them, except that they disbelieve in Allah and in His Rasool, and they are dying while they are disbelievers (Kafiroun)’.[1608]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْإِيمَانُ لَا يَضُرُّ مَعَهُ عَمَلٌ وَ كَذَلِكَ الْكُفْرُ لَا يَنْفَعُ مَعَهُ عَمَلٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Sa’alba, from Abu Ameyt Yusuf Bin Sabi Bin Abu Sa’da,

(It has been narrated) from Abu Abdullahasws having said: ‘The Emān is such that no deed would harm along with it, and similar to that is the Kufr (disbelief), no deed would benefit along with it’.[1609]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَمَّنْ ذَكَرَهُ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مَارِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِيثٌ رُوِيَ لَنَا أَنَّكَ قُلْتَ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ فَقَالَ قَدْ قُلْتُ ذَلِكَ قَالَ قُلْتُ وَ إِنْ زَنَوْا أَوْ سَرَقُوا أَوْ شَرِبُوا الْخَمْرَ فَقَالَ لِي إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ رَاجِعُونَ وَ اللَّهِ مَا أَنْصَفُونَا أَنْ نَكُونَ أُخِذْنَا بِالْعَمَلِ وَ وُضِعَ عَنْهُمْ إِنَّمَا قُلْتُ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ مِنْ قَلِيلِ الْخَيْرِ وَ كَثِيرِهِ فَإِنَّهُ يُقْبَلُ مِنْكَ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from the one who mentioned it, from Ubed Bin Zurara, from Muhammad Bin Marid who said,

‘I said to Abu Abdullahasws, ‘A Hadeeth has been reported to us that youasws said: ‘When you recognise (Al-Wilaya) so you can do whatever you so desire to’. So heasws said: ‘Iasws have said that’. I said, ‘And even if they commit adultery, or are stealing, or drinking the wine?’ So heasws said to me: ‘We are from Allahazwj and to Himazwj we are returning. By Allahazwj! They have not been fair to usasws, that weasws would be Seized with the deed and it has been Dropped from them? But rather, Iasws said, ‘When you recognise (Al-Wilayah), so do whatever you so desire to, be it from the little goodness and more, for it would be Accepted from you’.[1610]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ السَّيِّئَةُ فِيهِ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Al Rayyan Bin Al Salt, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Amir Al-Momineenasws was frequently saying in hisasws sermons: ‘O you people! Your Religion is your Religion, So the evil deed in it is better than the good deed in other (Religions), and the evil deed in it would be Forgiven, and the good deed in the other (Religions) would not be Accepted’.[1611]

هَذَا آخِرُ كِتَابِ الْإِيمَانِ وَ الْكُفْرِ وَ الطَّاعَاتِ وَ الْمَعَاصِي مِنْ كِتَابِ الْكَافِي وَ الْحَمْدُ لِلَّهِ وَحْدَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .

This is the end of the Book of Belief (Emān) and Disbelief (Kufr), and the obedience and the disobedience, from the Book Al Kafi; and the Praise is for Allahazwj, Alone, and Blessings be upon Muhammadsaww and hissaww Progenyasws.

كِتَابُ الدُّعَاءِ

THE BOOK OF SUPPLICATION

بَابُ فَضْلِ الدُّعَاءِ وَ الْحَثِّ عَلَيْهِ

Chapter 1 – The merits of the supplication and the urging upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ قَالَ هُوَ الدُّعَاءُ وَ أَفْضَلُ الْعِبَادَةِ الدُّعَاءُ قُلْتُ إِنَّ إِبْراهِيمَ لَأَوَّاهٌ حَلِيمٌ قَالَ الْأَوَّاهُ هُوَ الدَّعَّاءُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic is Saying [40:60] surely those who are too proud to worship Me shall soon enter Hell abased. It (worship) is the supplication, and the most superior of the (acts of) worship, is the supplication’. I said, ‘[9:114] most surely Ibrahim was very tender-hearted, forbearing’. Heasws said: ‘His tender-heartedness, it is (a reference to) the supplication’.[1612]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ ابْنِ مَحْبُوبٍ جَمِيعاً عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَيُّ الْعِبَادَةِ أَفْضَلُ فَقَالَ مَا مِنْ شَيْ‏ءٍ أَفْضَلَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنْ أَنْ يُسْئَلَ وَ يُطْلَبَ مِمَّا عِنْدَهُ وَ مَا أَحَدٌ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّنْ يَسْتَكْبِرُ عَنْ عِبَادَتِهِ وَ لَا يَسْأَلُ مَا عِنْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail and Ibn Mahboub, altogether from Hanan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’farasws, ‘Which of the (acts of) worship is most superior?’ So heasws said: ‘There is none from the things more superior in the Presence of Allahazwj Mighty and Majestic that Heazwj should be asked and sought from for what is with Himazwj. There is no one more Hateful to Allahazwj Mighty and Majestic than the one who is too arrogant from worshipping Himazwj and he does not ask for what is with Himazwj’.[1613]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا مُيَسِّرُ ادْعُ وَ لَا تَقُلْ إِنَّ الْأَمْرَ قَدْ فُرِغَ مِنْهُ إِنَّ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مَنْزِلَةً لَا تُنَالُ إِلَّا بِمَسْأَلَةٍ وَ لَوْ أَنَّ عَبْداً سَدَّ فَاهُ وَ لَمْ يَسْأَلْ لَمْ يُعْطَ شَيْئاً فَسَلْ تُعْطَ يَا مُيَسِّرُ إِنَّهُ لَيْسَ مِنْ بَابٍ يُقْرَعُ إِلَّا يُوشِكُ أَنْ يُفْتَحَ لِصَاحِبِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Muyassir Bin Abdul Aziz,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws said to me: ‘O Muyassir! Supplicate and do not say that the matter has already been decided. In the Presence of Allahazwj Might and Majestic there is a status which cannot be achieved except by asking (for it), and if a servant was to close his mouth and not ask, he would not be Given a thing. Therefore ask, you will be Given. O Muyassir! There is no door which is knocked upon except it is imminent that it would be opened for its comer’.[1614]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَسْأَلِ اللَّهَ عَزَّ وَ جَلَّ مِنْ فَضْلِهِ فَقَدِ افْتَقَرَ .

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does not ask Allahazwj Mighty and Majestic of Hisazwj Grace, so he would become poor’.[1615]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ ادْعُ وَ لَا تَقُلْ قَدْ فُرِغَ مِنَ الْأَمْرِ فَإِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Supplicate and do not say that the matter has already been decided, for the supplication, it is the worship. Allahazwj Mighty and Majestic is Saying [40:60] surely those who are too proud to worship Me shall soon enter Hell abased. And Said [40:60] Call upon Me, I will Answer you’.[1616]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ سَيْفٍ التَّمَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالدُّعَاءِ فَإِنَّكُمْ لَا تَقَرَّبُونَ بِمِثْلِهِ وَ لَا تَتْرُكُوا صَغِيرَةً لِصِغَرِهَا أَنْ تَدْعُوا بِهَا إِنَّ صَاحِبَ الصِّغَارِ هُوَ صَاحِبُ الْكِبَارِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran,  from Sayf Al Tammar who said,

‘I heard Abu Abdullahasws saying: ‘It is upon you to supplicate as you will not get closer (to Allahazwj) with anything similar to it, nor should you neglect supplicating for a small (thing) due to its smallness. Heazwj is the Owner of the small as well as the big (things)’.[1617]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الدُّعَاءُ هُوَ الْعِبَادَةُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي الْآيَة ادْعُ اللَّهَ عَزَّ وَ جَلَّ وَ لَا تَقُلْ إِنَّ الْأَمْرَ قَدْ فُرِغَ مِنْهُ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara, from his father, from a man who said,

‘Abu Abdullahasws said: ‘The supplication, it is the worship which Allahazwj Mighty and Majestic Spoke of [40:60] surely those who are too proud to worship Me – the Verse. Supplicate to Allahazwj Mighty and Majestic and do not say that the matter has already been decided’.

قَالَ زُرَارَةُ إِنَّمَا يَعْنِي لَا يَمْنَعْكَ إِيمَانُكَ بِالْقَضَاءِ وَ الْقَدَرِ أَنْ تُبَالِغَ بِالدُّعَاءِ وَ تَجْتَهِدَ فِيهِ أَوْ كَمَا قَالَ .

Zurara (the narrator) said, ‘But rather, it means that your belief in the Ordainment and the Pre-determination whould not prevent you that you should speak with the supplication and strive in his, or just as heasws said’.[1618]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي الْأَرْضِ الدُّعَاءُ وَ أَفْضَلُ الْعِبَادَةِ الْعَفَافُ قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) رَجُلًا دَعَّاءً .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The most Beloved of the deeds to Allahazwj Mighty and Majestic in the earth, is the supplication, and the most superior of the (acts of) worship is the chastity’. Heasws said: ‘And Amir Al-Momineenasws was a (frequently) supplicating person’.[1619]

بَابُ أَنَّ الدُّعَاءَ سِلَاحُ الْمُؤْمِنِ

Chapter 2 – The supplication is a weapon of the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الدُّعَاءُ سِلَاحُ الْمُؤْمِنِ وَ عَمُودُ الدِّينِ وَ نُورُ السَّمَاوَاتِ وَ الْأَرْضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The supplication is a weapon of the Momin and a pillar of the Religion, and a Light of the skies and the earth’.[1620]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدُّعَاءُ مَفَاتِيحُ النَّجَاحِ وَ مَقَالِيدُ الْفَلَاحِ وَ خَيْرُ الدُّعَاءِ مَا صَدَرَ عَنْ صَدْرٍ نَقِيٍّ وَ قَلْبٍ تَقِيٍّ وَ فِي الْمُنَاجَاةِ سَبَبُ النَّجَاةِ وَ بِالْإِخْلَاصِ يَكُونُ الْخَلَاصُ فَإِذَا اشْتَدَّ الْفَزَعُ فَإِلَى اللَّهِ الْمَفْزَعُ .

And by this chain,

‘Heasws said: ‘The supplications are the keys to achievement and collars of the success, and the best of the supplication is what is generated by a clean chest and a fearful heart’.[1621]

وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ لَا أَدُلُّكُمْ عَلَى سِلَاحٍ يُنْجِيكُمْ مِنْ أَعْدَائِكُمْ وَ يُدِرُّ أَرْزَاقَكُمْ قَالُوا بَلَى قَالَ تَدْعُونَ رَبَّكُمْ بِاللَّيْلِ وَ النَّهَارِ فَإِنَّ سِلَاحَ الْمُؤْمِنِ الدُّعَاءُ .

And by his chain,

‘Heasws said: ‘The Prophetsaww said: ‘Indeed! Shall Isaww point you all to a weapon to save you from your enemies and generate your sustenance?’ So they said, ‘Yes’. Hesaww said: ‘You should be supplicating to your Lordazwj by the night and the day, for a weapon of the Believers, it is the supplication’.[1622]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدُّعَاءُ تُرْسُ الْمُؤْمِنِ وَ مَتَى تُكْثِرْ قَرْعَ الْبَابِ يُفْتَحْ لَكَ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The supplication is a shield of the Momin, and when the door is knocked upon frequently, it would be opened for you’.[1623]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الرِّضَا ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ لِأَصْحَابِهِ عَلَيْكُمْ بِسِلَاحِ الْأَنْبِيَاءِ فَقِيلَ وَ مَا سِلَاحُ الْأَنْبِيَاءِ قَالَ الدُّعَاءُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibm Fazzal, from one of our companions,

(It has been narrated) from Al-Rezaasws having frequently said to hisasws companions: ‘It is upon you to be with a weapon of the Prophetsas’. So it was said, ‘What is a weapon of the Prophetsas?’ Heasws said: ‘The supplication’.[1624]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي سَعِيدٍ الْبَجَلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الدُّعَاءَ أَنْفَذُ مِنَ السِّنَانِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abu Saeed Al Bajaly who said,

‘Abu Abdullahasws said: ‘The supplication is more piercing than the spear-heads’.[1625]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدُّعَاءُ أَنْفَذُ مِنَ السِّنَانِ الْحَدِيدِ .

From him, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The supplication is more piercing than the spear-heads of the iron’.[1626]

بَابُ أَنَّ الدُّعَاءَ يَرُدُّ الْبَلَاءَ وَ الْقَضَاءَ

Chapter 3 – The supplication can repel the affliction and the Ordainment

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الدُّعَاءَ يَرُدُّ الْقَضَاءَ يَنْقُضُهُ كَمَا يُنْقَضُ السِّلْكُ وَ قَدْ أُبْرِمَ إِبْرَاماً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,

‘I heard himasws saying: ‘The supplication repels the Ordainment and breaks it just as the rope does, and although it has been twirled and twisted (strong)’.[1627]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِنَّ الدُّعَاءَ يَرُدُّ مَا قَدْ قُدِّرَ وَ مَا لَمْ يُقَدَّرْ قُلْتُ وَ مَا قَدْ قُدِّرَ عَرَفْتُهُ فَمَا لَمْ يُقَدَّرْ قَالَ حَتَّى لَا يَكُونَ .

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Umar Bin Yazeed who said,

‘I heard Abu Al-Hassanasws saying: ‘The supplication repels what has been Pre-determined and what has not been Pre-determined’. I said, ‘And what has been Pre-determined, I recognise it, so what has not been Pre-determined?’ Heasws said: ‘Until it does not happen’.[1628]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ بِسْطَامَ الزَّيَّاتِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الدُّعَاءَ يَرُدُّ الْقَضَاءَ وَ قَدْ نَزَلَ مِنَ السَّمَاءِ وَ قَدْ أُبْرِمَ إِبْرَاماً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Bistam Al Zayyat,

(It has been narrated) from Abu Abdullahasws having said: ‘A supplication repels the Pre-determined (matters) and although it has descended from the sky and has been strengthened with a strengthening’.[1629]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِنَّ الدُّعَاءَ وَ الْبَلَاءَ لَيَتَرَافَقَانِ إِلَى يَوْمِ الْقِيَامَةِ إِنَّ الدُّعَاءَ لَيَرُدُّ الْبَلَاءَ وَ قَدْ أُبْرِمَ إِبْرَاماً.

Muhammad Bin Yahya, from Muhammad Bin Isa, from Abu Hammam Ismail Bin Hammad,

(It has been narrated) from Al-Rezaasws having said: ‘Aliasws Bin Al Husaynasws said: ‘The supplication and the affliction would both be together up to the Day of Judgment. The supplication repels the affliction and although it has been strengthened with a strengthening’.[1630]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ الدُّعَاءُ يَدْفَعُ الْبَلَاءَ النَّازِلَ وَ مَا لَمْ يَنْزِلْ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘The supplication repels the affliction, the descended one and what has not descended yet’.[1631]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي أَ لَا أَدُلُّكَ عَلَى شَيْ‏ءٍ لَمْ يَسْتَثْنِ فِيهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ بَلَى قَالَ الدُّعَاءُ يَرُدُّ الْقَضَاءَ وَ قَدْ أُبْرِمَ إِبْرَاماً وَ ضَمَّ أَصَابِعَهُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Heasws said to me: ‘Shall Iasws point you to something which Rasool-Allahazwj did not make an exclusion in it?’ I said, ‘Yes’. Heasws said: ‘A supplication repels the Ordainment and although it has been strengthened with a strengthening’, and heasws clasped hisasws fingers’ (to demonstrate it).[1632]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الدُّعَاءُ يَرُدُّ الْقَضَاءَ بَعْدَ مَا أُبْرِمَ إِبْرَاماً فَأَكْثِرْ مِنَ الدُّعَاءِ فَإِنَّهُ مِفْتَاحُ كُلِّ رَحْمَةٍ وَ نَجَاحُ كُلِّ حَاجَةٍ وَ لَا يُنَالُ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ إِلَّا بِالدُّعَاءِ وَ إِنَّهُ لَيْسَ بَابٌ يُكْثَرُ قَرْعُهُ إِلَّا يُوشِكُ أَنْ يُفْتَحَ لِصَاحِبِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘A supplication repels the Ordained matter what has been strengthened with a strengthening, therefore frequent from the supplications for these are the keys to every Mercy and an achievement for every need, and whatever is with Allahazwj cannot be attained except by the supplication; and there is no door which is frequently knocked upon except that it is imminent that it would be opened for its comer’.[1633]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) عَلَيْكُمْ بِالدُّعَاءِ فَإِنَّ الدُّعَاءَ لِلَّهِ وَ الطَّلَبَ إِلَى اللَّهِ يَرُدُّ الْبَلَاءَ وَ قَدْ قُدِّرَ وَ قُضِيَ وَ لَمْ يَبْقَ إِلَّا إِمْضَاؤُهُ فَإِذَا دُعِيَ اللَّهُ عَزَّ وَ جَلَّ وَ سُئِلَ صُرِفَ الْبَلَاءُ صَرْفَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Wallad who said,

‘Abu Al-Hassan Musaasws said: ‘Upon you is with the supplication, for the supplicating to Allahazwj and seeking to Allahazwj repels the affliction and although it has been Pre-determined and there does not remain except for its coming to pass. So when Allahazwj Mighty and Majestic is supplicated (to) and asked (from), Heazwj Dismisses the affliction with a Dismissal’.[1634]

الْحُسَيْنُ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَدْفَعُ بِالدُّعَاءِ الْأَمْرَ الَّذِي عَلِمَهُ أَنْ يُدْعَى لَهُ فَيَسْتَجِيبُ وَ لَوْ لَا مَا وُفِّقَ الْعَبْدُ مِنْ ذَلِكَ الدُّعَاءِ لَأَصَابَهُ مِنْهُ مَا يَجُثُّهُ مِنْ جَدِيدِ الْأَرْضِ .

Al Husayn Bin Muhammad, raising it, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Repels due to the supplication, the matter which Heazwj Knows that it would be supplicated for, so Heazwj would Answer; and if the servant does not supplicate in accordance to that, he would be hit from it (the affliction) what would bend his face to the earth’ (to humiliate him).[1635]

بَابُ أَنَّ الدُّعَاءَ شِفَاءٌ مِنْ كُلِّ دَاءٍ

Chapter 4 – The supplication is a healing from every illness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَسْبَاطِ بْنِ سَالِمٍ عَنْ عَلَاءِ بْنِ كَامِلٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالدُّعَاءِ فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Asbaat Bin Saalim, from Ala’a Bin Kaamil who said,

‘Abu Abdullahasws said to me: ‘It is upon you with the supplication, for it is a healing from every illness’.[1636]

بَابُ أَنَّ مَنْ دَعَا اسْتُجِيبَ لَهُ

Chapter 5 – The one who supplicates, it would be Answered for him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدُّعَاءُ كَهْفُ الْإِجَابَةِ كَمَا أَنَّ السَّحَابَ كَهْفُ الْمَطَرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin isa, from Al Hassan Bin Ali, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The supplication and pleading before Allah for help is the means of its acceptance just as clouds are means of rain’.[1637]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَبْرَزَ عَبْدٌ يَدَهُ إِلَى اللَّهِ الْعَزِيزِ الْجَبَّارِ إِلَّا اسْتَحْيَا اللَّهُ عَزَّ وَ جَلَّ أَنْ يَرُدَّهَا صِفْراً حَتَّى يَجْعَلَ فِيهَا مِنْ فَضْلِ رَحْمَتِهِ مَا يَشَاءُ فَإِذَا دَعَا أَحَدُكُمْ فَلَا يَرُدَّ يَدَهُ حَتَّى يَمْسَحَ عَلَى وَجْهِهِ وَ رَأْسِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘A servant would not bring out his hands to Allahazwj, the Strong, the Compeller, except that Allahazwj Mighty and Majestic would be too Embarrassed that Heazwj returns his hand empty until Heazwj Makes it to be in it from the Grace of Hisazwj Mercy, whatever Heazwj so Desires to. So whenever one of you supplicates, so he should not return his hand until he has wiped it upon his face and his head’.[1638]

بَابُ إِلْهَامِ الدُّعَاءِ

Chapter 6 – Inspiration for the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَلْ تَعْرِفُونَ طُولَ الْبَلَاءِ مِنْ قِصَرِهِ قُلْنَا لَا قَالَ إِذَا أُلْهِمَ أَحَدُكُمُ الدُّعَاءَ عِنْدَ الْبَلَاءِ فَاعْلَمُوا أَنَّ الْبَلَاءَ قَصِيرٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abu Abdullahasws said: ‘Are you recognising the lengthening of the affliction from its shortening?’ We said, ‘No’. Heasws said: ‘Whenever one of you is inspired for the supplication during the affliction, so he should know that the affliction is short (term)’.[1639]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) مَا مِنْ بَلَاءٍ يَنْزِلُ عَلَى عَبْدٍ مُؤْمِنٍ فَيُلْهِمُهُ اللَّهُ عَزَّ وَ جَلَّ الدُّعَاءَ إِلَّا كَانَ كَشْفُ ذَلِكَ الْبَلَاءِ وَشِيكاً وَ مَا مِنْ بَلَاءٍ يَنْزِلُ عَلَى عَبْدٍ مُؤْمِنٍ فَيُمْسِكُ عَنِ الدُّعَاءِ إِلَّا كَانَ ذَلِكَ الْبَلَاءُ طَوِيلًا فَإِذَا نَزَلَ الْبَلَاءُ فَعَلَيْكُمْ بِالدُّعَاءِ وَ التَّضَرُّعِ إِلَى اللَّهِ عَزَّ وَ جَلَّ .

Muhamad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Wallad who said,

‘Abu Al-Hassan Musaasws said: ‘There is none from an affliction descending upon a Momin servant, so Allahazwj Mighty and Majestic Inspires him for the supplication, except that, that affliction would be Removed imminently; and there is none from an affliction descending upon a Momin servant, so he withholds from the supplication, except that, that affliction would be prolonged. So whenever the affliction descends, it would be upon you with the supplication and the pleading to Allahazwj’.[1640]

بَابُ التَّقَدُّمِ فِي الدُّعَاءِ

Chapter 7 – The preceding in the supplication

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَقَدَّمَ فِي الدُّعَاءِ اسْتُجِيبَ لَهُ إِذَا نَزَلَ بِهِ الْبَلَاءُ وَ قَالَتِ الْمَلَائِكَةُ صَوْتٌ مَعْرُوفٌ وَ لَمْ يُحْجَبْ عَنِ السَّمَاءِ وَ مَنْ لَمْ يَتَقَدَّمْ فِي الدُّعَاءِ لَمْ يُسْتَجَبْ لَهُ إِذَا نَزَلَ بِهِ الْبَلَاءُ وَ قَالَتِ الْمَلَائِكَةُ إِنَّ ذَا الصَّوْتَ لَا نَعْرِفُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who precedes regarding the supplication, it would be Answered for him when the affliction does descends with him, and the Angels would say, ‘A well-known voice not Veiled from the sky’; and the one who does not precede regarding the supplication, it would not be Answered for him when the affliction does descend with him, and the Angels would said, ‘That is a voice we do not recognise’’.[1641]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَنْبَسَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَخَوَّفَ مِنْ بَلَاءٍ يُصِيبُهُ فَتَقَدَّمَ فِيهِ بِالدُّعَاءِ لَمْ يُرِهِ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ الْبَلَاءَ أَبَداً .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibn Sinan, from Anbasa,

(It has been narrated) from Abu Abdullahasws: ‘The one who is fearful from an affliction hitting him, so he should precede regarding it with the supplication. Allahazwj Mighty and Majestic would not Show him the affliction, ever!’[1642]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الدُّعَاءَ فِي الرَّخَاءِ يَسْتَخْرِجُ الْحَوَائِجَ فِي الْبَلَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Mansour Bin Yunus, from Haroun Bin Kharija,

(It has been narrated) from Abu Abdullahasws having said: ‘The supplication during the prosperity are instrumental for what one needs in the time of afflictions’.[1643]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَرَّهُ أَنْ يُسْتَجَابَ لَهُ فِي الشِّدَّةِ فَلْيُكْثِرِ الدُّعَاءَ فِي الرَّخَاءِ .

From him, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullahasws said: ‘The one who is cheerful that it (supplication) should be Answered for him during the difficulties, so let him frequent the supplication during the prosperity’.[1644]

عَنْهُ عَنْ أَبِيهِ عَنْ عُبَيْدِ اللَّهِ بْنِ يَحْيَى عَنْ رَجُلٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ غَوَّاصٍ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ جَدِّي يَقُولُ تَقَدَّمُوا فِي الدُّعَاءِ فَإِنَّ الْعَبْدَ إِذَا كَانَ دَعَّاءً فَنَزَلَ بِهِ الْبَلَاءُ فَدَعَا قِيلَ صَوْتٌ مَعْرُوفٌ وَ إِذَا لَمْ يَكُنْ دَعَّاءً فَنَزَلَ بِهِ بَلَاءٌ فَدَعَا قِيلَ أَيْنَ كُنْتَ قَبْلَ الْيَوْمِ .

From him, from his father, from Ubeydullah Bin Yahya, from a man, from Abdul Hameed Bin Gawwas Al Tai’y, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws grandfatherasws was saying: ‘Precede in the supplication, for the servant, when he was supplicating, and the affliction descends with him, so he supplicates, it is said (by the Angels), ‘A well-known voice’; and when he does not happen to supplicate, and the affliction descends with him, so he does supplicate, it is said (by the Angels), ‘Where were you before today?’.[1645]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ الدُّعَاءُ بَعْدَ مَا يَنْزِلُ الْبَلَاءُ لَا يُنْتَفَعُ بِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from the one who narrated it,

(It has been narrated) from Abu Al Hassanasws the 1st having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘One cannot benefit from a supplication after the descent of the affliction’.[1646]

بَابُ الْيَقِينِ فِي الدُّعَاءِ

Chapter 8 – The conviction (regaring the Answering) in the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَعَوْتَ فَظُنَّ أَنَّ حَاجَتَكَ بِالْبَابِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleym Al Fara’a, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘When you supplicate, so think that (the fulfilment of) your need is at the door (imminent)’.[1647]

بَابُ الْإِقْبَالِ عَلَى الدُّعَاءِ

Cahpter 9 – The devotion upon the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَسْتَجِيبُ دُعَاءً بِظَهْرِ قَلْبٍ سَاهٍ فَإِذَا دَعَوْتَ فَأَقْبِلْ بِقَلْبِكَ ثُمَّ اسْتَيْقِنْ بِالْإِجَابَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Suleyman Bin Amro who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic does not Answer a supplication manifested by an inattentive heart. So whenever you do supplicate, be attentive with your heart, then be convinced of it being Answered’.[1648]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَّ دُعَاءَ قَلْبٍ لَاهٍ وَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ إِذَا دَعَا أَحَدُكُمْ لِلْمَيِّتِ فَلَا يَدْعُو لَهُ وَ قَلْبُهُ لَاهٍ عَنْهُ وَ لَكِنْ لِيَجْتَهِدْ لَهُ فِي الدُّعَاءِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Allahazwj Mighty and Majestic does not Accept a supplication of an unmindful heart’; and it was so that Aliasws was saying: ‘Whenever one of you supplicates for the deceased, so he should no supplicate for him while his heart is unmindful from him, but let him strive for him in the supplication’.[1649]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمٍ الْفَرَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَعَوْتَ فَأَقْبِلْ بِقَلْبِكَ وَ ظُنَّ حَاجَتَكَ بِالْبَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Sayf Bin Ameyra, from Suleym Al Farra’a, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you supplicate, so be attentive with your heart and thinking that (the fulfilment of) your need is at the door (imminent)’.[1650]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَسْتَجِيبُ دُعَاءً بِظَهْرِ قَلْبٍ قَاسٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic does not Answer a supplication manifested by a cruel heart’.[1651]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا اسْتَسْقَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ سُقِيَ النَّاسُ حَتَّى قَالُوا إِنَّهُ الْغَرَقُ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِيَدِهِ وَ رَدَّهَا اللَّهُمَّ حَوَالَيْنَا وَ لَا عَلَيْنَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘When Rasool-Allahsaww supplicated for the rain and the people were drenched to the extent that they said, ‘It’s drowning (us)’, and Rasool-Allahsaww said (gestured) by hissaww hand and returned it: ‘O Allahazwj! Around us and not upon us!”

قَالَ فَتَفَرَّقَ السَّحَابُ فَقَالُوا يَا رَسُولَ اللَّهِ اسْتَسْقَيْتَ لَنَا فَلَمْ نُسْقَ ثُمَّ اسْتَسْقَيْتَ لَنَا فَسُقِينَا قَالَ إِنِّي دَعَوْتُ وَ لَيْسَ لِي فِي ذَلِكَ نِيَّةٌ ثُمَّ دَعَوْتُ وَ لِيَ فِي ذَلِكَ نِيَّةٌ .

Heasws said: ‘So the clouds dispersed, and they said, ‘O Rasool-Allahsaww! Yousaww supplicated for the rain for us but we were not quenched, then yousaww supplicated for the rain for us, so we were quenched’. Hesaww said: ‘Isaww supplicated and there was no intention for mesaww during that, then Isaww supplicated, and for mesaww there was an intention regarding that’.[1652]

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بَابُ الْإِلْحَاحِ فِي الدُّعَاءِ وَ التَّلَبُّثِ

Chapter 10 – Insistence during the supplication and the awaiting (for the Answering)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عَطِيَّةَ عَنْ عَبْدِ الْعَزِيزِ الطَّوِيلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ إِذَا دَعَا لَمْ يَزَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي حَاجَتِهِ مَا لَمْ يَسْتَعْجِلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Atiyya, from Abdul Aziz Al Taweel who said,

‘Abu Abdullahasws said: ‘A servant (of Allahazwj), when he supplicates, Allahazwj Blessed and High does not Cease to be in (the fulfilment) of his need for as long as he does not haste (in getting it Answered)’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عَطِيَّةَ عَنْ عَبْدِ الْعَزِيزِ الطَّوِيلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Husayn Bin Atiyya, from Abdul Aziz Al Taweel, from Abu Abdullahasws – similar to it’.[1653]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ إِذَا عَجَّلَ فَقَامَ لِحَاجَتِهِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَ مَا يَعْلَمُ عَبْدِي أَنِّي أَنَا اللَّهُ الَّذِي أَقْضِي الْحَوَائِجَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and others,

(It has been narrated) from Abu Abdullahasws having said: ‘A servant, when he makes haste (for its Answer), so he stands for his need, Allahazwj Blessed and High is Saying: “Does Myazwj servant not know that Iazwj am Allahazwj Who Fulfils the needs?”’.[1654]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْوَلِيدِ بْنِ عُقْبَةَ الْهَجَرِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ اللَّهِ لَا يُلِحُّ عَبْدٌ مُؤْمِنٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ فِي حَاجَتِهِ إِلَّا قَضَاهَا لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Muhammad Bin Marwan, from Al Waleed Bin Uqba Al Hajariy who said,

‘I heard Abu Ja’farasws saying: ‘By Allahazwj! A Momin servant will not insist upon Allahazwj Mighty and Majestic regarding his needs except Heazwj would Fulfil it for him’.[1655]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ حَسَّانَ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِهَ إِلْحَاحَ النَّاسِ بَعْضِهِمْ عَلَى بَعْضٍ فِي الْمَسْأَلَةِ وَ أَحَبَّ ذَلِكَ لِنَفْسِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ يُسْأَلَ وَ يُطْلَبَ مَا عِنْدَهُ .

From him, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Hassan, from Abu Al Sabbah,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Dislikes the people insisting before one another for help but Heazwj Loves that for Himselfazwj that Heazwj should be asked (from), and Heazwj be sought for what is with Himazwj’.[1656]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا وَ اللَّهِ لَا يُلِحُّ عَبْدٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ إِلَّا اسْتَجَابَ اللَّهُ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘No, by Allahazwj! No servant (of Allahazwj) would insist upon Allahazwj Mighty and Majestic except Allahazwj would Answer for him’.[1657]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ عَبْداً طَلَبَ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَاجَةً فَأَلَحَّ فِي الدُّعَاءِ اسْتُجِيبَ لَهُ أَوْ لَمْ يُسْتَجَبْ لَهُ وَ تَلَا هَذِهِ الْآيَةَ وَ أَدْعُوا رَبِّي عَسى أَلَّا أَكُونَ بِدُعاءِ رَبِّي شَقِيًّا .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘May Allahazwj be Merciful upon a servant who seeks a need from Allahazwj Mighty and Majestic, so he is insistent in the supplication, whether is it Answered for him or not Answered for him’; and heasws recited this Verse [19:48] And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord, perhaps I shall not remain unblessed in calling upon my Lord’.[1658]

بَابُ تَسْمِيَةِ الْحَاجَةِ فِي الدُّعَاءِ

Chapter 11 – Specifying the need during the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَعْلَمُ مَا يُرِيدُ الْعَبْدُ إِذَا دَعَاهُ وَ لَكِنَّهُ يُحِبُّ أَنْ تُبَثَّ إِلَيْهِ الْحَوَائِجُ فَإِذَا دَعَوْتَ فَسَمِّ حَاجَتَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Abdullah Al Fara’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Knows what the servant wants when he supplicates to Himazwj, but Heazwj Loves it that the need be transmitted to Himazwj. Therefore, whenever you supplicate, so specify your need’.

وَ فِي حَدِيثٍ آخَرَ قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَعْلَمُ حَاجَتَكَ وَ مَا تُرِيدُ وَ لَكِنْ يُحِبُّ أَنْ تُبَثَّ إِلَيْهِ الْحَوَائِجُ .

And in another Hadeeth, heasws said: ‘Allahazwj Mighty and Majestic Knows your need and what you want, but Heazwj Loves it that the need be transmitted to Himazwj’.[1659]

بَابُ إِخْفَاءِ الدُّعَاءِ

Chapter 12 – Concealment of the supplication

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ دَعْوَةُ الْعَبْدِ سِرّاً دَعْوَةً وَاحِدَةً تَعْدِلُ سَبْعِينَ دَعْوَةً عَلَانِيَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Hammam Ismail Bin Hammam,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘One secretive supplication of the servant equates to seventy supplications publicly’.

وَ فِي رِوَايَةٍ أُخْرَى دَعْوَةٌ تُخْفِيهَا أَفْضَلُ عِنْدَ اللَّهِ مِنْ سَبْعِينَ دَعْوَةً تُظْهِرُهَا .

And in another report, (Heasws said): ‘A concealed supplication is more superior in the Presence of Allahazwj than seventy apparent supplications’.[1660]

بَابُ الْأَوْقَاتِ وَ الْحَالَاتِ الَّتِي تُرْجَى فِيهَا الْإِجَابَةُ

Chapter 13 – The timings and the situation in which the Answer is hoped for

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اطْلُبُوا الدُّعَاءَ فِي أَرْبَعِ سَاعَاتٍ عِنْدَ هُبُوبِ الرِّيَاحِ وَ زَوَالِ الْأَفْيَاءِ وَ نُزُولِ الْقَطْرِ وَ أَوَّلِ قَطْرَةٍ مِنْ دَمِ الْقَتِيلِ الْمُؤْمِنِ فَإِنَّ أَبْوَابَ السَّمَاءِ تُفَتَّحُ عِنْدَ هَذِهِ الْأَشْيَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Zayd Al Shahaam who said,

‘Abu Abdullahasws said: ‘Seek the supplication during four timings – during the gusts of the winds, and the decline of the shadows, and the descent of the (rain) drops, and the first drop of blood of the murdered Momin, for the doors of the sky are Opened during these things’.[1661]

عَنْهُ عَنْ أَبِيهِ وَ غَيْرِهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ فَضْلٍ الْبَقْبَاقِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُسْتَجَابُ الدُّعَاءُ فِي أَرْبَعَةِ مَوَاطِنَ فِي الْوَتْرِ وَ بَعْدَ الْفَجْرِ وَ بَعْدَ الظُّهْرِ وَ بَعْدَ الْمَغْرِبِ .

From him, from his father and someone else, from Al Qasim Bin Urwat, from Abu Al Abbas Fazl Al Baqbaaq who said,

‘Abu Abdullahasws said: ‘A supplication is Answered in four places – during Al-Witr, and after Al-Fajr, and after Al-Zohr and after Al-Maghrib (Salāts)’.[1662]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اغْتَنِمُوا الدُّعَاءَ عِنْدَ أَرْبَعٍ عِنْدَ قِرَاءَةِ الْقُرْآنِ وَ عِنْدَ الْأَذَانِ وَ عِنْدَ نُزُولِ الْغَيْثِ وَ عِنْدَ الْتِقَاءِ الصَّفَّيْنِ لِلشَّهَادَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Seize (the opportunity for) the supplication during four (timings) – during recitation of the Quran, and during the (recitation of) the Azaan, and during the descent of the rain, and during the meeting of the two rows (of armies), for the martyrdom’.[1663]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ أَبِي إِذَا كَانَتْ لَهُ إِلَى اللَّهِ حَاجَةٌ طَلَبَهَا فِي هَذِهِ السَّاعَةِ يَعْنِي زَوَالَ الشَّمْسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umer, from Jameel Bin Darraj, from Abdullah Bin Ata’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever Myasws fatherasws had a need to Allahazwj, heasws would seek it during this time, meaning the decline of the sun (at midday)’.[1664]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَقَّ أَحَدُكُمْ فَلْيَدْعُ فَإِنَّ الْقَلْبَ لَا يَرِقُّ حَتَّى يَخْلُصَ .

From him, from his father, from Hammad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you feels soft-hearted, so let him supplicate, for the heart does not soften until it is sincere’.[1665]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ وَقْتٍ دَعَوْتُمُ اللَّهَ عَزَّ وَ جَلَّ فِيهِ الْأَسْحَارُ وَ تَلَا هَذِهِ الْآيَةَ فِي قَوْلِ يَعْقُوبَ ( عليه السلام ) سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي وَ قَالَ أَخَّرَهُمْ إِلَى السَّحَرِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best time for you to supplicate to Allahazwj Mighty and Majestic in is the pre-dawn’, and heasws recited this Verse regarding the words of Yaqoubas [12:98] He said: Soon I will ask for your Forgiveness from my Lord, and heasws said: ‘Heas delayed them to the pre-dawn’.[1666]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي إِذَا طَلَبَ الْحَاجَةَ طَلَبَهَا عِنْدَ زَوَالِ الشَّمْسِ فَإِذَا أَرَادَ ذَلِكَ قَدَّمَ شَيْئاً فَتَصَدَّقَ بِهِ وَ شَمَّ شَيْئاً مِنْ طِيبٍ وَ رَاحَ إِلَى الْمَسْجِدِ وَ دَعَا فِي حَاجَتِهِ بِمَا شَاءَ اللَّهُ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that whenever myasws fatherasws sought the need, sought it during the decline of the sun (at midday). So whenever heasws intended that, heasws preceded it with something and gave it in charity with it, and smelt something from the perfume, and went to the Masjid and supplicated regarding hisasws need with whatever heasws so desired to’.[1667]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اقْشَعَرَّ جِلْدُكَ وَ دَمَعَتْ عَيْنَاكَ فَدُونَكَ دُونَكَ فَقَدْ قُصِدَ قَصْدُكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Hadeed,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Whenever the hairs on you skin stand up and your eyes are filled with tears, so supplicate, your supplication, for your purpose is on its way (to be fulfilled)’.

قَالَ وَ رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدٍ مِثْلَهُ .

He (the narrator) said, ‘And Muhammad Bin Ismail reported it from Abu Ismail Al Sarraj, from Muhammad Bin Abu Hamza, from Saeed – smilar to it’.[1668]

عَنْهُ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ صَنْدَلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ مِنْ عِبَادِهِ الْمُؤْمِنِينَ كُلَّ عَبْدٍ دَعَّاءٍ فَعَلَيْكُمْ بِالدُّعَاءِ فِي السَّحَرِ إِلَى طُلُوعِ الشَّمْسِ فَإِنَّهَا سَاعَةٌ تُفَتَّحُ فِيهَا أَبْوَابُ السَّمَاءِ وَ تُقَسَّمُ فِيهَا الْأَرْزَاقُ وَ تُقْضَى فِيهَا الْحَوَائِجُ الْعِظَامُ .

From him, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Sandal, from Abu Al Sabbah,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Loves from the Momineen of Hisazwj servant, every servant who supplicates. Therefore, it is upon you with the supplication during the pre-dawn up to the emergence of the sun, for it is a time in which the doors of the skies are Opened up and the sustenance are distributed, and in which the great needs are Fulfilled’.[1669]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ فِي اللَّيْلِ لَسَاعَةً مَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ ثُمَّ يُصَلِّي وَ يَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِيهَا إِلَّا اسْتَجَابَ لَهُ فِي كُلِّ لَيْلَةٍ قُلْتُ أَصْلَحَكَ اللَّهُ وَ أَيُّ سَاعَةِ هِيَ مِنَ اللَّيْلِ قَالَ إِذَا مَضَى نِصْفُ اللَّيْلِ وَ هِيَ السُّدُسُ الْأَوَّلُ مِنْ أَوَّلِ النِّصْفِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,

‘I heard Abu Abdullahasws saying: ‘During the night there is a particular time in which no Muslim servant would be harmonious with it, then prays Salāt and supplicates to Allahazwj Mighty and Majestic therein except that it would be Answered for him during every night’. I said, ‘May Allahazwj Keep youasws well! And which time it is from the night?’ Heasws said: ‘When half the night passes by, and it is the first sixth from the first half’.[1670]

بَابُ الرَّغْبَةِ وَ الرَّهْبَةِ وَ التَّضَرُّعِ وَ التَّبَتُّلِ وَ الِابْتِهَالِ وَ الِاسْتِعَاذَةِ وَ الْمَسْأَلَةِ

Chapter 14 – The desire, and the awe, and the beseeching, and the devotion, and the invocation, and the seeking of Refuge, and the asking

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرَّغْبَةُ أَنْ تَسْتَقْبِلَ بِبَطْنِ كَفَّيْكَ إِلَى السَّمَاءِ وَ الرَّهْبَةُ أَنْ تَجْعَلَ ظَهْرَ كَفَّيْكَ إِلَى السَّمَاءِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Is’haq,

(It has been narrated) from Abu Abdullahasws having said: ‘The desire (الرَّغْبَةُ) is that you should face with the belly (front) of your palms towards the sky; and the awe (الرَّهْبَةُ) is that you make the back of your palms towards the sky’.

وَ قَوْلُهُ وَ تَبَتَّلْ إِلَيْهِ تَبْتِيلًا قَالَ الدُّعَاءُ بِإِصْبَعٍ وَاحِدَةٍ تُشِيرُ بِهَا وَ التَّضَرُّعُ تُشِيرُ بِإِصْبَعَيْكَ وَ تُحَرِّكُهُمَا وَ الِابْتِهَالُ رَفْعُ الْيَدَيْنِ وَ تَمُدُّهُمَا وَ ذَلِكَ عِنْدَ الدَّمْعَةِ ثُمَّ ادْعُ .

And (about) Hisazwj Words [73:8] and devote yourself to Him with your devotion, heasws said: ‘The supplication with one finger gesturing with it; and the beseeching (التَّضَرُّعُ) is gesturing with your index finger and moving it around; and the invocation (الِابْتِهَالُ) is raising of the hands and extending them, and that is during the tears, then supplicating’.[1671]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَا اسْتَكانُوا لِرَبِّهِمْ وَ ما يَتَضَرَّعُونَ فَقَالَ الِاسْتِكَانَةُ هُوَ الْخُضُوعُ وَ التَّضَرُّعُ هُوَ رَفْعُ الْيَدَيْنِ وَ التَّضَرُّعُ بِهِمَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [23:76] but they were not submissive to their Lord, nor were they humbling themselves. So heasws said: ‘The submission, it is the yielding, and the humbleness, it is the raising of the hands and the beseeching with them both’.[1672]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ عَنْ مَرْوَكٍ بَيَّاعِ اللُّؤْلُؤِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرَ الرَّغْبَةَ وَ أَبْرَزَ بَاطِنَ رَاحَتَيْهِ إِلَى السَّمَاءِ وَ هَكَذَا الرَّهْبَةُ وَ جَعَلَ ظَهْرَ كَفَّيْهِ إِلَى السَّمَاءِ وَ هَكَذَا التَّضَرُّعُ وَ حَرَّكَ أَصَابِعَهُ يَمِيناً وَ شِمَالًا وَ هَكَذَا التَّبَتُّلُ وَ يَرْفَعُ أَصَابِعَهُ مَرَّةً وَ يَضَعُهَا مَرَّةً وَ هَكَذَا الِابْتِهَالُ وَ مَدَّ يَدَهُ تِلْقَاءَ وَجْهِهِ إِلَى الْقِبْلَةِ وَ لَا يَبْتَهِلُ حَتَّى تَجْرِيَ الدَّمْعَةُ .

Muhammad BinYahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abu Khalid, from Marwak Baya’a Al Lulu, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘The desire (الرَّغْبَةَ) was mentioned and heasws displayed the front of the two palms towards the sky; (and said): ‘The awe (الرَّهْبَةُ) is like this’, and heasws make the back of hisasws palm to be towards the sky; (and said): ‘And the beseeching (التَّضَرُّعُ) is like this’, and heasws moved hisasws index finger to the right and the left; (and said): ‘The devotion (التَّبَتُّلُ) is like this’, and heasws raised hisasws finger once and dropped it once; (and said): ‘The invocation (الِابْتِهَالُ) is like this’, and heasws extended hisasws hand and turned hisasws face towards the Qiblah, (and said): ‘And there is no invocation until the tears flow’.[1673]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَرَّ بِي رَجُلٌ وَ أَنَا أَدْعُو فِي صَلَاتِي بِيَسَارِي فَقَالَ يَا أَبَا عَبْدِ اللَّهِ بِيَمِينِكَ فَقُلْتُ يَا عَبْدَ اللَّهِ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى حَقّاً عَلَى هَذِهِ كَحَقِّهِ عَلَى هَذِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullahasws saying: ‘A man passed by measws and Iasws was supplicating in myasws Salāt with myasws left hand, so he said, ‘O Abu Abdullahasws! (Do it) with yourasws right hand’. So Iasws said: ‘O servant of Allahazwj! For Allahazwj Blessed and High there is a Right upon this like Hisazwj Right upon this’.

وَ قَالَ الرَّغْبَةُ تَبْسُطُ يَدَيْكَ وَ تُظْهِرُ بَاطِنَهُمَا وَ الرَّهْبَةُ تَبْسُطُ يَدَيْكَ وَ تُظْهِرُ ظَهْرَهُمَا وَ التَّضَرُّعُ تُحَرِّكُ السَّبَّابَةَ الْيُمْنَى يَمِيناً وَ شِمَالًا وَ التَّبَتُّلُ تُحَرِّكُ السَّبَّابَةَ الْيُسْرَى تَرْفَعُهَا فِي السَّمَاءِ رِسْلًا وَ تَضَعُهَا وَ الِابْتِهَالُ تَبْسُطُ يَدَيْكَ وَ ذِرَاعَيْكَ إِلَى السَّمَاءِ وَ الِابْتِهَالُ حِينَ تَرَى أَسْبَابَ الْبُكَاءِ .

And heasws said: ‘The desire (الرَّغْبَةُ) is that you extend your hand and display its front parts; and the awe (الرَّهْبَةُ) is that you extend your hand and displays its back parts; and the beseeching (التَّضَرُّعُ) is that you move the right index finger to the right and left; and the devotion (التَّبَتُّلُ) is that you move the left index finger raising it moderately and dropping it; and the invoking (الِابْتِهَالُ) is that you extend your hand and your forearm towards the sky; and the invoking is where you see the causes for the wailing’.[1674]

عَنْهُ عَنْ أَبِيهِ أَوْ غَيْرِهِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الدُّعَاءِ وَ رَفْعِ الْيَدَيْنِ فَقَالَ عَلَى أَرْبَعَةِ أَوْجُهٍ أَمَّا التَّعَوُّذُ فَتَسْتَقْبِلُ الْقِبْلَةَ بِبَاطِنِ كَفَّيْكَ وَ أَمَّا الدُّعَاءُ فِي الرِّزْقِ فَتَبْسُطُ كَفَّيْكَ وَ تُفْضِي بِبَاطِنِهِمَا إِلَى السَّمَاءِ وَ أَمَّا التَّبَتُّلُ فَإِيمَاءٌ بِإِصْبَعِكَ السَّبَّابَةِ وَ أَمَّا الِابْتِهَالُ فَرَفْعُ يَدَيْكَ تُجَاوِزُ بِهِمَا رَأْسَكَ وَ دُعَاءُ التَّضَرُّعِ أَنْ تُحَرِّكَ إِصْبَعَكَ السَّبَّابَةَ مِمَّا يَلِي وَجْهَكَ وَ هُوَ دُعَاءُ الْخِيفَةِ .

From him, from his father or someone else, from Haroun Bin Kharija, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the supplication and raising of the hands, so heasws said: ‘It is upon four aspects – As for the seeking of Refuge, so face the Qiblah with the front of your palms; and as for the supplication regarding the sustenance, so extend your palms and display their backs towards the sky; and as for the devotion, so gesture with your index finger; and as for the invocation, so raise your hands to exceed your head by them; and the beseeching supplication is that you move your index finger from what follows your face, and it is a supplication of the fearful one’.[1675]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَا اسْتَكانُوا لِرَبِّهِمْ وَ ما يَتَضَرَّعُونَ قَالَ الِاسْتِكَانَةُ هِيَ الْخُضُوعُ وَ التَّضَرُّعُ رَفْعُ الْيَدَيْنِ وَ التَّضَرُّعُ بِهِمَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from In Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [23:76] but they were not submissive to their Lord, nor were they humbling themselves. Heasws said: ‘The submission, it is the yielding, and the humbling is the raising of the hands and the beseeching with them both’.[1676]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ الْمَسْأَلَةُ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى قَالَ تَبْسُطُ كَفَّيْكَ قُلْنَا كَيْفَ الِاسْتِعَاذَةُ قَالَ تُفْضِي بِكَفَّيْكَ وَ التَّبَتُّلُ الْإِيمَاءُ بِالْإِصْبَعِ وَ التَّضَرُّعُ تَحْرِيكُ الْإِصْبَعِ وَ الِابْتِهَالُ أَنْ تَمُدَّ يَدَيْكَ جَمِيعاً .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim and Zurara who both said,

‘We said to Abu Abdullahasws, ‘How is the asking to Allahazwj Blessed and High (supposed to be)?’ Heasws said: ‘Extending your palms’. We said, ‘How is the seeking of the Refuge (supposed to be)?’ Heasws said: ‘Displaying with your palms; and the devotion is the gesturing with the finger; and the beseeching is moving the finger; and the invoking is that you extend your hands together’.[1677]

بَابُ الْبُكَاءِ

Chapter 15 – The Weeping

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ كَيْلٌ وَ وَزْنٌ إِلَّا الدُّمُوعُ فَإِنَّ الْقَطْرَةَ تُطْفِئُ بِحَاراً مِنْ نَارٍ فَإِذَا اغْرَوْرَقَتِ الْعَيْنُ بِمَائِهَا لَمْ يَرْهَقْ وَجْهاً قَتَرٌ وَ لَا ذِلَّةٌ فَإِذَا فَاضَتْ حَرَّمَهُ اللَّهُ عَلَى النَّارِ وَ لَوْ أَنَّ بَاكِياً بَكَى فِي أُمَّةٍ لَرُحِمُوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the things except that there is a measurement and a weight for it, except for the tears, for the drop can extinguish an ocean of fire. So when the eyes are overflowing by its water, neither will its face wear out nor be disgraced. So when they overflow, Allahazwj Prohibits it upon the Fire, and if a weeper were to weep in a community, it would be Shown Mercy’.[1678]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ وَ مَنْصُورِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَيْنٍ إِلَّا وَ هِيَ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا عَيْناً بَكَتْ مِنْ خَوْفِ اللَّهِ وَ مَا اغْرَوْرَقَتْ عَيْنٌ بِمَائِهَا مِنْ خَشْيَةِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ سَائِرَ جَسَدِهِ عَلَى النَّارِ وَ لَا فَاضَتْ عَلَى خَدِّهِ فَرَهِقَ ذَلِكَ الْوَجْهَ قَتَرٌ وَ لَا ذِلَّةٌ وَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ كَيْلٌ وَ وَزْنٌ إِلَّا الدَّمْعَةُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُطْفِئُ بِالْيَسِيرِ مِنْهَا الْبِحَارَ مِنَ النَّارِ فَلَوْ أَنَّ عَبْداً بَكَى فِي أُمَّةٍ لَرَحِمَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الْأُمَّةَ بِبُكَاءِ ذَلِكَ الْعَبْدِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Abu Jameela and Mansour Bin Yunus, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from an eye except that it would be weeping on the Day of Judgment except for the eye which wept from fear of Allahazwj; and there is no eye which overflows with its tears out of fear of Allahazwj Mighty and Majestic except that Allahazwj Mighty and Majestic would Prohibit the rest of his body upon the Fire; nor would it overflow upon his cheek, that face would neither wear out not be disgraced; and there is none from the things except for it is a measurement and a weight except for the tears, for Allahazwj Mighty and Majestic would Extinguish oceans of Fire by a little of it. So if a servant were to weep in a community, Allahazwj Mighty and Majestic would be Merciful to that community due to the weeping of that servant (from fear of Allahazwj)’.[1679]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَطْرَةِ دُمُوعٍ فِي سَوَادِ اللَّيْلِ مَخَافَةً مِنَ اللَّهِ لَا يُرَادُ بِهَا غَيْرُهُ .

From him, from Abdul Rahman Bin Abu Najran, from Musna Al Hannat, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a drop more Beloved to Allahazwj Mighty and Majestic than a tear drop shed in the darkness of the night fearing from Allahazwj, not intending anything else by it’.[1680]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ صَالِحِ بْنِ رَزِينٍ وَ مُحَمَّدِ بْنِ مَرْوَانَ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَةً عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ سَهِرَتْ فِي طَاعَةِ اللَّهِ وَ عَيْنٌ بَكَتْ فِي جَوْفِ اللَّيْلِ مِنْ خَشْيَةِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Salih Bin Razeyn and Muhammad Bin Marwan and other,

(It has been narrated) from Abu Abdullahasws having said: ‘Every eye will be weeping on the Day of Judgment except for three – an eye closed from the Prohibitions of Allahazwj, and an eye kept open in obedience to Allahazwj, and an eye which wept in the middle of the night from fear of Allahazwj’.[1681]

ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ كَيْلٌ وَ وَزْنٌ إِلَّا الدُّمُوعُ فَإِنَّ الْقَطْرَةَ مِنْهَا تُطْفِئُ بِحَاراً مِنَ النَّارِ فَإِذَا اغْرَوْرَقَتِ الْعَيْنُ بِمَائِهَا لَمْ يَرْهَقْ وَجْهَهُ قَتَرٌ وَ لَا ذِلَّةٌ فَإِذَا فَاضَتْ حَرَّمَهُ اللَّهُ عَلَى النَّارِ وَ لَوْ أَنَّ بَاكِياً بَكَى فِي أُمَّةٍ لَرُحِمُوا .

Ibn Abu Umeyr, from Jameel Bin Darraj and Dorost, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullahasws saying: ‘There is none from the things except that from it is a measurement and a weight except for the tears, for a drop of it can extinguish oceans of fire. So whenever the eyes overflow with its water, its face will neither wear out from be disgraced. So when they overflow, Allahazwj Prohibits it upon the Fire, and if a weeper in a community was to weep, Allahazwj would be Merciful upon it (the whole community)’.[1682]

ابْنُ أَبِي عُمَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) أَنَّ عِبَادِي لَمْ يَتَقَرَّبُوا إِلَيَّ بِشَيْ‏ءٍ أَحَبَّ إِلَيَّ مِنْ ثَلَاثِ خِصَالٍ قَالَ مُوسَى يَا رَبِّ وَ مَا هُنَّ قَالَ يَا مُوسَى الزُّهْدُ فِي الدُّنْيَا وَ الْوَرَعُ عَنِ الْمَعَاصِي وَ الْبُكَاءُ مِنْ خَشْيَتِي

Ibn Abu Umeyr, from a man from our companions who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas: “Myazwj servants would not (be able to) come closer to Meazwj with anything more Beloved to Meazwj than three characteritics”. Musaas said: ‘And what are these?’ Heazwj Said: “O Musaas! (These are) the asceticism (avoiding indulgence) in the world, and the piety from the disobedience, and the weeping from Myazwj fear”.

قَالَ مُوسَى يَا رَبِّ فَمَا لِمَنْ صَنَعَ ذَا فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى أَمَّا الزَّاهِدُونَ فِي الدُّنْيَا فَفِي الْجَنَّةِ وَ أَمَّا الْبَكَّاءُونَ مِنْ خَشْيَتِي فَفِي الرَّفِيعِ الْأَعْلَى لَا يُشَارِكُهُمْ أَحَدٌ وَ أَمَّا الْوَرِعُونَ عَنْ مَعَاصِيَّ فَإِنِّي أُفَتِّشُ النَّاسَ وَ لَا أُفَتِّشُهُمْ .

Musaas! O Lordazwj! So what is for the one who does that?’ So Allahazwj Mighty and Majestic Revealed unto himas: “O Musaas! As for the ascetic ones in the world, so they would be in the Paradise; and as for ones weeping from Myazwj fear, so they would be in the lofty positions, no one would be participating with them; and as for the ones pious from Myazwj disobedience, so Iazwj will be Examining the people and would not be Examining them”’.[1683]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَكُونُ أَدْعُو فَأَشْتَهِي الْبُكَاءَ وَ لَا يَجِيئُنِي وَ رُبَّمَا ذَكَرْتُ بَعْضَ مَنْ مَاتَ مِنْ أَهْلِي فَأَرِقُّ وَ أَبْكِي فَهَلْ يَجُوزُ ذَلِكَ فَقَالَ نَعَمْ فَتَذَكَّرْهُمْ فَإِذَا رَقَقْتَ فَابْكِ وَ ادْعُ رَبَّكَ تَبَارَكَ وَ تَعَالَى .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘I tend to supplicate and am desirous for the weeping, be it does not come to me, and sometimes I remember someone from my family who had died, so I cannot sleep and I weep. So is that allowed for me?’ So heasws said: ‘Yes. When you remember them and cannot sleep and weep, so supplicate to Yourazwj Lordazwj Blessed and High’.[1684]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ لَمْ تَكُنْ بِكَ بُكَاءٌ فَتَبَاكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Anbasa Al Aabid who said,

‘Abu Abdullahasws said: ‘If you cannot be with the weeping, so pretend (try) to weep’.[1685]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سَعِيدِ بْنِ يَسَارٍ بَيَّاعِ السَّابِرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَتَبَاكَى فِي الدُّعَاءِ وَ لَيْسَ لِي بُكَاءٌ قَالَ نَعَمْ وَ لَوْ مِثْلَ رَأْسِ الذُّبَابِ .

From him, from Ibn Fazzal, from Yunus Bin Yaqoub, from Saeed Bin Yasaar Baya’a Al Sabiry who said,

‘I said to Abu Abdullahasws, ‘Can I pretend (try) to cry during the supplication and there is no weeping for me’. Heasws said: ‘Yes, and even if it (the tear drop) is like the head of the fly’.[1686]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِأَبِي بَصِيرٍ إِنْ خِفْتَ أَمْراً يَكُونُ أَوْ حَاجَةً تُرِيدُهَا فَابْدَأْ بِاللَّهِ وَ مَجِّدْهُ وَ أَثْنِ عَلَيْهِ كَمَا هُوَ أَهْلُهُ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ سَلْ حَاجَتَكَ وَ تَبَاكَ وَ لَوْ مِثْلَ رَأْسِ الذُّبَابِ إِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ مِنَ الرَّبِّ عَزَّ وَ جَلَّ وَ هُوَ سَاجِدٌ بَاكٍ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Abdullahasws said to Abu Baseer, ‘If you fear a matter taking place or a need which you require, so begin with Allahazwj and Glorify Himazwj and Extol upon Himazwj just as Heazwj is Rightful of it, and send Blessings upon the Prophetsaww and ask your need, and try to cry and even if it (the teardrop) is like the head of the fly. The Prophetsaww was saying: ‘The closest of what the servant can be from the Lordazwj Mighty and Majestic is when performing Sajdah and while he is weeping’.[1687]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ الْبَجَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ لَمْ يَجِئْكَ الْبُكَاءُ فَتَبَاكَ فَإِنْ خَرَجَ مِنْكَ مِثْلُ رَأْسِ الذُّبَابِ فَبَخْ بَخْ .

Ali Bin Ibrahim, from his father, from Abdullah Bin al Mugheira, from Ismail Al Bajaly,

(It has been narrated) from Abu Abdullahasws having said: ‘It the weeping does not come to you, and if there comes out from you (a tear drop) like the head of the fly, so congratulations, congratulations!’[1688]

بَابُ الثَّنَاءِ قَبْلَ الدُّعَاءِ

Chapter 16 – The Laudation before the supplication

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ إِذَا أَرَادَ أَحَدُكُمْ أَنْ يَسْأَلَ مِنْ رَبِّهِ شَيْئاً مِنْ حَوَائِجِ الدُّنْيَا وَ الْآخِرَةِ حَتَّى يَبْدَأَ بِالثَّنَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ الْمَدْحِ لَهُ وَ الصَّلَاةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ يَسْأَلَ اللَّهَ حَوَائِجَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al Haris Bin Al Mugheira who said,

‘I heard Abu Abdullahasws saying: ‘You should all beware when one of you wants to ask from his Lordazwj anything from the needs of the world and the Hereafter (he should not do so) until he begins with the Laudation upon Allahazwj Mighty and Majestic and the eulogising to Himazwj and the Blessings upon the Prophetazwj. Then he should ask Allahazwj for his need’.[1689]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  إِنَّ الْمِدْحَةَ قَبْلَ الْمَسْأَلَةِ فَإِذَا دَعَوْتَ اللَّهَ عَزَّ وَ جَلَّ فَمَجِّدْهُ قُلْتُ كَيْفَ أُمَجِّدُهُ قَالَ تَقُولُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘In the Book of Amir Al-Momineenasws, the eulogising is before the asking. Therefore, whenever you supplicate to Allahazwj Mighty and Majestic, so Glorify Himazwj’. I said, ‘How shall I Glorfiy Himazwj?’ Heasws said:

يَا مَنْ هُوَ أَقْرَبُ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ يَا فَعَّالًا لِمَا يُرِيدُ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ يَا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلَى يَا مَنْ هُوَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

‘O the One Who is closer to me than the jugular vein! O the One Who Does whatever Heazwj Wants to! O the One Who Turns around between the man and his heart! O the One Who is in the Exalted viewpoint! O the One Who, there is nothing like Himazwj!’’.[1690]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا هِيَ الْمِدْحَةُ ثُمَّ الثَّنَاءُ ثُمَّ الْإِقْرَارُ بِالذَّنْبِ ثُمَّ الْمَسْأَلَةُ إِنَّهُ وَ اللَّهِ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ إِلَّا بِالْإِقْرَارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Sinan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, it is the eulogising, then the laudation, then the acknowledgement with the sins, then the asking. It is so, by Allahazwj, a servant will not come out from a sin except by the acknowledgement’.[1691]

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ ثُمَّ الثَّنَاءُ ثُمَّ الِاعْتِرَافُ بِالذَّنْبِ .

And from him, from Ibn Fazzal, from Sa’alba, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, similar to it except that heasws said: ‘Then the laudation, then the acknowledgement of the sin’.[1692]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَدْعُوَ فَمَجِّدِ اللَّهَ عَزَّ وَ جَلَّ وَ احْمَدْهُ وَ سَبِّحْهُ وَ هَلِّلْهُ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى مُحَمَّدٍ النَّبِيِّ وَ آلِهِ ثُمَّ سَلْ تُعْطَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin usman, from Al Haris Bin Al Mugheira who said,

‘Abu Abdullahasws said: ‘Whenever you intend to supplicate, so Glorify Allahazwj Mighty and Majestic and Praise Himazwj, and Glorify Himazwj, and Extol Himazwj, and Laud upon Himazwj, and send Blessings upon Muhammadsaww the Prophetsaww and hissaww Progenyasws, then ask, you would be Given’.[1693]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا طَلَبَ أَحَدُكُمُ الْحَاجَةَ فَلْيُثْنِ عَلَى رَبِّهِ وَ لْيَمْدَحْهُ فَإِنَّ الرَّجُلَ إِذَا طَلَبَ الْحَاجَةَ مِنَ السُّلْطَانِ هَيَّأَ لَهُ مِنَ الْكَلَامِ أَحْسَنَ مَا يَقْدِرُ عَلَيْهِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ays Bin Al Qasim who said,

‘Abu Abdullahasws said: ‘Whenever one of you seek the need, so let him Laud upon Hisazwj Lordazwj, and let him Praise Himazwj, for whenever the man seeks the need from a ruling authority, he prepares the speech for him as best as he is able to.

فَإِذَا طَلَبْتُمُ الْحَاجَةَ فَمَجِّدُوا اللَّهَ الْعَزِيزَ الْجَبَّارَ وَ امْدَحُوهُ وَ أَثْنُوا عَلَيْهِ تَقُولُ

So whenever you seek the need, so Glorify Allahazwj, the Mighty, the Compeller, and Praise Himazwj, and Laud upon Himazwj. You should be saying,

يَا أَجْوَدَ مَنْ أَعْطَى وَ يَا خَيْرَ مَنْ سُئِلَ يَا أَرْحَمَ مَنِ اسْتُرْحِمَ يَا أَحَدُ يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ يَا مَنْ لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً يَا مَنْ يَفْعَلُ مَا يَشَاءُ وَ يَحْكُمُ مَا يُرِيدُ وَ يَقْضِي مَا أَحَبَّ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ يَا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلَى يَا مَنْ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ يَا سَمِيعُ يَا بَصِيرُ

‘O the most Benevolent of the ones who give, and O the best of the ones asked from, O the most Merciful of the one who are merciful, O the One, O Last, O the One Who does not beget nor is begotten and there is no one a match for Himazwj, O the One who neither took a female companion nor a son, O the One who Does whatever Heazwj so Desires to and Decides whatever Heazwj so Wants to and Ordains whatever Heazwj Loves, O the One who Turns around between the man and his heart, O the One Who is at the Exalted viewpoint, O the One Who there is none like Himazwj, O the Hearer, O the Seer!’.

وَ أَكْثِرْ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ أَسْمَاءَ اللَّهِ كَثِيرَةٌ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ قُلِ اللَّهُمَّ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ مَا أَكُفُّ بِهِ وَجْهِي وَ أُؤَدِّي بِهِ عَنْ أَمَانَتِي وَ أَصِلُ بِهِ رَحِمِي وَ يَكُونُ عَوْناً لِي فِي الْحَجِّ وَ الْعُمْرَةِ

And frequent from the Names of Allahazwj Mighty and Majestic, for the Names of Allahazwj are a lot, and send Blessings upon Muhammadsaww and hissaww Progenyasws and say, ‘O Allahazwj! Expand upon me, from Yourazwj Grace, the Permissible, what I can suffice with, and can pay back from my entrustments, and help my relatives with it, and it can happen to be a assistance for me regarding the Hajj and the Umrah’’.

وَ قَالَ إِنَّ رَجُلًا دَخَلَ الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ سَأَلَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَجَّلَ الْعَبْدُ رَبَّهُ وَ جَاءَ آخَرُ فَصَلَّى رَكْعَتَيْنِ ثُمَّ أَثْنَى عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَلْ تُعْطَ .

And heasws said: ‘A man entered the Masjid, so he prayed two Cycles of Salāt, then asked Allahazwj Mighty and Majestic. So Rasool-Allahsaww said: ‘The servant was hasty with his Lordazwj’. And another man came over, so he prayed two Cycles of Salāt, then Lauded upon Allahazwj Mighty and Majestic, and sent Blessings upon the Prophetsaww and hissaww Progenyasws. So Rasool-Allahsaww said: ‘Ask, you will be Given’’.[1694]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي كَهْمَسٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ دَخَلَ رَجُلٌ الْمَسْجِدَ فَابْتَدَأَ قَبْلَ الثَّنَاءِ عَلَى اللَّهِ وَ الصَّلَاةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَاجَلَ الْعَبْدُ رَبَّهُ ثُمَّ دَخَلَ آخَرُ فَصَلَّى وَ أَثْنَى عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَلْ تُعْطَهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Kahmasy who said,

‘I heard Abu Abdullahasws saying: ‘A man entered the Masjid, so he began (asking) before the laudation upon Allahazwj and the Blessings upon the Prophetsaww. So Rasool-Allahsaww said: ‘The servant hastened with his Lordazwj’. Then another one entered, so he prayed Salāt and lauded upon Allahazwj Mighty and Majestic, and sent Blessings upon Rasool-Allahsaww. So Rasool-Allahsaww said: ‘Ask, you would be Given’.

ثُمَّ قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِنَّ الثَّنَاءَ عَلَى اللَّهِ وَ الصَّلَاةَ عَلَى رَسُولِهِ قَبْلَ الْمَسْأَلَةِ وَ إِنَّ أَحَدَكُمْ لَيَأْتِي الرَّجُلَ يَطْلُبُ الْحَاجَةَ فَيُحِبُّ أَنْ يَقُولَ لَهُ خَيْراً قَبْلَ أَنْ يَسْأَلَهُ حَاجَتَهُ

Then heasws said: ‘In the Book of Aliasws is the laudation upon Allahazwj and the Salāt upon Hisazwj Rasoolsaww before the asking, and if one of you goes over to the man seeking the need, so he would love it if you were to be saying to him good (words) before you ask him for the need’.[1695]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ آيَتَانِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ أَطْلُبُهُمَا فَلَا أَجِدُهُمَا قَالَ وَ مَا هُمَا قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ادْعُونِي أَسْتَجِبْ لَكُمْ فَنَدْعُوهُ وَ لَا نَرَى إِجَابَةً قَالَ أَ فَتَرَى اللَّهَ عَزَّ وَ جَلَّ أَخْلَفَ وَعْدَهُ قُلْتُ لَا

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘There are two Verses in the Book of Allahazwj Mighty and Majestic, I sought them but could not find (understand) them’. Heasws said: ‘And what are they?’ I said, ‘The Words of Allahazwj Mighty and Majestic [40:60] Call upon Me, I will Answer you. So we are supplicating to Himazwj and do not see an Answer’. Heasws said: ‘Do you see Allahazwj Mighty and Majestic Breaking Hisazwj Promise?’ I said, ‘No’.

قَالَ فَمِمَّ ذَلِكَ قُلْتُ لَا أَدْرِي قَالَ لَكِنِّي أُخْبِرُكَ مَنْ أَطَاعَ اللَّهَ عَزَّ وَ جَلَّ فِيمَا أَمَرَهُ ثُمَّ دَعَاهُ مِنْ جِهَةِ الدُّعَاءِ أَجَابَهُ قُلْتُ وَ مَا جِهَةِ الدُّعَاءِ قَالَ تَبْدَأُ فَتَحْمَدُ اللَّهَ وَ تَذْكُرُ نِعَمَهُ عِنْدَكَ ثُمَّ تَشْكُرُهُ ثُمَّ تُصَلِّي عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ تَذْكُرُ ذُنُوبَكَ فَتُقِرُّ بِهَا ثُمَّ تَسْتَعِيذُ مِنْهَا فَهَذَا جِهَةُ الدُّعَاءِ

Heasws said: ‘So where is that (view of yours) from?’ I said, ‘I do not know’. Heasws said: ‘But Iasws will inform you. The one who obeys Allahazwj Mighty and Majestic in whatever Heazwj has Commanded him, then supplicates to him from the aspect of the supplication, Heazwj would Answer him’. I said, ‘And what is the aspect of the supplication?’ Heasws said: ‘You should begin by Praising Allahazwj and mention Hisazwj Bounties with you, then thank Himazwj, then send Blessings upon the Prophetsaww, then mention your sins and acknowledge with these, then seek Refuge from these. So this is the aspect of the supplication’.

ثُمَّ قَالَ وَ مَا الْآيَةُ الْأُخْرَى قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَنْفَقْتُمْ مِنْ شَيْ‏ءٍ فَهُوَ يُخْلِفُهُ وَ هُوَ خَيْرُ الرَّازِقِينَ وَ إِنِّي أُنْفِقُ وَ لَا أَرَى خَلَفاً قَالَ أَ فَتَرَى اللَّهَ عَزَّ وَ جَلَّ أَخْلَفَ وَعْدَهُ قُلْتُ لَا قَالَ فَمِمَّ ذَلِكَ قُلْتُ لَا أَدْرِي

Then heasws said: ‘And what is the other Verse?’ I said, ‘The Words of Allahazwj Mighty and Majestic [34:39] and whatever thing you spend, He Replaces it, and He is the best of Sustainers, and I spend and I do not see a replacement’. Heasws said: ‘Do you see Allahazwj Mighty and Majestic Breaking Hisazwj Promise?’ I said, ‘No’. Heasws said: ‘So where is that (view of yours) from?’ I said, ‘I do not know’.

قَالَ لَوْ أَنَّ أَحَدَكُمُ اكْتَسَبَ الْمَالَ مِنْ حِلِّهِ وَ أَنْفَقَهُ فِي حِلِّهِ لَمْ يُنْفِقْ دِرْهَماً إِلَّا أُخْلِفَ عَلَيْهِ .

Heasws said: ‘If one of you earns the wealth from Hisazwj Permissible Means and spends in Hisazwj Permissible ways, he would not spend a Dirham except that Heazwj would Replace it upon him’.[1696]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَرَّهُ أَنْ يُسْتَجَابَ لَهُ دَعْوَتُهُ فَلْيُطِبْ مَكْسَبَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who wants his supplication be Answered for him, so let him purify his earnings’.[1697]

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بَابُ الِاجْتِمَاعِ فِي الدُّعَاءِ

Chapter 17 – The gathering (of people) during the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ رَهْطٍ أَرْبَعِينَ رَجُلًا اجْتَمَعُوا فَدَعَوُا اللَّهَ عَزَّ وَ جَلَّ فِي أَمْرٍ إِلَّا اسْتَجَابَ اللَّهُ لَهُمْ فَإِنْ لَمْ يَكُونُوا أَرْبَعِينَ فَأَرْبَعَةٌ يَدْعُونَ اللَّهَ عَزَّ وَ جَلَّ عَشْرَ مَرَّاتٍ إِلَّا اسْتَجَابَ اللَّهُ لَهُمْ فَإِنْ لَمْ يَكُونُوا أَرْبَعَةً فَوَاحِدٌ يَدْعُو اللَّهَ أَرْبَعِينَ مَرَّةً فَيَسْتَجِيبُ اللَّهُ الْعَزِيزُ الْجَبَّارُ لَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Ubeydullah Bin Abdullah Al Wasity, from Dorost Bin Abu Mansour, from Abu Khalid who said,

‘Abu Abdullahasws said: ‘There is none from a group of forty men gathering, supplicating to Allahazwj Mighty and Majestic regarding a (particular) matter, except that Allahazwj would Answer for them. So if there do not happen to be forty men, so (a group of) four supplicating to Allahazwj Mighty and Majestic ten times, except that Allahazwj would Answer for them. So if there do not happen to be four, so one individual supplicating to Allahazwj forty times, so Allahazwj the Mighty, the Compeller would Answer for him’.[1698]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اجْتَمَعَ أَرْبَعَةُ رَهْطٍ قَطُّ عَلَى أَمْرٍ وَاحِدٍ فَدَعَوُا اللَّهَ إِلَّا تَفَرَّقُوا عَنْ إِجَابَةٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘There would not gather a group of four upon one matter, so they are supplicating to Allahazwj, except they would be dispersing upon an Answer’.[1699]

عَنْهُ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) إِذَا حَزَنَهُ أَمْرٌ جَمَعَ النِّسَاءَ وَ الصِّبْيَانَ ثُمَّ دَعَا وَ أَمَّنُوا .

From him, from Al Hajjal, from Sa’alba, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that whenever a matter grieved myasws fatherasws, heasws would gather the womenfolk and the children, then supplicate, and they would be saying Ameen’.[1700]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدَّاعِي وَ الْمُؤَمِّنُ فِي الْأَجْرِ شَرِيكَانِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The supplicatory and the one saying ‘Ameen’ are both participants in the Recompense’.[1701]

بَابُ الْعُمُومِ فِي الدُّعَاءِ

Chapter 18 – The Inclusiveness in the supplication

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَعَا أَحَدُكُمْ فَلْيَعُمَّ فَإِنَّهُ أَوْجَبُ لِلدُّعَاءِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever one of you supplicates, so he should maintain inclusiveness, for it would Obligate (an Answer) for the supplication’.[1702]

بَابُ مَنْ أَبْطَأَتْ عَلَيْهِ الْإِجَابَةُ

Chapter 19 – The one upon whom the Answering is delayed

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي قَدْ سَأَلْتُ اللَّهَ حَاجَةً مُنْذُ كَذَا وَ كَذَا سَنَةً وَ قَدْ دَخَلَ قَلْبِي مِنْ إِبْطَائِهَا شَيْ‏ءٌ فَقَالَ يَا أَحْمَدُ إِيَّاكَ وَ الشَّيْطَانَ أَنْ يَكُونَ لَهُ عَلَيْكَ سَبِيلٌ حَتَّى يُقَنِّطَكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I had asked Allahazwj of a need since such and such a year and there has entered into my heart something from its delay’. So heasws said: ‘O Ahmad! Beware of the Satanla for there to be a way for himla upon you until hela despairs you.

إِنَّ أَبَا جَعْفَرٍ ( صلوات الله عليه )  كَانَ يَقُولُ إِنَّ الْمُؤْمِنَ يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ حَاجَةً فَيُؤَخِّرُ عَنْهُ تَعْجِيلَ إِجَابَتِهِ حُبّاً لِصَوْتِهِ وَ اسْتِمَاعِ نَحِيبِهِ

Abu Ja’farasws was saying: ‘A Momin asks Allahazwj Mighty and Majestic for a need, so Heazwj Delays it from him the hastening of its Answer, out of Love for his voice and Listening to his wailings’.

ثُمَّ قَالَ وَ اللَّهِ مَا أَخَّرَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْمُؤْمِنِينَ مَا يَطْلُبُونَ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُمْ مِمَّا عَجَّلَ لَهُمْ فِيهَا وَ أَيُّ شَيْ‏ءٍ الدُّنْيَا إِنَّ أَبَا جَعْفَرٍ ( عليه السلام ) كَانَ يَقُولُ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ دُعَاؤُهُ فِي الرَّخَاءِ نَحْواً مِنْ دُعَائِهِ فِي الشِّدَّةِ لَيْسَ إِذَا أُعْطِيَ فَتَرَ فَلَا تَمَلَّ الدُّعَاءَ فَإِنَّهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِمَكَانٍ وَ عَلَيْكَ بِالصَّبْرِ وَ طَلَبِ الْحَلَالِ وَ صِلَةِ الرَّحِمِ

Then heasws said: ‘By Allahazwj! Whatever Allahazwj Mighty and Majestic Delays from the Momineen what they are seeking from this world is better for them from what is hastened for them in it. And which thing is the world? Abu Ja’farasws was saying: ‘It is befitting for the Momin that his supplications during the prosperity should be approximately the same as his supplications during the difficulties. It should not be that when he is Given, so he gets bored and does not incline for the supplication, for it has a place (status) with Allahazwj Mighty and Majestic. And upon you is with the patience and seeking the Permissible, and helping the relatives.

وَ إِيَّاكَ وَ مُكَاشَفَةَ النَّاسِ فَإِنَّا أَهْلَ الْبَيْتِ نَصِلُ مَنْ قَطَعَنَا وَ نُحْسِنُ إِلَى مَنْ أَسَاءَ إِلَيْنَا فَنَرَى وَ اللَّهِ فِي ذَلِكَ الْعَاقِبَةَ الْحَسَنَةَ

And beware of conflicts with the people, for weasws the Peopleasws of the Household maintain relationships with the ones who cut usasws off, and we do good to the ones who offend usasws, for weasws see, by Allahazwj, the good end-result in that.

إِنَّ صَاحِبَ النِّعْمَةِ فِي الدُّنْيَا إِذَا سَأَلَ فَأُعْطِيَ طَلَبَ غَيْرَ الَّذِي سَأَلَ وَ صَغُرَتِ النِّعْمَةُ فِي عَيْنِهِ فَلَا يَشْبَعُ مِنْ شَيْ‏ءٍ وَ إِذَا كَثُرَتِ النِّعَمُ كَانَ الْمُسْلِمُ مِنْ ذَلِكَ عَلَى خَطَرٍ لِلْحُقُوقِ الَّتِي تَجِبُ عَلَيْهِ وَ مَا يُخَافُ مِنَ الْفِتْنَةِ فِيهَا

The owner of the Bounties (rich) in the world, when he asks, so he is Given, he seeks other than which he asked for, and he belittles the Bounties in his eyes, so he is not satisfied from anything. And when the Bounties were numerous upon a Muslim he would be in danger from that for (violating) the rights which are Obligated upon him and he would fear from the strife with regards to it.

أَخْبِرْنِي عَنْكَ لَوْ أَنِّي قُلْتُ لَكَ قَوْلًا أَ كُنْتَ تَثِقُ بِهِ مِنِّي فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا لَمْ أَثِقْ بِقَوْلِكَ فَبِمَنْ أَثِقُ وَ أَنْتَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ قَالَ فَكُنْ بِاللَّهِ أَوْثَقَ فَإِنَّكَ عَلَى مَوْعِدٍ مِنَ اللَّهِ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ إِذا سَأَلَكَ عِبادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذا دَعانِ

Inform measws about yourself. If Iasws were to say certain words to you would you trust in it from measws?’ So I said to himasws, ‘May I be sacrificed for youasws! If Iasws do not trust in yourasws words, so in whose (words) would I trust, and youasws are the Proof of Allahazwj upon Hisazwj creatures!’ Heasws said: ‘So become more trusting in Allahazwj upon a Promise from Allahazwj. Isn’t Allahazwj Mighty and Majestic Saying [2:186] And when My servants ask you concerning Me, then surely I am very near; I Answer the supplication of the suppliant when he supplicates.

وَ قَالَ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ وَ قَالَ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا فَكُنْ بِاللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْكَ بِغَيْرِهِ وَ لَا تَجْعَلُوا فِي أَنْفُسِكُمْ إِلَّا خَيْراً فَإِنَّهُ مَغْفُورٌ لَكُمْ .

And Heazwj Said [39:53] do not despair of the Mercy of Allah. And Heazwj Said [2:268] and Allah Promises you Forgiveness from Himself and Grace. Therefore, become more trusting in Allahazwj Mighty and Majestic from yourself than in others, and do not make within yourself anything except for goodness, for Heazwj would be Forgiving you’.[1703]

عَنْهُ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا دَعَا الرَّجُلُ بِالدُّعَاءِ فَاسْتُجِيبَ لَهُ ثُمَّ أُخِّرَ ذَلِكَ إِلَى حِينٍ قَالَ فَقَالَ نَعَمْ قُلْتُ وَ لِمَ ذَاكَ لِيَزْدَادَ مِنَ الدُّعَاءِ قَالَ نَعَمْ .

From him, from Ahmad, from Ali Bin Al Hakam, from Mansour Al Sayqal who said,

‘I said to Abu Abdullahasws, ‘Sometimes the man supplicates with the supplication, so it is Answered for him. Then it is delayed for a while’. So heasws said: ‘Yes’. I said, ‘And why would that be so, in order for him to increase from the supplications?’ Heasws said: ‘Yes’.[1704]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ أَبِي هِلَالٍ الْمَدَائِنِيِّ عَنْ حَدِيدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيَدْعُو فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلْمَلَكَيْنِ قَدِ اسْتَجَبْتُ لَهُ وَ لَكِنِ احْبِسُوهُ بِحَاجَتِهِ فَإِنِّي أُحِبُّ أَنْ أَسْمَعَ صَوْتَهُ وَ إِنَّ الْعَبْدَ لَيَدْعُو فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَجِّلُوا لَهُ حَاجَتَهُ فَإِنِّي أُبْغِضُ صَوْتَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Is’haq Bin Abu Hilal Al Madainy, from Hadeed,

(It has been narrated) from Abu Abdullahasws having said: ‘The servant is supplicating, so Allahazwj Mighty and Majestic is Saying to the two Angels: “Iazwj have Answered for him, but withhold his need, for Iazwj Love to Hear his voice”; and the servant is supplicating, so Allahazwj Blessed and High is Saying: “Hasten his need for him, for Iazwj Hate Hearing his voice”’.[1705]

ابْنُ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ صَاحِبِ السَّابِرِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَجَابُ لِلرَّجُلِ الدُّعَاءُ ثُمَّ يُؤَخَّرُ قَالَ نَعَمْ عِشْرِينَ سَنَةً .

Ibn Abu Umeyr, from Suleyman Sahib Al Sabiry, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws having said: ‘The supplication gets Answered for the man, then it gets delayed?’ Heasws said: ‘Yes, (it could be delayed for) twenty years’.[1706]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ بَيْنَ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قَدْ أُجِيبَتْ دَعْوَتُكُما وَ بَيْنَ أَخْذِ فِرْعَوْنَ أَرْبَعِينَ عَاماً .

Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so between the Words of Allahazwj Mighty and Majestic [10:89] I have Accepted the supplication of both of you (Musaasws and Harounas), and between the Seizing of the Pharaohla, (a duration of) forty years’.[1707]

ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُؤْمِنَ لَيَدْعُو فَيُؤَخَّرُ إِجَابَتُهُ إِلَى يَوْمِ الْجُمُعَةِ .

Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘A Momin supplicates, so its Answer gets delayed up to the day of Friday’.[1708]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ الْوَلِيَّ لِلَّهِ يَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِي الْأَمْرِ يَنُوبُهُ فَيَقُولُ لِلْمَلَكِ الْمُوَكَّلِ بِهِ اقْضِ لِعَبْدِي حَاجَتَهُ وَ لَا تُعَجِّلْهَا فَإِنِّي أَشْتَهِي أَنْ أَسْمَعَ نِدَاءَهُ وَ صَوْتَهُ وَ إِنَّ الْعَبْدَ الْعَدُوَّ لِلَّهِ لَيَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِي الْأَمْرِ يَنُوبُهُ فَيُقَالُ لِلْمَلَكِ الْمُوَكَّلِ بِهِ اقْضِ لِعَبْدِي حَاجَتَهُ وَ عَجِّلْهَا فَإِنِّي أَكْرَهُ أَنْ أَسْمَعَ نِدَاءَهُ وَ صَوْتَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from someone else, from our companions who said,

‘Abu Abdullahasws said: ‘The servant who is a friend of Allahazwj would be supplicating to Allahazwj Mighty and Majestic regarding the matter delegated to Himazwj, so Heazwj would be Saying to the Angel Allocated with him: “Fulfil for Myazwj servant, his need, but do not hasten it, for Iazwj Desire to Hear his calls and his voice”; and the servant who is an enemy of Allahazwj would be supplicating to Allahazwj Mighty and Majestic regarding the matter delegated to Himazwj, so Heazwj would be Saying to the Angel Allocated with him: “Fulfil for Myazwj servant his need and hasten it, for Iazwj Dislike to Hear his call and his voice”.

قَالَ فَيَقُولُ النَّاسُ مَا أُعْطِيَ هَذَا إِلَّا لِكَرَامَتِهِ وَ لَا مُنِعَ هَذَا إِلَّا لِهَوَانِهِ .

Heasws said: ‘So the people would (instead) be saying, ‘This one has not been Given except due to his prestige, and this one has not been Prevented except due to his indignity’.[1709]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْمُؤْمِنُ بِخَيْرٍ وَ رَجَاءٍ رَحْمَةً مِنَ اللَّهِ عَزَّ وَ جَلَّ مَا لَمْ يَسْتَعْجِلْ فَيَقْنَطَ وَ يَتْرُكَ الدُّعَاءَ قُلْتُ لَهُ كَيْفَ يَسْتَعْجِلُ قَالَ يَقُولُ قَدْ دَعَوْتُ مُنْذُ كَذَا وَ كَذَا وَ مَا أَرَى الْإِجَابَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin does not cease to be with goodness and hoping for the Mercy of Allahazwj Mighty and Majestic for as long as he does not haste, so he would end up despairing and neglect the supplication’. I said to himasws, ‘How would he make haste?’ Heasws said: ‘He would be saying, ‘I have been supplicating since such and such (a time) and I do not see the Answer’.[1710]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِي حَاجَتِهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَخِّرُوا إِجَابَتَهُ شَوْقاً إِلَى صَوْتِهِ وَ دُعَائِهِ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قَالَ اللَّهُ عَزَّ وَ جَلَّ عَبْدِي دَعَوْتَنِي فَأَخَّرْتُ إِجَابَتَكَ وَ ثَوَابُكَ كَذَا وَ كَذَا وَ دَعَوْتَنِي فِي كَذَا وَ كَذَا فَأَخَّرْتُ إِجَابَتَكَ وَ ثَوَابُكَ كَذَا وَ كَذَا

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Momin supplicates to Allahazwj Mighty and Majestic regarding his need, so Allahazwj Mighty and Majetic is Saying: “Delay its Answer”, out of Desire to his voice and his supplication. So when it will be the Day of Judgment, Allahazwj Mighty and Majestic would Say: “Myazwj servant! You supplicated to Meazwj but Iazwj Delayed its Answer, and your Rewards are such and such, and you supplication to Meazwj regarding such and such, but Iazwj Delayed Answering you and your Rewards are such and such”.

قَالَ فَيَتَمَنَّى الْمُؤْمِنُ أَنَّهُ لَمْ يُسْتَجَبْ لَهُ دَعْوَةٌ فِي الدُّنْيَا مِمَّا يَرَى مِنْ حُسْنِ الثَّوَابِ .

Heasws said: ‘So the Momin would wish that no supplication of his had been Answered in the world due to what he sees from the excellent Rewards’.[1711]

بَابُ الصَّلَاةِ عَلَى النَّبِيِّ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ عَلَيْهِمُ السَّلَامُ

Chapter 20 – The Salawāt (Blessings) upon the Prophet Muhammadsaww and the Peopleasws of hissaww Household

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الدُّعَاءُ مَحْجُوباً حَتَّى يُصَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘A supplication remains barred until he (the one who is supplicating) sends Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww’.[1712]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ دَعَا وَ لَمْ يَذْكُرِ النَّبِيَّ ( صلى الله عليه وآله ) رَفْرَفَ الدُّعَاءُ عَلَى رَأْسِهِ فَإِذَا ذَكَرَ النَّبِيَّ ( صلى الله عليه وآله ) رُفِعَ الدُّعَاءُ .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who supplicates without mentioning the Prophetsaw (Salawāt) the supplication hovers over his head. So when he does mention the Prophetsaww, the supplication is raised (to the sky)’.[1713]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنِّي أَجْعَلُ لَكَ ثُلُثَ صَلَوَاتِي لَا بَلْ أَجْعَلُ لَكَ نِصْفَ صَلَوَاتِي لَا بَلْ أَجْعَلُهَا كُلَّهَا لَكَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذاً تُكْفَى مَئُونَةَ الدُّنْيَا وَ الْآخِرَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Asama Zayd Al Shahham, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! I make my Salawāt to be for yousaww a third (of the time I supplicate), no, but I make my Salawāt to be for yousaww half of the time; no, but I make all of it to be for yousaww’. So Rasool-Allahsaww said: ‘Then you have sufficient provisions for the world and the Hereafter’’.[1714]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا مَعْنَى أَجْعَلُ صَلَوَاتِي كُلَّهَا لَكَ فَقَالَ يُقَدِّمُهُ بَيْنَ يَدَيْ كُلِّ حَاجَةٍ فَلَا يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ شَيْئاً حَتَّى يَبْدَأَ بِالنَّبِيِّ ( صلى الله عليه وآله ) فَيُصَلِّيَ عَلَيْهِ ثُمَّ يَسْأَلَ اللَّهَ حَوَائِجَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf, from Abu Asama, from Abu Baseer who said,

‘I asked Abu Abdullahasws, ‘What is the meaning (of the words), ‘I make my Salawāt, all of these to be for yousaww’. So heasws said: ‘He preceded it in front of every need (asked for). So he does not ask Allahazwj Mighty and Majestic for anything until he begins with the Prophetsaww. So he sends Salawāt upon himsaww, then he asks Allahazwj for his needs’.[1715]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَجْعَلُونِي كَقَدَحِ الرَّاكِبِ فَإِنَّ الرَّاكِبَ يَمْلَأُ قَدَحَهُ فَيَشْرَبُهُ إِذَا شَاءَ اجْعَلُونِي فِي أَوَّلِ الدُّعَاءِ وَ فِي آخِرِهِ وَ فِي وَسَطِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not make mesaww to be like the water container of the rider, so the rider fills his water container and he drinks it whenever he so desires to. Make mesaww to be at the beginning of the supplication and at the end of it, and in the middle of it’.[1716]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ وَ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِذَا ذُكِرَ النَّبِيُّ ( صلى الله عليه وآله ) فَأَكْثِرُوا الصَّلَاةَ عَلَيْهِ فَإِنَّهُ مَنْ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) صَلَاةً وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ أَلْفَ صَلَاةٍ فِي أَلْفِ صَفٍّ مِنَ الْمَلَائِكَةِ وَ لَمْ يَبْقَ شَيْ‏ءٌ مِمَّا خَلَقَهُ اللَّهُ إِلَّا صَلَّى عَلَى الْعَبْدِ لِصَلَاةِ اللَّهِ عَلَيْهِ وَ صَلَاةِ مَلَائِكَتِهِ فَمَنْ لَمْ يَرْغَبْ فِي هَذَا فَهُوَ جَاهِلٌ مَغْرُورٌ قَدْ بَرِئَ اللَّهُ مِنْهُ وَ رَسُولُهُ وَ أَهْلُ بَيْتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from his father, and Husayn Bin Abu Al A’ala, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever the Prophetsaww is mentioned, so frequent the Salawāt upon him, for the one who sends Salawāt upon the Prophetsaww, one Salawāt, Allahazwj would Send a thousand Salawāts upon him in a thousand rows of the Angels, and there would not remain anything from what Allahazwj Created except it would send Salawāt upon the servant for the Salawāt of Allahazwj and the Salawāt of Hisazwj Angels upon him. Therefore, the one who does not desire regarding this, so he is ignorant, deceived. Allahazwj has Disavowed from him, and (so has) Hisazwj Rasoolsaww, and the Peopleasws of hissaww Household’.[1717]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَلَّى عَلَيَّ صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ وَ مَنْ شَاءَ فَلْيُقِلَّ وَ مَنْ شَاءَ فَلْيُكْثِرْ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who sends Salawāt upon mesaww, Allahazwj and Hisazwj Angels would Send Salawāt upon him, and the one who so desires to let him be scarce (with it), and the one who so desires let him be frequent (with it)’.[1718]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّلَاةُ عَلَيَّ وَ عَلَى أَهْلِ بَيْتِي تَذْهَبُ بِالنِّفَاقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Salawāt upon measws and upon the Peopleasws of mysaww Household removes the hypocrisy’.[1719]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي عِمْرَانَ الْأَزْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ يَا رَبِّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ قُضِيَتْ لَهُ مِائَةُ حَاجَةٍ ثَلَاثُونَ لِلدُّنْيَا وَ الْبَاقِي لِلْآخِرَةِ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Abu Imran Al Azady, from Abdullah Bin Al Hakam, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says, ‘O Lordazwj! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww’, one hundred times, so a hundred needs would be Fulfilled for him – thirty for the world and the remainder for the Hereafter’.[1720]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ جَمِيعاً عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ دُعَاءٍ يُدْعَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مَحْجُوبٌ عَنِ السَّمَاءِ حَتَّى يُصَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Abdul Rahman Bin Abu Najran, altogether from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘Every supplication supplicated to Allahazwj Mighty and Majestic with is Barred from the sky until he (the one who is supplicating) sends Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww’.[1721]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ أَجْعَلُ نِصْفَ صَلَوَاتِي لَكَ قَالَ نَعَمْ ثُمَّ قَالَ أَجْعَلُ صَلَوَاتِي كُلَّهَا لَكَ قَالَ نَعَمْ فَلَمَّا مَضَى قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُفِيَ هَمَّ الدُّنْيَا وَ الْآخِرَةِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘(It was) narrated to me by the one who heard Abu Abdullahasws saying: ‘A man came over to Rasool-Allahsaww and he said, ‘Can I make my Salawāt to be for yousaww, half (the time I supplicate)’. Hesaww said: ‘Yes’. Then he said, ‘Can I make my Salawāt to be for yousaww, all of it (all the time)?’ Hesaww said: ‘Yes’. So when he went away, Rasool-Allahsaww said: ‘He has sufficed from the worries of the world and the Hereafter’.[1722]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جَعَلْتُ ثُلُثَ صَلَوَاتِي لَكَ فَقَالَ لَهُ خَيْراً فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جَعَلْتُ نِصْفَ صَلَوَاتِي لَكَ فَقَالَ لَهُ ذَاكَ أَفْضَلُ فَقَالَ إِنِّي جَعَلْتُ كُلَّ صَلَوَاتِي لَكَ فَقَالَ إِذاً يَكْفِيَكَ اللَّهُ عَزَّ وَ جَلَّ مَا أَهَمَّكَ مِنْ أَمْرِ دُنْيَاكَ وَ آخِرَتِكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Murazim who said,

‘Abu Abdullahasws said: ‘A man came over to Rasool-Allahsaww and he said, ‘O Rasool-Allahsaww! I make my Salawāt to be for yousaww a third (of the time I supplicate)’. So hesaww said to him: ‘Good’. So he said, ‘O Rasool-Allahsaww! I make my Salawāt to be for yousaww half (of the time I supplicate)’. So hesaww said to him: ‘That is better’. So he said, ‘I make my Salawāt to be for yousaww, every (time I supplicate)’. So hesaww said: ‘Then Allahazwj Mighty and Majestic would Suffice you from whatever worries you from the matters of your world and your Hereafter’.

فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ كَيْفَ يَجْعَلُ صَلَاتَهُ لَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ شَيْئاً إِلَّا بَدَأَ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ ( صلى الله عليه وآله ) .

So a man said to himasws, ‘May Allahazwj Keep youasws well! How would he make his Salawāt to be for himsaww?’ So Abu Abdullahasws said: ‘He would not ask Allahazwj Mighty and Majestic for anything except he would begin with his Salawāt upon Muhammadsaww and hissaww Progenyasws’.[1723]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ارْفَعُوا أَصْوَاتَكُمْ بِالصَّلَاةِ عَلَيَّ فَإِنَّهَا تَذْهَبُ بِالنِّفَاقِ .

Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww said: ‘You should be raising your voices with the Salawāt upon mesaww, for it would remove the hypocrisy’.[1724]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ فَرُّوخَ مَوْلَى آلِ طَلْحَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقَ بْنَ فَرُّوخَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَشْراً صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ مِائَةَ مَرَّةٍ وَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ أَلْفاً أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَ مَلائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ كانَ بِالْمُؤْمِنِينَ رَحِيماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yaqoub Bin Abdullah, from Is’haq Bin Faroukh, a slave of the family of Talha who said,

‘Abu Abdullahasws said: ‘O Is’haq Bin Faroukh! The one who sends Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww ten (times), Allahazwj and Hisazwj Angels would Send Salawāt upon him one hundred times; and the one who sends Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww one hundred times, Allahazwj and Hisazwj Angels would Send Salawāt upon him a thousand times. Have you not heard the Words of Allahazwj Mighty and Majestic [33:43] He it is Who sends His Blessings upon you, and (so do) His Angels, that He may Take you out from utter darkness into the Light; and He is Merciful to the Believers’.[1725]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا فِي الْمِيزَانِ شَيْ‏ءٌ أَثْقَلَ مِنَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ إِنَّ الرَّجُلَ لَتُوضَعُ أَعْمَالُهُ فِي الْمِيزَانِ فَتَمِيلُ بِهِ فَيُخْرِجُ ( صلى الله عليه وآله ) الصَّلَاةَ عَلَيْهِ فَيَضَعُهَا فِي مِيزَانِهِ فَيَرْجَحُ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘There would not be anything in the Scale (on the Day of Judgment) heavier than the Salawāt upon Muhammadsaww and the Progenyasws of Muhammad, and that the man, his deeds would be placed in the Scale and it would tilt by it (due to the load of the sins). So the Salawāt would come out upon him and it would be placed in his Scale, so it would be outbalanced it (his sins)’.[1726]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ رِجَالِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَانَتْ لَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ حَاجَةٌ فَلْيَبْدَأْ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ ثُمَّ يَسْأَلُ حَاجَتَهُ ثُمَّ يَخْتِمُ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمُ مِنْ أَنْ يَقْبَلَ الطَّرَفَيْنِ وَ يَدَعَ الْوَسَطَ إِذَا كَانَتِ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ لَا تُحْجَبُ عَنْهُ .

Ali Bin Muhammad, from Ibn Jamhour, from his father, from his man who said,

‘Abu Abdullahasws said: ‘The one who has a need for him to Allahazwj Mighty and Majestic, so let him begin with the Salawāt upon Muhammadsaww and hissaww Progenyasws, then he should ask his need, then he should end with the Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, for Allahazwj is more Benevolent than that Heazwj would Accept the two ends and Leave the middle. Whenever there was a Salawāt upon Muhammadsaww and the Progenyasws of Muhammad, it would never be Blocked from him’.[1727]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ عَبْدِ السَّلَامِ بْنِ نُعَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي دَخَلْتُ الْبَيْتَ وَ لَمْ يَحْضُرْنِي شَيْ‏ءٌ مِنَ الدُّعَاءِ إِلَّا الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَقَالَ أَمَا إِنَّهُ لَمْ يَخْرُجْ أَحَدٌ بِأَفْضَلَ مِمَّا خَرَجْتَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhassin Bin Ahmad, from Aban Al Ahmar, from Abdul Salam Bin Nuaym who said,

‘I said to Abu Abdullahasws, ‘I entered the House (Kabah) and nothing presented to me from the supplication except for the Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww’. So heasws said: ‘But it is (something) which no one has come out with anything more superior than what you came out with’.[1728]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ لِي مَا مَعْنَى قَوْلِهِ وَ ذَكَرَ اسْمَ رَبِّهِ فَصَلَّى قُلْتُ كُلَّمَا ذَكَرَ اسْمَ رَبِّهِ قَامَ فَصَلَّى فَقَالَ لِي لَقَدْ كَلَّفَ اللَّهُ عَزَّ وَ جَلَّ هَذَا شَطَطاً فَقُلْتُ جُعِلْتُ فِدَاكَ فَكَيْفَ هُوَ فَقَالَ كُلَّمَا ذَكَرَ اسْمَ رَبِّهِ صَلَّى عَلَى مُحَمَّدٍ وَ آلِهِ .

Ali Bin Muhammad, from Ahmad Bin Al Husayn, from Ali Bin Al Rayyan, from Ubeydullah Bin Abdullah Al Dihqan who said,

‘I went over to Abu Al-Hassan Al-Rezaasws, so heasws said to me: ‘What is the meaning of Hisazwj Words [87:15] And mentions the name of his Lord and prays (فَصَلَّى)?’ I said, ‘Every time he mentioned the Name of his Lordazwj, he prays Salāt’. So heasws said to me: ‘So Allahazwj Mighty and Majestic has Encumbered him with an enormous burden’. So I said, ‘May I be sacrificed for youasws! So how is it?’ So heasws said: ‘Every time he mentions the Name of his Lordazwj, he sends Salawāt upon Muhammadsaww and hissaww Progenyasws’.[1729]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُفَضَّلِ بْنِ صَالِحٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّى أَحَدُكُمْ وَ لَمْ يَذْكُرِ النَّبِيَّ وَ آلَهُ ( صلى الله عليه وآله ) فِي صَلَاتِهِ يُسْلَكُ بِصَلَاتِهِ غَيْرَ سَبِيلِ الْجَنَّةِ

From him, from Muhammad Bin Ali, from Mufazzal Bin Salih Al Asady, from Muhammad Bin Haroun,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you prays Salāt and does not mention the Prophetsaww and hissaww Progenyasws in his Salāt, he would travel with his Salāt to other than the way of the Paradise’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ دَخَلَ النَّارَ فَأَبْعَدَهُ اللَّهُ

And Rasool-Allahsaww said: ‘The one in whose presence Isaww am mentined, so he does not send Salawāt upon mesaww, would enter the Fire - for Allahazwj would Distance him’.

وَ قَالَ ( صلى الله عليه وآله ) وَ مَنْ ذُكِرْتُ عِنْدَهُ فَنَسِيَ الصَّلَاةَ عَلَيَّ خُطِئَ بِهِ طَرِيقَ الْجَنَّةِ .

And hesaww said: ‘And the one in whose presence Isaww am mentioned, so he forgets the Salawāt upon mesaww, he would err on the way to the Paradise’.[1730]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ ذُكِرْتُ عِنْدَهُ فَنَسِيَ أَنْ يُصَلِّيَ عَلَيَّ خَطَأَ اللَّهُ بِهِ طَرِيقَ الْجَنَّةِ .

Abu Ali Al Ashary, from Al Husayn Bin Ali, from Ubeys Bin Hisham, from Sabit, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one in whose presence Isaww am mentioned, so he forgets that he should be sending Salawāt upon mesaww, Allahazwj would Cause him to err on the road to the Paradise’.[1731]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعَ أَبِي رَجُلًا مُتَعَلِّقاً بِالْبَيْتِ وَ هُوَ يَقُولُ.

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws overheard a man attaching to the House (Kaaba) and he was saying,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ

‘O Allahazwj! Send Salawāt upon Muhammadsaww’.

فَقَالَ لَهُ أَبِي يَا عَبْدَ اللَّهِ لَا تَبْتُرْهَا لَا تَظْلِمْنَا حَقَّنَا قُلِ

So myasws fatherasws said to me: ‘O servant of Allahazwj! Do not amputate it! Do not be unjust to usasws of ourasws rights! Say,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ

‘O Allahazwj! Send Salawāt upon Muhammadsaww and the Peopleasws of hissaww Household’.[1732]

بَابُ مَا يَجِبُ مِنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي كُلِّ مَجْلِسٍ

Chapter 21 – What is Obligated from the Mention of Allahazwj Mighty and Majestic in every gathering

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْجَارُودِ الْهُذَلِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ مَجْلِسٍ يَجْتَمِعُ فِيهِ أَبْرَارٌ وَ فُجَّارٌ فَيَقُومُونَ عَلَى غَيْرِ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا كَانَ حَسْرَةً عَلَيْهِمْ يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Rabi’e Bin Abdullah Bin Al Jaroud Al Huzliy, from Al Fuzayl Bin Yasaar who said,

‘Abu Abdullahasws said: ‘There is none from a gathering in which the righteous and the immoral gather and they are persisting upon the Mention of other than Allahazwj Mighty and Majestic, except that is would be a regret upon them on the Day of Judgment’.[1733]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اجْتَمَعَ فِي مَجْلِسٍ قَوْمٌ لَمْ يَذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ وَ لَمْ يَذْكُرُونَا إِلَّا كَانَ ذَلِكَ الْمَجْلِسُ حَسْرَةً عَلَيْهِمْ يَوْمَ الْقِيَامَةِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘No group will gather in a gathering not mentioning Allahazwj Mighty and Majestic and not mentioning usasws except that gathering would be a regret upon them on the Day of Judgment’.

ثُمَّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ وَ ذِكْرِ عَدُوِّنَا مِنْ ذِكْرِ الشَّيْطَانِ .

Then he (the narrator) said, ‘Abu Ja’farasws said: ‘Ourasws mention is from the Mention of Allahazwj, and the mention of ourasws enemies is from the mention of Satanla’.[1734]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَرَادَ أَنْ يَكْتَالَ بِالْمِكْيَالِ الْأَوْفَى فَلْيَقُلْ إِذَا أَرَادَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

And by his chain, said,

‘Abu Ja’farasws said: ‘The one who intends that he be Rewarded in a perfect measure (maximum Reward), so let him say whenever he intends to arise from his gathering, ‘[37:180] Glory be to your Lord, the Lord of Honour, from what they are describing[37:181] And peace be on the Rasools [37:182] And the Praise is due to Allah, the Lord of the Worlds’.[1735]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ الَّتِي لَمْ تُغَيَّرْ أَنَّ مُوسَى ( عليه السلام ) سَأَلَ رَبَّهُ فَقَالَ يَا رَبِّ أَ قَرِيبٌ أَنْتَ مِنِّي فَأُنَاجِيَكَ أَمْ بَعِيدٌ فَأُنَادِيَكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى أَنَا جَلِيسُ مَنْ ذَكَرَنِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘It is Written in the Torah which has not been altered, that Musaas asked hisas Lordazwj saying: ‘O Lordazwj! Are Youazwj close to meas so Ias should whisper to Youazwj, or are Youazwj Distant, so Ias should call out (loudly) to Youazwj?’ So Allahazwj Mighty and Majestic Revealed unto himas: “O Musaas! Iazwj a Companion of the one who Mentions Meazwj”.

فَقَالَ مُوسَى فَمَنْ فِي سِتْرِكَ يَوْمَ لَا سِتْرَ إِلَّا سِتْرُكَ فَقَالَ الَّذِينَ يَذْكُرُونَنِي فَأَذْكُرُهُمْ وَ يَتَحَابُّونَ فِيَّ فَأُحِبُّهُمْ فَأُولَئِكَ الَّذِينَ إِذَا أَرَدْتُ أَنْ أُصِيبَ أَهْلَ الْأَرْضِ بِسُوءٍ ذَكَرْتُهُمْ فَدَفَعْتُ عَنْهُمْ بِهِمْ .

So Musaas said: ‘So who would be in Yourazwj Veil on the Day in which there will be no veil except for Yourazwj Veil?’ So Heazwj Said: “Those who are mentioning Meazwj So Iazwj am Mentioning them, and the ones who are loving (others) regarding Meazwj, So Iazwj Love them. Therefore, they are those, whenever Iazwj want to Hit the people of the earth with an evil, Iazwj Remember them, so Iazwj Repel it from them, due to them’.[1736]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ قَوْمٍ اجْتَمَعُوا فِي مَجْلِسٍ فَلَمْ يَذْكُرُوا اسْمَ اللَّهِ عَزَّ وَ جَلَّ وَ لَمْ يُصَلُّوا عَلَى نَبِيِّهِمْ إِلَّا كَانَ ذَلِكَ الْمَجْلِسُ حَسْرَةً وَ وَبَالًا عَلَيْهِمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Husayn Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is none from a group gathering in a gather, so they are not mentioning the Name of Allahazwj Mighty and Majestic and are not sending Salawāt upon their Prophetas, except that gathering would be a regret and an evil result upon them’.[1737]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِذِكْرِ اللَّهِ وَ أَنْتَ تَبُولُ فَإِنَّ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ حَسَنٌ عَلَى كُلِّ حَالٍ فَلَا تَسْأَمْ مِنْ ذِكْرِ اللَّهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the Mentioning of Allahazwj while you are urinating, for the Mention of Allahazwj Mighty and Majestic is good upon every state. Therefore, do not hesitate from the Mentioning of Allahazwj’.[1738]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) يَا مُوسَى ( عليه السلام ) لَا تَفْرَحْ بِكَثْرَةِ الْمَالِ وَ لَا تَدَعْ ذِكْرِي عَلَى كُلِّ حَالٍ فَإِنَّ كَثْرَةَ الْمَالِ تُنْسِي الذُّنُوبَ وَ إِنَّ تَرْكَ ذِكْرِي يُقْسِي الْقُلُوبَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas: “O Musaas! Do not be happy with the abundance of the wealth, nor leave Myazwj mention upon every state, for the abundant wealth would make youas to forget the sins and that the neglect of Myazwj Mention would harden the hearts’.[1739]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ الَّتِي لَمْ تُغَيَّرْ أَنَّ مُوسَى سَأَلَ رَبَّهُ فَقَالَ إِلَهِي إِنَّهُ يَأْتِي عَلَيَّ مَجَالِسُ أُعِزُّكَ وَ أُجِلُّكَ أَنْ أَذْكُرَكَ فِيهَا فَقَالَ يَا مُوسَى إِنَّ ذِكْرِي حَسَنٌ عَلَى كُلِّ حَالٍ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘It is Written in the Torah - which has not been altered - that Musaas asked hisas Lordazwj saying: ‘Myas God! A situation comes upon meas such that it would not be honourable and majestic for Youazwj that Ias should mention Youazwj therein’. So heas said: ‘O Musaas! Myazwj Mention is good upon every state”’.[1740]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى أَكْثِرْ ذِكْرِي بِاللَّيْلِ وَ النَّهَارِ وَ كُنْ عِنْدَ ذِكْرِي خَاشِعاً وَ عِنْدَ بَلَائِي صَابِراً وَ اطْمَئِنَّ عِنْدَ ذِكْرِي وَ اعْبُدْنِي وَ لَا تُشْرِكْ بِي شَيْئاً إِلَيَّ الْمَصِيرُ يَا مُوسَى اجْعَلْنِي ذُخْرَكَ وَ ضَعْ عِنْدِي كَنْزَكَ مِنَ الْبَاقِيَاتِ الصَّالِحَاتِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from one of his companions, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said to Musaas: “Mention Meazwj frequently by the night and the day and become fearful during Myazwj Mention, and observe patience during Myazwj afflictions, and rest assured during Myazwj Mention, and worship Meazwj and do not associate anything with Meazwj. O Musaas! Make Meazwj as youras Enshrinement and place youras treasures with Meazwj from the lasting righteous deeds’.[1741]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى اجْعَلْ لِسَانَكَ مِنْ وَرَاءِ قَلْبِكَ تَسْلَمْ وَ أَكْثِرْ ذِكْرِي بِاللَّيْلِ وَ النَّهَارِ وَ لَا تَتَّبِعِ الْخَطِيئَةَ فِي مَعْدِنِهَا فَتَنْدَمَ فَإِنَّ الْخَطِيئَةَ مَوْعِدُ أَهْلِ النَّارِ .

And by his chain, from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said to Musaas: “Make youras tongue to be behind your heart, youas will be safe, and frequent Myazwj Mention by the night and the day, and do not follow the sin in its quarry for youas will regret, for the sin is a provision for the people of the Fire’.[1742]

وَ بِإِسْنَادِهِ قَالَ فِيمَا نَاجَى اللَّهُ بِهِ مُوسَى ( عليه السلام ) قَالَ يَا مُوسَى لَا تَنْسَنِي عَلَى كُلِّ حَالٍ فَإِنَّ نِسْيَانِي يُمِيتُ الْقَلْبَ .

And by his chain,

‘Heasws said: ‘Among what Allahazwj Whispered to Musaas with was that Heazwj Said: “O Musaas! Do not forget Meazwj upon every state, for forgetting Meazwj would cause the heart to die’.[1743]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ اذْكُرْنِي فِي مَلَإٍ أَذْكُرْكَ فِي مَلَإٍ خَيْرٍ مِنْ مَلَئِكَ .

From him, from Ibn Fazzal, from Ghalib Bin Usman, from Bashir Al Dahhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “O son of Adamas! Mention Meazwj in a gathering, Iazwj shall Mention you in a gathering better than your gathering’.[1744]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ ذَكَرَنِي فِي مَلَإٍ مِنَ النَّاسِ ذَكَرْتُهُ فِي مَلَإٍ مِنَ الْمَلَائِكَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “The one who mentions Meazwj in a gathering of the people, Iazwj shall Mention him in a gathering of the Angels’.[1745]

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بَابُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ كَثِيراً

Chapter 22 – Abundant mention of Allahazwj Mighty and Majestic

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ إِلَّا الذِّكْرَ فَلَيْسَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ الْفَرَائِضَ فَمَنْ أَدَّاهُنَّ فَهُوَ حَدُّهُنَّ وَ شَهْرَ رَمَضَانَ فَمَنْ صَامَهُ فَهُوَ حَدُّهُ وَ الْحَجَّ فَمَنْ حَجَّ فَهُوَ حَدُّهُ إِلَّا الذِّكْرَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَرْضَ مِنْهُ بِالْقَلِيلِ وَ لَمْ يَجْعَلْ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the things except that there is an ultimate point to it except for the Zikr (Mention of Allahazwj) for there is no limit for it one can end up to. Allahazwj Mighty and Majestic Imposed the Obligation, so the one who fulfils these, so it would be its limit (reached), and the Month of Ramazan, so the one who Fasts it, so it would be its limit (reached), and the Hajj, so the one performs Hajj, so it would be its limit (reached), except for the Zikr (Mention of Allahazwj), for Allahazwj Mighty and Majestic is not Pleased from it with the little but did not Make a limit for it either for one to end up to it’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً وَ سَبِّحُوهُ بُكْرَةً وَ أَصِيلًا فَقَالَ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ قَالَ وَ كَانَ أَبِي ( عليه السلام ) كَثِيرَ الذِّكْرِ لَقَدْ كُنْتُ أَمْشِي مَعَهُ وَ إِنَّهُ لَيَذْكُرُ اللَّهَ وَ آكُلُ مَعَهُ الطَّعَامَ وَ إِنَّهُ لَيَذْكُرُ اللَّهَ وَ لَقَدْ كَانَ يُحَدِّثُ الْقَوْمَ وَ مَا يَشْغَلُهُ ذَلِكَ عَنْ ذِكْرِ اللَّهِ

Then heasws recited this Verse [33:41] O you who believe! Mention Allah, with a frequent Mentioning [33:42] And Glorify Him morning and evening, and heasws said: ‘Allahazwj Mighty and Majestic did not Make a limit for it for one to end up to it. And it was so that myasws fatherasws used to do a lot of Zikr (Mention of Allahazwj). Iasws had walked with himasws and heasws was doing Zikr (mentioning) Allahazwj and was eating food along with it while heasws was doing Zikr (mentioning) Allahazwj. And heasws used to narrate to the people and that would not pre-occupy himasws from doing Zikr of Allahazwj.

وَ كُنْتُ أَرَى لِسَانَهُ لَازِقاً بِحَنَكِهِ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَ كَانَ يَجْمَعُنَا فَيَأْمُرُنَا بِالذِّكْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَ يَأْمُرُ بِالْقِرَاءَةِ مَنْ كَانَ يَقْرَأُ مِنَّا وَ مَنْ كَانَ لَا يَقْرَأُ مِنَّا أَمَرَهُ بِالذِّكْرِ

And Iasws used to see hisasws tongue move in hisasws jaws saying: ‘There is no god except Allahazwj’, and heasws used to gather us and order us with the Zikr until the emergence of the sun, and heasws would order with the recitation the ones from us who could read, and the ones of us who could not read, heasws would order him with the Zikr.

وَ الْبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرْآنُ وَ يُذْكَرُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تَكْثُرُ بَرَكَتُهُ وَ تَحْضُرُهُ الْمَلَائِكَةُ وَ تَهْجُرُهُ الشَّيَاطِينُ وَ يُضِي‏ءُ لِأَهْلِ السَّمَاءِ كَمَا يُضِي‏ءُ الْكَوْكَبُ الدُّرِّيُّ لِأَهْلِ الْأَرْضِ وَ الْبَيْتُ الَّذِي لَا يُقْرَأُ فِيهِ الْقُرْآنُ وَ لَا يُذْكَرُ اللَّهُ فِيهِ تَقِلُّ بَرَكَتُهُ وَ تَهْجُرُهُ الْمَلَائِكَةُ وَ تَحْضُرُهُ الشَّيَاطِينُ

And the house in which the Quran is recited and Allahazwj Mighty and Majestic is mentioned therein would be with abundant Blessings, and the Angels would attend it, and the Satansla would flee, and it would shine to the inhabitants of the sky just like the brilliant star does for the inhabitants of the earth. And the house in which the Quran is not recited, nor is Allahazwj Mentioned therein would be of little Blessings and the Angels would flee from it and the Satansla would attend it.

وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِخَيْرِ أَعْمَالِكُمْ لَكُمْ أَرْفَعِهَا فِي دَرَجَاتِكُمْ وَ أَزْكَاهَا عِنْدَ مَلِيكِكُمْ وَ خَيْرٍ لَكُمْ مِنَ الدِّينَارِ وَ الدِّرْهَمِ وَ خَيْرٍ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَقْتُلُوهُمْ وَ يَقْتُلُوكُمْ فَقَالُوا بَلَى فَقَالَ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ كَثِيراً

And Rasool-Allahsaww has said: ‘Shall Isaww inform you with the best of your deeds which would be raising for you in your levels be the most purifying in the Presence of your Kingazwj, and better for you all than the Dinar and the Dirham, and better for you than your meeting your enemies (in battle), so you would be killing them and they would be killing you?’ So they said, ‘Yes’. So hesaww said: ‘Abundant Zikr of Allahazwj Mighty and Majestic’’.

ثُمَّ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ مَنْ خَيْرُ أَهْلِ الْمَسْجِدِ فَقَالَ أَكْثَرُهُمْ لِلَّهِ ذِكْراً

Then heasws said: ‘A man came over to the Prophetsaww and he said, ‘Who are the best ones from the people of the Masjid?’ So hesaww said: ‘The ones who most frequent the Zikr of Allahazwj’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أُعْطِيَ لِسَاناً ذَاكِراً فَقَدْ أُعْطِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

And Rasool-Allahsaww said: ‘The one who has been Given a oft-mentioning tongue, so he has been Given the goodness of the world and the Hereafter’.

وَ قَالَ فِي قَوْلِهِ تَعَالَى وَ لا تَمْنُنْ تَسْتَكْثِرُ قَالَ لَا تَسْتَكْثِرْ مَا عَمِلْتَ مِنْ خَيْرٍ لِلَّهِ .

And he (the narrator) said, ‘Regarding the Words of the Exalted [74:6] And bestow not favours that you may receive again with increase, heasws said: ‘Do not (consider) as a lot, what you have done from the good works for the Sake of Allahazwj’.[1746]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِيعَتُنَا الَّذِينَ إِذَا خَلَوْا ذَكَرُوا اللَّهَ كَثِيراً .

Humeyd Bin Ziyad, from Ibn Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Ourasws Shias are those who when they are alone, they are doing Zikr of (mentioning) Allahazwj a lot’.[1747]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَكْثَرَ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَحَبَّهُ اللَّهُ وَ مَنْ ذَكَرَ اللَّهَ كَثِيراً كُتِبَتْ لَهُ بَرَاءَتَانِ بَرَاءَةٌ مِنَ النَّارِ وَ بَرَاءَةٌ مِنَ النِّفَاقِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and a number of our companions, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Ali Al Washha, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who frequently mentions (Zikr) of Allahazwj Mighty and Majestic, Allahazwj would Love him, and the one who frequently mentions (Zikr) Allahazwj, two requittals are Written for him – a requital from the Fire and a requital from the hypocrisy’.[1748]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ بَكْرِ بْنِ أَبِي بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَسْبِيحُ فَاطِمَةَ الزَّهْرَاءِ ( عليها السلام ) مِنَ الذِّكْرِ الْكَثِيرِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Bakr Bin Abu Bakr, from Zurara Bin Ayn,

(It has been narrated) from Abu Abdullahasws having said: ‘The Glorification (Tasbeeh) of Fatima Al-Zahraasws is from the ‘Abundant Zikr’ which Allahazwj Mighty and Majestic Speaks of [33:41] Mention Allah, with a frequent Mentioning’.

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ وَ مَنْصُورِ بْنِ حَازِمٍ وَ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Asama Zayd Al Shahaam and Mansour Bin Hazim, and Saeed Al A’raj,

(It has been narrated) from Abu Abdullahasws – similar to it.[1749]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washha, from Dawood Al Hammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who frequents the Zikr (Mention) of Allahazwj Mighty and Majestic, Allahazwj would Shade him in Hisazwj Paradise’.[1750]

بَابُ أَنَّ الصَّاعِقَةَ لَا تُصِيبُ ذَاكِراً

Chapter 23 – The thunderbolt would not strike a Zakir (Oft-mentioner) of Allahazwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ إِلَّا الصَّاعِقَةَ لَا تَأْخُذُهُ وَ هُوَ يَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘A Momin could die with every (type of) death except the thunderbolt would not seize him while he is mentioning (doing Zikr of) Allahazwj Mighty and Majestic’.[1751]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الصَّوَاعِقَ لَا تُصِيبُ ذَاكِراً قَالَ قُلْتُ وَ مَا الذَّاكِرُ قَالَ مَنْ قَرَأَ مِائَةَ آيَةٍ .

Ali Bin Ibrahi, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Bureyd Bin Muawiya Bin Ijaly who said,

‘Abu Abdullahasws said: ‘The thunderbolts will not hit a Zakir (mentioner of Allahazwj)’. I said, ‘And what is the Zakir?’ Heasws said: ‘The one who recites one hundred Verses’.[1752]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مِيتَةِ الْمُؤْمِنِ قَالَ يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ يَمُوتُ غَرَقاً وَ يَمُوتُ بِالْهَدْمِ وَ يُبْتَلَى بِالسَّبُعِ وَ يَمُوتُ بِالصَّاعِقَةِ وَ لَا تُصِيبُ ذَاكِرَ اللَّهِ عَزَّ وَ جَلَّ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the death of a Momin. Heasws said: ‘The Momin would be dying with every (type of) death. He would be dying by drowning, and he would be dying by the crushing, and being afflicted (devoured) by the beasts, and he would be dying by the thunderbolt and it would not hit a Zakir (who mentions) Allahazwj Mighty and Majestic’.[1753]

بَابُ الِاشْتِغَالِ بِذِكْرِ اللَّهِ عَزَّ وَ جَلَّ

Chapter 24 – The pre-occupation with the Zikr (mentioning) of Allahazwj Mighty and Majestic

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ شُغِلَ بِذِكْرِي عَنْ مَسْأَلَتِي أَعْطَيْتُهُ أَفْضَلَ مَا أُعْطِي مَنْ سَأَلَنِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying: “The one who is too pre-occupied by (doing) Myazwj Zikr (and) does not ask (for his needs), Iazwj shall Give him even more than the one who asks Meazwj (his needs)”’.[1754]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيَكُونُ لَهُ الْحَاجَةُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَبْدَأُ بِالثَّنَاءِ عَلَى اللَّهِ وَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ حَتَّى يَنْسَى حَاجَتَهُ فَيَقْضِيهَا اللَّهُ لَهُ مِنْ غَيْرِ أَنْ يَسْأَلَهُ إِيَّاهَا .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullahasws having said: ‘The servant happens to have the need for him to Allahazwj Mighty and Majestic. So he begins with the Laudation upon Allahazwj and the Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww until he forgets his need. So Allahazwj would Fulfil it for him from without him having asked Himazwj for it’.[1755]

بَابُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي السِّرِّ

Chapter 25 – Zikr (Oft-mentioning) of Allahazwj Mighty and Majestic in the privacy

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ ذَكَرَنِي سِرّاً ذَكَرْتُهُ عَلَانِيَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibrahim Bin Abu Al Balaad, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Says: “The one who mentions (does Zikr of) Meazwj privately, Iazwj shall Mention him publicly”’.[1756]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ أَبِي الْمَغْرَاءِ الْخَصَّافِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ فِي السِّرِّ فَقَدْ ذَكَرَ اللَّهَ كَثِيراً إِنَّ الْمُنَافِقِينَ كَانُوا يَذْكُرُونَ اللَّهَ عَلَانِيَةً وَ لَا يَذْكُرُونَهُ فِي السِّرِّ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ يُراؤُنَ النَّاسَ وَ لا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا .

A number of our companions, from Ahmad Biin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Suleyman Bin Amro, from Abu Al Magra’a Al Khassaf, raising it, said,

‘Amir Al-Momineenasws said: ‘The one who mentions (does Zikr of) Allahazwj Mighty and Majestic in the privacy so he has mentioned Allahazwj a lot. The hypocrites were doing Zikr of Allahazwj publicly and they were not doing Hisazwj Zikr during privacy. So Allahazwj Mighty and Majetic Said [4:142] they do it only to be seen of men and do not remember Allah except for a little’.[1757]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ رَفَعَهُ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِعِيسَى ( عليه السلام ) يَا عِيسَى اذْكُرْنِي فِي نَفْسِكَ أَذْكُرْكَ فِي نَفْسِي وَ اذْكُرْنِي فِي مَلَئِكَ أَذْكُرْكَ فِي مَلَإٍ خَيْرٍ مِنْ مَلَإِ الْآدَمِيِّينَ يَا عِيسَى أَلِنْ لِي قَلْبَكَ وَ أَكْثِرْ ذِكْرِي فِي الْخَلَوَاتِ وَ اعْلَمْ أَنَّ سُرُورِي أَنْ تُبَصْبِصَ إِلَيَّ وَ كُنْ فِي ذَلِكَ حَيّاً وَ لَا تَكُنْ مَيِّتاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, raising it, said,

‘Allahazwj Mighty and Majestic Said to Isaas: “O Isaas! Mention Meazwj within yourselfas, Iazwj will Mention youas within Myselfazwj, and mention Meazwj in youras gathering, Iazwj shall Mention youas in a gathering better than the gathering of the human beings. O Isaas! Soften youras heart for Meazwj and frequent Myazwj Mention in the isolation, and know that Myazwj Gladness is that youas compliment to Meazwj and become lively during that and do not become (like) dead”’.[1758]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَكْتُبُ الْمَلَكُ إِلَّا مَا سَمِعَ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ اذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَ خِيفَةً فَلَا يَعْلَمُ ثَوَابَ ذَلِكَ الذِّكْرِ فِي نَفْسِ الرَّجُلِ غَيْرُ اللَّهِ عَزَّ وَ جَلَّ لِعَظَمَتِهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The Angel does not write down except what he hears, and Allahazwj Mighty and Majestic Says [7:205] And remember your Lord within yourself humbly and fearing. So no one would know the Reward of that Zikr in the self of the man apart from Allahazwj Mighty and Majestic, due to is magnitude’.[1759]

بَابُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي الْغَافِلِينَ

Chapter 26 – Zikr (Mention) of Allahazwj Mighty and Majestic among the oblivious ones

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الذَّاكِرُ لِلَّهِ عَزَّ وَ جَلَّ فِي الْغَافِلِينَ كَالْمُقَاتِلِ فِي الْمُحَارِبِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Abdullahasws said: ‘The Zakir (mentioner of Allahazwj) among the oblivious (unmindful) ones is like the fighter among the battling ones’.[1760]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاكِرُ اللَّهِ عَزَّ وَ جَلَّ فِي الْغَافِلِينَ كَالْمُقَاتِلِ عَنِ الْفَارِّينَ وَ الْمُقَاتِلُ عَنِ الْفَارِّينَ لَهُ الْجَنَّةُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘A Zakir (mentioner) of Allahazwj Mighty and Majestic among the oblivious ones is like the fighter from (among) the fleeing ones, and the reward for a fighter from (among) the fleeing ones is the Paradise’.[1761]

بَابُ التَّحْمِيدِ وَ التَّمْجِيدِ

Chapter 27 – The Praise and the Glorification

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْمُفَضَّلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ عَلِّمْنِي دُعَاءً جَامِعاً فَقَالَ لِيَ احْمَدِ اللَّهَ فَإِنَّهُ لَا يَبْقَى أَحَدٌ يُصَلِّي إِلَّا دَعَا لَكَ يَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Saeed Al Qammat, from Al Mufazzal who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! Teach me a comprehensive supplication’. So heasws said to me: ‘Praise Allahazwj, for there would not remain anyone who prays Salat except he would be supplicating for you saying, ‘Allahazwj Hears the one who Praises Himazwj’ (the phrase spoken after Ruku’u)’.[1762]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَ أَنْ تَحْمَدَهُ .

From him, from Ali Bin Al Husayn, from Sayf Bin Ameyra, from Muhammad Bin Marwan who said,

‘I said to Abu Abdullahasws, ‘Which of the deeds is the most Beloved to Allahazwj Mighty and Majestic?’ So heasws said: ‘Your praising Himazwj’.[1763]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْحَسَنِ الْأَنْبَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَحْمَدُ اللَّهَ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةِ مَرَّةٍ وَ سِتِّينَ مَرَّةً عَدَدَ عُرُوقِ الْجَسَدِ يَقُولُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَثِيراً عَلَى كُلِّ حَالٍ .

Ali Bn Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Hassan Al Anbary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to praise Allahazwj during every day, three hundred and sixty times (360), of the number of the veins in the body, saying: ‘الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ’ ‘The Praise is for Allahazwj, Lordazwj of the worlds, a lot, upon every state’.[1764]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ فِي ابْنِ آدَمَ ثَلَاثَمِائَةٍ وَ سِتِّينَ عِرْقاً مِنْهَا مِائَةٌ وَ ثَمَانُونَ مُتَحَرِّكَةٌ وَ مِنْهَا مِائَةٌ وَ ثَمَانُونَ سَاكِنَةٌ فَلَوْ سَكَنَ الْمُتَحَرِّكُ لَمْ يَنَمْ وَ لَوْ تَحَرَّكَ السَّاكِنُ لَمْ يَنَمْ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَصْبَحَ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَثِيراً عَلَى كُلِّ حَالٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ مَرَّةً وَ إِذَا أَمْسَى قَالَ مِثْلَ ذَلِكَ .

Ali Bin Ibrahim, from his father, and Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, altogether from Ahmad Bin Al Hassan Al Maysami, from Yaqoub Bin Shuayb who said,

‘‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘In the son of Adamas there are three hundred and sixty veins – from these one hundred and eighty are moving and from these one hundred and eighty are still. If the moving ones were to stay still he would not (be able to) sleep, and if the still ones were to move, he would not (be able to) sleep; and it was so that Rasool-Allahsaww, whenever it was morning, said:

‘الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ’ ‘The Praise is for Allahazwj, Lordazwj of the worlds, a lot, upon every state’, three hundred and sixty times, and whenever it was evening, said similar to that’.[1765]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ قَالَ حَدَّثَنِي أَبُو مَسْعُودٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ أَرْبَعَ مَرَّاتٍ إِذَا أَصْبَحَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَقَدْ أَدَّى شُكْرَ يَوْمِهِ وَ مَنْ قَالَهَا إِذَا أَمْسَى فَقَدْ أَدَّى شُكْرَ لَيْلَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah who said, ‘Abu Masoud narrated to me,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says four times when it is the morning, الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ’ ‘The Praise is for Allahazwj Lordazwj of the worlds’, so he has paid the thanks for his day, and the one who says it when it is the evening, so he has paid his thanks for his night’.[1766]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ دُعَاءٍ لَا يَكُونُ قَبْلَهُ تَحْمِيدٌ فَهُوَ أَبْتَرُ إِنَّمَا التَّحْمِيدُ ثُمَّ الثَّنَاءُ قُلْتُ مَا أَدْرِي مَا يُجْزِي مِنَ التَّحْمِيدِ وَ التَّمْجِيدِ قَالَ يَقُولُ

Ali Bin Ibrahim, from his father, from Ali Bin Hassan, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Every supplication which does not happen to have a Praise before it, so it is cut-off. But rather, it is the Praise, then the Laudation’. I said, ‘What I don’t know is, what would suffice me from the Praise and the Glorification’. Heasws said: ‘One should be saying,

اللَّهُمَّ أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْ‏ءٌ وَ أَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْ‏ءٌ وَ أَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْ‏ءٌ وَ أَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْ‏ءٌ وَ أَنْتَ الْعَزِيزُ الْحَكِيمُ .

‘O Allahazwj! Youazwj are the Foremost, so there was nothing before Youazwj, and Youazwj are the Last, so there will be nothing after Youazwj, and Youazwj are the Manifest, so there is nothing above Youazwj, and Youazwj are the Hidden, so there is nothing besides Youazwj, and Youazwj are the Mighty, the Wise’’.[1767]

وَ بِهَذَا الْإِسْنَادِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا أَدْنَى مَا يُجْزِي مِنَ التَّحْمِيدِ قَالَ تَقُولُ

And by this chain, said,

‘I asked Abu Abdullahasws, ‘What is the least of what would suffice me, from the Praise?’ Heasws said: ‘You should be saying,

الْحَمْدُ لِلَّهِ الَّذِي عَلَا فَقَهَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي مَلَكَ فَقَدَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي بَطَنَ فَخَبَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي يُمِيتُ الْأَحْيَاءَ وَ يُحْيِي الْمَوْتَى وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ .

‘The Praise is for Allahazwj Who is Exalted, so Subdues, and the Praise is for Allahazwj Who is King, so is Able, and the Praise is for Allahazwj Who is within, so is Knowing, and the Praise is for Allahazwj Who Causes the living to die and Revives the dead, and Heazwj is Able upon everything’.[1768]

بَابُ الِاسْتِغْفَارِ

Chapter 28 – The seeking of Forgiveness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الدُّعَاءِ الِاسْتِغْفَارُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best of the supplications is the seeking of Forgiveness’.[1769]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِي جَمِيلَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَكْثَرَ الْعَبْدُ مِنَ الِاسْتِغْفَارِ رُفِعَتْ صَحِيفَتُهُ وَ هِيَ تَتَلَأْلَأُ .

A number of our companions, from Ahmad Bin Muhammad, from Husayn Bin ssayf, from Abu Jameela, from Ubeyd Bin Zurara who said,

‘Abu Abdullahasws said: ‘When the servant frequents in seeking the Forgiveness, his parchment (record of deeds) is raised and it would be gleaming’.[1770]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ مَثَلُ الِاسْتِغْفَارِ مَثَلُ وَرَقٍ عَلَى شَجَرَةٍ تُحَرَّكُ فَيَتَنَاثَرُ وَ الْمُسْتَغْفِرُ مِنْ ذَنْبٍ وَ يَفْعَلُهُ كَالْمُسْتَهْزِئِ بِرَبِّهِ .

Ali Bin Ibrahim, from his father, from Yasser,

(It has been narrated) from Al Rezaasws having said: ‘An example of the seeking of the Forgiveness is like an example of a leaf upon a tree you are shaking, so it falls off, and the Forgiven one from sins, and he (still) goes and does it (again), is like the one mocking with his Lordazwj’.[1771]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ لَا يَقُومُ مِنْ مَجْلِسٍ وَ إِنْ خَفَّ حَتَّى يَسْتَغْفِرَ اللَّهَ عَزَّ وَ جَلَّ خَمْساً وَ عِشْرِينَ مَرَّةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahazwj never used to arise from a gathering, and even if it was a small one, until hesaww sought Forgiveness of Allahazwj Mighty and Majestic (on behalf of hissaww nation), twenty five times’.[1772]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً وَ يَتُوبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ سَبْعِينَ مَرَّةً قَالَ قُلْتُ كَانَ يَقُولُ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ قَالَ كَانَ يَقُولُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Al Haris Bin Al Mugheira,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was seeking Forgiveness of Allahazwj Mighty and Majestic (on behalf of hissaww nation) seventy times during every day, and hesaww turned to Allahazwj Mighty and Majestic seventy times (every day)’. I said, ‘Was hesaww saying: ‘Isaww seek Forgiveness of Allahazwj and Isaww repent to Himazwj?’ Heasws said: ‘Hesaww was saying:

أَسْتَغْفِرُ اللَّهَ أَسْتَغْفِرُ اللَّهَ سَبْعِينَ مَرَّةً وَ يَقُولُ وَ أَتُوبُ إِلَى اللَّهِ وَ أَتُوبُ إِلَى اللَّهِ سَبْعِينَ مَرَّةً .

‘Isaww seek Forgiveness of Allahazwj, Isaww seek Forgiveness of Allahazwj’, seventy times, and hesaww was saying, ‘And Isaww turn to Allahazwj, Isaww turn to Allahazwj’, seventy times’.[1773]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاسْتِغْفَارُ وَ قَوْلُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Husayn Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The seeking of Forgiveness and the words,

لَا إِلَهَ إِلَّا اللَّهُ خَيْرُ الْعِبَادَةِ قَالَ اللَّهُ الْعَزِيزُ الْجَبَّارُ فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ وَ اسْتَغْفِرْ لِذَنْبِكَ .

‘There is no god except for Allahazwj’, is the best worship. Allahazwj, the Mighty, the Compeller Says [47:19] So know that there is no God but Allah, and, ask Forgiveness for your sin’.[1774]

بَابُ التَّسْبِيحِ وَ التَّهْلِيلِ وَ التَّكْبِيرِ

Chapter 29 – The Glorification (Tasbeeh), and the Extollation of Oneness (Tahleel), and the Exclamation of Greatness (Takbeer)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ أَبِي أَيُّوبَ الْخَزَّازِ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ الْفُقَرَاءُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ الْأَغْنِيَاءَ لَهُمْ مَا يُعْتِقُونَ وَ لَيْسَ لَنَا وَ لَهُمْ مَا يَحُجُّونَ وَ لَيْسَ لَنَا وَ لَهُمْ مَا يَتَصَدَّقُونَ وَ لَيْسَ لَنَا وَ لَهُمْ مَا يُجَاهِدُونَ وَ لَيْسَ لَنَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Abu Ayoub Al Khazzaz, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘The poor ones came over to Rasool-Allahsaww and they said, ‘O Rasool-Allahsaww! The rich ones, for them is what they are enduring with, and it is not for us, and for them is what they are performing Hajj with and it is not for us, and for them is what they are giving in charity with, and it is not for us, and for them is what they are performing Jihad with, and it is not for us’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَبَّرَ اللَّهَ عَزَّ وَ جَلَّ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ مِنْ عِتْقِ مِائَةِ رَقَبَةٍ وَ مَنْ سَبَّحَ اللَّهَ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ مِنْ سِيَاقِ مِائَةِ بَدَنَةٍ وَ مَنْ حَمِدَ اللَّهَ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ مِنْ حُمْلَانِ مِائَةِ فَرَسٍ فِي سَبِيلِ اللَّهِ بِسُرُجِهَا وَ لُجُمِهَا وَ رُكُبِهَا وَ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ النَّاسِ عَمَلًا ذَلِكَ الْيَوْمَ إِلَّا مَنْ زَادَ

So Rasool-Allahsaww said: ‘The one who exclaims the Greatness of Allahazwj (Takbeer) one hundred times, it would be superior than freeing one hundred necks; and the one who Glorifies Allahazwj (Tasbeeh) one hundred times, it would be superior than ushering one hundred sacrificial animals; and the one who Praises Allahazwj (Tahmeed) one hundred times, it would be superior than loading one hundred horses in the Way of Allahazwj along with its saddles and its reins and its riders; and the one who says, ‘There is no God except for Allahazwj’, one hundred times, he would be the most superior of the people during that day, except for the one who increases (upon that)’.

قَالَ فَبَلَغَ ذَلِكَ الْأَغْنِيَاءَ فَصَنَعُوهُ قَالَ فَعَادَ الْفُقَرَاءُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ قَدْ بَلَغَ الْأَغْنِيَاءَ مَا قُلْتَ فَصَنَعُوهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ .

Heasws said: ‘So (news of) that reached the rich ones, and they (also) did it. So the poor ones returned to the Prophetsaww and they said, ‘O Rasool-Allahsaww! What yousaww said reached the rich ones, so they are (also) doing it’. So Rasool-Allahsaww said: ‘[62:4] That is Allah's Grace; He Grants it to whomsoever He Desires to’.[1775]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَكْثِرُوا مِنَ التَّهْلِيلِ وَ التَّكْبِيرِ فَإِنَّهُ لَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ التَّهْلِيلِ وَ التَّكْبِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Hammad, from Rabie, from Fuzayl,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I heard himasws saying: ‘Frequent from the Tahleel (extollation of the Oneness), and the Takbeer (Exclamation of the Greatness), for there is nothing more Beloved to Allahazwj Mighty and Majestic than the Tahleel and the Takbeer’.[1776]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) التَّسْبِيحُ نِصْفُ الْمِيزَانِ وَ الْحَمْدُ لِلَّهِ يَمْلَأُ الْمِيزَانَ وَ اللَّهُ أَكْبَرُ يَمْلَأُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ .

Ali, from his father, from Al Nowfaly, from Al Sakyny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The Tasbeeh (Glrofication) (would fill up) half the Scale, and ‘The Praise is for Allahazwj (Tahmeed)’, would fill upon the (whole) Scale, and ‘Allahasws is the Greatest (Takbeer) would fill up what is between the sky and the earth’.[1777]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَجُلٍ يَغْرِسُ غَرْساً فِي حَائِطٍ لَهُ فَوَقَفَ لَهُ وَ قَالَ أَ لَا أَدُلُّكَ عَلَى غَرْسٍ أَثْبَتَ أَصْلًا وَ أَسْرَعَ إِينَاعاً وَ أَطْيَبَ ثَمَراً وَ أَبْقَى قَالَ بَلَى فَدُلَّنِي يَا رَسُولَ اللَّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Malik Bin Atiyya, from Zureys Al Kunasy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww passed by a man planting a plant in a wall of his. So hesaww paused for him and said: ‘Shall Isaww indicate to you upon a plant whose roots are firm, and its growth is quick, and its fruits are good, and it would remain (forever)?’ He said, ‘Yes, O Rasool-Allahsaww!’.

فَقَالَ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَإِنَّ لَكَ إِنْ قُلْتَهُ بِكُلِّ تَسْبِيحَةٍ عَشْرَ شَجَرَاتٍ فِي الْجَنَّةِ مِنْ أَنْوَاعِ الْفَاكِهَةِ وَ هُنَّ مِنَ الْبَاقِيَاتِ الصَّالِحَاتِ

So hesaww said: ‘Whenever it is morning and evening, so say, ‘Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no God except for Allahazwj, and Allahazwj is the Greatest’, so for you would be for every Glorification, if you were to say it, ten trees in the Paradise from a variety of fruits, and these would be from the righteous good deeds’.

قَالَ فَقَالَ الرَّجُلُ فَإِنِّي أُشْهِدُكَ يَا رَسُولَ اللَّهِ أَنَّ حَائِطِي هَذَا صَدَقَةٌ مَقْبُوضَةٌ عَلَى فُقَرَاءِ الْمُسْلِمِينَ أَهْلِ الصَّدَقَةِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ آيَاتٍ مِنَ الْقُرْآنِ فَأَمَّا مَنْ أَعْطى وَ اتَّقى وَ صَدَّقَ بِالْحُسْنى فَسَنُيَسِّرُهُ لِلْيُسْرى .

Heasws said: ‘So the man said, ‘So I testify, O Rasool-Allahsaww, that his wall of mine is a charity held upon for the poor Muslims, the ones deserving of the charity’. So Allahazwj Mighty and Majestic Revealed Verses from the Quran [92:5] Then as for him who gives away and fears [92:6] And accepts the best, [92:7] We will facilitate for him the easy end’.[1778]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الْعِبَادَةِ قَوْلُ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best of the (acts of) worship are the words,

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except for Allahazwj’.[1779]

بَابُ الدُّعَاءِ لِلْإِخْوَانِ بِظَهْرِ الْغَيْبِ

Chapter 30 – The supplication for the brethren behind (them during their) absence

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْشَكُ دَعْوَةٍ وَ أَسْرَعُ إِجَابَةٍ دُعَاءُ الْمَرْءِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘The most and quickest (of the Answered supplication) is the supplication of the man for his brother in his absence’.[1780]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دُعَاءُ الْمَرْءِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ يُدِرُّ الرِّزْقَ وَ يَدْفَعُ الْمَكْرُوهَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

from Abu Abdullahasws having said: ‘A supplication of the man for his brother in his absence would cause the sustenance to flow and repel misfortunes’.[1781]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ تَبَارَكَ وَ تَعَالَى وَ يَسْتَجِيبُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ يَزِيدُهُمْ مِنْ فَضْلِهِ قَالَ هُوَ الْمُؤْمِنُ يَدْعُو لِأَخِيهِ بِظَهْرِ الْغَيْبِ فَيَقُولُ لَهُ الْمَلَكُ آمِينَ وَ يَقُولُ اللَّهُ الْعَزِيزُ الْجَبَّارُ وَ لَكَ مِثْلَا مَا سَأَلْتَ وَ قَدْ أُعْطِيتَ مَا سَأَلْتَ بِحُبِّكَ إِيَّاهُ .

From him, from Ahmad Bin Muhammad, from Ali Bn Al Hakam, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws regarding the Words of the Blessed and High [42:26] And He Answers those who believe and do righteous deeds, and Gives them more out of His Grace. Heasws said: ‘He is the Momin supplicating for his brother in his absence, so the Angels is saying, ‘Ameen’, to him, and Allahazwj the Mighty, the Compeller is Saying: ‘And for you is the like of what you asked for, and Iazwj have Given you what you asked for due to your love for him’.[1782]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَسْرَعُ الدُّعَاءِ نُجْحاً لِلْإِجَابَةِ دُعَاءُ الْأَخِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ يَبْدَأُ بِالدُّعَاءِ لِأَخِيهِ فَيَقُولُ لَهُ مَلَكٌ مُوَكَّلٌ بِهِ آمِينَ وَ لَكَ مِثْلَاهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Ubeydullah Bin Abdullah Al Wasity, from Dorost Bin Abu Mansour, from Abu Khalid Al Qammat who said,

‘Abu Ja’farasws said: ‘The supplication quickest to succeed for the Answering is a supplication of the brother for his brother in his absence. He begins by the supplication for his brother, so the Angel who is Allocated with him is saying, ‘Ameen, and for you is the like of it’.[1783]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ التَّمِيمِيِّ عَنْ حُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ مُؤْمِنٍ دَعَا لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ إِلَّا رَدَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ مِثْلَ الَّذِي دَعَا لَهُمْ بِهِ مِنْ كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ مَضَى مِنْ أَوَّلِ الدَّهْرِ أَوْ هُوَ آتٍ إِلَى يَوْمِ الْقِيَامَةِ

Ali Bin Muhammad, from Muhammad Bin Suleyman, from Ismail Bin Ibrahim, from Ja’far Bin Muhammad Al Tameemy, from Husayn Bin Ulwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is none from a Momin supplicating for the Momineen and the Mominaat (believing women), except Allahazwj Mighty and Majestic would Return upon him the like of which he had supplicated for them with, from every Momin and Momina (beliving woman) of the past from the beginning of the time or the time coming up to the Day of Judgment. 

إِنَّ الْعَبْدَ لَيُؤْمَرُ بِهِ إِلَى النَّارِ يَوْمَ الْقِيَامَةِ فَيُسْحَبُ فَيَقُولُ الْمُؤْمِنُونَ وَ الْمُؤْمِنَاتُ يَا رَبُّ هَذَا الَّذِي كَانَ يَدْعُو لَنَا فَشَفِّعْنَا فِيهِ فَيُشَفِّعُهُمُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ فَيَنْجُو .

The servant would be Commanded with to be dragged to the Fire on the Day of Judgment, so the Momineen and the Mominaat would be saying, ‘O Lordazwj! This is the one who was supplicating for us, so we are interceding with regards to him. So Allahazwj Mighty and Majestic would (Accept) their intercession regarding him, so he would attain salvation’.[1784]

عَلِيٌّ عَنْ أَبِيهِ قَالَ رَأَيْتُ عَبْدَ اللَّهِ بْنَ جُنْدَبٍ فِي الْمَوْقِفِ فَلَمْ أَرَ مَوْقِفاً كَانَ أَحْسَنَ مِنْ مَوْقِفِهِ مَا زَالَ مَادّاً يَدَيْهِ إِلَى السَّمَاءِ وَ دُمُوعُهُ تَسِيلُ عَلَى خَدَّيْهِ حَتَّى تَبْلُغَ الْأَرْضَ فَلَمَّا صَدَرَ النَّاسُ قُلْتُ لَهُ يَا أَبَا مُحَمَّدٍ مَا رَأَيْتُ مَوْقِفاً قَطُّ أَحْسَنَ مِنْ مَوْقِفِكَ

Ali, from his father who said,

‘I saw Abdullah Bin Jundab in the pausing stop (at Arafaat during Hajj), so I had not seen a pausing which was better than his pausing. He did not cease extending his hands towards the sky, and his tears were flowing upon his cheeks to the extent that they reached the ground. So when the people dispersed, I said to him, ‘O Abu Muhammad! I have not see such a pausing better than your pausing at all’.

قَالَ وَ اللَّهِ مَا دَعَوْتُ إِلَّا لِإِخْوَانِي وَ ذَلِكَ أَنَّ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) أَخْبَرَنِي أَنَّ مَنْ دَعَا لِأَخِيهِ بِظَهْرِ الْغَيْبِ نُودِيَ مِنَ الْعَرْشِ وَ لَكَ مِائَةُ أَلْفِ ضِعْفٍ فَكَرِهْتُ أَنْ أَدَعَ مِائَةَ أَلْفٍ مَضْمُونَةٍ لِوَاحِدَةٍ لَا أَدْرِي تُسْتَجَابُ أَمْ لَا .

He said, ‘By Allahazwj! I did not supplicate except for my brethren, and that is because Abu Al-Hassan Musaasws informed me that the one who supplicates for his brother in his absence, a Call would come from the Throne: “And for you is the like of a hundred thousand multiple”. Therefore, I disliked that I should leave the guaranteed one hundred thousand for the sake of one which I do not know whether it would be Answered or not’.[1785]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ ثُوَيْرٍ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ الْمَلَائِكَةَ إِذَا سَمِعُوا الْمُؤْمِنَ يَدْعُو لِأَخِيهِ الْمُؤْمِنِ بِظَهْرِ الْغَيْبِ أَوْ يَذْكُرُهُ بِخَيْرٍ قَالُوا نِعْمَ الْأَخُ أَنْتَ لِأَخِيكَ تَدْعُو لَهُ بِالْخَيْرِ وَ هُوَ غَائِبٌ عَنْكَ وَ تَذْكُرُهُ بِخَيْرٍ قَدْ أَعْطَاكَ اللَّهُ عَزَّ وَ جَلَّ مِثْلَيْ مَا سَأَلْتَ لَهُ وَ أَثْنَى عَلَيْكَ مِثْلَيْ مَا أَثْنَيْتَ عَلَيْهِ وَ لَكَ الْفَضْلُ عَلَيْهِ

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda, from Suweys who said,

‘I heard Ali Bin Al-Husaynasws saying: ‘The Angels, when they hear the Momin supplicating for his brother in his absence, or mentioning him with goodness, they say, ‘You are a good brother for your brother, supplicating for him with the goodness while he is absent from you, and you are mentioning him with goodness. Allahazwj Mighty and Majestic has Given you double the like of what you asked for him, and Lauded upon you double of what you lauded upon him, and for you is the merit over him’.

وَ إِذَا سَمِعُوهُ يَذْكُرُ أَخَاهُ بِسُوءٍ وَ يَدْعُو عَلَيْهِ قَالُوا لَهُ بِئْسَ الْأَخُ أَنْتَ لِأَخِيكَ كُفَّ أَيُّهَا الْمُسَتَّرُ عَلَى ذُنُوبِهِ وَ عَوْرَتِهِ وَ ارْبَعْ عَلَى نَفْسِكَ وَ احْمَدِ اللَّهَ الَّذِي سَتَرَ عَلَيْكَ وَ اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْلَمُ بِعَبْدِهِ مِنْكَ .

And when they hear him mentioning his brother with evil and supplicating against him, they say to him, ‘You are an evil brother to your brother! Refrain, O you who is Veiled upon his sins and his private parts, and reduce the burden upon yourself, and Praise Allahazwj Who Veiled upon you, and know that Allahazwj Mighty and Majestic is more Knowing with Hisazwj servant than you are’’.[1786]

بَابُ مَنْ تُسْتَجَابُ دَعْوَتُهُ

Chapter 31 – The one whose supplication is Answered

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثَةٌ دَعْوَتُهُمْ مُسْتَجَابَةٌ الْحَاجُّ فَانْظُرُوا كَيْفَ تَخْلُفُونَهُ وَ الْغَازِي فِي سَبِيلِ اللَّهِ فَانْظُرُوا كَيْفَ تَخْلُفُونَهُ وَ الْمَرِيضُ فَلَا تُغِيظُوهُ وَ لَا تُضْجِرُوهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Khalid, from Isa Bin Abdullah Al Qummy who said,

‘I heard Abu Abdullahasws saying: ‘Three (people), their supplications are Answered – the Pilgrim (of Hajj), so consider how you could be his replacement (how you could look after his affairs in his absence), and the fighter (gone for a battle) in the Way of Allahazwj, so consider how you could be his replacement (how you could look after his affairs in his absence), and the sick one, so you should neither enrage him nor bore him’.[1787]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ خَمْسُ دَعَوَاتٍ لَا يُحْجَبْنَ عَنِ الرَّبِّ تَبَارَكَ وَ تَعَالَى دَعْوَةُ الْإِمَامِ الْمُقْسِطِ وَ دَعْوَةُ الْمَظْلُومِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَأَنْتَقِمَنَّ لَكَ وَ لَوْ بَعْدَ حِينٍ وَ دَعْوَةُ الْوَلَدِ الصَّالِحِ لِوَالِدَيْهِ وَ دَعْوَةُ الْوَالِدِ الصَّالِحِ لِوَلَدِهِ وَ دَعْوَةُ الْمُؤْمِنِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ فَيَقُولُ وَ لَكَ مِثْلُهُ .

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘Five supplications would not be Blocked from the Lordazwj Blessed and High – A supplication of the equitable Imamasws; and a supplication of an oppressed, Allahazwj Mighty and Majestic is Saying: “Iazwj shall Exact Revenge for you and even though it may be after a while”; and a supplicatin of the child for its parents, and a supplication of the righteous father for his children, and a supplication of the Momin for his brother in his absence, so Heazwj would be Saying: “And for you is the like of it”’.[1788]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِيَّاكُمْ وَ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا تُرْفَعُ فَوْقَ السَّحَابِ حَتَّى يَنْظُرَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا فَيَقُولَ ارْفَعُوهَا حَتَّى أَسْتَجِيبَ لَهُ وَ إِيَّاكُمْ وَ دَعْوَةَ الْوَالِدِ فَإِنَّهَا أَحَدُّ مِنَ السَّيْفِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Beware of the supplication of the oppressed, for it would go up above the clouds until Allahazwj Mighty and Majestic Considers it, so Heazwj would be Saying: “Raise it until Iazwj Answer to him”; and beware of the supplication of the father, for it is more punishing than the sword’.[1789]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ اتَّقُوا الظُّلْمَ فَإِنَّ دَعْوَةَ الْمَظْلُومِ تَصْعَدُ إِلَى السَّمَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘Fear the injustice, for a supplication of the oppressed would ascend to the sky’’.[1790]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَدَّمَ أَرْبَعِينَ مِنَ الْمُؤْمِنِينَ ثُمَّ دَعَا اسْتُجِيبَ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who (supplicates for) forty from the Momineen (priorly), then supplicates (for himself), it will be Answered for him’.[1791]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ النَّهْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعَةٌ لَا تُرَدُّ لَهُمْ دَعْوَةٌ حَتَّى تُفَتَّحَ لَهُمْ أَبْوَابُ السَّمَاءِ وَ تَصِيرَ إِلَى الْعَرْشِ الْوَالِدُ لِوَلَدِهِ وَ الْمَظْلُومُ عَلَى مَنْ ظَلَمَهُ وَ الْمُعْتَمِرُ حَتَّى يَرْجِعَ وَ الصَّائِمُ حَتَّى يُفْطِرَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Numan, from Abdullah Bin Talha Al Nahdy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Four (people), a supplication would not be rejected for them until the Doors of the sky are Opened and it comes to the Throne – the parent for his child, and the oppressed against the one who oppressed him, and the one gone to perform Umrah until he returns, and the Fasting one until he breaks (the Fast)’.[1792]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَيْسَ شَيْ‏ءٌ أَسْرَعَ إِجَابَةً مِنْ دَعْوَةِ غَائِبٍ لِغَائِبٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘There is nothing quicker to an Answer than a supplication of an absentee for an absentee’.[1793]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دَعَا مُوسَى ( عليه السلام ) وَ أَمَّنَ هَارُونُ ( عليه السلام ) وَ أَمَّنَتِ الْمَلَائِكَةُ ( عليها السلام ) فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ أُجِيبَتْ دَعْوَتُكُما فَاسْتَقِيما وَ مَنْ غَزَا فِي سَبِيلِ اللَّهِ اسْتُجِيبَ لَهُ كَمَا اسْتُجِيبَ لَكُمَا يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Musaas supplicated and Harounas said ‘Ameen’, and the Angels (also) said, ‘Ameen’. So Allahazwj Blessed and High Said [10:89] He said: I have Accepted the supplication of both of you, therefore be steadfast; and (for) the one who fights in the Way of Allahazwj, Iazwj shall Answer for him just as Iazwj Answered for both of youas, up to the Day of Judgment”’.[1794]

بَابُ مَنْ لَا تُسْتَجَابُ دَعْوَتُهُ

Chapter 32 – The one whose supplication is not Answered

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ مُخْتَارٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَحِبْتُهُ بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَجَاءَ سَائِلٌ فَأَمَرَ أَنْ يُعْطَى ثُمَّ جَاءَ آخَرُ فَأَمَرَ أَنْ يُعْطَى ثُمَّ جَاءَ آخَرُ فَأَمَرَ أَنْ يُعْطَى ثُمَّ جَاءَ الرَّابِعُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُشْبِعُكَ اللَّهُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Husayn Bin Mukhtar, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullahasws, said, ‘I accompanied himasws between Makkah and Al-Medina, and a beggar came over. So heasws ordered that he should be given. Then another one came over, so heasws ordered that he should be given. Then another one came over, so heasws ordered that he should be given. Then the fourth one came over, so Abu Abdullahasws said: ‘May Allahazwj Satiate you’.

ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ أَمَا إِنَّ عِنْدَنَا مَا نُعْطِيهِ وَ لَكِنْ أَخْشَى أَنْ نَكُونَ كَأَحَدِ الثَّلَاثَةِ الَّذِينَ لَا يُسْتَجَابُ لَهُمْ دَعْوَةٌ رَجُلٌ أَعْطَاهُ اللَّهُ مَالًا فَأَنْفَقَهُ فِي غَيْرِ حَقِّهِ ثُمَّ قَالَ اللَّهُمَّ ارْزُقْنِي فَلَا يُسْتَجَابُ لَهُ

Then heasws turned towards us and heasws said: ‘But there is with usasws what weasws can give him, but Iasws fear lest weasws would become like one of the three whose supplications are not Answered for them – a man whom Allahazwj had Given wealth, so he spent it in other that its rightful place, then says, ‘O Allahazwj! Grace me’, so it would not be Answered for him.

وَ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ أَنْ يُرِيحَهُ مِنْهَا وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ أَمْرَهَا إِلَيْهِ وَ رَجُلٌ يَدْعُو عَلَى جَارِهِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ السَّبِيلَ إِلَى أَنْ يَتَحَوَّلَ عَنْ جِوَارِهِ وَ يَبِيعَ دَارَهُ .

And a man who I supplicating against his wife that he be freed from her, and Allahazwj Mighty and Majestic has already Made her matter to him; and a man who is supplicating against his neighbour, and Allahazwj Mighty and Majestic has already Made a way for him that he can move away from his neighbour and buy his house (somewhere else)’.[1795]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْبَعَةٌ لَا تُسْتَجَابُ لَهُمْ دَعْوَةٌ رَجُلٌ جَالِسٌ فِي بَيْتِهِ يَقُولُ اللَّهُمَّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالطَّلَبِ وَ رَجُلٌ كَانَتْ لَهُ امْرَأَةٌ فَدَعَا عَلَيْهَا فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ أَمْرَهَا إِلَيْكَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Four (people), a supplication for not be Answered for them – a man who sits in his house saying, ‘O Allahazwj! Grace me sustenance’. So Heazwj would Say to him: “Did Iazwj not Command you with the seeking (of the livelihood)?” and a man who has a wife for him, so he supplicates against her, so Heazwj would Say to him: “Did Iazwj not Make her matter to you?”.

وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ اللَّهُمَّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالِاقْتِصَادِ أَ لَمْ آمُرْكَ بِالْإِصْلَاحِ ثُمَّ قَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ .

And a man who had wealth for him, so he spoilt it, so Heazwj would Say to him: ‘Grace me sustenance’. So Heazwj would Say to him: “Did Iazwj not Command you with the moderation? Did Iazwj not Command you with the righteousness?”. Then Heazwj Says [25:67] And they who when they spend, are neither extravagant nor stingy, and between that by stature”; and a man who did have wealth for him, but he lent it without any evidence, so Heazwj would Say to him: “Did Iazwj not Command you with the witnessing?’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عِمْرَانَ بْنِ أَبِي عَاصِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Imran Bin Abu Aasim,

(It has been narrated) from Abu Abdullahasws – similar to it.[1796]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعَوْتُهُمْ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا فَأَنْفَقَهُ فِي غَيْرِ وَجْهِهِ ثُمَّ قَالَ يَا رَبِّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ أَرْزُقْكَ

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Al Waleed Bin Sabeeh who said,

‘I heard himasws saying: ‘Three (people), their supplication would not be returned upon them – a man whom Allahazwj had Graced wealth but he spent it in other than Hisazwj ways, then says, ‘O Lordazwj! Grace me sustenance’, so Heazwj would Say to him: “Did Iazwj not Grace you (before)?”.

وَ رَجُلٌ دَعَا عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ أَمْرَهَا بِيَدِكَ وَ رَجُلٌ جَلَسَ فِي بَيْتِهِ وَ قَالَ يَا رَبِّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى طَلَبِ الرِّزْقِ .

And a man who supplicates against his unjust wife, so Heazwj would Say to him: “Did Iazwj not Make her matter to be in your hands?”; and a man who sits in his house and says, ‘O Lordazwj! Grace me sustenance’, so Heazwj would be Saying to him: “Did Iazwj not Make the way for you to seek the sustenance?”’.[1797]

بَابُ الدُّعَاءِ عَلَى الْعَدُوِّ

Chapter 33 – The supplication against the enemy

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَاراً لِي وَ مَا أَلْقَى مِنْهُ قَالَ فَقَالَ لِيَ ادْعُ عَلَيْهِ

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,

‘I complained to Abu Abdullahasws of a neighbour of mine and what I tend to face from him. So heasws said to me: ‘Supplicate against him’.

قَالَ فَفَعَلْتُ فَلَمْ أَرَ شَيْئاً فَعُدْتُ إِلَيْهِ فَشَكَوْتُ إِلَيْهِ فَقَالَ لِيَ ادْعُ عَلَيْهِ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ فَعَلْتُ فَلَمْ أَرَ شَيْئاً فَقَالَ كَيْفَ دَعَوْتَ عَلَيْهِ فَقُلْتُ إِذَا لَقِيتُهُ دَعَوْتُ عَلَيْهِ قَالَ فَقَالَ ادْعُ عَلَيْهِ إِذَا أَدْبَرَ وَ إِذَا اسْتَدْبَرَ فَفَعَلْتُ فَلَمْ أَلْبَثْ حَتَّى أَرَاحَ اللَّهُ مِنْهُ .

He (he narrator) said, ‘So I did, but I did not see anything’. So I returned to himasws and complained to himasws. So heasws said to me: ‘Supplicate against him’. So I said, ‘May I be sacrificed for youasws! I have done so, but I did not see anything’. So heasws said: ‘How did you supplicate against him?’ So I said, ‘When I met him, I supplicated against him’. So heasws said: ‘Supplicate against him when he turns around’; and when he did turn around so I did it, and it was not long before Allahazwj Gave me rest from him’.[1798]

وَ رُوِيَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا دَعَا أَحَدُكُمْ عَلَى أَحَدٍ قَالَ.

And it is reported from Abu Al-Hassanasws having said: ‘Whenever one of you supplicates against anyone, he should say,

اللَّهُمَّ اطْرُقْهُ بِبَلِيَّةٍ لَا أُخْتَ لَهَا وَ أَبِحْ حَرِيمَهُ

‘O Allahazwj! Strike him with an affliction there being no comparison for it, and crack his sanctity’.[1799]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي جَاراً مِنْ قُرَيْشٍ مِنْ آلِ مُحْرِزٍ قَدْ نَوَّهَ بِاسْمِي وَ شَهَرَنِي كُلَّمَا مَرَرْتُ بِهِ قَالَ هَذَا الرَّافِضِيُّ يَحْمِلُ الْأَمْوَالَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘I said to Abu Abdullahasws: ‘There is a neighbour of mine from Qureysh from the family of Muhriz, who has noted my name and publicises me every time I pass by him saying, ‘This is the Rafizi (rejector). He carries the wealth to Ja’far Bin Muhammadasws’ (instead of the ruling authorities)’.

قَالَ فَقَالَ لِي فَادْعُ اللَّهَ عَلَيْهِ إِذَا كُنْتَ فِي صَلَاةِ اللَّيْلِ وَ أَنْتَ سَاجِدٌ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَاحْمَدِ اللَّهَ عَزَّ وَ جَلَّ وَ مَجِّدْهُ وَ قُلِ

He (the narrator) said, ‘So heasws said to me: ‘So supplicate to Allahazwj against him when you were in the night Salat, while you are prostrating during the last Sajdah from the first two Cycles. So Praise Allahazwj Mighty and Majestic and Glorify Himazwj and said,

اللَّهُمَّ إِنَّ فُلَانَ بْنَ فُلَانٍ قَدْ شَهَرَنِي وَ نَوَّهَ بِي وَ غَاظَنِي وَ عَرَضَنِي لِلْمَكَارِهِ اللَّهُمَّ اضْرِبْهُ بِسَهْمٍ عَاجِلٍ تَشْغَلْهُ بِهِ عَنِّي اللَّهُمَّ وَ قَرِّبْ أَجَلَهُ وَ اقْطَعْ أَثَرَهُ وَ عَجِّلْ ذَلِكَ يَا رَبِّ السَّاعَةَ السَّاعَةَ

‘O Allahazwj! So and so, son of so and so has publicised me and is being aggressive with me, and has angered me and exposed me to the harrassment. O Allahazwj! Strike him with an arrow immediately for him to be too pre-occupied with it from me. O Allahazwj! And Draw closer his death, and Cut-off his traces, and Hasten that, O Lordazwj, this moment, this moment!’.

قَالَ فَلَمَّا قَدِمْنَا الْكُوفَةَ قَدِمْنَا لَيْلًا فَسَأَلْتُ أَهْلَنَا عَنْهُ قُلْتُ مَا فَعَلَ فُلَانٌ فَقَالُوا هُوَ مَرِيضٌ فَمَا انْقَضَى آخِرُ كَلَامِي حَتَّى سَمِعْتُ الصِّيَاحَ مِنْ مَنْزِلِهِ وَ قَالُوا قَدْ مَاتَ .

He (the narrator) said, ‘So when we proceded to Al Kufa, we arrived at night, and I asked our family members about him. I said, ‘What happenned to so and so?’ So they said, ‘He is sick’. So the end of my speech had not passed until I heard a shriek from his house, and they said that he had died’.[1800]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ الْعَلَاءُ بْنُ كَامِلٍ إِنَّ فُلَاناً يَفْعَلُ بِي وَ يَفْعَلُ فَإِنْ رَأَيْتَ أَنْ تَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ هَذَا ضَعْفٌ بِكَ قُلِ.

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan Al Taymi, from Ali Bin Asbaat, from Yaqoub Bin Salim who said,

‘I was in the presence of Abu Abdullahasws, and Al-A’ala Bin Kamil said to himasws, ‘So and so goes against me, and goes against me. So if youasws view proper, youasws could supplicate to Allahazwj Mighty and Majestic’. So heasws said: ‘This is weakness with you. Say,

اللَّهُمَّ إِنَّكَ تَكْفِي مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَكْفِي مِنْكَ شَيْ‏ءٌ فَاكْفِنِي أَمْرَ فُلَانٍ بِمَ شِئْتَ وَ كَيْفَ شِئْتَ وَ مِنْ حَيْثُ شِئْتَ وَ أَنَّى شِئْتَ

‘O Allahazwj! Youazwj Suffice me from everything and nothing can suffice from Youazwj, therefore Suffice me with the matter of so and so with whatever Youazwj so Desire to, and from wherever Youazwj so Desire to, and whenever Youazwj so Desire to’’.[1801]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْمِسْمَعِيِّ قَالَ لَمَّا قَتَلَ دَاوُدُ بْنُ عَلِيٍّ الْمُعَلَّى بْنَ خُنَيْسٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَأَدْعُوَنَّ اللَّهَ عَلَى مَنْ قَتَلَ مَوْلَايَ وَ أَخَذَ مَالِي فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ إِنَّكَ لَتُهَدِّدُنِي بِدُعَائِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Hammad Bin Usman, from Al Misma’a who said,

‘When Dawood Bin Ali killed Al-Moalla Bin Khunays, Abu Abdullahasws said: ‘Iasws will be supplicating to Allahazwj against the one who killed myasws friend and seized myasws wealth’. So Dawood Bin Ali said to himasws, ‘Youasws are threatening me with yourasws supplication?’

قَالَ حَمَّادٌ قَالَ الْمِسْمَعِيُّ فَحَدَّثَنِي مُعَتِّبٌ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) لَمْ يَزَلْ لَيْلَتَهُ رَاكِعاً وَ سَاجِداً فَلَمَّا كَانَ فِي السَّحَرِ سَمِعْتُهُ يَقُولُ وَ هُوَ سَاجِدٌ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِقُوَّتِكَ الْقَوِيَّةِ وَ بِجَلَالِكَ الشَّدِيدِ الَّذِي كُلُّ خَلْقِكَ لَهُ ذَلِيلٌ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَنْ تَأْخُذَهُ السَّاعَةَ السَّاعَةَ

Hammad (the second narrator) said, ‘Al-Misma’a (the first narrator) said, ‘Mo’tab  (a narrator) narrated to me that Abu Abdullahasws did not cease to be in Ruku’u and Sajdah during hisasws night. So when it was pre-dawn, I heard himasws saying while he was in Sajdah: ‘O Allahazwj! Iasws ask Youazwj with Yourazwj Strength and with Yourazwj Intense Majesty which every creature is servile, that Youazwj Send Salawāt upon Muhammadsaww and the Peopleasws of hissaww Household, and that Youazwj Seize him at the moment, at the moment!’.

فَمَا رَفَعَ رَأْسَهُ حَتَّى سَمِعْنَا الصَّيْحَةَ فِي دَارِ دَاوُدَ بْنِ عَلِيٍّ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَأْسَهُ وَ قَالَ إِنِّي دَعَوْتُ اللَّهَ بِدَعْوَةٍ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ مَلَكاً فَضَرَبَ رَأْسَهُ بِمِرْزَبَةٍ مِنْ حَدِيدٍ انْشَقَّتْ مِنْهَا مَثَانَتُهُ فَمَاتَ .

So heasws had not raised hisasws head until we heard the shriek in the house of Dawood Bin Ali. So Abu Abdullahasws raised hisasws head and said: ‘Iasws supplicated to Allahazwj with a supplication, Allahazwj Mighty and Majestic Sent an Angel upon him, so he struck his head with an iron sledgehammer, his bladder split from it, so he died’.[1802]

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بَابُ الْمُبَاهَلَةِ

Chapter 34 – The Imprecation (Mubahila)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي مَسْرُوقٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ إِنَّا نُكَلِّمُ النَّاسَ فَنَحْتَجُّ عَلَيْهِمْ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَيَقُولُونَ نَزَلَتْ فِي أُمَرَاءِ السَّرَايَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym, from Abu Masrouq,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘We speak to the people, so we argue against them by the Words of Allahazwj Mighty and Majestic [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you. But, they are saying, ‘It was Revealed regarding the commanders of the battalions’.

فَنَحْتَجُّ عَلَيْهِمْ بِقَوْلِهِ عَزَّ وَ جَلَّ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ إِلَى آخِرِ الْآيَةِ فَيَقُولُونَ نَزَلَتْ فِي الْمُؤْمِنِينَ وَ نَحْتَجُّ عَلَيْهِمْ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى فَيَقُولُونَ نَزَلَتْ فِي قُرْبَى الْمُسْلِمِينَ

So we argue against them by the Words of the Mighty and Majestic [5:55] But rather, only Allah is your Guardian and His Rasool – up to the end of the Verse. But they are saying, ‘It was Revealed regarding the Momineen’. And we are arguing against them by the Words of Allahazwj Mighty and Majestic [42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives. But they are saying, ‘It was Revealed regarding the relatives of the Muslims’.

قَالَ فَلَمْ أَدَعْ شَيْئاً مِمَّا حَضَرَنِي ذِكْرُهُ مِنْ هَذِهِ وَ شِبْهِهِ إِلَّا ذَكَرْتُهُ فَقَالَ لِي إِذَا كَانَ ذَلِكَ فَادْعُهُمْ إِلَى الْمُبَاهَلَةِ قُلْتُ وَ كَيْفَ أَصْنَعُ

He (the narrator) said, ‘So I did not leave anything for whatever presented to me, remembering it from these (arguments) and the likes of it, except that I mentioned it. So heasws said to me: ‘When it was like that, so call them to the (Mubahila) imprecation’. I said, ‘And how should I deal with it?’

قَالَ أَصْلِحْ نَفْسَكَ ثَلَاثاً وَ أَظُنُّهُ قَالَ وَ صُمْ وَ اغْتَسِلْ وَ ابْرُزْ أَنْتَ وَ هُوَ إِلَى الْجَبَّانِ فَشَبِّكْ أَصَابِعَكَ مِنْ يَدِكَ الْيُمْنَى فِي أَصَابِعِهِ ثُمَّ أَنْصِفْهُ وَ ابْدَأْ بِنَفْسِكَ وَ قُلِ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنَ الرَّحِيمَ إِنْ كَانَ أَبُو مَسْرُوقٍ جَحَدَ حَقّاً وَ ادَّعَى بَاطِلًا فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً

Heasws said: ‘Correct soul for three (days)’, and I think heasws said: ‘And Fast, wash, and you and him go to the mountain, so intertwine (crisscross) your fingers from your right hand in his fingers, then be fair with him, and begin with yourself and say, ‘O Allahazwj! Lordazwj of the seven skies and Lordazwj of the seven earths, Knower of the unseen and the seen, the Beneficent, the Merciful. If Abu Masrouq (the narrator himself) is denying the Truth and is claiming falsehood, so Send down upon him a thunderbolt from the sky, or a painful Punishment’.

ثُمَّ رُدَّ الدَّعْوَةَ عَلَيْهِ فَقُلْ وَ إِنْ كَانَ فُلَانٌ جَحَدَ حَقّاً وَ ادَّعَى بَاطِلًا فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً

Then return the supplication upon him, so say, ‘And if so and so is denying the truth and claiming falsehood, so Send down upon him a thunderbolt from the sky or a painful Punishment’.

ثُمَّ قَالَ لِي فَإِنَّكَ لَا تَلْبَثُ أَنْ تَرَى ذَلِكَ فِيهِ فَوَ اللَّهِ مَا وَجَدْتُ خَلْقاً يُجِيبُنِي إِلَيْهِ .

Then heasws said to me: ‘So it won’t be long before you see that in him, for by Allahazwj, Iasws have not found any creature who will answer measws to it (the imprecation)’.[1803]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مَخْلَدٍ أَبِي الشُّكْرِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ السَّاعَةُ الَّتِي تُبَاهِلُ فِيهَا مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ .

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Mukhlad Abu Al Shakr, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The timing during which the imprecation is to be performed is what is between the emergence of the dawn up to the emergence of the sun’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَخْلَدٍ أَبِي الشُّكْرِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail, from Makhlad Abu Al Shakr, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws – similar to it.[1804]

أَحْمَدُ عَنْ بَعْضِ أَصْحَابِنَا فِي الْمُبَاهَلَةِ قَالَ تُشَبِّكُ أَصَابِعَكَ فِي أَصَابِعِهِ ثُمَّ تَقُولُ اللَّهُمَّ إِنْ كَانَ فُلَانٌ جَحَدَ حَقّاً وَ أَقَرَّ بِبَاطِلٍ فَأَصِبْهُ بِحُسْبَانٍ مِنَ السَّمَاءِ أَوْ بِعَذَابٍ مِنْ عِنْدِكَ وَ تُلَاعِنُهُ سَبْعِينَ مَرَّةً .

Ahmad, from one of our companions,

‘Regarding the imprecation, heasws said: ‘Intertwine your fingers into his fingers, then you should be saying, O Allahazwj! If it was so that so and so has denied a truth and acknowledge with a falsehood, so either Hit him by a thunderbolt from the sky or with a Punishment from Yourazwj Presence’, and you should curse him seventy times’.[1805]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُبَاهَلَةِ قَالَ تُشَبِّكُ أَصَابِعَكَ فِي أَصَابِعِهِ ثُمَّ تَقُولُ اللَّهُمَّ إِنْ كَانَ فُلَانٌ جَحَدَ حَقّاً وَ أَقَرَّ بِبَاطِلٍ فَأَصِبْهُ بِحُسْبَانٍ مِنَ السَّمَاءِ أَوْ بِعَذَابٍ مِنْ عِنْدِكَ وَ تُلَاعِنُهُ سَبْعِينَ مَرَّةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws ‘Regarding the imprecation, heasws said: ‘Intertwine your fingers into his fingers, then you should be saying, O Allahazwj! If it was so that so and so has denied a truth and acknowledge with a falsehood, so either Hit him by a thunderbolt from the sky or with a Punishment from Yourazwj Presence’, and you should curse him seventy times’.[1806]

مُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ إِذَا جَحَدَ الرَّجُلُ الْحَقَّ فَإِنْ أَرَادَ أَنْ تُلَاعِنَهُ قُلِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Abdul Hameed, from Abu Jameela, from one of his companions,

‘Heasws said: ‘When the man denies the truth and if you intend to curse him, say,

اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ وَ رَبَّ الْعَرْشِ الْعَظِيمِ إِنْ كَانَ فُلَانٌ جَحَدَ الْحَقَّ وَ كَفَرَ بِهِ فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً

‘O Allahazwj, Lordazwj of the seven skies and Lordazwj of the seven earths, and Lordazwj of the Magnificent Throne! If it was that so and so has denied the truth and disbelieved in it, so Send down upon him a thunderbolt from the sky or a painful Punishment’.[1807]

بَابُ مَا يُمَجِّدُ بِهِ الرَّبُّ تَبَارَكَ وَ تَعَالَى نَفْسَهُ

Chapter 35 – What the Lordazwj Blessed and High Glorified Himselfazwj with

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ثَلَاثَ سَاعَاتٍ فِي اللَّيْلِ وَ ثَلَاثَ سَاعَاتٍ فِي النَّهَارِ يُمَجِّدُ فِيهِنَّ نَفْسَهُ فَأَوَّلُ سَاعَاتِ النَّهَارِ حِينَ تَكُونُ الشَّمْسُ هَذَا الْجَانِبَ يَعْنِي مِنَ الْمَشْرِقِ مِقْدَارَهَا مِنَ الْعَصْرِ يَعْنِي مِنَ الْمَغْرِبِ إِلَى الصَّلَاةِ الْأُولَى وَ أَوَّلُ سَاعَاتِ اللَّيْلِ فِي الثُّلُثِ الْبَاقِي مِنَ اللَّيْلِ إِلَى أَنْ يَنْفَجِرَ الصُّبْحُ

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘For Allahazwj Mighty and Majestic there are four timings during the night, and three timings during the day in which Heazwj Glorifies Himselfazwj. So the first timing of the day is when the sun happens to be on this side, meaning from the east its measurement from Al-Asr, meaning from the west, up to the first Salat; and the first timing of the night during the remaining third from the night up to the morning breaking forth.

يَقُولُ إِنِّي

Heazwj is Saying:

أَنَا اللَّهُ رَبُّ الْعَالَمِينَ إِنِّي أَنَا اللَّهُ الْعَلِيُّ الْعَظِيمُ إِنِّي أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ إِنِّي أَنَا اللَّهُ الْغَفُورُ الرَّحِيمُ إِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ إِنِّي أَنَا اللَّهُ مَالِكُ يَوْمِ الدِّينِ إِنِّي أَنَا اللَّهُ لَمْ أَزَلْ وَ لَا أَزَالُ إِنِّي أَنَا اللَّهُ خَالِقُ الْخَيْرِ وَ الشَّرِّ إِنِّي أَنَا اللَّهُ خَالِقُ الْجَنَّةِ وَ النَّارِ إِنِّي أَنَا اللَّهُ بَدِي‏ءُ كُلِّ شَيْ‏ءٍ وَ إِلَيَّ يَعُودُ

“Iazwj am Allahazwj! Lordazwj of the worlds. Iazwj am Allahazwj, the Mighty, the Wise! Iazwj am Allahazwj, the Forgiver, the Merciful! Iazwj am Allahazwj, the Beneficent, the Merficul! Iazwj am Allahazwj Allahazwj, the Master of the Day of the Religion (Judgment). Iasws Allahazwj, Iazwj neither do Iazwj decline nor will Iazwj cease to be. Iazwj am Allahazwj, Creator of the good and the evil. Iazwj am Allahazwj, Creator of the Paradise and the Fire. Iazwj am Allahazwj, the Initiator of everything, to Meazwj it would all return.

إِنِّي أَنَا اللَّهُ الْوَاحِدُ الصَّمَدُ إِنِّي أَنَا اللَّهُ عَالِمُ الْغَيْبِ وَ الشَّهَادَةِ إِنِّي أَنَا اللَّهُ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ إِنِّي أَنَا اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لِيَ الْأَسْمَاءُ الْحُسْنَى إِنِّي أَنَا اللَّهُ الْكَبِيرُ الْمُتَعَالِ

Iazwj am Allahazwj, the Alone, the Last. Iazwj am Allahazwj the Knower of the unseen and the seen. Iazwj am Allahazwj the King, the Holy, the Source of safety, the Securor, the Controller, the Mighty, the Compeller, the Supreme. Iazwj am Allahazwj the Creator, the Evolver, the Designer. For Meazwj are the Good Names. Iazwj am Allahazwj, the Greatest, the Exalted”’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ عِنْدِهِ وَ الْكِبْرِيَاءُ رِدَاؤُهُ فَمَنْ نَازَعَهُ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ

He (the narrator) said, ‘Abu Abdullahasws said from himselfasws: ‘And the Greatness is Hisazwj Robe, so the one who snatches anything from that, Allahazwj would Fling him into the Fire’.

ثُمَّ قَالَ مَا مِنْ عَبْدٍ مُؤْمِنٍ يَدْعُو بِهِنَّ مُقْبِلًا قَلْبُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِلَّا قَضَى حَاجَتَهُ وَ لَوْ كَانَ شَقِيّاً رَجَوْتُ أَنْ يُحَوَّلَ سَعِيداً .

Then heasws said: ‘There is none from a Momin servant who supplicates with these being attentive with his heart towards Allahazwj Mighty and Majestic, except his need would be Fulfilled, and if he was unfortunate, hoping, he would be transformed to be a fortunate one’.[1808]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُمَجِّدُ نَفْسَهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ ثَلَاثَ مَرَّاتٍ فَمَنْ مَجَّدَ اللَّهَ بِمَا مَجَّدَ بِهِ نَفْسَهُ ثُمَّ كَانَ فِي حَالِ شِقْوَةٍ حَوَّلَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى سَعَادَةٍ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdullah Bin Bukeyr, from Abdullah Bin Ayn,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Glorifies Himselfsaww three times during every day and night. So the one who Glorifies Allahazwj with what Heazwj Glorified Himselfazwj with, then he was in a state of complaint, Allahazwj Mighty and Majestic would Transform him to a fortunate state.

يَقُولُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ رَبُّ الْعَالَمِينَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الرَّحْمَنُ الرَّحِيمُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْعَزِيزُ الْعَلِيُّ الْكَبِيرُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ مَالِكُ يَوْمِ الدِّينِ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْغَفُورُ الرَّحِيمُ

He should be Saying: ‘Youazwj are Allahazwj, there is no god except for Youazwj, Lordazwj of the worlds! Youazwj are Allahazwj the Beneficent, the Merciful! Youazwj are Allahazwj, there is no God excep for Youazwj, the Mighty, the Great. Youazwj are Allahazwj, there is no God except for Youazwj, the Master of the Day of the Religion (Judgment). Youazwj are Allahazwj! There is no God except Youazwj, the Forgiving, the Merciful.

أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْعَزِيزُ الْحَكِيمُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ مِنْكَ بَدَأَ الْخَلْقُ وَ إِلَيْكَ يَعُودُ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ لَمْ تَزَلْ وَ لَا تَزَالُ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ خَالِقُ الْخَيْرِ وَ الشَّرِّ

Youazwj are Allahazwj, there is no god except for Youazwj, the Mighty, the Wise! Youazwj are Allahazwj, there is no god except for Youazwj, The Creation began with Youazwj and to Youazwj it will return. Youazwj are Allahazwj Who, there is no God except Youazwj, neither do Youazwj decline nor will Youazwj Cease to be. Youazwj are Allahazwj, Who there is no God except Youazwj, the Creator of the good and the evil.

أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ خَالِقُ الْجَنَّةِ وَ النَّارِ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ أَحَدٌ صَمَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدُ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ

Youazwj are Allahazwj, there is no god except for Youazwj, Creator of the Paradise and the Fire. Youazwj are Allahazwj, there is no god except for Youazwj, One, Last, neither do Youazwj beget nor are Youazwj begotten, nor will anyone be a match for Youazwj. Youazwj are Allahazwj, there is no god except for Youazwj, the King, the Holy, the the Source of safety, the Securer, the Controller, the Mighty, the Compeller, the Supreme.

سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ إِلَى آخِرِ السُّورَةِ

Glory be to Allahazwj from what they are associating. Heazwj is Allahazwj, the Creator, the Originator, the Designer. For Himazwj are the Good Names. There Glorifies to Himazwj whatever is in the skies and the earth, and Heazwj is the Mighty, the Wise’ – up to the end of the Chapter (59).

أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْكَبِيرُ وَ الْكِبْرِيَاءُ رِدَاؤُكَ .

Youazwj are Allahazwj. There is no god except Youazwj, the Great, and the Greatness is Yourazwj Robe’’.[1809]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ

Chapter 36 – The one says, ‘There is no God except Allahazwj’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ أَعْظَمَ ثَوَاباً مِنْ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَعْدِلُهُ شَيْ‏ءٌ وَ لَا يَشْرَكُهُ فِي الْأُمُورِ أَحَدٌ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘There is none from a thing of greater Rewards than the testimony that there is no god except Allahazwj Mighty and Majestic. Nothing can equate to Himazwj nor can anyone participate with Himazwj in the affairs’.[1810]

عَنْهُ عَنِ الْفُضَيْلِ بْنِ عَبْدِ الْوَهَّابِ عَنْ إِسْحَاقَ بْنِ عُبَيْدِ اللَّهِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَالَ

From him, from Al Fuzayl Bin Abdul Wahhabv, from Is’haq Bin Ubeydullah, from Ubeydullah Bin Al Waleed Wl Wassafy, raising it, said,

‘Rasool-Allahsaww said: ‘The who says

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except Allahazwj’,

غُرِسَتْ لَهُ شَجَرَةٌ فِي الْجَنَّةِ مِنْ يَاقُوتَةٍ حَمْرَاءَ مَنْبِتُهَا فِي مِسْكٍ أَبْيَضَ أَحْلَى مِنَ الْعَسَلِ وَ أَشَدَّ بَيَاضاً مِنَ الثَّلْجِ وَ أَطْيَبَ رِيحاً مِنَ الْمِسْكِ فِيهَا أَمْثَالُ ثُدِيِّ الْأَبْكَارِ تَعْلُو عَنْ سَبْعِينَ حُلَّةً

A tree of red sapphire would be planted for him in the Paradise, its growth being in white musk, being sweeter than honey, and more intensely whiter than the snow, and more aromatic of fragrance than the musk. Therein would be (fruits) the like of virgin breasts emerging from seventy coverings’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الْعِبَادَةِ قَوْلُ

And Rasool-Allahsaww said: ‘The best of the (acts of) worship are the words,

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except Allahazwj’.

وَ قَالَ خَيْرُ الْعِبَادَةِ الِاسْتِغْفَارُ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ وَ اسْتَغْفِرْ لِذَنْبِكَ .

And hesaww said: ‘The best of the (acts of worship) is the seeking of Forgiveness, and these are the Words of Allahazwj Mighty and Majestic in Hisazwj Book [47:19] So know that there is no god but Allah, and, ask Forgiveness for your sin’.[1811]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ

Chapter 37 – The who says, ‘There is no God except Allahazwj, and Allahazwj is the Greatest

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى رَفَعَهُ عَنْ حَرِيزٍ عَنْ يَعْقُوبَ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَمَنُ الْجَنَّةِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, raising it, from Hareyz, from Yaqoub Al Qummy,

(It has been narrated) from Abu Abdullahasws having said: ‘The price of the Paradise is (saying of),

لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ

‘There is no god except Allahazwj and Allahazwj is the Greatest’’.[1812]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ

Chapter 38 – The one who says, ‘There is no god except Allahazwj, Alone, Alone, Alone

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ جَبْرَئِيلُ ( عليه السلام ) لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) طُوبَى لِمَنْ قَالَ مِنْ أُمَّتِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Jibraeelas said to Rasool-Allahsaww: ‘Tooba (a tree in the Paradise), is for the ones from yoursaww community who say,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ

‘There is no god except Allahazwj, Alone, Alone, Alone’’.[1813]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ عَشْراً

Chapter 39 – The one who says, ‘There is no god except Allahazwj, Alone, there being nor associate for Himazwj’, ten (times)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ لَيْثٍ الْمُرَادِيِّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عُتْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَالَ عَشْرَ مَرَّاتٍ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَ قَبْلَ غُرُوبِهَا.

A number of our companions, from Ahmad Bin Muhammad, from Amro Bin Usman, and Ali Bin Ibrahim, from his father, altogether from Abdullah Bin Al Mugheira, from Ibn Muskan, from Abu Baseer Lays Al Murady, from Abdul Kareem Bin Utba,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one who says ten times, before the emergence of the sun, and before its setting,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘There is no God except Allahazwj, Alone, there being no associate for Himazwj. For Himazwj is the Kingdom and for Himazwj is the Praise. Heazwj Cause to live and Heazwj Causes to die, and Heazwj Causes to die and Heazwj Causes to live, and Heazwj is Living and will not be dying. In Hisazwj Hand is the goodness, and Heazwj is Able upon every thing’,

كَانَتْ كَفَّارَةً لِذُنُوبِهِ ذَلِكَ الْيَوْمَ

It would be an expiation for his sins of that day’.[1814]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَلَّى الْغَدَاةَ فَقَالَ قَبْلَ أَنْ يَنْفُضَ رُكْبَتَيْهِ عَشْرَ مَرَّاتٍ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from the one who mentioned it, from Umar Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahazwj said: ‘The one who prays the morning Salat and he says before raising his knees, ten times,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘There is no god except Allahazwj, Alone, there being no associate for Himazwj. For Himazwj is the Kingdom, and for Himazwj is the Praise. Heazwj Causes to live and Heazwj Causes to die, and Heazwj Casues to die and Heazwj Causes to live, and Heazwj is living and will not be dying. In Hisazwj Hand is the goodness, and Heazwj is Able upon everything’,

وَ فِي الْمَغْرِبِ مِثْلَهَا لَمْ يَلْقَ اللَّهَ عَزَّ وَ جَلَّ عَبْدٌ بِعَمَلٍ أَفْضَلَ مِنْ عَمَلِهِ إِلَّا مَنْ جَاءَ بِمِثْلِ عَمَلِهِ

And during the evening (says) similar to it, a servant would not (be able to) meet Allahazwj Mighty and Majestic with a deed more superior than his deed, except for the one who comes with similar to his deeds’.[1815]

بَابُ مَنْ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ

Chapter 40 – The one who says, ‘I testify that there is no god except for Allahazwj, Alone, there being no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Saeed, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who says, ‘I testify that there is no god except Allahazwj, Alone, there being no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww’, Allahazwj would Write for him, a thousand thousand (million) good deeds’.[1816]

بَابُ مَنْ قَالَ عَشْرَ مَرَّاتٍ فِي كُلِّ يَوْمٍ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً

Chapter 41 – The one says ten timed during every day, ‘I testify that there is no God except Allahazwj, Alone, there being no associates for Himazwj, One God, First, Last, neither having taken a female companion nor a son’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي كُلِّ يَوْمٍ عَشْرَ مَرَّاتٍ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً كَتَبَ اللَّهُ لَهُ خَمْسَةً وَ أَرْبَعِينَ أَلْفَ حَسَنَةٍ وَ مَحَا عَنْهُ خَمْسَةً وَ أَرْبَعِينَ أَلْفَ سَيِّئَةٍ وَ رَفَعَ لَهُ خَمْسَةً وَ أَرْبَعِينَ أَلْفَ دَرَجَةٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Abdul Aziz Al abdy, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says during every day, ten times, ‘I testify that there is no god except for Allahazwj, Alone, there being no associate for Himazwj, One God, First, Last, neither having taken a female companion nor a son’, Allahazwj would Write for him forty five thousand good deeds, and Delete from him forty five thousand sins, and Raise for him forty five thousand Levels’.

وَ فِي رِوَايَةٍ أُخْرَى وَ كُنَّ لَهُ حِرْزاً فِي يَوْمِهِ مِنَ السُّلْطَانِ وَ الشَّيْطَانِ وَ لَمْ تُحِطْ بِهِ كَبِيرَةٌ مِنَ الذُّنُوبِ .

And in another report, ‘And it would happen to be for him, a protection during his day from the ruling authority, and the Satanla, and he would not be engulfed by a major one from the sins’.[1817]

بَابُ مَنْ قَالَ يَا اللَّهُ يَا اللَّهُ عَشْرَ مَرَّاتٍ

Chapter 42 – The one who says, ‘O Allahazwj! O Allahazwj!’ - ten times

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَيُّوبَ بْنِ الْحُرِّ أَخِي أُدَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ يَا اللَّهُ يَا اللَّهُ عَشْرَ مَرَّاتٍ قِيلَ لَهُ لَبَّيْكَ مَا حَاجَتُكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from his father, from Ayoub Bin Al Hurr, a brother of Adeym,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says, ‘O Allahazwj! O Allahazwj!’, ten times, it would be said to him: ‘At your service, what is your need?’.[1818]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً

Chapter 43 – The one who says, ‘There is no god except for Allahazwj, truly, truly’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى الْأَرْمِينِيِّ عَنْ أَبِي عِمْرَانَ الْخَرَّاطِ عَنِ الْأَوْزَاعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي كُلِّ يَوْمٍ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً لَا إِلَهَ إِلَّا اللَّهُ عُبُودِيَّةً وَ رِقّاً لَا إِلَهَ إِلَّا اللَّهُ إِيمَاناً وَ صِدْقاً أَقْبَلَ اللَّهُ عَلَيْهِ بِوَجْهِهِ وَ لَمْ يَصْرِفْ وَجْهَهُ عَنْهُ حَتَّى يَدْخُلَ الْجَنَّةَ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Isa Al Armeeny, from Abu Imran Al Kharrat, from al Awzai’y,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says during every day, ‘There is no god except Allahazwj, truly, truly. There is no god except Allahazwj for worship and to be enslaved to. There is no god except Allahazwj to believe in and ratify’, Allahazwj would Turn Hisazwj Face towards him and will not Turn Hisazwj Face away from him until he enters the Paradise’.[1819]

بَابُ مَنْ قَالَ يَا رَبِّ يَا رَبِّ

Chapter 44 – The one who says, ‘O Lordazwj! O Lordazwj!’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ الْحُرِّ أَخِي أُدَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ عَشْرَ مَرَّاتٍ يَا رَبِّ يَا رَبِّ قِيلَ لَهُ لَبَّيْكَ مَا حَاجَتُكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Ayoub Bin Al Hurr, a brother of Adeym,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says ten times, ‘O Lordazwj! O Lordazwj!’, it would be said to him: ‘At your service! What is your need?’.[1820]

أَحْمَدُ بْنُ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ مَرِضَ إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قُلْ يَا رَبِّ يَا رَبِّ عَشْرَ مَرَّاتٍ فَإِنَّ مَنْ قَالَ ذَلِكَ نُودِيَ لَبَّيْكَ مَا حَاجَتُكَ .

Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether, from Ibn Abu Umeyr, from Muhammad Bin Humran who said,

‘Ismail, son of Abu Abdullahasws fell sick, so Abu Abdullahasws said him: ‘Say, ‘O Lordazwj! O Lordazwj!’, ten times, for the one who says that, would be called out: ‘At your service! What is your need?’.[1821]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ يَا رَبِّ يَا اللَّهُ يَا رَبِّ يَا اللَّهُ حَتَّى يَنْقَطِعَ نَفَسُهُ قِيلَ لَهُ لَبَّيْكَ مَا حَاجَتُكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Muawiya, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says, ‘O Lordazwj! O Lordazwj!’, until his breath is cut off, it would be said to him, ‘At your service! What is your need?’.[1822]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً

Chapter 45 – The one who says, ‘There is no god except Allahazwj’, sincerely

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي الْحَسَنِ السَّوَّاقِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَا أَبَانُ إِذَا قَدِمْتَ الْكُوفَةَ فَارْوِ هَذَا الْحَدِيثَ مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً وَجَبَتْ لَهُ الْجَنَّةُ قَالَ قُلْتُ لَهُ إِنَّهُ يَأْتِينِي مِنْ كُلِّ صِنْفٍ مِنَ الْأَصْنَافِ أَ فَأَرْوِي لَهُمْ هَذَا الْحَدِيثَ قَالَ نَعَمْ يَا أَبَانُ إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ الْأَوَّلِينَ وَ الْآخِرِينَ فَتُسْلَبُ لَا إِلَهَ إِلَّا اللَّهُ مِنْهُمْ إِلَّا مَنْ كَانَ عَلَى هَذَا الْأَمْرِ.

Al Husayn Bin Muhammad, from Moalla Bin Muhammad and a number of our companions, from Ahmad Bin Muhammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Al Hassan Al Sawwaq, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘O Aban! When you proceed to Al-Kufa, so report this Hadeeth: ‘The one who testifies that there is no god except Allahazwj, sincerely, the Paradise would be Obligated for him’. I said to himasws, ‘There would be coming to me from every type (of people) from the types (of people), so shall I report to (all of) them this Hadeeth?’ Heasws said: ‘Yes, O Aban! When it will be the Day of Judgment, and Allahazwj will Gather the former ones and the latter ones, so (the phrase) ‘There is no god except Allahazwj’, would be Confiscated from them except from the one who was upon this matter (Al-Wilyah)’.[1823]

بَابُ مَنْ قَالَ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

Chapter 46 – The one who says, ‘Whatever Allahazwj so Desires, there is neither Might nor Strength except with Allahazwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَعَا الرَّجُلُ فَقَالَ بَعْدَ مَا دَعَا مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ اسْتَبْسَلَ عَبْدِي وَ اسْتَسْلَمَ لِأَمْرِي اقْضُوا حَاجَتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘When a man supplicates and he says after having supplicated, ‘Whatever Allahazwj so Desires. There is neither Mighty nor Strength except with Allahazwj’, Allahazwj Mighty and Majestic Says: “Myazwj servant is striving and submitting to Myazwj Command. Fulfil his need!”’.[1824]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَالَ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ سَبْعِينَ مَرَّةً صَرَفَ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَيْسَرُ ذَلِكَ الْخَنْقُ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْخَنْقُ قَالَ لَا يَعْتَلُّ بِالْجُنُونِ فَيُخْنَقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions, from Jameel,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one who says, ‘Whatever Allahazwj so Desires. There is neither Might nor Strength except with Allahazwj’, seventy times, there would be exchanged away from him seventy types from the types of afflictions, the least of that being the suffocation’. I said, ‘May I be sacrificed for youasws! And what is the suffocation?’ Heasws said: ‘He will not fall sick with the insanity, so he would suffocate’.[1825]

بَابُ مَنْ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَتُوبُ إِلَيْهِ

Chapter 47 – The one who says, ‘I seek Forgiveness of Allahazwj, Who, there is no God except Himazwj, the Living, with Majesty and the Benevolence, and I repent to Himazwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الصَّمَدِ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَرِيضَةِ قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ أَسْتَغْفِرُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa,, from Abdul Samad, from Al Husayn Bin Hammad,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who says at the end of the Obligatory Salāt, before he bends his legs,

اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَتُوبُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ

‘Allahazwj is Who, there is no God except Himazwj. Heazwj is the Living, the Everlasting, with Majesty and the Benevolence, and I repent to Himazwj’, three times.

غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ ذُنُوبَهُ وَ لَوْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ

Allahazwj Mighty and Majestic would Forgive his sins for him, and even if they were the likes of the foam of the sea (numerous)’.[1826]

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بَابُ الْقَوْلِ عِنْدَ الْإِصْبَاحِ وَ الْإِمْسَاءِ

Chapter 48 – The words (to be spoken) during the morning and the evening

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ غَالِبِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ ظِلالُهُمْ بِالْغُدُوِّ وَ الْآصالِ قَالَ هُوَ الدُّعَاءُ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ غُرُوبِهَا وَ هِيَ سَاعَةُ إِجَابَةٍ .

Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from Ghalib Bin Abdullah,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Blessed and High [13:15] and their shadows (too) by the morning and the evening. Heasws said: ‘It is the supplication before the emergence of the sun, and before its setting, and it is the time for the Answering’.[1827]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ إِبْلِيسَ عَلَيْهِ لَعَائِنُ اللَّهِ يَبُثُّ جُنُودَ اللَّيْلِ مِنْ حَيْثُ تَغِيبُ الشَّمْسُ وَ تَطْلُعُ فَأَكْثِرُوا ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ فِي هَاتَيْنِ السَّاعَتَيْنِ وَ تَعَوَّذُوا بِاللَّهِ مِنْ شَرِّ إِبْلِيسَ وَ جُنُودِهِ وَ عَوِّذُوا صِغَارَكُمْ فِي تِلْكَ السَّاعَتَيْنِ فَإِنَّهُمَا سَاعَتَا غَفْلَةٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Ibleesla, upon himla be the Curse of Allahazwj, sends the armies of the night from when the sun sets and emerges, therefore frequent the Mention of Allahazwj Mighty and Majestic during these two timings, and seek Refuge with Allahazwj from the evil of Ibleesla and hisla. Shelter you young ones during these two timings, for these two are timings of negligence’.[1828]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ رَزِينٍ صَاحِبِ الْأَنْمَاطِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَنْ قَالَ اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَلَائِكَتَكَ الْمُقَرَّبِينَ وَ حَمَلَةَ عَرْشِكَ الْمُصْطَفَيْنَ أَنَّكَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الرَّحْمَنُ الرَّحِيمُ وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ وَ أَنَّ فُلَانَ بْنَ فُلَانٍ إِمَامِي وَ وَلِيِّي وَ أَنَّ أَبَاهُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ وَ فُلَاناً وَ فُلَاناً حَتَّى يَنْتَهِيَ إِلَيْهِ أَئِمَّتِي وَ أَوْلِيَائِي عَلَى ذَلِكَ أَحْيَا وَ عَلَيْهِ أَمُوتُ وَ عَلَيْهِ أُبْعَثُ يَوْمَ الْقِيَامَةِ وَ أَبْرَأُ مِنْ فُلَانٍ وَ فُلَانٍ وَ فُلَانٍ فَإِنْ مَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّةَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Razeyn Sahib Al Anmaat,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The one who says, ‘O Allahazwj! I keep Youazwj as a Witness, and I keep Yourazwj Angels of Proximity as witnesses, and the bearers of the Throne, the Chosen ones, that Youazwj are Allahazwj. There is no god except for Youazwj, the Beneficent, the Merciful, and that Muhammadsaww is Yourazwj servant and Yourazwj Rasoolsaww, and that so and so, and so and so are my Imamsasws and my Guardiansasws, and that theirasws fathersaww is Rasool-Allahsaww, and Aliasws, and Al-Hassanasws, and Al-Husaynasws, and so and so, and so and so’ until you end up to him (Al-Qaimasws)’ ‘are my Imamsasws and my Guardiansasws. Upon that do I live, and upon it I will be dying, and upon it I will be Resurrected on the Day of Judgment. And I disavow from so and so, and so and so, and so and so’. So if he was to die during his night, would enter the Paradise’.[1829]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ وَ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي إِسْحَاقَ الشَّعِيرِيِّ عَنْ يَزِيدَ بْنِ كَلْثَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ تَقُولُ إِذَا أَصْبَحْتَ أَصْبَحْتُ بِاللَّهِ مُؤْمِناً عَلَى دِينِ مُحَمَّدٍ وَ سُنَّتِهِ وَ دِينِ عَلِيٍّ وَ سُنَّتِهِ وَ دِينِ الْأَوْصِيَاءِ وَ سُنَّتِهِمْ آمَنْتُ بِسِرِّهِمْ وَ عَلَانِيَتِهِمْ وَ شَاهِدِهِمْ وَ غَائِبِهِمْ وَ أَعُوذُ بِاللَّهِ مِمَّا اسْتَعَاذَ مِنْهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) وَ الْأَوْصِيَاءُ وَ أَرْغَبُ إِلَى اللَّهِ فِيمَا رَغِبُوا إِلَيْهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Hajjal and Bakr Bin Muhammad, from Abu Is’haq Al Shaeery, from Yazeed Bin Kalsamat,

(It has been narrated) from Abu Abdullahasws, or from Abu Ja’farasws having said: ‘When you wake up in the morning, do so as a believer in Allahazwj, upon the Religion of Muhammadsaww and hissaww Sunnah, and the Religion of Aliasws and hisasws Sunnah, and the Religion of the successorsasws and theirasws Sunnah. Believe in theirasws secrets, and their public (matters), and their seen (matters) and their unseen, and seek Refuge with Allahazwj from whatever Rasool-Allahsaww sought Refuge from, and (so did) Aliasws, and the successorsasws, and desire to Allahazwj regarding whatever theyasws desired to Himazwj, and there is neither Might nor Strength except with Allahazwj’.[1830]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ إِبْرَاهِيمَ بْنِ عُثْمَانَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( صلوات الله عليه )  كَانَ إِذَا أَصْبَحَ قَالَ أَبْتَدِئُ يَوْمِي هَذَا بَيْنَ يَدَيْ نِسْيَانِي وَ عَجَلَتِي بِسْمِ اللَّهِ وَ مَا شَاءَ اللَّهُ فَإِذَا فَعَلَ ذَلِكَ الْعَبْدُ أَجْزَأَهُ مِمَّا نَسِيَ فِي يَوْمِهِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub Ibrahim Bin usman Al Khazzaz, from Muhamamd Bin Muslim, who said,

‘Abu Abdullahasws said: ‘It was so that whenever it was morning, Aliasws Bin Al-Husaynasws said: ‘Iasws begin this day of mineasws before myasws forgetfulness and myasws haste, in the Name of Allahazwj, and whatever Allahazwj so Desires’. So whenever the servant does that, it would suffice him from whatever he forgets during his day’.[1831]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ شِهَابٍ وَ سُلَيْمٍ الْفَرَّاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ هَذَا حِينَ يُمْسِي حُفَّ بِجَنَاحٍ مِنْ أَجْنِحَةِ جَبْرَئِيلَ ( عليه السلام ) حَتَّى يُصْبِحَ أَسْتَوْدِعُ اللَّهَ الْعَلِيَّ الْأَعْلَى الْجَلِيلَ الْعَظِيمَ نَفْسِي وَ مَنْ يَعْنِينِي أَمْرُهُ أَسْتَوْدِعُ اللَّهَ نَفْسِيَ الْمَرْهُوبَ الْمَخُوفَ الْمُتَضَعْضِعَ لِعَظَمَتِهِ كُلُّ شَيْ‏ءٍ ثَلَاثَ مَرَّاتٍ .

From him, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Umar Bin Shihab and Suleym Al Fara’a, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says this when it is evening, would be wrapped up by a wing from the wings of Jibraeelas until the morning, ‘I entrust to Allahazwj the Exalted, the Supreme, the Majestic, the Magnificent, myself and the ones whose matters are meaningful (important) to me. I entrust myself to Allahazwj, whom everything fears, and is awed by, and trembles to’ – three times’.[1832]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ غَالِبِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَمْسَيْتَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ عِنْدَ إِقْبَالِ لَيْلِكَ وَ إِدْبَارِ نَهَارِكَ وَ حُضُورِ صَلَوَاتِكَ وَ أَصْوَاتِ دُعَائِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ ادْعُ بِمَا أَحْبَبْتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Ali Bin Uqba, and Ghalib Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever it is evening, say, ‘O Allahazwj! I ask Youazwj at the approaching of Yourazwj night and the departure of Youazwj day, and the presence of Youazwj Salawāts, and the sounds of supplications to Youazwj, that Youazwj Send Salawāts upon Muhammadsaww and the Progenyasws of Muhammadsaww’, and (then) supplicate with whatever you like to’.[1833]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ يَوْمٍ يَأْتِي عَلَى ابْنِ آدَمَ إِلَّا قَالَ لَهُ ذَلِكَ الْيَوْمُ يَا ابْنَ آدَمَ أَنَا يَوْمٌ جَدِيدٌ وَ أَنَا عَلَيْكَ شَهِيدٌ فَقُلْ فِيَّ خَيْراً وَ اعْمَلْ فِيَّ خَيْراً أَشْهَدْ لَكَ بِهِ يَوْمَ الْقِيَامَةِ فَإِنَّكَ لَنْ تَرَانِي بَعْدَهَا أَبَداً

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from the days which comes to the son of Adamas except, that day would say: ‘O son of Adamas! I am a new day, and I am a witness upon you, therefore speak good during me, and do good deeds during me, I shall testify with it on the Day of Judgment, for you will not be seeing me (again) afterwards, ever”’.

قَالَ وَ كَانَ عَلِيٌّ ( عليه السلام ) إِذَا أَمْسَى يَقُولُ مَرْحَباً بِاللَّيْلِ الْجَدِيدِ وَ الْكَاتِبِ الشَّهِيدِ اكْتُبَا عَلَى اسْمِ اللَّهِ ثُمَّ يَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ .

Heasws said: ‘And it was so that whenever it was evening, Aliasws was saying: ‘Welcome to the new night and the recording witnesses who both write by the Name of Allahazwj’. Then heasws would mention (do Zikr of) Allahazwj Mighty and Majestic’.[1834]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَغَيَّرَتِ الشَّمْسُ فَاذْكُرِ اللَّهَ عَزَّ وَ جَلَّ وَ إِنْ كُنْتَ مَعَ قَوْمٍ يَشْغَلُونَكَ فَقُمْ وَ ادْعُ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’farasws Bin Bashir, from Abdullah Bin Bukeyr, from Shihad Bin Abd Rabbih who said,

‘I heard Abu Abdullahasws saying: ‘Whenever the sun changes (midday), so mention Allahazwj Mighty and Majestic; and if you are with a group of people pre-occupying you, so arise and supplicate’.[1835]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ تَنَاسَخَهَا الْأَنْبِيَاءُ مِنْ آدَمَ ( عليه السلام ) حَتَّى وَصَلْنَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا أَصْبَحَ يَقُولُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurrat,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (things) have come successively among the Prophetsas, from Adamas until these arrived to Rasool-Allahsaww. Whenever it was morning, hesaww was saying:

اللَّهُمَّ إِنِّي أَسْأَلُكَ إِيمَاناً تُبَاشِرُ بِهِ قَلْبِي وَ يَقِيناً حَتَّى أَعْلَمَ أَنَّهُ لَا يُصِيبُنِي إِلَّا مَا كَتَبْتَ لِي وَ رَضِّنِي بِمَا قَسَمْتَ لِي .

‘O Allahazwj! I ask Youazwj for Eman to accompany mysaww heart with, and such conviction that Isaww would know that nothing would hit me except what has been Ordained for mesaww, and Cause mesaww to be pleased with whatever has been Apportioned for mesaww’’.

وَ رَوَاهُ بَعْضُ أَصْحَابِنَا وَ زَادَ فِيهِ حَتَّى لَا أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ وَ لَا تَأْخِيرَ مَا عَجَّلْتَ يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَ لَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَبَداً وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .

And some of our companions have reported, and there is an increase in it, ‘Until Isaww do not love the hastening of what has been Delayed, nor the delay of what has been Hastened with. O Living, O Eternal! By Yourazwj Mercy Isaww cry for Help. Correct for mesaww, myas affairs, all of it and do not Leave mesaww to myselfsaww even for the blink of an eye, ever, and Send Salawāts upon Muhammadsaww and hissaww Progenyasws’’.[1836]

وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَمْدُ لِلَّهِ الَّذِي أَصْبَحْنَا وَ الْمُلْكُ لَهُ وَ أَصْبَحْتُ عَبْدَكَ وَ ابْنَ عَبْدِكَ وَ ابْنَ أَمَتِكَ فِي قَبْضَتِكَ اللَّهُمَّ ارْزُقْنِي مِنْ فَضْلِكَ رِزْقاً مِنْ حَيْثُ أَحْتَسِبُ وَ مِنْ حَيْثُ لَا أَحْتَسِبُ وَ احْفَظْنِي مِنْ حَيْثُ أَحْتَفِظُ وَ مِنْ حَيْثُ لَا أَحْتَفِظُ

And it is reported from Abu Abdullahasws (having said: ‘You should be saying): ‘The Praise is for Allahazwj Who Caused us to wake up in the morning, and the Kingdom is for Himazwj; and Yourazwj servant, and son of Yourazwj servant, and son of Yourazwj maid woke up in Yourazwj Grip. O Allahazwj! Sustain me from Yourazwj Grace from where I have reckoned it and from where I have not reckoned it, and Protect me from where I can protect (myself) and from where I cannot protect (myself).

اللَّهُمَّ ارْزُقْنِي مِنْ فَضْلِكَ وَ لَا تَجْعَلْ لِي حَاجَةً إِلَى أَحَدٍ مِنْ خَلْقِكَ اللَّهُمَّ أَلْبِسْنِي الْعَافِيَةَ وَ ارْزُقْنِي عَلَيْهَا الشُّكْرَ يَا وَاحِدُ يَا أَحَدُ يَا صَمَدُ يَا اللَّهُ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ يَا مَالِكَ الْمُلْكِ وَ رَبَّ الْأَرْبَابِ وَ سَيِّدَ السَّادَاتِ وَ يَا اللَّهُ يَا لَا إِلَهَ إِلَّا أَنْتَ اشْفِنِي بِشِفَائِكَ مِنْ كُلِّ دَاءٍ وَ سُقْمٍ فَإِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ أَتَقَلَّبُ فِي قَبْضَتِكَ .

O Allahazwj! Sustain me from Yourazwj Grace and do not Make a need to be for me to anyone from Yourazwj creatures. O Allahazwj! Clothe me with the good health, and Grace me the gratefulness upon it. O One, O First, O Last! O Allahazwj Who does not beget nor is Heazwj begotten and there does not happen to be a match for Himazwj. O Allahazwj! O Beneficent! O Merciful! O Owner of the Kingdom and Lordazwj of the worlds and Chief of the chiefs, and O Allahazwj, O One there is no God except Youazwj! Intercede for me with Yourazwj Intercession from every illness and disease, for I am Yourazwj servant and son of Yourazwj servant, and I turn in Yourazwj Grip’.[1837]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ اللَّهُمَّ إِنِّي وَ هَذَا النَّهَارَ خَلْقَانِ مِنْ خَلْقِكَ اللَّهُمَّ لَا تَبْتَلِنِي بِهِ وَ لَا تَبْتَلِهِ بِي اللَّهُمَّ وَ لَا تُرِهِ مِنِّي جُرْأَةً عَلَى مَعَاصِيكَ وَ لَا رُكُوباً لِمَحَارِمِكَ اللَّهُمَّ اصْرِفْ عَنِّيَ الْأَزْلَ وَ اللَّأْوَاءَ وَ الْبَلْوَى وَ سُوءَ الْقَضَاءِ وَ شَمَاتَةَ الْأَعْدَاءِ وَ مَنْظَرَ السَّوْءِ فِي نَفْسِي وَ مَالِي

From him, from Muhammad Bin Ali,

(It has been narrated) raising it to Amir Al-Momineenasws that heasws was saying: ‘(You should be saying), ‘O Allahazwj! Iasws and this day are two creations from Yourazwj creations. O Allahazwj! Neither Involve me with it nor involve it with me, and let not me be seen as audacious upon disobeying Youazwj, nor as indulging in Yourazwj Prohibitions. O Allahazwj! Exchange from me the doom, and the adversities, and the afflictions, and the evil decisions, and the gloating of the enemies, and the evil scenes within myself and my wealth’.

قَالَ وَ مَا مِنْ عَبْدٍ يَقُولُ حِينَ يُمْسِي وَ يُصْبِحُ رَضِيتُ بِاللَّهِ رَبّاً وَ بِالْإِسْلَامِ دِيناً وَ بِمُحَمَّدٍ ( صلى الله عليه وآله ) نَبِيّاً وَ بِالْقُرْآنِ بَلَاغاً وَ بِعَلِيٍّ إِمَاماً ثَلَاثاً إِلَّا كَانَ حَقّاً عَلَى اللَّهِ الْعَزِيزِ الْجَبَّارِ أَنْ يُرْضِيَهُ يَوْمَ الْقِيَامَةِ

Heasws said: ‘And there is none from a servant saying when it is evening and morning, ‘I am pleased with Allahazwj as Lordazwj, and with Al-Islam as Religion, and with Muhammadsaww as a Prophetsaww, and with the Quran as notification, and with Aliasws as an Imamasws’, three times, except that he would have a right upon Allahazwj, the Mighty, the Compeller that Heazwj Pleases him on the Day of Judgment’.

قَالَ وَ كَانَ يَقُولُ ( عليه السلام ) إِذَا أَمْسَى أَصْبَحْنَا لِلَّهِ شَاكِرِينَ وَ أَمْسَيْنَا لِلَّهِ حَامِدِينَ فَلَكَ الْحَمْدُ كَمَا أَمْسَيْنَا لَكَ مُسْلِمِينَ سَالِمِينَ

Heasws said: ‘And heasws was saying when it was evening, ‘In the morning we are grateful to Allahazwj, and in the evening we are praising ones. So for Youazwj is the Praise just as we have come to Youazwj in the evening as subbmitters, safe’’. 

قَالَ وَ إِذَا أَصْبَحَ قَالَ أَمْسَيْنَا لِلَّهِ شَاكِرِينَ وَ أَصْبَحْنَا لِلَّهِ حَامِدِينَ وَ الْحَمْدُ لِلَّهِ كَمَا أَصْبَحْنَا لَكَ مُسْلِمِينَ سَالِمِينَ .

Heasws said: ‘And when it was evening, heasws said: ‘We have come to the evening as ones grateful to Allahazwj, and we have come to the morning has ones praising to Allahazwj, just as we had come to Youazwj as submitters, safe’’.[1838]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِذَا أَصْبَحَ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ إِلَى اللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ إِلَيْكَ أَسْلَمْتُ نَفْسِي وَ إِلَيْكَ فَوَّضْتُ أَمْرِي وَ عَلَيْكَ تَوَكَّلْتُ يَا رَبَّ الْعَالَمِينَ

From him, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws father was saying when it was morning: ‘In the Name of Allahazwj, and by Allahazwj, and to Allahazwj, and in the Way of Allahazwj, and upon the Religion of Rasool-Allahsaww! O Allahazwj! To Youazwj Iasws submit myselfasws, and to Youazwj Iasws delegate myasws affairs, and upon Youazwj do Iasws rely, O Lordazwj of the worlds!.

اللَّهُمَّ احْفَظْنِي بِحِفْظِ الْإِيمَانِ مِنْ بَيْنِ يَدَيَّ وَ مِنْ خَلْفِي وَ عَنْ يَمِينِي وَ عَنْ شِمَالِي وَ مِنْ فَوْقِي وَ مِنْ تَحْتِي وَ مِنْ قِبَلِي لَا إِلَهَ إِلَّا أَنْتَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ نَسْأَلُكَ الْعَفْوَ وَ الْعَافِيَةَ مِنْ كُلِّ سُوءٍ وَ شَرٍّ فِي الدُّنْيَا وَ الْآخِرَةِ اللَّهُمَّ

O Allahazwj! Protect measws with the preservation of the Eman from in front of measws, and from behind measws, and from myasws right, and from myasws left, and from above measws, and from beneath measws, and from my asws face. There is no god except Youazwj. There is neither Might nor Strength except with Allahazwj. Weasws ask Youazwj of the Pardon and the well being from every evil and the mischief in the world and the Hereafter.

إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَ مِنْ ضَغْطَةِ الْقَبْرِ وَ مِنْ ضِيقِ الْقَبْرِ وَ أَعُوذُ بِكَ مِنْ سَطَوَاتِ اللَّيْلِ وَ النَّهَارِ اللَّهُمَّ رَبَّ الْمَشْعَرِ الْحَرَامِ وَ رَبَّ الْبَلَدِ الْحَرَامِ وَ رَبَّ الْحِلِّ وَ الْحَرَامِ أَبْلِغْ مُحَمَّداً وَ آلَ مُحَمَّدٍ عَنِّي السَّلَامَ اللَّهُمَّ

Iasws seek Refuge with Youazwj from the Punishment of the grave, and from the compression of the grave, and from the narrowness of the grave; and Iasws seek Refuge with Youazwj from the assaults of the night and the day. O Allahazwj! Lord of the Sanctimonious Monuments, and Lordazwj of the Sanctimonious city, and Lord of the Permissible and the Prohibitions! Deliver then greetings from measws to Muhammadsaww and the Progenyasws of Muhammadsaww.

إِنِّي أَعُوذُ بِدِرْعِكَ الْحَصِينَةِ وَ أَعُوذُ بِجَمْعِكَ أَنْ تُمِيتَنِي غَرَقاً أَوْ حَرَقاً أَوْ شَرَقاً أَوْ قَوَداً أَوْ صَبْراً أَوْ مَسَمّاً أَوْ تَرَدِّياً فِي بِئْرٍ أَوْ أَكِيلَ السَّبُعِ أَوْ مَوْتَ الْفَجْأَةِ أَوْ بِشَيْ‏ءٍ مِنْ مِيتَاتِ السَّوْءِ وَ لَكِنْ أَمِتْنِي عَلَى فِرَاشِي فِي طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ ( صلى الله عليه وآله ) مُصِيباً لِلْحَقِّ غَيْرَ مُخْطِئٍ أَوْ فِي الصَّفِّ الَّذِي نَعَتَّهُمْ فِي كِتَابِكَ كَأَنَّهُمْ بُنْيانٌ مَرْصُوصٌ

I seek Refuge with Yourazwj Fortified Shield, and I seek Refuge with Your Grip of Causing me to die by drowning, or burning, or choking, or in retaliation, or bound, or poisoned, or thrown in a well, or eaten by the predatory animals, or the sudden death, or with anything from the evil deaths, but Cause me to die upon my bed being in Yourazwj obedience and obedience of Yourazwj Rasoolsaww, rightful for the Truth without being erroneous, or in the row which Youazwj Attributed to them in Yourazwj Book as [61:4] as if they were a solid structure.

أُعِيذُ نَفْسِي وَ وُلْدِي وَ مَا رَزَقَنِي رَبِّي بِقُلْ أَعُوذُ بِرَبِّ الْفَلَقِ حَتَّى يَخْتِمَ السُّورَةَ وَ أُعِيذُ نَفْسِي وَ وُلْدِي وَ مَا رَزَقَنِي رَبِّي بِقُلْ أَعُوذُ بِرَبِّ النَّاسِ حَتَّى يَخْتِمَ السُّورَةَ

I seek Refuge for myself and my children and whatever Youazwj have Graced me, my Lordazwj, by [113:1] Say: I seek refuge in the Lord of Al-Falaq’ – until heasws completed the Chapter – ‘and I seek Refuge for myself and my children and whatever Youazwj have Graced me with, my Lordazwj, by [114:1] Say: I seek refuge in the Lord of the people – until heasws completed the Chapter.

وَ يَقُولُ الْحَمْدُ لِلَّهِ عَدَدَ مَا خَلَقَ اللَّهُ وَ الْحَمْدُ لِلَّهِ مِثْلَ مَا خَلَقَ اللَّهُ وَ الْحَمْدُ لِلَّهِ مِلْ‏ءَ مَا خَلَقَ اللَّهُ وَ الْحَمْدُ لِلَّهِ مِدَادَ كَلِمَاتِهِ وَ الْحَمْدُ لِلَّهِ زِنَةَ عَرْشِهِ وَ الْحَمْدُ لِلَّهِ رِضَا نَفْسِهِ

And heasws was saying: ‘The Praise is for Allahazwj, to the number of what Allahazwj Created, and the Praise is for Allahazwj similar to what Allahazwj Created, and the Praise is for Allahazwj to the fill of what Allahazwj Created, and the Praise is for Allahazwj to the extent of Hisazwj Speech, and the Praise is for Allahazwj of the weight of Hisazwj Throne, and the Praise is for Allahazwj to the Pleasure of Hisazwj Self.

وَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ وَ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ مَا بَيْنَهُمَا وَ رَبِّ الْعَرْشِ الْعَظِيمِ

And there is no god except for Allahazwj, the Forbearing, the Benevolent, and there is no god except Allahazwj, the Exalted, the Magnificent. Glory be to Allahazwj, Lordazwj of the skies and the earths and whatever is between the two, and Lordazwj of the Magnificent Throne.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ دَرَكِ الشَّقَاءِ وَ مِنْ شَمَاتَةِ الْأَعْدَاءِ وَ أَعُوذُ بِكَ مِنَ الْفَقْرِ وَ الْوَقْرِ وَ أَعُوذُ بِكَ مِنْ سُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَ الْمَالِ وَ الْوَلَدِ وَ يُصَلِّي عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَشْرَ مَرَّاتٍ .

O Allahazwj! I seek Refuge with Youazwj from the lowliness of the wretchedness, and from the gloating of the enemies; and I seek Refuge with Youazwj from the poverty and the deafness; and I seek Refuge with Youazwj from the evil scenes regarding the family, and the wealth, and the children’. And heasws send Salawāts upon Muhammadsaww and the Progenyasws of Muhammadsaww’.[1839]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكَ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ يَقُولُ إِذَا أَصْبَحَ قَبْلَ طُلُوعِ الشَّمْسِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ كَبِيراً وَ سُبْحَانَ اللَّهِ بُكْرَةً وَ أَصِيلًا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَثِيراً لَا شَرِيكَ لَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ إِلَّا ابْتَدَرَهُنَّ مَلَكٌ وَ جَعَلَهُنَّ فِي جَوْفِ جَنَاحِهِ وَ صَعِدَ بِهِنَّ إِلَى السَّمَاءِ الدُّنْيَا

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘There is none from a servant saying when it is morning before the emergence of the sun, ‘Allahazwj is the Greatest! Allahazwj is the Greatest of all, and Glory be to Allahazwj morning and evening, and the abundant Praise is for Allahazwj Lordazwj of the worlds. There is no associate for Himazwj, and Salawāts of Allahazwj be upon Muhammadsaww and hissaww Progenyasws’, except that an Angel would initiate and make these to be in the middle of his wings, and ascend with these to the sky of the world.

فَتَقُولُ الْمَلَائِكَةُ مَا مَعَكَ فَيَقُولُ مَعِي كَلِمَاتٌ قَالَهُنَّ رَجُلٌ مِنَ الْمُؤْمِنِينَ وَ هِيَ كَذَا وَ كَذَا فَيَقُولُونَ رَحِمَ اللَّهُ مَنْ قَالَ هَؤُلَاءِ الْكَلِمَاتِ وَ غَفَرَ لَهُ

So the Angels would be saying: ‘What is with you?’ So he would be Saying: ‘With me are words which were spoke by a man from the Momineen, and these are such and such’. So they would be saying: ‘May Allahazwj have Mercy on the one who said these words, and Forgive (his sins) for him’.

قَالَ وَ كُلَّمَا مَرَّ بِسَمَاءٍ قَالَ لِأَهْلِهَا مِثْلَ ذَلِكَ فَيَقُولُونَ رَحِمَ اللَّهُ مَنْ قَالَ هَؤُلَاءِ الْكَلِمَاتِ وَ غَفَرَ لَهُ حَتَّى يَنْتَهِيَ بِهِنَّ إِلَى حَمَلَةِ الْعَرْشِ فَيَقُولُ لَهُمْ إِنَّ مَعِي كَلِمَاتٍ تَكَلَّمَ بِهِنَّ رَجُلٌ مِنَ الْمُؤْمِنِينَ وَ هِيَ كَذَا وَ كَذَا فَيَقُولُونَ رَحِمَ اللَّهُ هَذَا الْعَبْدَ وَ غَفَرَ لَهُ انْطَلِقْ بِهِنَّ إِلَى حَفَظَةِ كُنُوزِ مَقَالَةِ الْمُؤْمِنِينَ فَإِنَّ هَؤُلَاءِ كَلِمَاتُ الْكُنُوزِ حَتَّى تَكْتُبَهُنَّ فِي دِيوَانِ الْكُنُوزِ .

Heasws said: ‘And every time he passes by a sky, he would say similar to that to its inhabitants, so they would be saying: ‘May Allahazwj have Mercy on the one who said these words, and Forgive (his sins) for him’, until he would end up with these to the Bearers of the Throne. So he would be saying to them: ‘With me are words which were spoke by a man from the Momineen, and these are such and such’. So they would be saying: ‘May Allahazwj have Mercy on this servant, and Forgive (his sins) for him. Go with these to the guardians of the treasures of the speeches of the Momineen, for these words are the treasure, until they write these down in the Register of the Treasures’’.[1840]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَصْبَحْتَ فَقُلْ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا خَلَقْتَ وَ ذَرَأْتَ وَ بَرَأْتَ فِي بِلَادِكَ وَ عِبَادِكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِجَلَالِكَ وَ جَمَالِكَ وَ حِلْمِكَ وَ كَرَمِكَ كَذَا وَ كَذَا .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else from his companions, from Aban Bin Usman, from Isa Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you wake up in the morning, so say, ‘O Allahazwj! I seek Refuge with Youazwj from the evil of what Youazwj Created, and Spread and Released in Yourazwj Country, and among Yourazwj servants. O Allahazwj! I ask Youazwj with Yourazwj Majesty and Yourazwj Beauty, and Yourazwj Forbearance, and Yourazwj Benevolence, such and such’’.[1841]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه )  كَانَ يَقُولُ إِذَا أَصْبَحَ سُبْحَانَ اللَّهِ الْمَلِكِ الْقُدُّوسِ ثَلَاثاً اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ وَ مِنْ تَحْوِيلِ عَافِيَتِكَ وَ مِنْ فَجْأَةِ نَقِمَتِكَ وَ مِنْ دَرَكِ الشَّقَاءِ وَ مِنْ شَرِّ مَا سَبَقَ فِي اللَّيْلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِعِزَّةِ مُلْكِكَ وَ شِدَّةِ قُوَّتِكَ وَ بِعَظِيمِ سُلْطَانِكَ وَ بِقُدْرَتِكَ عَلَى خَلْقِكَ ثُمَّ سَلْ حَاجَتَكَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Abdullah Bin Maymoun,

(It has been narrated) from Abu Abdullahasws that Aliasws was saying whenever it was morning: ‘Glory be to Allahazwj, the King, the Holy’, three times. ‘O Allahazwj! I seek Refuge with Youazwj from the decline of Yourazwj Bounties, and from the changes in the Good Health (from) Youazwj, and from sudden affliction, and from lowliness of the misery, and from the evil of what precedes in the night. O Allahazwj! I ask Youazwj by the Mighty of Yourazwj Kingdom, and the Intensity of Yourazwj Strength, and by the Greatness of Yourazwj Authority, and by Yourazwj Power over Yourazwj creatures’. Then ask your need’.[1842]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْعَلَاءِ بْنِ كَامِلٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ اذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَ خِيفَةً وَ دُونَ الْجَهْرِ مِنَ الْقَوْلِ عِنْدَ الْمَسَاءِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمَلِكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

Ali Bin Ibrahim, from his father, from Hammad, from Al Husayn Bin Al Mukhtar, from Al A’ala Bin Kaamil who said,

‘I heard Abu Abdullahasws saying: ‘And mention your Lordazwj within yourself, humbly and fearfully and without being loud from the speech during the evening, ‘There is no god except Allahazwj, Alone, there being no Associate for Himazwj. For Himazwj is the Kingdom and for Himazwj is the Praise. Heazwj Causes to live and Causes to die, and Heazwj Causes to die and Causes to live, and Heazwj is Able upon everything’.

قَالَ قُلْتُ بِيَدِهِ الْخَيْرُ قَالَ إِنَّ بِيَدِهِ الْخَيْرَ وَ لَكِنْ قُلْ كَمَا أَقُولُ لَكَ عَشْرَ مَرَّاتٍ وَ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ حِينَ تَطْلُعُ الشَّمْسُ وَ حِينَ تَغْرُبُ عَشْرَ مَرَّاتٍ .

He (the narrator) said, ‘I said, ‘In Hisazwj Hand is the goodness’. Heasws said: ‘In Hisazwj Hand is the goodness, but say just as Iasws am saying it to you, ten times, and, ‘I seek Refuge with Allahazwj, the Hearing, the Knowing’, when the sun emerges and when it sets, ten times’.[1843]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَقُولُ بَعْدَ الصُّبْحِ الْحَمْدُ لِلَّهِ رَبِّ الصَّبَاحِ الْحَمْدُ لِلَّهِ فَالِقِ الْإِصْبَاحِ ثَلَاثَ مَرَّاتٍ اللَّهُمَّ افْتَحْ لِي بَابَ الْأَمْرِ الَّذِي فِيهِ الْيُسْرُ وَ الْعَافِيَةُ اللَّهُمَّ هَيِّئْ لِي سَبِيلَهُ وَ بَصِّرْنِي مَخْرَجَهُ اللَّهُمَّ إِنْ كُنْتَ قَضَيْتَ لِأَحَدٍ مِنْ خَلْقِكَ عَلَيَّ مَقْدُرَةً بِالشَّرِّ فَخُذْهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ مِنْ تَحْتِ قَدَمَيْهِ وَ مِنْ فَوْقِ رَأْسِهِ وَ اكْفِنِيهِ بِمَا شِئْتَ وَ مِنْ حَيْثُ شِئْتَ وَ كَيْفَ شِئْتَ .

Ali, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘(You) should be saying after the morning, ‘The Praise is for Allahazwj, Lordazwj of the morning. The Praise is for Allahazwj, the Splitter of the morning’, three times. ‘O Allahazwj! Open up for me the door of the Command which wherein is the prosperity and the good health. O Allahazwj! Prepare its way for me and show me its exit. O Allahazwj! If Youazwj have Ordained for anyone from Yourazwj creatures capability upon me with the evil, so Seize him from his front, and his back, and from his right, and from his left, and from beneath his feet, and from above his head, and Enshroud him with whatever Youazwj so Desire to, from wherever Youazwj so Desire to, and however Youazwj so Desire to’’.[1844]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَالَ إِذَا أَصْبَحَ اللَّهُمَّ إِنِّي أَصْبَحْتُ فِي ذِمَّتِكَ وَ جِوَارِكَ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ دِينِي وَ نَفْسِي وَ دُنْيَايَ وَ آخِرَتِي وَ أَهْلِي وَ مَالِي وَ أَعُوذُ بِكَ يَا عَظِيمُ مِنْ شَرِّ خَلْقِكَ جَمِيعاً وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا يُبْلِسُ بِهِ إِبْلِيسُ وَ جُنُودُهُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Al Husayn Bin Al Mukhtar, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who says whenever it is morning, ‘O Allahazwj! I woke up in the morning in Yourazwj Guarantee and Yourazwj Proximity. O Allahazwj! I entrust to Youazwj, my Religion, and myself, and my world, and my Hereafter, and my family, and my wealth; and I seek Refuge with Youazwj, O Magnificent, from the evil of Yourazwj creatures altogether, and I seek Refuge from the evil of what Ibleesla and hisla army confuse with’.

إِذَا قَالَ هَذَا الْكَلَامَ لَمْ يَضُرَّهُ يَوْمَهُ ذَلِكَ شَيْ‏ءٌ وَ إِذَا أَمْسَى فَقَالَهُ لَمْ يَضُرَّهُ تِلْكَ اللَّيْلَةَ شَيْ‏ءٌ إِنْ شَاءَ اللَّهُ تَعَالَى .

When he says this speech, nothing of that day of his would harm him; and when it is evening and he says this, nothing from that night would harm him, Allahazwj Willing’.[1845]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ الْمَغْرِبَ وَ الْغَدَاةَ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ سَبْعَ مَرَّاتٍ فَإِنَّهُ مَنْ قَالَهَا لَمْ يُصِبْهُ جُذَامٌ وَ لَا بَرَصٌ وَ لَا جُنُونٌ وَ لَا سَبْعُونَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Usman Bin Isa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you pray the Maghrib Salat and the morning ones, so say, ‘In the Name of Allahazwj, the Beneficent, the Merciful. There is neither Mighty nor Strength except with Allahazwj, the Exalted, the Magnificent’, seven times, for the one who says it, he would neither be hit by the leprosy, nor vitiligo, nor insanity, nor seventy types from the types of afflictions’.

قَالَ وَ تَقُولُ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ الْحَمْدُ لِرَبِّ الصَّبَاحِ الْحَمْدُ لِفَالِقِ الْإِصْبَاحِ مَرَّتَيْنِ الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ اللَّيْلَ بِقُدْرَتِهِ وَ جَاءَ بِالنَّهَارِ بِرَحْمَتِهِ وَ نَحْنُ فِي عَافِيَةٍ وَ يَقْرَأُ آيَةَ الْكُرْسِيِّ وَ آخِرَ الْحَشْرِ وَ عَشْرَ آيَاتٍ مِنَ الصَّافَّاتِ وَ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Heasws said: ‘And you should be saying when it is morning and evening, ‘The Praise is for the Splitter of the morning’, twice, ‘The Praise is for Allahazwj Whom Removed the night by Hisazwj Power and Came with the day by Hisazwj Mercy and we are in good health’. And recite the Verse of the Chair (Ayat Al Kursy -2:255), and the end (last Verse) of (Surah) Al Hashr (Chapter 59), and ten Verses from (Surah) Al Saffat (Chapter 37), and [37:180] Glory be to your Lord, the Lord of Honour, from what they are describing [37:181] And peace be on the Rasools [37:182] And the Praise is due to Allah, the Lord of the Worlds’.

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ وَ لَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ عَشِيّاً وَ حِينَ تُظْهِرُونَ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَ كَذَلِكَ تُخْرَجُونَ

[30:17] Therefore Glorify Allah when you come up to the evening and when you come up to the morning [30:18] And for Him is the Praise in the skies and the earth, and at sunset and when you come up to midday [30:19] He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death, and thus shall you be coming out.

سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ ارْحَمْنِي وَ تُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ .

Glorious, Holy is the Lord of the Angels and the Spirit! Yourazwj Mercy precedes Yourazwj Anger. There is no god except Youazwj. Glory be to Youazwj! I have done evil and been unjust to myself, therefore Forgive (my sins) for me and be Merciful to me, and Turn towards me, Youazwj are the Oft-Turning, the Merciful’’.[1846]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) اللَّهُمَّ لَكَ الْحَمْدُ أَحْمَدُكَ وَ أَسْتَعِينُكَ وَ أَنْتَ رَبِّي وَ أَنَا عَبْدُكَ أَصْبَحْتُ عَلَى عَهْدِكَ وَ وَعْدِكَ وَ أُومِنُ بِوَعْدِكَ وَ أُوفِي بِعَهْدِكَ مَا اسْتَطَعْتُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنْ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws: ‘(You should be saying), ‘O Allahazwj! For Youazwj is the Praise. I praise Youazwj and seek Yourazwj Assistance, and Youazwj are my Lordazwj and I am Yourazwj servant. I woke up in the morning upon Yourazwj Covenant and Yourazwj Promise, and I believe in Yourazwj Promise and am loyal with Yourazwj Covenant to what is my capacity. And there is neither Might nor Strength except with Allahazwj, Alone, there being no associate for Himazwj. And I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww.

أَصْبَحْتُ عَلَى فِطْرَةِ الْإِسْلَامِ وَ كَلِمَةِ الْإِخْلَاصِ وَ مِلَّةِ إِبْرَاهِيمَ وَ دِينِ مُحَمَّدٍ عَلَى ذَلِكَ أَحْيَا وَ أَمُوتُ إِنْ شَاءَ اللَّهُ اللَّهُمَّ أَحْيِنِي مَا أَحْيَيْتَنِي بِهِ وَ أَمِتْنِي إِذَا أَمَتَّنِي عَلَى ذَلِكَ وَ ابْعَثْنِي إِذَا بَعَثْتَنِي عَلَى ذَلِكَ أَبْتَغِي بِذَلِكَ رِضْوَانَكَ وَ اتِّبَاعَ سَبِيلِكَ إِلَيْكَ أَلْجَأْتُ ظَهْرِي وَ إِلَيْكَ فَوَّضْتُ أَمْرِي

I woke up in the morning upon the nature of Al-Islam, and the sincere Kalima (phrase), and the Nation of Ibrahimas, and Religion of Muhammadsaww. Upon that I live and would be dying, Allahazwj Willing. O Allahazwj! Cause me to live with what I am living with, and Cause me to die when Youazwj Cause me to die, to be upon that, and Resurrect me when Youazwj Resurrect me, to be upon that, seeking Yourazwj Pleasure with that, and seeking Yourazwj Way to Youazwj and seek my Backing, and to Youazwj I delegate my affairs.

آلُ مُحَمَّدٍ أَئِمَّتِي لَيْسَ لِي أَئِمَّةٌ غَيْرُهُمْ بِهِمْ أَئْتَمُّ وَ إِيَّاهُمْ أَتَوَلَّى وَ بِهِمْ أَقْتَدِي اللَّهُمَّ اجْعَلْهُمْ أَوْلِيَائِي فِي الدُّنْيَا وَ الْآخِرَةِ وَ اجْعَلْنِي أُوَالِي أَوْلِيَاءَهُمْ وَ أُعَادِي أَعْدَاءَهُمْ فِي الدُّنْيَا وَ الْآخِرَةِ وَ أَلْحِقْنِي بِالصَّالِحِينَ وَ آبَائِي مَعَهُمْ .

The Progenyasws of Muhammadsaww are my Imamsasws, there being no Imamsasws for me apart from them. By themasws I follow and it is themasws I befriend, and by them I am Guided. O Allahazwj! Make them as my Guardiansasws in the world and the Hereafter, and Make me a friend of theirasws friends, and an enemy of theirasws enemies in the world and the Hereafter, and Join me up with the righteous ones, and my forefathers with them’.[1847] 

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ عَلِّمْنِي شَيْئاً أَقُولُهُ إِذَا أَصْبَحْتُ وَ إِذَا أَمْسَيْتُ فَقَالَ قُلِ الْحَمْدُ لِلَّهِ الَّذِي يَفْعَلُ مَا يَشَاءُ وَ لَا يَفْعَلُ مَا يَشَاءُ غَيْرُهُ الْحَمْدُ لِلَّهِ كَمَا يُحِبُّ اللَّهُ أَنْ يُحْمَدَ الْحَمْدُ لِلَّهِ كَمَا هُوَ أَهْلُهُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Teach me something I can say when it is morning and when it is evening’. So heasws said: ‘Say, ‘The Praise is for Allahazwj Who Does whatever Heazwj so Desires to, and does not Do what others desire. The Praise is for Allahazwj just as Allahazwj Allahazwj Loves to be praised. The Praise is for Allahazwj just as Heazwj is Rightful of it.

اللَّهُمَّ أَدْخِلْنِي فِي كُلِّ خَيْرٍ أَدْخَلْتَ فِيهِ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ أَخْرِجْنِي مِنْ كُلِّ سُوءٍ أَخْرَجْتَ مِنْهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

O Allahazwj! Enter me into every goodness wherein Youazwj Entered Muhammadsaww and the Progenyasws of Muhammadsaww into, and Keep me away from every evil which Youazwj Kept Muhammadsaww and the Progenyasws of Muhammadsaww away from, and Send Salawāts upon Muhammadsaww and the Progenyasws of Muhammadsaww’.[1848]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ عَمْرِو بْنِ مُصْعَبٍ عَنْ فُرَاتِ بْنِ الْأَحْنَفِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَهْمَا تَرَكْتَ مِنْ شَيْ‏ءٍ فَلَا تَتْرُكْ أَنْ تَقُولَ فِي كُلِّ صَبَاحٍ وَ مَسَاءٍ اللَّهُمَّ إِنِّي أَصْبَحْتُ أَسْتَغْفِرُكَ فِي هَذَا الصَّبَاحِ وَ فِي هَذَا الْيَوْمِ لِأَهْلِ رَحْمَتِكَ وَ أَبْرَأُ إِلَيْكَ مِنْ أَهْلِ لَعْنَتِكَ اللَّهُمَّ إِنِّي أَصْبَحْتُ أَبْرَأُ إِلَيْكَ فِي هَذَا الْيَوْمِ وَ فِي هَذَا الصَّبَاحِ مِمَّنْ نَحْنُ بَيْنَ ظَهْرَانَيْهِمْ مِنَ الْمُشْرِكِينَ وَ مِمَّا كَانُوا يَعْبُدُونَ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Rahman Bin Hammad Al Kufy, from Amro Bin Mus’ab, from Furat Bin Al Ahnaf,

(It has been narrated) from Abu Abdullahasws having said: ‘From whatever you leave out from anything, so do not leave out saying during every morning and evening, ‘O Allahazwj! I come to be seeking Yourazwj Forgiveness in this morning and in this day of those deserving of Yourazwj Mercy, and disavow to Youazwj from the ones deserving of Yourazwj Curse. O Allahazwj! I come to be disavowing from the ones we are among apparently, from the Polytheists and from whatever they are worshipping, to Yourazwj (presence) during this day and during this morning. They were an evil people, wicked.

اللَّهُمَّ اجْعَلْ مَا أَنْزَلْتَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فِي هَذَا الصَّبَاحِ وَ فِي هَذَا الْيَوْمِ بَرَكَةً عَلَى أَوْلِيَائِكَ وَ عِقَاباً عَلَى أَعْدَائِكَ اللَّهُمَّ وَالِ مَنْ وَالَاكَ وَ عَادِ مَنْ عَادَاكَ اللَّهُمَّ اخْتِمْ لِي بِالْأَمْنِ وَ الْإِيمَانِ كُلَّمَا طَلَعَتْ شَمْسٌ أَوْ غَرَبَتْ اللَّهُمَّ اغْفِرْ لِي وَ لِوَالِدَيَّ وَ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً

O Allahazwj! Make whatever Youazwj Send down from the sky to the earth during this morning and during this day, to be a Blessing upon Yourazwj friends, and a Punishment upon Yourazwj enemies. O Allahazwj! I befriend the one befriends Youazwj and am an enemy to the one who is inimical to Youazwj. O Allahazwj! Cause it to end for me with the safety and the Eman every time the sun emerges or sets. O Allahazwj! Forgive (my sins) for me, and for my parents, [17:24] Have Mercy upon them, as they brought me up (when I was) little.

اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُسْلِمِينَ وَ الْمُسْلِمَاتِ الْأَحْيَاءِ مِنْهُمْ وَ الْأَمْوَاتِ اللَّهُمَّ إِنَّكَ تَعْلَمُ مُنْقَلَبَهُمْ وَ مَثْوَاهُمْ اللَّهُمَّ احْفَظْ إِمَامَ الْمُسْلِمِينَ بِحِفْظِ الْإِيمَانِ وَ انْصُرْهُ نَصْراً عَزِيزاً وَ افْتَحْ لَهُ فَتْحاً يَسِيراً وَ اجْعَلْ لَهُ وَ لَنَا مِنْ لَدُنْكَ سُلْطَاناً نَصِيراً

O Allahazwj! Forgive (the sins of) the Momineen, and the Mominaat (female Believers), and the Muslim men and the Muslim women, the living ones from them and the deceased. O Allahazwj! Youazwj Know their activities and their dwellings. O Allahazwj! Protect the Imamasws of the Muslims with the protection of the Eman, and Help himasws with a Strong Help, and Grant an easy victory for himasws, and Make for himasws and for us, from Youazwj, a persistence helper’.

اللَّهُمَّ الْعَنْ فُلَاناً وَ فُلَاناً وَ الْفِرَقَ الْمُخْتَلِفَةَ عَلَى رَسُولِكَ وَ وُلَاةِ الْأَمْرِ بَعْدَ رَسُولِكَ وَ الْأَئِمَّةِ مِنْ بَعْدِهِ وَ شِيعَتِهِمْ وَ أَسْأَلُكَ الزِّيَادَةَ مِنْ فَضْلِكَ وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِكَ وَ التَّسْلِيمَ لِأَمْرِكَ وَ الْمُحَافَظَةَ عَلَى مَا أَمَرْتَ بِهِ لَا أَبْتَغِي بِهِ بَدَلًا وَ لَا أَشْتَرِي بِهِ ثَمَناً قَلِيلًا

O Allahazwj! Curse so and so, and so and so, and the group which differed upon Yourazwj Rasoolsaww, and the Mastersasws of the Command after Yourazwj Rasoolsaww and the Imamsasws from after himsaww, and theirasws Shias. And I ask Youazwj of the increase from Yourazwj Grace, and the acknowledgement with whatever has come from Yourazwj Presence, and the submission to Yourazwj Command and the preservation upon whatever Youazwj have Commanded with. I neither seek an exchange with it nor sell it for a little price.

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ وَ قِنِي شَرَّ مَا قَضَيْتَ إِنَّكَ تَقْضِي وَ لَا يُقْضَى عَلَيْكَ وَ لَا يَذِلُّ مَنْ وَالَيْتَ تَبَارَكْتَ وَ تَعَالَيْتَ سُبْحَانَكَ رَبَّ الْبَيْتِ تَقَبَّلْ مِنِّي دُعَائِي وَ مَا تَقَرَّبْتُ بِهِ إِلَيْكَ مِنْ خَيْرٍ فَضَاعِفْهُ لِي أَضْعَافاً مُضَاعَفَةً كَثِيرَةً وَ آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَ أَجْراً عَظِيماً

O Allahazwj! Guide me among the ones Youazwj Guided, and Save me from the evil of what Youazwj have Ordained. Youazwj Ordained and there is no Ordainment upon Youazwj, nor would the one who befriends Youazwj be humiliated. Youazwj are Blessed and Exalted. Glory be to Youazwj, Lordazwj of the House (Kabah). Accept my supplication from me and what I can be closer to Youazwj with from goodness, and Multiply it for me with a huge multiple, and Give us from Youazwj, Mercy and a great Recompense.

رَبِّ مَا أَحْسَنَ مَا ابْتَلَيْتَنِي وَ أَعْظَمَ مَا أَعْطَيْتَنِي وَ أَطْوَلَ مَا عَافَيْتَنِي وَ أَكْثَرَ مَا سَتَرْتَ عَلَيَّ فَلَكَ الْحَمْدُ يَا إِلَهِي كَثِيراً طَيِّباً مُبَارَكاً عَلَيْهِ مِلْ‏ءَ السَّمَاوَاتِ وَ مِلْ‏ءَ الْأَرْضِ وَ مِلْ‏ءَ مَا شَاءَ رَبِّي كَمَا يُحِبُّ وَ يَرْضَى وَ كَمَا يَنْبَغِي لِوَجْهِ رَبِّي ذِي الْجَلَالِ وَ الْإِكْرَامِ .

Lordazwj! How excellent is what Youazwj Tried me with, and how great was what Youazwj Gave me and Prolonged my good health, and how frequently Youazwj Veiled upon me. So, for Youazwj is the Praise, O my God, abundant, good, Blessed upon the communities of the skies and the communities of the earth, and whatever my Lordazwj so Desires, just as Heazwj Loves, and is Pleased with, and just as it is befitting for the Face of my Lordazwj, the One with Majesty and the Benevolence’’.[1849]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ قَالَ مَا شَاءَ اللَّهُ كَانَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ مِائَةَ مَرَّةٍ حِينَ يُصَلِّي الْفَجْرَ لَمْ يَرَ يَوْمَهُ ذَلِكَ شَيْئاً يَكْرَهُهُ .

From him, from Ismail Bin Mihran, from Hammad Bin Usman who said,

‘I heard Abu Abdullahasws saying: ‘The one who says, ‘Whatever Allahazwj so Desires happens, there is neither Mighty nor Strength except with Allahazwj, the Exalted, the Magnificent’, one hundred times when he prays the Fajr Salat, would not see during that day of his, anything he would dislike’.[1850]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَجْرِ وَ دُبُرِ صَلَاةِ الْمَغْرِبِ سَبْعَ مَرَّاتٍ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ دَفَعَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَهْوَنُهَا الرِّيحُ وَ الْبَرَصُ وَ الْجُنُونُ وَ إِنْ كَانَ شَقِيّاً مُحِيَ مِنَ الشَّقَاءِ وَ كُتِبَ فِي السُّعَدَاءِ .

From him, from Ismail Bin Mihran, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says at the end of the Fajr Salat and at the end of the Maghrib Salat, seven times, ‘In the Name of Allahazwj the Beneficent, the Merciful. There is neither Might nor Strength except with Allahazwj, the Exalted, the Magnificent’, Allahazwj Mighty and Majestic would repel from him seventy types from the types of afflictions, the easiest of it being the wind (hurricane), and the vitiligo, and the insanity. And he if was a wretch, the wretchedness would be Deleted from him, and he would be Written in to be among the fortunate ones’.[1851]

وَ فِي رِوَايَةِ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ أَهْوَنُهُ الْجُنُونُ وَ الْجُذَامُ وَ الْبَرَصُ وَ إِنْ كَانَ شَقِيّاً رَجَوْتُ أَنْ يُحَوِّلَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى السَّعَادَةِ .

And in a report of Sa’dan from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, similar to it, except that heasws said: ‘The easiest of it being the insanity, and the leprosy, and the vitiligo. And if he was a wretch, it would be imminent that Allahazwj Mighty and Majestic would Transform him to be the fortunate one’.[1852]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ يَقُولُهَا ثَلَاثَ مَرَّاتٍ حِينَ يُصْبِحُ وَ ثَلَاثَ مَرَّاتٍ حِينَ يُمْسِي لَمْ يَخَفْ شَيْطَاناً وَ لَا سُلْطَاناً وَ لَا بَرَصاً وَ لَا جُذَاماً وَ لَمْ يَقُلْ سَبْعَ مَرَّاتٍ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) وَ أَنَا أَقُولُهَا مِائَةَ مَرَّةٍ .

From him, from Ibn Fazzal, from Al Hassan Bin Al Jaham,

(It has been narrated) from Abu Al-Hassanasws, similar to it, except that heasws said: ‘Saying it three times when it is morning, and three times when it is evening, he would neither fear a Satanla, nor a ruling authority, nor vitiligo, nor leprosy’, and heasws did not say it ‘seven times’. Abu Al-Hassanasws said: ‘And Iasws say it one hundred times’.[1853]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ الْغَدَاةَ وَ الْمَغْرِبَ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ سَبْعَ مَرَّاتٍ فَإِنَّهُ مَنْ قَالَهَا لَمْ يُصِبْهُ جُنُونٌ وَ لَا جُذَامٌ وَ لَا بَرَصٌ وَ لَا سَبْعُونَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ .

From him, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you pray the morning Salat and the Maghrib, so say, ‘In the Name of Allahazwj the Beneficent, the Merciful. There is neither Might nor Strength except with Allahazwj with Allahazwj the Exalted, the Magnificent’, seven times, for the one who says it would not be hit by insanity, nor leprosy, nor vitiligo, nor seventy types from the types of afflictions’.[1854]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَعْدِ بْنِ زَيْدٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا صَلَّيْتَ الْمَغْرِبَ فَلَا تَبْسُطْ رِجْلَكَ وَ لَا تُكَلِّمْ أَحَداً حَتَّى تَقُولَ مِائَةَ مَرَّةٍ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ وَ مِائَةَ مَرَّةٍ فِي الْغَدَاةِ فَمَنْ قَالَهَا دَفَعَ اللَّهُ عَنْهُ مِائَةَ نَوْعٍ مِنْ أَنْوَاعِ الْبَلَاءِ أَدْنَى نَوْعٍ مِنْهَا الْبَرَصُ وَ الْجُذَامُ وَ الشَّيْطَانُ وَ السُّلْطَانُ .

From him, from Muhammad Bin Abdul Hameed, from Sa’ad Bin Zayd who said,

‘Abu Al-Hassanasws said: ‘Whenever you pray Al-Maghrib Salāt, so do not extend your legs and do not speak to anyone until you say ten times, ‘In the Name of Allahazwj the Beneficent, the Merciful. There is neither Might nor Strength except with Allahazwj, the Exalted, the Magnificent’, and one hundred times during the morning (Salat). So the one who says it, Allahazwj would Repel from him, one hundred types from the types of afflictions, the least from it being the vitiligo, and the leprosy, and the Satanla, and the ruling authority’.[1855]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِذَا أَمْسَيْتَ فَنَظَرْتَ إِلَى الشَّمْسِ فِي غُرُوبٍ وَ إِدْبَارٍ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ الْحَمْدُ لِلَّهِ الَّذِي يَصِفُ وَ لَا يُوصَفُ وَ يَعْلَمُ وَ لَا يُعْلَمُ يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَ مَا تُخْفِي الصُّدُورُ

From him, from Abdul Rahman Bin Hammad, from Abdullah Bin Ibrahim Al Ja’fary who said,

‘I heard Abu Al-Hassanasws saying: ‘Whenever evening comes, so look at the sun in the west and its setting, so say, ‘In the Name of Allahazwj the Beneficent, the merciful. The Praise is for Allahazwj Who did not Take a son and there does not happen to be an associate for Himazwj in the Kingdom. The Praise is for Allahazwj Who Describes and cannot be described, and Heazwj Knows and cannot be known. Heazwj Knows the treachery of the eyes and what the chests conceal.

أَعُوذُ بِوَجْهِ اللَّهِ الْكَرِيمِ وَ بِاسْمِ اللَّهِ الْعَظِيمِ مِنْ شَرِّ مَا ذَرَأَ وَ مَا بَرَأَ وَ مِنْ شَرِّ مَا تَحْتَ الثَّرَى وَ مِنْ شَرِّ مَا ظَهَرَ وَ مَا بَطَنَ وَ مِنْ شَرِّ مَا كَانَ فِي اللَّيْلِ وَ النَّهَارِ وَ مِنْ شَرِّ أَبِي مُرَّةَ وَ مَا وَلَدَ وَ مِنْ شَرِّ الرَّسِيسِ وَ مِنْ شَرِّ مَا وَصَفْتُ وَ مَا لَمْ أَصِفْ فَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ذَكَرَ أَنَّهَا أَمَانٌ مِنَ السَّبُعِ وَ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ مِنْ ذُرِّيَّتِهِ

I seek Refuge with the Benevolent Face of Allahazwj, and by the Magnificent Name of Allahazwj, from the evil of what is spread and settled, and the evil of what is beneath the surface, and from the evil of what is apparent and what is hidden, and from the evil of what was in the night and the day, and from the evil of Abu Murra (Satanla) and what hela begot, and from the evil of the allurements, and from the evil of what can be described and what cannot be described. So the Praise is for Allahazwj, Lordazwj of the worlds’. Heasws mentioned that it is a safety from the predatory animals and from the Pelted Satanla, and from hisla offspringla’.

قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِذَا أَصْبَحَ سُبْحَانَ اللَّهِ الْمَلِكِ الْقُدُّوسِ ثَلَاثاً اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ وَ مِنْ تَحْوِيلِ عَافِيَتِكَ وَ مِنْ فَجْأَةِ نَقِمَتِكَ وَ مِنْ دَرَكِ الشَّقَاءِ وَ مِنْ شَرِّ مَا سَبَقَ فِي الْكِتَابِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِعِزَّةِ مُلْكِكَ وَ شِدَّةِ قُوَّتِكَ وَ بِعَظِيمِ سُلْطَانِكَ وَ بِقُدْرَتِكَ عَلَى خَلْقِكَ .

Heasws said: ‘And it was so that Amir Al-Momineenasws was saying: ‘Whenever it is morning, (say), ‘Glory be to Allahazwj, the King, the Holy’, three times. ‘O Allahazwj! I seek Refuge with Youazwj from the decline of Yourazwj Bounties, and from the changing of my good health, and from the sudden afflictions, and from the lowliness of the wretchedness, and from the evil of what preceded in the Book. O Allahazwj! I ask Youazwj by the Mightt of Yourazwj Kingdom and the Intensity of Yourazwj Strength, and by the Magnificence of Yourazwj Authority, and by Youazwj power over Yourazwj creatures’.[1856]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الدُّعَاءَ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ غُرُوبِهَا سُنَّةٌ وَاجِبَةٌ مَعَ طُلُوعِ الْفَجْرِ وَ الْمَغْرِبِ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ عَشْرَ مَرَّاتٍ

From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: The supplication before the emergence of the sun and before its setting is a Sunnah, an Obligation with the emergence of the dawn and the Maghrib. You should be saying, ‘There is no god except Allahazwj, Alone, there being no associates for Himazwj. The Kingdom is for Himazwj, and for Himazwj is the Praise. Heazwj Causes to live and Heazwj Causes to die, and Heazwj Causes to die and Heazwj Causes to live, and Heazwj is Living and will not be dying. In Hisazwj Hand is the goodness, and Heazwj is Able over everything’, ten times.

وَ تَقُولُ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ هَمَزَاتِ الشَّيَاطِينِ وَ أَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ عَشْرَ مَرَّاتٍ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ الْغُرُوبِ فَإِنْ نَسِيتَ قَضَيْتَ كَمَا تَقْضِي الصَّلَاةَ إِذَا نَسِيتَهَا .

And you should be saying, ‘I seek Refuge with Allahazwj, the Hearing, the Knowing, from the suggestion of the Satanla; and I seek Refuge with Youazwj, Lordazwj, that they would be approaching me. Allahazwj, Heazwj is the Hearing, the Knowing’, ten times before the emergence of the sun and before the setting. So if you were to forget, so make up for it just as you make up for the Salat when you forget it’.[1857]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْ أَسْتَعِيذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ أَعُوذُ بِاللَّهِ أَنْ يَحْضُرُونِ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ

From him, from Muhammad Bin Ali, from Abu Jameela, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Say, ‘I seek Refuge with Allahazwj from the Pelted Satanla, and I seek Refuge with Allahazwj, that hela would approach me, and that Allahazwj, Heazwj is the Hearing, the Knowing’.

وَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

And say, ‘There is no god except Allahazwj, Alone, there being no associate for Himazwj. Heazwj Causes to live and Heazwj Causes to die, and Heazwj is Able upon every thing’.

قَالَ فَقَالَ لَهُ رَجُلٌ مَفْرُوضٌ هُوَ قَالَ نَعَمْ مَفْرُوضٌ مَحْدُودٌ تَقُولُهُ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ الْغُرُوبِ عَشْرَ مَرَّاتٍ فَإِنْ فَاتَكَ شَيْ‏ءٌ فَاقْضِهِ مِنَ اللَّيْلِ وَ النَّهَارِ .

He (the narrator) said, ‘So a man said to himasws, ‘Is it an Obligation?’ Heasws said: ‘Yes, an Obligation, Limited. You should be saying before the emergence of the sun and before the setting, ten times. So if something is missed by you, so make up for it, from the night and the day’.[1858]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ رَجُلٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْعَلَاءِ بْنِ كَامِلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنْ الدُّعَاءِ مَا يَنْبَغِي لِصَاحِبِهِ إِذَا نَسِيَهُ أَنْ يَقْضِيَهُ يَقُولُ بَعْدَ الْغَدَاةِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ كُلُّهُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ عَشْرَ مَرَّاتٍ وَ يَقُولُ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ عَشْرَ مَرَّاتٍ فَإِذَا نَسِيَ مِنْ ذَلِكَ شَيْئاً كَانَ عَلَيْهِ قَضَاؤُهُ .

From him, from Ismail Bin Mihran, from a man, from Is’haq Bin Ammar, from Al A’ala Bin Kamil who said,

‘Abu Abdullahasws said: ‘From the supplication what is befitting for its performer when he forgets it, that he should make up for it, is that he should be saying after the morning (Salat), ‘There is no god except Allahazwj, Alone, there being no associates for him. For Himazwj is the Kingdom and for Him is the Praise. Heazwj Causes to like and Heazwj Causes to die, and Heazwj is Living and will not be dying. In His Hand is the goodness, all of it, and Heazwj is Able upon everything’, ten times. And he should be saying, ‘I seek Refuge with Allahazwj, the Hearing, the Knowing’, ten times. So if he forgets anything from that, it would be upon him to make up for it’.[1859]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ التَّسْبِيحِ فَقَالَ مَا عَلِمْتُ شَيْئاً مُوَظَّفاً غَيْرَ تَسْبِيحِ فَاطِمَةَ ( عليها السلام ) وَ عَشْرَ مَرَّاتٍ بَعْدَ الْفَجْرِ تَقُولُ.

From him, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Glorification (Tasbeeh). So heasws said: ‘Iasws do not know of anything other than the Tasbeeh of Fatimaasws; and ten times after Al-Fajr (Salat) you should be saying,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘There is no god except Allahazwj, Alone, there being no associates for Himazwj. For Himazwj is the Kingdom, and for Himazwj is the Praise; and Heazwj Curses to live and Heazwj Causes to die, and Heazwj is Able upon everything’.

وَ يُسَبِّحُ مَا شَاءَ تَطَوُّعاً

And then you can Glorify whatever you so desire to, voluntarily’.[1860]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ قَالَ حِينَ يَطْلُعُ الْفَجْرُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ عَشْرَ مَرَّاتٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Abu Ubeyda Al Haza’a who said,

‘Abu Ja’farasws said: ‘The one who says when the dawn emerges, ‘There is no god except Allahazwj, Alone, there being no associate for Himazwj. For Himazwj is the Kingdom and for Himazwj is the Praise. Heazwj Causes to live and Heazwj Causes to die, and Heazwj Causes to die and Heazwj Causes to live, and Heazwj is Living and will not be dying. In Hisazwj Hand is the goodness, and Heazwj is Able upon everything’, ten times’

وَ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَشْرَ مَرَّاتٍ وَ سَبَّحَ خَمْساً وَ ثَلَاثِينَ مَرَّةً وَ هَلَّلَ خَمْساً وَ ثَلَاثِينَ مَرَّةً وَ حَمِدَ اللَّهِ خَمْساً وَ ثَلَاثِينَ مَرَّةً لَمْ يُكْتَبْ فِي ذَلِكَ الصَّبَاحِ مِنَ الْغَافِلِينَ وَ إِذَا قَالَهَا فِي الْمَسَاءِ لَمْ يُكْتَبُ فِي تِلْكَ اللَّيْلَةِ مِنَ الْغَافِلِينَ .

And send Salawāts upon Muhammadsaww and the Progenyasws of Muhammadsaww ten times, and Glorify (Subhan-Allahazwj) thirty five times, and Extol the Oneness (La Ilaha Illa Allahazwj) thirty five times, and Praise Allahazwj (Al Hamd Lil Allahazwj) thirty five times, would not be Written during that morning as being from the neglectful ones. And when he says it during the evening, he would not be Written during that night as being from the neglectful ones’.[1861]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) أَسْأَلُهُ أَنْ يُعَلِّمَنِي دُعَاءً فَكَتَبَ إِلَيَّ تَقُولُ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husay Bin Saeed, from Muhammad Bin Al Fuzayl who said,

‘I wrote to Abu Ja’farasws the 2nd asking himasws to teach me a supplication. So heasws wrote to me: ‘You should be saying when it is morning and evening,

اللَّهُ اللَّهُ اللَّهُ رَبِّيَ الرَّحْمَنُ الرَّحِيمُ لَا أُشْرِكُ بِهِ شَيْئاً

‘Allahazwj! Allahazwj! Allahazwj! My Lordazwj, the Beneficent, the Merciful. I do not associate anything with Himazwj’.

وَ إِنْ زِدْتَ عَلَى ذَلِكَ فَهُوَ خَيْرٌ ثُمَّ تَدْعُو بِمَا بَدَا لَكَ فِي حَاجَتِكَ فَهُوَ لِكُلِّ شَيْ‏ءٍ بِإِذْنِ اللَّهِ تَعَالَى يَفْعَلُ اللَّهُ مَا يَشَاءُ .

And if you were to increase upon that, so it is better. Then you should supplicate with whatever comes to you regarding your need. So it is for everything, by the Permission of Allahazwj the Exaalted. Allahazwj Does whatever Heazwj so Desires to’’.[1862]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَدَعْ أَنْ تَدْعُوَ بِهَذَا الدُّعَاءِ ثَلَاثَ مَرَّاتٍ إِذَا أَصْبَحْتَ وَ ثَلَاثَ مَرَّاتٍ إِذَا أَمْسَيْتَ اللَّهُمَّ اجْعَلْنِي فِي دِرْعِكَ الْحَصِينَةِ الَّتِي تَجْعَلُ فِيهَا مَنْ تُرِيدُ فَإِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ هَذَا مِنَ الدُّعَاءِ الْمَخْزُونِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not leave supplicating with this supplication, three times, when it is morning, and three times when it is evening – ‘O Allahazwj! Make me to be in Yourazwj Fortified Shield which Youazwj Cause to be in it the one Youazwj Want to’, for myasws fatherasws was saying: ‘This is from the treasured supplications’.[1863]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا عَنَى بِقَوْلِهِ وَ إِبْراهِيمَ الَّذِي وَفَّى قَالَ كَلِمَاتٍ بَالَغَ فِيهِنَّ قُلْتُ وَ مَا هُنَّ قَالَ كَانَ إِذَا أَصْبَحَ قَالَ أَصْبَحْتُ وَ رَبِّي مَحْمُودٌ أَصْبَحْتُ لَا أُشْرِكُ بِاللَّهِ شَيْئاً وَ لَا أَدْعُو مَعَهُ إِلَهاً وَ لَا أَتَّخِذُ مِنْ دُونِهِ وَلِيّاً ثَلَاثاً وَ إِذَا أَمْسَى قَالَهَا ثَلَاثاً قَالَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ إِبْراهِيمَ الَّذِي وَفَّى

Ali Bin Muhammad, from one of his companions, from Muhammad Bin Sinan, from Abu Saeed Al Mukary, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘What is the Meaning of Hisazwj Words [53:37] And (of) Ibrahim who fulfilled it?’ Heasws said: ‘Certain words heasws used to express these with’. I said, ‘And what were these?’ Heasws said: ‘It was so that when it was morning, heas said: ‘I wake up in the morning and my Lordazwj is the most Praise One. I wake up in the morning and I do not associate anything with Allahazwj, and I do not supplicate to a (another) god along with Himazwj, and I do not take a Guardian besides Himazwj’, three (times). And when it is evening, say it three (times)’. Heasws said: ‘Thus Allahazwj Mighty and Majestic Revealed in Hisazwj Book [53:37] And (of) Ibrahim who fulfilled it’.

قُلْتُ فَمَا عَنَى بِقَوْلِهِ فِي نُوحٍ إِنَّهُ كانَ عَبْداً شَكُوراً قَالَ كَلِمَاتٍ بَالَغَ فِيهِنَّ قُلْتُ وَ مَا هُنَّ قَالَ كَانَ إِذَا أَصْبَحَ قَالَ أَصْبَحْتُ أُشْهِدُكَ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ أَوْ عَافِيَةٍ فِي دِينٍ أَوْ دُنْيَا فَإِنَّهَا مِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ عَلَى ذَلِكَ وَ لَكَ الشُّكْرُ كَثِيراً كَانَ يَقُولُهَا إِذَا أَصْبَحَ ثَلَاثاً وَ إِذَا أَمْسَى ثَلَاثاً

I said, ‘And what is the Meaning of Hisazwj Words regarding Nuhas [17:3] surely he was a grateful servant?’ Heasws said: ‘Certain words heas expressed with’. I said, ‘And what were these?’ Heasws said: ‘It was so that when it was morning, heas said: ‘In the morning Ias testify to Youazwj what has come to meas from the Bounties or the good health regarding religion of the world, is from Youazwj, Alone, there being no associates for Youazwj. So for Youazwj is the Praise upon that, and for Youazwj is the abundant thanks’. Heas used to say it when it was morning, three (times), and when it was evening three (times)’.

قُلْتُ فَمَا عَنَى بِقَوْلِهِ فِي يَحْيَى وَ حَناناً مِنْ لَدُنَّا وَ زَكاةً قَالَ تَحَنُّنَ اللَّهِ قَالَ قُلْتُ فَمَا بَلَغَ مِنْ تَحَنُّنِ اللَّهِ عَلَيْهِ قَالَ كَانَ إِذَا قَالَ يَا رَبِّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَبَّيْكَ يَا يَحْيَى .

I said, ‘So what is the Meaning of Hisazwj Words regarding Yahyaas [19:13] And tenderness from Us and purity, and he was pious?’ Heasws said: ‘Allahazwj Made himas tender (hearted)’. I said, ‘So what Tenderness of Allahazwj Reached upon himas?’ Heasws said: ‘Whenever heas said ‘O Lordazwj!’ Allahazwj Said: “Here Iazwj am, O Yahyaas”’.[1864] 

بَابُ الدُّعَاءِ عِنْدَ النَّوْمِ وَ الِانْتِبَاهِ

Chapter 49 – The supplication at sleep time and when waking up

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ جَمِيعاً عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ حِينَ يَأْخُذُ مَضْجَعَهُ ثَلَاثَ مَرَّاتٍ.

Ali Bin Ibrahim, from his father and Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, altogether from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says when he takes to his bed, three times,

الْحَمْدُ لِلَّهِ الَّذِي عَلَا فَقَهَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي بَطَنَ فَخَبَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي مَلَكَ فَقَدَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي يُحْيِي الْمَوْتَى وَ يُمِيتُ الْأَحْيَاءَ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ خَرَجَ مِنَ الذُّنُوبِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ

‘The Praise is for Allahazwj Who is Exalted, so Subjugates; and the Praise is for Allahazwj Who is Hidden, so is Informed; and the Praise is for Allahazwj Who is a King, so is Powerful; and the Praise is for Allahazwj who Revives the dead and Causes the living to die and Heazwj is Able upon everything’, would come out from the sins to be as he was the day his mother gave him birth’.[1865]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَوَى أَحَدُكُمْ إِلَى فِرَاشِهِ فَلْيَقُلِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘Whenever one of you retires to his bed, so let him say,

اللَّهُمَّ إِنِّي احْتَبَسْتُ نَفْسِي عِنْدَكَ فَاحْتَبِسْهَا فِي مَحَلِّ رِضْوَانِكَ وَ مَغْفِرَتِكَ وَ إِنْ رَدَدْتَهَا إِلَى بَدَنِي فَارْدُدْهَا مُؤْمِنَةً عَارِفَةً بِحَقِّ أَوْلِيَائِكَ حَتَّى تَتَوَفَّاهَا عَلَى ذَلِكَ

‘O Allahazwj! I have retained my soul with Youazwj, therefore Withhold it in a place of Yourazwj Pleasure and Yourazwj Forgiveness, and if you return it to my body, so return it as a Momin, a recogniser of the rights of Yourazwj Guardiansasws until You Cause him to die upon that’.[1866]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ.

Humeyd Bin Ziyad, from Al Husayn Bin Muhammad, from someone else, from Aban Bin Usman, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws, heasws used to say during hisasws sleep time:

عِنْدَ مَنَامِهِ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ اللَّهُمَّ احْفَظْنِي فِي مَنَامِي وَ فِي يَقَظَتِي

‘I believe in Allahazwj and disbelieve in the idols. O Allahazwj! Protect measws during myasws sleep and during myasws waking up’.[1867]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا أُخْبِرُكُمْ بِمَا كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ إِذَا أَوَى إِلَى فِرَاشِهِ قُلْتُ بَلَى قَالَ كَانَ يَقْرَأُ آيَةَ الْكُرْسِيِّ وَ يَقُولُ بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ اللَّهُمَّ احْفَظْنِي فِي مَنَامِي وَ فِي يَقَظَتِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Marwan who said,

‘Abu Abdullahasws said: ‘Shall Iasws inform you with what Rasool-Allahsaww used to say whenever hesaww retired to hissaww bed?’ I said, ‘Yes’. Heasws said: ‘Hesaww used to recite The Verse of the Chair (Ayat Al Kursy – 2:255) and hesaww was saying: ‘In the Name of Allahazwj. Isaww believe in Allahazwj and disbelieve in the idols. O Allahazwj! Protect mesaww during mysaww sleep and during mysaww waking up’.[1868]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الِاحْتِلَامِ وَ مِنْ سُوءِ الْأَحْلَامِ وَ أَنْ يَلْعَبَ بِيَ الشَّيْطَانُ فِي الْيَقَظَةِ وَ الْمَنَامِ .

A number of our companions, from Ahmad Bin Muhammad, from his father, from Abdullah Bin Maymoun,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws used to say: ‘O Allahazwj! I seek Refuge with Youazwj from the wet dreams and the evil dreams, and that the Satanla would play with measws during the wakefulness and the sleep’.[1869]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَسْبِيحُ فَاطِمَةَ الزَّهْرَاءِ ( عليها السلام ) إِذَا أَخَذْتَ مَضْجَعَكَ فَكَبِّرِ اللَّهَ أَرْبَعاً وَ ثَلَاثِينَ وَ احْمَدْهُ ثَلَاثاً وَ ثَلَاثِينَ وَ سَبِّحْهُ ثَلَاثاً وَ ثَلَاثِينَ وَ تَقْرَأُ آيَةَ الْكُرْسِيِّ وَ الْمُعَوِّذَتَيْنِ وَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ الصَّافَّاتِ وَ عَشْراً مِنْ آخِرِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Qasim Bin Urwa, from Hisham Bin salim,

(It has been narrated) from Abu Abdullahasws having said: ‘(Recite) Tasbeeh (Glorification) of Fatima Al-Zahraasws when you take to your bed, so Exclaim Takbeer (Allahazwj O Akbar) thirty four times, and Praise Himazwj (Al Hamd Li Allahazwj) thirty three times, and Glorify Himazwj (Subhan Allahazwj) thirty three times, and recites Ayat Al-Kursy (2:255), and the two Maw’azatayn (Chapters 113 & 114) and ten Verses from the beginning of (Surah) Al-Saffat (Chapter 37), and ten Verses from its end’.[1870]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَخِيهِ أَنَّ شِهَابَ بْنَ عَبْدِ رَبِّهِ سَأَلَهُ أَنْ يَسْأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ قَالَ قُلْ لَهُ إِنَّ امْرَأَةً تُفْزِعُنِي فِي الْمَنَامِ بِاللَّيْلِ فَقَالَ قُلْ لَهُ اجْعَلْ مِسْبَاحاً وَ كَبِّرِ اللَّهَ أَرْبَعاً وَ ثَلَاثِينَ تَكْبِيرَةً وَ سَبِّحِ اللَّهَ ثَلَاثاً وَ ثَلَاثِينَ تَسْبِيحَةً وَ احْمَدِ اللَّهَ ثَلَاثاً وَ ثَلَاثِينَ وَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي بِيَدِهِ الْخَيْرُ وَ لَهُ اخْتِلَافُ اللَّيْلِ وَ النَّهَارِ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ عَشْرَ مَرَّاتٍ .

From him, from Ahmad Bin Muhammad, from Al Husayn Bin saeed, from Fazalat Bin Ayoub, from Dawood Bin Farqad, from his brother that,

‘Shihab Bin Abd Rabbih asked him to ask Abu Abdullahasws and said, ‘Tell himasws that a woman terrified me during the sleep at night’. So heasws said: ‘Make Glorifications (Do Tasbeeh) and Exclaim Greatness of Allahazwj (Takbeer) thirty four (times), and Glorify Allahazwj (Subhan Allahazwj) thirty three times, and Praise Allahazwj (Al Hamd Li Allahazwj) thirty three times, and say, ‘There is no god except Allahazwj, Alone, there being no associate for Himazwj. For Himazwj is the Kingdom and for Himazwj is the Praise. Heazwj Causes to live and Heazwj Causes to die, and Heazwj Causes to die and Heazwj Causes to live. In Hisazwj Hand is the goodness and for Himazwj is the interchange of the night and the day, and Heazwj is Able over everything’, ten times’.[1871]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ أَتَاهُ ابْنٌ لَهُ لَيْلَةً فَقَالَ لَهُ يَا أَبَهْ أُرِيدُ أَنْ أَنَامَ فَقَالَ يَا بُنَيَّ قُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws that a son of hisasws came over to himasws at night and said to himasws, ‘O fatherasws! I want to sleep’. So heasws said: ‘O myasws son! Say, ‘I testify that there is no god except Allahazwj and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. I seek Refuge with the Magnificence of Allahazwj, and I seek Refuge with the Mighty of Allahazwj, and I seek Refuge with the Power of Allahazwj, and I seek Refuge with the Majesty of Allahazwj, and I seek Refuge with the Authority of Allahazwj. Allahazwj is Able over everything.

وَ أَعُوذُ بِعَفْوِ اللَّهِ وَ أَعُوذُ بِغُفْرَانِ اللَّهِ وَ أَعُوذُ بِرَحْمَةِ اللَّهِ مِنْ شَرِّ السَّامَّةِ وَ الْهَامَّةِ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ صَغِيرَةٍ أَوْ كَبِيرَةٍ بِلَيْلٍ أَوْ نَهَارٍ وَ مِنْ شَرِّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ مِنْ شَرِّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ شَرِّ الصَّوَاعِقِ وَ الْبَرَدِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ

And I seek Refuge with the Pardon of Allahazwj, and I seek Refuge with the Forgiveness of Allahazwj, and I seek Refuge from the evil of the venomous (creatures) and the insects, and from the evil of every animal, small or big, by the day or night, and from the evil of the mischief of the Jinn and the humans, and from the evil of the mischief of the Arabs and the non-Arabs, and from the evil of the thunderbolt and the cold. O Allahazwj! Send Blessings upon Muhammadsaww, Yourazwj servant and Yourazwj Rasoolsaww’.

قَالَ مُعَاوِيَةُ فَيَقُولُ الصَّبِيُّ الطَّيِّبِ عِنْدَ ذِكْرِ النَّبِيِّ الْمُبَارَكِ قَالَ نَعَمْ يَا بُنَيَّ الطَّيِّبِ الْمُبَارَكِ .

Muawiya (the narrator) said, ‘So the child was saying, ‘Good’, during the mention of the Blessed Prophetsaww, heasws said: ‘Good, Blessed’.[1872]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِ اسْتَطَعْتَ أَنْ لَا تَبِيتَ لَيْلَةً حَتَّى تَعَوَّذَ بِأَحَدَ عَشَرَ حَرْفاً قُلْتُ أَخْبِرْنِي بِهَا قَالَ قُلْ.

Ali Bin Ibrahim, from his father, from one of his companions, from Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘If you have the capability, do not sleep at night until you seek Refuge with eleven Letters (Phrases)’. I said, ‘Inform me with these’. Heasws said: ‘Say,

أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ وَ أَعُوذُ بِجَمَالِ اللَّهِ وَ أَعُوذُ بِدَفْعِ اللَّهِ وَ أَعُوذُ بِمَنْعِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ وَ أَعُوذُ بِمُلْكِ اللَّهِ وَ أَعُوذُ بِوَجْهِ اللَّهِ وَ أَعُوذُ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ شَرِّ مَا خَلَقَ وَ بَرَأَ وَ ذَرَأَ وَ تَعَوَّذْ بِهِ كُلَّمَا شِئْتَ

‘I seek Refuge with the Might of Allahazwj, and I seek Refuge with the Power of Allahazwj, and I seek Refuge with the Majesty of Allahazwj, and I seek Refuge with the Authority of Allahazwj, and I seek Refuge with the Beauty of Allahazwj, and I seek Refuge with the Defence of Allahazwj, and I seek Refuge with the Prevention of Allahazwj, and I seek Refuge with the Grip of Allahazwj, and I seek Refuge with the Kingdom of Allahazwj, and I seek Refuge with the Face of Allahazwj, and I seek Refuge with Rasool-Allahsaww from the evil what Heazwj Created, Spread, and Settled’, and you can seek Refuge with it (these eleven Phrases) every time you so desire to’.[1873]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلْ بِسْمِ اللَّهِ وَضَعْتُ جَنْبِيَ الْأَيْمَنَ لِلَّهِ عَلَى مِلَّةِ إِبْرَاهِيمَ حَنِيفاً لِلَّهِ مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Khalid Bin Najeeh who said,

‘Abu Abdullahasws saying: ‘Whenever you retire to your bed, so say, ‘In the Name of Allahazwj! I place my right side (on the bed) for the Sake of Allahazwj, upon the Nation of Ibrahimas the upright for the Sake of Allahazwj, a Muslim, and I am not from the Polytheists’.[1874]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَامَ أَحَدُكُمْ مِنَ اللَّيْلِ فَلْيَقُلْ سُبْحَانَ رَبِّ النَّبِيِّينَ وَ إِلَهِ الْمُرْسَلِينَ وَ رَبِّ الْمُسْتَضْعَفِينَ وَ الْحَمْدُ لِلَّهِ الَّذِي يُحْيِي الْمَوْتَى وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ عَبْدِي وَ شَكَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you stands (to pray Salāt) at night, so let him say, ‘Glorious is the Lordazwj of the Prophetsas and God of the Mursil (Prophetsas), and Lordazwj of the weak ones, and the Praise is for Allahazwj Who Revives the dead and Heazwj is Able upon everything’. Allahazwj Mighty and Majestic would be Saying: “Myazwj servant speaks the truth and is grateful”’.[1875]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قُمْتَ بِاللَّيْلِ مِنْ مَنَامِكَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي رَدَّ عَلَيَّ رُوحِي لِأَحْمَدَهُ وَ أَعْبُدَهُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you stand at night from your sleep (for Salāt), so say, ‘The Praise is for Allahazwj Who Returned my soul to me that I should Praise Himazwj and worship Himazwj’.

فَإِذَا سَمِعْتَ صَوْتَ الدِّيكِ فَقُلْ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

So when you hear the voice of the rooster, so say, ‘Glorious, Holy is the Lordazwj of the Angels and the Spirit! Yourazwj Mercy precedes Yourazwj Anger. There is no god except Youazwj, Alone. I have done evil and been unjust to myself, therefore Forgive me, for no one Forgives the sins except Youazwj’.

فَإِذَا قُمْتَ فَانْظُرْ فِي آفَاقِ السَّمَاءِ وَ قُلِ اللَّهُمَّ لَا يُوَارِي مِنْكَ لَيْلٌ دَاجٍ وَ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا أَرْضٌ ذَاتُ مِهَادٍ وَ لَا ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ وَ لَا بَحْرٌ لُجِّيٌّ تُدْلِجُ بَيْنَ يَدَيِ الْمُدْلِجِ مِنْ خَلْقِكَ تَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَ مَا تُخْفِي الصُّدُورُ غَارَتِ النُّجُومُ وَ نَامَتِ الْعُيُونُ وَ أَنْتَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُكَ سِنَةٌ وَ لَا نَوْمٌ سُبْحَانَ رَبِّي رَبِّ الْعَالَمِينَ وَ إِلَهِ الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

So when you stand, look towards the horizons of the sky and say, ‘O Allahazwj! Neither is the dark night hidden from You nor is the sky with the constellations, nor the earth with flatness, nor the darkness on top of each other, nor the unfathomable oceans comeing with a wave in front of the wave. From Yourazwj creatures, Youazwj Know the betrayal of the eyes and what the chests conceal. The stars have disappeared and the eyes are sleeping, and Youazwj are Living, the Eternal. Neither does  slumber seize Youazwj nor sleep. Glorious is my Lordazwj, Lordazwj of the worlds, and God of the Mursil Prophetsas, and the Praise is for Allahazwj Lordazwj of the worlds’’.[1876]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قَامَ آخِرَ اللَّيْلِ يَرْفَعُ صَوْتَهُ حَتَّى يُسْمِعَ أَهْلَ الدَّارِ وَ يَقُولُ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Abdul Rahman Bin Hajjaj who said,

‘It was so that whenever Abu Abdullahasws stood at the end of the night (for Salāt), raised hisasws voice to the extent that the people of the house heard, and heasws was saying (a supplication – to be taught to us):

اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ الْمُطَّلَعِ وَ وَسِّعْ عَلَيَّ ضِيقَ الْمَضْجَعِ وَ ارْزُقْنِي خَيْرَ مَا قَبْلَ الْمَوْتِ وَ ارْزُقْنِي خَيْرَ مَا بَعْدَ الْمَوْتِ

‘O Allahazwj! Assist me upon the terror of the emergence (of the Day of Judgment), and Expand upon me the narrowness of the bed (grave), and Grace me goodness in what is before the death, and Grace me goodness in what is after the death’’.[1877]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ تَقُولُ إِذَا أَرَدْتَ النَّوْمَ اللَّهُمَّ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَ إِنْ أَرْسَلْتَهَا فَاحْفَظْهَا .

Ali Bin Ibrahim, from his fataher, from Ibn Abu Umeyr, from one of his companions, raising it,

‘Heasws said: ‘You should be saying whenever you intend to sleep, ‘O Allahazwj! If Youazwj are to Withhold my soul so be Merciful to it, and if Youazwj are to Send it (back to me), so Protect it’’.[1878]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي أُسَامَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ حِينَ يَأْخُذُ مَضْجَعَهُ غُفِرَ لَهُ مَا عَمِلَ قَبْلَ ذَلِكَ خَمْسِينَ عَاماً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abu Asama who said,

‘I heard Abu Abdullahasws saying: ‘The one who recites (the Chapter) [112:1] Say: He, Allah, is One, one hundred times when he takes to his bed, Allahazwj would Forgive for him whatever he had done fifty years before that’.

وَ قَالَ يَحْيَى فَسَأَلْتُ سَمَاعَةَ عَنْ ذَلِكَ فَقَالَ حَدَّثَنِي أَبُو بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ذَلِكَ وَ قَالَ يَا أَبَا مُحَمَّدٍ أَمَا إِنَّكَ إِنْ جَرَّبْتَهُ وَجَدْتَهُ سَدِيداً .

And Yahya (the second narrator) said, ‘So I asked Sama’at (a narrator), about that, so he said, ‘Abu Baseer (a narrator) narrated to me saying, ‘I heard Abu Abdullahasws saying that, and heasws said: ‘O Abu Muhammad! But, if you were to try it out, you would find it to be always correct’.[1879]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ اللَّهُمَّ بِاسْمِكَ أَحْيَا وَ بِاسْمِكَ أَمُوتُ فَإِذَا قَامَ مِنْ نَوْمِهِ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانِي بَعْدَ مَا أَمَاتَنِي وَ إِلَيْهِ النُّشُورُ

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, altogether from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that whenever Rasool-Allahsaww retired to hissaww bed, said: ‘O Allahazwj! By Yourazwj Name Isaww live, and by Yourazwj Isaww would be dying’. So when hesaww stood up from hissaww sleep, said: ‘The Praise is for Allahazwj Who will Cause mesaww to live after having Caused mysaww death, and to Himazwj is the Resurrection’.

وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قَرَأَ عِنْدَ مَنَامِهِ آيَةَ الْكُرْسِيِّ ثَلَاثَ مَرَّاتٍ وَ الْآيَةَ الَّتِي فِي آلِ عِمْرَانَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ آيَةَ السُّخْرَةِ وَ آيَةَ السَّجْدَةِ وُكِّلَ بِهِ شَيْطَانَانِ يَحْفَظَانِهِ مِنْ مَرَدَةِ الشَّيَاطِينِ شَاءُوا أَوْ أَبَوْا وَ مَعَهُمَا مِنَ اللَّهِ ثَلَاثُونَ مَلَكاً يَحْمَدُونَ اللَّهَ عَزَّ وَ جَلَّ وَ يُسَبِّحُونَهُ وَ يُهَلِّلُونَهُ وَ يُكَبِّرُونَهُ وَ يَسْتَغْفِرُونَ لَهُ إِلَى أَنْ يَنْتَبِهَ ذَلِكَ الْعَبْدُ مِنْ نَوْمِهِ وَ ثَوَابُ ذَلِكَ لَهُ .

And he (the narrator) said, ‘Abu Abdullahasws said: ‘The one who recites at his sleep time, the Ayat Al-Kursy (2:255), three times and the Verses which are in (Surah) Aal-e-Imran [3:18] Allah bears witness that there is no god but He, and (so do) the Angels, and the Verse of the Subservience (7:54)’.[1880] 

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَقْرَأُ آخِرَ الْكَهْفِ عِنْدَ النَّوْمِ إِلَّا تَيَقَّظَ فِي السَّاعَةِ الَّتِي يُرِيدُ .

Ahmad Bin Muhammad Al Kufy, from Hamdan Al Qalanasy, from Muhammad Bin Al Waleed, from Aban, from Aamir Bin Abdullah Bin Juza’a,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no one who would recite the end (Verse) of (Surah) Al Kahf (Chapter 18) (before going to sleep) except he would wake up during the time which he wanted to’.[1881]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ أَرَادَ شَيْئاً مِنْ قِيَامِ اللَّيْلِ وَ أَخَذَ مَضْجَعَهُ فَلْيَقُلْ بِسْمِ اللَّهِ اللَّهُمَّ لَا تُؤْمِنِّي مَكْرَكَ وَ لَا تُنْسِنِي ذِكْرَكَ وَ لَا تَجْعَلْنِي مِنَ الْغَافِلِينَ أَقُومُ سَاعَةَ كَذَا وَ كَذَا إِلَّا وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكاً يُنَبِّهُهُ تِلْكَ السَّاعَةَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The one who wants anything from standing at night, and he takes to his bed, so let him say, ‘In the Name of Allahazwj! O Allahazwj! Do not Let me feels safe from Yourazwj Plan, nor Let me forget Yourazwj Mention, and do not Make me to be from the neglectful ones. I want to arise at such and such a time’, except that Allahazwj Mighty and Majestic would Allocate and Angel with him who would wake him up at that very time’.[1882]

بَابُ الدُّعَاءِ إِذَا خَرَجَ الْإِنْسَانُ مِنْ مَنْزِلِهِ

Chapter 50 – The Supplication when the person exits from his house

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يُحَرِّكُ شَفَتَيْهِ حِينَ أَرَادَ أَنْ يَخْرُجَ وَ هُوَ قَائِمٌ عَلَى الْبَابِ فَقُلْتُ إِنِّي رَأَيْتُكَ تُحَرِّكُ شَفَتَيْكَ حِينَ خَرَجْتَ فَهَلْ قُلْتَ شَيْئاً قَالَ نَعَمْ إِنَّ الْإِنْسَانَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ قَالَ حِينَ يُرِيدُ أَنْ يَخْرُجَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ ثَلَاثاً بِاللَّهِ أَخْرُجُ وَ بِاللَّهِ أَدْخُلُ وَ عَلَى اللَّهِ أَتَوَكَّلُ ثَلَاثَ مَرَّاتٍ اللَّهُمَّ افْتَحْ لِي فِي وَجْهِي هَذَا بِخَيْرٍ وَ اخْتِمْ لِي بِخَيْرٍ وَ قِنِي شَرَّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ لَمْ يَزَلْ فِي ضَمَانِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَرُدَّهُ اللَّهُ إِلَى الْمَكَانِ الَّذِي كَانَ فِيهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub AL Khazzaz, from Abu Hamza who said,

‘I saw Abu Abdullahasws move hisasws lips when heasws wanted to go out, and heasws was standing at the door. So I said, ‘I saw youasws moving yourasws lips when youasws came out. So did youasws say anything?’ Heasws: ‘Yes. The person, when he wants to go out from his house should say when he intends to go out, ‘Allahazwj is the Greatest! Allahazwj is the Greatest!’, three times. ‘By Allahazwj I exit, and by Allahazwj I enter, and upon Allahazwj I rely’, three times. ‘O Allahazwj! Open up goodness for me in this direction of mine and Save me from the evil of every animal Youazwj Seize by its forelock. My Lordazwj is on the Straight Path’, would not cease to be in the Guarantee of Allahazwj Mighty and Majestic until Allahazwj Returns him to the place which he was in’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي حَمْزَةَ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Abu Hamza – similar to it.[1883]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ أَتَيْتُ بَابَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَوَافَقْتُهُ حِينَ خَرَجَ مِنَ الْبَابِ فَقَالَ بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ وَ تَوَكَّلْتُ عَلَى اللَّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Abu Hamza Al Sumaly who said, ‘

I went over to the door of Aliasws Bin Al-Husaynasws and co-incidentally it was when heasws came out from the door, so heasws said: ‘In the Name of Allahazwj! I believe in Allahazwj, and rely upon Allahazwj!’.

ثُمَّ قَالَ يَا أَبَا حَمْزَةَ إِنَّ الْعَبْدَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ عَرَضَ لَهُ الشَّيْطَانُ فَإِذَا قَالَ بِسْمِ اللَّهِ قَالَ الْمَلَكَانِ كُفِيتَ فَإِذَا قَالَ آمَنْتُ بِاللَّهِ قَالَا هُدِيتَ فَإِذَا قَالَ تَوَكَّلْتُ عَلَى اللَّهِ قَالَا وُقِيتَ فَيَتَنَحَّى الشَّيْطَانُ فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ كَيْفَ لَنَا بِمَنْ هُدِيَ وَ كُفِيَ وَ وُقِيَ

Then heasws said: ‘O Abu Hamza! The servant, when he goes out from his house, the Satanla presents to him. So when he says, ‘In the Name of Allahazwj’, the two Angels say: ‘You are Sufficed (with)’. So when he says, ‘I believe in Allahazwj’, they both say: ‘You are Guided’. So when he says, ‘I rely upon Allahazwj’, they both say: ‘You are Protected’. So the Satanla leaves him alone, and they (the Satansla) are saying to each other, ‘How would there be (a way) for us with the one who is Guided, and Sufficed (with), and Protected?’

قَالَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ عِرْضِي لَكَ الْيَوْمَ ثُمَّ قَالَ يَا أَبَا حَمْزَةَ إِنْ تَرَكْتَ النَّاسَ لَمْ يَتْرُكُوكَ وَ إِنْ رَفَضْتَهُمْ لَمْ يَرْفُضُوكَ قُلْتُ فَمَا أَصْنَعُ قَالَ أَعْطِهِمْ مِنْ عِرْضِكَ لِيَوْمِ فَقْرِكَ وَ فَاقَتِكَ.

He (the narrator) said, ‘Then heasws said: ‘Myasws presentation is to Youazwj today’. Then heasws said: ‘O Abu Hamza! If you leave the people alone they will not leave you alone, and if you reject them, they will not reject you’. I said, ‘So what should I do?’ Heasws said: ‘Give them from your presentation, for the day of your poverty and your destitution’.[1884]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي حَمْزَةَ قَالَ اسْتَأْذَنْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَخَرَجَ إِلَيَّ وَ شَفَتَاهُ تَتَحَرَّكَانِ فَقُلْتُ لَهُ فَقَالَ أَ فَطَنْتَ لِذَلِكَ يَا ثُمَالِيُّ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ إِنِّي وَ اللَّهِ تَكَلَّمْتُ بِكَلَامٍ مَا تَكَلَّمَ بِهِ أَحَدٌ قَطُّ إِلَّا كَفَاهُ اللَّهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Abu Hamza who said,

‘I sought permission to (meet) Abu Ja’farasws, so heasws came out to me and hisasws lips were moving. So I told himasws. So heasws said: ‘You realised that O Sumaly?’ I said, ‘Yes, may I be sacrificed for youasws!’. Heasws said: ‘By Allahazwj! Iasws spoke with a speech what no one would speak with it at all, except Allahazwj would Suffice him for what worries him from the matters of his world and his Hereafter’.

قَالَ قُلْتُ لَهُ أَخْبِرْنِي بِهِ قَالَ نَعَمْ مَنْ قَالَ حِينَ يَخْرُجُ مِنْ مَنْزِلِهِ.

He (the narrator) said, ‘I said to himasws, ‘Inform me of it’. Heasws said: ‘The one who says when he goes out from his house,

بِسْمِ اللَّهِ حَسْبِيَ اللَّهُ تَوَكَّلْتُ عَلَى اللَّهِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ أُمُورِي كُلِّهَا وَ أَعُوذُ بِكَ مِنْ خِزْيِ الدُّنْيَا وَ عَذَابِ الْآخِرَةِ كَفَاهُ اللَّهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ

‘In the Name of Allahazwj! Allahazwj Suffices me. I rely upon Allahazwj. O Allahazwj! I ask Youazwj of the goodness in my affairs, all of them, and I seek Refuge with Youazwj from the disgrace of the world and the Punishment of the Hereafter’, Allahazwj will Suffice him for whateve worries him from the matters of his world and his Hereafter’.[1885]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَالَ حِينَ يَخْرُجُ مِنْ بَابِ دَارِهِ أَعُوذُ بِمَا عَاذَتْ بِهِ مَلَائِكَةُ اللَّهِ مِنْ شَرِّ هَذَا الْيَوْمِ الْجَدِيدِ الَّذِي إِذَا غَابَتْ شَمْسُهُ لَمْ تَعُدْ مِنْ شَرِّ نَفْسِي وَ مِنْ شَرِّ غَيْرِي وَ مِنْ شَرِّ الشَّيَاطِينِ وَ مِنْ شَرِّ مَنْ نَصَبَ لِأَوْلِيَاءِ اللَّهِ وَ مِنْ شَرِّ الْجِنِّ وَ الْإِنْسِ وَ مِنْ شَرِّ السِّبَاعِ وَ الْهَوَامِّ وَ مِنْ شَرِّ رُكُوبِ الْمَحَارِمِ كُلِّهَا أُجِيرُ نَفْسِي بِاللَّهِ مِنْ كُلِّ شَرٍّ غَفَرَ اللَّهُ لَهُ وَ تَابَ عَلَيْهِ وَ كَفَاهُ الْهَمَّ وَ حَجَزَهُ عَنِ السُّوءِ وَ عَصَمَهُ مِنَ الشَّرِّ .

From him, from Ali Bin Al Hakam, from Aasim Bin Humeyd, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who says when he goes out from the door of his house, ‘I seek Refuge with whatever the Angels of the Lord seek Refuge with, from the evil of this new day which, when its sun sets, will not return, from the evil of myself, and from the evil of others, and from the evil of the Satansla, and from the evil of the one who establishes hostility to the Guardiansasws of Allahazwj, and from the Jinn and the human beings, and from the evil of the predatory wild animals and the insects, and from the evil of indulging in the Prohibitions, all of them. I pledge myself with Allahazwj with Allahazwj from every evil, Allahazwj would Forgive (his sins) for him, and Turn to him, and Suffice him for the worries, and Save him from the evil, and Protect him from the evil’.[1886]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَقُلْ بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ مَا خَرَجْتُ لَهُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا خَرَجْتُ لَهُ اللَّهُمَّ أَوْسِعْ عَلَيَّ مِنْ فَضْلِكَ وَ أَتْمِمْ عَلَيَّ نِعْمَتَكَ وَ اسْتَعْمِلْنِي فِي طَاعَتِكَ وَ اجْعَلْ رَغْبَتِي فِيمَا عِنْدَكَ وَ تَوَفَّنِي عَلَى مِلَّتِكَ وَ مِلَّةِ رَسُولِكَ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you go out from your house, so say, ‘In the Name of Allahazwj! I rely upon Allahazwj. There is neither Might nor Strength except with Allahazwj. O Allahazwj! I ask Youazwj for goodness of what I am going out for and I seek Refuge from the evil of what I am going out for. O Allahazwj! Expand upon me from Yourazwj Grace, and Complete Yourazwj Favours upon me, and Utilise me in Yourazwj obedience, and Make my desires to be in what is in Yourazwj Presence, and Cause me to die upon Yourazwj Religion and the Religion of Yourazwj Rasoolsaww’.[1887]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا خَرَجَ يَقُولُ اللَّهُمَّ بِكَ خَرَجْتُ وَ لَكَ أَسْلَمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ اللَّهُمَّ بَارِكْ لِي فِي يَوْمِي هَذَا وَ ارْزُقْنِي فَوْزَهُ وَ فَتْحَهُ وَ نَصْرَهُ وَ طَهُورَهُ وَ هُدَاهُ وَ بَرَكَتَهُ وَ اصْرِفْ عَنِّي شَرَّهُ وَ شَرَّ مَا فِيهِ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ اللَّهُ أَكْبَرُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ إِنِّي قَدْ خَرَجْتُ فَبَارِكْ لِي فِي خُرُوجِي وَ انْفَعْنِي بِهِ

A number of our companions, from Ahman Bin Muhammad, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja who said,

‘It was so that whenever Abu Abdullahasws went out, heasws was saying: ‘O Allahazwj! With Youazwj Iasws go out, and to Youazwj Iasws submit, and in Youazwj Iasws believe, and upon Youazwj Iasws rely. O Allahazwj! Bless for me this day of mine, and Grace me its success, and its victory, and its Help, and its purification, and its Guidance, and its Blessing, and Exchange from me its evil and the evil of whatever is in it. In the Name of Allahazwj, and by Allahazwj, and Allahazwj is the Greatest, and the Praise is for Allahazwj, Lordazwj of the worlds. O Allahazwj! I have gone out, therefore Bless for measws in myasws exit, and Benefit measws with it’.

قَالَ وَ إِذَا دَخَلَ فِي مَنْزِلِهِ قَالَ ذَلِكَ .

He (the narrator) said, ‘And whenever he entered his house, said that (as well)’.[1888]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) إِذَا خَرَجَ مِنْ مَنْزِلِهِ قَالَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ خَرَجْتُ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ لَا بِحَوْلٍ مِنِّي وَ لَا قُوَّتِي بَلْ بِحَوْلِكَ وَ قُوَّتِكَ يَا رَبِّ مُتَعَرِّضاً لِرِزْقِكَ فَأْتِنِي بِهِ فِي عَافِيَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan,

(It has been narrated) from Al-Rezaasws having said: ‘It was so that whenever myasws fatherasws went out from hisasws house, said: ‘In the Name of Allahazwj the Beneficent, the Merciful. Iasws go out with the Might of Allahazwj and Hisazwj Strength, not by myasws might and myasws strength, but with Yourazwj Mighty and Yourazwj Strength. O Lordazwj! Iasws am exposing myselfasws to Yourazwj sustenance, therefore Give it to me in good health’’.[1889]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ حِينَ يَخْرُجُ مِنْ مَنْزِلِهِ عَشْرَ مَرَّاتٍ لَمْ يَزَلْ فِي حِفْظِ اللَّهِ عَزَّ وَ جَلَّ وَ كِلَاءَتِهِ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed who said,

‘Abu Abdullahasws said: ‘The one who recites [112:1] Say He Allah is One (Chapter 112) ten times when he goes out from his house, will not cease to be in the Protection of Allahazwj Mighty and Majestic and Hisazwj Custody until he returns to his house’.[1890]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَبَّاحٍ الْحَذَّاءِ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا أَرَدْتَ السَّفَرَ فَقِفْ عَلَى بَابِ دَارِكَ وَ اقْرَأْ فَاتِحَةَ الْكِتَابِ أَمَامَكَ وَ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ أَمَامَكَ وَ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ قُلْ أَعُوذُ بِرَبِّ النَّاسِ وَ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ أَمَامَكَ وَ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ ثُمَّ قُلِ اللَّهُمَّ احْفَظْنِي وَ احْفَظْ مَا مَعِي وَ سَلِّمْنِي وَ سَلِّمْ مَا مَعِي وَ بَلِّغْنِي وَ بَلِّغْ مَا مَعِي بَلَاغاً حَسَناً

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim, from Sabbah Al Haza’a who said,

‘Abu Abul Hassanasws said: ‘Whenever you intend the journey, so pause at the door of your house and recite the Opening of the Book (Chapter 1) in front of you, and on your right, and on your left, and [112:1] Say He Allah is One (Chapter 112) in front of you, and on your right and on your left, and [114:1] Say I seek Refuge in the Lord of the people (Chapter 114) and [113:1] Say I seek Refuge in the Lord of Al Falaq in front of you, and on your right and on your left, then say, ‘O Allahazwj! Protect me and Protect what is with me, and Keep me safe and Kee safe whatever is with me, and Deliver me and Deliver what is with me (to my destination) with an excellent Delivery’.

ثُمَّ قَالَ أَ مَا رَأَيْتَ الرَّجُلَ يُحْفَظُ وَ لَا يُحْفَظُ مَا مَعَهُ وَ يَسْلَمُ وَ لَا يَسْلَمُ مَا مَعَهُ وَ يَبْلُغُ وَ لَا يَبْلُغُ مَا مَعَهُ .

Then heasws said: ‘But, have you not seen the man who is protected and what is with his is not protected, and he is safe and what is with him is not safe, and he reaches (his destination) and what is with him does not reach?’.[1891]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ كَانَ إِذَا خَرَجَ مِنَ الْبَيْتِ قَالَ.

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws. It was so that whenever heasws used to go out from the house, said:

بِسْمِ اللَّهِ خَرَجْتُ وَ عَلَى اللَّهِ تَوَكَّلْتُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

‘In the Name of Allahazwj Iasws go out, and upon Allahazwj Iasws rely, and there is neither Might nor Strength except with Allahazwj’.[1892]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يَا صَبَّاحُ لَوْ كَانَ الرَّجُلُ مِنْكُمْ إِذَا أَرَادَ سَفَراً قَامَ عَلَى بَابِ دَارِهِ تِلْقَاءَ وَجْهِهِ الَّذِي يَتَوَجَّهُ لَهُ فَقَرَأَ الْحَمْدَ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ الْمُعَوِّذَتَيْنِ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ آيَةَ الْكُرْسِيِّ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Al Qasim, from Sabbah Al Haza’a,

(It has been narrated) from Abu Al-Hassanasws having said: ‘O Sabbah! If only it was so that the man from you, whenever he intended the journey, would stand at the door of his house, facing towards the direction in which he is heading, so he recites (Surah) Al-Hamd (Chapter 1) in front of him and on his right and on his left, and the Muawwizatayn (Chapter 113 & 114) in front of him and on his right and on his left, and [112:1] Say He Allah is One (Chapter 112) in front of him, and on his right and on his left, and Ayat Al-Kursy (2:255) in front of him and on his right and on his left.

ثُمَّ قَالَ اللَّهُمَّ احْفَظْنِي وَ احْفَظْ مَا مَعِي وَ سَلِّمْنِي وَ سَلِّمْ مَا مَعِي وَ بَلِّغْنِي وَ بَلِّغْ مَا مَعِي بِبَلَاغِكَ الْحَسَنِ الْجَمِيلِ لَحَفِظَهُ اللَّهُ وَ حَفِظَ مَا مَعَهُ وَ سَلَّمَهُ وَ سَلَّمَ مَا مَعَهُ وَ بَلَّغَهُ وَ بَلَّغَ مَا مَعَهُ أَ مَا رَأَيْتَ الرَّجُلَ يُحْفَظُ وَ لَا يُحْفَظُ مَا مَعَهُ وَ يَبْلُغُ وَ لَا يَبْلُغُ مَا مَعَهُ وَ يَسْلَمُ وَ لَا يَسْلَمُ مَا مَعَهُ .

Then he should say, ‘O Allahazwj! Protect me and Protect what is with me, and Keep me safe and Keep safe what is with me, and Deliver me and Deliver what is with me (to my destination) with an excellent beautiful Delivery’, Allahazwj would Protect him and Protect what is with him, and Keep him safe and Keep safe what is with him, and Deliver him and Deliver what is with him (to the destination). But, have you not seen that a man who is protected but whatever is with him is not protected, and he reaches (the destination) and what is with him does not reach, and he is safe, and what is with him is not safe?’.[1893] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فِي سَفَرٍ أَوْ حَضَرٍ فَقُلْ بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَتَلَقَّاهُ الشَّيَاطِينُ فَتَنْصَرِفُ وَ تَضْرِبُ الْمَلَائِكَةُ وُجُوهَهَا وَ تَقُولُ مَا سَبِيلُكُمْ عَلَيْهِ وَ قَدْ سَمَّى اللَّهَ وَ آمَنَ بِهِ وَ تَوَكَّلَ عَلَيْهِ وَ قَالَ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Jahma,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Whenever you go out from your house regarding a journey or (coming back) home, so say, ‘In the Name of Allahazwj. I believe in Allahazwj. I rely upon Allahazwj. Whatever Allahazwj so Desires. There is neither Mighty nor Strength except with Allahazwj’. So the Satansla who come across him would move away and the Angels would strike theirla faces and they would be saying: ‘There is no way for you all upon him, and he has Named Allahazwj and believed in Himazwj, and relied upon Himazwj, and said ‘Whatever Allahazwj so Desires, there is neither Might nor Strength except with Allahazwj’’.[1894]

بَابُ الدُّعَاءِ قَبْلَ الصَّلَاةِ

Chapter 51 – The supplication before the Salāt

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ مَنْ قَالَ هَذَا الْقَوْلَ كَانَ مَعَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ إِذَا قَامَ قَبْلَ أَنْ يَسْتَفْتِحَ الصَّلَاةَ

Muhammad Bin Yahya, from Ahmad Bin Muhamad Bin Isa, from Ali Bin Al Nu’man, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Amir Al-Momineenasws was saying: ‘The one who says these words would be with Muhammadsaww and the Progenyasws of Muhammadsaww, when he stands before beginning the Salāt,

اللَّهُمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أُقَدِّمُهُمْ بَيْنَ يَدَيْ صَلَاتِي وَ أَتَقَرَّبُ بِهِمْ إِلَيْكَ فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ مَنَنْتَ عَلَيَّ بِمَعْرِفَتِهِمْ فَاخْتِمْ لِي بِطَاعَتِهِمْ وَ مَعْرِفَتِهِمْ وَ وَلَايَتِهِمْ فَإِنَّهَا السَّعَادَةُ وَ اخْتِمْ لِي بِهَا فَإِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O Allahazwj! I divert towards Youazwj by Muhammadsaww and the Progenyasws of Muhammadsaww, and Iasws advance themasws in front of me in my Salāt, and I come closer by themasws to Youazwj, therefore Make me, by themasws, to be dignified in the world and the Hereafter, and to be from the ones of Proximity. Youazwj have Favoured upon me with theirasws recognition, therefore Conclude me to be in theirasws obedience, and theirasws recognition, and theirasws Wilyah, for it is the happiness, and Conclude me to be with it, for Youazwj are Able upon everything’.

ثُمَّ تُصَلِّي فَإِذَا انْصَرَفْتَ قُلْتَ.

Then you should pray Salāt. So when you finish, say,

اللَّهُمَّ اجْعَلْنِي مَعَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فِي كُلِّ عَافِيَةٍ وَ بَلَاءٍ وَ اجْعَلْنِي مَعَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فِي كُلِّ مَثْوًى وَ مُنْقَلَبٍ اللَّهُمَّ اجْعَلْ مَحْيَايَ مَحْيَاهُمْ وَ مَمَاتِي مَمَاتَهُمْ وَ اجْعَلْنِي مَعَهُمْ فِي الْمَوَاطِنِ كُلِّهَا وَ لَا تُفَرِّقْ بَيْنِي وَ بَيْنَهُمْ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O Allahazwj! Make me to be with Muhammadsaww and the Progenyasws of Muhammadsaww in every well-being and affliction, and Make me to be with Muhammadazwj and the Progenyasws of Muhammadsaww in every lodgement and transfer. O Allahazwj! Make my life to be (like) theirasws living, and my death to be (like) theirasws passing away, and Make me to be with themasws in all the places, and not do Make a separation to be between me and themasws. Youazwj are Able upon every thing’.[1895]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ تَقُولُ قَبْلَ دُخُولِكَ فِي الصَّلَاةِ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, raising it, said,

‘You should be saying before your entry into the Salāt,

اللَّهُمَّ إِنِّي أُقَدِّمُ مُحَمَّداً نَبِيَّكَ ( صلى الله عليه وآله ) بَيْنَ يَدَيْ حَاجَتِي وَ أَتَوَجَّهُ بِهِ إِلَيْكَ فِي طَلِبَتِي فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ اللَّهُمَّ اجْعَلْ صَلَاتِي بِهِمْ مُتَقَبَّلَةً وَ ذَنْبِي بِهِمْ مَغْفُوراً وَ دُعَائِي بِهِمْ مُسْتَجَاباً يَا أَرْحَمَ الرَّاحِمِينَ

‘O Allahazwj! I give the lead to Muhammadsaww Yourazwj Prophetsaww to be in front of my need, and I divert by himsaww to Youazwj regarding my seeking, therefore Make me to be dignified by themasws in the world and the Hereafter, and to be from the ones of Proximity. O Allahazwj! Make my Salāt to be Acceptable due to themasws, and my sins to be Forgiven due to themasws, and my supplication to be Answered due to themasws, O Most Merciful of the merciful ones!’.[1896]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ اسْتَقْبَلَ الْقِبْلَةَ قَبْلَ التَّكْبِيرِ وَ قَالَ اللَّهُمَّ لَا تُؤْيِسْنِي مِنْ رَوْحِكَ وَ لَا تُقَنِّطْنِي مِنْ رَحْمَتِكَ وَ لَا تُؤْمِنِّي مَكْرَكَ فَإِنَّهُ لَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ

From him, from his father, form Abdullah Bin Al Qasim, from Safwan Al Jammal who said,

‘I witnessed Abu Abdullahasws and heasws was facing the Qiblah, before the exclamation of Takbeer (to commence the Salāt), and heasws said: ‘O Allahazwj! Do not Let me lose hope from Yourazwj Spirit, nor despair from Yourazwj mercy, nor feel safe from Yourazwj Plan, for there would not feel safe from the Plan of Allahazwj except for the people incurring losses’.

قُلْتُ جُعِلْتُ فِدَاكَ مَا سَمِعْتُ بِهَذَا مِنْ أَحَدٍ قَبْلَكَ فَقَالَ إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ عِنْدَ اللَّهِ الْيَأْسَ مِنْ رَوْحِ اللَّهِ وَ الْقُنُوطَ مِنْ رَحْمَةِ اللَّهِ وَ الْأَمْنَ مِنْ مَكْرِ اللَّهِ .

I said, ‘May I be sacrificed for youasws! I have not heard this from anyone (else) before youasws’. So heasws said: ‘From the most grievous of the major sins in the Presence of Allahazwj is the hopelessness from the Spirit of Allahazwj, and the despair from the Mercy of Allahazwj, and the (feeling of) security from the Plan of Allahazwj’.[1897]

بَابُ الدُّعَاءِ فِي أَدْبَارِ الصَّلَوَاتِ

Chapter 52 – The supplication at the end of the Salāt

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ إِذَا فَرَغَ مِنَ الزَّوَالِ اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِجُودِكَ وَ كَرَمِكَ وَ أَتَقَرَّبُ إِلَيْكَ بِمُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ أَتَقَرَّبُ إِلَيْكَ بِمَلَائِكَتِكَ الْمُقَرَّبِينَ وَ أَنْبِيَائِكَ الْمُرْسَلِينَ وَ بِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Abdullah Al Narqy, from Isa Bin Abdullah Al Qummy,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying whenever heasws was free from the decline (midday Salāt): ‘O Allahazwj! Iasws come closer to Youazwj by Yourazwj Generosity and Yourazwj Benevolence, and Iasws come closer to Youazwj by Muhammadazwj Yourazwj servant and Yourazwj Rasoolsaww, and Iasws come closer to Youazwj by Yourazwj Angels of Proximity, and Yourazwj Prophetsas, the Mursileen, and By Youazwj.

اللَّهُمَّ أَنْتَ الْغَنِيُّ عَنِّي وَ بِيَ الْفَاقَةُ إِلَيْكَ أَنْتَ الْغَنِيُّ وَ أَنَا الْفَقِيرُ إِلَيْكَ أَقَلْتَنِي عَثْرَتِي وَ سَتَرْتَ عَلَيَّ ذُنُوبِي فَاقْضِ لِيَ الْيَوْمَ حَاجَتِي وَ لَا تُعَذِّبْنِي بِقَبِيحِ مَا تَعْلَمُ مِنِّي بَلْ عَفْوُكَ وَ جُودُكَ يَسَعُنِي

O Allahazwj! Youazwj are the One Needless from me, and with me is the need (requirement) to Youazwj. Yousaww are the rich and I am the poor to Youazwj. Youazwj Discharge my traces (of errors), and Veil my sins upon me. So Fulfil my needs for me today and do not Punish me with ugliness what Youazwj are more Knowing of than I am. But, Amplify upon me, Yourazwj Pardon and Yourazwj generosity’.

قَالَ ثُمَّ يَخِرُّ سَاجِداً وَ يَقُولُ يَا أَهْلَ التَّقْوَى وَ يَا أَهْلَ الْمَغْفِرَةِ يَا بَرُّ يَا رَحِيمُ أَنْتَ أَبَرُّ بِي مِنْ أَبِي وَ أُمِّي وَ مِنْ جَمِيعِ الْخَلَائِقِ اقْبَلْنِي بِقَضَاءِ حَاجَتِي مُجَاباً دُعَائِي مَرْحُوماً صَوْتِي قَدْ كَشَفْتَ أَنْوَاعَ الْبَلَايَا عَنِّي .

Heasws said: ‘Then heasws would perform Sajdah and heasws would be saying: ‘O the One rightful to be feared, and O the One rightful for the Forgiveness, O Righteous, O Merciful! Youazwj are more Righteous with me than my father and my mother, and from the entirety of the creatures. Accept me by Fulfilling my need by Answering my supplication, Merciful upon my voice as Youazwj have Removed a variety of the afflictions from me’’.[1898]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ إِذَا صَلَّى الْمَغْرِبَ ثَلَاثَ مَرَّاتٍ الْحَمْدُ لِلَّهِ الَّذِي يَفْعَلُ مَا يَشَاءُ وَ لَا يَفْعَلُ مَا يَشَاءُ غَيْرُهُ أُعْطِيَ خَيْراً كَثِيراً .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Sabbah Bin Sayaba,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says, when he prays the Maghrib Salāt, three times, ‘The Praise is for Allahazwj who Does whatever Heazwj so Desires to, and does not Do what others desire’, would be Given a lot of goodness’.[1899]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ يَقُولُ بَعْدَ الْعِشَاءَيْنِ اللَّهُمَّ بِيَدِكَ مَقَادِيرُ اللَّيْلِ وَ النَّهَارِ وَ مَقَادِيرُ الدُّنْيَا وَ الْآخِرَةِ وَ مَقَادِيرُ الْمَوْتِ وَ الْحَيَاةِ وَ مَقَادِيرُ الشَّمْسِ وَ الْقَمَرِ وَ مَقَادِيرُ النَّصْرِ وَ الْخِذْلَانِ وَ مَقَادِيرُ الْغِنَى وَ الْفَقْرِ اللَّهُمَّ بَارِكْ لِي فِي دِينِي وَ دُنْيَايَ وَ فِي جَسَدِي وَ أَهْلِي وَ وُلْدِي اللَّهُمَّ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ وَ الْجِنِّ وَ الْإِنْسِ وَ اجْعَلْ مُنْقَلَبِي إِلَى خَيْرٍ دَائِمٍ وَ نَعِيمٍ لَا يَزُولُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, raising it,

‘Heasws said: ‘One should be saying after the two evening Salāts, ‘O Allahazwj! In Yourazwj Hand is the Ordainment of the night and the day, and the Ordainment of the world and the Hereafter, and the Ordainment of the death and the life, and the Ordainment of the sun and the moon, and the Ordainment of the Help and the Abandonment, and the Ordainment of the riches and the poverty! Bless for me in my Religion, and in my world, and in my body, and in my family, and in my children. O Allahazwj! Stave off the evil from me, the mischief of the Arabs and the non-Arabs, and the Jinn, and the human beings, and Make my transfer to the eternal goodness and Bliss which will no be ceasing’’.[1900]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ مَنْ قَالَ بَعْدَ كُلِّ صَلَاةٍ وَ هُوَ آخِذٌ بِلِحْيَتِهِ بِيَدِهِ الْيُمْنَى يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ ارْحَمْنِي مِنَ النَّارِ ثَلَاثَ مَرَّاتٍ وَ يَدُهُ الْيُسْرَى مَرْفُوعَةٌ وَ بَطْنُهَا إِلَى مَا يَلِي السَّمَاءَ ثُمَّ يَقُولُ أَجِرْنِي مِنَ الْعَذَابِ الْأَلِيمِ ثَلَاثَ مَرَّاتٍ

From him, from one of his companions, raising it, said,

‘The one who says after every Salāt while grabbing his beard by his right hand, ‘O Oneazwj with the Majesty and the Benevolence! Be Merciful to me from the Fire’, three times, and his left hand is raised, and its palm is facing towards the sky. Then he should be saying, ‘Rescue me from the painful Punishment’, three times.

ثُمَّ يُؤَخِّرُ يَدَهُ عَنْ لِحْيَتِهِ ثُمَّ يَرْفَعُ يَدَهُ وَ يَجْعَلُ بَطْنَهَا مِمَّا يَلِي السَّمَاءَ ثُمَّ يَقُولُ يَا عَزِيزُ يَا كَرِيمُ يَا رَحْمَانُ يَا رَحِيمُ وَ يَقْلِبُ يَدَيْهِ وَ يَجْعَلُ بُطُونَهُمَا مِمَّا يَلِي السَّمَاءَ ثُمَّ يَقُولُ أَجِرْنِي مِنَ الْعَذَابِ الْأَلِيمِ ثَلَاثَ مَرَّاتٍ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ الْمَلَائِكَةِ وَ الرُّوحِ غُفِرَ لَهُ وَ رُضِيَ عَنْهُ وَ وُصِلَ بِالِاسْتِغْفَارِ لَهُ حَتَّى يَمُوتَ جَمِيعُ الْخَلَائِقِ إِلَّا الثَّقَلَيْنِ الْجِنَّ وَ الْإِنْسَ

Then he should drop his hand from his beard, then raise his hand and make its palm to be facing towards the sky, then he should be saying, ‘O Mighty! O benevolent! O Beneficent! O Merciful’, and he should flip over his hand and makes both their palms to face towards the sky, then he should be saying, ‘Rescue me from the painful Punishment’, three times. ‘Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and the Angels, and the Spirit’, (his sins) would be Forgiven for him, and he would be Pleased from, and be linked with the Forgiveness for him until the entirety of the creatures die off, except for the two heavy ones, the Jinn and the human beings’.

وَ قَالَ إِذَا فَرَغْتَ مِنْ تَشَهُّدِكَ فَارْفَعْ يَدَيْكَ وَ قُلِ

And heasws said: ‘Whenever you are free from your Tashahhud (bearing of the testimonies), so raise your hand and say,

اللَّهُمَّ اغْفِرْ لِي مَغْفِرَةً عَزْماً جَزْماً لَا تُغَادِرُ ذَنْباً وَ لَا أَرْتَكِبُ بَعْدَهَا مُحَرَّماً أَبَداً وَ عَافِنِي مُعَافَاةً لَا بَلْوَى بَعْدَهَا أَبَداً وَ اهْدِنِي هُدًى لَا أَضِلُّ بَعْدَهُ أَبَداً وَ انْفَعْنِي يَا رَبِّ بِمَا عَلَّمْتَنِي وَ اجْعَلْهُ لِي وَ لَا تَجْعَلْهُ عَلَيَّ وَ ارْزُقْنِي كَفَافاً وَ رَضِّنِي بِهِ

‘O Allahazwj! Forgive (my sins) for me with a Determined and Decisive Forgiveness, not leaving any sin nor will I be indulging in a Prohibition after it, ever! And Grant me such well-being that I would not suffer an affliction after it, ever! And Guide me with such a Guidance that I will not go astray after it, ever! And benefit me, O Lordazwj with what Youazwj Teach me and Make it to be for me, and do not Make it to be against me, and Grace me sufficiently and Make me to be pleased with it.

يَا رَبَّاهْ وَ تُبْ عَلَيَّ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ يَا رَحْمَانُ يَا رَحْمَانُ يَا رَحْمَانُ يَا رَحِيمُ يَا رَحِيمُ يَا رَحِيمُ ارْحَمْنِي مِنَ النَّارِ ذَاتِ السَّعِيرِ وَ ابْسُطْ عَلَيَّ مِنْ سَعَةِ رِزْقِكَ وَ اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ وَ اعْصِمْنِي مِنَ الشَّيْطَانِ الرَّجِيمِ وَ أَبْلِغْ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَنِّي تَحِيَّةً كَثِيرَةً وَ سَلَاماً وَ اهْدِنِي بِهُدَاكَ وَ أَغْنِنِي بِغِنَاكَ وَ اجْعَلْنِي مِنْ أَوْلِيَائِكَ الْمُخْلَصِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ آمِينَ

O Lordazwj! And Turn to me (with Mercy). O Allahazwj! O Allahazwj! O Allahazwj!. O Beneficent! O Beneficent! O Beneficent! O Merciful! O Merciful! O Merciful! Have Mercy on me from the Fire with the blaze, and Extend upon me from the Expansion of Yourazwj Grace, and Guide me do what I am differing in from the Truth by Yourazwj Permission, and Rescue me from the Pelted Satanla, and Deliver a lot of salutations upon Muhammadsaww from me, and greeting, and Guide me by Yourazwj Guidance, and Enrich me with Yourazwj Riches, and Make me to be from Yourazwj sincere friends. And may Allahazwj Send Salawāt upon Muhammadazwj and the Progenyasws of Muhammadsaww. Ameen!’

قَالَ مَنْ قَالَ هَذَا بَعْدَ كُلِّ صَلَاةٍ رَدَّ اللَّهُ عَلَيْهِ رُوحَهُ فِي قَبْرِهِ وَ كَانَ حَيّاً مَرْزُوقاً نَاعِماً مَسْرُوراً إِلَى يَوْمِ الْقِيَامَةِ .

Heasws said: ‘The one says this after every Salāt, Allahazwj would Return his soul upon him in his grave, and he would be alive, Sustained, blissful, joyful up to the Day of Judgment’.[1901]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ تَقُولُ بَعْدَ الْفَجْرِ

From him, from one of his companions, raising it,

‘Heasws said: ‘You should be saying after Al-Fajr (Salāt),

اللَّهُمَّ لَكَ الْحَمْدُ حَمْداً خَالِداً مَعَ خُلُودِكَ وَ لَكَ الْحَمْدُ حَمْداً لَا مُنْتَهَى لَهُ دُونَ رِضَاكَ وَ لَكَ الْحَمْدُ حَمْداً لَا أَمَدَ لَهُ دُونَ مَشِيَّتِكَ وَ لَكَ الْحَمْدُ حَمْداً لَا جَزَاءَ لِقَائِلِهِ إِلَّا رِضَاكَ اللَّهُمَّ لَكَ الْحَمْدُ وَ إِلَيْكَ الْمُشْتَكَى وَ أَنْتَ الْمُسْتَعَانُ اللَّهُمَّ لَكَ الْحَمْدُ كَمَا أَنْتَ أَهْلُهُ الْحَمْدُ لِلَّهِ بِمَحَامِدِهِ كُلِّهَا عَلَى نَعْمَائِهِ كُلِّهَا حَتَّى يَنْتَهِيَ الْحَمْدُ إِلَى حَيْثُ مَا يُحِبُّ رَبِّي وَ يَرْضَى

‘O Allahazwj! For Youazwj is the Praise, an eternal Praise with Yourazwj Eternality, and for Youazwj is the Praise, a Praise with no end point to it. And to Youazwj I complain and Youazwj are the Aider. O Allahazwj! For Youazwj is the Praise as Youazwj are rightful of it. The Praise is for Allahazwj when one praises, every time upon his Bounties, all of them, until the Praise ends up to where what Youazwj Love, my Lordazwj and are Pleased with’.

وَ تَقُولُ بَعْدَ الْفَجْرِ قَبْلَ أَنْ تَتَكَلَّمَ

And you should be saying after Al-Fajr (Salāt) before you speak,

الْحَمْدُ لِلَّهِ مِلْ‏ءَ الْمِيزَانِ وَ مُنْتَهَى الرِّضَا وَ زِنَةَ الْعَرْشِ وَ سُبْحَانَ اللَّهِ مِلْ‏ءَ الْمِيزَانِ وَ مُنْتَهَى الرِّضَا وَ زِنَةَ الْعَرْشِ وَ اللَّهُ أَكْبَرُ مِلْ‏ءَ الْمِيزَانِ وَ مُنْتَهَى الرِّضَا وَ زِنَةَ الْعَرْشِ وَ لَا إِلَهَ إِلَّا اللَّهُ مِلْ‏ءَ الْمِيزَانِ وَ مُنْتَهَى الرِّضَا وَ زِنَةَ الْعَرْشِ تُعِيدُ ذَلِكَ أَرْبَعَ مَرَّاتٍ

‘The Praise is for Allahazwj, Filler of the Scale and the Limit of the Pleasure, and Adornment of the Throne. And Glory be to Allahazwj Filler of the Scale and Limit of the Pleasure, and Adornment of the Throne! And Allahazwj is the Greatest, Filler of the Scale and Limit of the Pleasure and Adornment of the Throne. And there is no God except Allahazwj, Filler of the Scale, and Limit of the Pleasure, and Adornment of the Throne’ – repeating that four times.

ثُمَّ تَقُولُ.

Then you should be saying,

اللَّهُمَّ أَسْأَلُكَ مَسْأَلَةَ الْعَبْدِ الذَّلِيلِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَغْفِرَ لَنَا ذُنُوبَنَا وَ تَقْضِيَ لَنَا حَوَائِجَنَا فِي الدُّنْيَا وَ الْآخِرَةِ فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ

‘O Allahazwj! I ask Youazwj the asking of the humble slave, that Youazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj Forgive our sins for us, and Fulfil our needs for us in the world and the Hereafter, in Ease from Youazwj and good health’.[1902]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ ابْنُ الرِّضَا ( عليه السلام ) بِهَذَا الدُّعَاءِ وَ عَلَّمَنِيهِ وَ قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَجْرِ لَمْ يَلْتَمِسْ حَاجَةً إِلَّا تَيَسَّرَتْ لَهُ وَ كَفَاهُ اللَّهُ مَا أَهَمَّهُ

A number of our companions, from sahl Bin Ziyad, from one of our companions, from Muhammad Bin Al Faraj who said,

‘Abu Ja’far Ibn Al-Rezaasws wrote to me with this supplication, and taught it and said: ‘The one who says this at the end of Al-Fajr Salāt, would not seek a need except it would be Eased for him, and Allahazwj would Suffice him for what worries him –

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

‘In the Name of Allahazwj, and by Allahazwj, and Salawāt be upon Muhammadsaww and hissaww Progenyasws, and I delegate my matters to Allahazwj, that Allahazwj is All-seeing with his servants.

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَ نَجَّيْنَاهُ مِنَ الْغَمِّ وَ كَذَلِكَ نُنْجِي الْمُؤْمِنِينَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ

[40:45] So Allah Saved him from the evil of what they planned [21:87] There is no god but You, Glory be to You; surely I am from the unjust ones [21:88] So We Answered him and Delivered him from the grief and thus do We Deliver the Believers [3:173] Allah is Sufficient for us and most excellent is the Protector [3:174] So they returned with Favour from Allah and (His) Grace, no evil touched them

مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ مَا شَاءَ اللَّهُ لَا مَا شَاءَ النَّاسُ مَا شَاءَ اللَّهُ وَ إِنْ كَرِهَ النَّاسُ حَسْبِيَ الرَّبُّ مِنَ الْمَرْبُوبِينَ حَسْبِيَ الْخَالِقُ مِنَ الْمَخْلُوقِينَ حَسْبِيَ الرَّازِقُ مِنَ الْمَرْزُوقِينَ حَسْبِيَ الَّذِي لَمْ يَزَلْ حَسْبِي مُنْذُ قَطُّ حَسْبِيَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Whatever Allahazwj so Desires. There is neither Might nor Strength except with Allahazwj, the Exalted, the Magnificent, not what the people desire. Whatever Allahazwj so Desires and even if the people dislike it. Sufficient for me is the Lordazwj from the lords. Sufficient for me is the Creator from the created beings. Sufficient for me is the Sustainer from the sustained beings. Sufficient for me is the One Who will not cease to be. Sufficient for me since ever. Sufficient for me is Allahazwj, Who, there is no god except Allahazwj. Heazwj is upon Whom I rely, and Heazwj is the Lordazwj of the Magnificent Throne’.

وَ قَالَ إِذَا انْصَرَفْتَ مِنْ صَلَاةٍ مَكْتُوبَةٍ فَقُلْ

And heasws said: ‘When you finish from the Prescribed Salāt, so say,

رَضِيتُ بِاللَّهِ رَبّاً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِالْإِسْلَامِ دِيناً وَ بِالْقُرْآنِ كِتَاباً وَ بِفُلَانٍ وَ فُلَانٍ أَئِمَّةً اللَّهُمَّ وَلِيُّكَ فُلَانٌ فَاحْفَظْهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ مِنْ فَوْقِهِ وَ مِنْ تَحْتِهِ وَ امْدُدْ لَهُ فِي عُمُرِهِ وَ اجْعَلْهُ الْقَائِمَ بِأَمْرِكَ وَ الْمُنْتَصِرَ لِدِينِكَ

‘I am pleased with Allahazwj as Lordazwj, and with Muhammadsaww as Prophetsaww, and with Al-Islam as Religion, and with Al-Quran as a Book, and with so and so, and so and so as Imamsasws. O Allahazwj! So and so is a Guardianasws of Yoursazwj, therefore Protect him from in front of himasws, and from behind himasws, and from hisasws right, and from hisasws left, and from above himasws, and from beneath himasws, and Extend for himasws in hisasws life-span, and Make himasws as the Rising Oneasws with Yourazwj Command, and the helper for Yourazwj Religion.

وَ أَرِهِ مَا يُحِبُّ وَ مَا تَقَرُّ بِهِ عَيْنُهُ فِي نَفْسِهِ وَ ذُرِّيَّتِهِ وَ فِي أَهْلِهِ وَ مَالِهِ وَ فِي شِيعَتِهِ وَ فِي عَدُوِّهِ وَ أَرِهِمْ مِنْهُ مَا يَحْذَرُونَ وَ أَرِهِ فِيهِمْ مَا يُحِبُّ وَ تَقِرُّ بِهِ عَيْنُهُ وَ اشْفِ صُدُورَنَا وَ صُدُورَ قَوْمٍ مُؤْمِنِينَ

And Show him what heasws loves and what hisasws eyes would be delighted with, in himselfasws, and hisasws offspring, and in hisasws family, and hisasws wealth, and in hisasws Shias, and in hisasws enemies, and Show them from himasws what they are bewaring, and Show himasws in them what heasws loves, and what hisasws eyes would be delighted with, and Heal our chests and the chests of the group of Momineen’.

قَالَ وَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ إِذَا فَرَغَ مِنْ صَلَاتِهِ اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَ مَا أَخَّرْتُ وَ مَا أَسْرَرْتُ وَ مَا أَعْلَنْتُ وَ إِسْرَافِي عَلَى نَفْسِي وَ مَا أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ أَنْتَ الْمُقَدِّمُ وَ أَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ بِعِلْمِكَ الْغَيْبَ وَ بِقُدْرَتِكَ عَلَى الْخَلْقِ أَجْمَعِينَ مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي فَأَحْيِنِي وَ تَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

Heasws said: ‘And the Prophetsaww was saying whenever hesaww was free from hissaww Salāt: ‘O Allahazwj! Forgive for mesaww the sins (of mysaww Shias), whatever has preceded, and whatever is delayed, and whatever was in secret, and whatever was in public, and whatever was extravagance upon myselfsaww and what Youazwj are more Knowing with than Isaww am. O Allahazwj! Youazwj are the Preceding Oneazwj and Isaww are the following one. There is no god except for Youazwj. Youazwj, with Yourazwj Knowledge of the unseen and by Yourazwj Power upon Yourazwj creatures in their entirety Know the life which is better for mesaww, therefore Cause mesaww to live and Cause mesaww to die when Youazwj Know of a (manner of) dying which is better for mesaww.

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ كَلِمَةَ الْحَقِّ فِي الْغَضَبِ وَ الرِّضَا وَ الْقَصْدَ فِي الْفَقْرِ وَ الْغِنَى وَ أَسْأَلُكَ نَعِيماً لَا يَنْفَدُ وَ قُرَّةَ عَيْنٍ لَا يَنْقَطِعُ وَ أَسْأَلُكَ الرِّضَا بِالْقَضَاءِ وَ بَرَكَةَ الْمَوْتِ بَعْدَ الْعَيْشِ وَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ وَ لَذَّةَ الْمَنْظَرِ إِلَى وَجْهِكَ وَ شَوْقاً إِلَى رُؤْيَتِكَ وَ لِقَائِكَ مِنْ غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَ لَا فِتْنَةٍ مَضَلَّةٍ

O Allahazwj! Isaww ask Youazwj for being fearful of Youazwj during the privacy and publicly, and of (speaking the) word of truth during the anger, and the pleasure, and the moderation during the poverty and the riches. And Isaww ask Youazwj of bliss which does not run out, and a delight of the eyes which does not get cut-off. And Isaww ask Youazwj of the pleasure with the Ordainment and Blessings of the death after the life, and the coolness of the life after the death, and the pleasure of the looking at Yourazwj Face, and desire to see Youazwj and meet Youazwj, from without being harmed by a harm nor a misleading strife.

اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وَ اجْعَلْنَا هُدَاةً مَهْدِيِّينَ اللَّهُمَّ اهْدِنَا فِيمَنْ هَدَيْتَ اللَّهُمَّ إِنِّي أَسْأَلُكَ عَزِيمَةَ الرَّشَادِ وَ الثَّبَاتَ فِي الْأَمْرِ وَ الرُّشْدِ وَ أَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَ حُسْنَ عَافِيَتِكَ وَ أَدَاءَ حَقِّكَ وَ أَسْأَلُكَ يَا رَبِّ قَلْباً سَلِيماً وَ لِسَاناً صَادِقاً وَ أَسْتَغْفِرُكَ لِمَا تَعْلَمُ وَ أَسْأَلُكَ خَيْرَ مَا تَعْلَمُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ فَإِنَّكَ تَعْلَمُ وَ لَا نَعْلَمُ وَ أَنْتَ عَلَّامُ الْغُيُوبِ .

O Allahazwj! Adorn us with the adornment of the Eman, and Make us to be calm Guided ones. O Allahazwj! Guide us to be among the ones Youazwj Guided. O Allahazwj! Isaww ask Youazwj of the Determination of righteous reasoning, and the steadfastedness in the matters and the reasoning. And Isaww ask Youazwj for thanking for Yourazwj Bounties, and goodness of Yourazwj health, and paying Yourazwj right. And Isaww ask Youazwj, O Lordazwj, for the sound heart, and a truthful tongue, and seeking Forgiveness to what Youazwj Know of. And Isaww ask Youazwj of the best of what Youazwj Know of and Isaww seek Refuge with Youazwj from the evil of what Youazwj Know, for Youazwj Know what we do not know, and Youazwj are the Knower of the unseen’’.[1903]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ جَاءَ جَبْرَئِيلُ ( عليه السلام ) إِلَى يُوسُفَ وَ هُوَ فِي السِّجْنِ فَقَالَ لَهُ يَا يُوسُفُ قُلْ فِي دُبُرِ كُلِّ صَلَاةٍ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Sayf Bin Ameyra who said,

‘I heard Abu Abdullahasws saying: ‘Jibraeelas came over to Yusufas while heas was in the prison, and heas said to himas: ‘O Yusufas! Say at the end of every Salāt:

اللَّهُمَّ اجْعَلْ لِي فَرَجاً وَ مَخْرَجاً وَ ارْزُقْنِي مِنْ حَيْثُ أَحْتَسِبُ وَ مِنْ حَيْثُ لَا أَحْتَسِبُ

‘O Allahazwj! Make a relief for meas and an exit, and Grace meas from where Ias do expect and from where Ias do not expect (it to be from)’’.[1904]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ هَذِهِ الْكَلِمَاتِ عِنْدَ كُلِّ صَلَاةٍ مَكْتُوبَةٍ حُفِظَ فِي نَفْسِهِ وَ دَارِهِ وَ مَالِهِ وَ وُلْدِهِ أُجِيرُ نَفْسِي وَ مَالِي وَ وُلْدِي وَ أَهْلِي وَ دَارِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abdul Aziz, from Bakr Bin Muhammad, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says these words during every Prescribed Salāt, there would be Protection regarding himself, and his house, and his wealth, and his children, and the wife and all what he owns:

وَ كُلَّ مَا هُوَ مِنِّي بِاللَّهِ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ وَ أُجِيرُ نَفْسِي وَ مَالِي وَ وُلْدِي وَ كُلَّ مَا هُوَ مِنِّي بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ إِلَى آخِرِهَا وَ بِرَبِّ النَّاسِ إِلَى آخِرِهَا وَ آيَةِ الْكُرْسِيِّ إِلَى آخِرِهَا .

‘I seek Refuge for myself, and my children, and my wealth, and my children, and my family, and my house, and everything what is from me, with Allahazwj, the One, the First, the Last, who neither begets nor is begotten, and there does not happen to be anyone as a match for Himazwj. And I seek Refuge for myself, and my wealth, and my children, and everything what is from me, with [113:1] the Lord of Al-Falaq, [113:2] From the evil of what He has Created – up to its end, and with [114:1] Say: I seek refuge in the Lord of the people – up to its end, and Ayat Al Kursy (2:255) – up to its end’.[1905]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ مَنْ قَالَ فِي دُبُرِ الْفَرِيضَةِ يَا مَنْ يَفْعَلُ مَا يَشَاءُ وَ لَا يَفْعَلُ مَا يَشَاءُ أَحَدٌ غَيْرُهُ ثَلَاثاً ثُمَّ سَأَلَ أُعْطِيَ مَا سَأَلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘The one who says at the end of the Obligatory (Salāt), ‘O Oneazwj Who Does whatever Heazwj so Desires to and does not do what anyone else desires’, three times, then asks, would be Given what he asks for’.[1906]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صَلَّيْتَ الْمَغْرِبَ فَأَمِرَّ يَدَكَ عَلَى جَبْهَتِكَ وَ قُلْ.

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Saeed Bin Yasaar who said,

‘Abu Abdullahasws said: ‘Whenever you prays Al-Maghrib Salāt, so pass your hand upon your face and say,

بِسْمِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمِ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنِ الرَّحِيمِ اللَّهُمَّ أَذْهِبْ عَنِّي الْهَمَّ وَ الْغَمَّ وَ الْحَزَنَ ثَلَاثَ مَرَّاتٍ

‘In the Name of Allahazwj Who, there is no god except Him, the Knower of the unseen and the seen, the Beneficent, the Merciful. O Allahazwj! Remove from me, the worries, and the gloom, and the grief’, three times’.[1907]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ كَثِيراً مَا أَشْتَكِي عَيْنِي فَشَكَوْتُ ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَ لَا أُعَلِّمُكَ دُعَاءً لِدُنْيَاكَ وَ آخِرَتِكَ وَ بَلَاغاً لِوَجَعِ عَيْنَيْكَ قُلْتُ بَلَى

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Al Ju’fy, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘I used to have a lot of complaints of my eyes, so I complained of that to Abu Abdullahasws. So heasws said, ‘Shall Iasws teach you a supplication for your world and your Hereafter, and would be a cure for the pain of your eyes?’ I said, ‘Yes’.

قَالَ تَقُولُ فِي دُبُرِ الْفَجْرِ وَ دُبُرِ الْمَغْرِبِ

Heasws said: ‘You should be saying at the end of Al Fajr (Salāt) and the end of Al Maghrib (Salāt),

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَلَيْكَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلِ النُّورَ فِي بَصَرِي وَ الْبَصِيرَةَ فِي دِينِي وَ الْيَقِينَ فِي قَلْبِي وَ الْإِخْلَاصَ فِي عَمَلِي وَ السَّلَامَةَ فِي نَفْسِي وَ السَّعَةَ فِي رِزْقِي وَ الشُّكْرَ لَكَ أَبَداً مَا أَبْقَيْتَنِي .

‘O Allahazwj! I ask Youazwj with the right of Muhammadsaww and the Progenyasws of Muhammadsaww upon Youazwj, Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Make light to be in my vision and the insight to be in my Religion, and the conviction to be in my heart, and the sincerity to be in my deeds, and the safety to be in my self, and the expansion to be in my sustenance, and the gratefulness is to Youazwj, forever, whatever my remaining (life is)’’.[1908]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ الشَّامِيُّ قَالَ حَدَّثَنِي رَجُلٌ بِالشَّامِ يُقَالُ لَهُ هِلْقَامُ بْنُ أَبِي هِلْقَامٍ قَالَ أَتَيْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَلِّمْنِي دُعَاءً جَامِعاً لِلدُّنْيَا وَ الْآخِرَةِ وَ أَوْجِزْ فَقَالَ قُلْ فِي دُبُرِ الْفَجْرِ إِلَى أَنْ تَطْلُعَ الشَّمْسُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr who said, ‘Abu Ja’far Al Shamy narrated to me saying, ‘A man called Hilqam Bin Abu Hilqam narrated to me at Syria saying,

‘I went over to Abu Ibrahimasws (7th Imamasws), and I said to himasws, ‘Teach me a comprehensive supplication for the world and the Hereafter, and be brief’. So heasws said: ‘Say at the end of Al-Fajr (Salāt) up to the emergence of the sun,

سُبْحَانَ اللَّهِ الْعَظِيمِ وَ بِحَمْدِهِ أَسْتَغْفِرُ اللَّهَ وَ أَسْأَلُهُ مِنْ فَضْلِهِ

‘Glorious is Allahazwj the Magnificent, and by Hisazwj Praise I seek Forgiveness of Allahazwj, and I ask Himazwj from Hisazwj Grace’’.

قَالَ هِلْقَامُ لَقَدْ كُنْتُ مِنْ أَسْوَإِ أَهْلِ بَيْتِي حَالًا فَمَا عَلِمْتُ حَتَّى أَتَانِي مِيرَاثٌ مِنْ قِبَلِ رَجُلٍ مَا ظَنَنْتُ أَنَّ بَيْنِي وَ بَيْنَهُ قَرَابَةً وَ إِنِّي الْيَوْمَ لَمِنْ أَيْسَرِ أَهْلِ بَيْتِي وَ مَا ذَلِكَ إِلَّا بِمَا عَلَّمَنِي مَوْلَايَ الْعَبْدُ الصَّالِحُ ( عليه السلام ) .

Hilqam (the narrator) said, ‘I had been in an evil state from my family members, until (one day) there came to me, an inheritance from a man who I did not think there was any relationship between me and him, and today I am from the most affluential people of my family, and that was not except due to what was taught to me by my Masterasws, Al-Abd Al-Salihasws (7th Imamasws)’.[1909]

بَابُ الدُّعَاءِ لِلرِّزْقِ

Chapter 53 – The supplication for the sustenance

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي جَمِيلَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَنْ يُعَلِّمَنِي دُعَاءً لِلرِّزْقِ فَعَلَّمَنِي دُعَاءً مَا رَأَيْتُ أَجْلَبَ مِنْهُ لِلرِّزْقِ قَالَ قُلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al Husayn Bin Saeed, altogether from Al Qasim Bin Urwa, from Abu Jameela, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws to teach me a supplication for the sustenance, so heasws taught me a supplication what I had not seen as more beneficial than it for the sustenance. Said say:

اللَّهُمَّ ارْزُقْنِي مِنْ فَضْلِكَ الْوَاسِعِ الْحَلَالِ الطَّيِّبِ رِزْقاً وَاسِعاً حَلَالًا طَيِّباً بَلَاغاً لِلدُّنْيَا وَ الْآخِرَةِ صَبّاً صَبّاً هَنِيئاً مَرِيئاً مِنْ غَيْرِ كَدٍّ وَ لَا مَنٍّ مِنْ أَحَدِ خَلْقِكَ إِلَّا سَعَةً مِنْ فَضْلِكَ الْوَاسِعِ فَإِنَّكَ قُلْتَ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ فَمِنْ فَضْلِكَ أَسْأَلُ وَ مِنْ عَطِيَّتِكَ أَسْأَلُ وَ مِنْ يَدِكَ الْمَلْأَى أَسْأَلُ .

Heasws said: ‘Say, ‘O Allahazwj! Sustain me from Yourazwj Grace, the extensive, the Permissible, the goodly sustenance, extensive, Permissible, goodly, adequate for the world and the Hereafter, attained, achieved, welcoming, wholesome, from without a toil nor from anyone from Yourazwj creatures except as being an extension from Yourazwj Expansive Grace, for Youazwj Said [4:32] and ask Allah of His Grace. Thus, it is from Yourazwj Grace that I ask, and from Yourazwj Gifts I ask, and from Yourazwj Full Hands I ask’.[1910]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لَقَدِ اسْتَبْطَأْتُ الرِّزْقَ فَغَضِبَ ثُمَّ قَالَ لِي قُلِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The sustenance has been delayed’. So heasws got upset, then said to me: ‘Say,

اللَّهُمَّ إِنَّكَ تَكَفَّلْتَ بِرِزْقِي وَ رِزْقِ كُلِّ دَابَّةٍ يَا خَيْرَ مَدْعُوٍّ وَ يَا خَيْرَ مَنْ أَعْطَى وَ يَا خَيْرَ مَنْ سُئِلَ وَ يَا أَفْضَلَ مُرْتَجًى افْعَلْ بِي كَذَا وَ كَذَا

‘O Allahazwj! You are the Guarantor of my sustenance and the sustenance of every creature. O the Best of the ones supplicated to, and O the Best of the one who give, and O the Best of the ones asked from, and O the most superior of the ones hoped from, do for me ‘such and such’ .[1911]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ أَبْطَأَ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) عَنْهُ ثُمَّ أَتَاهُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَبْطَأَ بِكَ عَنَّا فَقَالَ السُّقْمُ وَ الْفَقْرُ فَقَالَ لَهُ أَ فَلَا أُعَلِّمُكَ دُعَاءً يَذْهَبُ اللَّهُ عَنْكَ بِالسُّقْمِ وَ الْفَقْرِ قَالَ بَلَى يَا رَسُولَ اللَّهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Abdul Khaliq who said,

‘A man from the companions of the Prophetsaww was delay from himsaww. Then he came over to himsaww. So Rasool-Allahsaww said to him: ‘What delayed you from ussaww?’ So he said, ‘The illness and the poverty’. So hesaww said to him: ‘So, shall Isaww teach you a supplication by which Allahazwj will Remove from you, the illness and the poverty?’ He said, ‘Yes, O Rasool-Allahsaww!’.

فَقَالَ قُلْ

So hesaww said: ‘Say,

لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيُّ مِنْ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً

‘There is neither Might nor Strength except with Allahazwj, the Exalted, the Magnificent. I rely upon the Living Who will not be dying, and the Praise is for Allahazwj Who neither Took a female companion, nor a son, and there does not happent to be an associate for Himazwj in the Kingdom, and there does not happen to be a guardian for Himazwj from the disgrace, and I exclaim Greatness to Him with an exclamation’.

قَالَ فَمَا لَبِثَ أَنْ عَادَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ قَدْ أَذْهَبَ اللَّهُ عَنِّي السُّقْمَ وَ الْفَقْرَ .

Heasws said: ‘So it was not long before he returned to the Prophetsaww and he said, ‘O Rasool-Allahsaww! Allahazwj has Removed from me, the illness and the poverty’’.[1912]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ادْعُ فِي طَلَبِ الرِّزْقِ فِي الْمَكْتُوبَةِ وَ أَنْتَ سَاجِدٌ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Zayd Al Shahaam,

(It has been narrated) from Abu Ja’farasws having said: ‘Supplicate for the sustenance during the Prescribed (Salāt) while you are in Sajdah,

يَا خَيْرَ الْمَسْئُولِينَ وَ يَا خَيْرَ الْمُعْطِينَ ارْزُقْنِي وَ ارْزُقْ عِيَالِي مِنْ فَضْلِكَ الْوَاسِعِ فَإِنَّكَ ذُو الْفَضْلِ الْعَظِيمِ .

‘O Best of the ones asked from, and O Best of the Givers! Grace me and Grace my dependants from Yourazwj Extensive Grace, for Youazwj are the One With the Magnificent Grace’’.[1913]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي بَصِيرٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَاجَةَ وَ سَأَلْتُهُ أَنْ يُعَلِّمَنِي دُعَاءً فِي طَلَبِ الرِّزْقِ فَعَلَّمَنِي دُعَاءً مَا احْتَجْتُ مُنْذُ دَعَوْتُ بِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Bin Khalid, from al Qasim Bin Urwa, from Abu Jameela from Abu Baseer who said,

‘I complained to Abu Abdullahasws of the need and asked himasws to teach me a supplication regarding seeking the sustenance. So heasws taught me a supplication since I supplicated with it - I did not (remain) needy.

قَالَ قُلْ فِي دُبُر صَلَاةِ اللَّيْلِ.

Heasws said: ‘Say at the end of the night Salāt while you are in Sajda,

وَ أَنْتَ سَاجِدٌ يَا خَيْرَ مَدْعُوٍّ وَ يَا خَيْرَ مَسْئُولٍ وَ يَا أَوْسَعَ مَنْ أَعْطَى وَ يَا خَيْرَ مُرْتَجًى ارْزُقْنِي وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ وَ سَبِّبْ لِي رِزْقاً مِنْ قِبَلِكَ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O the Best of the ones supplicated to, and O the Best of the ones asked from, and O the most Extensive of the ones who give, and O the Best of the ones hoped from! Grace me and Expand upon me from Yourazwj Grace, and Cause the sustenance to be from Youazwj. Youazwj are Able upon everything’’.[1914]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي دَاوُدَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي ذُو عِيَالٍ وَ عَلَيَّ دَيْنٌ وَ قَدِ اشْتَدَّتْ حَالِي فَعَلِّمْنِي دُعَاءً أَدْعُو اللَّهَ عَزَّ وَ جَلَّ بِهِ لِيَرْزُقَنِي مَا أَقْضِي بِهِ دَيْنِي وَ أَسْتَعِينُ بِهِ عَلَى عِيَالِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Dawood, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! I am with dependants and upon me are debts, and my situation has become difficult, therefore teach me a supplication, I can supplicate to Allahazwj Mighty and Majestic with it and plead to Himazwj to Grace me what I can fulfil my debts and assist upon my dependants with’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَبْدَ اللَّهِ تَوَضَّأْ وَ أَسْبِغْ وُضُوءَكَ ثُمَّ صَلِّ رَكْعَتَيْنِ تُتِمُّ الرُّكُوعَ وَ السُّجُودَ ثُمَّ قُلْ.

So Rasool-Allahsaww said: ‘O servant of Allahazwj! Perform ablution and perfect your ablution, then pray two Cycles of Salāt, completing the Bowings and Prostrations, then say,

يَا مَاجِدُ يَا وَاحِدُ يَا كَرِيمُ يَا دَائِمُ أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ نَبِيِّكَ نَبِيِّ الرَّحْمَةِ ( صلى الله عليه وآله ) يَا مُحَمَّدُ يَا رَسُولَ اللَّهِ إِنِّي أَتَوَجَّهُ بِكَ إِلَى اللَّهِ رَبِّكَ وَ رَبِّي وَ رَبِّ كُلِّ شَيْ‏ءٍ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَسْأَلُكَ نَفْحَةً كَرِيمَةً مِنْ نَفَحَاتِكَ وَ فَتْحاً يَسِيراً وَ رِزْقاً وَاسِعاً أَلُمُّ بِهِ شَعْثِي وَ أَقْضِي بِهِ دَيْنِي وَ أَسْتَعِينُ بِهِ عَلَى عِيَالِي

‘O Glorified, O One, O Benevolent, O Eternal! I divert towards Youazwj by Muhammadsaww, the Prophetsaww of Mercy. O Muhammadsaww, O Rasool-Allahsaww! I divert by yousaww towards Allahazwj, yoursaww Lordazwj and my Lordazwj, and Lordazwj of everything, that Youazwj Send Salawāt upon Muhammadsaww and the Peopleasws of hissaww Household; and I ask Youazwj for a Benevolent Grant from Yourazwj Grants, and an easy breakthrough, and an extensive sustenance, I can gather my chaotic affairs with it, and fulfil my debts with it, and assist my dependants with it’.[1915]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَذَا الدُّعَاءَ يَا رَازِقَ الْمُقِلِّينَ يَا رَاحِمَ الْمَسَاكِينِ يَا وَلِيَّ الْمُؤْمِنِينَ يَا ذَا الْقُوَّةِ الْمَتِينِ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ ارْزُقْنِي وَ عَافِنِي وَ اكْفِنِي مَا أَهَمَّنِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Aban, from Abu Saeed Al Mukary, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww taught this supplication: ‘O Sustainer of the ones with scarcity! O Merciful to the needy ones! O Guardian of the Momineen! O the Oneazwj with the Strong Strength! Send Salawāt upon Muhammadsaww and the Peopleasws of hissaww Household, and Grace me, Grant me good health, and Suffice me for what worries me’’.[1916]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ نَظَرَ أَبُو جَعْفَرٍ ( عليه السلام ) إِلَى رَجُلٍ وَ هُوَ يَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ رِزْقِكَ الْحَلَالِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) سَأَلْتَ قُوتَ النَّبِيِّينَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ رِزْقاً حَلَالًا وَاسِعاً طَيِّباً مِنْ رِزْقِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I heard himasws saying: ‘Abu Ja’farasws looked towards a man and he was saying, ‘O Allahazwj! I ask Youazwj from Yourazwj Permissible sustenance’. So Abu Ja’farasws said: ‘You are asking for the subsistence of the Prophetsas. Say, ‘O Allahazwj! I ask Youazwj for Permissible sustenance, extensive, goodly, from Yourazwj Sustenance’’.[1917]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِيَ الْحَلَالَ فَقَالَ أَ تَدْرِي مَا الْحَلَالُ قُلْتُ الَّذِي عِنْدَنَا الْكَسْبُ الطَّيِّبُ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ الْحَلَالُ هُوَ قُوتُ الْمُصْطَفَيْنَ ثُمَّ قَالَ قُلْ أَسْأَلُكَ مِنْ رِزْقِكَ الْوَاسِعِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Al-Rezaasws, ‘May I be sacrificed for youasws! Supplicate to Allahazwj Mighty and Majestic that Heazwj should Grace me the Permissibles sustenance’. So heasws said: ‘Do you know what is the Permissible?’ I said, ‘That which is with us, the goodly earnings’. So heasws said: ‘Ali Bin Al-Husaynasws was saying: ‘The Permissible, it is the subsistenance of the Chosen ones’. Then heasws said: ‘Say, ‘I ask Youazwj from Yourazwj Extensive sustenance’’.[1918]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُفَضَّلِ بْنِ مَزْيَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلِ .

From him, from one of his companions, from Mufazzal Bin Mazeyd,

(It has been narrated) from Abu Abdullahasws having said: ‘Say,

اللَّهُمَّ أَوْسِعْ عَلَيَّ فِي رِزْقِي وَ امْدُدْ لِي فِي عُمُرِي وَ اجْعَلْ لِي مِمَّنْ يَنْتَصِرُ بِهِ لِدِينِكَ وَ لَا تَسْتَبْدِلْ بِي غَيْرِي

‘O Allahazwj! Expand upon me in my sustenance, and Extend for me in my life-span, and Make to be from the ones Youazwj would be Helping Yourazwj Religion with, and do not Exchange me with someone else’’.[1919]

عَنْهُ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) دُعَاءً فِي الرِّزْقِ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ أَسْأَلُكَ بِحَقِّ مَنْ حَقُّهُ عَلَيْكَ عَظِيمٌ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَرْزُقَنِيَ الْعَمَلَ بِمَا عَلَّمْتَنِي مِنْ مَعْرِفَةِ حَقِّكَ وَ أَنْ تَبْسُطَ عَلَيَّ مَا حَظَرْتَ مِنْ رِزْقِكَ .

From him,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), a supplication regarding the sustenance: ‘O Allahazwj! O Allahazwj! O Allahazwj! I ask Youazwj by the right of the onesasws who have the great right upon Youazwj that Youazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj Grace me the deed by what Youazwj Taught me from the recognition of Yourazwj Right, and that Youazwj Extendd upon me what is suppressed from Yourazwj sustenance’’.[1920]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ الْعَطَّارِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا قَدِ اسْتَبْطَأْنَا الرِّزْقَ فَغَضِبَ ثُمَّ قَالَ قُلِ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed Al Attar, from Yunus Bin Yaqoub, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘For us the sustenance has been delayed’. So heasws got angry, then said:

اللَّهُمَّ إِنَّكَ تَكَفَّلْتَ بِرِزْقِي وَ رِزْقِ كُلِّ دَابَّةٍ فَيَا خَيْرَ مَنْ دُعِيَ وَ يَا خَيْرَ مَنْ سُئِلَ وَ يَا خَيْرَ مَنْ أَعْطَى وَ يَا أَفْضَلَ مُرْتَجًى افْعَلْ بِي كَذَا وَ كَذَا

‘Say, ‘O Allahazwj! Youazwj are the Guarantor of my sustenance and the sustenance of every animal. So, O the Best of the supplicated to, and O the Best of the ones asked from, and O the best of the ones who give, and O the Most Superior of the ones hoped from, Do for me such and such’’.[1921]

أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَدْعُو بِهَذَا الدُّعَاءِ

Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Aliasws Bin Al-Husaynasws used to supplicate with this supplication:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُسْنَ الْمَعِيشَةِ مَعِيشَةً أَتَقَوَّى بِهَا عَلَى جَمِيعِ حَوَائِجِي وَ أَتَوَصَّلُ بِهَا فِي الْحَيَاةِ إِلَى آخِرَتِي مِنْ غَيْرِ أَنْ تُتْرِفَنِي فِيهَا فَأَطْغَى أَوْ تَقْتُرَ بِهَا عَلَيَّ فَأَشْقَى أَوْسِعْ عَلَيَّ مِنْ حَلَالِ رِزْقِكَ وَ أَفِضْ عَلَيَّ مِنْ سَيْبِ فَضْلِكَ نِعْمَةً مِنْكَ سَابِغَةً وَ عَطَاءً غَيْرَ مَمْنُونٍ

‘O Allahazwj! I plead before Youazwj for good means of living with which I may gain power for all of my needs and continue my life to the next life, but no so affluently with which I may rebel, or such constraints that make me miserable.  Expand for me Yourazwj lawful sustenance and Increase for me Yourazwj generous favour, a delightful bounty, and a charity for me without being burdened.  Do not Cause me to be held back from paying thanks for Yourazwj bounties (due to the abundance of the same),

ثُمَّ لَا تَشْغَلْنِي عَنْ شُكْرِ نِعْمَتِكَ بِإِكْثَارٍ مِنْهَا تُلْهِينِي بَهْجَتُهُ وَ تَفْتِنِّي زَهَرَاتُ زَهْوَتِهِ وَ لَا بِإِقْلَالٍ عَلَيَّ مِنْهَا يَقْصُرُ بِعَمَلِي كَدُّهُ وَ يَمْلَأُ صَدْرِي هَمُّهُ

Then do not Let measws be too pre-occupied from thanking for Yourazwj Bounties due to the abundance from it, and its delight would distract measws and the blossoms of its flowers would tempt measws, nor by the scarcity upon measws from it, reducing myasws toiling for it, and filling myasws chest with its worries.

أَعْطِنِي مِنْ ذَلِكَ يَا إِلَهِي غِنًى عَنْ شِرَارِ خَلْقِكَ وَ بَلَاغاً أَنَالُ بِهِ رِضْوَانَكَ وَ أَعُوذُ بِكَ يَا إِلَهِي مِنْ شَرِّ الدُّنْيَا وَ شَرِّ مَا فِيهَا لَا تَجْعَلِ الدُّنْيَا عَلَيَّ سِجْناً وَ لَا فِرَاقَهَا عَلَيَّ حُزْناً أَخْرِجْنِي مِنْ فِتْنَتِهَا مَرْضِيّاً عَنِّي مَقْبُولًا فِيهَا عَمَلِي إِلَى دَارِ الْحَيَوَانِ وَ مَسَاكِنِ الْأَخْيَارِ وَ أَبْدِلْنِي بِالدُّنْيَا الْفَانِيَةِ نَعِيمَ الدَّارِ الْبَاقِيَةِ

Give it to measws from that, O myasws God, self-sufficiency from the evil of Yourazwj creatures, and adequate Iasws can take Yourazwj Pleasure with it, and Iasws can seek Refuge with Youazwj, O myasws God, from the evil of the world and the evil of whatever is in it. Make the prison to be a prison upon measws and do not (Make) its separation to be a grief upon measws. Extract measws from its strife being Pleased from measws, myasws deeds having been Accepted in it, to the house of (eternal) life and the dwelling of the Chosen ones, and Exchange for me with the perishable world, the Bounties of the House of the Remaining.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ أَزْلِهَا وَ زِلْزَالِهَا وَ سَطَوَاتِ شَيَاطِينِهَا وَ سَلَاطِينِهَا وَ نَكَالِهَا وَ مِنْ بَغْيِ مَنْ بَغَى عَلَيَّ فِيهَا

O Allahazwj! I seek Refuge with Youazwj from its decline and its turbulence, and the hold-ups of its Satansla, and its ruling authorities, and its troubles, and the ones who rebel, the ones who rebel against me in it.

اللَّهُمَّ مَنْ كَادَنِي فَكِدْهُ وَ مَنْ أَرَادَنِي فَأَرِدْهُ وَ فُلَّ عَنِّي حَدَّ مَنْ نَصَبَ لِي حَدَّهُ وَ أَطْفِ عَنِّي نَارَ مَنْ شَبَّ لِي وَقُودَهُ وَ اكْفِنِي مَكْرَ الْمَكَرَةِ وَ افْقَأْ عَنِّي عُيُونَ الْكَفَرَةِ وَ اكْفِنِي هَمَّ مَنْ أَدْخَلَ عَلَيَّ هَمَّهُ وَ ادْفَعْ عَنِّي شَرَّ الْحَسَدَةِ وَ اعْصِمْنِي مِنْ ذَلِكَ بِالسَّكِينَةِ وَ أَلْبِسْنِي دِرْعَكَ الْحَصِينَةَ وَ اخْبَأْنِي فِي سِتْرِكَ الْوَاقِي وَ أَصْلِحْ لِي حَالِي وَ صَدِّقْ قَوْلِي بِفَعَالِي وَ بَارِكْ لِي فِي أَهْلِي وَ مَالِي .

O Allahazwj! The one who plots against measws, Plan against him, and the one intends (to harm) measws, so Harm him, and Neutralise from me a limit from the one who establishes a limitation to measws, and Extinguish from measws the fire of the one who lights it to me and fuels it; and Suffice me for the plots of the plotters, and Divert from measws the spying eyes of the disbelievers, and Suffice measws for the worries of the one who enters the worries upon measws, and Repel from measws the evil of the envy and Rescue measws from that with the tranquillity, and Clothe measws with Yourazwj Fortified Shield, and Hide measws in Yourazwj Defensive Veil, and Correct myasws situation for measws, and Verify myasws words with myasws deeds, and Bless for measws in myasws family and myasws wealth’’.[1922]

بَابُ الدُّعَاءِ لِلدَّيْنِ

Chapter 54 – The supplication for the debts

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ وَلِيدِ بْنِ صَبِيحٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) دَيْناً لِي عَلَى أُنَاسٍ فَقَالَ قُلِ

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Jameel Bin Darraj, from Waleed Bin Sabeeh who said,

‘I complained to Abu Abdullahasws of debts of mine upon the people. So heasws said to me: ‘Say,

اللَّهُمَّ لَحْظَةً مِنْ لَحَظَاتِكَ تَيَسَّرْ عَلَى غُرَمَائِي بِهَا الْقَضَاءَ وَ تَيَسَّرْ لِي بِهَا الِاقْتِضَاءَ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ .

‘O Allahazwj! Grant an opportunity from Your opportunities to ease upon my debtors they can pay off the debts with, and Ease for me the collection of these, Youazwj are Able upon everything’’.[1923]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) رَجُلٌ فَقَالَ يَا نَبِيَّ اللَّهِ الْغَالِبُ عَلَيَّ الدَّيْنُ وَ وَسْوَسَةُ الصَّدْرِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) قُلْ تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Prophetsaww of Allahazwj! There have overcome upon me, the debts and the insinuations (of Satanla) of the chest’. So the Prophetsaww said to him: ‘Say, ‘I rely upon the Living Who will not be dying, and the Praise is for Allahazwj Who neither Took a female companions, nor a son, and there does not happen to be an associate for Himazwj in the Kingdom, and there does not happen to be a guardian for Himazwj from the disgrace’, and exclaim Hisazwj Greatness with Takbeer’.

قَالَ فَصَبَرَ الرَّجُلُ مَا شَاءَ اللَّهُ ثُمَّ مَرَّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فَهَتَفَ بِهِ فَقَالَ مَا صَنَعْتَ فَقَالَ أَدْمَنْتُ مَا قُلْتَ لِي يَا رَسُولَ اللَّهِ فَقَضَى اللَّهُ دَيْنِي وَ أَذْهَبَ وَسْوَسَةَ صَدْرِي .

Heasws said: ‘So the man waited for as long as Allahazwj so Desired, then passed by the Prophetsaww, so hesaww inquired about it and hesaww said: ‘What happened?’ So he said, ‘I persisted in what yousaww said to me, O Rasool-Allahsaww, so Allahazwj Fulfilled my debts and Removed the Satanic insinuation from my chest’.[1924]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ قَدْ لَقِيتُ شِدَّةً مِنْ وَسْوَسَةِ الصَّدْرِ وَ أَنَا رَجُلٌ مَدِينٌ مُعِيلٌ مُحْوِجٌ فَقَالَ لَهُ كَرِّرْ هَذِهِ الْكَلِمَاتِ تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww! I am facing intense Satanic insinuations of the chest, and I am a man in debts, with dependants, needy’. So hesaww said: ‘Reiterate these words,

تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً

‘I rely upon the Living Who will no be dying, and the Praise is for Allahazwj Who neither Took a female companion nor a son, and there does not happen to be an associate for Himazwj in the Kingdom, and there does not happen to be a guardian for Himazwj from the disgrace, and I exclaim Hisazwj Greatness with Takbeer’’.

فَلَمْ يَلْبَثْ أَنْ جَاءَهُ فَقَالَ أَذْهَبَ اللَّهُ عَنِّي وَسْوَسَةَ صَدْرِي وَ قَضَى عَنِّي دَيْنِي وَ وَسَّعَ عَلَيَّ رِزْقِي .

So it was not long before he came over to himsaww and he said, ‘Allahazwj has Removed the Satanic insinuations of my chest and Fulfilled my debts from me and Expanded my sustenance upon me’’.[1925]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) كَانَ كَتَبَهُ لِي فِي قِرْطَاسٍ اللَّهُمَّ ارْدُدْ إِلَى جَمِيعِ خَلْقِكَ مَظَالِمَهُمُ الَّتِي قِبَلِي صَغِيرَهَا وَ كَبِيرَهَا فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ وَ مَا لَمْ تَبْلُغْهُ قُوَّتِي وَ لَمْ تَسَعْهُ ذَاتُ يَدِي وَ لَمْ يَقْوَ عَلَيْهِ بَدَنِي وَ يَقِينِي وَ نَفْسِي فَأَدِّهِ عَنِّي مِنْ جَزِيلِ مَا عِنْدَكَ مِنْ فَضْلِكَ ثُمَّ لَا تَخْلُفْ عَلَيَّ مِنْهُ شَيْئاً تَقْضِيهِ مِنْ حَسَنَاتِي يَا أَرْحَمَ الرَّاحِمِينَ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Musa Bin Bakr,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having had written to me in a paper: ‘O Allahazwj! Return to the entirety of Yourazwj creatures their grievances which are before me, their small ones and their big ones, from Youazwj, and good health, and what my strength cannot reach, and what I cannot strive for by my hands, and my body is not strong enough upon it, and my conviction, and myself. Therefore Pay-off on my behalf from the abundance of what is in Yourazwj Presence from Yourazwj Grace. Then do not Leave behind upon me anything from it, Fulfil it from my good deeds, O Most Merciful of the merciful ones.

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ الدِّينَ كَمَا شُرِعَ وَ أَنَّ الْإِسْلَامَ كَمَا وُصِفَ وَ أَنَّ الْكِتَابَ كَمَا أُنْزِلَ وَ أَنَّ الْقَوْلَ كَمَا حُدِّثَ وَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ ذَكَرَ اللَّهُ مُحَمَّداً وَ أَهْلَ بَيْتِهِ بِخَيْرٍ وَ حَيَّا مُحَمَّداً وَ أَهْلَ بَيْتِهِ بِالسَّلَامِ .

I testify that there is no god except Allahazwj, Alone, there being no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and that the Religion is as it commenced and that Al-Islam is just as described, and that the Book is just as Revealed, and that the Words are just as narrated, and that Allahazwj, Heazwj is the Evident Truth having Mentioned Muhammadsaww and the Peopleasws of hissaww Household with goodness, and welcomed Muhammadsaww and the Peopleasws of hissaww Household with Al-Islam’.[1926]

بَابُ الدُّعَاءِ لِلْكَرْبِ وَ الْهَمِّ وَ الْحُزْنِ وَ الْخَوْفِ

Chapter 55 – The supplication for the distress, and the worries, and the grief, and the fear

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ( عليه السلام ) يَا أَبَا حَمْزَةَ مَا لَكَ إِذَا أَتَى بِكَ أَمْرٌ تَخَافُهُ أَنْ لَا تَتَوَجَّهَ إِلَى بَعْضِ زَوَايَا بَيْتِكَ يَعْنِي الْقِبْلَةَ فَتُصَلِّيَ رَكْعَتَيْنِ ثُمَّ تَقُولَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazi’e, from Abu Ismail Al Sarraj, from Ibn Muskan, from Abu Hamza who said,

‘Muhammadasws Bin Aliasws said: ‘O Abu Hamza! What is the matter with you that whenever a fearful matter comes to you, you do not divert to one of the corners of your house, meaning (facing) the Qiblah, so you pray two Cycles of Salāt, then you could be saying,

يَا أَبْصَرَ النَّاظِرِينَ وَ يَا أَسْمَعَ السَّامِعِينَ وَ يَا أَسْرَعَ الْحَاسِبِينَ وَ يَا أَرْحَمَ الرَّاحِمِينَ سَبْعِينَ مَرَّةً كُلَّمَا دَعَوْتَ بِهَذِهِ الْكَلِمَاتِ مَرَّةً سَأَلْتَ حَاجَةً

‘O Most Insightful of the lookers, and O Most hearing of the listeners, and O Quickest of the reckoners, and O Most Merciful of the merciful ones’, seventy times. Every time you supplicate with these words, ask for a need’.[1927]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ ثَابِتٍ عَنْ أَسْمَاءَ قَالَتْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصَابَهُ هَمٌّ أَوْ غَمٌّ أَوْ كَرْبٌ أَوْ بَلَاءٌ أَوْ لَاوَاءٌ فَلْيَقُلِ اللَّهُ رَبِّي وَ لَا أُشْرِكُ بِهِ شَيْئاً تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ .

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Aasim Bin Humeyd, from Sabit, from Asma’a who said,

‘Rasool-Allahsaww said: ‘The one who is hit by worries, or sadness, or distress, or an affliction, or adversity, so let him say, ‘Allahazwj is my Lordazwj and I do not associates anything with Himazwj. I rely upon the Living Who will not be dying’’.[1928]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا نَزَلَتْ بِرَجُلٍ نَازِلَةٌ أَوْ شَدِيدَةٌ أَوْ كَرَبَهُ أَمْرٌ فَلْيَكْشِفْ عَنْ رُكْبَتَيْهِ وَ ذِرَاعَيْهِ وَ لْيُلْصِقْهُمَا بِالْأَرْضِ وَ لْيُلْزِقْ جُؤْجُؤَهُ بِالْأَرْضِ ثُمَّ لْيَدْعُ بِحَاجَتِهِ وَ هُوَ سَاجِدٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever a descending (affliction) descends with a man, or a difficulty, or a matters distresses him, so let him uncover from his knees, and his forearms, and paste them with the ground, and let him adhere his chest with the ground, then let him supplicate with his needs while he is in Sajdah’.[1929]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ عَمَّارٍ الدَّهَّانِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا طَرَحَ إِخْوَةُ يُوسُفَ يُوسُفَ فِي الْجُبِّ أَتَاهُ جَبْرَئِيلُ ( عليه السلام ) فَدَخَلَ عَلَيْهِ فَقَالَ يَا غُلَامُ مَا تَصْنَعُ هَاهُنَا فَقَالَ إِنَّ إِخْوَتِي أَلْقَوْنِي فِي الْجُبِّ قَالَ فَتُحِبُّ أَنْ تَخْرُجَ مِنْهُ قَالَ ذَاكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِنْ شَاءَ أَخْرَجَنِي

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Al Hassan Bin Ammar Al Dahhan, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘When the brothers of Yusufas threw Yusufas into the well, Jibraeelas came over to himas and said: ‘O boyas! What are youas doing over here?’ So heas said: ‘Myas brothers threw meas into the well’. Heas said: ‘So would youas like meas to take youas out from it?’ Heas said: ‘That is up to Allahazwj Mighty and Majestic. If Heazwj so Desires to, Heazwj will Extract meas’.

قَالَ فَقَالَ لَهُ إِنَّ اللَّهَ تَعَالَى يَقُولُ لَكَ ادْعُنِي بِهَذَا الدُّعَاءِ حَتَّى أُخْرِجَكَ مِنَ الْجُبِّ فَقَالَ لَهُ وَ مَا الدُّعَاءُ فَقَالَ قُلِ

Heasws said: ‘So he (Jibraeelas) said to himas: ‘Allahazwj the Exalted is Saying to youas: “Supplicate to Meazwj with this supplication until Iazwj Extract youas from the well’. So he (Yusufas) said to him: ‘And what is the supplication?’ So heas said: ‘Say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لَا إِلَهَ إِلَّا أَنْتَ الْمَنَّانُ بَدِيعُ السَّمَاوَاتِ وَ الْأَرْضِ ذُو الْجَلَالِ وَ الْإِكْرَامِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ لِي مِمَّا أَنَا فِيهِ فَرَجاً وَ مَخْرَجاً

‘O Allahazwj! Ias ask Youazwj with, for Youazwj is the Praise. There is no god except Youazwj, the Benefactor, Initiator of the skies and the earth, One with the Majesty and the Benevolence, that Youazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj Make a relief to be for meas from what Ias am (trapped) in, and an exit’.

قَالَ ثُمَّ كَانَ مِنْ قِصَّتِهِ مَا ذَكَرَ اللَّهُ فِي كِتَابِهِ .

Heasws said: ‘Then it was from hisas story what Allahazwj Mentioned in Hisazwj Book’.[1930]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ الَّذِي دَعَا بِهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَى دَاوُدَ بْنِ عَلِيٍّ حِينَ قَتَلَ الْمُعَلَّى بْنَ خُنَيْسٍ وَ أَخَذَ مَالَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) اللَّهُمَّ إِنِّي أَسْأَلُكَ بِنُورِكَ الَّذِي لَا يُطْفَى وَ بِعَزَائِمِكَ الَّتِي لَا تُخْفَى وَ بِعِزِّكَ الَّذِي لَا يَنْقَضِي وَ بِنِعْمَتِكَ الَّتِي لَا تُحْصَى وَ بِسُلْطَانِكَ الَّذِي كَفَفْتَ بِهِ فِرْعَوْنَ عَنْ مُوسَى ( عليه السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws that the supplication with which Abu Abdullahasws supplicated against Dawood Bin Ali when he killed Al-Moalla Bin Khunays and seized the wealth of Abu Abdullahasws was: ‘O Allahazwj! Iasws ask Youazwj by Yourazwj Light Which cannot be extinguished, and by Yourazwj Determination which is not hidden, and by Yourazwj Might which cannot expire, and by Yourazwj Favours which cannot be counted, and by Yourazwj Authority which suffice Musaas from Pharaohla’’.[1931]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْهَمِّ قَالَ تَغْتَسِلُ وَ تُصَلِّي رَكْعَتَيْنِ وَ تَقُولُ يَا فَارِجَ الْهَمِّ وَ يَا كَاشِفَ الْغَمِّ يَا رَحْمَانَ الدُّنْيَا وَ الْآخِرَةِ وَ رَحِيمَهُمَا فَرِّجْ هَمِّي وَ اكْشِفْ غَمِّي يَا اللَّهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ اعْصِمْنِي وَ طَهِّرْنِي وَ اذْهَبْ بِبَلِيَّتِي وَ اقْرَأْ آيَةَ الْكُرْسِيِّ وَ الْمُعَوِّذَتَيْنِ .

Ali Bin Ibrahim, from his father, from one of his companions, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullahasws regarding the worries. Heasws said: ‘You should wash and pray two Cycles of Salāt, and you should be saying, ‘O Reliever of the worries, and O Remover of the sadness, and O Beneficent of the world and the Hereafter and Merciful to them both! Relieve my worries and Remove my sadness. O Allahazwj, the Alone, the First, the Last who neither begets nor is begotten, and there does not happen to anyone as a match for Himazwj, Protect me and Clean me and Remove my afflictions’; and recite Ayat Al-Kursy (2:255) and Al-Muawwizatayn (Chapters 113 & 114)’.[1932]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خِفْتَ أَمْراً فَقُلِ اللَّهُمَّ إِنَّكَ لَا يَكْفِي مِنْكَ أَحَدٌ وَ أَنْتَ تَكْفِي مِنْ كُلِّ أَحَدٍ مِنْ خَلْقِكَ فَاكْفِنِي كَذَا وَ كَذَا

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you fear a matter, so say, ‘O Allahazwj! Youazwj are such that no one suffices from Youazwj and Youazwj Suffice from every one from Yourazwj creatures, therefore Suffice me with such and such’.

وَ فِي حَدِيثٍ آخَرَ قَالَ تَقُولُ يَا كَافِياً مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَكْفِي مِنْكَ شَيْ‏ءٌ فِي السَّمَاوَاتِ وَ الْأَرْضِ اكْفِنِي مَا أَهَمَّنِي مِنْ أَمْرِ الدُّنْيَا وَ الْآخِرَةِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ

And in another Hadeeth, heasws said: ‘You should be sayin, ‘O Sufficient from every thing and nothing suffices from Youazwj, in the skies and the earth! Suffice me for what worries me from the matters of the world and the Hereafter, and Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww’’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ دَخَلَ عَلَى سُلْطَانٍ يَهَابُهُ فَلْيَقُلْ بِاللَّهِ أَسْتَفْتِحُ وَ بِاللَّهِ أَسْتَنْجِحُ وَ بِمُحَمَّدٍ ( صلى الله عليه وآله ) أَتَوَجَّهُ اللَّهُمَّ ذَلِّلْ لِي صُعُوبَتَهُ وَ سَهِّلْ لِي حُزُونَتَهُ فَإِنَّكَ تَمْحُو مَا تَشَاءُ وَ تُثْبِتُ وَ عِنْدَكَ أُمُّ الْكِتَابِ

And Abu Abdullahasws said: ‘The one who goes over to a ruling authority to be awarded, so let him say, ‘By Allahazwj I commence and by Allahazwj I shall succeed, and by Muhammadsaww I divert to Himazwj. O Allahazwj! Overcome for me his difficult attitude and Ease for me his ruthlessness, for Youazwj Delete whatever Youazwj so Desire to and Affirm, and with Youazwj is the Mother of the Book’.

وَ تَقُولُ أَيْضاً حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ وَ أَمْتَنِعُ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ مِنْ حَوْلِهِمْ وَ قُوَّتِهِمْ وَ أَمْتَنِعُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

And you should be saying as well, ‘Allahazwj Suffices for me. There is no God except Himazwj. Upon Himazwj do I rely, and Heazwj is the Lordazwj of the Magnificent Throne, and I refrain by the Might of Allahazwj and Hisazwj Strength, from their (tyrants) might and their strength. And I refrain by the Lordazwj of Al Falaq (a chasm in Hell), from the evil of what Heazwj Created, and there is neither Might nor Strength except with Allahazwj’’.[1933]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ مِنْ دُعَاءِ أَبِي ( عليه السلام ) فِي الْأَمْرِ يَحْدُثُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ لِي وَ ارْحَمْنِي وَ زَكِّ عَمَلِي وَ يَسِّرْ مُنْقَلَبِي وَ اهْدِ قَلْبِي وَ آمِنْ خَوْفِي وَ عَافِنِي فِي عُمُرِي كُلِّهِ وَ ثَبِّتْ حُجَّتِي وَ اغْفِرْ خَطَايَايَ وَ بَيِّضْ وَجْهِي وَ اعْصِمْنِي فِي دِينِي وَ سَهِّلْ مَطْلَبِي وَ وَسِّعْ عَلَيَّ فِي رِزْقِي فَإِنِّي ضَعِيفٌ وَ تَجَاوَزْ عَنْ سَيِّئِ مَا عِنْدِي بِحُسْنِ مَا عِنْدَكَ وَ لَا تَفْجَعْنِي بِنَفْسِي وَ لَا تَفْجَعْ لِي حَمِيماً

From him, from a number of our companions,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘It was from the supplications of myasws fatherasws regarding the newly-occurring matters: ‘O Allahazwj! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Forgive (my sins) for me, and Be Merciful to me, and Purify my deeds, and Ease my return, and Guide my heart, and Secure my fear, and Grant me good health in my life-time, all of it, and Affirm my proofs, and Forgive my mistakes, and Whiten my face, and Safeguard me in my Religion, and Ease my seeking (for livelihood), and Expand upon me regarding my sustenance for I am weak, and Overlook from my evil deeds what are with me by the Goodness with what is with Youazwj, and do not Grieve me for myself nor Grieve me for my intimate friends.

وَ هَبْ لِي يَا إِلَهِي لَحْظَةً مِنْ لَحَظَاتِكَ تَكْشِفْ بِهَا عَنِّي جَمِيعَ مَا بِهِ ابْتَلَيْتَنِي وَ تَرُدَّ بِهَا عَلَيَّ مَا هُوَ أَحْسَنُ عَادَاتِكَ عِنْدِي فَقَدْ ضَعُفَتْ قُوَّتِي وَ قَلَّتْ حِيلَتِي وَ انْقَطَعَ مِنْ خَلْقِكَ رَجَائِي وَ لَمْ يَبْقَ إِلَّا رَجَاؤُكَ وَ تَوَكُّلِي عَلَيْكَ وَ قُدْرَتُكَ عَلَيَّ

And Grant me, O my God, an opportunity from Yourazwj Opportunities Removing with it from me the entirety of what I am afflicted with, and Return upon me what is better Ways with me, for my strength has weakened, and my reasons are scarce, and my hopes from Youazwj creatures are cut off, and there does not remain except hoping in Youazwj, and reliance upon Youazwj and Yourazwj Power upon me.

يَا رَبِّ أَنْ تَرْحَمَنِي وَ تُعَافِيَنِي كَقُدْرَتِكَ عَلَيَّ أَنْ تُعَذِّبَنِي وَ تَبْتَلِيَنِي إِلَهِي ذِكْرُ عَوَائِدِكَ يُؤْنِسُنِي وَ الرَّجَاءُ لِإِنْعَامِكَ يُقَوِّينِي وَ لَمْ أَخْلُ مِنْ نِعَمِكَ مُنْذُ خَلَقْتَنِي وَ أَنْتَ رَبِّي وَ سَيِّدِي وَ مَفْزَعِي وَ مَلْجَئِي وَ الْحَافِظُ لِي وَ الذَّابُّ عَنِّي وَ الرَّحِيمُ بِي وَ الْمُتَكَفِّلُ بِرِزْقِي

O Lordazwj! If Youazwj are Merciful to me and Grant good health to me, is like Yourazwj Power upon me if Youazwj were to Punish me and Afflict me. My God! Mentioning Yourazwj Rewards comforts me, and the hoping for Yourazwj Bounties strengthens me, and I have not been isolated from Yourazwj Bounties since the day Youazwj Created me, and Youazwj are my Lordazwj, and my Master, and my Defender, and my Shelter, and the Protector for me, and the Lenient to me, and the Merciful with me, and the Guarantor of my sustenance.

وَ فِي قَضَائِكَ وَ قُدْرَتِكَ كُلُّ مَا أَنَا فِيهِ فَلْيَكُنْ يَا سَيِّدِي وَ مَوْلَايَ فِيمَا قَضَيْتَ وَ قَدَّرْتَ وَ حَتَمْتَ تَعْجِيلُ خَلَاصِي مِمَّا أَنَا فِيهِ جَمِيعِهِ وَ الْعَافِيَةُ لِي فَإِنِّي لَا أَجِدُ لِدَفْعِ ذَلِكَ أَحَداً غَيْرَكَ وَ لَا أَعْتَمِدُ فِيهِ إِلَّا عَلَيْكَ

And in Yourazwj Ordainment and Yourazwj Power is everything what I am in, therefore let it happen to be, O my Chief and my Master, regarding what Youazwj Judge, and Youazwj Ordain, and Youazwj Finalise, hasten my finishing from what I am in, the entirety of it, and the good health for me, for I cannot find anyone to repel that apart from Youazwj, nor do I rely with regards to it upon anyone except Youazwj.

فَكُنْ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ عِنْدَ أَحْسَنِ ظَنِّي بِكَ وَ رَجَائِي لَكَ وَ ارْحَمْ تَضَرُّعِي وَ اسْتِكَانَتِي وَ ضَعْفَ رُكْنِي وَ امْنُنْ بِذَلِكَ عَلَيَّ وَ عَلَى كُلِّ دَاعٍ دَعَاكَ يَا أَرْحَمَ الرَّاحِمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .

Therefore be, O the One with the Majesty and the Benevolence, during the goodness of my thoughts with Youazwj, my hope for you, and be Merciful on my desperation and my dependence, and the weakness of my (body) parts, and Favour with that upon me and upon every illness, Yourazwj Cure, O Most Merciful of the merciful ones, and Send Salawāt upon Muahammadsaww and hissaww Progenyasws’’.[1934]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ بَعْضِ مَنْ رَوَاهُ قَالَ قَالَ إِذَا أَحْزَنَكَ أَمْرٌ فَقُلْ فِي آخِرِ سُجُودِكَ يَا جَبْرَئِيلُ يَا مُحَمَّدُ يَا جَبْرَئِيلُ يَا مُحَمَّدُ تُكَرِّرُ ذَلِكَ اكْفِيَانِي مَا أَنَا فِيهِ فَإِنَّكُمَا كَافِيَانِ وَ احْفَظَانِي بِإِذْنِ اللَّهِ فَإِنَّكُمَا حَافِظَانِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ismail Bin Yasar, from someone who reported it, said,

‘When a matter grieves you, so say at the end of your Sajdah, ‘O Jibraeelas! O Muhammadsaww! O Jibraeelas! O Muhammadsaww!’, repeating that, ‘Suffice me for what I am in, for both of youas are sufficing ones, and protect me by the Permission of Allahazwj, for both of youas are protectors’’.[1935]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَعْيَنَ عَنْ بِشْرِ بْنِ مَسْلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا أُبَالِي إِذَا قُلْتُ هَذِهِ الْكَلِمَاتِ لَوِ اجْتَمَعَ عَلَيَّ الْإِنْسُ وَ الْجِنُّ

Ali Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Ayn, from Bishr Bin Maslama,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws don’t’ care, when Iasws say these words, if (all) the human beings and the Jinn were to gather against measws:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ إِلَى اللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ إِلَيْكَ أَسْلَمْتُ نَفْسِي وَ إِلَيْكَ وَجَّهْتُ وَجْهِي وَ إِلَيْكَ أَلْجَأْتُ ظَهْرِي وَ إِلَيْكَ فَوَّضْتُ أَمْرِي

‘In the Name of Allahazwj, and by Allahazwj, and from Allahazwj, and to Allahazwj, and in the Way of Allahazwj, and upon the Religion of Rasool-Allahsaww! O Allahazwj! To Youazwj I submit myself, and to Youazwj I divert my face, and to Youazwj I seek my backing, and to Youazwj I delegate my affairs.

اللَّهُمَّ احْفَظْنِي بِحِفْظِ الْإِيمَانِ مِنْ بَيْنِ يَدَيَّ وَ مِنْ خَلْفِي وَ عَنْ يَمِينِي وَ عَنْ شِمَالِي وَ مِنْ فَوْقِي وَ مِنْ تَحْتِي وَ مِنْ قِبَلِي وَ ادْفَعْ عَنِّي بِحَوْلِكَ وَ قُوَّتِكَ فَإِنَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِكَ .

O Allahazwj! Protect me by the protection of the Eman from in front of me, and from behind me, and from my right, and from my left, and from above me, and from beneath me, and from my face, and Repel from me by Yourazwj Might and Yourazwj Strength, for there is neither Mighty nor Strength except with Youazwj’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr – similar to it.[1936]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِي رَجُلٌ أَيَّ شَيْ‏ءٍ قُلْتَ حِينَ دَخَلْتَ عَلَى أَبِي جَعْفَرٍ بِالرَّبَذَةِ قَالَ قُلْتُ اللَّهُمَّ إِنَّكَ تَكْفِي مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَكْفِي مِنْكَ شَيْ‏ءٌ فَاكْفِنِي بِمَا شِئْتَ وَ كَيْفَ شِئْتَ وَ مِنْ حَيْثُ شِئْتَ وَ أَنَّى شِئْتَ .

From him, from his father, from Ibn Abu Umeyr, from one of our companions who said,

‘Abu Abdullahasws said: ‘A man said to measws, ‘Which thing did youasws say when youasws went over to Abu Ja’far (Al-Mansour the Caliph) at Al-Rabza?’ Heasws said: ‘Iasws said: ‘O Allahazwj! Youazwj Siffice from everything and nothing suffices from Youazwj, therefore Suffice measws with whatever Youazwj so Desire to, and from wherever Youazwj so Desire to, and whenever Youazwj so Desire to’’.[1937]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُيَسِّرٍ قَالَ لَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَى أَبِي جَعْفَرٍ أَقَامَ أَبُو جَعْفَرٍ مَوْلًى لَهُ عَلَى رَأْسِهِ وَ قَالَ لَهُ إِذَا دَخَلَ عَلَيَّ فَاضْرِبْ عُنُقَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ali Bin Muyassar who said,

‘When Abu Abdullahasws went over to Abu Ja’far (Al Mansour the Caliph), Abu Ja’far got a slave of his to stand (at a location) above his head and said to him, ‘When heasws comes over to me, so strike hisasws neck off’.

فَلَمَّا دَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَظَرَ إِلَى أَبِي جَعْفَرٍ وَ أَسَرَّ شَيْئاً فِيمَا بَيْنَهُ وَ بَيْنَ نَفْسِهِ لَا يَدْرِي مَا هُوَ ثُمَّ أَظْهَرَ يَا مَنْ يَكْفِي خَلْقَهُ كُلَّهُمْ وَ لَا يَكْفِيهِ أَحَدٌ اكْفِنِي شَرَّ عَبْدِ اللَّهِ بْنِ عَلِيٍّ

So when Abu Abdullahasws looked at Abu Ja’far and secretly said something in what was between him and himselfasws. I do not know what it was. Then heasws manifested (saying loudly): ‘O the One Who Suffices Hisazwj creatures, all of them, and no one suffices Himazwj! Suffice measws from the evil of Abdullah Bin Ali’.

قَالَ فَصَارَ أَبُو جَعْفَرٍ لَا يُبْصِرُ مَوْلَاهُ وَ صَارَ مَوْلَاهُ لَا يُبْصِرُهُ فَقَالَ أَبُو جَعْفَرٍ يَا جَعْفَرَ بْنَ مُحَمَّدٍ لَقَدْ عَيَّيْتُكَ فِي هَذَا الْحَرِّ فَانْصَرِفْ فَخَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ عِنْدِهِ فَقَالَ أَبُو جَعْفَرٍ لِمَوْلَاهُ مَا مَنَعَكَ أَنْ تَفْعَلَ مَا أَمَرْتُكَ بِهِ فَقَالَ لَا وَ اللَّهِ مَا أَبْصَرْتُهُ وَ لَقَدْ جَاءَ شَيْ‏ءٌ فَحَالَ بَيْنِي وَ بَيْنَهُ فَقَالَ لَهُ أَبُو جَعْفَرٍ وَ اللَّهِ لَئِنْ حَدَّثْتَ بِهَذَا الْحَدِيثِ أَحَداً لَأَقْتُلَنَّكَ .

He (the narrator) said, ‘So Abu Ja’far became such that he could not see his slave, and his slave became such and he could not see himasws. So Abu Ja’far said, ‘O Ja’far Bin Muhammadasws! I have exhausted youasws in this heat, therefore leave’. So Abu Abdullahasws came out from his presence and Abu Ja’far said to his slave, ‘What prevented you to do what I had ordered you with?’ So he said, ‘No, by Allahazwj! I did not see himasws, and something had come between me and himasws’. So Abu Ja’far said to him, ‘By Allahazwj! If you were to narrate with this narration to anyone, I will kill you’’.[1938]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي أَ لَا أُعَلِّمُكَ دُعَاءً تَدْعُو بِهِ إِنَّا أَهْلَ الْبَيْتِ إِذَا كَرَبَنَا أَمْرٌ وَ تَخَوَّفْنَا مِنَ السُّلْطَانِ أَمْراً لَا قِبَلَ لَنَا بِهِ نَدْعُو بِهِ قُلْتُ بَلَى بِأَبِي أَنْتَ وَ أُمِّي يَا ابْنَ رَسُولِ اللَّهِ

From him, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Ahmad Bin Abu Dawood, from Abdullah Bin Abdul Rahman,

(It has been narrated) from Abu Ja’farasws, said, ‘Heasws said to me: ‘Shall Iasws teach you a supplication you can supplicate with, which weasws, the Peopleasws of the Household tend to supplicate with whenever a matter worries usasws and weasws fear from the ruling authorities of a matter weasws cannot face with, weasws supplicate with it?’ I said, ‘Yes, may my father and my mother be (sacrificed) for youasws, O sonasws of Rasool-Allahsaww!’

قَالَ قُلْ

Heasws said: ‘Say,

يَا كَائِناً قَبْلَ كُلِّ شَيْ‏ءٍ وَ يَا مُكَوِّنَ كُلِّ شَيْ‏ءٍ وَ يَا بَاقِي بَعْدَ كُلِّ شَيْ‏ءٍ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا .

‘O the One who existed before everything, and O the One Who Brought everything into being, and O the One Who would be Remaining after everything! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Do for me such and such’’.[1939]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ مُحَمَّدُ بْنُ حَمْزَةَ الْغَنَوِيُّ إِلَيَّ يَسْأَلُنِي أَنْ أَكْتُبَ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فِي دُعَاءٍ يُعَلِّمُهُ يَرْجُو بِهِ الْفَرَجَ فَكَتَبَ إِلَيَّ أَمَّا مَا سَأَلَ مُحَمَّدُ بْنُ حَمْزَةَ مِنْ تَعْلِيمِهِ دُعَاءً يَرْجُو بِهِ الْفَرَجَ فَقُلْ لَهُ يَلْزَمُ يَا مَنْ يَكْفِي مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَكْفِي مِنْهُ شَيْ‏ءٌ اكْفِنِي مَا أَهَمَّنِي مِمَّا أَنَا فِيهِ فَإِنِّي أَرْجُو أَنْ يُكْفَى مَا هُوَ فِيهِ مِنَ الْغَمِّ إِنْ شَاءَ اللَّهُ تَعَالَى

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar who said,

‘Muhammad Bin Hamza Al-Ghanawy wrote to me asking me that I should write to Abu Ja’farasws regarding a supplication heasws could teach by which the relief could be hoped for’. So heasws wrote to me: ‘As for what Muhammad Bin Hamza asked from teaching him a supplication by which the relief can be hoped for, so say to him that he should necessitate (saying of), ‘O the One Who Suffices from everything and nothing suffices from Himazwj! Suffice me what is worrying me from what I am in’. Thus, Iasws hope that he would be Sufficed from what he is in from the sadness, Allahazwj the Exalted Willing’.

فَأَعْلَمْتُهُ ذَلِكَ فَمَا أَتَى عَلَيْهِ إِلَّا قَلِيلٌ حَتَّى خَرَجَ مِنَ الْحَبْسِ .

(He the narrator said), ‘So I taught him that, and only a little (time) had come upon him until he came out from the custody (prison)’’.[1940]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ لِابْنِهِ يَا بُنَيَّ مَنْ أَصَابَهُ مِنْكُمْ مُصِيبَةٌ أَوْ نَزَلَتْ بِهِ نَازِلَةٌ فَلْيَتَوَضَّأْ وَ لْيُسْبِغِ الْوُضُوءَ ثُمَّ يُصَلِّي رَكْعَتَيْنِ أَوْ أَرْبَعَ رَكَعَاتٍ ثُمَّ يَقُولُ فِي آخِرِهِنَّ

Ali Bin Ibrahim, from his father, from one of his companions, from Ibn Abu Hamza who said,

‘I heard Ali asws Bin Al-Husaynasws saying to hisasws son: ‘O myasws son! The one from you who is hit by a difficulty, or a descent (affliction) descends with him, so let him perform ablution, and let him perfect the ablution, then he should pray two Cycles of Salāt, or four Cycles, then he should be saying at the end of these: -

يَا مَوْضِعَ كُلِّ شَكْوَى وَ يَا سَامِعَ كُلِّ نَجْوَى وَ شَاهِدَ كُلِّ مَلَإٍ وَ عَالِمَ كُلِّ خَفِيَّةٍ وَ يَا دَافِعَ مَا يَشَاءُ مِنْ بَلِيَّةٍ وَ يَا خَلِيلَ إِبْرَاهِيمَ وَ يَا نَجِيَّ مُوسَى وَ يَا مُصْطَفِيَ مُحَمَّدٍ ( صلى الله عليه وآله ) أَدْعُوكَ دُعَاءَ مَنِ اشْتَدَّتْ فَاقَتُهُ وَ قَلَّتْ حِيلَتُهُ وَ ضَعُفَتْ قُوَّتُهُ دُعَاءَ الْغَرِيقِ الْغَرِيبِ الْمُضْطَرِّ الَّذِي لَا يَجِدُ لِكَشْفِ مَا هُوَ فِيهِ إِلَّا أَنْتَ يَا أَرْحَمَ الرَّاحِمِينَ

O the Place of every complaint, and O the Listener of every whisper and a Witness of every gathering and Knower of every concealment, and O the Repeller of whatever Heazwj so Desires from the affliction, and O the Friend of Ibrahimas, and O the Whisperer to Musaasws, and O the Chooser of Muhammadsaww! I supplicate to Youazwj with a supplication of the one who destitution is acute, and his plans are scarce, and his strength has weakened. A supplication of the drowning one, the stranger, the desperate who cannot find the removal of what he is in, except Youazwj, O the Most Merciful of the merciful ones’.

فَإِنَّهُ لَا يَدْعُو بِهِ أَحَدٌ إِلَّا كَشَفَ اللَّهُ عَنْهُ إِنْ شَاءَ اللَّهُ .

So it would not be supplicated with by anyone except Allahazwj would Remove (his troubles) from him, Allahazwj Willing’.[1941]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أَخِي سَعِيدٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَدْخُلُنِيَ الْغَمُّ فَقَالَ أَكْثِرْ مِنْ أَنْ تَقُولَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a cousing of Saeed from Saeed Bin Yasaar who said,

‘I said to Abu Abdullahasws, ‘The sadness has entered into me’. So heasws said: ‘Frequent from saying,

اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئاً

‘Allahazwj is my Lordazwj! There is nothing associated with Himazwj’.

فَإِذَا خِفْتَ وَسْوَسَةً أَوْ حَدِيثَ نَفْسٍ فَقُلِ

So when you fear the Satanic insinuations or self-discussions, so say,

اللَّهُمَّ إِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ عَدْلٌ فِيَّ حُكْمُكَ مَاضٍ فِيَّ قَضَاؤُكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ الْقُرْآنَ نُورَ بَصَرِي وَ رَبِيعَ قَلْبِي وَ جِلَاءَ حُزْنِي وَ ذَهَابَ هَمِّي اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئاً .

‘O Allahazwj! I am Yourazwj servant, and a son of Yourazwj servant, and a son of Yourazwj maid. My forelock is in Yourazwj Hands. Youazwj were Just in Yourazwj Decisions of the past regarding me in Yourazwj Judgment. O Allahazwj! I ask Youazwj with every Name which is for Youazwj, Revealed in Yourazwj Book, or Youazwj Taught anyone from Yourazwj creatures, or Youazwj Accounted within the Knowledge of the unseen in Yourazwj Presence, that Youazwj should Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj should Make the Quran to be a Light of my vision, and a spring of my heart, and Evacuate my sorrow and Remove my worries. Allahazwj! Allahazwj is my Lordazwj. I do not associate anything with Himazwj’’.[1942]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ دُعَاءُ النَّبِيِّ ( صلى الله عليه وآله ) لَيْلَةَ الْأَحْزَابِ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘It was a supplication of the Prophetsaww on the night of the (battle of) Al-Ahzaab:

يَا صَرِيخَ الْمَكْرُوبِينَ وَ يَا مُجِيبَ دَعْوَةِ الْمُضْطَرِّينَ وَ يَا كَاشِفَ غَمِّيَ اكْشِفْ عَنِّي غَمِّي وَ هَمِّي وَ كَرْبِي فَإِنَّكَ تَعْلَمُ حَالِي وَ حَالَ أَصْحَابِي وَ اكْفِنِي هَوْلَ عَدُوِّي

‘O the Helper of the distressed ones, and O the Answerer of the desperate ones, and O the Remover of my sorrow! Remove my sorrow, and my worries, for Youazwj Know mysaww state and the state of mysaww companions, and Suffice me for the terror of mysaww enemies’’.[1943]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي إِسْرَائِيلَ عَنِ الرِّضَا ( عليه السلام ) قَالَ خَرَجَ بِجَارِيَةٍ لَنَا خَنَازِيرُ فِي عُنُقِهَا فَأَتَانِي آتٍ فَقَالَ يَا عَلِيُّ قُلْ لَهَا فَلْتَقُلْ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibrahim Bin Abu Israil,

(It has been narrated) from Al-Rezaasws having said: ‘Scrofula (an illness of the neck) came out with a slave girl of ours in her neck. So a comer came and said: ‘O Aliasws! Say to her that she should say,

يَا رَءُوفُ يَا رَحِيمُ يَا رَبِّ يَا سَيِّدِي تُكَرِّرُهُ قَالَ فَقَالَتْهُ فَأَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ عَنْهَا

‘O Kind! O Merciful! O Lordazwj! O my Master!’, repeatedly’. Heasws said: ‘So she said it, and Allahazwj Mighty and Majestic Removed it from her’.

قَالَ وَ قَالَ هَذَا الدُّعَاءُ الَّذِي دَعَا بِهِ جَعْفَرُ بْنُ سُلَيْمَانَ .

He (the narrator) said, ‘And heasws said: ‘This is the supplication which Ja’far Bin Suleyman supplicated with’.[1944]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) دُعَاءً وَ أَنَا خَلْفَهُ فَقَالَ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِوَجْهِكَ الْكَرِيمِ وَ اسْمِكَ الْعَظِيمِ وَ بِعِزَّتِكَ الَّتِي لَا تُرَامُ وَ بِقُدْرَتِكَ الَّتِي لَا يَمْتَنِعُ مِنْهَا شَيْ‏ءٌ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn who said,

‘I asked Abu Al-Hassanasws for a supplication and I was behind himasws. So heasws said: ‘O Allahazwj! Iasws ask Youazwj by Yourazwj Benevolent Face, and Yourazwj Magnificent Name, and by Yourazwj Might which cannot be matched, and by Yourazwj Power which nothing can be prevented from, that Youazwj should do such and such with me’’.

قَالَ وَ كَتَبَ إِلَيَّ رُقْعَةً بِخَطِّهِ قُلْ

He (the narrator) said, ‘And heasws wrote a letter to be in hisasws own handwriting: ‘Say,

يَا مَنْ عَلَا فَقَهَرَ وَ بَطَنَ فَخَبَرَ يَا مَنْ مَلَكَ فَقَدَرَ وَ يَا مَنْ يُحْيِي الْمَوْتَى وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا ثُمَّ قُلْ يَا لَا إِلَهَ إِلَّا اللَّهُ ارْحَمْنِي بِحَقِّ لَا إِلَهَ إِلَّا اللَّهُ ارْحَمْنِي

‘O One is Exalted, so is Dominant, and is Hidden, so is Informed. O the One Who is King, so is Powerful, and O the One who Revives the dead and Heazwj is Able upon everything, Send Salawāt upon Muhammadsaww and the Progenyaswsof Muhammadsaww, and Do for me such and such’. Then say, ‘O There is no god except for Allahazwj, by the right of ‘There is no god except Allahazwj’, have Mercy on me’.

وَ كَتَبَ إِلَيَّ فِي رُقْعَةٍ أُخْرَى يَأْمُرُنِي أَنْ أَقُولَ اللَّهُمَّ ادْفَعْ عَنِّي بِحَوْلِكَ وَ قُوَّتِكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ فِي يَوْمِي هَذَا وَ شَهْرِي هَذَا وَ عَامِي هَذَا بَرَكَاتِكَ فِيهَا وَ مَا يَنْزِلُ فِيهَا مِنْ عُقُوبَةٍ أَوْ مَكْرُوهٍ أَوْ بَلَاءٍ فَاصْرِفْهُ عَنِّي وَ عَنْ وُلْدِي بِحَوْلِكَ وَ قُوَّتِكَ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

And heasws wrote another letter to me, instructing me that I should be saying, ‘O Allahazwj! Defend from me by Yourazwj Mighty and Yourazwj Strength. I ask Youazwj during this day of mine, and this month of mine, and this year of mine, for Yourazwj Blessings therein, and whatever is to descend therein from a Punishment, or an abhorrence, or an affliction, so Exchange it from me and from my children by Yourazwj Mighty and Yourazwj Strength. Youazwj are Able upon everything.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ وَ تَحْوِيلِ عَافِيَتِكَ وَ مِنْ فَجْأَةِ نَقِمَتِكَ وَ مِنْ شَرِّ كِتَابٍ قَدْ سَبَقَ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَ مِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ إِنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْ‏ءٍ عِلْماً وَ أَحْصَى كُلَّ شَيْ‏ءٍ عَدَداً .

O Allahazwj! I seek Refuge with Youazwj from the decline of Yourazwj Bounties, and the alteration of Yourazwj good health, and from the suddenness of Yourazwj Curse, and from the evil of the writing (of my deeds) which have preceded. O Allahazwj! I seek Refuge with Youazwj from the evil of myself, and from the evil of every animal, Youazwj are the Seizer of its forelock. Youazwj are Able upon everything, and that Allahazwj has Encompassed with everything in Knowledge, and Counted everything with a numbering’.[1945]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُمَرَ بْنِ يَزِيدَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Khalid, from Umar Bin Yazeed,

يَا حَيُّ يَا قَيُّومُ يَا لَا إِلَهَ إِلَّا أَنْتَ بِرَحْمَتِكَ أَسْتَغِيثُ فَاكْفِنِي مَا أَهَمَّنِي وَ لَا تَكِلْنِي إِلَى نَفْسِي تَقُولُهُ مِائَةَ مَرَّةٍ وَ أَنْتَ سَاجِدٌ .

‘O the Living! O the Eternal! There is no god except Youazwj. By Yourazwj Mercy I seek Help, therefore Suffice me for what worries me, and not Leave me to myself’ – you should say it one hundred times while you are in Sajdah’.[1946]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ حَنَانٍ عَنْ عَلِيِّ بْنِ سَوْرَةَ عَنْ سَمَاعَةَ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) إِذَا كَانَ لَكَ يَا سَمَاعَةُ إِلَى اللَّهِ عَزَّ وَ جَلَّ حَاجَةٌ فَقُلِ

A number of our companions, from Ahmad Bin Muhammad, from one of his companions, from Ibrahim Bin Hanan, from Ali Bin Sowrat, from Sama’at who said,

‘Abu Al-Hassanasws said to me: ‘Whenever there was for you, O Sama’at, a need to Allahazwj Mighty and Majestic, so say,

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ فَإِنَّ لَهُمَا عِنْدَكَ شَأْناً مِنَ الشَّأْنِ وَ قَدْراً مِنَ الْقَدْرِ فَبِحَقِّ ذَلِكَ الشَّأْنِ وَ بِحَقِّ ذَلِكَ الْقَدْرِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا فَإِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ لَمْ يَبْقَ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ مُمْتَحَنٌ إِلَّا وَ هُوَ يَحْتَاجُ إِلَيْهِمَا فِي ذَلِكَ الْيَوْمِ .

‘O Allahazwj! I ask Youazwj by the right of Muhammadsaww and Aliasws, for, for the both of themasws, is a glory in Yourazwj Presence from the Glories, and a power from the powers. So, by the right of that glory, and by the right of that power, Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj should Do such and such with me’. So when it will be the Day of Judgment, there would neither remain an Angel of Proximity, nor a Mursil Prophetas, nor an Examined Momin, except he would be needy to them bothasws, during that Day’.[1947]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ الْعَلَاءِ بْنِ سَيَابَةَ وَ ظَرِيفِ بْنِ نَاصِحٍ قَالَ لَمَّا بَعَثَ أَبُو الدَّوَانِيقِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ اللَّهُمَّ إِنَّكَ حَفِظْتَ الْغُلَامَيْنِ بِصَلَاحِ أَبَوَيْهِمَا فَاحْفَظْنِي بِصَلَاحِ آبَائِي مُحَمَّدٍ وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ اللَّهُمَّ إِنِّي أَدْرَأُ بِكَ فِي نَحْرِهِ وَ أَعُوذُ بِكَ مِنْ شَرِّهِ

Ali Bin Muhammad, from Ibrahim Bin Is’haq Al Ahmar, from Abu Al Qasim Al Kufy, from Muhammad Bin Ismail, from Muawiya Bin Ammar, and Al A’ala Bin Sayaba, and Zareyf Bin Nasih who said,

‘When Abu Dawaneeq (the Caliph) sent for Abu Abdullahasws, heasws raised hisasws hand towards the sky, then said: ‘O Allahazwj! Youazwj Protected the two boys by the weapons of their fathers, therefore Protect me with the weapons of myasws forefathersasws, Muhammadsaww, and Aliasws, and Al-Hassanasws, and Al-Husaynasws, and Aliasws Bin Al-Husaynasws, and Muhammadasws Bin Aliasws. O Allahazwj! I shelter with Youazwj regarding his evil intentions, and I seek Refuge with Youazwj from his evil’.

ثُمَّ قَالَ لِلْجَمَّالِ سِرْ فَلَمَّا اسْتَقْبَلَهُ الرَّبِيعُ بِبَابِ أَبِي الدَّوَانِيقِ قَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ مَا أَشَدَّ بَاطِنَهُ عَلَيْكَ لَقَدْ سَمِعْتُهُ يَقُولُ وَ اللَّهِ لَا تَرَكْتُ لَهُمْ نَخْلًا إِلَّا عَقَرْتُهُ وَ لَا مَالًا إِلَّا نَهَبْتُهُ وَ لَا ذُرِّيَّةً إِلَّا سَبَيْتُهَا قَالَ فَهَمَسَ بِشَيْ‏ءٍ خَفِيٍّ وَ حَرَّكَ شَفَتَيْهِ

Then heasws said to the camelier, ‘Travel’. So when Al-Rabi’e met himasws at the door of Al-Dawaneeq, he said to himasws, ‘O Abu Abdullahasws! How difficult is his hidden (intentions) against youasws. I have heard him saying, ‘By Allahazwj! I will not leave for themasws any palm tree except that I will uproot it, nor any wealth except I will confiscate it, nor any offspring except I will make captives of them’. So heasws whispered with something concealed and hisasws lips moved.

فَلَمَّا دَخَلَ سَلَّمَ وَ قَعَدَ فَرَدَّ ( عليه السلام ) ثُمَّ قَالَ أَمَا وَ اللَّهِ لَقَدْ هَمَمْتُ أَنْ لَا أَتْرُكَ لَكَ نَخْلًا إِلَّا عَقَرْتُهُ وَ لَا مَالًا إِلَّا أَخَذْتُهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ ابْتَلَى أَيُّوبَ فَصَبَرَ وَ أَعْطَى دَاوُدَ فَشَكَرَ وَ قَدَّرَ يُوسُفَ فَغَفَرَ وَ أَنْتَ مِنْ ذَلِكَ النَّسْلِ وَ لَا يَأْتِي ذَلِكَ النَّسْلُ إِلَّا بِمَا يُشْبِهُهُ

So when heasws entered, heasws greeted and was seated. So he returned (the greetings) to himasws, then said: ‘But, by Allahazwj! I had thought that I will not leave for you any palm tree except that I will uproot it, nor any wealth except confiscate it’. So Abu Abdullahasws said: ‘O commander of the faithful! Allahazwj Tried Ayoubas, and heas was patient; and Heazwj Gave Dawoodas, so heas was grateful; and Gave power to Yusufas, so heas forgave; and you are from that lineage, and that lineage has not been Given except with what resembles it’.

فَقَالَ صَدَقْتَ قَدْ عَفَوْتُ عَنْكُمْ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَمْ يَنَلْ مِنَّا أَهْلَ الْبَيْتِ أَحَدٌ دَماً إِلَّا سَلَبَهُ اللَّهُ مُلْكَهُ فَغَضِبَ لِذَلِكَ وَ اسْتَشَاطَ فَقَالَ عَلَى رِسْلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا الْمُلْكَ كَانَ فِي آلِ أَبِي سُفْيَانَ فَلَمَّا قَتَلَ يَزِيدُ حُسَيْناً سَلَبَهُ اللَّهُ مُلْكَهُ فَوَرَّثَهُ آلَ مَرْوَانَ فَلَمَّا قَتَلَ هِشَامٌ زَيْداً سَلَبَهُ اللَّهُ مُلْكَهُ فَوَرَّثَهُ مَرْوَانَ بْنَ مُحَمَّدٍ فَلَمَّا قَتَلَ مَرْوَانُ إِبْرَاهِيمَ سَلَبَهُ اللَّهُ مُلْكَهُ فَأَعْطَاكُمُوهُ

So he said, ‘Youasws speak the truth. I have pardoned youasws.’. So heasws said to him: ‘O commander of the faithful! No one has attained blood from usasws, the Peopleasws of the Household except Allahazwj Confiscated his kingdom’. So he got angered due to that and was fuming. So heasws said: ‘Calm down, O commander of the faithful! This kingdom was in the family of Abu Sufyan. So when Yazeedla killed Husaynasws, Allahazwj Confiscated his kingdom. So the family of Marwan inherited it. So when Hisham killed Ziyad, Allahazwj Confiscated his kingdom. So Marwan Bin Muhammad inherited it. So when Marwan killed Ibrahim, Allahazwj Confiscated his kingdom, and it was Given to you’.

فَقَالَ صَدَقْتَ هَاتِ أَرْفَعْ حَوَائِجَكَ فَقَالَ الْإِذْنُ فَقَالَ هُوَ فِي يَدِكَ مَتَى شِئْتَ فَخَرَجَ

So he said, ‘Youasws speak the truth. Come, raise yourasws need’. So heasws said: ‘The permission (to leave)’. So he said, ‘It is in yourasws hands, whenever youasws so desire to, so go out’.

فَقَالَ لَهُ الرَّبِيعُ قَدْ أَمَرَ لَكَ بِعَشَرَةِ آلَافِ دِرْهَمٍ قَالَ لَا حَاجَةَ لِيَ فِيهَا قَالَ إِذَنْ تُغْضِبَهُ فَخُذْهَا ثُمَّ تَصَدَّقْ بِهَا .

So Al-Rabi’e said to himasws, ‘He has ordered for youasws with ten thousand Dirhams’. Heasws said: ‘There is no need for me with regards to it’. He said, ‘Then youasws would anger him. So take it, then give in charity with it’.[1948]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَعْيَنَ عَنْ قَيْسِ بْنِ سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  يَقُولُ مَا أُبَالِي إِذَا قُلْتُ هَذِهِ الْكَلِمَاتِ لَوِ اجْتَمَعَ عَلَيَّ الْجِنُّ وَ الْإِنْسُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Ayn, from Qays Bin Salma,

(It has been narrated) from Abu Abdullahasws having said; ‘Aliasws Bin Al-Husaynasws was saying: ‘Iasws do not care when Iasws say these words, if (all of) the Jinn and the human beings were to gather against measws:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ إِلَى اللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ اللَّهُمَّ إِلَيْكَ أَسْلَمْتُ نَفْسِي وَ إِلَيْكَ وَجَّهْتُ وَجْهِي وَ إِلَيْكَ أَلْجَأْتُ ظَهْرِي وَ إِلَيْكَ فَوَّضْتُ أَمْرِي اللَّهُمَّ احْفَظْنِي بِحِفْظِ الْإِيمَانِ مِنْ بَيْنِ يَدَيَّ وَ مِنْ خَلْفِي وَ عَنْ يَمِينِي وَ عَنْ شِمَالِي وَ مِنْ فَوْقِي وَ مِنْ تَحْتِي وَ مِنْ قِبَلِي وَ ادْفَعْ عَنِّي بِحَوْلِكَ وَ قُوَّتِكَ فَإِنَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

‘In the Name of Allahazwj, and from Allahazwj, and to Allahazwj, and in the Way of Allahazwj, and upon the Religion of Rasool-Allahsaww. O Allahazwj! To Youazwj Iasws submit myselfasws, and to Youazwj I divert myasws face, and to Youazwj Iasws seek a backing, and to Youazwj Iasws delegate myasws affairs. O Allahazwj! Protect measws with the protection of the Eman from in front of measws, and from behind measws, and from myasws right, and from myasws left, and from above measws, and from beneath measws, and in myasws face, and Defend from me with Yourazwj Might and Yourazwj Strength, for there is neither Mighty nor Strength except with Allahazwj’’.[1949]

بَابُ الدُّعَاءِ لِلْعِلَلِ وَ الْأَمْرَاضِ

Chapter 56 – The supplication for the illnesses and diseases

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ يَقُولُ عِنْدَ الْعِلَّةِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Adul Rahman Bin Abu Najran and Ibn Fazzal, from one of our companions,

(It has been narrated) from Abu Abduallahasws, ‘Heasws used to say during an illness:

اللَّهُمَّ إِنَّكَ عَيَّرْتَ أَقْوَاماً فَقُلْتَ قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا فَيَا مَنْ لَا يَمْلِكُ كَشْفَ ضُرِّي وَ لَا تَحْوِيلَهُ عَنِّي أَحَدٌ غَيْرُهُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اكْشِفْ ضُرِّي وَ حَوِّلْهُ إِلَى مَنْ يَدْعُو مَعَكَ إِلَهاً آخَرَ لَا إِلَهَ غَيْرُكَ

‘O Allahazwj! Youazwj have criticised certain nations saying: so Youazwj Said [17:56] Say: Call on those whom you assume (to be gods) besides Him, so they shall not control the removal of distress from you nor change it. So, O the One besides Whom one can control the Removal of my distress nor change it, apart from Himazwj! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww and Remove my distress and Change it to the ones who are calling to a god along with Youazwj. There is no god other than Youazwj’.[1950]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ قَالَ مَرِضْتُ بِالْمَدِينَةِ مَرَضاً شَدِيداً فَبَلَغَ ذَلِكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَكَتَبَ إِلَيَّ قَدْ بَلَغَنِي عِلَّتُكَ فَاشْتَرِ صَاعاً مِنْ بُرٍّ ثُمَّ اسْتَلْقِ عَلَى قَفَاكَ وَ انْثُرْهُ عَلَى صَدْرِكَ كَيْفَمَا انْتَثَرَ وَ قُلِ

Ahmad Bin Muhammad, from Abdul Aziz Bin Al Muhtady, from Yunus Bin Abdul Rahman, from Dawood Bin Zurby who said,

‘I fell sick at Al-Madina with an intense illness. So (the news of) that reached Abu Abdullahazwj. So heasws wrote to me: ‘It has reached measws (news of) your illness. So buy a Sa’a (about 3kg.) of wheat, then lie down upon your back and scatter (the wheat) upon your chest, as it is done and say,

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي إِذَا سَأَلَكَ بِهِ الْمُضْطَرُّ كَشَفْتَ مَا بِهِ مِنْ ضُرٍّ وَ مَكَّنْتَ لَهُ فِي الْأَرْضِ وَ جَعَلْتَهُ خَلِيفَتَكَ عَلَى خَلْقِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُعَافِيَنِي مِنْ عِلَّتِي

‘O Allahazwj! I ask Youazwj by Yourazwj Name Which, when Youazwj are asked with by a desperate one, it would Remove whatever he is with, from the harm, and (matters) are enabled for him in the earth, and Youazwj would Make him to Yourazwj Caliph upon Yourazwj creatures, that Youazwj (please) Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj (please) Grant me good health during my illness’.

ثُمَّ اسْتَوِ جَالِساً وَ اجْمَعِ الْبُرَّ مِنْ حَوْلِكَ وَ قُلْ مِثْلَ ذَلِكَ وَ اقْسِمْهُ مُدّاً مُدّاً لِكُلِّ مِسْكِينٍ وَ قُلْ مِثْلَ ذَلِكَ

Then sit up straight, and gather the wheat from around you, and say similar to that, and distribute it, one Mudd (750 gms.), one Mudd to each poor one and say similar to that’.

قَالَ دَاوُدُ فَفَعَلْتُ ذَلِكَ فَكَأَنَّمَا نُشِطْتُ مِنْ عِقَالٍ وَ قَدْ فَعَلَهُ غَيْرُ وَاحِدٍ فَانْتَفَعَ بِهِ .

Dawood (the narrator) said, ‘So I did that, and it was as if I was activated from inactivity, and someone else (also) had done it, and he benefited by it’.[1951]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اشْتَكَى بَعْضُ وُلْدِهِ فَقَالَ يَا بُنَيَّ قُلِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Nuaym,

(It has been narrated) from Abu Abdullahasws, said, ‘One of hisasws sons complained to himasws, so heasws said: ‘O myasws son! Say,

اللَّهُمَّ اشْفِنِي بِشِفَائِكَ وَ دَاوِنِي بِدَوَائِكَ وَ عَافِنِي مِنْ بَلَائِكَ فَإِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ

‘O Allahazwj! Heal me with Yourazwj Healing, and Cure me with Yourazwj Cure, and Grant me good health from Yourazwj affliction, for I am Yourazwj servant and son of Yourazwj servant’’.[1952]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ هَذَا الَّذِي قَدْ ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ فَقَالَ لِي لَا لَقَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَنَّعَ الْأَصَابِعِ فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَهُ وَ يَقُولُ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! This (illness) which has appeared in my face, the people are alleging that Allahazwj Mighty and Majestic does not Afflict any servant with it for whom Heazwj has a need for’. So heasws said to him: ‘No! It was so that a Momin of the people of the Pharaohla was paralysed of the fingers, so he was saying (gesturing) like this’ – and heasws extended hisasws hand, and he was saying: ‘[36:20] O people! Follow the Rasools’.

قَالَ ثُمَّ قَالَ إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّأْ وَ قُمْ إِلَى صَلَاتِكَ الَّتِي تُصَلِّيهَا فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَقُلْ

He (the narrator) said, ‘Then heasws said: ‘When it is the last third of the night, during its beginning, perform ablution and stand to your Salāt which you tend to pray. So when you are in the last Sajdah of the first two Cycles, so say while you are in Sajdah,

وَ أَنْتَ سَاجِدٌ يَا عَلِيُّ يَا عَظِيمُ يَا رَحْمَانُ يَا رَحِيمُ يَا سَامِعَ الدَّعَوَاتِ وَ يَا مُعْطِيَ الْخَيْرَاتِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ أَذْهِبْ عَنِّي هَذَا الْوَجَعَ وَ سَمِّهِ فَإِنَّهُ قَدْ غَاظَنِي وَ أَحْزَنَنِي وَ أَلِحَّ فِي الدُّعَاءِ

‘O Exalted! O Magnificent! O Beneficent! O Merciful! O Hearer of the supplications and O Giver of the goodness! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Give me from the goodness of the world and the Hereafter, what Youazwj are Rightful of it, and Exchange from me from the evil of the world and the Hereafter what Youazwj are Rightful of it, and Remove from me this pain’ – and specify it – ‘for it has infuriated me and grieved me’, and be insistent in the supplication’.

قَالَ فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتَّى أَذْهَبَ اللَّهُ بِهِ عَنِّي كُلَّهُ .

He (the narrator) said, ‘So I had not (even) arrive at Al-Kufa until Allahazwj Removed it from me, all of it’.[1953]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا رَأَيْتَ الرَّجُلَ مَرَّ بِهِ الْبَلَاءُ فَقُلِ.

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, altogether from Hanan Bin Sadeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you see a man who has been afflicted by the affliction, so say,

الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَ فَضَّلَنِي عَلَيْكَ وَ عَلَى كَثِيرٍ مِمَّنْ خَلَقَ وَ لَا تُسْمِعْهُ

‘The Praise is for Allahazwj Who Granted me good health from that Heazwj Afflicted you with, and Preferred me over you, and from a lot of the people’ –  but be sure not to make him hear what you said.’.[1954]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ بْنِ زُرْبِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَضَعُ يَدَكَ عَلَى الْمَوْضِعِ الَّذِي فِيهِ الْوَجَعُ وَ تَقُولُ ثَلَاثَ مَرَّاتٍ

Muhammad Bin Yahya, from one of his companions, from Muhammad Bin Isa, from Dawood Bin Zurby,

(It has been narrated) from Abu Abdullahasws having said: ‘You should place your hand upon painful place, and you should be saying three times,

اللَّهُ اللَّهُ رَبِّي حَقّاً لَا أُشْرِكُ بِهِ شَيْئاً اللَّهُمَّ أَنْتَ لَهَا وَ لِكُلِّ عَظِيمَةٍ فَفَرِّجْهَا عَنِّي .

‘Allahazwj! Allahazwj is my Lordazwj truly. I do not associate anything with Himazwj. O Allahazwj! Youazwj are (the help) for it (the pain), and for all great troubles, so (please) Relieve it from me’.[1955]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ عَنْ مُفَضَّلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِلْأَوْجَاعِ تَقُولُ.

From him, from Muhammad Bin Isa, from Dawood, from Mufazzal,

(It has been narrated) from Abu Abdullahasws for the pains:

بِسْمِ اللَّهِ وَ بِاللَّهِ كَمْ مِنْ نِعْمَةٍ لِلَّهِ فِي عِرْقٍ سَاكِنٍ وَ غَيْرِ سَاكِنٍ عَلَى عَبْدٍ شَاكِرٍ وَ غَيْرِ شَاكِرٍ وَ تَأْخُذْ لِحْيَتَكَ بِيَدِكَ الْيُمْنَى بَعْدَ صَلَاةٍ مَفْرُوضَةٍ وَ تَقُولُ اللَّهُمَّ فَرِّجْ عَنِّي كُرْبَتِي وَ عَجِّلْ عَافِيَتِي وَ اكْشِفْ ضُرِّي ثَلَاثَ مَرَّاتٍ وَ احْرِصْ أَنْ يَكُونَ ذَلِكَ مَعَ دُمُوعٍ وَ بُكَاءٍ

‘You should be saying, ‘In the Name of Allahazwj, and by Allahazwj! How many Bounties of Allahazwj are in the calm veins and agitated veins, upon a grateful servant and an ungrateful servant’, and you should grab your beard by your right hand after the Obligatory Salāt, and you should be saying, ‘Relieve from me my worries, and Hasten my good health, and Remove my harm’, three times, and make sure that, that happens to be along with tears and weeping’.[1956]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ رَجُلٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَوْتُ إِلَيْهِ وَجَعاً بِي فَقَالَ قُلْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from a man who said,

‘I went over to Abu Abdullahasws and I complained to himasws of my pain. So heasws said, ‘Say,

بِسْمِ اللَّهِ ثُمَّ امْسَحْ يَدَكَ عَلَيْهِ وَ

‘In the Name of Allahazwj’, then wipe your hand over it and say,

قُلْ أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ وَ أَعُوذُ بِرَسُولِ اللَّهِ وَ أَعُوذُ بِأَسْمَاءِ اللَّهِ مِنْ شَرِّ مَا أَحْذَرُ وَ مِنْ شَرِّ مَا أَخَافُ عَلَى نَفْسِي تَقُولُهَا سَبْعَ مَرَّاتٍ

‘I seek Refuge by the Might of Allahazwj, and I seek Refuge with the Power of Allahazwj, and I seek Refuge with the Majesty of Allahazwj, and I seek Refuge with the Magnificence of Allahazwj, and I seek Refuge with the Hold of Allahazwj, and I seek Refuge with Rasool-Allahsaww, and I seek Refuge with the Names of Allahazwj, from the evil of what I am cautious of, and from the evil of what I fear upon myself’. You should be saying it seven times’.

قَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ بِهَا الْوَجَعَ عَنِّي .

He (the narrator) said, ‘So I did it, and Allahazwj Mighty and Majestic Removed the pain by it’.[1957]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عَوْنٍ قَالَ أَمِرَّ يَدَكَ عَلَى مَوْضِعِ الْوَجَعِ ثُمَّ قُلْ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Washha, from Abdullah Bin Sinan, from Awn,

‘Heasws said said: ‘Pass your hand upon the place of the pain, then say,

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ اللَّهُمَّ امْسَحْ عَنِّي مَا أَجِدُ ثُمَّ تُمِرُّ يَدَكَ الْيُمْنَى وَ تَمْسَحُ مَوْضِعَ الْوَجَعِ ثَلَاثَ مَرَّاتٍ

‘In the Name of Allahazwj, and by Allahazwj, and Muhammadsaww Rasool-Allahsaww, and there is neither Might nor Strength except with Allahazwj, the Exalted, the Magnificent. O Allahazwj! Wipe out from me what I find (the pain)’. Then you should pass your right hand and wipe the place of the pain, three times’.[1958]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ أَخِي غَرَامٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَضَعُ يَدَكَ عَلَى مَوْضِعِ الْوَجَعِ ثُمَّ تَقُولُ.

From him, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Akhy Gharam, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘You should place your hand upon the place of the pain, then you should be saying,

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ امْسَحْ عَنِّي مَا أَجِدُ وَ تَمْسَحُ الْوَجَعَ ثَلَاثَ مَرَّاتٍ

‘In the Name of Allahazwj, and by Allahazwj, and Muhammadsaww Rasool-Allahsaww, and there is neither Might nor Strength except with Allahazwj. O Allahazwj! Wipe out from me what I find (the pain)’. Then wipe the place of the pain, three times’.[1959]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى عَنْ عَمِّهِ قَالَ قُلْتُ لَهُ عَلِّمْنِي دُعَاءً أَدْعُو بِهِ لِوَجَعٍ أَصَابَنِي قَالَ قُلْ وَ أَنْتَ سَاجِدٌ.

Ali Bin Ibrahim, from his father, from Amro Bin usman, from Ali Bin Isa, from his uncle who said,

‘I said to himasws, ‘Teach me a supplication I can supplicate with for the pain which has hit me’. Heasws said: ‘Say while you are performing Sajdah,

يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ يَا رَبَّ الْأَرْبَابِ وَ إِلَهَ الْآلِهَةِ وَ يَا مَلِكَ الْمُلُوكِ وَ يَا سَيِّدَ السَّادَةِ اشْفِنِي بِشِفَائِكَ مِنْ كُلِّ دَاءٍ وَ سُقْمٍ فَإِنِّي عَبْدُكَ أَتَقَلَّبُ فِي قَبْضَتِكَ

‘O Allahazwj! O Beneficent! O Lordazwj of the lords and Sustainer of the Sustainers, and O King of the kings, and O Chief of the chiefs! Heal me by Yourazwj Healing, from every illness and disease, for I am Yourazwj servant, turning over in Yourazwj Grip’’.[1960]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا دَخَلْتَ عَلَى مَرِيضٍ فَقُلْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5th or 6th imamasws) having said: ‘Whenever you go over to a sick person, so say,

أُعِيذُكَ بِاللَّهِ الْعَظِيمِ رَبِّ الْعَرْشِ الْعَظِيمِ مِنْ شَرِّ كُلِّ عِرْقٍ نَفَّارٍ وَ مِنْ شَرِّ حَرِّ النَّارِ سَبْعَ مَرَّاتٍ .

‘I seek Refuge with Allahazwj the Magnificent, Lordazwj of the Throne, from the evil of every swollen vein, and from the evil of the heat of the Fire’, seven times’.[1961]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اشْتَكَى الْإِنْسَانُ فَلْيَقُلْ.

From him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu nasr, from Aban Bin Usman, from Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘When a person has a complaint, so let him say,

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ عَلَى مَا يَشَاءُ مِنْ شَرِّ مَا أَجِدُ

‘In the Name of Allahazwj, and by Allahazwj, and Muhammadsaww Rasool-Allahsaww! I seek Refuge by the Might of Allahazwj, and I seek Refuge with the Power of Allahazwj upon whatever Heazwj so Desires to from the evil of what I find’.[1962]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ هِشَامٍ الْجَوَالِيقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali, from Hisham Al Jawaleyqi,

(It has been narrated) from Abu Abdullahasws having said:

يَا مُنْزِلَ الشِّفَاءِ وَ مُذْهِبَ الدَّاءِ أَنْزِلْ عَلَى مَا بِي مِنْ دَاءٍ شِفَاءً .

‘O (Who) Sends down the healing and Removes the illness, Send down a healing upon what is with me from the illness!’[1963]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي إِسْحَاقَ صَاحِبِ الشَّعِيرِ عَنْ حُسَيْنٍ الْخُرَاسَانِيِّ وَ كَانَ خَبَّازاً قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعاً بِي فَقَالَ إِذَا صَلَّيْتَ فَضَعْ يَدَكَ مَوْضِعَ سُجُودِكَ ثُمَّ قُلْ.

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Muhammad Bin Isa, from Abu Is’haq, Sahid Al Shaeer, from Husay Al Khurasany, and he was a baker, who said,

‘I complained to Abu Abdullahasws of pains of mine, so heasws said: ‘When you pray Salāt, so place your hand upon the place of your Sajdah, then say,

بِسْمِ اللَّهِ مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اشْفِنِي يَا شَافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءً لَا يُغَادِرُ سُقْماً شِفَاءً مِنْ كُلِّ دَاءٍ وَ سُقْمٍ

‘In the Name of Allahazwj, Muhammadsaww Rasool-Allahsaww! Heal me, O Healer! There is no healing except Yourazwj Healing. A healing which not leaving out a sickness, a healing from every illness and disease’’.[1964]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرِضَ عَلِيٌّ ( صلوات الله عليه )  فَأَتَاهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ تَعْجِيلَ عَافِيَتِكَ وَ صَبْراً عَلَى بَلِيَّتِكَ وَ خُرُوجاً إِلَى رَحْمَتِكَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws fell sick, so Rasool-Allahsaww came over to himasws and said to himasws: ‘Say: ‘O Allahazwj! Iasws ask Youazwj of quick recovery and patience upon Yourazwj affliction, and an exit into Yourazwj Mercy’’.[1965]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ يُنَشِّرُ بِهَذَا الدُّعَاءِ تَضَعُ يَدَكَ عَلَى مَوْضِعِ الْوَجَعِ وَ تَقُولُ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww used to seek cure with this supplication: ‘You should place your hand upon the place of the pain, and you should be saying,

أَيُّهَا الْوَجَعُ اسْكُنْ بِسَكِينَةِ اللَّهِ وَ قِرْ بِوَقَارِ اللَّهِ وَ انْحَجِزْ بِحَاجِزِ اللَّهِ وَ اهْدَأْ بِهَدْءِ اللَّهِ أُعِيذُكَ أَيُّهَا الْإِنْسَانُ بِمَا أَعَاذَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عَرْشَهُ وَ مَلَائِكَتَهُ يَوْمَ الرَّجْفَةِ وَ الزَّلَازِلِ تَقُولُ ذَلِكَ سَبْعَ مَرَّاتٍ وَ لَا أَقَلَّ مِنَ الثَّلَاثِ .

‘O you pain! Settle by the Tranquility of Allahazwj, and cool down by the Dignity of Allahazwj, and be barred by the Barrier of Allahazwj, calm down by the Calmness of Allahazwj. Seek Refuge, O human being, by what Refuge of Allahazwj with Allahazwj would be sought by Hisazwj Throne, and Hisazwj Angels on the Day of tremors and earthquakes’. You should say that seven times, and not less than three’.[1966]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَمَّارِ بْنِ الْمُبَارَكِ عَنْ عَوْنِ بْنِ سَعْدٍ مَوْلَى الْجَعْفَرِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَضَعُ يَدَكَ عَلَى مَوْضِعِ الْوَجَعِ وَ تَقُولُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ammar Bin Al Mubarak, from Awn Bin Sa’ad, a slave of Al Ja’fary, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘You should place your hand upon the place of the pain, and you should be saying,

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ الْقُرْآنِ الْعَظِيمِ الَّذِي نَزَلَ بِهِ الرُّوحُ الْأَمِينُ وَ هُوَ عِنْدَكَ فِي أُمِّ الْكِتَابِ عَلِيٌّ حَكِيمٌ أَنْ تَشْفِيَنِي بِشِفَائِكَ وَ تُدَاوِيَنِي بِدَوَائِكَ وَ تُعَافِيَنِي مِنْ بَلَائِكَ ثَلَاثَ مَرَّاتٍ وَ تُصَلِّي عَلَى مُحَمَّدٍ وَ آلِهِ .

‘O Allahazwj! I ask Youazwj by the right of the Magnificent Quran Which the Trustworthy Spirit descended with, and it is with Youazwj in the Mother of the Book, the Exalted, the Wise, that Youazwj should Heal me with Yourazwj Healing, and Treat me with Yourazwj Treatment, and Grant me well-being from Yourazwj afflictions’ – three times, and you should send Salawāt upon Muhammadsaww and hissaww Progenyasws’.[1967]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَوْفِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ عَرَضَ بِي وَجَعٌ فِي رُكْبَتِي فَشَكَوْتُ ذَلِكَ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ إِذَا أَنْتَ صَلَّيْتَ فَقُلْ

Ahmad Bin Muhammad, from Al Awfy, from Ali Bin Al Husayn, form Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘A pain appeared with me in my knee, so I complained about that to Abu Ja’farasws. So heasws said: ‘When you go to pray Salāt, so say,

يَا أَجْوَدَ مَنْ أَعْطَى وَ يَا خَيْرَ مَنْ سُئِلَ وَ يَا أَرْحَمَ مَنِ اسْتُرْحِمَ ارْحَمْ ضَعْفِي وَ قِلَّةَ حِيلَتِي وَ عَافِنِي مِنْ وَجَعِي

‘O the Most Benevolent of the ones who give, and O the Best of the ones who are asked from, and O the Most Benevolent of the ones who have mercy, have Mercy on my weakness and scarcity of my way out, and Grant me good health from my pain’.

قَالَ فَفَعَلْتُهُ فَعُوفِيتُ .

He (the narrator) said, ‘So I did it, and regained health’.[1968]

بَابُ الْحِرْزِ وَ الْعُوذَةِ

Chapter 57 – The protection and the seeking Refuge

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنِ ابْنِ الْمُنْذِرِ قَالَ ذُكِرَتْ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْوَحْشَةُ فَقَالَ أَ لَا أُخْبِرُكُمْ بِشَيْ‏ءٍ إِذَا قُلْتُمُوهُ لَمْ تَسْتَوْحِشُوا بِلَيْلٍ وَ لَا نَهَارٍ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban, from Ibn al Munzar who said,

‘The loneliness was mentioned in the presence of Abu Abdullahasws, so heasws said: ‘Shall Iasws inform you all with something, when you say it, you will not feel the loneliness at night or by the day? (Say),

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ تَوَكَّلْتُ عَلَى اللَّهِ وَ أَنَّهُ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْ‏ءٍ قَدْراً اللَّهُمَّ اجْعَلْنِي فِي كَنَفِكَ وَ فِي جِوَارِكَ وَ اجْعَلْنِي فِي أَمَانِكَ وَ فِي مَنْعِكَ

‘In the Name of Allahazwj, and by Allahazwj, and I rely upon Allahazwj, and it is so that the one who relies upon Allahazwj, so Heazwj would Suffice him. Allahazwj would Accomplish Hisazwj Command. Allahazwj has Made an Ordainment for everything. O Allahazwj! Make me to be in Yourazwj Patronage, and in Yourazwj Vicinity, and Make me to be in Yourazwj Security and in Yourazwj Interdiction’.

فَقَالَ بَلَغَنَا أَنَّ رَجُلًا قَالَهَا ثَلَاثِينَ سَنَةً وَ تَرَكَهَا لَيْلَةً فَلَسَعَتْهُ عَقْرَبٌ .

So he (the narrator) said, ‘It reached us that a man said it for thirty years and neglected it for one night, so a scorpion stung him’.[1969]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْ.

Ali Bin Ibrahim, from his father, from Muhassin Bin Ahmad, from Yunus Bin Yaqoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Say

أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِعَفْوِ اللَّهِ وَ أَعُوذُ بِمَغْفِرَةِ اللَّهِ وَ أَعُوذُ بِرَحْمَةِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ الَّذِي هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ أَعُوذُ بِكَرَمِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ مِنْ شَرِّ كُلِّ جَبَّارٍ عَنِيدٍ وَ كُلِّ شَيْطَانٍ مَرِيدٍ وَ شَرِّ كُلِّ قَرِيبٍ أَوْ بَعِيدٍ أَوْ ضَعِيفٍ أَوْ شَدِيدٍ وَ مِنْ شَرِّ السَّامَّةِ وَ الْهَامَّةِ وَ الْعَامَّةِ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ صَغِيرَةٍ أَوْ كَبِيرَةٍ بِلَيْلٍ أَوْ نَهَارٍ وَ مِنْ شَرِّ فُسَّاقِ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ شَرِّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ

‘I seek Refuge with the Might of Allahazwj, and I seek Refuge by the Power of Allahazwj, and I seek Refuge by the majesty of Allahazwj, and I seek Refuge with the Magnificence of Allahazwj, and I seek Refuge with the Pardon of Allahazwj, and I seek Refuge with the Forgiveness of Allahazwj, and I seek Refuge with the Mercy of Allahazwj, and I seek Refuge with the Authority of Allahazwj by which Heazwj is Able over everything, and I seek Refuge with the Benevolence of Allahazwj, and I seek Refuge with the Hold of Allahazwj, from the evil of every tenacious tyrant and every rebellious Satanla and the evil of everything nearby, or remote, or weak, or difficult, and from the evil of the venomous (reptiles) and the insects, and the critical and the general, and from the evil of every animal be it small or large, at night or day, and from the evil of every mischievous Arab and the non-Arab, and from the evil of the mischief of the Jinn and the human beings’’.[1970]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) رَقَى النَّبِيُّ ( صلى الله عليه وآله ) حَسَناً وَ حُسَيْناً فَقَالَ

Ali Bin Ibrahim, from his father, from one of his companions, from Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The Prophetsaww lifted Hassanasws and Husaynasws and hesaww said:

أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّاتِ وَ أَسْمَائِهِ الْحُسْنَى كُلِّهَا عَامَّةً مِنْ شَرِّ السَّامَّةِ وَ الْهَامَّةِ وَ مِنْ شَرِّ كُلِّ عَيْنٍ لَامَّةٍ وَ مِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ

‘Isaww seek Refuge for the both of youasws with the complete Words of Allahazwj and the all the Good General Names of Allahazwj, from the evil of the venomous (reptiles) and the insects, and from the evil of every eye bearing ill-will, and from the evil of every envious one’.

ثُمَّ الْتَفَتَ النَّبِيُّ ( صلى الله عليه وآله ) إِلَيْنَا فَقَالَ هَكَذَا كَانَ يُعَوِّذُ إِبْرَاهِيمُ إِسْمَاعِيلَ وَ إِسْحَاقَ ( عليهم السلام ) .

Then the Prophetsaww turned towards us and hesaww said: ‘This is how Ibrahimas used to seek Refuge for Ismailas and Is’haqas’’.[1971]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ بُكَيْرٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِذَا أَمْسَيْتَ فَنَظَرْتَ إِلَى الشَّمْسِ فِي غُرُوبٍ وَ إِدْبَارٍ فَقُلْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Bukeyr, from Suleyman Al Ja’fary who said,

‘I heard Abu Al-Hassanasws saying: ‘When it is evening, so look towards the sun during the setting and disappearing, so say,

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً

‘In the Name of Allahazwj, and by Allahazwj, and the Praise is for Allahazwj Who neither Took a female companion, nor a son, and there does not happen to be a match for Himazwj in the Kingdom, and there does not happen to be a guardian for him from the disgrace, and Hisazwj Greatness is the Greatest.

وَ الْحَمْدُ لِلَّهِ الَّذِي يَصِفُ وَ لَا يُوصَفُ وَ يَعْلَمُ وَ لَا يُعْلَمُ يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَ مَا تُخْفِي الصُّدُورُ وَ أَعُوذُ بِوَجْهِ اللَّهِ الْكَرِيمِ وَ بِاسْمِ اللَّهِ الْعَظِيمِ مِنْ شَرِّ مَا بَرَأَ وَ ذَرَأَ وَ مِنْ شَرِّ مَا تَحْتَ الثَّرَى وَ مِنْ شَرِّ مَا بَطَنَ وَ ظَهَرَ وَ مِنْ شَرِّ مَا وَصَفْتُ وَ مَا لَمْ أَصِفْ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

And the Praise is for Allahazwj Who Describes while Heazwj cannot be described, and Heazwj Knows while Heazwj cannot be known. Heazwj Knows the betrayal of the eyes and what the chests conceal. And I seek Refuge by Hisazwj Benevolent Face, and by the Magnificent Name of Allahazwj, from the evil of what is spread and inseminated, and from the evil of what is beneath the ground, and from the evil of what is hidden and apparent, and from the evil of what can be described and what cannot be described. And the Praise is for Allahazwj, Lordazwj of the worlds.

ذَكَرَ أَنَّهَا أَمَانٌ مِنْ كُلِّ سَبُعٍ وَ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ ذُرِّيَّتِهِ وَ كُلِّ مَا عَضَّ أَوْ لَسَعَ وَ لَا يَخَافُ صَاحِبُهَا إِذَا تَكَلَّمَ بِهَا لِصّاً وَ لَا غُولًا

Heasws mentioned: ‘It is a security from every predatory wild animals, and from the Pelted Satanla and hisla offspring, and everything what bites or stings, and its reciter, when he speaks with it, would neither fear a thief nor a devil’.

قَالَ قُلْتُ لَهُ إِنِّي صَاحِبُ صَيْدِ السَّبُعِ وَ أَنَا أَبِيتُ فِي اللَّيْلِ فِي الْخَرَابَاتِ وَ أَتَوَحَّشُ فَقَالَ لِي قُلْ إِذَا دَخَلْتَ

He (the narrator) said, ‘I said to himasws, ‘I am a hunter of the wild animals and I tend to spend the night among the ruins and I am alone’. So heasws said to me: ‘Say when you enter (the hunting),

بِسْمِ اللَّهِ أَدْخُلُ وَ أَدْخِلْ رِجْلَكَ الْيُمْنَى وَ إِذَا خَرَجْتَ فَأَخْرِجْ رِجْلَكَ الْيُسْرَى وَ سَمِّ اللَّهَ فَإِنَّكَ لَا تَرَى مَكْرُوهاً.

‘In the Name of Allahazwj I enter’, and enter your right leg; and when you exit, so exit your left leg (first) and Name Allahazwj (Bismillah), so you will not be seeing an abhorrence’.[1972]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ عَلَّمَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Quteyba Al A’asha who said,

‘Abu Abdullahasws taught me saying: ‘Say,

بِسْمِ اللَّهِ الْجَلِيلِ أُعِيذُ فُلَاناً بِاللَّهِ الْعَظِيمِ مِنَ الْهَامَّةِ وَ السَّامَّةِ وَ اللَّامَّةِ وَ الْعَامَّةِ وَ مِنَ الْجِنِّ وَ الْإِنْسِ وَ مِنَ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ نَفْثِهِمْ وَ بَغْيِهِمْ وَ نَفْخِهِمْ وَ بِآيَةِ الْكُرْسِيِّ ثُمَّ تَقْرَؤُهَا

‘In the Name of Allahazwj the Majestic! I seek refuge for so and so, with Allahazwj the Magnificent, from the insects and the venomous (reptiles), and the evil eyes, and the generality (of creatures), and from the Jinn and the human beings, and from the Arabs and the non-Arabs, and from their sorcery and their rebellions, and their spells, and by the Ayat Al Kursy (2:255)’ – then recite it. 

ثُمَّ تَقُولُ فِي الثَّانِيَةِ بِسْمِ اللَّهِ أُعِيذُ فُلَاناً بِاللَّهِ الْجَلِيلِ حَتَّى تَأْتِيَ عَلَيْهِ .

Then you should be saying during the second (time), ‘In the Name of Allahazwj! I seek Refuge with Allahazwj the Majestic’ until you overcome upon it’.[1973]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي أَخَافُ الْعَقَارِبَ فَقَالَ انْظُرْ إِلَى بَنَاتِ نَعْشٍ الْكَوَاكِبِ الثَّلَاثَةِ الْوُسْطَى مِنْهَا بِجَنْبِهِ كَوْكَبٌ صَغِيرٌ قَرِيبٌ مِنْهُ تُسَمِّيهِ الْعَرَبُ السُّهَا وَ نَحْنُ نُسَمِّيهِ أَسْلَمَ أَحِدَّ النَّظَرَ إِلَيْهِ كُلَّ لَيْلَةٍ وَ قُلْ ثَلَاثَ مَرَّاتٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I fear the scorpions’. So heasws said: ‘Look at the daughters of the little bear (Ursa Minor), the three stars, (at) the middle one from it, by the side of it is a small star near to it, named by the Arabs as Al-Suha, and we call it as Aslam, with a solitary gaze at it every night, and say three times,

اللَّهُمَّ رَبَّ أَسْلَمَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ فَرَجَهُمْ وَ سَلِّمْنَا

‘O Allahazwj! Lordazwj of Aslam! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Hasten theirasws relief and Keep us safe’.

قَالَ إِسْحَاقُ فَمَا تَرَكْتُهُ مُنْذُ دَهْرِي إِلَّا مَرَّةً وَاحِدَةً فَضَرَبَتْنِي الْعَقْرَبُ .

Is’haq said, ‘So I did not neglect it since my time (of having learnt that) except for once, so the scorpion stung me’.[1974]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَالَ هَذِهِ الْكَلِمَاتِ فَأَنَا ضَامِنٌ لَهُ أَلَّا يُصِيبَهُ عَقْرَبٌ وَ لَا هَامَّةٌ حَتَّى يُصْبِحَ.

Ahmad Bin Muhammad, from Ali Bin Al Hassan, from Al Abbas Bin Aamir, from Abu Jameela, from Sa’d Al Iskaf who said,

‘I heard himasws saying: ‘The one who says these words, so Iasws guarantee to him that a scorpion would not bite him, nor an insect until morning,

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَ لَا فَاجِرٌ مِنْ شَرِّ مَا ذَرَأَ وَ مِنْ شَرِّ مَا بَرَأَ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ

‘I seek Refuge with the complete Words of Allahazwj Which neither a righteous one nor an immoral one can exceed, from the evil what is inseminated, and from the evil of what is spread, and from the evil of every animal being Seized by its forelocks, that my Lordazwj is upon the Straight Path’’.[1975]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي بَعْضِ مَغَازِيهِ إِذَا شَكَوْا إِلَيْهِ الْبَرَاغِيثَ أَنَّهَا تُؤْذِيهِمْ فَقَالَ إِذَا أَخَذَ أَحَدُكُمْ مَضْجَعَهُ فَلْيَقُلْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww was in one of hissaww military expedition when they (soldiers) complained to himsaww of the fleas that they are hurting them. So hesaww said: ‘Whenever one of you takes to his bed, so let him say,

أَيُّهَا الْأَسْوَدُ الْوَثَّابُ الَّذِي لَا يُبَالِي غَلَقاً وَ لَا بَاباً عَزَمْتُ عَلَيْكَ بِأُمِّ الْكِتَابِ أَلَّا تُؤْذِيَنِي وَ أَصْحَابِي إِلَى أَنْ يَذْهَبَ اللَّيْلُ وَ يَجِي‏ءَ الصُّبْحُ بِمَا جَاءَ وَ الَّذِي

‘O you black leaping one who does not care about the locked door nor about the greatness of a door! Upon you is with the Mother of the Book, that you shall neither hurt me or my companions up to the departure of the night and the coming of the morning, with whatever it comes with’.

نَعْرِفُهُ إِلَى أَنْ يَئُوبَ الصُّبْحُ مَتَى مَا آبَ .

(The narrator said), ‘We recognise the coming of the morning, when it comes’’.[1976]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا لَقِيتَ السَّبُعَ فَقُلْ.

Ali Bin Muhammad, from Ibn Jamhour, from his father, from Muhammad Bin Sinan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When you come across a predatory wild animal, so say,

أَعُوذُ بِرَبِّ دَانِيَالَ وَ الْجُبِّ مِنْ شَرِّ كُلِّ أَسَدٍ مُسْتَأْسِدٍ

‘I seek Refuge with the Lordazwj of Daniel and the Pit, from the evil of every ferocious lion’.[1977]

مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ هَارُونَ أَنَّهُ كَتَبَ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) يَسْأَلُهُ عُوذَةً لِلرِّيَاحِ الَّتِي تَعْرِضُ لِلصِّبْيَانِ فَكَتَبَ إِلَيْهِ بِخَطِّهِ بِهَاتَيْنِ الْعُوذَتَيْنِ وَ زَعَمَ صَالِحٌ أَنَّهُ أَنْفَذَهُمَا إِلَيَّ إِبْرَاهِيمُ بِخَطِّهِ

Muhammad Bin Ja’far Abu Al Abbas, from Muhammad Bin Isa, from Salih Bin Saeed,

(It has been narrated) from Ibrahim Bin Muhammad Bin Haroun that he wrote to Abu Ja’farasws asking himasws for an amulet for the winds which bother the children. So heasws wrote to him in hisasws own handwriting with these two amulets, and Salih alleged that ‘These two were implemented by Ibrahim to me in his handwriting’: -

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا رَبَّ لِي إِلَّا اللَّهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ لَا شَرِيكَ لَهُ سُبْحَانَ اللَّهِ مَا شَاءَ اللَّهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ

Allahazwj is the Greatest! Allahazwj is the Greatest! Allahazwj is the Greatest! I testify that there is no God except Allahazwj. I testify that Muhammadsaww is Rasool-Allahsaww. Allahazwj is the Greatest! There is no god except Allahazwj and there is no Lordazwj for me except Allahazwj. For Himazwj is the Kingdom and for Himazwj is the Praise. There is no associate for Himazwj. Glorious is Allahazwj. Whatever Allahazwj so Desires occurs, and whatever Heazwj does not Desire, does not occur.

اللَّهُمَّ ذَا الْجَلَالِ وَ الْإِكْرَامِ رَبَّ مُوسَى وَ عِيسَى وَ إِبْرَاهِيمَ الَّذِي وَفَّى إِلَهَ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ وَ يَعْقُوبَ وَ الْأَسْبَاطِ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ مَعَ مَا عَدَّدْتَ مِنْ آيَاتِكَ وَ بِعَظَمَتِكَ وَ بِمَا سَأَلَكَ بِهِ النَّبِيُّونَ وَ بِأَنَّكَ رَبُّ النَّاسِ

O Allahazwj! Oneazwj with the Majesty and the Benevolence. Lordazwj of Musaas, and Isaas, and Ibrahimas who fulfilled it. God of Ibrahimas, and Ismailas, and Is’haqas, and Yaqoubas and the chiefs. There is no god except Youazwj. Glory be to Youazwj along with what Youazwj Numbered from Yourazwj Signs, and by Yourazwj Magnificence, and with what Youazwj were asked with by the Prophetsas, and that Youazwj are the Lordazwj of the people.

كُنْتَ قَبْلَ كُلِّ شَيْ‏ءٍ وَ أَنْتَ بَعْدَ كُلِّ شَيْ‏ءٍ أَسْأَلُكَ بِاسْمِكَ الَّذِي تُمْسِكُ بِهِ السَّمَاوَاتِ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِكَ وَ بِكَلِمَاتِكَ التَّامَّاتِ الَّتِي تُحْيِي بِهِ الْمَوْتَى أَنْ تُجِيرَ عَبْدَكَ فُلَاناً مِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ وَ مَا يَعْرُجُ إِلَيْهَا وَ مَا يَخْرُجُ مِنَ الْأَرْضِ وَ مَا يَلِجُ فِيهَا وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Youazwj were before everything, and Youazwj will be after everything. I ask Youazwj by Yourazwj Name Which the skies attach with from falling to the earth except by Yourazwj Permission, and by the complete Words by which Youazwj Revive the dead, that Youazwj should Rescue Yourazwj servant, so and so, from the evil of what descends from the sky, and that what raises to it, and what comes out from the ground, and what penetrates into it. And greetings be upon the Mursil Prophetsas, and the Praise is for Allahazwj, Lordazwj of the worlds’.

وَ كَتَبَ إِلَيْهِ أَيْضاً بِخَطِّهِ.

And heasws wrote to him as well in hisasws own handwriting:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ إِلَى اللَّهِ وَ كَمَا شَاءَ اللَّهُ وَ أُعِيذُهُ بِعِزَّةِ اللَّهِ وَ جَبَرُوتِ اللَّهِ وَ قُدْرَةِ اللَّهِ وَ مَلَكُوتِ اللَّهِ هَذَا الْكِتَابُ مِنَ اللَّهِ شِفَاءٌ لِفُلَانِ بْنِ فُلَانٍ ابْنِ عَبْدِكَ وَ ابْنِ أَمَتِكَ عَبْدَيِ اللَّهِ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ

‘In the Name of Allahazwj, and by Allahazwj, and to Allahazwj, and just as Allahazwj so Desires, and I seek Refuge with the Might of Allahazwj, and the Compulsion of Allahazwj, and the Power of Allahazwj, and the Kingdom of Allahazwj’. This writing is a Healing from Allahazwj for so and so, son of so and so, son of Yourazwj servant and son of Yourazwj maid, both servants of Allahazwj. May Allahazwj Send Salawāt upon Muhammadsaww and hissaww Progenyasws’.[1978]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا لَقِيتَ السَّبُعَ فَاقْرَأْ فِي وَجْهِهِ آيَةَ الْكُرْسِيِّ وَ قُلْ لَهُ عَزَمْتُ عَلَيْكَ بِعَزِيمَةِ اللَّهِ وَ عَزِيمَةِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ عَزِيمَةِ سُلَيْمَانَ بْنِ دَاوُدَ ( عليه السلام ) وَ عَزِيمَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) وَ الْأَئِمَّةِ الطَّاهِرِينَ مِنْ بَعْدِهِ فَإِنَّهُ يَنْصَرِفُ عَنْكَ إِنْ شَاءَ اللَّهُ قَالَ فَخَرَجْتُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ali Bin Muhammad, from Abdullah Bin Yahya Al Kahily who said,

‘Abu Abdullahasws said: ‘When you come across a predatory wild animal, so recite Ayat Al-Kursy (2:255) in its face, and say to it: ‘I am determined against you by the Determination of Allahazwj, and determination of Muhammadsaww, and determination of Suleyman Bin Dawoodas, and determination of Amir Al-Momineen Aliasws Bin Abu Talibasws and the Purified Imamsasws from after himasws’, so it would be exchanged from him, Allahazwj Willing.

فَإِذَا السَّبُعُ قَدِ اعْتَرَضَ فَعَزَمْتُ عَلَيْهِ وَ قُلْتُ لَهُ إِلَّا تَنَحَّيْتَ عَنْ طَرِيقِنَا وَ لَمْ تُؤْذِنَا قَالَ فَنَظَرْتُ إِلَيْهِ قَدْ طَأْطَأَ بِرَأْسِهِ وَ أَدْخَلَ ذَنَبَهُ بَيْنَ رِجْلَيْهِ وَ انْصَرَفَ .

So a wild animal presented itself, so I was determined against it and said it to it so it step aside from our way and did not harm us. So I looked at it and it had bowed its head and entered its tail between its legs and left’.[1979]

عَنْهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْجَارُودِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي دُبُرِ الْفَرِيضَةِ.

From him, from Ja’far Bin Muhammad, from Yunus, from one of our companions, from Abu Al Jaroud,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who says at the end of the Obligatory (Salāt),

أَسْتَوْدِعُ اللَّهَ الْعَظِيمَ الْجَلِيلَ نَفْسِي وَ أَهْلِي وَ وُلْدِي وَ مَنْ يَعْنِينِي أَمْرُهُ وَ أَسْتَوْدِعُ اللَّهَ الْمَرْهُوبَ الْمَخُوفَ الْمُتَضَعْضِعَ لِعَظَمَتِهِ كُلُّ شَيْ‏ءٍ نَفْسِي وَ أَهْلِي وَ مَالِي وَ وُلْدِي وَ مَنْ يَعْنِينِي أَمْرُهُ حُفَّ بِجَنَاحٍ مِنْ أَجْنِحَةِ جَبْرَئِيلَ ( عليه السلام ) وَ حُفِظَ فِي نَفْسِهِ وَ أَهْلِهِ وَ مَالِهِ

‘I entrust to Allahazwj the Magnificent, myself, and my family, and my wealth, and the one whose matters are meaningful to me; and I entrust to Allahazwj, the One hoped to, the One feared to, the One broken to Hisazwj Determination, everything, myself, and my family, and my wealth, and my children, and the ones who matters are meaningful to me’, would be saved by a wing from the wings of Jibraeelas, and would be protected regarding himself, and his family, and his wealth’.[1980]

عَنْهُ رَفَعَهُ قَالَ مَنْ بَاتَ فِي دَارٍ وَ بَيْتٍ وَحْدَهُ فَلْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَقُلِ

From him, raising it,

‘Heasws said: ‘The one spends the night in a house and a room alone, so let him recited Ayat Al-Kursy (2:255), and let him say,

اللَّهُمَّ آنِسْ وَحْشَتِي وَ آمِنْ رَوْعَتِي وَ أَعِنِّي عَلَى وَحْدَتِي .

‘O Allahazwj! Comfort my loneliness, and Secure my awe, and Assist me upon my loneliness’’.[1981]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ يَزِيدَ بْنِ مُرَّةَ عَنْ بُكَيْرٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ قَالَ لِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ أَ لَا أُعَلِّمُكَ كَلِمَاتٍ إِذَا وَقَعْتَ فِي وَرْطَةٍ أَوْ بَلِيَّةٍ فَقُلْ.

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Umro Bin Shimr, from Yazeed Bin Murra, from Bukeyr who said,

‘I heard Amir Al-Momineenasws saying: ‘Rasool-Allahsaww said to me: ‘O Aliasws! Shallsaww let youasws know of certain words? Whenever youasws fall into a predicament or an affliction, so say:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَصْرِفُ بِهَا عَنْكَ مَا يَشَاءُ مِنْ أَنْوَاعِ الْبَلَاءِ

‘In the Name of Allahazwj the Beneficent, the Merciful, and there is neither Might nor Strength except with Allahazwj the Exalted, the Magnificent’, for Allahazwj Mighty and Majestic would Exchange it from youasws by it, whatever Heazwj so Desires from a variety of afflictions’.[1982]

بَابُ الدُّعَاءِ عِنْدَ قِرَاءَةِ الْقُرْآنِ

Chapter 58 – The supplication during recitation of the Quran

قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدْعُو عِنْدَ قِرَاءَةِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

He (the narrator) said,

‘It was so that Abu Abdullahasws would supplicate during the recitation of the Book of Allahazwj Mighty and Majestic:

اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ أَنْتَ الْمُتَوَحِّدُ بِالْقُدْرَةِ وَ السُّلْطَانِ الْمَتِينِ وَ لَكَ الْحَمْدُ أَنْتَ الْمُتَعَالِي بِالْعِزِّ وَ الْكِبْرِيَاءِ وَ فَوْقَ السَّمَاوَاتِ وَ الْعَرْشِ الْعَظِيمِ رَبَّنَا

‘O Allahazwj! Our Lordazwj! For Youazwj is the Praise. Youazwj are the only One with the Power and the Strong Authority, and for Youazwj is the Praise. Youazwj are Exalted with the Might and the Greatness, and above the skies and the Magnificent Throne.

وَ لَكَ الْحَمْدُ أَنْتَ الْمُكْتَفِي بِعِلْمِكَ وَ الْمُحْتَاجُ إِلَيْكَ كُلُّ ذِي عِلْمٍ رَبَّنَا وَ لَكَ الْحَمْدُ يَا مُنْزِلَ الْآيَاتِ وَ الذِّكْرِ الْعَظِيمِ رَبَّنَا فَلَكَ الْحَمْدُ بِمَا عَلَّمْتَنَا مِنَ الْحِكْمَةِ وَ الْقُرْآنِ الْعَظِيمِ الْمُبِينِ اللَّهُمَّ أَنْتَ عَلَّمْتَنَاهُ قَبْلَ رَغْبَتِنَا فِي تَعَلُّمِهِ وَ اخْتَصَصْتَنَا بِهِ قَبْلَ رَغْبَتِنَا بِنَفْعِهِ

And for Youazwj is the Praise. Youazwj are the Sufficer with Yourazwj Knowledge and needy to Youazwj es everyone with knowledge. Our Lordazwj! And for Youazwj is the Praise, O Revealer of the Verses and the Magnificent Reminder. Our Lordazwj! So, for Youazwj is the Praise with what Youazwj Taught usasws from the Wisdom, and the Magnificent Quran, the Evident. Youazwj Taught usasws before we wished to be in its teaching, and Youazwj Specialised usasws with it before we wished to be benefited by it.

اللَّهُمَّ فَإِذَا كَانَ ذَلِكَ مَنّاً مِنْكَ وَ فَضْلًا وَ جُوداً وَ لُطْفاً بِنَا وَ رَحْمَةً لَنَا وَ امْتِنَاناً عَلَيْنَا مِنْ غَيْرِ حَوْلِنَا وَ لَا حِيلَتِنَا وَ لَا قُوَّتِنَا اللَّهُمَّ فَحَبِّبْ إِلَيْنَا حُسْنَ تِلَاوَتِهِ وَ حِفْظَ آيَاتِهِ وَ إِيمَاناً بِمُتَشَابِهِهِ وَ عَمَلًا بِمُحْكَمِهِ وَ سَبَباً فِي تَأْوِيلِهِ وَ هُدًى فِي تَدْبِيرِهِ وَ بَصِيرَةً بِنُورِهِ

O Allahazwj! So when it was that from usasws, from Youazwj, and Preference, and Generosity, and Kindness with usasws, and Mercy for usasws, and Gratitude upon usasws from without any might for usasws. Nor a strategy for usasws, nor any strength of oursasws. O Allahazwj! Therefore, Bestow to us the excellent recitation of it, and the memorisation of its Verses, and Eman its Allegorical (Verses), and acting upon its Decisive (Verses), and reasoning in its interpretation, and Guidance in its arrangement, and insight into its Light.

اللَّهُمَّ وَ كَمَا أَنْزَلْتَهُ شِفَاءً لِأَوْلِيَائِكَ وَ شَقَاءً عَلَى أَعْدَائِكَ وَ عَمًى عَلَى أَهْلِ مَعْصِيَتِكَ وَ نُوراً لِأَهْلِ طَاعَتِكَ اللَّهُمَّ فَاجْعَلْهُ لَنَا حِصْناً مِنْ عَذَابِكَ وَ حِرْزاً مِنْ غَضَبِكَ وَ حَاجِزاً عَنْ مَعْصِيَتِكَ وَ عِصْمَةً مِنْ سَخَطِكَ وَ دَلِيلًا عَلَى طَاعَتِكَ وَ نُوراً يَوْمَ نَلْقَاكَ نَسْتَضِي‏ءُ بِهِ فِي خَلْقِكَ وَ نَجُوزُ بِهِ عَلَى صِرَاطِكَ وَ نَهْتَدِي بِهِ إِلَى جَنَّتِكَ

O Allahazwj! And it is as if Youazwj have Revealed it as a Healing to Yourazwj friends, and a misery to Yourazwj enemies, and a blindness upon the people disobedient to Youazwj, and a Light for the people obedient to Youazwj. O Allahazwj! So Make it to be a fortress for usasws from Yourazwj Punishment and a Protection from Yourazwj Wrath, and Barrier from disobeying Youazwj, and a Preservation from Yourazwj Harshness, and a Pointer towards obeying Youazwj, and a Light on the Day weasws meet Youazwj weasws can shine with among Yourazwj creatures, and weasws can cross by it upon Yourazwj Bridge, and weasws can be Guided with to Yourazwj Paradise.

اللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنَ الشِّقْوَةِ فِي حَمْلِهِ وَ الْعَمَى عَنْ عَمَلِهِ وَ الْجَوْرِ عَنْ حُكْمِهِ وَ الْعُلُوِّ عَنْ قَصْدِهِ وَ التَّقْصِيرِ دُونَ حَقِّهِ اللَّهُمَّ احْمِلْ عَنَّا ثِقْلَهُ وَ أَوْجِبْ لَنَا أَجْرَهُ وَ أَوْزِعْنَا شُكْرَهُ وَ اجْعَلْنَا نُرَاعِيهِ وَ نَحْفَظُهُ

O Allahazwj! Weasws seek Refuge by it from the misfortune in bearing it, and the blindness from its actions, and the tyranny from its decision, and higher from its Meanings and being deficient below its rights. O Allahazwj! Unload its weight from usasws and Obligate its Recompense for usasws, and Apportion is gratefulness upon usasws, and Make usasws to be its caretakers and its preservers.

اللَّهُمَّ اجْعَلْنَا نَتَّبِعُ حَلَالَهُ وَ نَجْتَنِبُ حَرَامَهُ وَ نُقِيمُ حُدُودَهُ وَ نُؤَدِّي فَرَائِضَهُ اللَّهُمَّ ارْزُقْنَا حَلَاوَةً فِي تِلَاوَتِهِ وَ نَشَاطاً فِي قِيَامِهِ وَ وَجِلًا فِي تَرْتِيلِهِ وَ قُوَّةً فِي اسْتِعْمَالِهِ فِي آنَاءِ اللَّيْلِ وَ أَطْرَافِ النَّهَارِ اللَّهُمَّ وَ اشْفِنَا مِنَ النَّوْمِ بِالْيَسِيرِ وَ أَيْقِظْنَا فِي سَاعَةِ اللَّيْلِ مِنْ رُقَادِ الرَّاقِدِينَ وَ نَبِّهْنَا عِنْدَ الْأَحَايِينِ الَّتِي يُسْتَجَابُ فِيهَا الدُّعَاءُ مِنْ سِنَةِ الْوَسْنَانِينَ

O Allahazwj! Make usasws to follow its Permissible and keep aloof from its Prohibitions, and establish its Limits, and fulfil its Impositions. O Allahazwj! Grace usasws its sweetness during its recitation, and vigour in establishing it, and respect in reading it slowly, and strength in utilizing it at night and the two ends of the day. O Allahazwj! And Comfort usasws with the little sleep, and Wake usasws up during a time of the night from the sleep of the sleeping ones, and Wake usasws during the events in which the supplications are Answered from the slumber of the ones in slumber.

اللَّهُمَّ اجْعَلْ لِقُلُوبِنَا ذَكَاءً عِنْدَ عَجَائِبِهِ الَّتِي لَا تَنْقَضِي وَ لَذَاذَةً عِنْدَ تَرْدِيدِهِ وَ عِبْرَةً عِنْدَ تَرْجِيعِهِ وَ نَفْعاً بَيِّناً عِنْدَ اسْتِفْهَامِهِ اللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ تَخَلُّفِهِ فِي قُلُوبِنَا وَ تَوَسُّدِهِ عِنْدَ رُقَادِنَا وَ نَبْذِهِ وَرَاءَ ظُهُورِنَا وَ نَعُوذُ بِكَ مِنْ قَسَاوَةِ قُلُوبِنَا لِمَا بِهِ وَعَظْتَنَا

O Allahazwj! Make intelligence to be for ourasws hearts during its (Holy Quran’s) wonderments which do not expire, and pleasures during its repeating, and lessons during its reviews, and clear benefits during its understanding. O Allahazwj! Weasws seek Refuge with Youazwj from opposing it in ourasws hearts, and neglecting it during ourasws sleep and throwing it behind ourasws backs. And weasws seek Refuge from the harshness of ourasws hearts when it is Advised to usasws with it.

اللَّهُمَّ انْفَعْنَا بِمَا صَرَفْتَ فِيهِ مِنَ الْآيَاتِ وَ ذَكِّرْنَا بِمَا ضَرَبْتَ فِيهِ مِنَ الْمَثُلَاتِ وَ كَفِّرْ عَنَّا بِتَأْوِيلِهِ السَّيِّئَاتِ وَ ضَاعِفْ لَنَا بِهِ جَزَاءً فِي الْحَسَنَاتِ وَ ارْفَعْنَا بِهِ ثَوَاباً فِي الدَّرَجَاتِ وَ لَقِّنَا بِهِ الْبُشْرَى بَعْدَ الْمَمَاتِ

O Allahazwj! Benefit usasws with what Youazwj Served in it from the Verses and Mentioned usasws with what Youazwj Struck in it from the examples, and Expiated the evil deeds (of ourasws Shias) from usasws by its interpretation, and Multiplied for usasws by it the Recompense regarding the good deeds, and Raised the Rewards by usasws by it in the Levels, and Made usasws face glad tidings after the deaths.

اللَّهُمَّ اجْعَلْهُ لَنَا زَاداً تُقَوِّينَا بِهِ فِي الْمَوْقِفِ بَيْنَ يَدَيْكَ وَ طَرِيقاً وَاضِحاً نَسْلُكُ بِهِ إِلَيْكَ وَ عِلْماً نَافِعاً نَشْكُرُ بِهِ نَعْمَاءَكَ وَ تَخَشُّعاً صَادِقاً نُسَبِّحُ بِهِ أَسْمَاءَكَ فَإِنَّكَ اتَّخَذْتَ بِهِ عَلَيْنَا حُجَّةً قَطَعْتَ بِهِ عُذْرَنَا وَ اصْطَنَعْتَ بِهِ عِنْدَنَا نِعْمَةً قَصَرَ عَنْهَا شُكْرُنَا اللَّهُمَّ اجْعَلْهُ لَنَا وَلِيّاً يُثَبِّتُنَا مِنَ الزَّلَلِ وَ دَلِيلًا يَهْدِينَا لِصَالِحِ الْعَمَلِ وَ عَوْناً هَادِياً يُقَوِّمُنَا مِنَ الْمَيْلِ وَ عَوْناً يُقَوِّينَا مِنَ الْمَلَلِ حَتَّى يَبْلُغَ بِنَا أَفْضَلَ الْأَمَلِ

O Allahazwj! Make it (Holy Quran) to be an increase in ourasws strength by it during the pausing in front of Youazwj and a clear way weasws can travel by towards Youazwj, and a beneficial knowledge weasws can be grateful with for Youazwj Bounties, and Makes usasws to be humble, truthful, weasws can Glorify Yourazwj Name with, for Youazwj will be Taking it as an Argument upon usasws, Cutting-off ourasws excuses by it, and Loaded it with usasws such Bounties that weasws are deficient in thanking for it. O Allahazwj! Make it to be a friend for usasws affirming usasws from wavering, and a pointer guiding usasws to the righteous deeds, and an aiding guide strengthening usasws from other religions, and aiding usasws from the fatigue, until it reaches with usasws the best deeds.

اللَّهُمَّ اجْعَلْهُ لَنَا شَافِعاً يَوْمَ اللِّقَاءِ وَ سِلَاحاً يَوْمَ الِارْتِقَاءِ وَ حَجِيجاً يَوْمَ الْقَضَاءِ وَ نُوراً يَوْمَ الظَّلْمَاءِ يَوْمَ لَا أَرْضَ وَ لَا سَمَاءَ يَوْمَ يُجْزَى كُلُّ سَاعٍ بِمَا سَعَى

O Allahazwj! Make it to be a healing for usasws on the Day of the Meeting and a weapon on the Day of Raising (of matters), and an argument on the Day of the Judgments, and a Light on the Day of the darkness there being neither an earth nor a sky, the Day every strivers would be Sufficed for what he strove for.

اللَّهُمَّ اجْعَلْهُ لَنَا رَيّاً يَوْمَ الظَّمَإِ وَ فَوْزاً يَوْمَ الْجَزَاءِ مِنْ نَارٍ حَامِيَةٍ قَلِيلَةِ الْبُقْيَا عَلَى مَنْ بِهَا اصْطَلَى وَ بِحَرِّهَا تَلَظَّى اللَّهُمَّ اجْعَلْهُ لَنَا بُرْهَاناً عَلَى رُءُوسِ الْمَلَإِ يَوْمَ يُجْمَعُ فِيهِ أَهْلُ الْأَرْضِ وَ أَهْلُ السَّمَاءِ اللَّهُمَّ ارْزُقْنَا مَنَازِلَ الشُّهَدَاءِ وَ عَيْشَ السُّعَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ إِنَّكَ سَمِيعُ الدُّعَاءِ .

O Allahazwj! Make it (Holy Quran) to be a quenching for usasws on the Day of thirst, and a success on the Day of the Recompense from the Blazing Fire, giving little survival upon the ones who are with it, uprooting by its oceans of fire. O Allahazwj! Make it to be a Proof for usasws against the chiefs of the nations on the Day in which would be gathered the inhabitants of the earth and the inhabitants of the sky. O Allahazwj! Grace usasws the status of the martyrs and a life of happiness, and the friendship of the Prophetsas. Youazwj are the Hearer of the supplications’.[1983]

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بَابُ الدُّعَاءِ فِي حِفْظِ الْقُرْآنِ

Chapter 59 – The supplication regarding the memorisation of the Quran

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ وَ لَمْ يَسْأَلِ الْعِبَادُ مِثْلَكَ أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ نَبِيِّكَ وَ رَسُولِكَ وَ إِبْرَاهِيمَ خَلِيلِكَ وَ صَفِيِّكَ وَ مُوسَى كَلِيمِكَ وَ نَجِيِّكَ وَ عِيسَى كَلِمَتِكَ وَ رُوحِكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from the one who mentioned it, from Abu Abdullah Bin Sinan, from Aban Bin Taghlib,

(It has been narrated) from Abu Abdullahasws having said: ‘You should be saying, ‘O Allahazwj! I ask Youazwj and do not ask the servants like I ask Youazwj. I ask Youazwj by the right of Muhammadsaww Yoursaww Prophetsaww and Yourazwj Rasoolsaww, and Ibrahimas Yourazwj friend and Yourazwj elite, and Musaas Yourazwj speaker and Yourazwj whisperer, and Isaas Yourazwj Word and Yourazwj Spirit.

وَ أَسْأَلُكَ بِصُحُفِ إِبْرَاهِيمَ وَ تَوْرَاةِ مُوسَى وَ زَبُورِ دَاوُدَ وَ إِنْجِيلِ عِيسَى وَ قُرْآنِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ بِكُلِّ وَحْيٍ أَوْحَيْتَهُ وَ قَضَاءٍ أَمْضَيْتَهُ وَ حَقٍّ قَضَيْتَهُ وَ غَنِيٍّ أَغْنَيْتَهُ وَ ضَالٍّ هَدَيْتَهُ وَ سَائِلٍ أَعْطَيْتَهُ

And I ask Youazwj by the Parchments of Ibrahimas, and the Torah of Musaas, and the Psalms of Dawoodas, and the Evangel of Isaas, and Quran of Muhammadsaww, and by every Revelation Youazwj Revealed, and every Judgment Youazwj Passed, and right Youazwj Fulfilled, and rich one Youazwj Enriched, and straying one Youazwj Guided, and begging one Youazwj Gave to.

وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى اللَّيْلِ فَأَظْلَمَ وَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى النَّهَارِ فَاسْتَنَارَ وَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى الْأَرْضِ فَاسْتَقَرَّتْ وَ دَعَمْتَ بِهِ السَّمَاوَاتِ فَاسْتَقَلَّتْ وَ وَضَعْتَهُ عَلَى الْجِبَالِ فَرَسَتْ

And I ask Youazwj by Yourazwj Name which Youazwj Placed upon the night, so it turned dark, and by Yourazwj Name which Youazwj Placed upon the day so it shone, and by Yourazwj Name which Youazwj Placed upon the earth so it settled and the skies were underpinned by it so (became) upheld, and Placed it upon the mountains, so were anchored.

وَ بِاسْمِكَ الَّذِي بَثَثْتَ بِهِ الْأَرْزَاقَ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي تُحْيِي بِهِ الْمَوْتَى وَ أَسْأَلُكَ بِمَعَاقِدِ الْعِزِّ مِنْ عَرْشِكَ وَ مُنْتَهَى الرَّحْمَةِ مِنْ كِتَابِكَ

And by Yourazwj Name by which the sustenance are Sent with, and I ask Youazwj by Yourazwj Name by which the dead are revived with, and I ask Youazwj by the Bond of the Might from Yourazwj Throne and the limit of the Mercy from Yourazwj Book.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَرْزُقَنِي حِفْظَ الْقُرْآنِ وَ أَصْنَافَ الْعِلْمِ وَ أَنْ تُثَبِّتَهَا فِي قَلْبِي وَ سَمْعِي وَ بَصَرِي وَ أَنْ تُخَالِطَ بِهَا لَحْمِي وَ دَمِي وَ عِظَامِي وَ مُخِّي وَ تَسْتَعْمِلَ بِهَا لَيْلِي وَ نَهَارِي بِرَحْمَتِكَ وَ قُدْرَتِكَ فَإِنَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِكَ يَا حَيُّ يَا قَيُّومُ

I ask Youazwj that Youazwj should Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww and that Youazwj should Grace me the memorisation of the Quran, and the varieties of the knowledge, and that Youazwj affirm it in myasws heart and myasws hearing and my sight, and that Youazwj mingle it with myasws flesh and myasws blood and myasws bones and myasws brain, and that Youazwj Utilise by it myasws night and myasws day by Yourazwj Mercy and Yourazwj Power, for there is neither Might nor Strength except with Youazwj. O Living! O Eternal!’

قَالَ وَ فِي حَدِيثٍ آخَرَ زِيَادَةُ

He (the narrator) said, ‘And in another Hadeeth there is more: -

وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي دَعَاكَ بِهِ عِبَادُكَ الَّذِينَ اسْتَجَبْتَ لَهُمْ وَ أَنْبِيَاؤُكَ فَغَفَرْتَ لَهُمْ وَ رَحِمْتَهُمْ

‘And Iasws ask Youazwj by Yourazwj Name by which Yourazwj servants supplicate with so it is Answered for them, and Yourazwj Prophets, so it is Forgiven for themas and there is Mercy upon themas.

وَ أَسْأَلُكَ بِكُلِّ اسْمٍ أَنْزَلْتَهُ فِي كُتُبِكَ وَ بِاسْمِكَ الَّذِي اسْتَقَرَّ بِهِ عَرْشُكَ وَ بِاسْمِكَ الْوَاحِدِ الْأَحَدِ الْفَرْدِ الْوَتْرِ الْمُتَعَالِ الَّذِي يَمْلَأُ الْأَرْكَانَ كُلَّهَا الطَّاهِرِ الطُّهْرِ الْمُبَارَكِ الْمُقَدَّسِ الْحَيِّ الْقَيُّومِ نُورِ السَّمَاوَاتِ وَ الْأَرْضِ الرَّحْمَنِ الرَّحِيمِ الْكَبِيرِ الْمُتَعَالِ وَ كِتَابِكَ الْمُنْزَلِ بِالْحَقِّ وَ كَلِمَاتِكَ التَّامَّاتِ وَ نُورِكَ التَّامِّ وَ بِعَظَمَتِكَ وَ أَرْكَانِكَ .

And Iasws ask Youazwj by every Name Youazwj Revealed in Yourazwj Book, and by Yourazwj Name which Yourazwj Throne is stabilized, and by Yourazwj Name, the Single, the One, the Individual, the Solitary, the Exalted which Fills up the corners, all of them, the Immaculate, the Clean, the Blessed, the Holy, the Living, the Eternal, Light of the skies and the earth, the Beneficent, the Merciful, the Greatest, and Exalted, and Yourazwj Revealed Book with the Truth, and the Perfect Words of Yoursazwj, and Yourazwj Perfect Light, and by Yourazwj Magnificence and Yourazwj Elements’.

وَ قَالَ فِي حَدِيثٍ آخَرَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَرَادَ أَنْ يُوعِيَهُ اللَّهُ عَزَّ وَ جَلَّ الْقُرْآنَ وَ الْعِلْمَ فَلْيَكْتُبْ هَذَا الدُّعَاءَ فِي إِنَاءٍ نَظِيفٍ بِعَسَلٍ مَاذِيٍّ ثُمَّ يَغْسِلُهُ بِمَاءِ الْمَطَرِ قَبْلَ أَنْ يَمَسَّ الْأَرْضَ وَ يَشْرَبُهُ ثَلَاثَةَ أَيَّامٍ عَلَى الرِّيقِ فَإِنَّهُ يَحْفَظُ ذَلِكَ إِنْ شَاءَ اللَّهُ .

And heasws said in another Hadeeth: ‘Rasool-Allahsaww said: ‘The one who wants Allahazwj Mighty and Majestic should Cause him to retain (memorise) the Quran and the Knowledge, so let him write this supplication in a clean container with white honey, then wash it with rain water before it touches the ground, and drink it for three days upon the empty stomach, for it would make him memorise that, Allahazwj Willing’.[1984] 

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُعَلِّمُكَ دُعَاءً لَا تَنْسَى الْقُرْآنَ اللَّهُمَّ ارْحَمْنِي بِتَرْكِ مَعَاصِيكَ أَبَداً مَا أَبْقَيْتَنِي وَ ارْحَمْنِي مِنْ تَكَلُّفِ مَا لَا يَعْنِينِي وَ ارْزُقْنِي حُسْنَ الْمَنْظَرِ فِيمَا يُرْضِيكَ عَنِّي وَ أَلْزِمْ قَلْبِي حِفْظَ كِتَابِكَ كَمَا عَلَّمْتَنِي وَ ارْزُقْنِي أَنْ أَتْلُوَهُ عَلَى النَّحْوِ الَّذِي يُرْضِيكَ عَنِّي

From him, from his father, from Hammad Bin Isa,

(It has been narrated) raising it to Amir Al-Momineenasws having said: ‘Rasool-Allahsaww said: ‘Isaww shall teach you a supplication, (by which) you will not forget the Quran, ‘O Allahazwj! Have Mercy on me so I neglect disobeying Youazwj for ever what it my remaining (life), and have Mercy on me from encumbering what is not befitting for me, and Grace me the good scenery in what would Please Youazwj from me, and Impose the memorisation of Yourazwj Book in my heart just as Youazwj Taught me and Graced me that I recite it upon as which would Please Youazwj from me.

اللَّهُمَّ نَوِّرْ بِكِتَابِكَ بَصَرِي وَ اشْرَحْ بِهِ صَدْرِي وَ فَرِّحْ بِهِ قَلْبِي وَ أَطْلِقْ بِهِ لِسَانِي وَ اسْتَعْمِلْ بِهِ بَدَنِي وَ قَوِّنِي عَلَى ذَلِكَ وَ أَعِنِّي عَلَيْهِ إِنَّهُ لَا مُعِينَ عَلَيْهِ إِلَّا أَنْتَ لَا إِلَهَ إِلَّا أَنْتَ .

O Allahazwj! Illuminate my vision by Yourazwj Book and Expand my chest by it, and Cause my heart to be happy with it, and Loosen my tongue by it, and Utilise my body by it, and Strengthen me upon that, and Assist me upon it, (for) there is no Aider upon it except Youazwj. There is no god except Youazwj’’.

قَالَ وَ رَوَاهُ بَعْضُ أَصْحَابِنَا عَنْ وَلِيدِ بْنِ صَبِيحٍ عَنْ حَفْصٍ الْأَعْوَرِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ).

He (the narrator) said, ‘Some of our companions have reported from Waleed Bin Sabeeh, from Hafs Al-Awr, from Abu Abdullahasws’.[1985]

بَابُ دَعَوَاتٍ مُوجَزَاتٍ لِجَمِيعِ الْحَوَائِجِ لِلدُّنْيَا وَ الْآخِرَةِ

Chapter 60 – Brief supplications for the entirety of the needs of the world and the Hereafter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ اجْعَلْنِي أَخْشَاكَ كَأَنِّي أَرَاكَ وَ أَسْعِدْنِي بِتَقْوَاكَ وَ لَا تُشْقِنِي بِنَشْطِي لِمَعَاصِيكَ وَ خِرْ لِي فِي قَضَائِكَ وَ بَارِكْ لِي فِي قَدَرِكَ حَتَّى لَا أُحِبَّ تَأْخِيرَ مَا عَجَّلْتَ وَ لَا تَعْجِيلَ مَا أَخَّرْتَ وَ اجْعَلْ غِنَايَ فِي نَفْسِي وَ مَتِّعْنِي بِسَمْعِي وَ بَصَرِي وَ اجْعَلْهُمَا الْوَارِثَيْنِ مِنِّي وَ انْصُرْنِي عَلَى مَنْ ظَلَمَنِي وَ أَرِنِي فِيهِ قُدْرَتَكَ يَا رَبِّ وَ أَقِرَّ بِذَلِكَ عَيْنِي .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ismail Bin Sahl, from Abdullah Bin Jundab, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘Say, ‘O Allahazwj! Make me to fear Youazwj as if I can see Youazwj, and Assist me with being pious to Youazwj, and do not Cause me to be miserable by my practicing to disobeying Youazwj, and Choose for me in Yourazwj Judgment, and Bless for me in Yourazwj Ordainment until I do not love the delay of what Youazwj Hasten nor hastening of what Youazwj Delay; and Make self-sufficiency in myself, and Cause me to enjoy with my hearing and my vision, and Make them both as the inheritors from me, and Help me against the ones who oppress me, and Show me Yourazwj Power in it, O Lordazwj, and my eyes to be delighted with that’’.[1986]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي سُلَيْمَانَ الْجَصَّاصِ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ يَوْمِ الْقِيَامَةِ وَ أَخْرِجْنِي مِنَ الدُّنْيَا سَالِماً وَ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ وَ اكْفِنِي مَئُونَتِي وَ مَئُونَةَ عِيَالِي وَ مَئُونَةَ النَّاسِ وَ أَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abu Suleyman Al Jassas, from Ibrahim Bin Maymoun who said,

‘I heard Abu Abdullahasws saying: ‘O Allahazwj! Assist me upon the terror of the Day of Judgment and Extract me safely from the world, and Pair me with the Maiden Houries, and Suffice me for my livelihood and the livelihood of my dependants, and livelihood of the people, and by Yourazwj Mercy Enter me to be among the righteous servants’’.[1987]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ وَ أَعُوذُ بِكَ مِنْ كُلِّ سُوءٍ أَحَاطَ بِهِ عِلْمُكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ عَافِيَتَكَ فِي أُمُورِي كُلِّهَا وَ أَعُوذُ بِكَ مِنْ خِزْيِ الدُّنْيَا وَ عَذَابِ الْآخِرَةِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Say, ‘O Allahazwj! I ask Youazwj from every goodness Yourazwj Knowledge is Encompassing with, and I seek Refuge with Youazwj from every evil Yourazwj Knowledge is Encompassing with. O Allahazwj! I ask Youazwj for Yourazwj good health to be in my life-time, all of it, and I seek Refuge with Youazwj from every disgrace of the world and the Punishment of the Hereafter’’.[1988]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ عَلِيِّ بْنِ زِيَادٍ قَالَ كَتَبَ عَلِيُّ بْنُ بَصِيرٍ يَسْأَلُهُ أَنْ يَكْتُبَ لَهُ فِي أَسْفَلِ كِتَابِهِ دُعَاءً يُعَلِّمُهُ إِيَّاهُ يَدْعُو بِهِ فَيُعْصَمُ بِهِ مِنَ الذُّنُوبِ جَامِعاً لِلدُّنْيَا وَ الْآخِرَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Sahl BiN Ziyad, altogether from Ali Bin Ziyad who said,

‘Ali Bin Baseer wrote to himasws, asking himasws that heasws write to him at the bottom of hisasws letter, teaching him a supplication he can supplicate with, so he can be saved from the comprehensive sins of the world and the Hereafter.

فَكَتَبَ ( عليه السلام ) بِخَطِّهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ وَ لَمْ يَهْتِكِ السِّتْرَ عَنِّي يَا كَرِيمَ الْعَفْوِ يَا حَسَنَ التَّجَاوُزِ يَا وَاسِعَ الْمَغْفِرَةِ يَا بَاسِطَ الْيَدَيْنِ بِالرَّحْمَةِ يَا صَاحِبَ كُلِّ نَجْوَى وَ يَا مُنْتَهَى كُلِّ شَكْوَى يَا كَرِيمَ الصَّفْحِ يَا عَظِيمَ الْمَنِّ يَا مُبْتَدِئَ كُلِّ نِعْمَةٍ قَبْلَ اسْتِحْقَاقِهَا

So heasws wrote in hisasws own handwriting: ‘In the Name of Allahazwj the Beneficent, the Merciful. O the Oneazwj Who Manifest the beauty and Veils the ugliness, and does not Tear down the Veil from me. O Benevolent, the Pardon, O Excellent Overlooker! O Extensive of Forgiveness! O Most Extensive of the Hands with the Mercy! O Companion of every conversation, and O the End-point of every complaint! O the Benevolent Excuser! O the Magnifier of the Favours! O the Initiator of every Bounty it is being deserved!

يَا رَبَّاهْ يَا سَيِّدَاهْ يَا مَوْلَاهْ يَا غِيَاثَاهْ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَسْأَلُكَ أَنْ لَا تَجْعَلَنِي فِي النَّارِ ثُمَّ تَسْأَلُ مَا بَدَا لَكَ .

O Lordazwj! O Chief! O Master! O Rescuer! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww; and I ask Youazwj that Youazwj do not Make me to be in the Fire’. Then ask whatever comes to you’.[1989]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ وَ أَبِي طَالِبٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُمَّ أَنْتَ ثِقَتِي فِي كُلِّ كُرْبَةٍ وَ أَنْتَ رَجَائِي فِي كُلِّ شِدَّةٍ وَ أَنْتَ لِي فِي كُلِّ أَمْرٍ نَزَلَ بِي ثِقَةٌ وَ عُدَّةٌ كَمْ مِنْ كَرْبٍ يَضْعُفُ عَنْهُ الْفُؤَادُ وَ تَقِلُّ فِيهِ الْحِيلَةُ وَ يَخْذُلُ عَنْهُ الْقَرِيبُ وَ الْبَعِيدُ وَ يَشْمَتُ بِهِ الْعَدُوُّ وَ تَعْنِينِي فِيهِ الْأُمُورُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Abdullah Al Barqy, and Abu Talib, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘(Say), ‘O Allahazwj! Youazwj are my reliance during every worry, and Youazwj are my hope during every difficulty, and Yourazwj are for me during every matter which descends with me, as a Trustworthy and the Resource. And how many worries were such that the heart was weakened from it, and the plans were scarce with regards to it, and the end near ones and the far ones abandoned from it, and the enemies gloated with it, and the life-time was exhausted in it.

أَنْزَلْتُهُ بِكَ وَ شَكَوْتُهُ إِلَيْكَ رَاغِباً فِيهِ عَمَّنْ سِوَاكَ فَفَرَّجْتَهُ وَ كَشَفْتَهُ وَ كَفَيْتَنِيهِ فَأَنْتَ وَلِيُّ كُلِّ نِعْمَةٍ وَ صَاحِبُ كُلِّ حَاجَةٍ وَ مُنْتَهَى كُلِّ رَغْبَةٍ فَلَكَ الْحَمْدُ كَثِيراً وَ لَكَ الْمَنُّ فَاضِلًا .

I revealed it to Youazwj and complained of it to Youazwj, turning away from the ones besides Youazwj. Therefore, Relieve it and Remove it and Suffice for it, for Youazwj are the Patron of every Bounty and a Companion of every need, and the End-point of every desire. So, for Youazwj is the abundant Praise, and for Youazwj is the extra Favours (to Grant)’.[1990]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِجَلَالِكَ وَ جَمَالِكَ وَ كَرَمِكَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Isa Bin Abdullah Al Qummy,

(It has been narrated) from Abu Abdullahasws having said: ‘Say, ‘O Allahazwj! I ask Youazwj by Yourazwj Majesty and Yourazwj Beauty and Yourazwj benevolence that Youazwj Do for me such and such’.[1991]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي أَكْثِرْ مِنْ أَنْ تَقُولَ اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ قُلْتُ أَمَّا الْمُعَارِينَ فَقَدْ عَرَفْتُ فَمَا مَعْنَى لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ

From him, from Ibn Mahboub, from Al Fazl Bin Yunus,

(It has been narrated) from Abu Al-Hassanasws, said, ‘Heasws said to me: ‘You should frequent in saying, ‘O Allahazwj! Do not Make me to be from the ones of temporary Eman, nor Exit me from the deficiency (Taqseer)’. I said, ‘As for the ones of temporary Eman, so I have recognised, but what is the meaning of ‘Do not Exit me from the deficiency (Taqseer)?’

قَالَ كُلُّ عَمَلٍ تَعْمَلُهُ تُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَكُنْ فِيهِ مُقَصِّراً عِنْدَ نَفْسِكَ فَإِنَّ النَّاسَ كُلَّهُمْ فِي أَعْمَالِهِمْ فِي مَا بَيْنَهُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ مُقَصِّرُونَ .

Heasws said: ‘Every deed you perform intending the Face of Allahazwj Mighty and Majestic by it, so become a deficient one (Muqassir) within yourself, for the people, all of them, in their deeds regarding what is between them and Allahazwj Mighty and Majestic, are (all) deficient (Muqassireen)’’.[1992]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَقَدْ غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لِرَجُلٍ مِنْ أَهْلِ الْبَادِيَةِ بِكَلِمَتَيْنِ دَعَا بِهِمَا قَالَ اللَّهُمَّ إِنْ تُعَذِّبْنِي فَأَهْلٌ لِذَلِكَ أَنَا وَ إِنْ تَغْفِرْ لِي فَأَهْلٌ لِذَلِكَ أَنْتَ فَغَفَرَ اللَّهُ لَهُ .

From him, from Ibn Mahboub, from Aban, from Abdul Rahman Bin Ayn who said,

‘Abu Ja’farasws said: ‘Allahazwj Mighty and Majestic had Forgiven a man from the people of the valleys due to two phrases he supplicated with. He said, ‘O Allahazwj! If Youazwj were to Punish me, so I am deserving of that, and if Youazwj were to Forgive me, so Youazwj are Rightful with it’. So Allahazwj Forgave him’.[1993]

عَنْهُ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَمِّهِ عَنِ الرِّضَا ( عليه السلام ) قَالَ يَا مَنْ دَلَّنِي عَلَى نَفْسِهِ وَ ذَلَّلَ قَلْبِي بِتَصْدِيقِهِ أَسْأَلُكَ الْأَمْنَ وَ الْإِيمَانَ فِي الدُّنْيَا وَ الْآخِرَةِ .

From him, from Yahya Bin Al Mubarak, from Ibrahim Bin Abu Al Balaad, from his uncle,

(It has been narrated) from Al-Rezaasws having said: ‘(Say), ‘O the One Who Pointed me upon myself and Humbled my heart by Ratifying Himazwj! I ask Youazwj for the security, and the Eman in the world and the Hereafter’’.[1994]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ قَالَ رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) فِي فِنَاءِ الْكَعْبَةِ فِي اللَّيْلِ وَ هُوَ يُصَلِّي فَأَطَالَ الْقِيَامَ حَتَّى جَعَلَ مَرَّةً يَتَوَكَّأُ عَلَى رِجْلِهِ الْيُمْنَى وَ مَرَّةً عَلَى رِجْلِهِ الْيُسْرَى ثُمَّ سَمِعْتُهُ يَقُولُ بِصَوْتٍ كَأَنَّهُ بَاكٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from his father who said,

‘I saw Aliasws Bin Al-Husaynasws in the courtyard of the Kabah during the night and heasws was praying Salāt, and heasws prolonged the standing until he repeatedly leaned upon hisasws right leg, and at times upon hisasws left leg. Then I heard himasws saying in a voice as if heasws was crying. (The suppliction is):

يَا سَيِّدِي تُعَذِّبُنِي وَ حُبُّكَ فِي قَلْبِي أَمَا وَ عِزَّتِكَ لَئِنْ فَعَلْتَ لَتَجْمَعَنَّ بَيْنِي وَ بَيْنَ قَوْمٍ طَالَ مَا عَادَيْتُهُمْ فِيكَ .

‘O my Master! Will Youazwj Punish me while Yourazwj Love is in myasws heart? But, by Yourazwj Mighty, if Youazwj Do so, Youazwj would be Gathering between measws and the group of people with whom Iasws have prolonged being their enemy for Yourazwj Sake’’.[1995]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ دَاوُدَ الرَّقِّيِّ قَالَ إِنِّي كُنْتُ أَسْمَعُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَكْثَرَ مَا يُلِحُّ بِهِ فِي الدُّعَاءِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from one of our companions, from Dawood Al Raqyy who said,

‘I used to frequently hear Abu Abdullahasws what heasws would frequently supplicate to Allahazwj,

عَلَى اللَّهِ بِحَقِّ الْخَمْسَةِ يَعْنِي رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ أَمِيرَ الْمُؤْمِنِينَ وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ( صلوات الله عليهم )

By the right of the (Holy) Five – meaning Rasool-Allahsaww, and Amir Al Momineenasws, and Fatimaasws, and Al Hassanasws and Al Husaynasws’’.[1996]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ عَلَّمَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دُعَاءً وَ أَمَرَنَا أَنْ نَدْعُوَ بِهِ يَوْمَ الْجُمُعَةِ اللَّهُمَّ إِنِّي تَعَمَّدْتُ إِلَيْكَ بِحَاجَتِي وَ أَنْزَلْتُ بِكَ الْيَوْمَ فَقْرِي وَ مَسْكَنَتِي فَأَنَا الْيَوْمَ لِمَغْفِرَتِكَ أَرْجَى مِنِّي لِعَمَلِي وَ لَمَغْفِرَتُكَ وَ رَحْمَتُكَ أَوْسَعُ مِنْ ذُنُوبِي

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub, from Ibrahim Al Karkhy who said,

‘Abu Abdullahasws taught us a supplication and instructed us that we should be supplicating with it on the day of Friday: ‘(Say), ‘O Allahazwj! I have deliberated to Youazwj with my need and revealed to Youazwj today, my poverty and my destitution. Thus, today, I am hoping for Yourazwj Forgiveness for my deeds, and for Yourazwj Forgiveness and Yourazwj Mercy which is more Capacious than my sins.

فَتَوَلَّ قَضَاءَ كُلِّ حَاجَةٍ هِيَ لِي بِقُدْرَتِكَ عَلَيْهَا وَ تَيْسِيرِ ذَلِكَ عَلَيْكَ وَ لِفَقْرِي إِلَيْكَ فَإِنِّي لَمْ أُصِبْ خَيْراً قَطُّ إِلَّا مِنْكَ وَ لَمْ يَصْرِفْ عَنِّي أَحَدٌ شَرّاً قَطُّ غَيْرُكَ وَ لَيْسَ أَرْجُو لآِخِرَتِي وَ دُنْيَايَ سِوَاكَ وَ لَا لِيَوْمِ فَقْرِي وَ يَوْمِ يُفْرِدُنِي النَّاسُ فِي حُفْرَتِي وَ أُفْضِي إِلَيْكَ يَا رَبِّ بِفَقْرِي .

So Undertake the fulfilment of every need which is for me, by Yourazwj Power over it, and that is Easy upon Youazwj and my poverty to Youazwj, for I cannot attain goodness at all except from Youazwj, and no one can exchange evil from me at all apart from Youazwj, and I do not hope for my Hereafter and my world (to anyone) besides Youazwj, nor for my day of poverty and the day of my isolation from the people in my pit (grave), and I am panicking to Youazwj, O Lordazwj, with my poverty’.[1997]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عَطِيَّةَ عَنْ زَيْدٍ الصَّائِغِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) ادْعُ اللَّهَ لَنَا فَقَالَ اللَّهُمَّ ارْزُقْهُمْ صِدْقَ الْحَدِيثِ وَ أَدَاءَ الْأَمَانَةِ وَ الْمُحَافَظَةَ عَلَى الصَّلَوَاتِ اللَّهُمَّ إِنَّهُمْ أَحَقُّ خَلْقِكَ أَنْ تَفْعَلَهُ بِهِمُ اللَّهُمَّ وَ افْعَلْهُ بِهِمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Atiyya, from Zayd Al Saig who said,

‘I said to Abu Abdullahasws, ‘Supplicate to Allahazwj for us’. So heasws said: ‘O Allahazwj! Grace them the truthful narrations, and payment of the entrustment, and the preservation upon the Salāt. O Allahazwj! They are the most deserving of Yourazwj creatures that Youazwj Grant them (Favours). O Allahazwj, and Grant them (Favours)’’.[1998]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ص يَقُولُ اللَّهُمَّ مُنَّ عَلَيَّ بِالتَّوَكُّلِ عَلَيْكَ وَ التَّفْوِيضِ إِلَيْكَ وَ الرِّضَا بِقَدَرِكَ وَ التَّسْلِيمِ لِأَمْرِكَ حَتَّى لَا أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ وَ لَا تَأْخِيرَ مَا عَجَّلْتَ يَا رَبَّ الْعَالَمِينَ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Amir Al-Momineenasws was saying: ‘O Allahazwj! Bestow upon measws with the reliance upon Youazwj, and the delegation to Youazwj (of the affairs), and the pleasure with Yourazwj Ordainment, and the submission to Yourazwj Command, until Iasws do not love the hastening of whatever Youazwj Delay, nor the delay of what Youazwj Hasten, O Lordazwj of the worlds’’.[1999]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ سُحَيْمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ هُوَ رَافِعٌ يَدَهُ إِلَى السَّمَاءِ رَبِّ لَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَبَداً لَا أَقَلَّ مِنْ ذَلِكَ وَ لَا أَكْثَرَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Suheym, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying while heasws was raising hisasws hand towards the sky: ‘O Lordazwj! Do not Leave me to myself (even) for the blink of an eye, ever, neither less than that nor more’.

قَالَ فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ تَحَدَّرَ الدُّمُوعُ مِنْ جَوَانِبِ لِحْيَتِهِ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ يَا ابْنَ أَبِي يَعْفُورٍ إِنَّ يُونُسَ بْنَ مَتَّى وَكَلَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى نَفْسِهِ أَقَلَّ مِنْ طَرْفَةِ عَيْنٍ فَأَحْدَثَ ذَلِكَ الذَّنْبَ قُلْتُ فَبَلَغَ بِهِ كُفْراً أَصْلَحَكَ اللَّهُ قَالَ لَا وَ لَكِنَّ الْمَوْتَ عَلَى تِلْكَ الْحَالِ هَلَاكٌ .

He (the narrator) said, ‘So it was with immediate flow of the tears from the sides of hisasws beard. Then heasws turned towards me and heasws said: ‘O Ibn Abu Yafour! Yunus Bin Mattara, Allahazwj Mighty and Majestic Left himas to himselfas for less than the blink of an eye, so heas committed that sin’. I said, ‘So did heas reach disbelief with it, may Allahazwj Keep youasws well!?’ Heasws said: ‘No, but the death upon that state is destruction’.[2000]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ قَالَ أَتَى جَبْرَئِيلُ ( عليه السلام ) إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ لَهُ إِنَّ رَبَّكَ يَقُولُ لَكَ إِذَا أَرَدْتَ أَنْ تَعْبُدَنِي يَوْماً وَ لَيْلَةً حَقَّ عِبَادَتِي فَارْفَعْ يَدَيْكَ إِلَيَّ وَ قُلِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, raising it,

‘Heasws said: ‘Jibraeelas came over to the Prophetas and said to himsaww: ‘Yoursaww Lordazwj is Saying to yousaww: “Whenever yousaww to worship Meazwj for a day and night as is the right of Myazwj worship, so raise yoursaww hands towards Meazwj and say: -

اللَّهُمَّ لَكَ الْحَمْدُ حَمْداً خَالِداً مَعَ خُلُودِكَ وَ لَكَ الْحَمْدُ حَمْداً لَا مُنْتَهَى لَهُ دُونَ عِلْمِكَ وَ لَكَ الْحَمْدُ حَمْداً لَا أَمَدَ لَهُ دُونَ مَشِيئَتِكَ وَ لَكَ الْحَمْدُ حَمْداً لَا جَزَاءَ لِقَائِلِهِ إِلَّا رِضَاكَ

‘O Allahazwj! For Youazwj is the Praise, eternal Praise along with Yourazwj Eternality; and for Youazwj is the Praise, a Praise with no end to it besides Yourazwj Knowledge; and for Youazwj is the Praise, a Praise having not extension for it besides Yourazwj Desire; and for Youazwj is the Praise, a Praise having no Recompense for its speaker except Yourazwj Pleasure.

اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ وَ لَكَ الْمَنُّ كُلُّهُ وَ لَكَ الْفَخْرُ كُلُّهُ وَ لَكَ الْبَهَاءُ كُلُّهُ وَ لَكَ النُّورُ كُلُّهُ وَ لَكَ الْعِزَّةُ كُلُّهَا وَ لَكَ الْجَبَرُوتُ كُلُّهَا وَ لَكَ الْعَظَمَةُ كُلُّهَا وَ لَكَ الدُّنْيَا كُلُّهَا وَ لَكَ الْآخِرَةُ كُلُّهَا وَ لَكَ اللَّيْلُ وَ النَّهَارُ كُلُّهُ وَ لَكَ الْخَلْقُ كُلُّهُ وَ بِيَدِكَ الْخَيْرُ كُلُّهُ وَ إِلَيْكَ يَرْجِعُ الْأَمْرُ كُلُّهُ عَلَانِيَتُهُ وَ سِرُّهُ

O Allahazwj! For Youazwj is the Praise, all of it, and for Youazwj is the Favour, all of it, and for Youazwj is the Beauty, all of it, and for Youazwj is the Light, all of it, and for Youazwj is the Might, all of it, and for Youazwj is the Grandeur, all of it, and for Youazwj is the Magnificence, all of it, and for Youazwj is the world, all of it, and for Youazwj is the Hereafter, all of it, and for Youazwj is the night and the day, all of it, and for Youazwj is the creation, all of it, and in Yourazwj Hand is the goodness, all of It, and to Youazwj do the matters return, all of them, its public and its private.

اللَّهُمَّ لَكَ الْحَمْدُ حَمْداً أَبَداً أَنْتَ حَسَنُ الْبَلَاءِ جَلِيلُ الثَّنَاءِ سَابِغُ النَّعْمَاءِ عَدْلُ الْقَضَاءِ جَزِيلُ الْعَطَاءِ حَسَنُ الْآلَاءِ إِلَهُ مَنْ فِي الْأَرْضِ وَ إِلَهُ مَنْ فِي السَّمَاءِ

O Allahazwj! The Praise is for Youazwj, an everlasting Praise. Youazwj are the Good affliction, the One of Majestic Laudation, the concealed Bounty Giver, the Just Judge, the abundant Giver, the Good Rewarder, Lordazwj of the one in the earth and Lordazwj of the ones in the sky.

اللَّهُمَّ لَكَ الْحَمْدُ فِي السَّبْعِ الشِّدَادِ وَ لَكَ الْحَمْدُ فِي الْأَرْضِ الْمِهَادِ وَ لَكَ الْحَمْدُ طَاقَةَ الْعِبَادِ وَ لَكَ الْحَمْدُ سَعَةَ الْبِلَادِ وَ لَكَ الْحَمْدُ فِي الْجِبَالِ الْأَوْتَادِ وَ لَكَ الْحَمْدُ فِي اللَّيْلِ إِذَا يَغْشَى وَ لَكَ الْحَمْدُ فِي النَّهَارِ إِذَا تَجَلَّى وَ لَكَ الْحَمْدُ فِي الْآخِرَةِ وَ الْأُولَى وَ لَكَ الْحَمْدُ فِي الْمَثَانِي وَ الْقُرْآنِ الْعَظِيمِ

O Allahazwj! For Youazwj is the Praise in the seven mighty (skies), and for Youazwj is the Praise in the earth spread out, and for Youazwj is the Praise of the endurance of the servants, and for Youazwj is the Praise at the times of the afflictions, and for Youazwj is the Praise in the mountains (like) pegs, and for Youazwj is the Praise in the night when it cover, and for Youazwj is the Praise in the day when it brightens, and for Youazwj is the Praise in the Hereafter, and the former (life in the earth), and for Youazwj is the Praise in the doubles (Imamsasws and the Magnificent Quran.

وَ سُبْحَانَ اللَّهِ وَ بِحَمْدِهِ وَ الْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَ السَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَ تَعَالَى عَمَّا يُشْرِكُونَ سُبْحَانَ اللَّهِ وَ بِحَمْدِهِ كُلُّ شَيْ‏ءٍ هَالِكٌ إِلَّا وَجْهَهُ سُبْحَانَكَ رَبَّنَا وَ تَعَالَيْتَ وَ تَبَارَكْتَ وَ تَقَدَّسْتَ

And Glory be to Allahazwj, and with Hisazwj Praise, and the earth, all of it would be in Hisazwj Grip on the Day of Judgment, and the skies would be (like) leaflets in Hisazwj Right Hand. Glorious is Heazwj and Exalted from what they (people) are associating. Glory be to Himazwj and with Hisazwj Praise. Everything will perish except for Hisazwj Face. Glory be to Youazwj, our Lordazwj, and Youazwj are more Exalted, and more Blessed, and Holier.

خَلَقْتَ كُلَّ شَيْ‏ءٍ بِقُدْرَتِكَ وَ قَهَرْتَ كُلَّ شَيْ‏ءٍ بِعِزَّتِكَ وَ عَلَوْتَ فَوْقَ كُلِّ شَيْ‏ءٍ بِارْتِفَاعِكَ وَ غَلَبْتَ كُلَّ شَيْ‏ءٍ بِقُوَّتِكَ وَ ابْتَدَعْتَ كُلَّ شَيْ‏ءٍ بِحِكْمَتِكَ وَ عِلْمِكَ وَ بَعَثْتَ الرُّسُلَ بِكُتُبِكَ وَ هَدَيْتَ الصَّالِحِينَ بِإِذْنِكَ وَ أَيَّدْتَ الْمُؤْمِنِينَ بِنَصْرِكَ وَ قَهَرْتَ الْخَلْقَ بِسُلْطَانِكَ

Youazwj Created everything by Yourazwj Power, and Compelled everything by Yourazwj Mighty, and Exalted above everything by Yourazwj Loftiness, and Overcame everything by Yourazwj Strength, and Initiated everything by Yourazwj Wisdom and Yourazwj Knowledge, and Sent the Rasoolsas with Yourazwj Books, and Guided the righteous ones by Yourazwj Permission, and Aided the Momineen by Yourazwj Help, and Coerced Yourazwj creatures by Yourazwj Authority.

لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ لَا نَعْبُدُ غَيْرَكَ وَ لَا نَسْأَلُ إِلَّا إِيَّاكَ وَ لَا نَرْغَبُ إِلَّا إِلَيْكَ أَنْتَ مَوْضِعُ شَكْوَانَا وَ مُنْتَهَى رَغْبَتِنَا وَ إِلَهُنَا وَ مَلِيكُنَا .

There is no god except Youazwj, Alone. There is no associate for Youazwj. Neither do we worship any apart from Youazwj, nor do we ask except Youazwj, nor do we turn towards except to Youazwj. Youazwj are the place of (placing) our complaints, and the end-point of our hopes, and (Youazwj are) our Godazwj and our King’’.[2001]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ابْتِدَاءً مِنْهُ يَا مُعَاوِيَةُ أَ مَا عَلِمْتَ أَنَّ رَجُلًا أَتَى أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه )  فَشَكَا الْإِبْطَاءَ عَلَيْهِ فِي الْجَوَابِ فِي دُعَائِهِ فَقَالَ لَهُ أَيْنَ أَنْتَ عَنِ الدُّعَاءِ السَّرِيعِ الْإِجَابَةِ فَقَالَ لَهُ الرَّجُلُ مَا هُوَ

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahhasws said to me, initiating from himselfasws: ‘O Muawiya! Do you not know that a man came over to Amir Al-Momineenasws, so he complained of the slowness upon him regarding the Answer of his supplication. So heasws said to him: ‘Where are you from the supplication of the quick response?’ So the man said to him, ‘What is it?’

قَالَ قُلِ

Heasws said: ‘Say,

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الْعَظِيمِ الْأَعْظَمِ الْأَجَلِّ الْأَكْرَمِ الْمَخْزُونِ الْمَكْنُونِ النُّورِ الْحَقِّ الْبُرْهَانِ الْمُبِينِ الَّذِي هُوَ نُورٌ مَعَ نُورٍ وَ نُورٌ مِنْ نُورٍ وَ نُورٌ فِي نُورٍ وَ نُورٌ عَلَى نُورٍ وَ نُورٌ فَوْقَ كُلِّ نُورٍ وَ نُورٌ يُضِي‏ءُ بِهِ كُلُّ ظُلْمَةٍ وَ يُكْسَرُ بِهِ كُلُّ شِدَّةٍ وَ كُلُّ شَيْطَانٍ مَرِيدٍ وَ كُلُّ جَبَّارٍ عَنِيدٍ

‘O Allahazwj! I ask Youazwj by Yourazwj Magnificent Name, the most Magnificent, and most Majestic, the most Benevolent, the most Treasured, the Light, the Truth, the Manifest Proof which it is a Light with a Light, and a light from a Light, and a Light in a Light, and a Light upon a Light, and a Light above every Light, and a Light by which every darkness is illuminated, and by which everything is broken down, and every Expelled Satanla, and every tenacious tyrant.

لَا تَقِرُّ بِهِ أَرْضٌ وَ لَا تَقُومُ بِهِ سَمَاءٌ وَ يَأْمَنُ بِهِ كُلُّ خَائِفٍ وَ يَبْطُلُ بِهِ سِحْرُ كُلِّ سَاحِرٍ وَ بَغْيُ كُلِّ بَاغٍ وَ حَسَدُ كُلِّ حَاسِدٍ وَ يَتَصَدَّعُ لِعَظَمَتِهِ الْبَرُّ وَ الْبَحْرُ وَ يَسْتَقِلُّ بِهِ الْفُلْكُ حِينَ يَتَكَلَّمُ بِهِ الْمَلَكُ فَلَا يَكُونُ لِلْمَوْجِ عَلَيْهِ سَبِيلٌ وَ هُوَ اسْمُكَ الْأَعْظَمُ الْأَعْظَمُ الْأَجَلُّ الْأَجَلُّ النُّورُ الْأَكْبَرُ الَّذِي سَمَّيْتَ بِهِ نَفْسَكَ وَ اسْتَوَيْتَ بِهِ عَلَى عَرْشِكَ

Neither can the earth bear it nor can the sky stand by it; and every fearful ones is secured by it; and there is invalidated by it the magic of every magician, and the rebellion of every rebel, and the envy of every envying one; and the land and the sea  crack up due to its Magnificence, and the ships sail by it when the Angels speak with it, so there does not happen to be a way for the waves upon it, and it is Yourazwj most Magnificent Name and the most Majestic, the Great Light which Youazwj Named Yourselfazwj with and Established Yourselfazwj upon the Throne with it.

وَ أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ وَ أَهْلِ بَيْتِهِ أَسْأَلُكَ بِكَ وَ بِهِمْ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا .

And I divert to Youazwj by Muhammadsaww and the Peopleasws of hissaww Household. I ask Youazwj by Youazwj and by themasws that Youazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj (please) Resolve such and such with me’’.[2002]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ أَمْلَى عَلَيَّ هَذَا الدُّعَاءَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ جَامِعٌ لِلدُّنْيَا وَ الْآخِرَةِ تَقُولُ بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Amro Bin Abu Al Miqdam who said,

‘This supplication was dictated upon me by Abu Abdullahazwj, and it is comprehensive for the world and the Hereafter. You should be saying after the Praise of Allahazwj and the Laudation upon Himazwj: -

اللَّهُمَّ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْحَلِيمُ الْكَرِيمُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْعَزِيزُ الْحَكِيمُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْوَاحِدُ الْقَهَّارُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْمَلِكُ الْجَبَّارُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الرَّحِيمُ الْغَفَّارُ

O Allahazwj! Youazwj are Allahazwj. There is no god except Youazwj, the Forbearing, the Benevolent; and Youazwj are Allahazwj. There is no god except Youazwj, the Mighty, the Wise. And Youazwj are Allahazwj. There Is no god except Youazwj, the Alone, the Subduer. And Youazwj are Allahazwj. There is no god except Youazwj, the King, the Compeller. And Youazwj are Allahazwj. There is no god except Youazwj, the Merciful, the Forgiver.

وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ شَدِيدُ الْمِحَالِ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْكَبِيرُ الْمُتَعَالِ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ السَّمِيعُ الْبَصِيرُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْمَنِيعُ الْقَدِيرُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْغَفُورُ الشَّكُورُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْحَمِيدُ الْمَجِيدُ

And Youazwj are Allahazwj. There is no god except Youazwj the intensely unimaginable. And Youazwj are Allahazwj. There is no god except Youazwj, the Great, the Exalted. And Youazwj are Allahazwj. There is no god except Youazwj, the Hearing, the Seeing. Youazwj are Allahazwj. There is no god except Youazwj, the Invincible, the all-Powerful. And Youazwj are Allahazwj. There is no god except Youazwj, the Forgiver, the Grateful. And Youazwj are allahazwj. There is no god except Youazwj, the most Praised, the most Glorified.

وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْغَفُورُ الْوَدُودُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْحَنَّانُ الْمَنَّانُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْحَلِيمُ الدَّيَّانُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْجَوَادُ الْمَاجِدُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْوَاحِدُ الْأَحَدُ

And Youazwj are Allahazwj. There is no god except Youazwj, the Forgiver, the Cordial. And Youazwj are Allahazwj. There is no god except Youazwj, the Affectionate, the Benefactor. And Youazwj are Allahazwj. There is no god except Youazwj, the Forbearing, the Recompensing. And Youazwj are Allahazwj. There is no god except Youazwj, the Generous, the Glorious. And Youazwj are Allahazwj. There is no god except Youazwj, the Alone, the One.

وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْغَائِبُ الشَّاهِدُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الظَّاهِرُ الْبَاطِنُ وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ تَمَّ نُورُكَ فَهَدَيْتَ وَ بَسَطْتَ يَدَكَ فَأَعْطَيْتَ رَبَّنَا وَجْهُكَ أَكْرَمُ الْوُجُوهِ وَ جِهَتُكَ خَيْرُ الْجِهَاتِ وَ عَطِيَّتُكَ أَفْضَلُ الْعَطَايَا وَ أَهْنَؤُهَا

And Youazwj are allahazwj. There is no god except Youazwj, the Unseen, the Witness. And Youazwj are Allahazwj. There is no god except Youazwj, the Manifest, the Hidden. And Youazwj are Allahazwj. There is no god except Youazwj, Knower of everything. Yourazwj Light is Perfect, so Youazwj Guide, and Yourazwj Hand Extends, so Youazwj Give. Our Lordazwj! Yourazwj Face is Benevolent, and Yourazwj Perspective is the best of the perspectives, and Yourazwj Gift is the most superior of the Gifts and the most welcoming.

تُطَاعُ رَبَّنَا فَتَشْكُرُ وَ تُعْصَى رَبَّنَا فَتَغْفِرُ لِمَنْ شِئْتَ تُجِيبُ الْمُضْطَرِّينَ وَ تَكْشِفُ السُّوءَ وَ تَقْبَلُ التَّوْبَةَ وَ تَعْفُو عَنِ الذُّنُوبِ لَا تُجَازَى أَيَادِيكَ وَ لَا تُحْصَى نِعَمُكَ وَ لَا يَبْلُغُ مِدْحَتَكَ قَوْلُ قَائِلٍ

Youazwj are obeyed, our Lordazwj, so Youazwj are Grateful, and Youazwj are disobeyed, our Lordazwj, so Youazwj Forgive the one Youazwj so Desire to. Youazwj Answer the desperate ones, and Remove the evil, and Accept the repentance, and Pardon from the sins. Yourazwj Aid cannot be exceeded (by anyone else), nor can Yourazwj Bounties be counted, nor can Yourazwj Eulogy cannot be reached by the words of the speaker.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ فَرَجَهُمْ وَ رُوحَهُمْ وَ رَاحَتَهُمْ وَ سُرُورَهُمْ وَ أَذِقْنِي طَعْمَ فَرَجِهِمْ وَ أَهْلِكْ أَعْدَاءَهُمْ مِنَ الْجِنِّ وَ الْإِنْسِ وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ وَ اجْعَلْنَا مِنَ الَّذِينَ لَا خَوْفٌ عَلَيْهِمْ وَ لَا هُمْ يَحْزَنُونَ

O Allahazwj! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammad, and Hasten theirasws relief, and theirasws comfort, and theirasws rest, and theirasws joy, and Cause me to taste the food (pleasure) of theirasws relief, and Destroy theirasws enemies from the Jinn and the human beings, and Give us goodness in the world and goodness in the Hereafter, and Save us from the Punishment of the Fire, and Make us to be from those who [2:62] there would be no fear for them, nor shall they be grieving.

وَ اجْعَلْنِي مِنَ الَّذِينَ صَبَرُوا وَ عَلَى رَبِّهِمْ يَتَوَكَّلُونَ وَ ثَبِّتْنِي بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَ فِي الْآخِرَةِ وَ بَارِكْ لِي فِي الْمَحْيَا وَ الْمَمَاتِ وَ الْمَوْقِفِ وَ النُّشُورِ وَ الْحِسَابِ وَ الْمِيزَانِ وَ أَهْوَالِ يَوْمِ الْقِيَامَةِ وَ سَلِّمْنِي عَلَى الصِّرَاطِ وَ أَجِزْنِي عَلَيْهِ وَ ارْزُقْنِي عِلْماً نَافِعاً وَ يَقِيناً صَادِقاً وَ تُقًى وَ بِرّاً وَ وَرَعاً وَ خَوْفاً مِنْكَ وَ فَرَقاً يُبْلِغُنِي مِنْكَ زُلْفَى وَ لَا يُبَاعِدُنِي عَنْكَ

And Make me to be from [16:42] Those who are patient and upon their Lord they are relying, and Affirm me [14:27] with the firm Word in the life of the world and in the Hereafter, and Bless for me in the life, and the death, and the Pausing, and the Resurrection, and the Reckoning, and the Scale, and the Horrors on the Day of Judgment, and Secure me upon the Bridge, and Allow me (to pass) upon it, and Grace me beneficial knowledge, and sincere conviction, and piety, and righteousness, and devoutness, and fear from Youazwj, and a separation (from others) making me reach closer to Youazwj and not distancing me from Youazwj.

وَ أَحْبِبْنِي وَ لَا تُبْغِضْنِي وَ تَوَلَّنِي وَ لَا تَخْذُلْنِي وَ أَعْطِنِي مِنْ جَمِيعِ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا عَلِمْتُ مِنْهُ وَ مَا لَمْ أَعْلَمْ وَ أَجِرْنِي مِنَ السُّوءِ كُلِّهِ بِحَذَافِيرِهِ مَا عَلِمْتُ مِنْهُ وَ مَا لَمْ أَعْلَمْ

And Love me and do not Hate me, and Befriend me and do not Abandon me, and Give me from the entirety of the goodness of the world and the Hereafter, what I know of and what I do not know of, and Rescue me from the evil, all of it, by it strictness, what I know from it and what I do not know’’.[2003]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا تَخُصُّنِي بِدُعَاءٍ قَالَ بَلَى

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘Can youasws specialise me with a supplication?’ Heasws said: ‘Yes’.

قَالَ قُلْ يَا وَاحِدُ يَا مَاجِدُ يَا أَحَدُ يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ يَا عَزِيزُ يَا كَرِيمُ يَا حَنَّانُ يَا مَنَّانُ يَا سَامِعَ الدَّعَوَاتِ يَا أَجْوَدَ مَنْ سُئِلَ وَ يَا خَيْرَ مَنْ أَعْطَى يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ قُلْتُ وَ لَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ

Heasws said: ‘Say, ‘O the One, O Glorified, O the First, O the Last, O the One Who does not beget and is not begotten and there does not happen anyone to be a match for Himazwj! O the Mighty, O the Benevolent, O the Affectionate, O the Benefactor, O the Hearer of the supplications, O the most Generous of the asked ones, and O the Best of the ones who give. O Allahazwj! O Allahazwj!’. I said, ‘[37:75] And Nuh did call upon Us, so the most excellent Responders are We’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ نَعَمْ لَنِعْمَ الْمُجِيبُ أَنْتَ وَ نِعْمَ الْمَدْعُوُّ وَ نِعْمَ الْمَسْئُولُ

Then Abu Abdullahasws said: ‘Rasool-Allahsaww was saying: ‘Yes, Youazwj are the Best of the Responders, and the best of the ones supplicated to, and best of the ones asked from’.

أَسْأَلُكَ بِنُورِ وَجْهِكَ وَ أَسْأَلُكَ بِعِزَّتِكَ وَ قُدْرَتِكَ وَ جَبَرُوتِكَ وَ أَسْأَلُكَ بِمَلَكُوتِكَ وَ دِرْعِكَ الْحَصِينَةِ وَ بِجَمْعِكَ وَ أَرْكَانِكَ كُلِّهَا وَ بِحَقِّ مُحَمَّدٍ وَ بِحَقِّ الْأَوْصِيَاءِ بَعْدَ مُحَمَّدٍ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا .

(Say), ‘I ask Youazwj by the Light of Yourazwj Face, and I ask Youazwj by Yourazwj Might, and Yourazwj Power, and Yourazwj Compulsion, and I ask Youazwj by Yourazwj Kingdom, and Yourazwj Fortified Shield, and by Yourazwj Grip, and Yourazwj Elements, all of them, and by the right of Muhammadsaww, and by the right of the successorsas after Muhammadsaww, that Youazwj should Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj should Do such and such with me’’.[2004]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حُسَيْنِ بْنِ عُمَارَةَ عَنْ حُسَيْنِ بْنِ أَبِي سَعِيدٍ الْمُكَارِي وَ جَهْمِ بْنِ أَبِي جَهْمَةَ عَنْ أَبِي جَعْفَرٍ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ كَانَ يُعْرَفُ بِكُنْيَتِهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فَقَالَ نَعَمْ قُلْ

From him, from one of his companions, from Husayn Bin Umara, from Husayn Bin Abu Saeed Al Mukary and Jahm Bin Abu Jahma, from Abu Ja’far, a man from the people of Al Kufa who is well-known by his teknonym, said,

‘I said to Abu Abdullahasws, ‘Teach me a supplication I can supplicate with’. So heasws said: ‘Yes, say,

يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ يَا مَنْ آمَنُ سَخَطَهُ عِنْدَ كُلِّ عَثْرَةٍ وَ يَا مَنْ يُعْطِي بِالْقَلِيلِ الْكَثِيرَ يَا مَنْ أَعْطَى مَنْ سَأَلَهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً يَا مَنْ أَعْطَى مَنْ لَمْ يَسْأَلْهُ وَ لَمْ يَعْرِفْهُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَعْطِنِي بِمَسْأَلَتِي مِنْ جَمِيعِ خَيْرِ الدُّنْيَا وَ جَمِيعِ خَيْرِ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَنِي وَ زِدْنِي مِنْ سَعَةِ فَضْلِكَ يَا كَرِيمُ .

‘O the One I can hope to for every goodness, and O the One I can be safe from Hisazwj Wrath during every stumble, and O the One Who Gives a lot due to a little, O the One Who Give to the one who asks Himazwj as a Compassion from Himazwj and a Mercy. O the One who Gives to the one who does not (even) ask Himazwj and does not know Himazwj! Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Give me due to my asking, from the entirety of goodness of the world and the entirety of the goodness of the Hereafter, for it is without a deficient what Youazwj have already Given me, and Increase it for me from the Expansiveness of Yourazwj Grace, O Benevolent!’’.[2005]

وَ عَنْهُ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ عَلَّمَ أَخَاهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ هَذَا الدُّعَاءَ.

And from him,

(It has been narrated) raising it to Abu Ja’farasws that heasws taught his brother Abdullah Bin Ali, this supplication:

اللَّهُمَّ ارْفَعْ ظَنِّي صَاعِداً وَ لَا تُطْمِعْ فِيَّ عَدُوّاً وَ لَا حَاسِداً وَ احْفَظْنِي قَائِماً وَ قَاعِداً وَ يَقْظَاناً [يَقْظَانَ] وَ رَاقِداً اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ اهْدِنِي سَبِيلَكَ الْأَقْوَمَ وَ قِنِي حَرَّ جَهَنَّمَ وَ احْطُطْ عَنِّي الْمَغْرَمَ وَ الْمَأْثَمَ وَ اجْعَلْنِي مِنْ خَيْرِ خِيَارِ الْعَالَمِ

‘O Allahazwj! Raise my thinking upwards and do not Let them covet me, neither an enemy nor an envying one, and Protect me standing, and sitting, and Wake us up (awake) and sleeping. O Allahazwj! Forgive (my sins) for me, and have Mercy on me, and Guide me to Yourazwj Way, the Straight, and Save me from the heat of Hell, and Shake off the creditors and the sins from me, and Make me to be from the best of choicest of the world’.[2006]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى وَ هَارُونَ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin saeed, from Usman Bin Isa and Haroun Bin Kharjat who said,

‘I heard Abu Abdullahasws saying:

ارْحَمْنِي مِمَّا لَا طَاقَةَ لِي بِهِ وَ لَا صَبْرَ لِي عَلَيْهِ

‘Have Mercy on measws from what there is no strength for me with I, nor any patience for measws upon it’.[2007]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ ابْنِ سِنَانٍ عَنْ حَفْصٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لَهُ عَلِّمْنِي دُعَاءً فَقَالَ فَأَيْنَ أَنْتَ عَنْ دُعَاءِ الْإِلْحَاحِ قَالَ قُلْتُ وَ مَا دُعَاءُ الْإِلْحَاحِ

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, fro mIbn Sinan, from Hafs, from Muhammad Bin Muslim who said,

‘I said to himasws, ‘Teach me a supplication’. So heasws said: ‘So where are you from the supplication of the urgency?’ I said, ‘And what is the supplication of the urgency?’

فَقَالَ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ مَا بَيْنَهُنَّ وَ رَبَّ الْعَرْشِ الْعَظِيمِ وَ رَبَّ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ رَبَّ الْقُرْآنِ الْعَظِيمِ وَ رَبَّ مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ إِنِّي أَسْأَلُكَ بِالَّذِي تَقُومُ بِهِ السَّمَاءَ وَ بِهِ تَقُومُ الْأَرْضَ وَ بِهِ تُفَرِّقُ بَيْنَ الْجَمْعِ وَ بِهِ تَجْمَعُ بَيْنَ الْمُتَفَرِّقِ وَ بِهِ تَرْزُقُ الْأَحْيَاءَ وَ بِهِ أَحْصَيْتَ عَدَدَ الرِّمَالِ وَ وَزْنَ الْجِبَالِ وَ كَيْلَ الْبُحُورِ

So heasws said: ‘(say), ‘O Allahazwj! Lordazwj of the seven skies and what is between these, and Lordazwj of the Magnificent Throne, and Lordazwj of Jibraeelas, and Mikaeelas, and Israfeelas, and Lordazwj of the Magnificent Quran, and Lordazwj of Muhammadsaww, the last of the Prophetsas! I ask Youazwj by which Youazwj are Regulating the sky, and by which Youazwj are Regulating the earth, and by it Youazwj are Separating the gathered ones, and by it Youazwj are Gathering the separated ones; and by it Youazwj are Sustaining the living beings, and by it Youazwj are Counting the grains of sand, and the weight of the mountains, and the measurement of the oceans’.

ثُمَّ تُصَلِّي عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ تَسْأَلُهُ حَاجَتَكَ وَ أَلِحَّ فِي الطَّلَبِ .

Then you should send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww. Then you should ask Himazwj your need, and be insistent in the seeking’.[2008]

Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from Karram, from Ibn Abu Yafour,

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ كَرَّامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ

(It has been narrated) from Abu Abdullahasws, that heasws used to recite (the following supplication):

اللَّهُمَّ امْلَأْ قَلْبِي حُبّاً لَكَ وَ خَشْيَةً مِنْكَ وَ تَصْدِيقاً وَ إِيمَاناً بِكَ وَ فَرَقاً مِنْكَ وَ شَوْقاً إِلَيْكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ

‘O Allahazwj! Fill my heart with love for Youazwj, and humbleness from Youazwj, and ratification and Eman in Youazwj, and distinction from Youazwj, and desire to Youazwj, O the One with the Majesty and the Benevolence!

اللَّهُمَّ حَبِّبْ إِلَيَّ لِقَاءَكَ وَ اجْعَلْ لِي فِي لِقَائِكَ خَيْرَ الرَّحْمَةِ وَ الْبَرَكَةِ وَ أَلْحِقْنِي بِالصَّالِحِينَ وَ لَا تُؤَخِّرْنِي مَعَ الْأَشْرَارِ وَ أَلْحِقْنِي بِصَالِحِ مَنْ مَضَى وَ اجْعَلْنِي مَعَ صَالِحِ مَنْ بَقِيَ وَ خُذْ بِي سَبِيلَ الصَّالِحِينَ وَ أَعِنِّي عَلَى نَفْسِي بِمَا تُعِينُ بِهِ الصَّالِحِينَ عَلَى أَنْفُسِهِمْ وَ لَا تَرُدَّنِي فِي سُوءٍ اسْتَنْقَذْتَنِي مِنْهُ

O Allahazwj! Cause me to love meeting Youazwj, and Make for me, during Yourazwj meeting, best of the Mercy and the Blessings, and Join me with the righteous ones and do not Delay me with the evil ones, and Join me with the righteous ones of the past and Make me to be with the righteous ones who remain, and Take me to the way of the righteous ones, and Assist me upon myself with what Youazwj Assisted the righteous ones upon themselves, and do not Repel me to be in evil but Youazwj would be Rescuing me from it.

يَا رَبَّ الْعَالَمِينَ أَسْأَلُكَ إِيمَاناً لَا أَجَلَ لَهُ دُونَ لِقَائِكَ تُحْيِينِي وَ تُمِيتُنِي عَلَيْهِ وَ تَبْعَثُنِي عَلَيْهِ إِذَا بَعَثْتَنِي وَ ابْرَأْ قَلْبِي مِنَ الرِّيَاءِ وَ السُّمْعَةِ وَ الشَّكِّ فِي دِينِكَ اللَّهُمَّ أَعْطِنِي نَصْراً فِي دِينِكَ وَ قُوَّةً فِي عِبَادَتِكَ وَ فَهْماً فِي خَلْقِكَ وَ كِفْلَيْنِ مِنْ رَحْمَتِكَ وَ بَيِّضْ وَجْهِي بِنُورِكَ وَ اجْعَلْ رَغْبَتِي فِيمَا عِنْدَكَ وَ تَوَفَّنِي فِي سَبِيلِكَ عَلَى مِلَّتِكَ وَ مِلَّةِ رَسُولِكَ

O Lordazwj of the worlds! I ask Youazwj for Eman there being nor reason for it except Meeting Youazwj, Causing me to live, and Causing me to die upon it, and Resurrecting me upon it when Youazwj do Resurrect me, and free my heart from the show-off, and to be heard of, and the doubts in Yourazwj Religion. O Allahazwj! Give me victory in Yourazwj Religion, and strength to be in Yourazwj worship, and understanding in Yourazwj creation, and two portion from Yourazwj Mercy (57:28), and Whiten my face with Yourazwj Noor (Light), and Make my desire to be in what is with Youazwj, and Cause me to pass away being in Yourazwj Way, upon Yourazwj Religion, and Religion of Yourazwj Rasoolsaww.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَ الْهَرَمِ وَ الْجُبْنِ وَ الْبُخْلِ وَ الْغَفْلَةِ وَ الْقَسْوَةِ وَ الْفَتْرَةِ وَ الْمَسْكَنَةِ وَ أَعُوذُ بِكَ يَا رَبِّ مِنْ نَفْسٍ لَا تَشْبَعُ وَ مِنْ قَلْبٍ لَا يَخْشَعُ وَ مِنْ دُعَاءٍ لَا يُسْمَعُ وَ مِنْ صَلَاةٍ لَا تَنْفَعُ وَ أُعِيذُ بِكَ نَفْسِي وَ أَهْلِي وَ ذُرِّيَّتِي مِنَ الشَّيْطَانِ الرَّجِيمِ

O Allahazwj! I seek Refuge with Youazwj from the laziness, and the infirmity (of old age), and the cowardice, and the stinginess, and the neglect-fullness, and the cruelness, and the weakness, and the destitution. And I seek Refuge with Youazwj, O Lordazwj, from a self not being satiated, and from a heart not fearing, and from a supplication not being heard, and from a Salāt not being beneficial. And I seek Refuge with Youazwj for myselfasws, and myasws family, and myasws offspring, from the Pelted Satanla.

اللَّهُمَّ إِنَّهُ لَا يُجِيرُنِي مِنْكَ أَحَدٌ وَ لَا أَجِدُ مِنْ دُونِكَ مُلْتَحَداً فَلَا تَخْذُلْنِي وَ لَا تُرْدِنِي فِي هَلَكَةٍ وَ لَا تُرِدْنِي بِعَذَابٍ أَسْأَلُكَ الثَّبَاتَ عَلَى دِينِكَ وَ التَّصْدِيقَ بِكِتَابِكَ وَ اتِّبَاعَ رَسُولِكَ اللَّهُمَّ اذْكُرْنِي بِرَحْمَتِكَ وَ لَا تَذْكُرْنِي بِخَطِيئَتِي وَ تَقَبَّلْ مِنِّي وَ زِدْنِي مِنْ فَضْلِكَ إِنِّي إِلَيْكَ رَاغِبٌ

O Allahazwj! It is such that no one can Rescue me from Youazwj, and I cannot find anyone as a Shelter besides Youazwj. Therefore, do not Abandon me, and do not Repel me to be in destruction, nor Repel me to be in a Punishment. I ask Youazwj of the steadfastness upon Yourazwj Religion, and the ratification of Yourazwj Book, and following of Yourazwj Rasoolsaww. O Allahazwj! Remember me by Yourazwj Mercy, and do not Remember me with my mistakes, and Accept from me, and increase for me from Yourazwj Grace, I am being hopeful to Youazwj.

اللَّهُمَّ اجْعَلْ ثَوَابَ مَنْطِقِي وَ ثَوَابَ مَجْلِسِي رِضَاكَ عَنِّي وَ اجْعَلْ عَمَلِي وَ دُعَائِي خَالِصاً لَكَ وَ اجْعَلْ ثَوَابِيَ الْجَنَّةَ بِرَحْمَتِكَ وَ اجْمَعْ لِي جَمِيعَ مَا سَأَلْتُكَ وَ زِدْنِي مِنْ فَضْلِكَ إِنِّي إِلَيْكَ رَاغِبٌ

O Allahazwj! Make the Reward of myasws speaking, and the Reward for my sitting as being Yourazwj Pleasure from me, and Make my deeds and my supplication to be sincerely for Youazwj, and Make my Reward to be the Paradise by Yourazwj Mercy, and Make to be for me the entirety of what I am asking Youazwj for, and Increase it for me from Yourazwj Grace, I am being hopeful to Youazwj.

اللَّهُمَّ غَارَتِ النُّجُومُ وَ نَامَتِ الْعُيُونُ وَ أَنْتَ الْحَيُّ الْقَيُّومُ لَا يُوَارِي مِنْكَ لَيْلٌ سَاجٍ وَ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا أَرْضٌ ذَاتُ مِهَادٍ وَ لَا بَحْرٌ لُجِّيٌّ وَ لَا ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ تُدْلِجُ الرَّحْمَةَ عَلَى مَنْ تَشَاءُ مِنْ خَلْقِكَ تَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَ مَا تُخْفِي الصُّدُورُ

O Allahazwj! The stars have disappeared, and the eyes are sleeping, and Youazwj are the Living, the Eternal. Neither is the dark night hidden from Youazwj, nor is the sky with the constellations, nor the earth with the flatness, nor the unfathomable ocean, nor the darkness on top of each other. Youazwj Bestow the Mercy upon the one whom Youazwj so Desire to from Yourazwj creatures. Youazwj Know the betrayal of the eyes and what the chests conceal.

أَشْهَدُ بِمَا شَهِدْتَ بِهِ عَلَى نَفْسِكَ وَ شَهِدَتْ مَلَائِكَتُكَ وَ أُولُو الْعِلْمِ لَا إِلَهَ إِلَّا أَنْتَ الْعَزِيزُ الْحَكِيمُ وَ مَنْ لَمْ يَشْهَدْ بِمَا شَهِدْتَ بِهِ عَلَى نَفْسِكَ وَ شَهِدَتْ مَلَائِكَتُكَ وَ أُولُو الْعِلْمِ فَاكْتُبْ شَهَادَتِي مَكَانَ شَهَادَتِهِمْ

I testify with what Youazwj Testified with upon Yourselfazwj, and Yourazwj Angels testified with, and the ones with the knowledge, that, there is no god except Youazwj, the Mighty, the Wise; and the ones who do not testify with what Youazwj Testified with upon Yourselfazwj and (what) Yourazwj Angels testified with, and (what) the ones with the knowledge (testified with), so Write my testimony in place of their testimonies.

اللَّهُمَّ أَنْتَ السَّلَامُ وَ مِنْكَ السَّلَامُ أَسْأَلُكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ أَنْ تَفُكَّ رَقَبَتِي مِنَ النَّارِ .

O Allahazwj! Youazwj are the (source of) the Peace and from Youazwj is the Peace. I ask Youazwj, O One with the Majesty and the Benevolence, that Youazwj Liberate my neck from the Fire’.[2009]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبَا ذَرٍّ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ مَعَهُ جَبْرَئِيلُ ( عليه السلام ) فِي صُورَةِ دِحْيَةَ الْكَلْبِيِّ وَ قَدِ اسْتَخْلَاهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا رَآهُمَا انْصَرَفَ عَنْهُمَا وَ لَمْ يَقْطَعْ كَلَامَهُمَا فَقَالَ جَبْرَئِيلُ ( عليه السلام ) يَا مُحَمَّدُ هَذَا أَبُو ذَرٍّ قَدْ مَرَّ بِنَا وَ لَمْ يُسَلِّمْ عَلَيْنَا أَمَا لَوْ سَلَّمَ لَرَدَدْنَا عَلَيْهِ يَا مُحَمَّدُ إِنَّ لَهُ دُعَاءً يَدْعُو بِهِ مَعْرُوفاً عِنْدَ أَهْلِ السَّمَاءِ فَسَلْهُ عَنْهُ إِذَا عَرَجْتُ إِلَى السَّمَاءِ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muhammad Bin Yahya Al Khas’amy,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Zarrra came over to the Prophetsaww, and with himsaww was Jibraeelas in the image of Dihyat Al Kalby (name of a man), and Rasool-Allahsaww had isolated with himas. So when he (Abu Zarrra) saw themasws, hera turned away from the two of themasws, and did not cut off theirasws conversation. So Jibraeelas said: ‘O Muhammadsaww! This is Abu Zarrra who has passed by usasws and did not greet upon usasws. But, had hera greeted, weasws would have returned the greeting upon himra. O Muhammadsaww! For himra there is a supplication hera tends to supplicate with which is well-known among the inhabitants of the sky, therefore ask himra about it, when Ira ascend to the sky’.

فَلَمَّا ارْتَفَعَ جَبْرَئِيلُ جَاءَ أَبُو ذَرٍّ إِلَى النَّبِيِّ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مَنَعَكَ يَا أَبَا ذَرٍّ أَنْ تَكُونَ سَلَّمْتَ عَلَيْنَا حِينَ مَرَرْتَ بِنَا فَقَالَ ظَنَنْتُ يَا رَسُولَ اللَّهِ أَنَّ الَّذِي كَانَ مَعَكَ دِحْيَةُ الْكَلْبِيُّ قَدِ اسْتَخْلَيْتَهُ لِبَعْضِ شَأْنِكَ فَقَالَ ذَاكَ جَبْرَئِيلُ ( عليه السلام ) يَا أَبَا ذَرٍّ وَ قَدْ قَالَ أَمَا لَوْ سَلَّمَ عَلَيْنَا لَرَدَدْنَا عَلَيْهِ

So when Jibraeelas ascended, Abu Zarrra came over to the Prophetsaww. So Rasool-Allahsaww said to himas: ‘What prevented youra, O Abu Zarrra, from greeting upon usasws when youra passed by usasws?’ So hera said: ‘Ira thought, O Rasool-Allahsaww, that who was with yousaww, Dihiyat Al-Kalby, yousaww had isolated with him for one of yoursaww matters’. So hesaww said: ‘That was Jibraeelas, O Abu Zarrra, and heas said: ‘But, had hera greeted, weasws would have returned the greeting upon himra’.

فَلَمَّا عَلِمَ أَبُو ذَرٍّ أَنَّهُ كَانَ جَبْرَئِيلَ ( عليه السلام ) دَخَلَهُ مِنَ النَّدَامَةِ حَيْثُ لَمْ يُسَلِّمْ عَلَيْهِ مَا شَاءَ اللَّهُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا هَذَا الدُّعَاءُ الَّذِي تَدْعُو بِهِ فَقَدْ أَخْبَرَنِي جَبْرَئِيلُ ( عليه السلام ) أَنَّ لَكَ دُعَاءً تَدْعُو بِهِ مَعْرُوفاً فِي السَّمَاءِ

So when Abu Zarrra came to know that it was Jibraeelas, regret entered upon himra why hera did not greet upon himas, for as long as Allahazwj so Desired. So Rasool-Allahsaww said to him: ‘What is this supplication which youra tend to supplicate with, for Jibraeelas informed mesaww that there is a supplication with youra, which youas tend to supplicate with which is well-known in the sky?’

فَقَالَ نَعَمْ يَا رَسُولَ اللَّهِ أَقُولُ.

So hera said: ‘Yes, O Rasool-Allahsaww! Ira say,

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْأَمْنَ وَ الْإِيمَانَ بِكَ وَ التَّصْدِيقَ بِنَبِيِّكَ وَ الْعَافِيَةَ مِنْ جَمِيعِ الْبَلَاءِ وَ الشُّكْرَ عَلَى الْعَافِيَةِ وَ الْغِنَى عَنْ شِرَارِ النَّاسِ

‘O Allahazwj! Ias ask Youazwj for the safety and the Eman in Youazwj, and the ratification with Yourazwj Prophetsaww, and the well-being from the entirety of the affliction, and the gratefulness upon the well-being, and the needlessness from the evil people’.[2010]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ قَالَ أَخَذْتُ هَذَا الدُّعَاءَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ وَ كَانَ أَبُو جَعْفَرٍ يُسَمِّيهِ الْجَامِعَ

Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim,

(It has been narrated) from Abu Hamza who said, ‘I took this supplication from Abu Ja’farasws Muhammad Bin Aliasws, and Abu Ja’farasws used to call it, ‘The Comprehensive’.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ بِجَمِيعِ رُسُلِهِ وَ بِجَمِيعِ مَا أَنْزَلَ بِهِ عَلَى جَمِيعِ الرُّسُلِ وَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَ لِقَاءَهُ حَقٌّ وَ صَدَقَ اللَّهُ وَ بَلَّغَ الْمُرْسَلُونَ

In the Name of Allahazwj the Beneficent, the Merciful. I testify that there is no god except Allahazwj, Alone, there being no associate for Himazwj. And I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. I believe in Allahazwj and in the entirety of Hisazwj Rasoolas, and in the entirety of what Heazwj Revealed with upon the entirety of the Rasoolsas, and that the Promise of Allahazwj is True, and Hisazwj Meeting is True, and Allahazwj Spoke the Truth and the Mursil Prophetsas delivered (the Message).

وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ سُبْحَانَ اللَّهِ كُلَّمَا سَبَّحَ اللَّهَ شَيْ‏ءٌ وَ كَمَا يُحِبُّ اللَّهُ أَنْ يُسَبَّحَ وَ الْحَمْدُ لِلَّهِ كُلَّمَا حَمِدَ اللَّهَ شَيْ‏ءٌ وَ كَمَا يُحِبُّ اللَّهُ أَنْ يُحْمَدَ وَ لَا إِلَهَ إِلَّا اللَّهُ كُلَّمَا هَلَّلَ اللَّهَ شَيْ‏ءٌ وَ كَمَا يُحِبُّ اللَّهُ أَنْ يُهَلَّلَ وَ اللَّهُ أَكْبَرُ كُلَّمَا كَبَّرَ اللَّهَ شَيْ‏ءٌ وَ كَمَا يُحِبُّ اللَّهُ أَنْ يُكَبَّرَ

And the Praise is for Allahazwj, Lordazwj of the worlds, and Glory be to Allahazwj every time something Glorifies Allahazwj, and just as Allahazwj Loves that Heazwj be Glorified. And the Praise is for Allahazwj every time something praises Himazwj, and just as Heazwj Loves that Heazwj be Glorifed. And there is no god except Allahazwj every time something Extols the Oneness of Allahazwj, and just as Allahazwj Loves that Heazwj be Extolled. And Allahazwj is the Greatest, every time something exclaims the Greatness of Allahazwj and just as Allahazwj Loves that Hisazwj Greatness be exclaimed.

اللَّهُمَّ إِنِّي أَسْأَلُكَ مَفَاتِيحَ الْخَيْرِ وَ خَوَاتِيمَهُ وَ سَوَابِغَهُ وَ فَوَائِدَهُ وَ بَرَكَاتِهِ وَ مَا بَلَغَ عِلْمَهُ عِلْمِي وَ مَا قَصَرَ عَنْ إِحْصَائِهِ حِفْظِي اللَّهُمَّ انْهَجْ إِلَيَّ أَسْبَابَ مَعْرِفَتِهِ وَ افْتَحْ لِي أَبْوَابَهُ وَ غَشِّنِي بِبَرَكَاتِ رَحْمَتِكَ وَ مُنَّ عَلَيَّ بِعِصْمَةٍ عَنِ الْإِزَالَةِ عَنْ دِينِكَ

O Allahazwj! I ask Youazwj for the opening of the goodness, and for its completion, and for its pleasures, and its benefits, and I Blessings, and what my knowledge reaches it, and what my memory falls short of its counting. O Allahazwj! Draw closer to me the causes for its recognition, and Open its doors for me, and Overwhelm me with the Blessings of Yourazwj Mercy, and Bestow upon me the infallibility from the decline from Yourazwj Religion.

وَ طَهِّرْ قَلْبِي مِنَ الشَّكِّ وَ لَا تَشْغَلْ قَلْبِي بِدُنْيَايَ وَ عَاجِلِ مَعَاشِي عَنْ آجِلِ ثَوَابِ آخِرَتِي وَ اشْغَلْ قَلْبِي بِحِفْظِ مَا لَا تَقْبَلُ مِنِّي جَهْلَهُ وَ ذَلِّلْ لِكُلِّ خَيْرٍ لِسَانِي وَ طَهِّرْ قَلْبِي مِنَ الرِّيَاءِ وَ لَا تُجْرِهِ فِي مَفَاصِلِي وَ اجْعَلْ عَمَلِي خَالِصاً لَكَ

And Purify my heart from the doubts, and do not Let my heart be pre-occupied with my world and my immediate life from the deferred Rewards of my Hereafter, and Pre-occupy my heart with the preservation of what is not Acceptable from me from being ignorant of it, and Humble my tongue for every goodness, and Purify my heart from the showing off, and do not Cause it (showing off) to flow in my joints, and Make my deeds to be sincerely for Youazwj.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّرِّ وَ أَنْوَاعِ الْفَوَاحِشِ كُلِّهَا ظَاهِرِهَا وَ بَاطِنِهَا وَ غَفَلَاتِهَا وَ جَمِيعِ مَا يُرِيدُنِي بِهِ الشَّيْطَانُ الرَّجِيمُ وَ مَا يُرِيدُنِي بِهِ السُّلْطَانُ الْعَنِيدُ مِمَّا أَحَطْتَ بِعِلْمِهِ وَ أَنْتَ الْقَادِرُ عَلَى صَرْفِهِ عَنِّي

O Allahazwj! I seek Refuge with Youazwj from the evil and the varieties of the immoralities, all of them, its apparent ones and its hidden ones, and its neglectful ones, and the entirety of what the Pelted Satanla intends me with, and what the obstinate ruling authorities intend me with from what his knowledge encompasses, and Youazwj are Able upon Exchanging it from me.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ طَوَارِقِ الْجِنِّ وَ الْإِنْسِ وَ زَوَابِعِهِمْ وَ بَوَائِقِهِمْ وَ مَكَايِدِهِمْ وَ مَشَاهِدِ الْفَسَقَةِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ أَنْ أُسْتَزَلَّ عَنْ دِينِي فَتَفْسُدَ عَلَيَّ آخِرَتِي وَ أَنْ يَكُونَ ذَلِكَ مِنْهُمْ ضَرَراً عَلَيَّ فِي مَعَاشِي أَوْ يَعْرِضُ بَلَاءٌ يُصِيبُنِي مِنْهُمْ لَا قُوَّةَ لِي بِهِ وَ لَا صَبْرَ لِي عَلَى احْتِمَالِهِ

O Allahazwj! I seek Refuge with Youazwj from the ways of the Jinn and the human beings, and their furies, and their noisy disputes, and their plots, and facing the mischief from the Jinn and the human beings and that they would waver me from my Religion so they would spoil my Hereafter upon me, and that would happen to be harmful upon me during my life-time, or they would present an affliction to hit me from them, there neither being any strength for me with it nor patience for me upon bearing it.

فَلَا تَبْتَلِنِي يَا إِلَهِي بِمُقَاسَاتِهِ فَيَمْنَعَنِي ذَلِكَ عَنْ ذِكْرِكَ وَ يَشْغَلَنِي عَنْ عِبَادَتِكَ أَنْتَ الْعَاصِمُ الْمَانِعُ الدَّافِعُ الْوَاقِي مِنْ ذَلِكَ كُلِّهِ أَسْأَلُكَ اللَّهُمَّ الرَّفَاهِيَةَ فِي مَعِيشَتِي مَا أَبْقَيْتَنِي مَعِيشَةً أَقْوَى بِهَا عَلَى طَاعَتِكَ وَ أَبْلُغُ بِهَا رِضْوَانَكَ وَ أَصِيرُ بِهَا إِلَى دَارِ الْحَيَوَانِ غَداً

Therefore, do not Try me, O my God, with its sizes so that would prevent me from remembering Youazwj and pre-occupy me from worshipping Youazwj. Youazwj are the Rescuer, the Defender, the Repeller, the Saver from all of that. I ask Youazwj, O Allahazwj, for the ease in my living for what remains of my life-time, I can strengthen by being upon Yourazwj obedience, and reach Yourazwj Pleasure by it, and by it I can come to the House of (eternal) living tomorrow.

وَ لَا تَرْزُقْنِي رِزْقاً يُطْغِينِي وَ لَا تَبْتَلِنِي بِفَقْرٍ أَشْقَى بِهِ مُضَيَّقاً عَلَيَّ أَعْطِنِي حَظّاً وَافِراً فِي آخِرَتِي وَ مَعَاشاً وَاسِعاً هَنِيئاً مَرِيئاً فِي دُنْيَايَ وَ لَا تَجْعَلِ الدُّنْيَا عَلَيَّ سِجْناً وَ لَا تَجْعَلْ فِرَاقَهَا عَلَيَّ حُزْناً أَجِرْنِي مِنْ فِتْنَتِهَا وَ اجْعَلْ عَمَلِي فِيهَا مَقْبُولًا وَ سَعْيِي فِيهَا مَشْكُوراً

And do not Grace me with such a sustenance which would cause me to transgress, and nor Try me with poverty which I would be miserable with, being constrained upon me. Give me an abundant share in my Hereafter, and a capacious living, welcoming, pleasant in my world, and do not Make the world to be a prison upon me, nor Making its separation upon me to be a grief. Rescue me from its strife and Make my deeds therein to be Acceptable, and my striving in it to be grateful.

اللَّهُمَّ وَ مَنْ أَرَادَنِي بِسُوءٍ فَأَرِدْهُ بِمِثْلِهِ وَ مَنْ كَادَنِي فِيهَا فَكِدْهُ وَ اصْرِفْ عَنِّي هَمَّ مَنْ أَدْخَلَ عَلَيَّ هَمَّهُ وَ امْكُرْ بِمَنْ مَكَرَ بِي فَإِنَّكَ خَيْرُ الْمَاكِرِينَ وَ افْقَأْ عَنِّي عُيُونَ الْكَفَرَةِ الظَّلَمَةِ وَ الطُّغَاةِ وَ الْحَسَدَةِ

O Allahazwj! And the one who intends evil with me, Return it to him with the like of it, and the one who plots against me therein, so Plot (against) him, and Exchange from me its worries from entering upon me, and Plan against the one who plans against me, for Youazwj are the Best of the planners, and Blind from me the eyes of the disbelievers, and the oppressors, and the arrogant ones, and the envious ones.

اللَّهُمَّ وَ أَنْزِلْ عَلَيَّ مِنْكَ السَّكِينَةَ وَ أَلْبِسْنِي دِرْعَكَ الْحَصِينَةَ وَ احْفَظْنِي بِسِتْرِكَ الْوَاقِي وَ جَلِّلْنِي عَافِيَتَكَ النَّافِعَةَ وَ صَدِّقْ قَوْلِي وَ فَعَالِي وَ بَارِكْ لِي فِي وُلْدِي وَ أَهْلِي وَ مَالِي

O Allahazwj! And Send down the tranquillity upon me, from Youazwj, and Clothe me with Yourazwj Fortified Shield, and Protect me with Yourazwj Defensive Veil, and Wrap me with Yourazwj goodly beneficial health, and Ratify my words and my deeds, and Bless for me regarding my children, and my family, and my wealth.

اللَّهُمَّ مَا قَدَّمْتُ وَ مَا أَخَّرْتُ وَ مَا أَغْفَلْتُ وَ مَا تَعَمَّدْتُ وَ مَا تَوَانَيْتُ وَ مَا أَعْلَنْتُ وَ مَا أَسْرَرْتُ فَاغْفِرْهُ لِي يَا أَرْحَمَ الرَّاحِمِينَ .

O Allahazwj! Whatever I have sent forward, and whatever I have delayed, and whatever I neglected, and whatever I deliberated, and whatever I slackened, and whatever I (did) publicly, and whatever I (did) privately, so Forgive it for me, O Most Merciful of the merciful ones!’’.[2011]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ أَوْسِعْ عَلَيَّ فِي رِزْقِي وَ امْدُدْ لِي فِي عُمُرِي وَ اغْفِرْ لِي ذَنْبِي وَ اجْعَلْنِي مِمَّنْ تَنْتَصِرُ بِهِ لِدِينِكَ وَ لَا تَسْتَبْدِلْ بِي غَيْرِي .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Say, ‘O Allahazwj! Expand upon me regarding my sustenance, and Extend to me regarding my life-span, and Forgive my sins for me, and Make me to be from the one whom Youazwj would be Helping Yourazwj Religion with’’.[2012]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ يَا مَنْ يَشْكُرُ الْيَسِيرَ وَ يَعْفُو عَنِ الْكَثِيرِ وَ هُوَ الْغَفُورُ الرَّحِيمُ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي ذَهَبَتْ لَذَّتُهَا وَ بَقِيَتْ تَبِعَتُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws, that heasws was saying: ‘O the One Who Thanks for the less, and Forgives from the more, and Heazwj is the Forgiving, the Merciful. Forgive my sins for me whose pleasure has (already) gone, and there remains its consequence’’.[2013]

وَ بِهَذَا الْإِسْنَادِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ مِنْ دُعَائِهِ يَقُولُ يَا نُورُ يَا قُدُّوسُ يَا أَوَّلَ الْأَوَّلِينَ وَ يَا آخِرَ الْآخِرِينَ يَا رَحْمَانُ يَا رَحِيمُ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُغَيِّرُ النِّعَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُحِلُّ النِّقَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَهْتِكُ الْعِصَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُنْزِلُ الْبَلَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُدِيلُ الْأَعْدَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَقْطَعُ الرَّجَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُظْلِمُ الْهَوَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَكْشِفُ الْغِطَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَرُدُّ الدُّعَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَرُدُّ غَيْثَ السَّمَاءِ .

And by this chain, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws, said: ‘It was from hisasws supplications, that heasws was saying: ‘O Light! O Holy! O First of the foremost ones and O Last of the latter ones! O Beneficent! O Merciful! Forgive for me the sins which change the Bounties, and Forgive for me the sins which bring down the calamities, and Forgive for me the sins which rupture the defences, and Forgive for me the sins which bring down the afflictions, and Forgive for me the sins which assist the enemies, and Forgive for me the sins which hasten the perishing, and Forgive for me the sins which cut-off the hopes, and Forgive for me the sins which darken the atmosphere, and Forgive for me the sins which uncover the cover, and Forgive for me the sins which repel the supplications, and Forgive for me the sins which repel the rains of the sky’’.[2014]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَا عُدَّتِي فِي كُرْبَتِي وَ يَا صَاحِبِي فِي شِدَّتِي وَ يَا وَلِيِّي فِي نِعْمَتِي وَ يَا غِيَاثِي فِي رَغْبَتِي

From him, from Muhammad Bin Sinan, from Yaoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘O myasws Aider during myasws complains, and myasws Companions during myasws difficulties, and O myasws Guardian in myasws Bounties, and O myasws Helper during myasws wishes!’.

قَالَ وَ كَانَ مِنْ دُعَاءِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُمَّ كَتَبْتَ الْآثَارَ وَ عَلِمْتَ الْأَخْبَارَ وَ اطَّلَعْتَ عَلَى الْأَسْرَارِ فَحُلْتَ بَيْنَنَا وَ بَيْنَ الْقُلُوبِ فَالسِّرُّ عِنْدَكَ عَلَانِيَةٌ وَ الْقُلُوبُ إِلَيْكَ مُفْضَاةٌ وَ إِنَّمَا أَمْرُكَ لِشَيْ‏ءٍ إِذَا أَرَدْتَهُ أَنْ تَقُولَ لَهُ كُنْ فَيَكُونُ

Heasws said: ‘And it was from the supplications of Amir Al-Momineenasws: ‘(Say), ‘O Allahazwj! Youazwj Write down the impacts, and Know the information, and are Notified upon the secrets. Youazwj are Situated between us and the hearts, therefore the secret with Youazwj is open, and the hearts are broken up to Youazwj, and rather Yourazwj Command for something when Youazwj Intend it is that Youazwj are Saying to it: “Be”, so it comes into being.

فَقُلْ بِرَحْمَتِكَ لِطَاعَتِكَ أَنْ تَدْخُلَ فِي كُلِّ عُضْوٍ مِنْ أَعْضَائِي وَ لَا تُفَارِقَنِي حَتَّى أَلْقَاكَ وَ قُلْ بِرَحْمَتِكَ لِمَعْصِيَتِكَ أَنْ تَخْرُجَ مِنْ كُلِّ عُضْوٍ مِنْ أَعْضَائِي فَلَا تَقْرَبَنِي حَتَّى أَلْقَاكَ وَ ارْزُقْنِي مِنَ الدُّنْيَا وَ زَهِّدْنِي فِيهَا وَ لَا تَزْوِهَا عَنِّي وَ رَغْبَتِي فِيهَا يَا رَحْمَانُ .

So, Say with Yourazwj Mercy to Yourazwj obedience to enter into every part of my body parts, and not to separate from me until I meet Youazwj. And Say with Yourazwj Mercy to Yourazwj disobedience that it should exit from every part of my body parts, so it would not come near me until I meet Youazwj; and Grace me from the world, and Cause me to be ascetic therein, and not to impede me and my wishes therein, O Beneficent!’’.[2015]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ أَعْطَانِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا الدُّعَاءَ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Abdul Rahman Bin Sayaba who said,

‘Abu Abdullahasws gave me this supplication:

الْحَمْدُ لِلَّهِ وَلِيِّ الْحَمْدِ وَ أَهْلِهِ وَ مُنْتَهَاهُ وَ مَحَلِّهِ أَخْلَصَ مَنْ وَحَّدَهُ وَ اهْتَدَى مَنْ عَبَدَهُ وَ فَازَ مَنْ أَطَاعَهُ وَ أَمِنَ الْمُعْتَصِمُ بِهِ

‘The Praise is for Allahazwj the Sovereign of the Praise, and its Rightful, and its End-point, and its (rightful) Place. He (became) sincere, the one who professed Hisazwj Oneness, and Guided was the one who worshipped Himazwj, and successful was the one who obeyed Himazwj, and secured was the one who attached himself with Himazwj.

اللَّهُمَّ يَا ذَا الْجُودِ وَ الْمَجْدِ وَ الثَّنَاءِ الْجَمِيلِ وَ الْحَمْدِ أَسْأَلُكَ مَسْأَلَةَ مَنْ خَضَعَ لَكَ بِرَقَبَتِهِ وَ رَغِمَ لَكَ أَنْفُهُ وَ عَفَّرَ لَكَ وَجْهَهُ وَ ذَلَّلَ لَكَ نَفْسَهُ وَ فَاضَتْ مِنْ خَوْفِكَ دُمُوعُهُ وَ تَرَدَّدَتْ عَبْرَتُهُ وَ اعْتَرَفَ لَكَ بِذُنُوبِهِ وَ فَضَحَتْهُ عِنْدَكَ خَطِيئَتُهُ وَ شَانَتْهُ عِنْدَكَ جَرِيرَتُهُ وَ ضَعُفَتْ عِنْدَ ذَلِكَ قُوَّتُهُ وَ قَلَّتْ حِيلَتُهُ وَ انْقَطَعَتْ عَنْهُ أَسْبَابُ خَدَائِعِهِ وَ اضْمَحَلَّ عَنْهُ كُلُّ بَاطِلٍ وَ أَلْجَأَتْهُ ذُنُوبُهُ إِلَى ذُلِّ مَقَامِهِ بَيْنَ يَدَيْكَ وَ خُضُوعِهِ لَدَيْكَ وَ ابْتِهَالِهِ إِلَيْكَ

O Allahazwj! O One with the Benevolence, and the Glory, and the Laudation, and the Beauty, and the Praise! I ask Youazwj by a (manner of) asking of the one who has humbled to Youazwj with his neck, and rubbed his nose (in the ground) for Youazwj, and covered his face (in dust) for Youazwj, and disgraced himself to Youazwj, and his tears flowed from Yourazwj fear, and repeatedly was his crying, and acknowledged to Youazwj of his sins, and exposed his mistakes in Yourazwj Presence, and reflected his audacity in Yourazwj Presence, and his strength weakend during that in Yourazwj Presence, and scarce were his strategies, and the reasons of his deception were cut off from him, and every falsehood has wasted away from him, and his sins have compelled him to a lowly place in front of Youazwj, and his humbleness to Youazwj, and his invocation to Youazwj.

أَسْأَلُكَ اللَّهُمَّ سُؤَالَ مَنْ هُوَ بِمَنْزِلَتِهِ أَرْغَبُ إِلَيْكَ كَرَغْبَتِهِ وَ أَتَضَرَّعُ إِلَيْكَ كَتَضَرُّعِهِ وَ أَبْتَهِلُ إِلَيْكَ كَأَشَدِّ ابْتِهَالِهِ اللَّهُمَّ فَارْحَمِ اسْتِكَانَةَ مَنْطِقِي وَ ذُلَّ مَقَامِي وَ مَجْلِسِي وَ خُضُوعِي إِلَيْكَ بِرَقَبَتِي أَسْأَلُكَ اللَّهُمَّ الْهُدَى مِنَ الضَّلَالَةِ وَ الْبَصِيرَةَ مِنَ الْعَمَى وَ الرُّشْدَ مِنَ الْغَوَايَةِ

I ask Youazwj, O Allahazwj, a (manner of) asking of the one who is at his status of wishing to Youazwj like his desire and is desperate to Youazwj like his desperation, and is invoking to Youazwj with intense invocation. O Allahazwj! Have Mercy on the complacency of my speaking, and the lowliness of my position and my sitting, and by humbleness to Youazwj with my neck. I ask Youazwj, O Allahazwj, for the Guidance from the straying, and the insight from the blindness, and the righteous Guidance from the temptations.

وَ أَسْأَلُكَ اللَّهُمَّ أَكْثَرَ الْحَمْدِ عِنْدَ الرَّخَاءِ وَ أَجْمَلَ الصَّبْرِ عِنْدَ الْمُصِيبَةِ وَ أَفْضَلَ الشُّكْرِ عِنْدَ مَوْضِعِ الشُّكْرِ وَ التَّسْلِيمَ عِنْدَ الشُّبُهَاتِ وَ أَسْأَلُكَ الْقُوَّةَ فِي طَاعَتِكَ وَ الضَّعْفَ عَنْ مَعْصِيَتِكَ وَ الْهَرَبَ إِلَيْكَ مِنْكَ وَ التَّقَرُّبَ إِلَيْكَ رَبِّ لِتَرْضَى وَ التَّحَرِّيَ لِكُلِّ مَا يُرْضِيكَ عَنِّي فِي إِسْخَاطِ خَلْقِكَ الْتِمَاساً لِرِضَاكَ

And I ask Youazwj for the frequency of the Praise during the prosperity and the beautiful patience during the difficulties, and the best gratefulness during the place of the thankfulness, and the submission during the confusioin. And I ask Youazwj for the strength in obeying Youazwj, and the weakness from disobeying Youazwj, and the fleeing towards Youazwj from Youazwj, and the nearness to Youazwj Lordazwj, in order for me to be pleased and investigate for everything what would Please Youazwj from me in agering Yourazwj creatures seeking Yourazwj Pleasure.

رَبِّ مَنْ أَرْجُوهُ إِنْ لَمْ تَرْحَمْنِي أَوْ مَنْ يَعُودُ عَلَيَّ إِنْ أَقْصَيْتَنِي أَوْ مَنْ يَنْفَعُنِي عَفْوُهُ إِنْ عَاقَبْتَنِي أَوْ مَنْ آمُلُ عَطَايَاهُ إِنْ حَرَمْتَنِي أَوْ مَنْ يَمْلِكُ كَرَامَتِي إِنْ أَهَنْتَنِي أَوْ مَنْ يَضُرُّنِي هَوَانُهُ إِنْ أَكْرَمْتَنِي

Lordazwj! Whom can I hope to if Youazwj do not have Mercy on me, or who would be cordial upon me if Youazwj were to Exclude me, or whose pardon would benefit me if Youazwj were to Punish me, or whose gifts can I have expectancy for if Youazwj were to Deprive me, or who could control my prestige if Youazwj were to Degrade me, or whose degradation would harm me if Youazwj were to Honour me.

رَبِّ مَا أَسْوَأَ فِعْلِي وَ أَقْبَحَ عَمَلِي وَ أَقْسَى قَلْبِي وَ أَطْوَلَ أَمَلِي وَ أَقْصَرَ أَجَلِي وَ أَجْرَأَنِي عَلَى عِصْيَانِ مَنْ خَلَقَنِي

Lordazwj! How evil are my deeds, and how ugly are my deeds, and how harsh is my heart, and how long-term are my works and how short is my term (life-span), and these have made me to be audacious upon disobeying the Oneazwj Who Created me.

رَبِّ وَ مَا أَحْسَنَ بَلَاءَكَ عِنْدِي وَ أَظْهَرَ نَعْمَاءَكَ عَلَيَّ كَثُرَتْ عَلَيَّ مِنْكَ النِّعَمُ فَمَا أُحْصِيهَا وَ قَلَّ مِنِّيَ الشُّكْرُ فِيمَا أَوْلَيْتَنِيهِ فَبَطِرْتُ بِالنِّعَمِ وَ تَعَرَّضْتُ لِلنِّقَمِ وَ سَهَوْتُ عَنِ الذِّكْرِ وَ رَكِبْتُ الْجَهْلَ بَعْدَ الْعِلْمِ وَ جُزْتُ مِنَ الْعَدْلِ إِلَى الظُّلْمِ وَ جَاوَزْتُ الْبِرَّ إِلَى الْإِثْمِ وَ صِرْتُ إِلَى الْهَرَبِ مِنَ الْخَوْفِ وَ الْحُزْنِ

Lordazwj! And how good is Yourazwj affliction with me, and the manifestation of Yourazwj Bounties upon me. Abundant upon me are the the Bounties from Youazwj, and I cannot (even) count them, and the gratefulness from me is little regarding what I have been Given, so I was exulted with the Bounties and exposed myself to the afflictions, and forgot from the Remembrance, and rode the ignorance after having the knowledge, and panicked from the justice to the oppression, and exceeded the righteousness to the sinning, and came to be in the fleeing from the fear and the grief.

فَمَا أَصْغَرَ حَسَنَاتِي وَ أَقَلَّهَا فِي كَثْرَةِ ذُنُوبِي وَ مَا أَكْثَرَ ذُنُوبِي وَ أَعْظَمَهَا عَلَى قَدْرِ صِغَرِ خَلْقِي وَ ضَعْفِ رُكْنِي

So how small are my good deeds and its scarcity regarding the abundance of my sinning, and how more are my sins and grievous upon the measurement of the smallness of my stature, and weakness of my limbs.

رَبِّ وَ مَا أَطْوَلَ أَمَلِي فِي قِصَرِ أَجَلِي وَ أَقْصَرَ أَجَلِي فِي بُعْدِ أَمَلِي وَ مَا أَقْبَحَ سَرِيرَتِي وَ عَلَانِيَتِي

Lordazwj! And how long-term are my works during the shortness of my term (life-span), and short is my term regarding the remoteness of (the completion) of my workds, and how ugly is my secretive deeds and my public ones.

رَبِّ لَا حُجَّةَ لِي إِنِ احْتَجَجْتُ وَ لَا عُذْرَ لِي إِنِ اعْتَذَرْتُ وَ لَا شُكْرَ عِنْدِي إِنِ ابْتُلِيتُ وَ أُولِيتُ إِنْ لَمْ تُعِنِّي عَلَى شُكْرِ مَا أُولِيتُ

Lordazwj! There is no argument (left) for me that I can argue with, nor is there any excuse for me that I can offer as an excuse, nor is there any gratefulness with me if I were to be Tried and Given if Youazwj do not Assist upon the thanking of what I have been Given.

رَبِّ مَا أَخَفَّ مِيزَانِي غَداً إِنْ لَمْ تُرَجِّحْهُ وَ أَزَلَّ لِسَانِي إِنْ لَمْ تُثَبِّتْهُ وَ أَسْوَدَ وَجْهِي إِنْ لَمْ تُبَيِّضْهُ

Lordazwj! How light would be my scale tomorrow if Youazwj do not Toggle it (in my favour), and how wavering is my tongue if Youazwj do not Affirm it, and how black is my face if Youazwj do not Whiten it.

رَبِّ كَيْفَ لِي بِذُنُوبِيَ الَّتِي سَلَفَتْ مِنِّي قَدْ هَدَّتْ لَهَا أَرْكَانِي

Lordazwj! How would it be for me with my sins which have have been commited in the past from me, that have crushed my limbs?

رَبِّ كَيْفَ أَطْلُبُ شَهَوَاتِ الدُّنْيَا وَ أَبْكِي عَلَى خَيْبَتِي فِيهَا وَ لَا أَبْكِي وَ تَشْتَدُّ حَسَرَاتِي عَلَى عِصْيَانِي وَ تَفْرِيطِي

Lordazwj! How can I seek the lustful desires of the world and cry upon my defeat regarding (achieving) these, and I do not cry while my regrets have intensified upon my disobedience and my audciousness?

رَبِّ دَعَتْنِي دَوَاعِي الدُّنْيَا فَأَجَبْتُهَا سَرِيعاً وَ رَكَنْتُ إِلَيْهَا طَائِعاً وَ دَعَتْنِي دَوَاعِي الْآخِرَةِ فَتَثَبَّطْتُ عَنْهَا وَ أَبْطَأْتُ فِي الْإِجَابَةِ وَ الْمُسَارَعَةِ إِلَيْهَا كَمَا سَارَعْتُ إِلَى دَوَاعِي الدُّنْيَا وَ حُطَامِهَا الْهَامِدِ وَ هَشِيمِهَا الْبَائِدِ وَ سَرَابِهَا الذَّاهِبِ

Lordazwj! The temptations of the world invited me, so I responded to these quickly and turned towards these willingly, and the temptations of the Hereafter invited me, so I stayed steadfastedly away from these and was complacent in the response and being quick towards these, just as I had quickly gone to the temptations of the world and its lifeless debris, and its transitory vanities, and its disappearing mirages.

رَبِّ خَوَّفْتَنِي وَ شَوَّقْتَنِي وَ احْتَجَجْتَ عَلَيَّ بِرِقِّي وَ كَفَلْتَ لِي بِرِزْقِي فَأَمِنْتُ مِنْ خَوْفِكَ وَ تَثَبَّطْتُ عَنْ تَشْوِيقِكَ وَ لَمْ أَتَّكِلْ عَلَى ضَمَانِكَ وَ تَهَاوَنْتُ بِاحْتِجَاجِكَ

Lordazwj! Youazwj Frightened me, and Argued against me of my slavery, and Guaranteed for me with my sustenance, but I felt safe from Yourazwj fear, and remained steadfast from Your Encouragement and did not rely upon Yourazwj Guarantee and took lightly with Yourazwj Arguments.

اللَّهُمَّ فَاجْعَلْ أَمْنِي مِنْكَ فِي هَذِهِ الدُّنْيَا خَوْفاً وَ حَوِّلْ تَثَبُّطِي شَوْقاً وَ تَهَاوُنِي بِحُجَّتِكَ فَرَقاً مِنْكَ ثُمَّ رَضِّنِي بِمَا قَسَمْتَ لِي مِنْ رِزْقِكَ

O Allahazwj! Hasten my security from Youazwj in this world from the fear and horrors which have demoralized my desires and made me take lightly with Yourazwj Arguments separating from Youazwj, then (Please Help) me with what Youazwj have Apportioned for me from Yourazwj sustenance.

يَا كَرِيمُ يَا كَرِيمُ أَسْأَلُكَ بِاسْمِكَ الْعَظِيمِ رِضَاكَ عِنْدَ السَّخْطَةِ وَ الْفَرْجَةَ عِنْدَ الْكُرْبَةِ وَ النُّورَ عِنْدَ الظُّلْمَةِ وَ الْبَصِيرَةَ عِنْدَ تَشَبُّهِ الْفِتْنَةِ

O Benevolent! O Benevolent! I ask Youazwj by Yourazwj Magnificent Name, of Yourazwj Pleasure during the anger, and the relief dueing the worries, and the Light during the darkness, and the insight during the confusion of the strife.

رَبِّ اجْعَلْ جُنَّتِي مِنْ خَطَايَايَ حَصِينَةً وَ دَرَجَاتِي فِي الْجِنَانِ رَفِيعَةً وَ أَعْمَالِي كُلَّهَا مُتَقَبَّلَةً وَ حَسَنَاتِي مُضَاعَفَةً زَاكِيَةً وَ أَعُوذُ بِكَ مِنَ الْفِتَنِ كُلِّهَا مَا ظَهَرَ مِنْهَا وَ مَا بَطَنَ وَ مِنْ رَفِيعِ المَطْعَمِ وَ الْمَشْرَبِ وَ مِنْ شَرِّ مَا أَعْلَمُ وَ مِنْ شَرِّ مَا لَا أَعْلَمُ وَ أَعُوذُ بِكَ مِنْ أَنْ أَشْتَرِيَ الْجَهْلَ بِالْعِلْمِ وَ الْجَفَاءَ بِالْحِلْمِ وَ الْجَوْرَ بِالْعَدْلِ وَ الْقَطِيعَةَ بِالْبِرِّ وَ الْجَزَعَ بِالصَّبْرِ وَ الْهُدَى بِالضَّلَالَةِ وَ الْكُفْرَ بِالْإِيمَانِ .

Lordazwj! Make my shield to be fortified from my mistakes, and my Levels in the Gardens to be elevated, and my works, all of them, as being Acceptable, and my good deeds to be multiplied, purifying. And I seek Refuge with Youazwj from the strife, all of them, what is apparent from it and what is hidden, and from the lifting of the foods and the drinks, and from the evil of what I know and from the evil of what I do not know. And I seek Refuge with Youazwj from buying the ignorance with the knowledge, and the disloyalty with the forbearance, and the tyranny with the justice, and the cutting off of relationships with the righteousness, and the panic with the patience, and the Guidance with the straying, and the disbelief with the Eman’’.

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ أَنَّهُ ذَكَرَ أَيْضاً مِثْلَهُ وَ ذَكَرَ أَنَّهُ دُعَاءُ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  وَ زَادَ فِي آخِرِهِ آمِينَ رَبَّ الْعَالَمِينَ .

Ibn Mahboub, from Jameel Bin Salih, that he mentioned as well (a Hadeeth) similar to it, and mentioned that is it a supplication of Aliasws Bin Al-Husaynasws, and there was an increase at the end of it of, ‘Ameen, Lordazwj of the worlds’’.[2016]

ابْنُ مَحْبُوبٍ قَالَ حَدَّثَنَا نُوحٌ أَبُو الْيَقْظَانِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ادْعُ بِهَذَا الدُّعَاءِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِرَحْمَتِكَ الَّتِي لَا تُنَالُ مِنْكَ إِلَّا بِرِضَاكَ وَ الْخُرُوجَ مِنْ جَمِيعِ مَعَاصِيكَ وَ الدُّخُولَ فِي كُلِّ مَا يُرْضِيكَ وَ النَّجَاةَ مِنْ كُلِّ وَرْطَةٍ وَ الْمَخْرَجَ مِنْ كُلِّ كَبِيرَةٍ أَتَى بِهَا مِنِّي عَمْدٌ أَوْ زَلَّ بِهَا مِنِّي خَطَأٌ أَوْ خَطَرَ بِهَا عَلَيَّ خَطَرَاتُ الشَّيْطَانِ

Ibn Mahboub said, ‘Nuh Abu Al Yaqzan narrated to us,

(It has been narrated) from Abu Abdullahasws having said: ‘Supplicate with this supplication, ‘O Allahazwj! I ask Youazwj by Yourazwj Mercy which cannot be attained from Youazwj except by Yourazwj Pleasure, and the exiting from the entirety of Yourazwj disobedience, and the entering into every thing what Pleases Youazwj, and the salvation from every predicament, and the exiting from every major sin indulged in by me deliberately, or an error by me as a mistake, or there was a faltering with it upon by by the insinuations of the Satanla’.

أَسْأَلُكَ خَوْفاً تُوقِفُنِي بِهِ عَلَى حُدُودِ رِضَاكَ وَ تَشْعَبُ بِهِ عَنِّي كُلَّ شَهْوَةٍ خَطَرَ بِهَا هَوَايَ وَ اسْتَزَلَّ بِهَا رَأْيِي لِيُجَاوِزَ حَدَّ حَلَالِكَ

I ask Youazwj for the fear which I could stop with upon the limits of Yourazwj Pleasure, and I can diverge by it from every lustful desire insinuated by my desires, and my opinions would falter by it to exceed the Limit if Yourazwj Permissibles.

أَسْأَلُكَ اللَّهُمَّ الْأَخْذَ بِأَحْسَنِ مَا تَعْلَمُ وَ تَرْكَ سَيِّئِ كُلِّ مَا تَعْلَمُ أَوْ أَخْطَأُ مِنْ حَيْثُ لَا أَعْلَمُ أَوْ مِنْ حَيْثُ أَعْلَمُ

I ask Youazwj, O Allahazwj, for my taking with the good deeds what Youazwj Know of and neglecting of my evil deeds all of which Youazwj Know of, or my mistakes from where I do not (even) know of, or from where I do know of.

أَسْأَلُكَ السَّعَةَ فِي الرِّزْقِ وَ الزُّهْدَ فِي الْكَفَافِ وَ الْمَخْرَجَ بِالْبَيَانِ مِنْ كُلِّ شُبْهَةٍ وَ الصَّوَابَ فِي كُلِّ حُجَّةٍ وَ الصِّدْقَ فِي جَمِيعِ الْمَوَاطِنِ وَ إِنْصَافَ النَّاسِ مِنْ نَفْسِي فِيمَا عَلَيَّ وَ لِي وَ التَّذَلُّلَ فِي إِعْطَاءِ النَّصَفِ مِنْ جَمِيعِ مَوَاطِنِ السَّخَطِ وَ الرِّضَا وَ تَرْكَ قَلِيلِ الْبَغْيِ وَ كَثِيرِهِ فِي الْقَوْلِ مِنِّي وَ الْفِعْلِ وَ تَمَامَ نِعْمَتِكَ فِي جَمِيعِ الْأَشْيَاءِ وَ الشُّكْرَ لَكَ عَلَيْهَا لِكَيْ تَرْضَى وَ بَعْدَ الرِّضَا

I ask Youazwj of the Expansion in the sustenance, and the ascetism in the subsistence, and the coming out from every confusion by the clarity, and the correctness in every argument, and the truthfulness in the entirety of the places, and being fair with the people from myself regarding whatever is against me or for me, and the subservience in the giving of the justice from the entirety of the situations, the anger and the pleasures, and neglecting the lesser rebellions and its more, in the words from me and the deeds, and the completion of Yourazwj Bounties in the entirety of the things, and the thanking to Youazwj upon it, perhaps Youazwj would be Pleased, and after the Pleasure (as well).

وَ أَسْأَلُكَ الْخِيَرَةَ فِي كُلِّ مَا يَكُونُ فِيهِ الْخِيَرَةُ بِمَيْسُورِ الْأُمُورِ كُلِّهَا لَا بِمَعْسُورِهَا يَا كَرِيمُ يَا كَرِيمُ يَا كَرِيمُ وَ افْتَحْ لِي بَابَ الْأَمْرِ الَّذِي فِيهِ الْعَافِيَةُ وَ الْفَرَجُ وَ افْتَحْ لِي بَابَهُ وَ يَسِّرْ لِي مَخْرَجَهُ

And I ask Youazwj of the goodness during everythin what is to happen wherein is the goodness with the easy matters, all of them, not by its difficult ones. O Benevilent! O Benevolent! O Benevolent! And Open a door of the matter for me in which is the good health, and the relief; and Open its door for me, and Ease its exit for me.

وَ مَنْ قَدَّرْتَ لَهُ عَلَيَّ مَقْدُرَةً مِنْ خَلْقِكَ فَخُذْ عَنِّي بِسَمْعِهِ وَ بَصَرِهِ وَ لِسَانِهِ وَ يَدِهِ وَ خُذْهُ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ وَ مِنْ خَلْفِهِ وَ مِنْ قُدَّامِهِ وَ امْنَعْهُ أَنْ يَصِلَ إِلَيَّ بِسُوءٍ

And the one from Yourazwj creatures for whom Youazwj have Empowered upon me, so Seize him from me by his hearing, and his sight, and his tongue, and his hands, and Seize him from his right, and from his left, and from behind him, and from his front, and Prevent him from arriving to me with evil. 

عَزَّ جَارُكَ وَ جَلَّ ثَنَاءُ وَجْهِكَ وَ لَا إِلَهَ غَيْرُكَ أَنْتَ رَبِّي وَ أَنَا عَبْدُكَ

Mighty is Yourazwj Vicinity, and Majestic is Yourazwj Laudation of Yourazwj Face, and there is no God apart from Youazwj my Lordazwj, and I am Yourazwj servant.

اللَّهُمَّ أَنْتَ رَجَائِي فِي كُلِّ كُرْبَةٍ وَ أَنْتَ ثِقَتِي فِي كُلِّ شِدَّةٍ وَ أَنْتَ لِي فِي كُلِّ أَمْرٍ نَزَلَ بِي ثِقَةٌ وَ عُدَّةٌ فَكَمْ مِنْ كَرْبٍ يَضْعُفُ عَنْهُ الْفُؤَادُ وَ تَقِلُّ فِيهِ الْحِيلَةُ وَ يَشْمَتُ فِيهِ الْعَدُوُّ وَ تَعْيَا فِيهِ الْأُمُورُ

O Allahazwj! Youazwj are my hope in every distress, and Youazwj are my reliance in every difficulty, and Youazwj are a Reliable one and One can count upon during every matter which descends with me. So how many worries has my heart been weakend from, and the strategies were scarce with regards to it, and the enemies gloated regarding it, and the matters exhausted me during it.

أَنْزَلْتُهُ بِكَ وَ شَكَوْتُهُ إِلَيْكَ رَاغِباً إِلَيْكَ فِيهِ عَمَّنْ سِوَاكَ قَدْ فَرَّجْتَهُ وَ كَفَيْتَهُ فَأَنْتَ وَلِيُّ كُلِّ نِعْمَةٍ وَ صَاحِبُ كُلِّ حَاجَةٍ وَ مُنْتَهَى كُلِّ رَغْبَةٍ فَلَكَ الْحَمْدُ كَثِيراً وَ لَكَ الْمَنُّ فَاضِلًا .

I present them with Youazwj and complain of it to Youazwj, hoping to Youazwj regarding it from the ones besides Youazwj, so Youazwj Relieve it and Suffice for it, for Youazwj are the Guardian of every Bounty, and Owner of every need, and End-point of every wish. So for Youazwj is the abundant Praise, and for Youazwj is the (Giving of) extra Favours’.[2017]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ قَوْلَ التَّوَّابِينَ وَ عَمَلَهُمْ وَ نُورَ الْأَنْبِيَاءِ وَ صِدْقَهُمْ وَ نَجَاةَ الْمُجَاهِدِينَ وَ ثَوَابَهُمْ وَ شُكْرَ الْمُصْطَفَيْنَ وَ نَصِيحَتَهُمْ وَ عَمَلَ الذَّاكِرِينَ وَ يَقِينَهُمْ وَ إِيمَانَ الْعُلَمَاءِ وَ فِقْهَهُمْ وَ تَعَبُّدَ الْخَاشِعِينَ وَ تَوَاضُعَهُمْ وَ حُكْمَ الْفُقَهَاءِ وَ سِيرَتَهُمْ وَ خَشْيَةَ الْمُتَّقِينَ وَ رَغْبَتَهُمْ وَ تَصْدِيقَ الْمُؤْمِنِينَ وَ تَوَكُّلَهُمْ وَ رَجَاءَ الْمُحْسِنِينَ وَ بِرَّهُمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Say, ‘O Allahazwj! I ask Youazwj for the words of the repentants and their deeds, and Light of the Prophetsas and theiras truthfulness, and the salvation of the Mujahideen (soldiers) and their Rewards, and the gratefulness of the Chosen ones and their advice, and the deeds of the Zakireen (Oft-mentioners of Allahazwj) and their conviction, and Eman of the scholar and their understanding, and the worship of the fearful ones and their humbleness, and wisdom of the jurists and their ways, and fear of the pious ones and their wishes, and the ratification of the Momineen and their reliance (upon Allahazwj), and hopes of the good doers and their righteousness.

اللَّهُمَّ إِنِّي أَسْأَلُكَ ثَوَابَ الشَّاكِرِينَ وَ مَنْزِلَةَ الْمُقَرَّبِينَ وَ مُرَافَقَةَ النَّبِيِّينَ

O Allahazwj! I ask Youazwj for the Rewards of the grateful ones, and the status of the ones of Proximity, and the friendship of the Prophetsas.

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَوْفَ الْعَامِلِينَ لَكَ وَ عَمَلَ الْخَائِفِينَ مِنْكَ وَ خُشُوعَ الْعَابِدِينَ لَكَ وَ يَقِينَ الْمُتَوَكِّلِينَ عَلَيْكَ وَ تَوَكُّلَ الْمُؤْمِنِينَ بِكَ

O Allahazwj! I ask Youazwj for the fear of the workers for Youazwj, and the deeds of the ones fearful from Youazwj, and the humbleness of the worshippers to Youazwj, and the conviction of the ones relying upon Youazwj, and the reliance of the Momineen with Youazwj.

اللَّهُمَّ إِنَّكَ بِحَاجَتِي عَالِمٌ غَيْرُ مُعَلَّمٍ وَ أَنْتَ لَهَا وَاسِعٌ غَيْرُ مُتَكَلِّفٍ وَ أَنْتَ الَّذِي لَا يُحْفِيكَ سَائِلٌ وَ لَا يَنْقُصُكَ نَائِلٌ وَ لَا يَبْلُغُ مِدْحَتَكَ قَوْلُ قَائِلٍ أَنْتَ كَمَا تَقُولُ وَ فَوْقَ مَا نَقُولُ

O Allahazwj! Youazwj are Knowing of my needs without these being made known, and Youazwj are Capacious for these without any encumberance, and Youazwj are such that no beggar can Exhaust Youazwj, and not attainer can reduce Youazwj (of Yourazwj resources), and no word of a speaker can reach Yourazwj (Rightful) Praise. Youazwj are just as Youazwj are Saying, and above what we are saying.

اللَّهُمَّ اجْعَلْ لِي فَرَجاً قَرِيباً وَ أَجْراً عَظِيماً وَ سِتْراً جَمِيلًا اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي عَلَى ظُلْمِي لِنَفْسِي وَ إِسْرَافِي عَلَيْهَا لَمْ أَتَّخِذْ لَكَ ضِدّاً وَ لَا نِدّاً وَ لَا صَاحِبَةً وَ لَا وَلَداً

O Allahazwj! Make a relief for me to be close-by, and a great Recompense, and a beautiful Veiling. O Allahazwj! Youazwj Know that I am upon doing injustice to myself, and my extravagance upon it. I have neither taken to be for Youazwj, an opposite, nor a match, nor a female companion nor a son.

يَا مَنْ لَا تُغَلِّطُهُ الْمَسَائِلُ يَا مَنْ لَا يَشْغَلُهُ شَيْ‏ءٌ عَنْ شَيْ‏ءٍ وَ لَا سَمْعٌ عَنْ سَمْعٍ وَ لَا بَصَرٌ عَنْ بَصَرٍ وَ لَا يُبْرِمُهُ إِلْحَاحُ الْمُلِحِّينَ أَسْأَلُكَ أَنْ تُفَرِّجَ عَنِّي فِي سَاعَتِي هَذِهِ مِنْ حَيْثُ أَحْتَسِبُ وَ مِنْ حَيْثُ لَا أَحْتَسِبُ إِنَّكَ تُحْيِي الْعِظَامَ وَ هِيَ رَمِيمٌ وَ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

O the One Whom the questions do make Himazwj to err! O the One Whom nothing can pre-occupy from anything, nor a hearing from Hearing, nor a sight from Seeing, nor does the insistence of the insisting ones Tire Himazwj. I Ask Youazwj that Youazwj Relieve from me during this time of mine, from where I an expecting and from where I am not expecting. Youazwj will Revive the bones when they are dust, and You are Able upon every thing.

يَا مَنْ قَلَّ شُكْرِي لَهُ فَلَمْ يَحْرِمْنِي وَ عَظُمَتْ خَطِيئَتِي فَلَمْ يَفْضَحْنِي وَ رَآنِي عَلَى الْمَعَاصِي فَلَمْ يَجْبَهْنِي وَ خَلَقَنِي لِلَّذِي خَلَقَنِي لَهُ فَصَنَعْتُ غَيْرَ الَّذِي خَلَقَنِي لَهُ فَنِعْمَ الْمَوْلَى أَنْتَ يَا سَيِّدِي وَ بِئْسَ الْعَبْدُ أَنَا وَجَدْتَنِي وَ نِعْمَ الطَّالِبُ أَنْتَ رَبِّي وَ بِئْسَ الْمَطْلُوبُ أَنَا أَلْفَيْتَنِي عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ أَمَتِكَ بَيْنَ يَدَيْكَ مَا شِئْتَ صَنَعْتَ بِيَ

O the One Who received little thanks of mine but did not Deprive me, and grievous were my sins but did not Expose me, and Saw me to be upon the disobedience but did not Confront me, and Created me for which I was Created for, but I did other than what I was Created for. So the Best Master are Youazwj, O my Master, and the most evil worshipper am I. Youazwj Found me and the Best Seeker are Youazwjmy Lordazwj and the most evil of the sought ones am I, as Youazwj Know me, I am Yourazwj servant, and son of Yourazwj servant, and son of Yourazwj maid, in front of Youazwj. Do whatever Youazwj so Desire to with me.

اللَّهُمَّ هَدَأَتِ الْأَصْوَاتُ وَ سَكَنَتِ الْحَرَكَاتُ وَ خَلَا كُلُّ حَبِيبٍ بِحَبِيبِهِ وَ خَلَوْتُ بِكَ أَنْتَ الْمَحْبُوبُ إِلَيَّ فَاجْعَلْ خَلْوَتِي مِنْكَ اللَّيْلَةَ الْعِتْقَ مِنَ النَّارِ

O Allahazwj! The voices have subsided, and the movements have settled, and every beloved is alone with his beloved, and Youazwj are Alone with me. Youazwj are the Beloved to me, therefore Make my being Alone with Youazwj at night to be an Emancipation from the Fire.

يَا مَنْ لَيْسَتْ لِعَالِمٍ فَوْقَهُ صِفَةٌ يَا مَنْ لَيْسَ لِمَخْلُوقٍ دُونَهُ مَنَعَةٌ يَا أَوَّلَ قَبْلَ كُلِّ شَيْ‏ءٍ وَ يَا آخِرَ بَعْدَ كُلِّ شَيْ‏ءٍ يَا مَنْ لَيْسَ لَهُ عُنْصُرٌ وَ يَا مَنْ لَيْسَ لآِخِرِهِ فَنَاءٌ وَ يَا أَكْمَلَ مَنْعُوتٍ وَ يَا أَسْمَحَ الْمُعْطِينَ وَ يَا مَنْ يَفْقَهُ بِكُلِّ لُغَةٍ يُدْعَى بِهَا وَ يَا مَنْ عَفْوُهُ قَدِيمٌ وَ بَطْشُهُ شَدِيدٌ وَ مُلْكُهُ مُسْتَقِيمٌ

O the One Who, there is none above Himazwj to describe for the Knowledge! O the One Who, there is no Defender for the creatures besides Himazwj! O the First One before everything, and O the last One after everything! O the One Who there are no ingredients for Himazwj! O the One Who there is no perishing for Hisazwj End, and O the One of Complete Attributes, and O Pardoner of the obeying ones, and O the One Who Surpasses with every language supplicated with, and O the One Whose Pardoning is ancient, and Hisazwj Grip is intense, and Hisazwj Kingdom is straight.

أَسْأَلُكَ بِاسْمِكَ الَّذِي شَافَهْتَ بِهِ مُوسَى يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ يَا لَا إِلَهَ إِلَّا أَنْتَ اللَّهُمَّ أَنْتَ الصَّمَدُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُدْخِلَنِيَ الْجَنَّةَ بِرَحْمَتِكَ .

I ask Youazwj by Yourazwj Name Which Youazwj Faced Musaas with, O Allahazwj, O Beneficent, O Merciful! There is no god except Youazwj. O Allahazwj! Youazwj are the Last. I ask Youazwj that Youazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj Enter me into the Paradise by Yourazwj Mercy’.[2018]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) عَلِّمْنِي دُعَاءً وَ أَوْجِزْ فَقَالَ قُلْ يَا مَنْ دَلَّنِي عَلَى نَفْسِهِ وَ ذَلَّلَ قَلْبِي بِتَصْدِيقِهِ أَسْأَلُكَ الْأَمْنَ وَ الْإِيمَانَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Al Waleed, from Yunus who said,

‘I said to Al-Rezaasws, ‘Teach me a supplication and be brief’. So heasws said: ‘Say, ‘O Oneazwj Who Pointed me to Himselfsaww and Humbled my heart with ratifying Himazwj! I ask Youazwj for the safety and the Eman’’.[2019]

عَلِيُّ بْنُ أَبِي حَمْزَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَانَ لِي مَالٌ وَرِثْتُهُ وَ لَمْ أُنْفِقْ مِنْهُ دِرْهَماً فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ اكْتَسَبْتُ مِنْهُ مَالًا فَلَمْ أُنْفِقْ مِنْهُ دِرْهَماً فِي طَاعَةِ اللَّهِ فَعَلِّمْنِي دُعَاءً يُخْلِفُ عَلَيَّ مَا مَضَى وَ يَغْفِرُ لِي مَا عَمِلْتُ أَوْ عَمَلًا أَعْمَلُهُ

Ali Bin Hamza, from one of his companions,

(It has been narrated) from Abu Abdullahasws that a man came over to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws! There used to be wealth for me. I had inherited it and did not spend a Dirham from it in the obedience of Allahazwj Mighty and Majestic. Then I earned wealth from it, but I did not spend Dirham from it in the obedience of Allahazwj. So teach me a supplication replacing upon me what is past and Heazwj would Forgive me what I have done or work that I am doing’.

قَالَ قُلْ قَالَ وَ أَيَّ شَيْ‏ءٍ أَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ قُلْ كَمَا أَقُولُ يَا نُورِي فِي كُلِّ ظُلْمَةٍ وَ يَا أُنْسِي فِي كُلِّ وَحْشَةٍ وَ يَا رَجَائِي فِي كُلِّ كُرْبَةٍ وَ يَا ثِقَتِي فِي كُلِّ شِدَّةٍ وَ يَا دَلِيلِي فِي الضَّلَالَةِ أَنْتَ دَلِيلِي إِذَا انْقَطَعَتْ دَلَالَةُ الْأَدِلَّاءِ فَإِنَّ دَلَالَتَكَ لَا تَنْقَطِعُ وَ لَا يَضِلُّ مَنْ هَدَيْتَ

Heasws said: ‘Say!’ He said, ‘And which thing should I be saying, O Amir Al-Momineenasws?’ Heasws said: ‘Say just as Iasws am saying: ‘O my Light in every darkness, and O my Comfort in every loneliness, and O my Hope in every distress, and of My Reliance in every difficulty, and O my Direction during the straying! Youazwj are my Guidance when the guidance of the guides is cut off, for Yourazwj Guidance doe not  get cut off, nor does he go astray, the one whom Youazwj Guide.

أَنْعَمْتَ عَلَيَّ فَأَسْبَغْتَ وَ رَزَقْتَنِي فَوَفَّرْتَ وَ غَذَّيْتَنِي فَأَحْسَنْتَ غِذَائِي وَ أَعْطَيْتَنِي فَأَجْزَلْتَ بِلَا اسْتِحْقَاقٍ لِذَلِكَ بِفِعْلٍ مِنِّي وَ لَكِنِ ابْتِدَاءً مِنْكَ لِكَرَمِكَ وَ جُودِكَ

Youazwj Bestowed upon me, so Youazwj were Liberal, and Youazwj Graced me sustenance, so Youazwj were Ample in provision, and Youazwj Fed me with excellent of my food, and You Gave to me, so Youazwj (Chose) the best without me being deserving of that by any deed from me, but Initiated from Youazwj due to Yourazwj Benevolence and Yourazwj generousity.

فَتَقَوَّيْتُ بِكَرَمِكَ عَلَى مَعَاصِيكَ وَ تَقَوَّيْتُ بِرِزْقِكَ عَلَى سَخَطِكَ وَ أَفْنَيْتُ عُمُرِي فِيمَا لَا تُحِبُّ فَلَمْ يَمْنَعْكَ جُرْأَتِي عَلَيْكَ وَ رُكُوبِي لِمَا نَهَيْتَنِي عَنْهُ وَ دُخُولِي فِيمَا حَرَّمْتَ عَلَيَّ أَنْ عُدْتَ عَلَيَّ بِفَضْلِكَ وَ لَمْ يَمْنَعْنِي حِلْمُكَ عَنِّي وَ عَوْدُكَ عَلَيَّ بِفَضْلِكَ أَنْ عُدْتُ فِي مَعَاصِيكَ

Thus, I was strengthened upon my disobedience due to Yourazwj Benevolence, and was strengthened upon Yourazwj Wrath by Yourazwj sustenance, and I finished my life regarding what Youazwj do not Love, but Youazwj did not Deprive me despite my audacity to Youazwj and my indulging in what Youazwj had Forbidden from and my entering into what Youazwj had Prohibited upon me, Youazwj (still) Returned upon me with Yourazwj Grace, and did not Deprive me of Yourazwj Forbearance from me and Yourazwj Cordiality upon me with Yourazwj Grace even when I returned to be in Yourazwj disobedience.

فَأَنْتَ الْعَوَّادُ بِالْفَضْلِ وَ أَنَا الْعَوَّادُ بِالْمَعَاصِي فَيَا أَكْرَمَ مَنْ أُقِرَّ لَهُ بِذَنْبٍ وَ أَعَزَّ مَنْ خُضِعَ لَهُ بِذُلٍّ لِكَرَمِكَ أَقْرَرْتُ بِذَنْبِي وَ لِعِزِّكَ خَضَعْتُ بِذُلِّي فَمَا أَنْتَ صَانِعٌ بِي فِي كَرَمِكَ وَ إِقْرَارِي بِذَنْبِي وَ عِزِّكَ وَ خُضُوعِي بِذُلِّي افْعَلْ بِي مَا أَنْتَ أَهْلُهُ وَ لَا تَفْعَلْ بِي مَا أَنَا أَهْلُهُ

So Youazwj are the Liberal with the Grace and I am the liberal in my disobedience. So O Benevolent to the one who acknowledges with Himazwj, and Honourable to the one who succumbs to Himazwj with humiliation to Yourazwj Benevolence, I hereby acknowledge with my sins and I humble myself to Yourazwj Might with my humbleness. So whatever Youazwj Do with me in Yourazwj Benevolence and my acknowledgement with my sins, and Yourazwj Mighty and my subservience with my humiliation, Treat me with what Youazwj are Rightful of and do not Treat with me what I am deserving of’’.[2020]

كِتَابُ فَضْلِ الْقُرْآنِ

THE BOOK OF MERITS OF THE QURAN

Chapter 1 – A Chapter

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سُفْيَانَ الْحَرِيرِيِّ عَنْ أَبِيهِ عَنْ سَعْدٍ الْخَفَّافِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا سَعْدُ تَعَلَّمُوا الْقُرْآنَ فَإِنَّ الْقُرْآنَ يَأْتِي يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ نَظَرَ إِلَيْهَا الْخَلْقُ وَ النَّاسُ صُفُوفٌ عِشْرُونَ وَ مِائَةُ أَلْفِ صَفٍّ ثَمَانُونَ أَلْفَ صَفٍّ أُمَّةُ مُحَمَّدٍ وَ أَرْبَعُونَ أَلْفَ صَفٍّ مِنْ سَائِرِ الْأُمَمِ

Ali Bin Muhammad, from Ali Bin Al Abbas, from Al Husayn Bin Abdul Rahman, from Sufyan Al Hareyri, from his father, from Sa’ad Al Khaffaf,

(It has been narrated) from Abu Ja’farasws having said: ‘O Sa’ad! Learn the Quran, for the Quran would come on the Day of Judgment in an excellent image. The creatures would look at it, and the people would be in one hundred and twenty thousand rows – eighty thousand rows being the community of Muhammadsaww, and forty thousand rows from the rest of the communities.

فَيَأْتِي عَلَى صَفِّ الْمُسْلِمِينَ فِي صُورَةِ رَجُلٍ فَيُسَلِّمُ فَيَنْظُرُونَ إِلَيْهِ ثُمَّ يَقُولُونَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ إِنَّ هَذَا الرَّجُلَ مِنَ الْمُسْلِمِينَ نَعْرِفُهُ بِنَعْتِهِ وَ صِفَتِهِ غَيْرَ أَنَّهُ كَانَ أَشَدَّ اجْتِهَاداً مِنَّا فِي الْقُرْآنِ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَ الْجَمَالِ وَ النُّورِ مَا لَمْ نُعْطَهُ

So it would come to the rows of the Muslims in an image of a man, and it would greet. So they would be looking at him, then they would be saying, ‘There is no god except Allahazwj, the Forbearing, the Benevolent. This man is from the Muslims. We recognise him by his appearance and his description, apart from that he was of a more intense striving than us in the Quran, so from over there he has been Given from the splendour, and the beauty, and the radiance what we have not been Given’.

ثُمَّ يُجَاوِزُ حَتَّى يَأْتِيَ عَلَى صَفِّ الشُّهَدَاءِ فَيَنْظُرُونَ إِلَيْهِ الشُّهَدَاءُ ثُمَّ يَقُولُونَ لَا إِلَهَ إِلَّا اللَّهُ الرَّبُّ الرَّحِيمُ إِنَّ هَذَا الرَّجُلَ مِنَ الشُّهَدَاءِ نَعْرِفُهُ بِسَمْتِهِ وَ صِفَتِهِ غَيْرَ أَنَّهُ مِنْ شُهَدَاءِ الْبَحْرِ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَ الْفَضْلِ مَا لَمْ نُعْطَهُ

Then he would cross over until he comes to the rows of the martyrs. So the martyrs would be looking at him, then they would be saying, ‘There is no god except Allahazwj, the Lordazwj, the Merciful. This man is from the martyrs. We recognise him by his appearance and his qualities, apart from that he is from the martyrs of the sea, for from over there he has been Given from the splendour and the superiority what he was not been Given’.

قَالَ فَيَتَجَاوَزُ حَتَّى يَأْتِيَ عَلَى صَفِّ شُهَدَاءِ الْبَحْرِ فِي صُورَةِ شَهِيدٍ فَيَنْظُرُ إِلَيْهِ شُهَدَاءُ الْبَحْرِ فَيَكْثُرُ تَعَجُّبُهُمْ وَ يَقُولُونَ إِنَّ هَذَا مِنْ شُهَدَاءِ الْبَحْرِ نَعْرِفُهُ بِسَمْتِهِ وَ صِفَتِهِ غَيْرَ أَنَّ الْجَزِيرَةَ الَّتِي أُصِيبَ فِيهَا كَانَتْ أَعْظَمَ هَوْلًا مِنَ الْجَزِيرَةِ الَّتِي أُصِبْنَا فِيهَا فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَ الْجَمَالِ وَ النُّورِ مَا لَمْ نُعْطَهُ

Heasws said: ‘So he would cross over until he comes to the rows of the martyrs of the sea in an image of a martyr. So the martyrs of the sea would look at him and would frequent in wonderment, and they would be saying, ‘This one is from the martyrs of the sea. We recognise him by his appearance and his qualities, apart from that the island in which he was hit would have been of a more grievous terror than the island in which we were hit. So from over there, he was Given from the splendour, and the beauty, and the radiance what we have not been Given’.

ثُمَّ يُجَاوِزُ حَتَّى يَأْتِيَ صَفَّ النَّبِيِّينَ وَ الْمُرْسَلِينَ فِي صُورَةِ نَبِيٍّ مُرْسَلٍ فَيَنْظُرُ النَّبِيُّونَ وَ الْمُرْسَلُونَ إِلَيْهِ فَيَشْتَدُّ لِذَلِكَ تَعَجُّبُهُمْ وَ يَقُولُونَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ إِنَّ هَذَا النَّبِيَّ مُرْسَلٌ نَعْرِفُهُ بِسَمْتِهِ وَ صِفَتِهِ غَيْرَ أَنَّهُ أُعْطِيَ فَضْلًا كَثِيراً

Then he would cross over until he comes to the rows of the Prophetsas and the Mursil Prophetsas in an image of a Mursil Prophetas. So the Prophetsas and the Mursil Prophetsas would be looking at him, and theiras wonderment would intensify due to that, and they would be saying: ‘There is no god except Allahazwj, the Forbearing, the Benevolent. This is a Mursil Prophet. We recognise him by his appearance and his qualities, apart from that he has been Given a lot of merits’.

قَالَ فَيَجْتَمِعُونَ فَيَأْتُونَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَيَسْأَلُونَهُ وَ يَقُولُونَ يَا مُحَمَّدُ مَنْ هَذَا فَيَقُولُ لَهُمْ أَ وَ مَا تَعْرِفُونَهُ فَيَقُولُونَ مَا نَعْرِفُهُ هَذَا مِمَّنْ لَمْ يَغْضَبِ اللَّهُ عَلَيْهِ فَيَقُولُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَذَا حُجَّةُ اللَّهِ عَلَى خَلْقِهِ فَيُسَلِّمُ

So theyas would be gathering together, and theyas would be coming to Rasool-Allahsaww, and theyas would be asking himsaww: ‘O Muhammadsaww! Who is this?’ So hesaww would be saying to them: ‘Or are youas all not recognising him?’ So theyas would be saying: ‘Weas do not recognise him. This is from the one whom Allahazwj is not Angered upon’. So Rasool-Allahsaww would be saying: ‘This is a Proof of Allahazwj upon Hisazwj creatures, so greet him’.

ثُمَّ يُجَاوِزُ حَتَّى يَأْتِيَ عَلَى صَفِّ الْمَلَائِكَةِ فِي سُورَةِ مَلَكٍ مُقَرَّبٍ فَتَنْظُرُ إِلَيْهِ الْمَلَائِكَةُ فَيَشْتَدُّ تَعَجُّبُهُمْ وَ يَكْبُرُ ذَلِكَ عَلَيْهِمْ لِمَا رَأَوْا مِنْ فَضْلِهِ وَ يَقُولُونَ تَعَالَى رَبُّنَا وَ تَقَدَّسَ إِنَّ هَذَا الْعَبْدَ مِنَ الْمَلَائِكَةِ نَعْرِفُهُ بِسَمْتِهِ وَ صِفَتِهِ غَيْرَ أَنَّهُ كَانَ أَقْرَبَ الْمَلَائِكَةِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَقَاماً فَمِنْ هُنَاكَ أُلْبِسَ مِنَ النُّورِ وَ الْجَمَالِ مَا لَمْ نُلْبَسْ

Then he would cross over until he comes to the rows of the Angels in an image of an Angel of Proximity. So the Angels would look at him and their wonderment would intensify, and that would be a great thing upon them due to what they see from his merits, and they would be saying: ‘Exalted is our Lordazwj and Holy! This is the servant from the Angels. We recognise him by his appearance and his qualities, apart from that he was the closest of the Angels to Allahazwj Mighty and Majestic in status, so from over there he was Clothed from the radiance and the beauty what we have not been Clothed in’.

ثُمَّ يُجَاوِزُ حَتَّى يَنْتَهِيَ إِلَى رَبِّ الْعِزَّةِ تَبَارَكَ وَ تَعَالَى فَيَخِرُّ تَحْتَ الْعَرْشِ فَيُنَادِيهِ تَبَارَكَ وَ تَعَالَى يَا حُجَّتِي فِي الْأَرْضِ وَ كَلَامِيَ الصَّادِقَ النَّاطِقَ ارْفَعْ رَأْسَكَ وَ سَلْ تُعْطَ وَ اشْفَعْ تُشَفَّعْ

Then he would cross over until he ends up to the Lordazwj of the Might, the Blessed and Exalted. So he would prostrate beneath the Throne. So the Blessed and High would Call out to him: “O Myazwj Proof in the earth, and Myazwj Truthful Speech, the Speaker! Raise your head and ask, you will be Given, and interceded, your intercession will be Accepted!”

فَيَرْفَعُ رَأْسَهُ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى كَيْفَ رَأَيْتَ عِبَادِي فَيَقُولُ يَا رَبِّ مِنْهُمْ مَنْ صَانَنِي وَ حَافَظَ عَلَيَّ وَ لَمْ يُضَيِّعْ شَيْئاً وَ مِنْهُمْ مَنْ ضَيَّعَنِي وَ اسْتَخَفَّ بِحَقِّي وَ كَذَّبَ بِي وَ أَنَا حُجَّتُكَ عَلَى جَمِيعِ خَلْقِكَ

So he would raise his head, and Allahazwj Blessed and High would be saying: “How did you see Myazwj servants to be?” So he would be saying: ‘O Lordazwj! From them were the ones who safeguarded me and memorised me, and did not waste anything; and from them were the one who wasted me and took lightly with my rights, and belief with me, and I am Yourazwj Proof upon the entirety of Yourazwj creatures’.

فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِ مَكَانِي لَأُثِيبَنَّ عَلَيْكَ الْيَوْمَ أَحْسَنَ الثَّوَابِ وَ لَأُعَاقِبَنَّ عَلَيْكَ الْيَوْمَ أَلِيمَ الْعِقَابِ

So Allahazwj Blessed and High would be Saying: “By Myazwj Might and the Loftiness of Myazwj Position! Today Iazwj shall be Rewarding with the most excellent of Rewards based upon you, and today Iazwj shall be Punishing with the most painful of the Punishments based upon you”.

قَالَ فَيَرْجِعُ الْقُرْآنُ رَأْسَهُ فِي صُورَةٍ أُخْرَى قَالَ فَقُلْتُ لَهُ يَا أَبَا جَعْفَرٍ فِي أَيِّ صُورَةٍ يَرْجِعُ قَالَ فِي صُورَةِ رَجُلٍ شَاحِبٍ مُتَغَيِّرٍ يُبْصِرُهُ أَهْلُ الْجَمْعِ فَيَأْتِي الرَّجُلَ مِنْ شِيعَتِنَا الَّذِي كَانَ يَعْرِفُهُ وَ يُجَادِلُ بِهِ أَهْلَ الْخِلَافِ فَيَقُومُ بَيْنَ يَدَيْهِ فَيَقُولُ مَا تَعْرِفُنِي فَيَنْظُرُ إِلَيْهِ الرَّجُلُ فَيَقُولُ مَا أَعْرِفُكَ يَا عَبْدَ اللَّهِ

Heasws said: ‘So the Quran would be returning its head to be in another image’. I said to himasws, ‘O Abu Ja’farasws! In which image would it return to be?’ Heasws said: ‘In a changed image of a pale man. The people gathered would look at him, and he would go over to a man from our Shias whom he would recognise the one who used to argue by him against the adversaries. So he would pause in front of him and he would be saying: ‘Do you not recognise me?’ So the man would look at him and he would be saying, ‘I do not recognise you, O servant of Allahazwj!’

قَالَ فَيَرْجِعُ فِي صُورَتِهِ الَّتِي كَانَتْ فِي الْخَلْقِ الْأَوَّلِ وَ يَقُولُ مَا تَعْرِفُنِي فَيَقُولُ نَعَمْ فَيَقُولُ الْقُرْآنُ أَنَا الَّذِي أَسْهَرْتُ لَيْلَكَ وَ أَنْصَبْتُ عَيْشَكَ سَمِعْتَ الْأَذَى وَ رُجِمْتَ بِالْقَوْلِ فِيَّ أَلَا وَ إِنَّ كُلَّ تَاجِرٍ قَدِ اسْتَوْفَى تِجَارَتَهُ وَ أَنَا وَرَاءَكَ الْيَوْمَ

Heasws said: ‘So it would return to be in its image which it used to be among the former creatures, and it would be saying: ‘Do you not recognise me (even now)?’ So he would be saying, ‘Yes (I do now)’. So the Quran would be saying: ‘I am that which you held a vigil with for your nights, and your life was concentrated upon listening to the hurtful things and you were pelted with the words regarding me. Indeed! And every trader would be fulfilled his trade, and I would be your backer today’.

قَالَ فَيَنْطَلِقُ بِهِ إِلَى رَبِّ الْعِزَّةِ تَبَارَكَ وَ تَعَالَى فَيَقُولُ يَا رَبِّ يَا رَبِّ عَبْدُكَ وَ أَنْتَ أَعْلَمُ بِهِ قَدْ كَانَ نَصِباً فِيَّ مُوَاظِباً عَلَيَّ يُعَادَى بِسَبَبِي وَ يُحِبُّ فِيَّ وَ يُبْغِضُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَدْخِلُوا عَبْدِي جَنَّتِي وَ اكْسُوهُ حُلَّةً مِنْ حُلَلِ الْجَنَّةَ وَ تَوِّجُوهُ بِتَاجٍ

Heasws said: ‘So it would go with him to the Lordazwj of Might, the Blessed and Exalted, and it would be saying: ‘O Lordazwj! O Lordazwj! Yourazwj servant, and Youazwj are more Knowing with him, he was hard-working regarding me, and had established animosity due to my reason, and he was loving and hating regarding me. So Allahazwj Mighty and Majestic would be Saying: “Enter Myazwj servant into Myazwj Paradise, and Clothe him with garments and ornaments of the Paradise, and crown him with a crown’.

فَإِذَا فُعِلَ بِهِ ذَلِكَ عُرِضَ عَلَى الْقُرْآنِ فَيُقَالُ لَهُ هَلْ رَضِيتَ بِمَا صُنِعَ بِوَلِيِّكَ فَيَقُولُ يَا رَبِّ إِنِّي أَسْتَقِلُّ هَذَا لَهُ فَزِدْهُ مَزِيدَ الْخَيْرِ كُلِّهِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَأَنْحَلَنَّ لَهُ الْيَوْمَ خَمْسَةَ أَشْيَاءَ مَعَ الْمَزِيدِ لَهُ وَ لِمَنْ كَانَ بِمَنْزِلَتِهِ أَلَا إِنَّهُمْ شَبَابٌ لَا يَهْرَمُونَ وَ أَصِحَّاءُ لَا يَسْقُمُونَ وَ أَغْنِيَاءُ لَا يَفْتَقِرُونَ وَ فَرِحُونَ لَا يَحْزَنُونَ وَ أَحْيَاءٌ لَا يَمُوتُونَ

So when that would be done with him, he would be displayed to the Quran, so Heazwj would be Saying to it: ‘Are you pleased with what Iazwj have done with your friend?’ So it would be saying: ‘O Lordazwj! I consider this to be little for him, therefore Increase it more with the goodness, all of it’. So Heazwj would be Saying: “By Myazwj Might and Myazwj Majesty and Myazwj Exaltedness and the Loftiness of Myazwj Position! Iazwj shall Permit five things to be for him, along with the increase for him and for the ones who were at his status. Indeed! He shall be a youth and would not be growing old, and he shall be healthy and would not be getting any sickness, and he shall be rich and would not be impoverished, and he shall be happy and would not be grieving, and he shall live and would not be dying”.

ثُمَّ تَلَا هَذِهِ الْآيَةَ لا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولى قَالَ قُلْتُ جُعِلْتُ فِدَاكَ يَا أَبَا جَعْفَرٍ وَ هَلْ يَتَكَلَّمُ الْقُرْآنُ فَتَبَسَّمَ ثُمَّ قَالَ رَحِمَ اللَّهُ الضُّعَفَاءَ مِنْ شِيعَتِنَا إِنَّهُمْ أَهْلُ تَسْلِيمٍ ثُمَّ قَالَ نَعَمْ يَا سَعْدُ وَ الصَّلَاةُ تَتَكَلَّمُ وَ لَهَا صُورَةٌ وَ خَلْقٌ تَأْمُرُ وَ تَنْهَى

Then the Imamasws recited this Verse [44:56] They shall not taste therein death except for the first death. I said, ‘May I be sacrificed for youasws, O Abu Ja’farasws! And would the Quran be speaking?’ So heasws smiled, then said: ‘May Allahazwj be Merciful upon the weak ones (of understanding) from ourasws Shias. They are people of the submission’. Then heasws said: ‘Yes, O Sa’ad! And the Salāt would (also) be speaking, and for it there would be an image, and a shape. It would enjoin and forbid’.

قَالَ سَعْدٌ فَتَغَيَّرَ لِذَلِكَ لَوْنِي وَ قُلْتُ هَذَا شَيْ‏ءٌ لَا أَسْتَطِيعُ أَنَا أَتَكَلَّمُ بِهِ فِي النَّاسِ فَقَالَ أَبُو جَعْفَرٍ وَ هَلِ النَّاسُ إِلَّا شِيعَتُنَا فَمَنْ لَمْ يَعْرِفِ الصَّلَاةَ فَقَدْ أَنْكَرَ حَقَّنَا

Sa’ad said, ‘So my colour changed due to that, and I said, ‘This is something I do not have the capacity to speak with among the people’. So Abu Ja’farasws said: ‘And are the people except for ourasws Shias? So the one who does not recognise the Salāt, so he has denied ourasws rights’.

ثُمَّ قَالَ يَا سَعْدُ أُسْمِعُكَ كَلَامَ الْقُرْآنِ قَالَ سَعْدٌ فَقُلْتُ بَلَى صَلَّى اللَّهُ عَلَيْكَ فَقَالَ .

Then heasws said: ‘O Sa’ad! Shall Iasws make you hear the speech of the Quran?’ So I said, ‘Yes, O sonasws of Rasool-Allahsaww!’ So heasws said:

إِنَّ الصَّلاةَ تَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ لَذِكْرُ اللَّهِ أَكْبَرُ

‘[29:45] surely, Salāt prevents from the immoralities and evil, and the Remembrance of Allah is the greatest.

فَالنَّهْيُ كَلَامٌ وَ الْفَحْشَاءُ وَ الْمُنْكَرُ رِجَالٌ وَ نَحْنُ ذِكْرُ اللَّهِ وَ نَحْنُ أَكْبَرُ

So the prevention is a speech, and the immoralities and the evil are (two) men, and weasws are the Remembrance of Allahazwj, and weasws are the greatest’.[2021]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّهَا النَّاسُ إِنَّكُمْ فِي دَارِ هُدْنَةٍ وَ أَنْتُمْ عَلَى ظَهْرِ سَفَرٍ وَ السَّيْرُ بِكُمْ سَرِيعٌ وَ قَدْ رَأَيْتُمُ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ وَ يَأْتِيَانِ بِكُلِّ مَوْعُودٍ فَأَعِدُّوا الْجَهَازَ لِبُعْدِ الْمَجَازِ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘O you people! You are in a house of truce, and you are upon the back of a journey and the travel is quick with you, and you have seen the night and the day, and the sun and the moon turning every new (thing) into old, and every remote (thing) to be close by, and every promised (thing) has come up, therefore prepare the ship (of life) for the long passageway’.

قَالَ فَقَامَ الْمِقْدَادُ بْنُ الْأَسْوَدِ فَقَالَ يَا رَسُولَ اللَّهِ وَ مَا دَارُ الْهُدْنَةِ قَالَ دَارُ بَلَاغٍ وَ انْقِطَاعٍ فَإِذَا الْتَبَسَتْ عَلَيْكُمُ الْفِتَنُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ فَعَلَيْكُمْ بِالْقُرْآنِ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ وَ مَاحِلٌ مُصَدَّقٌ وَ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ وَ هُوَ الدَّلِيلُ يَدُلُّ عَلَى خَيْرِ سَبِيلٍ

So Al-Miqdad Bin al-Aswadra arose and said, ‘O Rasool-Allahsaww! And what is the house of truce?’ Hesaww said: ‘A house of communication and interruption. So when the strife confuses upon you like the interruption of the dark night, so upon you is to be with the Quran, for it is an interceder who would be interceded with, and an inviter who would be ratified; and the one who makes it to be in front of him, it would Guide him to the Paradise, and the one who makes it to be behind him, it would usher him into the Fire, and it is a pointer upon the best way.

وَ هُوَ كِتَابٌ فِيهِ تَفْصِيلٌ وَ بَيَانٌ وَ تَحْصِيلٌ وَ هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ وَ لَهُ ظَهْرٌ وَ بَطْنٌ فَظَاهِرُهُ حُكْمٌ وَ بَاطِنُهُ عِلْمٌ ظَاهِرُهُ أَنِيقٌ وَ بَاطِنُهُ عَمِيقٌ لَهُ نُجُومٌ وَ عَلَى نُجُومِهِ نُجُومٌ لَا تُحْصَى عَجَائِبُهُ وَ لَا تُبْلَى غَرَائِبُهُ

And it is a Book wherein is detail, and explanation, and achievement, and it is the detail not being with the amusement; and for it there is an apparent and a hidden (meaning). So it’s apparent is wisdom, and its hidden is knowledge. Its apparent is profound, and its hidden is bottomless. There are luminaries for it, and upon its luminaries, are (more) luminaries. Neither can its wonderments be counted nor do its marvels wear out.

فِيهِ مَصَابِيحُ الْهُدَى وَ مَنَارُ الْحِكْمَةِ وَ دَلِيلٌ عَلَى الْمَعْرِفَةِ لِمَنْ عَرَفَ الصِّفَةَ فَلْيَجْلُ جَالٍ بَصَرَهُ وَ لْيُبْلِغِ الصِّفَةَ نَظَرَهُ يَنْجُ مِنْ عَطَبٍ وَ يَتَخَلَّصْ مِنْ نَشَبٍ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ فَعَلَيْكُمْ بِحُسْنِ التَّخَلُّصِ وَ قِلَّةِ التَّرَبُّصِ .

Therein are lanterns of guidance, and minarets of wisdom, and it evidences upon the recognition to the oneasws who understands the capacity, so it brightens the brightness of his insight and lets his look reach the capacity. It rescues from the corruption and finishes off from the entanglements, for the pondering is a revival of the heart of insight just as the enlightened one walks in the darkness with the light. Therefore, it is upon you with the excellent sincerity and without having second thoughts’.[2022]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَزِيزَ الْجَبَّارَ أَنْزَلَ عَلَيْكُمْ كِتَابَهُ وَ هُوَ الصَّادِقُ الْبَارُّ فِيهِ خَبَرُكُمْ وَ خَبَرُ مَنْ قَبْلَكُمْ وَ خَبَرُ مَنْ بَعْدَكُمْ وَ خَبَرُ السَّمَاءِ وَ الْأَرْضِ وَ لَوْ أَتَاكُمْ مَنْ يُخْبِرُكُمْ عَنْ ذَلِكَ لَتَعَجَّبْتُمْ .

Ali, from his father, from Abdullah Bin Al Mugheira, from Sama’at Bin Mihran who said,

‘Abu Abdullahasws said: ‘The Mighty, the Compeller Sent down Hisazwj Book upon you all, and it is the truthful and righteous. Therein is your news, and the news of the ones before you, and news of the ones (to come) after you, and news of the sky and the earth. And if someone were to come to you informing you all about that, it would have astonished you all’.[2023]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا أَوَّلُ وَافِدٍ عَلَى الْعَزِيزِ الْجَبَّارِ يَوْمَ الْقِيَامَةِ وَ كِتَابُهُ وَ أَهْلُ بَيْتِي ثُمَّ أُمَّتِي ثُمَّ أَسْأَلُهُمْ مَا فَعَلْتُمْ بِكِتَابِ اللَّهِ وَ بِأَهْلِ بَيْتِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘Abu Ja’farasws said: ‘Rasool-Allahsaww said: ‘Isaww would be the first delegate to the Mighty, the Compeller, on the Day of Judgment, and (and so would be) Hisazwj Book, and the Peopleasws of mysaww Household. Then it would be mysaww community, then Isaww would ask them what they did with the Book of Allahazwj and with the Peopleasws of mysaww Household’.[2024]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ هَذَا الْقُرْآنَ فِيهِ مَنَارُ الْهُدَى وَ مَصَابِيحُ الدُّجَى فَلْيَجْلُ جَالٍ بَصَرَهُ وَ يَفْتَحُ لِلضِّيَاءِ نَظَرَهُ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ahmad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘This Quran, in it are minarets of guidance, and lanterns for the darkness. So let him brighten the brightness of his vision and open his vision for the illumination, for the pondering is a revival for the insight of ‘قَلْبِ’ (wisdom sometimes also translated as the heart) just as the enlightened one would walk in ‘فِي الظُّلُمَاتِ بِالنُّورِ’ the darkness with the light’.[2025]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) أَصْحَابَهُ اعْلَمُوا أَنَّ الْقُرْآنَ هُدَى النَّهَارِ وَ نُورُ اللَّيْلِ الْمُظْلِمِ عَلَى مَا كَانَ مِنْ جَهْدٍ وَ فَاقَةٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘It was in the bequest of Amir Al-Momineenasws to hisasws companions: ‘Know that the Quran is a Guidance for the day, and light for the dark night, upon the one who was from a striving one and destitution’.[2026]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ شَكَا رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) وَجَعاً فِي صَدْرِهِ فَقَالَ ( صلى الله عليه وآله ) اسْتَشْفِ بِالْقُرْآنِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ شِفاءٌ لِما فِي الصُّدُور.

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘A man complained to the Prophetsaww of pain in his chest, so hesaww said: ‘Seek healing with the Quran, for Allahazwj Mighty and Majestic is Saying [10:57] and a Healing for what is in the chests’.[2027]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْخَشَّابِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ اللَّهِ لَا يَرْجِعُ الْأَمْرُ وَ الْخِلَافَةُ إِلَى آلِ أَبِي بَكْرٍ وَ عُمَرَ أَبَداً وَ لَا إِلَى بَنِي أُمَيَّةَ أَبَداً وَ لَا فِي وُلْدِ طَلْحَةَ وَ الزُّبَيْرِ أَبَداً وَ ذَلِكَ أَنَّهُمْ نَبَذُوا الْقُرْآنَ وَ أَبْطَلُوا السُّنَنَ وَ عَطَّلُوا الْأَحْكَامَ

Abu Ali Al Ashary, from one of his companions, from Al Khashhab, raising it, said,

‘Abu Abdullahasws said: ‘No, by Allahazwj! Neither will the command nor the Caliphate return to Abu Bakr, and Umar, ever, nor to the Clan of Umayya, ever, nor to be among the children of Talha and Al-Zubeyr, ever, and that is because they discarded the Quran, and invalidated the Sunnah, and disrupted the judgments.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْقُرْآنُ هُدًى مِنَ الضَّلَالِ وَ تِبْيَانٌ مِنَ الْعَمَى وَ اسْتِقَالَةٌ مِنَ الْعَثْرَةِ وَ نُورٌ مِنَ الظُّلْمَةِ وَ ضِيَاءٌ مِنَ الْأَحْدَاثِ وَ عِصْمَةٌ مِنَ الْهَلَكَةِ وَ رُشْدٌ مِنَ الْغَوَايَةِ وَ بَيَانٌ مِنَ الْفِتَنِ وَ بَلَاغٌ مِنَ الدُّنْيَا إِلَى الْآخِرَةِ وَ فِيهِ كَمَالُ دِينِكُمْ وَ مَا عَدَلَ أَحَدٌ عَنِ الْقُرْآنِ إِلَّا إِلَى النَّارِ .

And Rasool-Allahsaww said: ‘The Quran is a Guidance from the straying, and is a clarity from the blindness, and a stability from the stumbling, and a light from the darkness, and an illumination from the newly-occurring events, and an infallibility from the destruction, and a reasoning from the temptation, and an explanation from the strife, and an achievement from the world to the Hereafter; and therein is perfection of your Religion, and no one would deviate from the Quran except to the Fire’’.[2028]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْقُرْآنَ زَاجِرٌ وَ آمِرٌ يَأْمُرُ بِالْجَنَّةِ وَ يَزْجُرُ عَنِ النَّارِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The Quran Prohibits and is a Commander. It Commands with (going to) the Paradise and Prohibits from (going to) the Fire’.[2029]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُعْطِيتُ السُّوَرَ الطِّوَالَ مَكَانَ التَّوْرَاةِ وَ أُعْطِيتُ الْمِئِينَ مَكَانَ الْإِنْجِيلِ وَ أُعْطِيتُ الْمَثَانِيَ مَكَانَ الزَّبُورِ وَ فُضِّلْتُ بِالْمُفَصَّلِ ثَمَانٌ وَ سِتُّونَ سُورَةً وَ هُوَ مُهَيْمِنٌ عَلَى سَائِرِ الْكُتُبِ وَ التَّوْرَاةُ لِمُوسَى وَ الْإِنْجِيلُ لِعِيسَى وَ الزَّبُورُ لِدَاوُدَ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Sa’ad Al Askaf who said,

‘Rasool-Allahsaww said: ‘Isaww have been Given the lengthy Chapters in place of the Torah, and Isaww have been Given the (Chapter of) one hundred (Verses) in place of the Evangel, and Isaww have been Given the Double (Surah Al-Fatiha) in place of the Psalms, and Isaww have been Preferred with the detail of sixty eight Chapters, and these are the pre-dominant upon the rest of the Book; and the Torah is for Musaas and the Evangel is for Isaas, and the Psalms is for Dawoodas’’.[2030]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَجِي‏ءُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ مَنْظُورٍ إِلَيْهِ صُورَةً فَيَمُرُّ بِالْمُسْلِمِينَ فَيَقُولُونَ هَذَا الرَّجُلُ مِنَّا فَيُجَاوِزُهُمْ إِلَى النَّبِيِّينَ فَيَقُولُونَ هُوَ مِنَّا فَيُجَاوِزُهُمْ إِلَى الْمَلَائِكَةِ الْمُقَرَّبِينَ فَيَقُولُونَ هُوَ مِنَّا حَتَّى يَنْتَهِيَ إِلَى رَبِّ الْعِزَّةِ عَزَّ وَ جَلَّ فَيَقُولُ يَا رَبِّ فُلَانُ بْنُ فُلَانٍ أَظْمَأْتُ هَوَاجِرَهُ وَ أَسْهَرْتُ لَيْلَهُ فِي دَارِ الدُّنْيَا وَ فُلَانُ بْنُ فُلَانٍ لَمْ أُظْمِئْ هَوَاجِرَهُ وَ لَمْ أُسْهِرْ لَيْلَهُ

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Quran will come on the Day of Judgment in the best perspective of the image. So it would pass by the Muslims, and they would be saying, ‘This is the man from us’. So it would go past them to the Prophetsas, and theyas would be saying: ‘He is from us’. So it would go past them to the Angels of Proximity, and they would be saying: ‘He is from us’; to the extent that it would end up to the Lordazwj of the Honour, Mighty and Majestic and it would be saying: ‘O Lordazwj! So and so, son of so and so, his mouth was thirsty, and he observed vigils during his nights in the house of the world; and so and so, son of so and so, his mouth was not thirsty and he did not observe vigils during his night’.

فَيَقُولُ تَبَارَكَ وَ تَعَالَى أَدْخِلْهُمُ الْجَنَّةَ عَلَى مَنَازِلِهِمْ فَيَقُومُ فَيَتَّبِعُونَهُ فَيَقُولُ لِلْمُؤْمِنِ اقْرَأْ وَ ارْقَهْ قَالَ فَيَقْرَأُ وَ يَرْقَى حَتَّى يَبْلُغَ كُلُّ رَجُلٍ مِنْهُمْ مَنْزِلَتَهُ الَّتِي هِيَ لَهُ فَيَنْزِلُهَا .

So the Blessed and High would be Saying: “Enter them into the Paradise upon their (relevant) status. So they would be arising and following it. So it would be Saying to the Momin: ‘Recite and ascend’. Heasws said: ‘So he (the Momin) would recite and ascend until each man from them would reach his dwelling which is for him, so it would lodge him (therein)’.[2031]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الدَّوَاوِينَ يَوْمَ الْقِيَامَةِ ثَلَاثَةٌ دِيوَانٌ فِيهِ النِّعَمُ وَ دِيوَانٌ فِيهِ الْحَسَنَاتُ وَ دِيوَانٌ فِيهِ السَّيِّئَاتُ فَيُقَابَلُ بَيْنَ دِيوَانِ النِّعَمِ وَ دِيوَانِ الْحَسَنَاتِ

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘Abu Abdullahasws said: ‘The registers on the Day of Judgment would be three registers – a register in which are (recorded) the Bounties, and a register in which are (recorded) the good deeds, and a register in which are (recorded) the evil deeds.

فَتَسْتَغْرِقُ النِّعَمُ عَامَّةَ الْحَسَنَاتِ وَ يَبْقَى دِيوَانُ السَّيِّئَاتِ فَيُدْعَى بِابْنِ آدَمَ الْمُؤْمِنِ لِلْحِسَابِ فَيَتَقَدَّمُ الْقُرْآنُ أَمَامَهُ فِي أَحْسَنِ صُورَةٍ فَيَقُولُ يَا رَبِّ أَنَا الْقُرْآنُ وَ هَذَا عَبْدُكَ الْمُؤْمِنُ قَدْ كَانَ يُتْعِبُ نَفْسَهُ بِتِلَاوَتِي وَ يُطِيلُ لَيْلَهُ بِتَرْتِيلِي وَ تَفِيضُ عَيْنَاهُ إِذَا تَهَجَّدَ فَأَرْضِهِ كَمَا أَرْضَانِي

So the Bounties would generally cover the good deeds, and there would remain the evil deeds. So the son of Adamas would be called for the Reckoning, and the Quran would walk in front of him in an excellent image, and it would be saying: ‘O Lordazwj! I am the Quran, and this is Yourazwj servant who used to exhaust himself by my recitation, and prolong his nights by my slow recitation, and flooded his eyes (with tears) when he (prayed the) Tahajjud Salāt, therefore Please him just as Youazwj have Pleased me’.

قَالَ فَيَقُولُ الْعَزِيزُ الْجَبَّارُ عَبْدِيَ ابْسُطْ يَمِينَكَ فَيَمْلَؤُهَا مِنْ رِضْوَانِ اللَّهِ الْعَزِيزِ الْجَبَّارِ وَ يَمْلَأُ شِمَالَهُ مِنْ رَحْمَةِ اللَّهِ ثُمَّ يُقَالُ هَذِهِ الْجَنَّةُ مُبَاحَةٌ لَكَ فَاقْرَأْ وَ اصْعَدْ فَإِذَا قَرَأَ آيَةً صَعِدَ دَرَجَةً .

Heasws said: ‘So the Mighty, the Compeller would be Saying: “Myazwj servant! Extend your right hand”. So it would be Filled with the Pleasure of Allahazwj, the Mighty, the Compeller, and his left hand would be Filled from the Mercy of Allahazwj. Then it would be said to him: ‘This is the Paradise, Gifted for you. Therefore recite and ascend. So whenever he recites a Verse, he would ascend a level’.[2032]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَوْ مَاتَ مَنْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ لَمَا اسْتَوْحَشْتُ بَعْدَ أَنْ يَكُونَ الْقُرْآنُ مَعِي وَ كَانَ ( عليه السلام ) إِذَا قَرَأَ مالِكِ يَوْمِ الدِّينِ يُكَرِّرُهَا حَتَّى كَادَ أَنْ يَمُوتَ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Sufyan Bin Uyayna, from Al Zuhry who said,

‘Aliasws Bin Al-Husaynasws said: ‘(Even) if (all) the ones in the east and the west were to die, Iasws would not be lonely if the Quran happens to be with measws’. And it was so that whenever heasws recited [1:4] Master of the Day of Judgment heasws would keep on repeating it until heasws would almost be dying’.[2033]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَوَّلِينَ وَ الْآخِرِينَ إِذَا هُمْ بِشَخْصٍ قَدْ أَقْبَلَ لَمْ يُرَ قَطُّ أَحْسَنُ صُورَةً مِنْهُ فَإِذَا نَظَرَ إِلَيْهِ الْمُؤْمِنُونَ وَ هُوَ الْقُرْآنُ قَالُوا هَذَا مِنَّا هَذَا أَحْسَنُ شَيْ‏ءٍ رَأَيْنَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,

‘Abu Abdullahasws said: ‘When Allahazwj will Gather the formers ones and the latter ones, they would be with a person who would in front of them. They would not have seen an image better than it, at all. So when the Momineen will look at him, and he would be the Quran, they would be saying, ‘This one is from us. This is the best thing we have seen’.

فَإِذَا انْتَهَى إِلَيْهِمْ جَازَهُمْ ثُمَّ يَنْظُرُ إِلَيْهِ الشُّهَدَاءُ حَتَّى إِذَا انْتَهَى إِلَى آخِرِهِمْ جَازَهُمْ فَيَقُولُونَ هَذَا الْقُرْآنُ فَيَجُوزُهُمْ كُلَّهُمْ حَتَّى إِذَا انْتَهَى إِلَى الْمُرْسَلِينَ فَيَقُولُونَ هَذَا الْقُرْآنُ فَيَجُوزُهُمْ حَتَّى يَنْتَهِيَ إِلَى الْمَلَائِكَةِ فَيَقُولُونَ هَذَا الْقُرْآنُ

So when he ends up to them, he would go past them. Then the martyrs would look at him, until when he ends up to the last of them, and goes past them. So they would be saying: ‘This is the Quran’. So he would go past them until when he ends up to the Mursil Prophetsas, and theyas would be saying: ‘This is the Quran’. So he would go past them until he ends up to the Angels, and they would be saying: ‘This is the Quran’.

فَيَجُوزُهُمْ ثُمَّ يَنْتَهِي حَتَّى يَقِفَ عَنْ يَمِينِ الْعَرْشِ فَيَقُولُ الْجَبَّارُ وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِ مَكَانِي لَأُكْرِمَنَّ الْيَوْمَ مَنْ أَكْرَمَكَ وَ لَأُهِينَنَّ مَنْ أَهَانَكَ .

So he would be going past them. Then he would end up until he pauses on the right of the Throne. So the Compeller would be Saying: “By Myazwj Mighty and Myazwj Majesty, and the Loftiness of Myazwj Position! Today Iazwj shall Honour the one whom honoured you, and Iazwj shall Dishonour the one who dishonoured you”’.[2034]

بَابُ فَضْلِ حَامِلِ الْقُرْآنِ

Chapter 2 – Merits of the bearers (memorisers) of the Quran

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَهْلَ الْقُرْآنِ فِي أَعْلَى دَرَجَةٍ مِنَ الْآدَمِيِّينَ مَا خَلَا النَّبِيِّينَ وَ الْمُرْسَلِينَ فَلَا تَسْتَضْعِفُوا أَهْلَ الْقُرْآنِ حُقُوقَهُمْ فَإِنَّ لَهُمْ مِنَ اللَّهِ الْعَزِيزِ الْجَبَّارِ لَمَكَاناً عَلِيّاً .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Abu Al Husayn Al Farsy, from Suleyman Bin Ja’far Al Ja’fary, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The people of the Quran would be in the highest Levels from the human beings except for the Prophetsas and the Mursils Prophetsas. Therefore, you should not consider them weaken in the matter of their rights, for there is for them, from Allahazwj the Mighty, the Compeller, a lofty position’’.[2035]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَافِظُ لِلْقُرْآنِ الْعَامِلُ بِهِ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘The memoriser of the Quran, the one acting by it, would be with the Ambassadors (Mursil Prophetsas), the honourable, the righteous’.[2036]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَعَلَّمُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ صَاحِبَهُ فِي صُورَةِ شَابٍّ جَمِيلٍ شَاحِبِ اللَّوْنِ فَيَقُولُ لَهُ الْقُرْآنُ أَنَا الَّذِي كُنْتُ أَسْهَرْتُ لَيْلَكَ وَ أَظْمَأْتُ هَوَاجِرَكَ وَ أَجْفَفْتُ رِيقَكَ وَ أَسَلْتُ دَمْعَتَكَ أَؤُولُ مَعَكَ حَيْثُمَا أُلْتَ وَ كُلُّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ وَ أَنَا الْيَوْمَ لَكَ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَ سَيَأْتِيكَ كَرَامَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَأَبْشِرْ فَيُؤْتَى بِتَاجٍ فَيُوضَعُ عَلَى رَأْسِهِ

And by his chain, from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Learn the Quran, for it would be coming on the Day of Judgment to its companion in an image of a beautiful youth, radiant, and the Quran would be saying to him: ‘I am the one whom you held a vigil during your night, and your mouth was thirsty, and dried your throat, and your tears flowed. I shall be with you wherever you go to; and every trader is behind his trade, and I am for you today, from behind a trade with every trader, and there shall be coming to you, a Prestige from Allahazwj Mighty and Majestic. Therefore, receive glad tidings, for you would be Given a crown upon your head’.

وَ يُعْطَى الْأَمَانَ بِيَمِينِهِ وَ الْخُلْدَ فِي الْجِنَانِ بِيَسَارِهِ وَ يُكْسَى حُلَّتَيْنِ ثُمَّ يُقَالُ لَهُ اقْرَأْ وَ ارْقَهْ فَكُلَّمَا قَرَأَ آيَةً صَعِدَ دَرَجَةً وَ يُكْسَى أَبَوَاهُ حُلَّتَيْنِ إِنْ كَانَا مُؤْمِنَيْنِ ثُمَّ يُقَالُ لَهُمَا هَذَا لِمَا عَلَّمْتُمَاهُ الْقُرْآنَ .

And he would be Given the (deed of) security in his right hand, and the (deed of) eternal life in the Gardens in his left hand, and he would be Clothed in two garments. Then it would be said to him: ‘Recite and ascend. So every time he recites a Verse, he would ascend a level. And his parents would be Clothed by two Garments, if he was a Momin. Then it would be said to both of them: ‘This is due to both of you teaching him (your son) the Quran’’.[2037]

ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مِنْهَالٍ الْقَصَّابِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ الْقُرْآنَ وَ هُوَ شَابٌّ مُؤْمِنٌ اخْتَلَطَ الْقُرْآنُ بِلَحْمِهِ وَ دَمِهِ وَ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ وَ كَانَ الْقُرْآنُ حَجِيزاً عَنْهُ يَوْمَ الْقِيَامَةِ يَقُولُ يَا رَبِّ إِنَّ كُلَّ عَامِلٍ قَدْ أَصَابَ أَجْرَ عَمَلِهِ غَيْرَ عَامِلِي فَبَلِّغْ بِهِ أَكْرَمَ عَطَايَاكَ

Ibn Mahboub, from Malik Bin Atiyya, from Minhal Al Qassab,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites the Quran and he is a Momin youth, the Quran would blend with his flesh and his blood, and Allahazwj Mighty and Majestic would Make him to be with the Ambassadors (Mursil Prophetsas), the honourable, the righteous; and it would be so that the Quran would be concerned about him on the Day of Judgment, saying: ‘O Lordazwj! Every worker has attained a Recompense apart from my worker, therefore let him reach the most prestigious of Yourazwj Gifts’.

قَالَ فَيَكْسُوهُ اللَّهُ الْعَزِيزُ الْجَبَّارُ حُلَّتَيْنِ مِنْ حُلَلِ الْجَنَّةِ وَ يُوضَعُ عَلَى رَأْسِهِ تَاجُ الْكَرَامَةِ ثُمَّ يُقَالُ لَهُ هَلْ أَرْضَيْنَاكَ فِيهِ فَيَقُولُ الْقُرْآنُ يَا رَبِّ قَدْ كُنْتُ أَرْغَبُ لَهُ فِيمَا هُوَ أَفْضَلُ مِنْ هَذَا فَيُعْطَى الْأَمْنَ بِيَمِينِهِ وَ الْخُلْدَ بِيَسَارِهِ

Heasws said: ‘So Allahazwj the Mighty, the Compeller would Clothe him with two garments of the Paradise and Place a crown of honour upon his head. The Heazwj would Say to him (The Quran): “Have I please you with regards to him?” So the Quran would be saying: ‘O Lordazwj! I used to wish for him regarding what is superior than this, therefore Grant the (deed of) security in his right hand, and the (deed of) eternal life in his left hand’.

ثُمَّ يَدْخُلُ الْجَنَّةَ فَيُقَالُ لَهُ اقْرَأْ وَ اصْعَدْ دَرَجَةً ثُمَّ يُقَالُ لَهُ هَلْ بَلَغْنَا بِهِ وَ أَرْضَيْنَاكَ فَيَقُولُ نَعَمْ

Then he would enter the Paradise, so it would be said to him: ‘Recite and ascend a level’. The Heazwj would Say to him: “Have Weazwj Made him reach it and Please you?” So he (the Quran) would be saying: ‘Yes’.

قَالَ وَ مَنْ قَرَأَهُ كَثِيراً وَ تَعَاهَدَهُ بِمَشَقَّةٍ مِنْ شِدَّةِ حِفْظِهِ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ أَجْرَ هَذَا مَرَّتَيْنِ .

Heasws said: ‘And the one who recites it a lot and approaches it with laboriousness (difficulty) from the difficulties of memorising it, Allahazwj Mighty and Majestic would Give him the Recompense of this, twice’.[2038]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَحَقَّ النَّاسِ بِالتَّخَشُّعِ فِي السِّرِّ وَ الْعَلَانِيَةِ لَحَامِلُ الْقُرْآنِ وَ إِنَّ أَحَقَّ النَّاسِ فِي السِّرِّ وَ الْعَلَانِيَةِ بِالصَّلَاةِ وَ الصَّوْمِ لَحَامِلُ الْقُرْآنِ

Abu Ali Al-Ashary, from Al Hassan Bin Ali Bin Abdullah, and Humeyd Bin Ziyad, from Al Khashaab, altogether from Al Hassan Bin Ali Bin Yusuf, from Muaz Bin Sabit, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most rightful of the people with the humbleness in the private and public, is for the bearer (memoriser) of the Quran; and the mort rightful of the people in the private and public with the Salāt and the Fasting, is for the bearer (memoriser) of the Quran’.

ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ يَا حَامِلَ الْقُرْآنِ تَوَاضَعْ بِهِ يَرْفَعْكَ اللَّهُ وَ لَا تَعَزَّزْ بِهِ فَيُذِلَّكَ اللَّهُ يَا حَامِلَ الْقُرْآنِ تَزَيَّنْ بِهِ لِلَّهِ يُزَيِّنْكَ اللَّهُ بِهِ وَ لَا تَزَيَّنْ بِهِ لِلنَّاسِ فَيَشِينَكَ اللَّهُ بِهِ

Then hesaww called out in a raised voice: ‘O bearer of the Quran! Be humble with it, Allahazwj would Raise you, and do not be bold with it for Allahazwj would Disgrace you. If you adorn with it for the Sake of Allahazwj, Allahazwj would Adorn you with it, and do not adorn with it for the people, for Allahazwj would Discredit you with it.

مَنْ خَتَمَ الْقُرْآنَ فَكَأَنَّمَا أُدْرِجَتِ النُّبُوَّةُ بَيْنَ جَنْبَيْهِ وَ لَكِنَّهُ لَا يُوحَى إِلَيْهِ وَ مَنْ جَمَعَ الْقُرْآنَ فَنَوْلُهُ لَا يَجْهَلُ مَعَ مَنْ يَجْهَلُ عَلَيْهِ وَ لَا يَغْضَبُ فِيمَنْ يَغْضَبُ عَلَيْهِ وَ لَا يَحِدُّ فِيمَنْ يَحِدُّ وَ لَكِنَّهُ يَعْفُو وَ يَصْفَحُ وَ يَغْفِرُ وَ يَحْلُمُ لِتَعْظِيمِ الْقُرْآنِ

The one who completes the Quran, so it is as if he has inserted the Prophet-hood between his two sides, but there is no Revelation (coming) to him; and the one who collects the Quran, so his Conferment is that he would not be ignorant along with the ones who are ignorant upon it, nor would he be angered regarding the one who would be angered upon him, nor would he be irritable regarding the one who irritates him, but he would be pardoning, and excusing, and forgiving, and forbearing due to the reverence of the Quran.

وَ مَنْ أُوتِيَ الْقُرْآنَ فَظَنَّ أَنَّ أَحَداً مِنَ النَّاسِ أُوتِيَ أَفْضَلَ مِمَّا أُوتِيَ فَقَدْ عَظَّمَ مَا حَقَّرَ اللَّهُ وَ حَقَّرَ مَا عَظَّمَ اللَّهُ .

And the one who has been Given the Quran, if he thinks that anyone else from the people has been Given (anything) more superior than what he has been Given, so he has magnified what Allahazwj has Belittled, and belittled what Allahazwj has Magnified’.[2039]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ قَالَ حَدَّثَنَا صَالِحٌ الْقَمَّاطُ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّاسُ أَرْبَعَةٌ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هُمْ فَقَالَ رَجُلٌ أُوتِيَ الْإِيمَانَ وَ لَمْ يُؤْتَ الْقُرْآنَ وَ رَجُلٌ أُوتِيَ الْقُرْآنَ وَ لَمْ يُؤْتَ الْإِيمَانَ وَ رَجُلٌ أُوتِيَ الْقُرْآنَ وَ أُوتِيَ الْإِيمَانَ وَ رَجُلٌ لَمْ يُؤْتَ الْقُرْآنَ وَ لَا الْإِيمَانَ

Abu Ali Al Asjary, from Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham who said, ‘Salih Al Qammat narrated to us, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘The people are four (types)’. So I said, ‘May I be sacrificed for youasws! And what (types) are they?’ So heasws said: ‘A man Given the Eman and not been Given the Quran; and a man Given the Quran and not been Given the Eman; and a man Given the Quran and Given the Eman; and a man not Given the Quran nor the Eman’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لِي حَالَهُمْ فَقَالَ أَمَّا الَّذِي أُوتِيَ الْإِيمَانَ وَ لَمْ يُؤْتَ الْقُرْآنَ فَمَثَلُهُ كَمَثَلِ التَّمْرَةِ طَعْمُهَا حُلْوٌ وَ لَا رِيحَ لَهَا وَ أَمَّا الَّذِي أُوتِيَ الْقُرْآنَ وَ لَمْ يُؤْتَ الْإِيمَانَ فَمَثَلُهُ كَمَثَلِ الْآسِ رِيحُهَا طَيِّبٌ وَ طَعْمُهَا مُرٌّ وَ أَمَّا مَنْ أُوتِيَ الْقُرْآنَ وَ الْإِيمَانَ فَمَثَلُهُ كَمَثَلِ الْأُتْرُجَّةِ رِيحُهَا طَيِّبٌ وَ طَعْمُهَا طَيِّبٌ وَ أَمَّا الَّذِي لَمْ يُؤْتَ الْإِيمَانَ وَ لَا الْقُرْآنَ فَمَثَلُهُ كَمَثَلِ الْحَنْظَلَةِ طَعْمُهَا مُرٌّ وَ لَا رِيحَ لَهَا.

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! Explain their states to me’. So heasws said: ‘As for the one Given the Eman and not been Given the Quran, so his example it like an example of the date. Its taste is sweet, but there is no aroma for it. And as for the one Given the Quran and not Given the Eman, so his example is like an example of the myrtle. Its smell is aromatic and its taste is bitter. And as for the one Given the Quran and the Eman, so his example it like an example of the citrus. Its smell is aromatic and its taste is good. And as for the one neither Given the Eman nor the Quran, so his example is like an example of the colocynth, its taste is bitter and there is no (aromatic) smell to it’.[2040]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ قَالَ قُلْتُ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ قَالَ الْحَالُّ الْمُرْتَحِلُ قُلْتُ وَ مَا الْحَالُّ الْمُرْتَحِلُ قَالَ فَتْحُ الْقُرْآنِ وَ خَتْمُهُ كُلَّمَا جَاءَ بِأَوَّلِهِ ارْتَحَلَ فِي آخِرِهِ

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Sufyan Bin Uyayna, from Al Zuhry who said,

‘I said to Aliasws Bin Al-Husaynasws, ‘Which of the deeds is the most superior?’ Heasws said: ‘The state of travelling’. I said, ‘And what is the state of travelling?’ Heasws said: ‘Opening the Quran and ending it. Every time one comes to the beginning of it, travels to the end of it’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعْطَاهُ اللَّهُ الْقُرْآنَ فَرَأَى أَنَّ رَجُلًا أُعْطِيَ أَفْضَلَ مِمَّا أُعْطِيَ فَقَدْ صَغَّرَ عَظِيماً وَ عَظَّمَ صَغِيراً .

And heasws said: ‘Rasool-Allahsaww said: ‘The one whom Allahazwj has Given the Quran, so he views that (another) man has been Given superior than what he has been Given, so he has belittled a great (thing), and magnified a little one’.[2041]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قَرَأَ الْقُرْآنَ فَهُوَ غَنِيٌّ وَ لَا فَقْرَ بَعْدَهُ وَ إِلَّا مَا بِهِ غِنًى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Suleyman Bin Rusheyd, from his father, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said to me: ‘The one who recites the Quran so he is rich, and there is no poverty after it, or else he is not with riches’.[2042]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعَاشِرَ قُرَّاءِ الْقُرْآنِ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ فِيمَا حَمَّلَكُمْ مِنْ كِتَابِهِ فَإِنِّي مَسْئُولٌ وَ إِنَّكُمْ مَسْئُولُونَ إِنِّي مَسْئُولٌ عَنْ تَبْلِيغِ الرِّسَالَةِ وَ أَمَّا أَنْتُمْ فَتُسْأَلُونَ عَمَّا حُمِّلْتُمْ مِنْ كِتَابِ اللَّهِ وَ سُنَّتِي .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O group of reciters of the Quran! Fear Allahazwj Mighty and Majestic regarding what you are bearing from Hisazwj Book, for Isaww would be Questioned and you all would be Questioned. Isaww would be Questioned about the delivery of the Message, and as for you, so you would be Questioned about what you bore from the Book of Allahazwj and mysaww Sunnah’’.[2043]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ لِرَجُلٍ أَ تُحِبُّ الْبَقَاءَ فِي الدُّنْيَا فَقَالَ نَعَمْ فَقَالَ وَ لِمَ قَالَ لِقِرَاءَةِ قُلْ هُوَ اللَّهُ أَحَدٌ فَسَكَتَ عَنْهُ فَقَالَ لَهُ بَعْدَ سَاعَةٍ يَا حَفْصُ مَنْ مَاتَ مِنْ أَوْلِيَائِنَا وَ شِيعَتِنَا وَ لَمْ يُحْسِنِ الْقُرْآنَ عُلِّمَ فِي قَبْرِهِ لِيَرْفَعَ اللَّهُ بِهِ مِنْ دَرَجَتِهِ فَإِنَّ دَرَجَاتِ الْجَنَّةِ عَلَى قَدْرِ آيَاتِ الْقُرْآنِ يُقَالُ لَهُ اقْرَأْ وَ ارْقَ فَيَقْرَأُ ثُمَّ يَرْقَى

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs who said,

‘I heard Musaasws Bin Ja’farasws saying to a man: ‘Would you love to remain in the world?’ So he said, ‘Yes’. So heasws said: ‘And why?’ He said, ‘In order to recite [112:1] Say He Allah is One (Chapter 112)’. So heasws was silent from him, and said to him after a while: ‘O Hafs! The one from ourasws friends and ourasws Shias who dies and is not good (at reciting) the Quran, would be taught in his grave, in order for Allahazwj to Raise his status by it, from his (current) level, for the Levels of the Paradise are upon a measurement of the Verses of the Quran. It would be said to him: ‘Recite and ascend’. So he would recite, then he would ascend’.

قَالَ حَفْصٌ فَمَا رَأَيْتُ أَحَداً أَشَدَّ خَوْفاً عَلَى نَفْسِهِ مِنْ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) وَ لَا أَرْجَى النَّاسِ مِنْهُ وَ كَانَتْ قِرَاءَتُهُ حُزْناً فَإِذَا قَرَأَ فَكَأَنَّهُ يُخَاطِبُ إِنْسَاناً .

Hafs said, ‘So I did not see anyone more intensely fearful upon himself than Musaasws Bin Ja’farasws, nor anyone more hopeful of the people than himasws, and it was so that hisasws recitation was (full of) grief. So whenever heasws recited, it was as if heasws was addressing the people’.[2044]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَمَلَةُ الْقُرْآنِ عُرَفَاءُ أَهْلِ الْجَنَّةِ وَ الْمُجْتَهِدُونَ قُوَّادُ أَهْلِ الْجَنَّةَ وَ الرُّسُلُ سَادَةُ أَهْلِ الْجَنَّةَ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The bearers of the Quran are the understanding ones of the Paradise, and the strivers are the guides of the people of the Paradise, and the Rasoolsas would be the chiefs of the people of the Paradise’.[2045]

بَابُ مَنْ يَتَعَلَّمُ الْقُرْآنَ بِمَشَقَّةٍ

Chapter 3 – The one who learns the Quran with difficulty

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الَّذِي يُعَالِجُ الْقُرْآنَ وَ يَحْفَظُهُ بِمَشَقَّةٍ مِنْهُ وَ قِلَّةِ حِفْظٍ لَهُ أَجْرَانِ .

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether, from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one who addresses the Quran and memorises it with difficulty from him, and has scarce memorisation, for him would be two Recompenses (double)’.[2046]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ شُدِّدَ عَلَيْهِ فِي الْقُرْآنِ كَانَ لَهُ أَجْرَانِ وَ مَنْ يُسِّرَ عَلَيْهِ كَانَ مَعَ الْأَوَّلِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sabbah Bin Sayaba who said,

‘I heard Abu Abdullahasws saying: ‘The one who has difficulty upon him regarding the Quran would have two Recompenses for him, and the one who has ease upon him, would be with the former ones’.[2047]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ لَا يَمُوتَ حَتَّى يَتَعَلَّمَ الْقُرْآنَ أَوْ يَكُونَ فِي تَعْلِيمِهِ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, from Suleym Al Fara’a, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the Momin that he does not die until he learns the Quran, or happens to be in its learning (process)’.[2048]

بَابُ مَنْ حَفِظَ الْقُرْآنَ ثُمَّ نَسِيَهُ

Chapter 4 – The one who memorises the Quran, then forgets it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ قَرَأْتُ الْقُرْآنَ فَفَلَتَ مِنِّي فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُعَلِّمَنِيهِ قَالَ فَكَأَنَّهُ فَزِعَ لِذَلِكَ فَقَالَ عَلَّمَكَ اللَّهُ هُوَ وَ إِيَّانَا جَمِيعاً قَالَ وَ نَحْنُ نَحْوٌ مِنْ عَشَرَةٍ

A number of our companbions, from Ahmad Bin Muhammad, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether, from Ibn Fazzal, from Abu Is’haq Sa’alba Bin Maymoun, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I used to recite the Quran, but it has escaped from me, therefore supplicate to Allahazwj Mighty and Majestic that Heazwj Teaches it (to me)’. He (the narrator) said, ‘So it was as if heasws was shocked due to that, and heasws said: ‘May Allahazwj Teach you it, and us altogether’. He (the narrator) said, ‘And we were approximately ten (people)’.

ثُمَّ قَالَ السُّورَةُ تَكُونُ مَعَ الرَّجُلِ قَدْ قَرَأَهَا ثُمَّ تَرَكَهَا فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ وَ تُسَلِّمُ عَلَيْهِ فَيَقُولُ مَنْ أَنْتِ فَتَقُولُ أَنَا سُورَةُ كَذَا وَ كَذَا فَلَوْ أَنَّكَ تَمَسَّكْتَ بِي وَ أَخَذْتَ بِي لَأَنْزَلْتُكَ هَذِهِ الدَّرَجَةَ فَعَلَيْكُمْ بِالْقُرْآنِ

Then heasws said: ‘The Chapter (of the Holy Quran) which happens to be with the man, having had recited it, then he neglected it, so it would be coming to him on the Day of Judgment in an excellent image and greet upon him. So he would be saying, ‘Who are you?’ So it would be saying: ‘I am Chapter such and such, so had you attached yourself with me, and taken (to the recitation) with me, I would have catapulted you to this level’. Therefore, it is upon you with the (recitation of the) Quran’.

ثُمَّ قَالَ إِنَّ مِنَ النَّاسِ مَنْ يَقْرَأُ الْقُرْآنَ لِيُقَالَ فُلَانٌ قَارِئٌ وَ مِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَطْلُبَ بِهِ الدُّنْيَا وَ لَا خَيْرَ فِي ذَلِكَ وَ مِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَنْتَفِعَ بِهِ فِي صَلَاتِهِ وَ لَيْلِهِ وَ نَهَارِهِ .

Then heasws said: ‘From the people is one who recites the Quran in order for it to be said, ‘So and so is a reciter’; and from them is one who recites the Quran in order to seek the world with it, and there is no goodness in that; and from them is one who recites the Quran in order to benefit with it during his Salāt, and his night, and his day’.[2049]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ نَسِيَ سُورَةً مِنَ الْقُرْآنِ مُثِّلَتْ لَهُ فِي صُورَةٍ حَسَنَةٍ وَ دَرَجَةٍ رَفِيعَةٍ فِي الْجَنَّةِ فَإِذَا رَآهَا قَالَ مَا أَنْتِ مَا أَحْسَنَكِ لَيْتَكِ لِي فَيَقُولُ أَ مَا تَعْرِفُنِي أَنَا سُورَةُ كَذَا وَ كَذَا وَ لَوْ لَمْ تَنْسَنِي رَفَعْتُكَ إِلَى هَذَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu baser who said,

‘Abu Abdullahasws said: ‘The one who forgets a Chapter from the Quran, it would be resembled for him in a beautiful image, and be in a lofty level in the Paradise. So when he sees it, he would say, ‘What are you? How beautiful! If only you were for me’. So it would be saying: ‘But, do you not recognise me? I am Chapter such and such, and had you not forgotten me, I would have raised you to this (level)’.[2050]

ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلَيَّ دَيْناً كَثِيراً وَ قَدْ دَخَلَنِي مَا كَانَ الْقُرْآنُ يَتَفَلَّتُ مِنِّي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْقُرْآنَ الْقُرْآنَ إِنَّ الْآيَةَ مِنَ الْقُرْآنِ وَ السُّورَةَ لَتَجِي‏ءُ يَوْمَ الْقِيَامَةِ حَتَّى تَصْعَدَ أَلْفَ دَرَجَةٍ يَعْنِي فِي الْجَنَّةِ فَتَقُولُ لَوْ حَفِظْتَنِي لَبَلَغْتُ بِكَ هَاهُنَا .

Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullahasws, ‘There are a lot of debts upon me, and what entered me (from the worries). Whatever was of the Quran has escaped from me’. So Abu Abdullahasws said: ‘The Quran! The Quran! The Verse from the Quran and the Chapter would be coming on the Day of Judgment until it ascends a thousand Levels, meaning in the Paradise, so it would be saying: ‘Had you memorised me, I would have reached with you to be over here’’.[2051]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الرَّجُلَ إِذَا كَانَ يَعْلَمُ السُّورَةَ ثُمَّ نَسِيَهَا أَوْ تَرَكَهَا وَ دَخَلَ الْجَنَّةَ أَشْرَفَتْ عَلَيْهِ مِنْ فَوْقٍ فِي أَحْسَنِ صُورَةٍ فَتَقُولُ تَعْرِفُنِي فَيَقُولُ لَا فَتَقُولُ أَنَا سُورَةُ كَذَا وَ كَذَا لَمْ تَعْمَلْ بِي وَ تَرَكْتَنِي أَمَا وَ اللَّهِ لَوْ عَمِلْتَ بِي لَبَلَغْتُ بِكَ هَذِهِ الدَّرَجَةَ وَ أَشَارَتْ بِيَدِهَا إِلَى فَوْقِهَا .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at and a number of our companions, from Ahmad Bin Muhammad, altogether from Muhassin Bin Ahmad, from Aban Bin Usman, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘When the man learns the Chapter (of the Holy Quran), then forgets it or neglects it, and enters the Paradise, it would display itself upon him from above in a beautiful image, and it would be saying: ‘Do you recognise me?’ So he would be saying, ‘No’. So it would be saying: ‘I am Chapter such and such. You did not act by me and neglected me. But, by Allahazwj, had you acted with me, I would have made you reach to this Level’, and it would gesture by its hand to above it’.[2052]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الْحَجَّاجِ الْخَشَّابِ عَنْ أَبِي كَهْمَسٍ الْهَيْثَمِ بْنِ عُبَيْدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَرَأَ الْقُرْآنَ ثُمَّ نَسِيَهُ فَرَدَدْتُ عَلَيْهِ ثَلَاثاً أَ عَلَيْهِ فِيهِ حَرَجٌ قَالَ لَا .

Abu Ali Al Ashary, from Al Hassan Bin Ali Bin Abdullah, from Al Abbas Bin Aamir, from Al Hajjaj Al Khashhab, from Abu Kahmasy Al Haysam Bin Ubeyd who said,

‘I asked Abu Abdullahasws about a man who recites the Quran, then forgets it’, and I reiterated it to himasws three (times), ‘Is there any blame upon him?’ Heasws said: ‘No’.[2053]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّهُ أَصَابَتْنِي هُمُومٌ وَ أَشْيَاءُ لَمْ يَبْقَ شَيْ‏ءٌ مِنَ الْخَيْرِ إِلَّا وَ قَدْ تَفَلَّتَ مِنِّي مِنْهُ طَائِفَةٌ حَتَّى الْقُرْآنِ لَقَدْ تَفَلَّتَ مِنِّي طَائِفَةٌ مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdullah Bin Muskan, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! Worries and other things hit me, and there does not remain anything from the goodness except a section from it has escaped from me, even the Quran, a section from it has escaped from me (as well)’. 

قَالَ فَفَزِعَ عِنْدَ ذَلِكَ حِينَ ذَكَرْتُ الْقُرْآنَ ثُمَّ قَالَ إِنَّ الرَّجُلَ لَيَنْسَى السُّورَةَ مِنَ الْقُرْآنِ فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ حَتَّى تُشْرِفَ عَلَيْهِ مِنْ دَرَجَةٍ مِنْ بَعْضِ الدَّرَجَاتِ فَتَقُولُ السَّلَامُ عَلَيْكَ فَيَقُولُ وَ عَلَيْكِ السَّلَامُ مَنْ أَنْتِ فَتَقُولُ أَنَا سُورَةُ كَذَا وَ كَذَا ضَيَّعْتَنِي وَ تَرَكْتَنِي أَمَا لَوْ تَمَسَّكْتَ بِي بَلَغْتُ بِكَ هَذِهِ الدَّرَجَةَ ثُمَّ أَشَارَ بِإِصْبَعِهِ

He (the narrator) said, ‘So heasws was shocked at that when I mentioned the Quran. Then heasws said: ‘The man forgets the Chapter from the Quran, so it would come to him on the Day of Judgment until it displays itself upon him from a Level from some of the Levels, and it would be saying: ‘The greetings be upon you’. So he would be saying, ‘And upon you be the greetings. Who are you?’ So it would be saying: ‘I am Chapter such and such. You wasted me and neglected me. But, had you attached yourself with me, I would have caused you to reach to this Level’. Then it would gesture by its fingers.

ثُمَّ قَالَ عَلَيْكُمْ بِالْقُرْآنِ فَتَعَلَّمُوهُ فَإِنَّ مِنَ النَّاسِ مَنْ يَتَعَلَّمُ الْقُرْآنَ لِيُقَالَ فُلَانٌ قَارِئٌ وَ مِنْهُمْ مَنْ يَتَعَلَّمُهُ فَيَطْلُبُ بِهِ الصَّوْتَ فَيُقَالُ فُلَانٌ حَسَنُ الصَّوْتِ وَ لَيْسَ فِي ذَلِكَ خَيْرٌ وَ مِنْهُمْ مَنْ يَتَعَلَّمُهُ فَيَقُومُ بِهِ فِي لَيْلِهِ وَ نَهَارِهِ لَا يُبَالِي مَنْ عَلِمَ ذَلِكَ وَ مَنْ لَمْ يَعْلَمْهُ .

Then heasws said: ‘(It is) upon you with the Quran. From the people is one who learns the Quran in order for it to be said, ‘So and so is a reciter’; and from them is the one who learns it, and he seeks the voice by it, so it is said to him, ‘So and so and an excellent voice’, and there is no goodness in that; and from them is the one who learns it, so he stands by it during his night and his day, not caring who knows of that and who does not know of that’.[2054]

بَابٌ فِي قِرَاءَتِهِ

Chapter 5 – Regarding its recitation

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقُرْآنُ عَهْدُ اللَّهِ إِلَى خَلْقِهِ فَقَدْ يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يَنْظُرَ فِي عَهْدِهِ وَ أَنْ يَقْرَأَ مِنْهُ فِي كُلِّ يَوْمٍ خَمْسِينَ آيَةً .

Ali, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran is a Covenant of Allahazwj to Hisazwj creatures. Thus, it is befitting for the Muslim person that he looks into his covenant, and that he recites from it, during every day, fifty Verses’.[2055]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنِ الزُّهْرِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ آيَاتُ الْقُرْآنِ خَزَائِنُ فَكُلَّمَا فُتِحَتْ خِزَانَةٌ يَنْبَغِي لَكَ أَنْ تَنْظُرَ مَا فِيهَا .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs Bin Giyas, from Al Zuhry who said,

‘I heard Aliasws Bin Al-Husaynasws saying: ‘The Verse of the Quran are a treasure, so every time you open the vault, it is befitting for you that you look at what is in it’.[2056]

––––––––

بَابُ الْبُيُوتِ الَّتِي يُقْرَأُ فِيهَا الْقُرْآنُ

Chapter 6 – The houses in which the Quran is recited

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) نَوِّرُوا بُيُوتَكُمْ بِتِلَاوَةِ الْقُرْآنِ وَ لَا تَتَّخِذُوهَا قُبُوراً كَمَا فَعَلَتِ الْيَهُودُ وَ النَّصَارَى صَلَّوْا فِي الْكَنَائِسِ وَ الْبِيَعِ وَ عَطَّلُوا بُيُوتَهُمْ فَإِنَّ الْبَيْتَ إِذَا كَثُرَ فِيهِ تِلَاوَةُ الْقُرْآنِ كَثُرَ خَيْرُهُ وَ اتَّسَعَ أَهْلُهُ وَ أَضَاءَ لِأَهْلِ السَّمَاءِ كَمَا تُضِي‏ءُ نُجُومُ السَّمَاءِ لِأَهْلِ الدُّنْيَا .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Fuzayl Bin Usman, from Lays Bin Abu Suleym, raising it,

‘Heasws said: ‘The Prophetsaww said: ‘Illuminate your houses by the recitation of the Quran and do not be taking it as graves just as the Jews and the Christians did. They pray in their churches and the synagogues, and they left their houses as inactive, for the house, when the recitation of the Quran is frequented in it, would be of abundant goodness, and (sustenance of) its inhabitants would be Expanded, and it would shine for the inhabitants of the sky just as the stars shine for the inhabitants of the earth’.[2057]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْبَيْتَ إِذَا كَانَ فِيهِ الْمَرْءُ الْمُسْلِمُ يَتْلُو الْقُرْآنَ يَتَرَاءَاهُ أَهْلُ السَّمَاءِ كَمَا يَتَرَاءَى أَهْلُ الدُّنْيَا الْكَوْكَبَ الدُّرِّيَّ فِي السَّمَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abd Al A’ala, a slave of the family of Saam,

(It has been narrated) from Abu Abdullahasws having said: ‘The house in which there was a Muslim person reciting the Quran, the inhabitants of the sky would see it just as the inhabitants of the world seen the shining star in the sky’.[2058]

مُحَمَّدٌ عَنْ أَحْمَدَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرْآنُ وَ يُذْكَرُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تَكْثُرُ بَرَكَتُهُ وَ تَحْضُرُهُ الْمَلَائِكَةُ وَ تَهْجُرُهُ الشَّيَاطِينُ وَ يُضِي‏ءُ لِأَهْلِ السَّمَاءِ كَمَا تُضِي‏ءُ الْكَوَاكِبُ لِأَهْلِ الْأَرْضِ وَ إِنَّ الْبَيْتَ الَّذِي لَا يُقْرَأُ فِيهِ الْقُرْآنُ وَ لَا يُذْكَرُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تَقِلُّ بَرَكَتُهُ وَ تَهْجُرُهُ الْمَلَائِكَةُ وَ تَحْضُرُهُ الشَّيَاطِينُ .

Muhammad Bin Ahmad and a number of our companions, from Sahl Bin Ziyad, altogether, from Ja’far Bin Muhammad Bin Ubeydullah, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The house in which the Quran is recited, and wherein Allahazwj Mighty and Majestic is Mentioned, would be of abundant Blessings; and the Angels would attend it and the Satansla would forsake it, and it would shine for the inhabitants of the sky just as the stars shine for the inhabitants of the earth; and that the house in which neither the Quran is being recited, nor is Allahazwj Mighty and Majestic being Mentioned, would be of scarce Blessings, and the Angels would forsake (abandon) it and the Satansla would attend it’.[2059] 

بَابُ ثَوَابِ قِرَاءَةِ الْقُرْآنِ

Chapter 7 – Rewards for the recitation of the Quran

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ ابْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَرَأَ الْقُرْآنَ قَائِماً فِي صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ وَ مَنْ قَرَأَهُ فِي صَلَاتِهِ جَالِساً كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ خَمْسِينَ حَسَنَةً وَ مَنْ قَرَأَهُ فِي غَيْرِ صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abdullah Bin Sinan, from Muaz Bin Muslim, from Abdullah Ibn Suleyman,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who recites the Quran standing during his Salāt, Allahazwj would Write for him, with every letter, one hundred good deeds; and the one who recites during his Salāt, seated, Allahazwj would Write for him with every letter, fifty good deeds; and the one who recites during other than his Salāt, Allahazwj would Write for him, with every letter, ten good deeds’.

قَالَ ابْنُ مَحْبُوبٍ وَ قَدْ سَمِعْتُهُ عَنْ مُعَاذٍ عَلَى نَحْوٍ مِمَّا رَوَاهُ ابْنُ سِنَانٍ .

Ibn Mahboub (the fourth narrator) said, ‘And I had heard it from Muaz (the second reporter) upon an approximation from what Ibn Sinan (the third reporter) had reported it’.[2060]

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا يَمْنَعُ التَّاجِرَ مِنْكُمُ الْمَشْغُولَ فِي سُوقِهِ إِذَا رَجَعَ إِلَى مَنْزِلِهِ أَنْ لَا يَنَامَ حَتَّى يَقْرَأَ سُورَةً مِنَ الْقُرْآنِ فَتُكْتَبَ لَهُ مَكَانَ كُلِّ آيَةٍ يَقْرَؤُهَا عَشْرُ حَسَنَاتٍ وَ يُمْحَى عَنْهُ عَشْرُ سَيِّئَاتٍ .

Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘What prevents the trader from you, the one busy in his market, when he returns to his house that he does not sleep until he recites a Chapter from the Quran, so that it would be Written for him for every Verse he recites, ten good deeds, and ten evil deeds would be Deleted from him?’[2061]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ رَجُلٍ عَنْ جَابِرٍ عَنْ مُسَافِرٍ عَنْ بِشْرِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ مَنْ قَرَأَ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي صَلَاتِهِ قَائِماً يُكْتَبُ لَهُ بِكُلِّ حَرْفٍ مِائَةُ حَسَنَةٍ فَإِذَا قَرَأَهَا فِي غَيْرِ صَلَاةٍ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ وَ إِنِ اسْتَمَعَ الْقُرْآنَ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ حَسَنَةً وَ إِنْ خَتَمَ الْقُرْآنَ لَيْلًا صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتَّى يُصْبِحَ وَ إِنْ خَتَمَهُ نَهَاراً صَلَّتْ عَلَيْهِ الْحَفَظَةُ حَتَّى يُمْسِيَ وَ كَانَتْ لَهُ دَعْوَةٌ مُجَابَةٌ وَ كَانَ خَيْراً لَهُ مِمَّا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, or someone else, from Sayf Bin Ameyra, from a man, from Jabir, from Musafir, from Bishr Bin Ghalib Al Asady,

(It has been narrated) from Al-Husaynasws Bin Aliasws having said: ‘The one who recites a Verse from the Book of Allahazwj Mighty and Majestic during his Salāt, standing, there would be Written for him, for every letter, one hundred good deeds. So when he recites it during other than his Salāt, Allahazwj would Write for him, with every letter, ten good deeds; and that the intent listener of the Quran, Allahazwj would Write for him, with every letter, one good deed; and that the completer of the Quran at night, the Angels would arrive upon him until the morning; and that the one who completes it at daytime, the recorders (Angels) would arrive upon him until evening; and there would be an Answered supplication for him, and it would be better for him than what is between the sky to the earth’.

قُلْتُ هَذَا لِمَنْ قَرَأَ الْقُرْآنَ فَمَنْ لَمْ يَقْرَأْ قَالَ يَا أَخَا بَنِي أَسَدٍ إِنَّ اللَّهَ جَوَادٌ مَاجِدٌ كَرِيمٌ إِذَا قَرَأَ مَا مَعَهُ أَعْطَاهُ اللَّهُ ذَلِكَ .

I said, ‘This is for the one who recites the Quran. So (what about) the one who does not recite?’ Heasws said: ‘O brother of the Clan of Asad! Allahazwj is Generous, Glorious, Benevolent. When he reads whatever is with him (from the Holy Quran), Allahazwj would Give him that’.[2062]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ خَالِدِ بْنِ مَادٍّ الْقَلَانِسِيِّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ خَتَمَ الْقُرْآنَ بِمَكَّةَ مِنْ جُمُعَةٍ إِلَى جُمُعَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ وَ خَتَمَهُ فِي يَوْمِ جُمُعَةٍ كُتِبَ لَهُ مِنَ الْأَجْرِ وَ الْحَسَنَاتِ مِنْ أَوَّلِ جُمُعَةٍ كَانَتْ فِي الدُّنْيَا إِلَى آخِرِ جُمُعَةٍ تَكُونُ فِيهَا وَ إِنْ خَتَمَهُ فِي سَائِرِ الْأَيَّامِ فَكَذَلِكَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Nazar Bin Suweyd, from Khalid Bin Maad Al Qalanasy, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who completes the Quran at Makkah from a Friday to a Friday, or less than that, or more, and completes it during the day of Friday, Allahazwj would Write for him the Recompense and the Rewards from the first Friday he was in the world to the last Friday which he would happen to be in it; and if he were to complete it during the rest of the days, so it would be like that’.[2063]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ عَشْرَ آيَاتٍ فِي لَيْلَةٍ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ وَ مَنْ قَرَأَ خَمْسِينَ آيَةً كُتِبَ مِنَ الذَّاكِرِينَ وَ مَنْ قَرَأَ مِائَةَ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ وَ مَنْ قَرَأَ مِائَتَيْ آيَةٍ كُتِبَ مِنَ الْخَاشِعِينَ وَ مَنْ قَرَأَ ثَلَاثَ مِائَةِ آيَةٍ كُتِبَ مِنَ الْفَائِزِينَ وَ مَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ كُتِبَ مِنَ الْمُجْتَهِدِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Muhammad Bin Marwan, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who recites ten Verse during a night would not be Written as being from the neglectful ones; and the one who recites fifty Verses would be Written as being from the Zakireen (Oft-Mentioners of Allahazwj); and the one who recites one hundred Verses would be Written as being from the contented ones; and the one who recites two hundred Verse would be Written as being from the fearful ones; and the one who recites three hundred Verses would be Written as being from the successful ones; and the one who recites five hundred Verses would be Written as being from the strivers.

وَ مَنْ قَرَأَ أَلْفَ آيَةٍ كُتِبَ لَهُ قِنْطَارٌ مِنْ تِبْرٍ الْقِنْطَارُ خَمْسَةَ عَشَرَ أَلْفَ مِثْقَالٍ مِنْ ذَهَبٍ وَ الْمِثْقَالُ أَرْبَعَةٌ وَ عِشْرُونَ قِيرَاطاً أَصْغَرُهَا مِثْلُ جَبَلِ أُحُدٍ وَ أَكْبَرُهَا مَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ .

And the one who recites a thousand Verses, there would be Written for him a Qintar of gold nuggets. The Qintar is fifteen thousand Misqaal of gold, and the Misqaal is twenty four Qiraat, the smallest of it being like the mountain of Ohad, and the largest of it being what is between the sky to the earth’.[2064]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ وَ قَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَمَعَ حَرْفاً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ مِنْ غَيْرِ قِرَاءَةٍ كَتَبَ اللَّهُ لَهُ حَسَنَةً وَ مَحَا عَنْهُ سَيِّئَةً وَ رَفَعَ لَهُ دَرَجَةً

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Hadeed, from Mansour, from Muhammad Bin Bashir,

(It has been narrated) from Aliasws Bin Al-Husaynasws, said, ‘And this Hadeeth has been reported from Abu Abdullahasws having said: ‘The one who listens intently to a letter from the Book of Allahazwj Mighty and Majestic from without a recitation, Allahazwj would Write for him a good deed and Delete an evil deed from him, and Raise a Level for him.

وَ مَنْ قَرَأَ نَظَراً مِنْ غَيْرِ صَوْتٍ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ حَسَنَةً وَ مَحَا عَنْهُ سَيِّئَةً وَ رَفَعَ لَهُ دَرَجَةً وَ مَنْ تَعَلَّمَ مِنْهُ حَرْفاً ظَاهِراً كَتَبَ اللَّهُ لَهُ عَشْرَ حَسَنَاتٍ وَ مَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ وَ رَفَعَ لَهُ عَشْرَ دَرَجَاتٍ

And the one who recites looking from without a voice, Allahazwj would Write for him, for every letter, a good deed and Delete from him an evil deed, and Raise a Level for him; and the one who learns a letter from it apparently, Allahazwj would Write for him ten good deeds and Deleted ten evil deeds from him, and Raise ten Levels for him’.

قَالَ لَا أَقُولُ بِكُلِّ آيَةٍ وَ لَكِنْ بِكُلِّ حَرْفٍ بَاءٍ أَوْ تَاءٍ أَوْ شِبْهِهِمَا

Heasws said: ‘I am not saying, for every Verse, but I am saying, for every letter, ‘B’, or ‘T’, or the likes of these two’.

قَالَ وَ مَنْ قَرَأَ حَرْفاً ظَاهِراً وَ هُوَ جَالِسٌ فِي صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِهِ خَمْسِينَ حَسَنَةً وَ مَحَا عَنْهُ خَمْسِينَ سَيِّئَةً وَ رَفَعَ لَهُ خَمْسِينَ دَرَجَةً وَ مَنْ قَرَأَ حَرْفاً وَ هُوَ قَائِمٌ فِي صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ وَ مَحَا عَنْهُ مِائَةَ سَيِّئَةٍ وَ رَفَعَ لَهُ مِائَةَ دَرَجَةٍ

Heasws said: ‘And the one who recites a Letter apparently while he is seated during his Salāt, Allahazwj would Write for him, due to it, fifty good deeds, and Delete fifty evil deeds from him, and Raise fifty Levels for him; and the one who recites a letter while he is standing during his Salāt, Allahazwj would Write for him, for every letter, one hundred good deeds, and Delete one hundred evil deeds from him, and Rasie one hundred Levels for him.

وَ مَنْ خَتَمَهُ كَانَتْ لَهُ دَعْوَةٌ مُسْتَجَابَةٌ مُؤَخَّرَةً أَوْ مُعَجَّلَةً قَالَ قُلْتُ جُعِلْتُ فِدَاكَ خَتَمَهُ كُلَّهُ قَالَ خَتَمَهُ كُلَّهُ .

And the one who completes it, would be an Answered supplication for him, whether delared or hastened’. I said, ‘May I be sacrificed for youasws! Completing all of it?’ Heasws said: ‘Completing all of it’.[2065]

مَنْصُورٌ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَتْمُ الْقُرْآنِ إِلَى حَيْثُ تَعْلَمُ .

Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws heard myasws fatherasws saying: ‘Rasool-Allahsaww said: ‘Completion of the Quran is up to where you know’’.[2066]

بَابُ قِرَاءَةِ الْقُرْآنِ فِي الْمُصْحَفِ

Chapter 8 – Recitation of the Quran in the Parchment (Book form)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ الْقُرْآنَ فِي الْمُصْحَفِ مُتِّعَ بِبَصَرِهِ وَ خُفِّفَ عَنْ وَالِدَيْهِ وَ إِنْ كَانَا كَافِرَيْنِ .

A number of our companions, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The one who recites the Quran in the Parchment would have pleasure in his eyes, and (Punishment) would be lightened from his parents and even if they were disbelievers’.[2067]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيُعْجِبُنِي أَنْ يَكُونَ فِي الْبَيْتِ مُصْحَفٌ يَطْرُدُ اللَّهُ عَزَّ وَ جَلَّ بِهِ الشَّيَاطِينَ .

From him, from Ali Bin Al Husayn Bin Al Hassan Al Zareyr, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws would love it if there happens to be a Parchment in the House by which Allahazwj Mighty and Majestic Repels the Satansla’.[2068]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ يَشْكُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَسْجِدٌ خَرَابٌ لَا يُصَلِّي فِيهِ أَهْلُهُ وَ عَالِمٌ بَيْنَ جُهَّالٍ وَ مُصْحَفٌ مُعَلَّقٌ قَدْ وَقَعَ عَلَيْهِ الْغُبَارُ لَا يُقْرَأُ فِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (things) would complain to Allahazwj Mighty and Majestic – a ruined Masjid, it people not praying Salāt in it, and a scholar among the ignorant ones, and a Parchment hanging (somewhere), the dust having occurred upon it, not been recited’.[2069]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ مَسْعَدَةَ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِرَاءَةُ الْقُرْآنِ فِي الْمُصْحَفِ تُخَفِّفُ الْعَذَابَ عَنِ الْوَالِدَيْنِ وَ لَوْ كَانَا كَافِرَيْنِ .

Ali Bin Muhammad, from Ibn Jamhour, from Muhammad Bin Umar Bin Mas’ada, from Al Hassan Bin Rashid, from his grandfather,

(It has been narrated) from Abu Abdullahasws having said: ‘Recitation of the Quran in the Parchment would lighten the Punishment from the parents, and even if they were both disbelievers’.[2070]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْفَظُ الْقُرْآنَ عَلَى ظَهْرِ قَلْبِي فَأَقْرَؤُهُ عَلَى ظَهْرِ قَلْبِي أَفْضَلُ أَوْ أَنْظُرُ فِي الْمُصْحَفِ قَالَ فَقَالَ لِي بَلِ اقْرَأْهُ وَ انْظُرْ فِي الْمُصْحَفِ فَهُوَ أَفْضَلُ أَ مَا عَلِمْتَ أَنَّ النَّظَرَ فِي الْمُصْحَفِ عِبَادَةٌ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Muawiya Bin Wahab, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! I have memorised the Quran by heart, reading it from memory so is it superior or looking into the Parchment (while reciting)?’ So heasws said to me: ‘But, recite and while looking into the Parchment, for it is superior. Do you not know that the looking into the Parchment is an act of worship?’[2071]

بَابُ تَرْتِيلِ الْقُرْآنِ بِالصَّوْتِ الْحَسَنِ

Chapter 9 – Slow clear recitation of the Quran in the beautiful voice

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  بَيِّنْهُ تِبْيَاناً وَ لَا تَهُذَّهُ هَذَّ الشِّعْرِ وَ لَا تَنْثُرْهُ نَثْرَ الرَّمْلِ وَ لَكِنْ أَفْزِعُوا قُلُوبَكُمُ الْقَاسِيَةَ وَ لَا يَكُنْ هَمُّ أَحَدِكُمْ آخِرَ السُّورَةِ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Suleyman who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [73:4] and recite the Quran as it ought to be recited. Heasws said: ‘Amir Al-Momineenasws said: ‘Pronounce it with clarity and do not bunch it like the bunching of the poem, nor scatter it like the scattering of the grains of sand, but shake-up your hard hearts. Not one of you should be concerned of (reaching to) the end of the Chapter (rushing it)’.[2072]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ نَزَلَ بِالْحُزْنِ فَاقْرَءُوهُ بِالْحُزْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran came down with the grief, therefore recite it with the grief’.[2073]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اقْرَءُوا الْقُرْآنَ بِأَلْحَانِ الْعَرَبِ وَ أَصْوَاتِهَا وَ إِيَّاكُمْ وَ لُحُونَ أَهْلِ الْفِسْقِ وَ أَهْلِ الْكَبَائِرِ فَإِنَّهُ سَيَجِي‏ءُ مِنْ بَعْدِي أَقْوَامٌ يُرَجِّعُونَ الْقُرْآنَ تَرْجِيعَ الْغِنَاءِ وَ النَّوْحِ وَ الرَّهْبَانِيَّةِ لَا يَجُوزُ تَرَاقِيَهُمْ قُلُوبُهُمْ مَقْلُوبَةٌ وَ قُلُوبُ مَنْ يُعْجِبُهُ شَأْنُهُمْ .

Ali Bin Muhammad, from Ibrahim Al Ahmad, from Abdullah Bin Hammad, from Abdulla Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Recite the Quran with the tone of the Arabs and their voices; and beware of the immoral people and the people (committing) major sins, for there would be coming a group of people after mesaww, they would be repeating (Verses) of the Quran like the repetition of the songs, and the lamentations, and the monks, not exceeding their throats. Their hearts would be inverted along with the hearts of the ones amazed by their affair’.[2074]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ حَسَنِ بْنِ شَمُّونٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ ذَكَرْتُ الصَّوْتَ عِنْدَهُ فَقَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَقْرَأُ فَرُبَّمَا مَرَّ بِهِ الْمَارُّ فَصَعِقَ مِنْ حُسْنِ صَوْتِهِ وَ إِنَّ الْإِمَامَ لَوْ أَظْهَرَ مِنْ ذَلِكَ شَيْئاً لَمَا احْتَمَلَهُ النَّاسُ مِنْ حُسْنِهِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Hasan Bin Shamoun who said, ‘Ali Bin Muhammad Al Nowfaly narrated to me,

(It has been narrated) from Abu Al-Hassanasws, said: ‘The (good) voice was mentioned in hisasws presence. So heasws said: ‘Aliasws Bin Al-Husaynasws used to recite. So sometimes a passer-by would pause (in order to listen), and he would shriek from the beauty of hisasws voice, and that the Imamasws, if heas were to manifest anything from that, the people would not be able to bear the beauty of hisasws voice’.

قُلْتُ وَ لَمْ يَكُنْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصَلِّي بِالنَّاسِ وَ يَرْفَعُ صَوْتَهُ بِالْقُرْآنِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُحَمِّلُ النَّاسَ مِنْ خَلْفِهِ مَا يُطِيقُونَ .

I said, ‘And why didn’t Rasool-Allahsaww raise hissaww voice with the Quran (recitation) when hesaww prayed Salāt with (leading) the people?’ So heasws said: ‘Rasool-Allahsaww used to only load upon the people – following himsaww what they could endure’.[2075]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَعْرِبِ الْقُرْآنَ فَإِنَّهُ عَرَبِيٌّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleym Al Fara’a, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Arabise (articulate in Arabic) the Quran, for it is in Arabic’.[2076]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) إِذَا وَقَفْتَ بَيْنَ يَدَيَّ فَقِفْ مَوْقِفَ الذَّلِيلِ الْفَقِيرِ وَ إِذَا قَرَأْتَ التَّوْرَاةَ فَأَسْمِعْنِيهَا بِصَوْتٍ حَزِينٍ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas Bin Imranas: “Whenever youas stand in front of Meazwj, so stand the standing of the disgraced one, the poor; and whenever youas recite the Torah, so make it to be heard in a grief-laden voice’.[2077]

عَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَمْ يُعْطَ أُمَّتِي أَقَلَّ مِنْ ثَلَاثٍ الْجَمَالِ وَ الصَّوْتِ الْحَسَنِ وَ الْحِفْظِ .

From him, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Mysaww community has not been Given anything more scarcely than three (things) – the beauty, and the beautiful voice, and the memorisation (of the Holy Quran)’.[2078]

عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ مِنْ أَجْمَلِ الْجَمَالِ الشَّعْرَ الْحَسَنَ وَ نَغْمَةَ الصَّوْتِ الْحَسَنِ .

From him, from his father, from Ali Bin Ma’bad, from Yunus, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The most beautiful of the beauties is the beautiful hair and the tone of the beautiful voice’.[2079]

عَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِكُلِّ شَيْ‏ءٍ حِلْيَةٌ وَ حِلْيَةُ الْقُرْآنِ الصَّوْتُ الْحَسَنُ .

From him, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘For everything is an ornament, and an ornament of the Quran is the beautiful voice’.[2080]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ عُمَرَ الصَّيْقَلِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ السَّكُونِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا حَسَنَ الصَّوْتِ .

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Umar Al Sayqal, from Muhammad Bin Isa, from Al Sakuny, from Ali Bin Ismail Al Maysami, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic did not Send a Prophetsaww except with the beautiful voice’.[2081]

سَهْلُ بْنُ زِيَادٍ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ وَ كَانَ السَّقَّاءُونَ يَمُرُّونَ فَيَقِفُونَ بِبَابِهِ يَسْمَعُونَ قِرَاءَتَهُ وَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) أَحْسَنَ النَّاسِ صَوْتاً .

Sahl Bin Ziyad, from Al Hajjal, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was of the most beautiful of voices of the people with the (recitation of the) Quran, and the water carriers used to pass by hisasws door, and they would be pausing at hisasws door listening to hisasws recitation, and it was so that Abu Ja’farasws was of the most beautiful of voices of the people’.[2082]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُكْرَهُ أَنْ يُقْرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ بِنَفَسٍ وَاحِدٍ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Asady, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Muhammad Bin Al Fuzayl who said,

‘Abu Abdullahasws said: ‘It is disliked to recite [112:1] Say He Allah is One (Chapter 112), in one breath’.[2083]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِذَا قَرَأْتُ الْقُرْآنَ فَرَفَعْتُ بِهِ صَوْتِي جَاءَنِي الشَّيْطَانُ فَقَالَ إِنَّمَا تُرَائِي بِهَذَا أَهْلَكَ وَ النَّاسَ قَالَ يَا أَبَا مُحَمَّدٍ اقْرَأْ قِرَاءَةً مَا بَيْنَ الْقِرَاءَتَيْنِ تُسْمِعُ أَهْلَكَ وَ رَجِّعْ بِالْقُرْآنِ صَوْتَكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الصَّوْتَ الْحَسَنَ يُرَجَّعُ فِيهِ تَرْجِيعاً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Ja’farasws, ‘Whenever I recite the Quran, so I raise my voice with it, the Satanla come to me and says, ‘But rather, you are showing-off with this to your family and the people’. Heasws said: ‘O Abu Muhammad! Recite a recitation what is in-between the two recitations, to cause your family to hear, and repeat with the (Verses of the) Quran in your voice, for Allahazwj Mighty and Majestic Loves the beautiful voice repeating in it (with a) repeating’.[2084]

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بَابٌ فِيمَنْ يُظْهِرُ الْغَشْيَةَ عِنْدَ قِرَاءَةِ الْقُرْآنِ

Chapter 10 – Regarding the one who manifests the fainting during recitation of the Quran

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ الضَّبِّيِّ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ إِنَّ قَوْماً إِذَا ذَكَرُوا شَيْئاً مِنَ الْقُرْآنِ أَوْ حُدِّثُوا بِهِ صَعِقَ أَحَدُهُمْ حَتَّى يُرَى أَنَّ أَحَدَهُمْ لَوْ قُطِعَتْ يَدَاهُ أَوْ رِجْلَاهُ لَمْ يَشْعُرْ بِذَلِكَ فَقَالَ سُبْحَانَ اللَّهِ ذَاكَ مِنَ الشَّيْطَانِ مَا بِهَذَا نُعِتُوا إِنَّمَا هُوَ اللِّينُ وَ الرِّقَّةُ وَ الدَّمْعَةُ وَ الْوَجَلُ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Is’haq Al Sabiy, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,

(It has been narrated) from Abu Ja’farasws, said, ‘I said, ‘There is a group of people, when something is mentioned from the Quran or narrated with it, one of them would shriek (scream) to the extent that one of them would view that if his hand or his leg were to be cut off, he would not be aware of that’. So heasws said: ‘Glory be to Allahazwj! That is from the Satanla, what is attributed with this. But rather, it is the softness and the tenderness, and the tears, and the scruples’.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,

(It has been narrated) from Abu Ja’farasws – similar to it.[2085]

بَابٌ فِي كَمْ يُقْرَأُ الْقُرْآنُ وَ يُخْتَمُ

Chapter 11 – In how much (time) should the Quran be recited and completed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَقْرَأُ الْقُرْآنَ فِي لَيْلَةٍ قَالَ لَا يُعْجِبُنِي أَنْ تَقْرَأَهُ فِي أَقَلَّ مِنْ شَهْرٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Al Husayn Bin Al Mukhtar, from Muhammad Bin Abdullah who said,

‘I said to Abu Abdullahasws, ‘Can I recite the (whole) Quran in a night?’ Heasws said: ‘Iasws do not like it if you were to recite it in less than a month’.[2086]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ أَقْرَأُ الْقُرْآنَ فِي شَهْرِ رَمَضَانَ فِي لَيْلَةٍ فَقَالَ لَا قَالَ فَفِي لَيْلَتَيْنِ قَالَ لَا قَالَ فَفِي ثَلَاثٍ قَالَ هَا وَ أَشَارَ بِيَدِهِ

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Ali Bin Abu Hamza who said,

‘I went over to Abu Abdullahasws, and Abu Baseer said to himasws, ‘May I be sacrificed for youasws! Should I recite the (whole) Quran in a Month of Ramazan in a night?’ So heasws said: ‘No’. He said, ‘So in two nights?’ Heasws said: ‘No’. He said, ‘So in three?’ Heasws said: ‘Ha!’, and gestured by hisasws hand.

ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ لِرَمَضَانَ حَقّاً وَ حُرْمَةً لَا يُشْبِهُهُ شَيْ‏ءٌ مِنَ الشُّهُورِ وَ كَانَ أَصْحَابُ مُحَمَّدٍ ( صلى الله عليه وآله ) يَقْرَأُ أَحَدُهُمُ الْقُرْآنَ فِي شَهْرٍ أَوْ أَقَلَّ إِنَّ الْقُرْآنَ لَا يُقْرَأُ هَذْرَمَةً وَ لَكِنْ يُرَتَّلُ تَرْتِيلًا

Then heasws said: ‘O Abu Muhammad! For (the Month of) Ramazan there is a right and a sanctity. Nothing resembles it from the (other) months; and it was so that the companions of Muhammadsaww, one of them would recite the (whole) Quran during a month, or less. The Quran is not to be recited jabbering, but it is to be recited slowly and with clarity (as it ought to be recited).

فَإِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ الْجَنَّةِ فَقِفْ عِنْدَهَا وَ سَلِ اللَّهَ عَزَّ وَ جَلَّ الْجَنَّةَ وَ إِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ النَّارِ فَقِفْ عِنْدَهَا وَ تَعَوَّذْ بِاللَّهِ مِنَ النَّارِ .

So whenever you pass by a Verse wherein is a Mention of the Paradise, so pause at it and ask Allahazwj Mighty and Majestic for the Paradise; and whenever you pass by a Verse wherein is Mention of the Fire, so pause at it and seek Refuge with Allahazwj from the Fire’.[2087]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ حُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ فِي كَمْ أَقْرَأُ الْقُرْآنَ فَقَالَ اقْرَأْهُ أَخْمَاساً اقْرَأْهُ أَسْبَاعاً أَمَا إِنَّ عِنْدِي مُصْحَفاً مُجَزًّى أَرْبَعَةَ عَشَرَ جُزْءاً .

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Ali Bin Al Nu’man, from Yaqoub Bin Shuayb, from Husayn Bin Khalid,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘In how much (time) should I recite the (whole) Quran?’ So heasws said: ‘Recite it in fifths or sevenths. But, with measws there is a Parchment sectioned upon fourteen parts’.[2088]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ أَبِي سَأَلَ جَدَّكَ عَنْ خَتْمِ الْقُرْآنِ فِي كُلِّ لَيْلَةٍ فَقَالَ لَهُ جَدُّكَ كُلَّ لَيْلَةٍ فَقَالَ لَهُ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُ جَدُّكَ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُ أَبِي نَعَمْ مَا اسْتَطَعْتُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balad, from his father, from Ali Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘My father asked yourasws grandfatherasws about completing the (whole) Quran during every night. So yourasws grandfatherasws said to him: ‘Every night?’ So he said to himasws, ‘In a Month of Ramazan’. So yourasws grandfatherasws said to him: ‘In a Month of Ramazan?’ So my father said to himasws, ‘Yes, whatever capacity (I have)’.

فَكَانَ أَبِي يَخْتِمُهُ أَرْبَعِينَ خَتْمَةً فِي شَهْرِ رَمَضَانَ ثُمَّ خَتَمْتُهُ بَعْدَ أَبِي فَرُبَّمَا زِدْتُ وَ رُبَّمَا نَقَصْتُ عَلَى قَدْرِ فَرَاغِي وَ شُغُلِي وَ نَشَاطِي وَ كَسَلِي فَإِذَا كَانَ فِي يَوْمِ الْفِطْرِ جَعَلْتُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَتْمَةً وَ لِعَلِيٍّ ( عليه السلام ) أُخْرَى وَ لِفَاطِمَةَ ( عليها السلام ) أُخْرَى ثُمَّ لِلْأَئِمَّةِ ( عليهم السلام ) حَتَّى انْتَهَيْتُ إِلَيْكَ فَصَيَّرْتُ لَكَ وَاحِدَةً مُنْذُ صِرْتُ فِي هَذَا الْحَالِ فَأَيُّ شَيْ‏ءٍ لِي بِذَلِكَ

It was so that my father used to complete it, forty completions in a Month of Ramazan. Then I was completing it after my father. So sometimes I would exceed and sometimes I would be deficient, based upon a measurement of my free time, and my occupation, and my activity and my laziness. So whenever it was the day of (Eid) Al-Fitr, I would make one completion to be for Rasool-Allahsaww, and another one for Aliasws, and another for Syeda Fatimaasws, then another for the Imamsasws until I would end up with youasws. Thus, I have rendered one (completion) to be for youasws since I came to be in this state. So which thing would be for me due to that?’

قَالَ لَكَ بِذَلِكَ أَنْ تَكُونَ مَعَهُمْ يَوْمَ الْقِيَامَةِ قُلْتُ اللَّهُ أَكْبَرُ فَلِي بِذَلِكَ قَالَ نَعَمْ ثَلَاثَ مَرَّاتٍ .

Heasws said: ‘For you, due to that, is that you would happen to be with themasws on the Day of Judgment’. I said, ‘Allahazwj is the Greatest! So, for me would be that?’ Heasws said: ‘Yes’, three times’.[2089]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَقْرَأُ الْقُرْآنَ فِي لَيْلَةٍ فَقَالَ لَا فَقَالَ فِي لَيْلَتَيْنِ فَقَالَ لَا حَتَّى بَلَغَ سِتَّ لَيَالٍ فَأَشَارَ بِيَدِهِ فَقَالَ هَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Baseer asked Abu Abdullahasws, and I was present. So he said to himasws, ‘May I be sacrificed for youasws! Should I recite (the whole) Quran in a night?’ so heasws said: ‘No’. So he said, ‘In two nights?’ So heasws said: ‘No’. Until it reached six nights. So heasws gestured by hisasws hand, and heasws said: ‘Ha!’

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا مُحَمَّدٍ إِنَّ مَنْ كَانَ قَبْلَكُمْ مِنْ أَصْحَابِ مُحَمَّدٍ ( صلى الله عليه وآله ) كَانَ يَقْرَأُ الْقُرْآنَ فِي شَهْرٍ وَ أَقَلَّ إِنَّ الْقُرْآنَ لَا يُقْرَأُ هَذْرَمَةً وَ لَكِنْ يُرَتَّلُ تَرْتِيلًا إِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ النَّارِ وَقَفْتَ عِنْدَهَا وَ تَعَوَّذْتَ بِاللَّهِ مِنَ النَّارِ

Then Abu Abdullahasws said: ‘O Abu Muhammad! The ones who were before you from the companions of Muhammadsaww used to recite the (whole) Quran in a month, and less. The Quran is such that it should not be recited by jabbering, but slowly and with clarity (as it ought to be recited). Whenever you pass by a Verse wherein is a Mention of the Fire, pause at it and seek Refuge with Allahazwj from the Fire’.

فَقَالَ أَبُو بَصِيرٍ أَقْرَأُ الْقُرْآنَ فِي رَمَضَانَ فِي لَيْلَةٍ فَقَالَ لَا فَقَالَ فِي لَيْلَتَيْنِ فَقَالَ لَا فَقَالَ فِي ثَلَاثٍ فَقَالَ هَا وَ أَوْمَأَ بِيَدِهِ نَعَمْ شَهْرُ رَمَضَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ مِنَ الشُّهُورِ لَهُ حَقٌّ وَ حُرْمَةٌ أَكْثِرْ مِنَ الصَّلَاةِ مَا اسْتَطَعْتَ .

So Abu Baseer said, ‘Should I recite (the whole) Quran in one night of the Month of Ramazan?’ So heasws said: ‘No’. So he said, ‘In two nights?’ So heasws said: ‘No’. So he said, ‘In three?’ So heasws said: ‘Ha!’, and gestured by hisasws hand, ‘Yes, the Month of Ramazan is such that nothing resembles it from the (other) months. For it is a right and a sanctity. Frequent from the Salāt, whatever your capacity may be’.[2090]

بَابُ أَنَّ الْقُرْآنَ يُرْفَعُ كَمَا أُنْزِلَ

Chapter 12 – The Quran would be Raised just as it was Sent down

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ الرَّجُلَ الْأَعْجَمِيَّ مِنْ أُمَّتِي لَيَقْرَأُ الْقُرْآنَ بِعَجَمِيَّةٍ فَتَرْفَعُهُ الْمَلَائِكَةُ عَلَى عَرَبِيَّةٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The non-Arab man from mysaww community, let him recite the Quran in non-Arab (recitation), and the Angels would Raise it upon Arabic’.[2091]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا نَسْمَعُ الْآيَاتِ فِي الْقُرْآنِ لَيْسَ هِيَ عِنْدَنَا كَمَا نَسْمَعُهَا وَ لَا نُحْسِنُ أَنْ نَقْرَأَهَا كَمَا بَلَغَنَا عَنْكُمْ فَهَلْ نَأْثَمُ فَقَالَ لَا اقْرَءُوا كَمَا تَعَلَّمْتُمْ فَسَيَجِيئُكُمْ مَنْ يُعَلِّمُكُمْ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from one of his companions,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! We tend to hear the Verses in the Quran which are not with us just as we are hearing these to be, nor are we good in reciting it just as it reached us from youasws. So are we sinning?’ So heasws said: ‘No. Recite it just as you have learned it, so there would be coming, one (Al-Qaimasws) who would be teaching you all’.[2092]

بَابُ فَضْلِ الْقُرْآنِ

Chapter 13 – Merits of the Quran

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَدْرٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مَرَّةً بُورِكَ عَلَيْهِ وَ مَنْ قَرَأَهَا مَرَّتَيْنِ بُورِكَ عَلَيْهِ وَ عَلَى أَهْلِهِ وَ مَنْ قَرَأَهَا ثَلَاثَ مَرَّاتٍ بُورِكَ عَلَيْهِ وَ عَلَى أَهْلِهِ وَ عَلَى جِيرَانِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Badr, from Muhammad Bin Marwan,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who recites [112:1] Say He Allah is One (Chapter 112) once, would have Blessings upon him; and the one who recites it twice would have Blessings upon him and upon his family. And the one who recites it three times would have Blessings upon him, and upon his family, and upon his neighbours.

وَ مَنْ قَرَأَهَا اثْنَيْ عَشَرَ مَرَّةً بَنَى اللَّهُ لَهُ اثْنَيْ عَشَرَ قَصْراً فِي الْجَنَّةِ فَيَقُولُ الْحَفَظَةُ اذْهَبُوا بِنَا إِلَى قُصُورِ أَخِينَا فُلَانٍ فَنَنْظُرَ إِلَيْهَا

And the one who recites it twelve times, Allah would Build for him twelve castles in the Paradise. So the preservers (Angels) would be saying: ‘Come with us to the castle of our brother so and so, to look at it’.

وَ مَنْ قَرَأَهَا مِائَةَ مَرَّةٍ غُفِرَتْ لَهُ ذُنُوبُ خَمْسَةٍ وَ عِشْرِينَ سَنَةً مَا خَلَا الدِّمَاءَ وَ الْأَمْوَالَ وَ مَنْ قَرَأَهَا أَرْبَعَمِائَةِ مَرَّةٍ كَانَ لَهُ أَجْرُ أَرْبَعِمِائَةِ شَهِيدٍ كُلُّهُمْ قَدْ عُقِرَ جَوَادُهُ وَ أُرِيقَ دَمُهُ وَ مَنْ قَرَأَهَا أَلْفَ مَرَّةٍ فِي يَوْمٍ وَ لَيْلَةٍ لَمْ يَمُتْ حَتَّى يَرَى مَقْعَدَهُ فِي الْجَنَّةِ أَوْ يُرَى لَهُ .

And the one who recites it one hundred times, his sins of twenty five years would be Forgiven for him, apart from the (shedding of unlawful) blood, and the wealth. And the one who recites it four hundred times, would have for him the Recompense of four hundred martyrs having had hamstrung their horses (not to let it fall into enemy hands) and shed its blood. And the one who recites it a thousand times in a day and night, would not die until he sees his seat in the Paradise, or it is shown to him’.[2093]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ هَذِهِ الْآيَاتِ أَنْ يَهْبِطْنَ إِلَى الْأَرْضِ تَعَلَّقْنَ بِالْعَرْشِ وَ قُلْنَ أَيْ رَبِّ إِلَى أَيْنَ تُهْبِطُنَا إِلَى أَهْلِ الْخَطَايَا وَ الذُّنُوبِ

Humeyd Bin Ziyad, from Al Husayn Bin Muhammad, from Ahmad Bin Al Hassan Al Maysami, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Mighty and Majestic Commanded these Verses that they should descend to the earth, they attached themselves to the Throne and they said: ‘Yes Lordazwj! To where are Youazwj Causing us to descend to? The people of the errors and sins?’

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِنَّ أَنِ اهْبِطْنَ فَوَ عِزَّتِي وَ جَلَالِي لَا يَتْلُوكُنَّ أَحَدٌ مِنْ آلِ مُحَمَّدٍ وَ شِيعَتِهِمْ فِي دُبُرِ مَا افْتَرَضْتُ عَلَيْهِ مِنَ الْمَكْتُوبَةِ فِي كُلِّ يَوْمٍ إِلَّا نَظَرْتُ إِلَيْهِ بِعَيْنِيَ الْمَكْنُونَةِ فِي كُلِّ يَوْمٍ سَبْعِينَ نَظْرَةً أَقْضِي لَهُ فِي كُلِّ نَظْرَةٍ سَبْعِينَ حَاجَةً وَ قَبِلْتُهُ عَلَى مَا فِيهِ مِنَ الْمَعَاصِي

So Allahazwj Mighty and Majestic Revealed unto them to descend: “By Myazwj Might and Myazwj Majesty! You will not be recited by anyone from the Progenyasws of Muhammadsaww and theirasws Shias at the end of what Iazwj have Imposed upon him from the Prescribed (Salāt) during every day, except that Iazwj would Look at him with Myazwj Hidden Eyes during every day with seventy Glances, Fulfilling for him during every Glance, seventy needs, and Accept him upon whatever he would be in, from disobeying Meazwj.

وَ هِيَ أُمُّ الْكِتَابِ وَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ وَ آيَةُ الْكُرْسِيِّ وَ آيَةُ الْمُلْكِ .

And these are – the Mother of the Book (Surah Al-Fatiha – Chapter 1), [3:18] Allah bears witness that there is no god but He, and (so do) the Angels and those possessed of knowledge, and the Ayat Al-Kursy (2:255)’.[2094]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ قَرَأَ الْمُسَبِّحَاتِ كُلَّهَا قَبْلَ أَنْ يَنَامَ لَمْ يَمُتْ حَتَّى يُدْرِكَ الْقَائِمَ وَ إِنْ مَاتَ كَانَ فِي جِوَارِ مُحَمَّدٍ النَّبِيِّ ( صلى الله عليه وآله ) .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Muhammad Bin Sukeyn, from Amro Bin Shimr, from Jabir who said,

‘I heard Abu Ja’farasws saying: ‘The one who recites the Musabbihaat (Chapters 17, 57, 59, 61, 62, 64 & 87), all of them, before he sleeps, would not die until he sees Al-Qaimasws; and when he does die, he would be in the vicinity of Muhammadas, the Prophetsaww’.[2095]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ حِينَ يَأْخُذُ مَضْجَعَهُ غَفَرَ اللَّهُ لَهُ ذُنُوبَ خَمْسِينَ سَنَةً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Nu’man, from Abdullah Bin Talha,

(It has been narrated) from Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who recites [112:1] Say He Allah is One (Chapter 112) one hundred times when he takes to his bed, Allahazwj would Forgive his sins of fifty years’.[2096]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ أَرْبَعَ آيَاتٍ مِنْ أَوَّلِ الْبَقَرَةِ وَ آيَةَ الْكُرْسِيِّ وَ آيَتَيْنِ بَعْدَهَا وَ ثَلَاثَ آيَاتٍ مِنْ آخِرِهَا لَمْ يَرَ فِي نَفْسِهِ وَ مَالِهِ شَيْئاً يَكْرَهُهُ وَ لَا يَقْرَبُهُ شَيْطَانٌ وَ لَا يَنْسَى الْقُرْآنَ .

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz, from Amro Bin Humeyd,

(It has been narrated) raising it to Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘The one who recites four Verses from the beginning of (Surah) Al-Baqarah, and Ayat Al-Kursy (2:255), and two Verses after it, and three Verses from its end, would not see anything in himself and his wealth, anything which he dislikes, nor will Satanla come near him, nor would he forget the Quran’.[2097]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَرَأَ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ يَجْهَرُ بِهَا صَوْتَهُ كَانَ كَالشَّاهِرِ سَيْفَهُ فِي سَبِيلِ اللَّهِ وَ مَنْ قَرَأَهَا سِرّاً كَانَ كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ وَ مَنْ قَرَأَهَا عَشْرَ مَرَّاتٍ غُفِرَتْ لَهُ عَلَى نَحْوِ أَلْفِ ذَنْبٍ مِنْ ذُنُوبِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sayf Bin Ameyra, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who recites [97:1] We have indeed revealed this in the Night of Predestination, being loud with it by his voice, would be like the brandisher of his sword in the Way of Allahazwj; and the one who recites it privately would be like the one rolling in his blood in the Way of Allahazwj; and the one who recites it ten times, Allahazwj would Forgive (his sins) for him upon an approximation of a thousand sins from his sins’.[2098]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( صلوات الله عليه )  يَقُولُ قُلْ هُوَ اللَّهُ أَحَدٌ ثُلُثُ الْقُرْآنِ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ رُبُعُ الْقُرْآنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying [112:1] Say He Allah is One Chapter 112) is a third of the Quran, and [109:1] (Say: O unbelievers) Chapter 109) is a quarter of the Quran’.[2099]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ سَمِعَ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ عِنْدَ مَنَامِهِ لَمْ يَخَفِ الْفَالِجَ إِنْ شَاءَ اللَّهُ وَ مَنْ قَرَأَهَا فِي دُبُرِ كُلِّ فَرِيضَةٍ لَمْ يَضُرَّهُ ذُو حُمَةٍ

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Al Hassan Bin Al Jahm, from Ibrahim Bin Mihzam,

(It has been narrated) from a man who heard Abu Al-Hassanasws saying: ‘The one who recites Ayat Al-Kursy (2:255) at his sleep time would not be fearful of the paralysis, Allahazwj Willing; and the one who recites I at the end of every Obligatory (Salāt) who will not be harmed by (a creature with) the sting (e.g. scorpion etc.)’.

وَ قَالَ مَنْ قَدَّمَ قُلْ هُوَ اللَّهُ أَحَدٌ بَيْنَهُ وَ بَيْنَ جَبَّارٍ مَنَعَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ يَقْرَأُهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ فَإِذَا فَعَلَ ذَلِكَ رَزَقَهُ اللَّهُ عَزَّ وَ جَلَّ خَيْرَهُ وَ مَنَعَهُ مِنْ شَرِّهِ

And heasws said: ‘The one precedes (by the recitation of) [112:1] Say He Allah is One (Chapter 112) between him and a tyrant, Allahazwj Mighty and Majestic would Defend him due to his recitation of it, from in front of him, and from behind him, and from his right, and from his left. So when he does that, Allahazwj Mighty and Majestic would Grace him his goodness and Defend him from his (tyrant’s) evil’.

وَ قَالَ إِذَا خِفْتَ أَمْراً فَاقْرَأْ مِائَةَ آيَةٍ مِنَ الْقُرْآنِ مِنْ حَيْثُ شِئْتَ ثُمَّ قُلِ.

And heasws said: ‘Whenever you fear a matter, so recite one hundred Verses from the Quran from wherever you so desire to, then say,

اللَّهُمَّ اكْشِفْ عَنِّي الْبَلَاءَ ثَلَاثَ مَرَّاتٍ

‘O Allahazwj! Remove the affliction from me’ – three times’.[2100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ مِائَةَ آيَةٍ يُصَلِّي بِهَا فِي لَيْلَةٍ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا قُنُوتَ لَيْلَةٍ وَ مَنْ قَرَأَ مِائَتَيْ آيَةٍ فِي غَيْرِ صَلَاةٍ لَمْ يُحَاجَّهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ وَ مَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ فِي يَوْمٍ وَ لَيْلَةٍ فِي صَلَاةِ النَّهَارِ وَ اللَّيْلِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي اللَّوْحِ الْمَحْفُوظِ قِنْطَاراً مِنَ الْحَسَنَاتِ وَ الْقِنْطَارُ أَلْفٌ وَ مِائَتَا أُوقِيَّةٍ وَ الْأُوقِيَّةُ أَعْظَمُ مِنْ جَبَلِ أُحُدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites one hundred Verses, praying Salāt with these during a night, Allahazwj Mighty and Majestic would Write for him, due to it, the Qunoot (supplication during Salāt) for a night; and the one who recites two hundred Verses during other than a Salāt, the Quran would not argue against him on the Day of Judgment; and the one who recites five hundred Verses during a day and a night during a Salāt of a day and a night, Allahazwj Mighty and Majestic would Write for him in the Guarded Tablet, a Qintar of good deeds, and the Qintar is one thousand two hundred Owqiya, and the Owqiya is greater than the mountain of Ohad’.[2101]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَضَى بِهِ يَوْمٌ وَاحِدٌ فَصَلَّى فِيهِ بِخَمْسِ صَلَوَاتٍ وَ لَمْ يَقْرَأْ فِيهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ قِيلَ لَهُ يَا عَبْدَ اللَّهِ لَسْتَ مِنَ الْمُصَلِّينَ .

Abu Ali Al Ashary, from Muhammad Bin Hasan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one for whom a day passes by and he prays five Salāt during it and does not recite in these [112:1] Say He Allah is One (Chapter 112), it would be said to him: ‘O servant of Allahazwj! You are not from the praying ones’.[2102]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْحَسَنِ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدَعْ أَنْ يَقْرَأَ فِي دُبُرِ الْفَرِيضَةِ بِقُلْ هُوَ اللَّهُ أَحَدٌ فَإِنَّهُ مَنْ قَرَأَهَا جَمَعَ اللَّهُ لَهُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ غَفَرَ لَهُ وَ لِوَالِدَيْهِ وَ مَا وَلَدَا .

And by this chain, from Al Hassan Bin Sayf Bin Ameyra, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not leave the recitation at the end of the Obligatory (Salāt) with [112:1] Say He Allah is One (Chapter 112), for the one who recites it, Allahazwj would Gather for him the goodness of the world and the Hereafter, and would Forgive (his sins) for him, and for his parents, and whatever he begets’.[2103]

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ سُورَةَ الْأَنْعَامِ نَزَلَتْ جُمْلَةً شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى أُنْزِلَتْ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَعَظَّمُوهَا وَ بَجَّلُوهَا فَإِنَّ اسْمَ اللَّهِ عَزَّ وَ جَلَّ فِيهَا فِي سَبْعِينَ مَوْضِعاً وَ لَوْ يَعْلَمُ النَّاسُ مَا فِي قِرَاءَتِهَا مَا تَرَكُوهَا .

From him, from Al Hassan Bin Ali Bin Abu Hamza, raising it, said,

‘Abu Abdullahasws said: ‘Surah Al-Anam (Chapter 6) was Revealed in its totality. Seventy thousand Angels escorted it until it was Revealed unto Muhammadsaww. Therefore, you should magnify it and revere it, for the Name of Allahazwj Mighty and Majestic is in it in seventy places, and had the people known what is in its recitation, they would not be neglecting it’.[2104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) صَلَّى عَلَى سَعْدِ بْنِ مُعَاذٍ فَقَالَ لَقَدْ وَافَى مِنَ الْمَلَائِكَةِ سَبْعُونَ أَلْفاً وَ فِيهِمْ جَبْرَئِيلُ ( عليه السلام ) يُصَلُّونَ عَلَيْهِ فَقُلْتُ لَهُ يَا جَبْرَئِيلُ بِمَا يَسْتَحِقُّ صَلَاتَكُمْ عَلَيْهِ فَقَالَ بِقِرَاءَتِهِ قُلْ هُوَ اللَّهُ أَحَدٌ قَائِماً وَ قَاعِداً وَ رَاكِباً وَ مَاشِياً وَ ذَاهِباً وَ جَائِياً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, that the Prophetsaww prayed (the funeral) Salāt upon Sa’ad Bin Mu’az and hesaww said: ‘There has been a delegation of seventy thousand from the Angels, and among them was Jibraeelas, praying (the funeral Salāt) upon him. So Isaww said to himas: ‘O Jibraeelas! Due to what is he deserving of youras Salāt upon him?’ So heas said: ‘Due to his recitation of [112:1] Say He Allah is One (Chapter 112), standing, and sitting, and riding, and walking, and going and coming’.[2105]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ عُبَيْدِ اللَّهِ بْنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ أَلْهَيكُمُ التَّكَاثُرُ عِنْدَ النَّوْمِ وُقِيَ فِتْنَةَ الْقَبْرِ .

A number of our companions, from Sahl Bin Ziyad, from Ja.far Bin Muhammad Bin Bashir, from Ubeydullah Bin Al Dihqan, from Dorost,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who recites [102:1] (Abundance diverts you) at sleep-time would be saved from the strife of the grave’.[2106]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ رَفَعَهُ قَالَ مَا قُرِئَتِ الْحَمْدُ عَلَى وَجَعٍ سَبْعِينَ مَرَّةً إِلَّا سَكَنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazi’e, from Abdullah Bin Al Fazl Al Nowfaly, raising it,

‘Heasws said: ‘(Surah) Al-Hamd (Chapter 1) would not be recited upon a pain seventy times, except that it would settle’.[2107]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ قُرِئَتِ الْحَمْدُ عَلَى مَيِّتٍ سَبْعِينَ مَرَّةً ثُمَّ رُدَّتْ فِيهِ الرُّوحُ مَا كَانَ ذَلِكَ عَجَباً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘If (Surah) Al-Hamd (Chapter 1) was to be recited upon a deceased seventy times, then the soul were to return back in him, that would not be a cause for astonishment’.[2108]

عَنْهُ عَنْ أَحْمَدَ بْنِ بَكْرٍ عَنْ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ أَحَدٍ فِي حَدِّ الصِّبَا يَتَعَهَّدُ فِي كُلِّ لَيْلَةٍ قِرَاءَةَ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ وَ قُلْ أَعُوذُ بِرَبِّ النَّاسِ كُلَّ وَاحِدَةٍ ثَلَاثَ مَرَّاتٍ وَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ فَإِنْ لَمْ يَقْدِرْ فَخَمْسِينَ إِلَّا صَرَفَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ كُلَّ لَمَمٍ أَوْ عَرَضٍ مِنْ أَعْرَاضِ الصِّبْيَانِ وَ الْعُطَاشَ وَ فَسَادَ الْمَعِدَةِ وَ بُدُورَ الدَّمِ أَبَداً مَا تُعُوهِدَ بِهَذَا حَتَّى يَبْلُغَهُ الشَّيْبُ فَإِنْ تَعَهَّدَ نَفْسَهُ بِذَلِكَ أَوْ تُعُوهِدَ كَانَ مَحْفُوظاً إِلَى يَوْمِ يَقْبِضُ اللَّهُ عَزَّ وَ جَلَّ نَفْسَهُ .

From him, from Ahmad Bin Bakr, from Salih, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I heard himasws saying: ‘There is no one (still) in the limit of childhood who vows for the recitation during every night with [113:1] Say: I seek Refuge with the Lord of Al Falaq (Chapter 113) and [114:1] Say: I seek Refuge with the Lord of the people (Chapter 114), each one three times, and [112:1] Say: He Allah is One one-hundred times, but if he is not able, then fifty times, except that Allahazwj Mighty and Majestic would Exchange from him, every mental problem, or an illness from the illnesses of the children, and the dangerous thirst (dehydration), and the spoiling of the stomach, and the blood circulation (disorder), ever, for as long as he vows by this until he reaches the old age. So if he were to vow himself with that, or keeps on vowing, would be protected up to the Day Allahazwj Mighty and Majestic Captures his soul’.[2109]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ مَنِ اسْتَكْفَى بِآيَةٍ مِنَ الْقُرْآنِ مِنَ الشَّرْقِ إِلَى الْغَرْبِ كُفِيَ إِذَا كَانَ بِيَقِينٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad Al Minqary who said,

‘I heard Abu Ibrahimasws (7th Imamasws) saying: ‘The one who suffices with one Verse from the Quran from the east to the west, that would suffice him, when that was with conviction’.[2110]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعُوذَةِ قَالَ تَأْخُذُ قُلَّةً جَدِيدَةً فَتَجْعَلُ فِيهَا مَاءً ثُمَّ تَقْرَأُ عَلَيْهَا إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ثَلَاثِينَ مَرَّةً ثُمَّ تُعَلِّقُ وَ تَشْرَبُ مِنْهَا وَ تَتَوَضَّأُ وَ يُزْدَادُ فِيهَا مَاءٌ إِنْ شَاءَ اللَّهُ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq and Ali Bin Ibrahim, from his father, Altogether from Bakr Bin Muhammad Al Azdy, from a man,

(It has been narrated) from Abu Abdullahasws regarding the amulet. Heasws said: ‘Take a new jar and make water to be in it. Then recite upon it [97:1] We have indeed revealed this in the Night of Predestination (Chapter 97), thirty times, then hang it (somewhere), and drink from it, and perform ablution (from it), and increase the water in it, Allahazwj Willing’.[2111] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِدْرِيسَ الْحَارِثِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُفَضَّلُ احْتَجِزْ مِنَ النَّاسِ كُلِّهِمْ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ بِقُلْ هُوَ اللَّهُ أَحَدٌ اقْرَأْهَا عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ مِنْ بَيْنِ يَدَيْكَ وَ مِنْ خَلْفِكَ وَ مِنْ فَوْقِكَ وَ مِنْ تَحْتِكَ فَإِذَا دَخَلْتَ عَلَى سُلْطَانٍ جَائِرٍ فَاقْرَأْهَا حِينَ تَنْظُرُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ وَ اعْقِدْ بِيَدِكَ الْيُسْرَى ثُمَّ لَا تُفَارِقْهَا حَتَّى تَخْرُجَ مِنْ عِنْدِهِ .

A number of our companions, from Sahl Bin Ziyad, from Idrees Al Harsy, from Muhammad Bin Sinan, from Mufazzal Bin Umra who said,

‘Abu Abdullahasws said: ‘O Mufazzal! Protect yourself from the people, all of them by [1:1] In the Name of Allah the Beneficent, the Merciful, and by [112:1] Say: He Allah is One (Chapter 112), reciting it on your right, and on your left, and in front of you, and from behind you, and from above you, and from beneath you. So whenever you go over to a tyrannous ruling authority, then recite it when you look at him, three times, and close your left hand, nor releasing it until you come out from his presence’.[2112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  أَنَّهُ قَالَ وَ الَّذِي بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) بِالْحَقِّ وَ أَكْرَمَ أَهْلَ بَيْتِهِ مَا مِنْ شَيْ‏ءٍ تَطْلُبُونَهُ مِنْ حِرْزٍ مِنْ حَرَقٍ أَوْ غَرَقٍ أَوْ سَرَقٍ أَوْ إِفْلَاتِ دَابَّةٍ مِنْ صَاحِبِهَا أَوْ ضَالَّةٍ أَوْ آبِقٍ إِلَّا وَ هُوَ فِي الْقُرْآنِ فَمَنْ أَرَادَ ذَلِكَ فَلْيَسْأَلْنِي عَنْهُ

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, from Muhammad Bin Bakr, from Abu Al Jaroud, from Al Asbagh Bin Nubata,

(It has been narrated) from Amir Al-Momineenasws having said: ‘By the Oneazwj Who Sent Muhammadsaww with the Truth, and Honoured the Peopleasws of hissaww Household, there is nothing you would be seeking from a protective charm (amulet), from burning, or drowning, or theft, or fleeing of an animal from its owner, or straying, or an absconding one (slave), except that it is in the Quran. Therefore, the one who wants that, so let him ask measws about it’.

قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَمَّا يُؤَمِّنُ مِنَ الْحَرَقِ وَ الْغَرَقِ فَقَالَ اقْرَأْ هَذِهِ الْآيَاتِ اللَّهُ الَّذِي نَزَّلَ الْكِتابَ وَ هُوَ يَتَوَلَّى الصَّالِحِينَ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِلَى قَوْلِهِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ فَمَنْ قَرَأَهَا فَقَدْ أَمِنَ الْحَرَقَ وَ الْغَرَقَ

He (the narrator) said, ‘So a man stood up to himasws and said, ‘O Amir Al-Momineenasws! Inform me about what can secure from the burning, and the drowning?’ So heasws said: ‘Recite these Verses - [7:196] Surely, my guardian is Allah, Who Revealed the Book, and He Befriends the righteous; [39:67] And they did not appreciate Allah with the appreciation that is due to Him - up to Hisazwj Words Glory be to Him, and Exalted is He, above what they are associating. So the one who recites these, so he would be safe from the burning and the drowning.

قَالَ فَقَرَأَهَا رَجُلٌ وَ اضْطَرَمَتِ النَّارُ فِي بُيُوتِ جِيرَانِهِ وَ بَيْتُهُ وَسَطَهَا فَلَمْ يُصِبْهُ شَيْ‏ءٌ

He (the narrator) said, ‘So the man recited these, and fire erupted in the houses of his neighbourhood, and his house was in the middle of it, but nothing affected him’.

ثُمَّ قَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ دَابَّتِيَ اسْتَصْعَبَتْ عَلَيَّ وَ أَنَا مِنْهَا عَلَى وَجَلٍ فَقَالَ اقْرَأْ فِي أُذُنِهَا الْيُمْنَى وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ فَقَرَأَهَا فَذَلَّتْ لَهُ دَابَّتُهُ

Then another man stood up to himasws and he said, ‘O Amir Al-Momineenasws! My animal has become difficult upon me and I am apprehensive from it’. So heasws said: ‘Recite in its right ear [3:83] and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning’. So he recited it, and his animal became submissive to him.

وَ قَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ أَرْضِي أَرْضٌ مَسْبَعَةٌ وَ إِنَّ السِّبَاعَ تَغْشَى مَنْزِلِي وَ لَا تَجُوزُ حَتَّى تَأْخُذَ فَرِيسَتَهَا فَقَالَ اقْرَأْ لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ فَقَرَأَهُمَا الرَّجُلُ فَاجْتَنَبَتْهُ السِّبَاعُ

And another man stood up to himasws and he said, ‘O Amir Al-Momineenasws! My land is a land (full of) wild animals, and the animals tend to overwhelm my house and they do not go away until they seize their prey’. So heasws said: ‘Recite [9:128] Certainly a Rasool has come to you from among yourselves; It is grievous to him that you should be overburdened, being full of concern for you; to the believers (he is) kind, merciful [9:129] But if they turn back, say: Allah is Sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of the Magnificent Throne’. So the man recited them both, and the predatory wild animals kept away from him’.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ فِي بَطْنِي مَاءً أَصْفَرَ فَهَلْ مِنْ شِفَاءٍ فَقَالَ نَعَمْ بِلَا دِرْهَمٍ وَ لَا دِينَارٍ وَ لَكِنِ اكْتُبْ عَلَى بَطْنِكَ آيَةَ الْكُرْسِيِّ وَ تَغْسِلُهَا وَ تَشْرَبُهَا وَ تَجْعَلُهَا ذَخِيرَةً فِي بَطْنِكَ فَتَبْرَأُ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ فَفَعَلَ الرَّجُلُ فَبَرَأَ بِإِذْنِ اللَّهِ

Then another man stood up to himasws and he said, ‘O Amir Al-Momineenasws! In my belly there is yellow water, so is there a cure from it?’ So heasws said: ‘Yes, without a Dirham nor a Dinar. But write upon your belly Ayat Al-Kursy (2:255), and wash it, and drink it, and make it to be a hoard inside your belly, and you would be cured by the Permission of Allahazwj Mighty and Majestic’. So the man did so and he was cured by the Permission of Allahazwj’.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الضَّالَّةِ فَقَالَ اقْرَأْ يس فِي رَكْعَتَيْنِ وَ قُلْ يَا هَادِيَ الضَّالَّةِ رُدَّ عَلَيَّ ضَالَّتِي فَفَعَلَ فَرَدَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ ضَالَّتَهُ

Then another one stood up to himasws and he said, ‘O Amir Al-Momineenasws! Inform me about the strayed (animal)’. So heasws said: ‘Recite Ya Seen (Chapter 36) during the two Rukous (in the Salāt), and say, ‘O Guide of the straying one! Return my straying (animal)’. So he did so and Allahazwj Mighty and Majestic Returned his straying (animal) back to him.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْآبِقِ فَقَالَ اقْرَأْ أَوْ كَظُلُماتٍ فِي بَحْرٍ لُجِّيٍّ يَغْشاهُ مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ إِلَى قَوْلِهِ وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ فَقَالَهَا الرَّجُلُ فَرَجَعَ إِلَيْهِ الْآبِقُ

Then another one stood up to himasws and he said, ‘O Amir Al-Momineenasws! Inform me about the absconding one (slave)’. So heasws said: ‘Recite [24:40] Or like utter darkness in the sea – up to Hisazwj Words and to whomsoever Allah does not give Light, he has no Light. So the man said these, and he absconding (slave) returned to him’.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ السَّرَقِ فَإِنَّهُ لَا يَزَالُ قَدْ يُسْرَقُ لِيَ الشَّيْ‏ءُ بَعْدَ الشَّيْ‏ءِ لَيْلًا فَقَالَ لَهُ اقْرَأْ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا إِلَى قَوْلِهِ وَ كَبِّرْهُ تَكْبِيراً

Then another stood up to himasws and he said, ‘O Amir Al-Momineenasws! Inform me about the theft, for I have not ceased to be stolen from, something after something, at nights’. So heasws said to him: ‘Recite whenever you go to your bed  [17:110] Say: Call upon Allah or call upon the Beneficent; whichever (Name) you call upon – up to Hisazwj Words [17:111] and exclaim His Greateness with Exclamations’.

قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ بَاتَ بِأَرْضٍ قَفْرٍ فَقَرَأَ هَذِهِ الْآيَةَ إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ إِلَى قَوْلِهِ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ حَرَسَتْهُ الْمَلَائِكَةُ وَ تَبَاعَدَتْ عَنْهُ الشَّيَاطِينُ

Then Amir Al-Momineenasws said: ‘The one who spends the night in a land of wilderness, so he should recite these Verses [7:54] Surely, your Lord is Allah, Who Created the skies and the earth in six days, then Established upon the Throne – up to Hisazwj Words Blessed is Allah, the Lord of the Worlds, the Angels would fortify him and the Satansla would distance themselves from him’.

ثُمَّ قَالَ فَمَضَى الرَّجُلُ فَإِذَا هُوَ بِقَرْيَةٍ خَرَابٍ فَبَاتَ فِيهَا وَ لَمْ يَقْرَأْ هَذِهِ الْآيَةَ فَتَغَشَّاهُ الشَّيْطَانُ وَ إِذَا هُوَ آخِذٌ بِخَطْمِهِ فَقَالَ لَهُ صَاحِبُهُ أَنْظِرْهُ وَ اسْتَيْقَظَ الرَّجُلُ فَقَرَأَ الْآيَةَ فَقَالَ الشَّيْطَانُ لِصَاحِبِهِ أَرْغَمَ اللَّهُ أَنْفَكَ احْرُسْهُ الْآنَ حَتَّى يُصْبِحَ فَلَمَّا أَصْبَحَ رَجَعَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَخْبَرَهُ وَ قَالَ لَهُ رَأَيْتُ فِي كَلَامِكَ الشِّفَاءَ وَ الصِّدْقَ وَ مَضَى بَعْدَ طُلُوعِ الشَّمْسِ فَإِذَا هُوَ بِأَثَرِ شَعْرِ الشَّيْطَانِ مُجْتَمِعاً فِي الْأَرْضِ .

Then (the narrator) said, ‘The man went, and he was in a ruined town, So he spent the night in it and did not recite these Verses. So the Satanla overcame him and seized him by his face. So hisla companion said to himla, ‘Look at this’, and the man woke up. So he recited the Verse. So the Satanla said to hisla companion, ‘May Allahazwj Rub your nose (Humiliate you). Protect him now, until the morning’. So when it was morning, he returned to Amir Al-Momineenasws and informed himasws, and said, to himasws, ‘I saw the healing and the truthfulness in yourasws speech’. And he went after the emergence of the sun, and there were traces of the hair of the Satanla, gathered in the ground’.[2113]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ لَمْ يُبْرِئْهُ الْحَمْدُ لَمْ يُبْرِئْهُ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bn Muhammad, from Muhammad Bin Sinan, from Salma Bin Muhriz who said,

‘I heard Abu Ja’farasws saying: ‘The one whom (Surah) Al-Hamd (Chapter 1) does not cure, nothing would cure him’.[2114]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَنْ قَرَأَ إِذَا أَوَى إِلَى فِرَاشِهِ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بَرَاءَةً مِنَ الشِّرْكِ .

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Safwan Bin Yahya, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites when he retires to his bed [109:1] (Say: O unbelievers) Chapter 109) and [112:1] Say He Allah is One (Chapter 112), Allahazwj Mighty and Majestic would Write for him an immunity from the Shirk (association with Allahazwj)’.[2115]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَمَلُّوا مِنْ قِرَاءَةِ إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا فَإِنَّهُ مَنْ كَانَتْ قِرَاءَتُهُ بِهَا فِي نَوَافِلِهِ لَمْ يُصِبْهُ اللَّهُ عَزَّ وَ جَلَّ بِزَلْزَلَةٍ أَبَداً وَ لَمْ يَمُتْ بِهَا وَ لَا بِصَاعِقَةٍ وَ لَا بِآفَةٍ مِنْ آفَاتِ الدُّنْيَا حَتَّى يَمُوتَ وَ إِذَا مَاتَ نَزَلَ عَلَيْهِ مَلَكٌ كَرِيمٌ مِنْ عِنْدِ رَبِّهِ فَيَقْعُدُ عِنْدَ رَأْسِهِ فَيَقُولُ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِوَلِيِّ اللَّهِ فَإِنَّهُ كَانَ كَثِيراً مَا يَذْكُرُنِي وَ يَذْكُرُ تِلَاوَةَ هَذِهِ السُّورَةِ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not be frustrated from the recitation of [99:1] When the earth is shaken with its (violent) shaking Chapter 99), for the one who was reciting with it in his Optional (Salāt), Allahazwj Mighty and Majestic would not Hit him by an earthquake, ever, and he would not die due to it, nor by a thunderbolt, nor by a calamity from the calamities of the world until he dies. And when he does die, a benevolent Angel would descend upon him from the Presence of his Lordazwj and sit by his head, and he would be saying: ‘O Angel of death! Be kind with a friend of Allahazwj, for it was frequent what he used to mentioned me and mention the recitation of this Chapter.

وَ تَقُولُ لَهُ السُّورَةُ مِثْلَ ذَلِكَ وَ يَقُولُ مَلَكُ الْمَوْتِ قَدْ أَمَرَنِي رَبِّي أَنْ أَسْمَعَ لَهُ وَ أُطِيعَ وَ لَا أُخْرِجَ رُوحَهُ حَتَّى يَأْمُرَنِي بِذَلِكَ فَإِذَا أَمَرَنِي أَخْرَجْتُ رُوحَهُ

And the Chapter (99) would say to him similar to that, and the Angel of death would be saying: ‘My Lordazwj has already Commanded me that I should listen to him and obey, and not extract his soul until he instructs me with that. So when he does instruct me, I shall extract his soul’.

وَ لَا يَزَالُ مَلَكُ الْمَوْتِ عِنْدَهُ حَتَّى يَأْمُرَهُ بِقَبْضِ رُوحِهِ وَ إِذَا كُشِفَ لَهُ الْغِطَاءُ فَيَرَى مَنَازِلَهُ فِي الْجَنَّةِ فَيُخْرِجُ رُوحَهُ مِنْ أَلْيَنِ مَا يَكُونُ مِنَ الْعِلَاجِ ثُمَّ يُشَيِّعُ رُوحَهُ إِلَى الْجَنَّةِ سَبْعُونَ أَلْفَ مَلَكٍ يَبْتَدِرُونَ بِهَا إِلَى الْجَنَّةِ .

And the Angel of death would not cease to be in his presence until he instruct him with the extraction of his own soul; and when the covers are removed for him, so he sees his house in the Paradise, so he (the Angel of death) would extract his soul from the gentlest of what can happen to be from the treatment. Then his soul would be escorted to the Paradise by seventy thousand Angels, encircling him to the Paradise’.[2116]

بَابُ النَّوَادِرِ

Chapter 14 – The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُرَّاءُ الْقُرْآنِ ثَلَاثَةٌ رَجُلٌ قَرَأَ الْقُرْآنَ فَاتَّخَذَهُ بِضَاعَةً وَ اسْتَدَرَّ بِهِ الْمُلُوكَ وَ اسْتَطَالَ بِهِ عَلَى النَّاسِ وَ رَجُلٌ قَرَأَ الْقُرْآنَ فَحَفِظَ حُرُوفَهُ وَ ضَيَّعَ حُدُودَهُ وَ أَقَامَهُ إِقَامَةَ الْقِدْحِ فَلَا كَثَّرَ اللَّهُ هَؤُلَاءِ مِنْ حَمَلَةِ الْقُرْآنِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Ubeys Bin Hisham, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘The reciters of the Quran are three (types) – A man who recites the Quran, so he takes it as a commodity and attracts the attention of the kings with it, and extend (his control) by it upon the people. And a man who recites the Quran, so he memorises its letters and wastes its limits, and his standing is (like) the standing of the arrow. May Allahazwj not Cause a lot of these ones to be from the bearers of the Quran.

وَ رَجُلٌ قَرَأَ الْقُرْآنَ فَوَضَعَ دَوَاءَ الْقُرْآنِ عَلَى دَاءِ قَلْبِهِ فَأَسْهَرَ بِهِ لَيْلَهُ وَ أَظْمَأَ بِهِ نَهَارَهُ وَ قَامَ بِهِ فِي مَسَاجِدِهِ وَ تَجَافَى بِهِ عَنْ فِرَاشِهِ فَبِأُولَئِكَ يَدْفَعُ اللَّهُ الْعَزِيزُ الْجَبَّارُ الْبَلَاءَ وَ بِأُولَئِكَ يُدِيلُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْأَعْدَاءِ وَ بِأُولَئِكَ يُنَزِّلُ اللَّهُ عَزَّ وَ جَلَّ الْغَيْثَ مِنَ السَّمَاءِ فَوَ اللَّهِ لَهَؤُلَاءِ فِي قُرَّاءِ الْقُرْآنِ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ .

And a man who recites the Quran, so he places the medicine of the Quran upon the illness of his heart. So he holds a vigil with it during his nights and remains thirsty due to it by his day, and he stands by it in his Masjid, and ignores his bed due to it. So it is due to them that Allahazwj the Mighty, the Compeller Repels the affliction, and it is due to them Allahazwj Defends from the enemies, and it is due to them that Allahazwj Mighty and Majestic Sends down the rain from the sky. Thus, by Allahazwj, these ones among the reciters of the Quran, they are more rarer than the red ruby’.[2117]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي يَحْيَى عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ نَزَلَ الْقُرْآنُ أَثْلَاثاً ثُلُثٌ فِينَا وَ فِي عَدُوِّنَا وَ ثُلُثٌ سُنَنٌ وَ أَمْثَالٌ وَ ثُلُثٌ فَرَائِضُ وَ أَحْكَامٌ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abu Hamza, from Abu Yahya,

(It has been narrated) from Al-Asbagh Bin Nubata who said, ‘I heard Amir Al-Momineenasws saying: ‘The Quran was Revealed in three (parts) – one-third is regarding usasws and ourasws enemies, and one-third is about the Sunnah and examples, and one-third is about Impositions and the regulations’.[2118]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ نَزَلَ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ حَلَالٌ وَ رُبُعٌ حَرَامٌ وَ رُبُعٌ سُنَنٌ وَ أَحْكَامٌ وَ رُبُعٌ خَبَرُ مَا كَانَ قَبْلَكُمْ وَ نَبَأُ مَا يَكُونُ بَعْدَكُمْ وَ فَصْلُ مَا بَيْنِكُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Ali Bin Uqba, from Dawood Bin Farqad, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran is Revealed in four (parts) – a quarter is Permissible, and a quarter is Prohibitions, and a quarter is Sunnah and regulations, and a quarter is information of what was before you and a news (foretelling) of what is to happen after you, and decisions of what (disputes there are) between you’.[2119]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نَزَلَ الْقُرْآنُ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ فِينَا وَ رُبُعٌ فِي عَدُوِّنَا وَ رُبُعٌ سُنَنٌ وَ أَمْثَالٌ وَ رُبُعٌ فَرَائِضُ وَ أَحْكَامٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The Quran is Revealed in four (parts) – a quarter is regarding usasws, and a quarter is regarding ourasws enemies, and a quarter is a Sunnah and examples, and a quarter is Obligations and regulations’.[2120]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ السَّرِيِّ عَنْ عَمِّهِ عَلِيِّ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ مَا نَزَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ اقْرَأْ بِاسْمِ رَبِّكَ وَ آخِرُهُ إِذَا جَاءَ نَصْرُ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Muhammad Bin Al Hassan Al Sarriy, from his uncle Ali Bin Al Sariy,

(It has been narrated) from Abu Abdullahasws having said: ‘The first of what was Revealed upon Rasool-Allahsaww was In the Name of Allahazwj the Beneficent, the Merciful, [96:1] Read in the name of your Lord Who Created and the last  of it (Chapter Revealed) was [110:1] When there comes the help of Allah and the victory’.[2121]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَ إِنَّمَا أُنْزِلَ فِي عِشْرِينَ سَنَةً بَيْنَ أَوَّلِهِ وَ آخِرِهِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Al Qasim, from Muhammad Bin Suleyman, from Dawood, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [2:185] The Month of Ramazan is that in which the Quran was Revealed, but rather it was Revealed during twenty years between its first and its last’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَزَلَ الْقُرْآنُ جُمْلَةً وَاحِدَةً فِي شَهْرِ رَمَضَانَ إِلَى الْبَيْتِ الْمَعْمُورِ ثُمَّ نَزَلَ فِي طُولِ عِشْرِينَ سَنَةً

So Abu Abdullahasws said: ‘The Quran was Revealed as a whole in one go during the Month of Ramazan to the Frequented House (البيت المعمور), and then it was Revealed in length over twenty years’.

ثُمَّ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) نَزَلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَتِ التَّوْرَاةُ لِسِتٍّ مَضَيْنَ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَ الْإِنْجِيلُ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَ الزَّبُورُ لِثَمَانَ عَشَرَ خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَ الْقُرْآنُ فِي ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ .

Then heasws said: ‘The Prophetsaww said: ‘The Parchment of Ibrahimas was Revealed during the first night from the Month of Ramazan, and the Torah was Revealed when two (days) had not lapsed from the Month of Ramazan, and the Evangel, when thirteen nights from the Month of Ramazan, and the Psalms was Revealed on the eighteenth from the Month of Ramazan, and the Quran was Revealed during the twenty-third from the Month of Ramazan’.[2122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَتَفَأَّلْ بِالْقُرْآنِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘You must not (derive) omens (prophecies) from the Quran (Fa’al)’.[2123]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ الْوَرَّاقِ قَالَ عَرَضْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) كِتَاباً فِيهِ قُرْآنٌ مُخَتَّمٌ مُعَشَّرٌ بِالذَّهَبِ وَ كُتِبَ فِي آخِرِهِ سُورَةٌ بِالذَّهَبِ فَأَرَيْتُهُ إِيَّاهُ فَلَمْ يَعِبْ فِيهِ شَيْئاً إِلَّا كِتَابَةَ الْقُرْآنِ بِالذَّهَبِ وَ قَالَ لَا يُعْجِبُنِي أَنْ يُكْتَبَ الْقُرْآنُ إِلَّا بِالسَّوَادِ كَمَا كُتِبَ أَوَّلَ مَرَّةٍ .

Ali Bin Ibrahim, from his father, from Safwan, from Ibn Muskan, from Muhammad Bin Al Warraq who said,

‘There was displayed to Abu Abdullahasws a Book in wherein was Quran (Verses) sealed by decorations with the gold, and at the end of it was a Chapter written in gold. So heasws saw it but did not fault anything in it except for the writing of the Quran with gold, and said: ‘Iasws do not like it if the Quran is written except with the black (ink) just as it was written the first time’.[2124]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ تَأْخُذُ الْمُصْحَفَ فِي الثُّلُثِ الثَّانِي مِنْ شَهْرِ رَمَضَانَ فَتَنْشُرُهُ وَ تَضَعُهُ بَيْنَ يَدَيْكَ وَ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكِتَابِكَ الْمُنْزَلِ وَ مَا فِيهِ وَ فِيهِ اسْمُكَ الْأَعْظَمُ الْأَكْبَرُ وَ أَسْمَاؤُكَ الْحُسْنَى وَ مَا يُخَافُ وَ يُرْجَى أَنْ تَجْعَلَنِي مِنْ عُتَقَائِكَ مِنَ النَّارِ وَ تَدْعُو بِمَا بَدَا لَكَ مِنْ حَاجَةٍ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Take the Parchment (Quran) during the second third (11th to 20th) from a Month of Ramazan, so display it and place it in front of you and you should be saying, ‘O Allahazwj! I ask Youazwj by Yourazwj Revealed Book and what is in it, and in it is Yourazwj Magnificent Name, the Greatest, and Yourazwj Good Names, and what one would fear and hope for, that Youazwj should Make me to be from the ones Emancipated from the Fire’, and you can supplicate with whatever comes to you’.[2125]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لِكُلِّ شَيْ‏ءٍ رَبِيعٌ وَ رَبِيعُ الْقُرْآنِ شَهْرُ رَمَضَانَ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘For everything there is a spring, and the spring of the Quran is a Month of Ramazan’.[2126]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ أَوْ عَنْ غَيْرِهِ عَمَّنْ ذَكَرَهُ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقُرْآنِ وَ الْفُرْقَانِ أَ هُمَا شَيْئَانِ أَوْ شَيْ‏ءٌ وَاحِدٌ فَقَالَ ( عليه السلام ) الْقُرْآنُ جُمْلَةُ الْكِتَابِ وَ الْفُرْقَانُ الْمُحْكَمُ الْوَاجِبُ الْعَمَلِ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Sinan, or from someone else, from the one who mentioned it who said,

‘I asked Abu Abdullahasws about the Quran and the Furqan, are these two different things or one thing?’ So heasws said: ‘The Quran is the total Book, and the Furqan is the Decisive, the Obligatory to be acted with’.[2127]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ وَاحِدٌ نَزَلَ مِنْ عِنْدِ وَاحِدٍ وَ لَكِنَّ الِاخْتِلَافَ يَجِي‏ءُ مِنْ قِبَلِ الرُّوَاةِ .

Al Husayn Bin Muhammad, from Ali Bin Muhammad, from Al Washa, from Jameel Bin Darraj, from Muhammad Bin Muslim, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Quran is one, Revealed from the Presence of Oneazwj, but the differing come from the direction of the reporters’.[2128]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَقُولُونَ إِنَّ الْقُرْآنَ نَزَلَ عَلَى سَبْعَةِ أَحْرُفٍ فَقَالَ كَذَبُوا أَعْدَاءُ اللَّهِ وَ لَكِنَّهُ نَزَلَ عَلَى حَرْفٍ وَاحِدٍ مِنْ عِنْدِ الْوَاحِدِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasar who said,

‘I said to Abu Abdullahasws, ‘The people are saying that the Quran was Revealed upon seven Letters (Phrases)’. So heasws said: ‘They are lying, enemies of Allahazwj! But, it was Revealed upon one Letter (Phrase) from the Presence of the Oneazwj’.[2129]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَزَلَ الْقُرْآنُ بِإِيَّاكِ أَعْنِي وَ اسْمَعِي يَا جَارَةُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran was Revealed Meaning you (as the second person) and Making the neighbours (third person) hear it’.

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَعْنَاهُ مَا عَاتَبَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَهُوَ يَعْنِي بِهِ مَا قَدْ مَضَى فِي الْقُرْآنِ مِثْلُ قَوْلِهِ وَ لَوْ لا أَنْ ثَبَّتْناكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلًا عَنَى بِذَلِكَ غَيْرَهُ .

And in another report,

(It has been narrated) from Abu Abdullahasws having said: ‘Its Meaning what Allahazwj Mighty and Majestic Reproached with upon Hisazwj Prophetas, so its Meaning is what has continued in the Quran, for example Hisazwj Words [17:74] And had We not Affirmed you, you would have almost inclined towards them a little, Meaning by that others than himsaww’. (i.e., the word ‘you’ is not addressed to Rasool-Allahsaww, but to the general Muslims).[2130]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَنْزِيلِ الْقُرْآنِ قَالَ اقْرَءُوا كَمَا عُلِّمْتُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,

‘I asked Abu Abdullahasws about the Revelation of the Quran. Heasws said: ‘Recite it just as you learnt it’. (i.e. – ignore the alterations in the meantime before the rising of Al-Qaimasws).[2131]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ دَفَعَ إِلَيَّ أَبُو الْحَسَنِ ( عليه السلام ) مُصْحَفاً وَ قَالَ لَا تَنْظُرْ فِيهِ فَفَتَحْتُهُ وَ قَرَأْتُ فِيهِ لَمْ يَكُنِ الَّذِينَ كَفَرُوا فَوَجَدْتُ فِيهَا اسْمَ سَبْعِينَ رَجُلًا مِنْ قُرَيْشٍ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ قَالَ فَبَعَثَ إِلَيَّ ابْعَثْ إِلَيَّ بِالْمُصْحَفِ .

Ali Bin Muhammad, from one of his companions, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassanasws handed over a Parchment to me and said: ‘Do not look into it’. But I opened it and read in it [98:1] Those who disbelieved, so I found therein names of seventy men from Qureysh, by their names and the names of their fathers. So heasws sent a message to me: ‘Send someone to (return to) me with the Parchment’.[2132]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبِي ( عليه السلام ) مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلَّا كَفَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bi Suleyman,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws said: ‘No man would strike the Quranic parts with each other (explain one Verse with another), except that he would disbelieve’.[2133]

عَنْهُ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَقَعَ مُصْحَفٌ فِي الْبَحْرِ فَوَجَدُوهُ وَ قَدْ ذَهَبَ مَا فِيهِ إِلَّا هَذِهِ الْآيَةَ أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ .

From him, from Al Husayn Bin Al Nazar, from Al Qasim Bin Suleyman, from Abu Maryam Al Ansary, from Jabir,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘A Parchment had fallen into the sea, so Iasws found it, and there had gone (obliterated) whatever was (written) in it except for this Verse [42:53] Indeed, to Allah do all affairs eventually come’.[2134]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مَيْمُونٍ الْقَدَّاحِ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) اقْرَأْ قُلْتُ مِنْ أَيِّ شَيْ‏ءٍ أَقْرَأُ قَالَ مِنَ السُّورَةِ التَّاسِعَةِ قَالَ فَجَعَلْتُ أَلْتَمِسُهَا فَقَالَ اقْرَأْ مِنْ سُورَةِ يُونُسَ قَالَ فَقَرَأْتُ لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَ زِيادَةٌ وَ لا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَ لا ذِلَّةٌ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي لَأَعْجَبُ كَيْفَ لَا أَشِيبُ إِذَا قَرَأْتُ الْقُرْآنَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Maymoun Al Qaddah who said,

‘Abu Ja’farasws said to me: ‘Read!’. I said, ‘From which thing?’ Heasws said: ‘From the ninth Chapter’. So I went on to seek it. So heasws said: ‘Read from Surah Yunus (Chapter 10). So I recited [10:26] For those who do good is good and more; neither darkness nor disgrace shall cover their faces. Heasws said: ‘Rasool-Allahsaww said: ‘Isaww am astonished how Isaww do not age when Isaww recite the Quran’.[2135]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَجَّالِ عَمَّنْ ذَكَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ بِلِسانٍ عَرَبِيٍّ مُبِينٍ قَالَ يُبِينُ الْأَلْسُنَ وَ لَا تُبِينُهُ الْأَلْسُنُ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hajjal, from the one who mentioned it,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [26:195] In clear Arabic language. Heasws said: ‘It (Quran) explains the languages, and the languages do not explain it’.[2136]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ يَقْرَأُ آخِرَ الْكَهْفِ إِلَّا تَيَقَّظَ فِي السَّاعَةِ الَّتِي يُرِيدُ .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Aamir Bin Abdullah Bin Juza’at,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a servant who recites the end of (Surah) Al-Kahf except he will wake up in the time which he intended to’.[2137]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ غَيْرُهُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سُلَيْمٌ مَوْلَاكَ ذَكَرَ أَنَّهُ لَيْسَ مَعَهُ مِنَ الْقُرْآنِ إِلَّا سُورَةُ يس فَيَقُومُ مِنَ اللَّيْلِ فَيَنْفَدُ مَا مَعَهُ مِنَ الْقُرْآنِ أَ يُعِيدُ مَا قَرَأَ قَالَ نَعَمْ لَا بَأْسَ .

Abu Ali Al Ashary and someone else, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar who said,

‘I said to Abu Abdullahasws, ‘Suleym, yourasws slave mentioned that there is nothing with him from the Quran except for Surah Yaseen (Chapter 36). So he arises during the night and he runs out of what is with him from the Quran. Should he repeat what he recited?’ Heasws said: ‘Yes, there is no problem’.[2138]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النَّاسُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُفَّ عَنْ هَذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النَّاسُ حَتَّى يَقُومَ الْقَائِمُ ( عليه السلام ) فَإِذَا قَامَ الْقَائِمُ ( عليه السلام ) قَرَأَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ عَلَى حَدِّهِ وَ أَخْرَجَ الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ ( عليه السلام )

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Salama who said,

‘A man recited to Abu Abdullahasws and I was listening, certain phrases from the Quran, not being upon what the people are reading it. So Abu Abdullahasws said: ‘Stop from this recitation! Recite it just as the people are reciting it as until the rising of Al-Qaimasws. So when the Qaimasws does arise, heasws would recite the Book of Allahazwj Mighty and Majestic upon its limits, and heasws would bring out the Parchment which Aliasws had written’.

وَ قَالَ أَخْرَجَهُ عَلِيٌّ ( عليه السلام ) إِلَى النَّاسِ حِينَ فَرَغَ مِنْهُ وَ كَتَبَهُ فَقَالَ لَهُمْ هَذَا كِتَابُ اللَّهِ عَزَّ وَ جَلَّ كَمَا أَنْزَلَهُ اللَّهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ قَدْ جَمَعْتُهُ مِنَ اللَّوْحَيْنِ فَقَالُوا هُوَ ذَا عِنْدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَا حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَ اللَّهِ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنَّمَا كَانَ عَلَيَّ أَنْ أُخْبِرَكُمْ حِينَ جَمَعْتُهُ لِتَقْرَءُوهُ .

And heasws said: ‘Aliasws had brought it out when heasws was free from (compiling) it, and writing it. So heasws had said: ‘This is the Book of Allahazwj Mighty and Majesty just as Allahazwj had Revealed it upon Muhammadsaww’; and heasws had gathered it from two Tablets. So they said, ‘It is that which is with us, a comprehensive Parchment, in which is the Quran. There is no need for us with regards to it’. So heasws said: ‘But, by Allahazwj! You will not be seeing it after this day of yours, ever! But rather, it was upon measws that I should inform you all when Iasws had gathered it, in order for you to be reciting it’.[2139]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ سَعِيدِ بْنِ عَبْدِ اللَّهِ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقْرَأُ الْقُرْآنَ ثُمَّ يَنْسَاهُ ثُمَّ يَقْرَأُهُ ثُمَّ يَنْسَاهُ أَ عَلَيْهِ فِيهِ حَرَجٌ فَقَالَ لَا .

Ali Bin Ibrahim, from his father, from Safwan, from Saeed Bin Abdullah Al A’araj who said,

‘I asked Abu Abdullahasws about the man who recites the Quran, then forgets it. Then he recites it, then he forgets it. Would there be a blame upon him?’ Heasws said: ‘No’.[2140]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبِي ( عليه السلام ) مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلَّا كَفَرَ .

Ali, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws said: ‘No man would strike the Quran, part of it with the other (explain one Verse with the other), except that he would disbelieve’.[2141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُورَةُ الْمُلْكِ هِيَ الْمَانِعَةُ تَمْنَعُ مِنْ عَذَابِ الْقَبْرِ وَ هِيَ مَكْتُوبَةٌ فِي التَّوْرَاةِ سُورَةَ الْمُلْكِ وَ مَنْ قَرَأَهَا فِي لَيْلَتِهِ فَقَدْ أَكْثَرَ وَ أَطَابَ وَ لَمْ يُكْتَبْ بِهَا مِنَ الْغَافِلِينَ

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Mahboub, from Jameel, from Sadeyr,

(It has been narrated) from Abu Ja’farasws having said: ‘Surah Al-Mulk (Chapter 67), it is the defender. It defends from the Punishment of the grave. Surah Al-Mulk is Written in the Torah (as well), and the one who recites it during his night, so he would have the abundance, and pleasance, and he would not be Written as being from the neglectful ones due to it.

وَ إِنِّي لَأَرْكَعُ بِهَا بَعْدَ عِشَاءِ الْآخِرَةِ وَ أَنَا جَالِسٌ وَ إِنَّ وَالِدِي ( عليه السلام ) كَانَ يَقْرَأُهَا فِي يَوْمِهِ وَ لَيْلَتِهِ وَ مَنْ قَرَأَهَا إِذَا دَخَلَ عَلَيْهِ فِي قَبْرِهِ نَاكِرٌ وَ نَكِيرٌ مِنْ قِبَلِ رِجْلَيْهِ قَالَتْ رِجْلَاهُ لَهُمَا لَيْسَ لَكُمَا إِلَى مَا قِبَلِي سَبِيلٌ قَدْ كَانَ هَذَا الْعَبْدُ يَقُومُ عَلَيَّ فَيَقْرَأُ سُورَةَ الْمُلْكِ فِي كُلِّ يَوْمٍ وَ لَيْلَتِهِ

And Iasws tend to bow with it after the last Isha (Salāt) while Iasws am seated, and myasws fatherasws used to recite it during hisasws day and hisasws night; and the one who recites it, when the Nakir and Nakeer (two Questioning Angels) come over to him in his grave from the direction of his left, his leg would say to both of them, ‘There is no way for the two of you from my direction, for it was so that this servant used to stand upon me and he was reciting Surah Al-Mulk during every day and night of his.

وَ إِذَا أَتَيَاهُ مِنْ قِبَلِ جَوْفِهِ قَالَ لَهُمَا لَيْسَ لَكُمَا إِلَى مَا قِبَلِي سَبِيلٌ قَدْ كَانَ هَذَا الْعَبْدُ أَوْعَانِي سُورَةَ الْمُلْكِ وَ إِذَا أَتَيَاهُ مِنْ قِبَلِ لِسَانِهِ قَالَ لَهُمَا لَيْسَ لَكُمَا إِلَى مَا قِبَلِي سَبِيلٌ قَدْ كَانَ هَذَا الْعَبْدُ يَقْرَأُ بِي فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ سُورَةَ الْمُلْكِ .

And when they come over to him from the direction of his middle, it would say to the to both of them, ‘There is no way for the two of you from my direction, as it was so that this servant had sheltered Surah Al-Mulk inside me’. And when they come over from the direction of his tongue, it would say to them both, ‘There is no way for the two of you from my direction, as it was so that this servant used to recite by me, during every day and night, Surah Al-Mulk’.[2142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَا كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَنَا رَبِيعَةُ الرَّأْيِ فَذَكَرْنَا فَضْلَ الْقُرْآنِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ ابْنُ مَسْعُودٍ لَا يَقْرَأُ عَلَى قِرَاءَتِنَا فَهُوَ ضَالٌّ فَقَالَ رَبِيعَةُ ضَالٌّ فَقَالَ نَعَمْ ضَالٌّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Farqad and Al Moalla Bin Khunays who both said,

‘We were both in the presence of Abu Abdullahasws and with us was Rabi’e Al-Ra’iy, and we mentioned the merits of the Quran. So Abu Abdullahasws said: ‘If it was so that Ibn Masoud is not reciting upon ourasws recitation, so he has strayed’. So Rabi’e said, ‘Strayed?’ So heasws said: ‘Yes, strayed’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا نَحْنُ فَنَقْرَأُ عَلَى قِرَاءَةِ أُبَيٍّ .

Then Abu Abdullahasws said: ‘As for usasws, so weasws are reciting it upon the recitation of myasws fatherasws’.[2143]

عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُ ( عليه السلام ) إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ .

Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran which Jibraeelas came with unto Muhammadsaww was of seventeen thousand Verses’.[2144]

تَمَّ كِتَابُ فَضْلِ الْقُرْآنِ بِمَنِّهِ وَ جُودِهِ وَ يَتْلُوهُ كِتَابُ الْعِشْرَةِ .

The Book of the Merits of the Quran is completed by Hisazwj Favour, and Hisazwj Generosity, and it would be followed by the Book of the social relationships.

كِتَابُ الْعِشْرَةِ

THE BOOK OF SOCIAL RELATIONSHIPS

بَابُ مَا يَجِبُ مِنَ الْمُعَاشَرَةِ

Chapter 1 – What is Obligated from the Social Relations

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكُمْ بِالصَّلَاةِ فِي الْمَسَاجِدِ وَ حُسْنِ الْجِوَارِ لِلنَّاسِ وَ إِقَامَةِ الشَّهَادَةِ وَ حُضُورِ الْجَنَائِزِ إِنَّهُ لَا بُدَّ لَكُمْ مِنَ النَّاسِ إِنَّ أَحَداً لَا يَسْتَغْنِي عَنِ النَّاسِ حَيَاتَهُ وَ النَّاسُ لَا بُدَّ لِبَعْضِهِمْ مِنْ بَعْضٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazim who said,

‘Abu Abdullahasws said: ‘(It is) upon you with the (praying of) Salāt in the Masjids, and goodly neighbourliness to the people, and establishing ‘الشَّهَادَةِ’ the testimonies (three or more), and attending the funerals. It is essential for you (having interactions) with the people. Not one of you is needless from the people during his lifetime, and the people need each other’.[2145]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ يَنْبَغِي لَنَا أَنْ نَصْنَعَ فِيمَا بَيْنَنَا وَ بَيْنَ قَوْمِنَا وَ فِيمَا بَيْنَنَا وَ بَيْنَ خُلَطَائِنَا مِنَ النَّاسِ قَالَ فَقَالَ تُؤَدُّونَ الْأَمَانَةَ إِلَيْهِمْ وَ تُقِيمُونَ الشَّهَادَةَ لَهُمْ وَ عَلَيْهِمْ وَ تَعُودُونَ مَرْضَاهُمْ وَ تَشْهَدُونَ جَنَائِزَهُمْ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullahasws, ‘How is it befitting for us that we behave regarding what is between us and our people, and regarding what is between us and those from the people who intermingle with us?’ So heasws said: ‘You should pay back the entrustments to them, and you should be establishing the ‘الشَّهَادَةِ’ testimonies for them and against them, and you should be consoling their sick ones, and attending their funerals’.[2146]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ اشْهَدُوا الْجَنَائِزَ وَ عُودُوا الْمَرْضَى وَ احْضُرُوا مَعَ قَوْمِكُمْ مَسَاجِدَكُمْ وَ أَحِبُّوا لِلنَّاسِ مَا تُحِبُّونَ لِأَنْفُسِكُمْ أَ مَا يَسْتَحْيِي الرَّجُلُ مِنْكُمْ أَنْ يَعْرِفَ جَارُهُ حَقَّهُ وَ لَا يَعْرِفَ حَقَّ جَارِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, and Muhammad Bin Khalid, altogether from Al Qasim Bin Muhammad, from Habeeb Al Khash’amy who said,

‘I heard Abu Abdullahasws saying: ‘(It is) upon you with the piety, and the striving, and attending the funerals, and consoling the sick, and to be present along with your people in the Masjids, and loving for the people what you are loving for yourselves. Would not the man from you be embarrassed if his neighbour were to recognise his right while he does not recognise the right of his neighbour?’[2147]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لَهُ كَيْفَ يَنْبَغِي لَنَا أَنْ نَصْنَعَ فِيمَا بَيْنَنَا وَ بَيْنَ قَوْمِنَا وَ بَيْنَ خُلَطَائِنَا مِنَ النَّاسِ مِمَّنْ لَيْسُوا عَلَى أَمْرِنَا قَالَ تَنْظُرُونَ إِلَى أَئِمَّتِكُمُ الَّذِينَ تَقْتَدُونَ بِهِمْ فَتَصْنَعُونَ مَا يَصْنَعُونَ فَوَ اللَّهِ إِنَّهُمْ لَيَعُودُونَ مَرْضَاهُمْ وَ يَشْهَدُونَ جَنَائِزَهُمْ وَ يُقِيمُونَ الشَّهَادَةَ لَهُمْ وَ عَلَيْهِمْ وَ يُؤَدُّونَ الْأَمَانَةَ إِلَيْهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I said to himasws, ‘How is it befitting for us that we behave regarding what is between us and our people, and between those who intermingle with us from the people, from the ones who are not upon our matter (Al-Wilayah)?’ Heasws said: ‘You should be looking at your Imamsasws, those whom you are being Guided with, so you should be doing what theyasws are doing. By Allahazwj! Theyasws are consoling their sick ones, and theyasws are attending their funerals, and theyasws are establishing the testimonies for them and against them, and theyasws are paying back the entrustments to them’.[2148]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْرَأْ عَلَى مَنْ تَرَى أَنَّهُ يُطِيعُنِي مِنْهُمْ وَ يَأْخُذُ بِقَوْلِيَ السَّلَامَ وَ أُوصِيكُمْ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ وَ الْوَرَعِ فِي دِينِكُمْ وَ الِاجْتِهَادِ لِلَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ طُولِ السُّجُودِ وَ حُسْنِ الْجِوَارِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Safwan Bin Yahya, from Abu Asama Zayd Al Shahaam who said,

‘Abu Abdullahasws said to me: ‘Convey the greeting upon the ones from them whom you view that they would obey measws and take to myasws words, and Iasws advise you all with the fear of Allahazwj Mighty and Majestic, and the devoutness in your Religion, and the striving for Allahazwj, and truthfulness of narrations, and paying back the entrustment, and the prolonging of the Sajdah, and goodly neighbourliness.

فَبِهَذَا جَاءَ مُحَمَّدٌ ( صلى الله عليه وآله ) أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ عَلَيْهَا بَرّاً أَوْ فَاجِراً فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْمُرُ بِأَدَاءِ الْخَيْطِ وَ الْمِخْيَطِ صِلُوا عَشَائِرَكُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ عُودُوا مَرْضَاهُمْ وَ أَدُّوا حُقُوقَهُمْ فَإِنَّ الرَّجُلَ مِنْكُمْ إِذَا وَرِعَ فِي دِينِهِ وَ صَدَقَ الْحَدِيثَ وَ أَدَّى الْأَمَانَةَ وَ حَسُنَ خُلُقُهُ مَعَ النَّاسِ قِيلَ هَذَا جَعْفَرِيٌّ فَيَسُرُّنِي ذَلِكَ وَ يَدْخُلُ عَلَيَّ مِنْهُ السُّرُورُ وَ قِيلَ هَذَا أَدَبُ جَعْفَرٍ

It is by this that Muhammadsaww came with – paying the entrustments to the ones who entrusted himsaww upon it, be he righteous or immoral. It was so that Rasool-Allahsaww used to order with (even) the giving back of the thread and the needle. Help your relatives and attend their funerals, and console their sick ones, and fulfil their rights, for the man from you, when he is devout in his Religion, and truthful in the narrations, and pays back the entrustments, and is of goodly mannerisms along with the people, it would be said, ‘This is a Ja’fary’, so that would cheer measws up, and the happiness from it would enter upom measws, and it would be said, ‘This is the education of Ja’farasws’.

وَ إِذَا كَانَ عَلَى غَيْرِ ذَلِكَ دَخَلَ عَلَيَّ بَلَاؤُهُ وَ عَارُهُ وَ قِيلَ هَذَا أَدَبُ جَعْفَرٍ فَوَ اللَّهِ لَحَدَّثَنِي أَبِي ( عليه السلام ) أَنَّ الرَّجُلَ كَانَ يَكُونُ فِي الْقَبِيلَةِ مِنْ شِيعَةِ عَلِيٍّ ( عليه السلام ) فَيَكُونُ زَيْنَهَا آدَاهُمْ لِلْأَمَانَةِ وَ أَقْضَاهُمْ لِلْحُقُوقِ وَ أَصْدَقَهُمْ لِلْحَدِيثِ إِلَيْهِ وَصَايَاهُمْ وَ وَدَائِعُهُمْ تُسْأَلُ الْعَشِيرَةُ عَنْهُ فَتَقُولُ مَنْ مِثْلُ فُلَانٍ إِنَّهُ لآَدَانَا لِلْأَمَانَةِ وَ أَصْدَقُنَا لِلْحَدِيثِ .

And when he was upon other than that, its agony and its reproach would enter upon measws, and it would be said, ‘This is the education of Ja’farasws’. By Allahazwj! Myasws fatherasws narrated to measws that there happened to be a man in the tribe from the Shias of Aliasws, so his quality was that he was the best of them in paying back entrustments, and the most fulfilling them of the rights, and the most truthful of them of the narrations. It is to him that they (people) used to keep their bequests and their deposits. The clan was asked about him, so they said, ‘Who can be like so and so? He is the best of us in paying back the entrustment and the most truthful of us for the narrations’.[2149]

بَابُ حُسْنِ الْمُعَاشَرَةِ

Chapter 2 – Excellent social relations

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِمْ فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Mhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘The one who inter-mingles (with the people), so if you can maintain an upper hand (more giving than receiving), then do so’.[2150]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ فِيهِ الْخُرَاسَانِيُّ وَ الشَّامِيُّ وَ مِنْ أَهْلِ الْآفَاقِ فَلَمْ أَجِدْ مَوْضِعاً أَقْعُدُ فِيهِ فَجَلَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ مُتَّكِئاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Muhammad Bin Jafs, from Abu Al Rabi’e Al Shamy who said,

‘I went over to Abu Abdullahasws and the room was crowded with hisasws family members. Among them were (people from) Khurasan, and (people from) Syria, and from the people of the outskirts (of the city). So I could not find a place to sit in, and Abu Abdullahasws was seated, and reclining.

ثُمَّ قَالَ يَا شِيعَةَ آلِ مُحَمَّدٍ اعْلَمُوا أَنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يَمْلِكْ نَفْسَهُ عِنْدَ غَضَبِهِ وَ مَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَ مُخَالَقَةَ مَنْ خَالَقَهُ وَ مُرَافَقَةَ مَنْ رَافَقَهُ وَ مُجَاوَرَةَ مَنْ جَاوَرَهُ وَ مُمَالَحَةَ مَنْ مَالَحَهُ يَا شِيعَةَ آلِ مُحَمَّدٍ اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

Then heasws said: ‘O Shias of the Progenyasws of Muhammadsaww! Know, that he is not from usasws, the one who does not control his own self during his anger, and the one who is not a good companion with his companions, and (of good) manners with the ones who display good mannerisms with him, and (of good) friendship with the one who is a friend of his, and (of goodly) neighbourliness with his neighbour, and (of good) table manners with the ones who eat with him. O Shias of the Progenyasws of Muhammadsaww! Fear Allahazwj whatever your capacity is, and there is neither Might nor Strength except with Allahazwj’.[2151]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّا نَراكَ مِنَ الْمُحْسِنِينَ قَالَ كَانَ يُوَسِّعُ الْمَجْلِسَ وَ يَسْتَقْرِضُ لِلْمُحْتَاجِ وَ يُعِينُ الضَّعِيفَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [12:36] we see you to be of the doers of good. Heasws said: ‘Heas (Prophet Yusufas), used to make space (for others) in the gatherings, and lend to the needy, and assist the weak ones’.[2152]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَهَجَّمْ بَعْضُكُمْ عَلَى بَعْضٍ وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلَصِينَ الصَّالِحِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ala’a Bin Al Fuzayl,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws was saying: ‘Venerate your companions and dignify them, and you should neither attack each other, nor harm, nor envy (each other); and beware of the stinginess. Become the servants of Allahazwj, the sincere, the righteous’.[2153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ وَ ثَعْلَبَةَ وَ عَلِيِّ بْنِ عُقْبَةَ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الِانْقِبَاضُ مِنَ النَّاسِ مَكْسَبَةٌ لِلْعَدَاوَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Abu Yazeed and Sa’alba, and Ali Bin Uqba, from someone of reported it,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The seizing (faulting everything someone says) from the people, earns the animosity’.[2154]

بَابُ مَنْ يَجِبُ مُصَادَقَتُهُ وَ مُصَاحَبَتُهُ

Chapter 3 – The one whose friendship and companionship is Obligated

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا عَلَيْكَ أَنْ تَصْحَبَ ذَا الْعَقْلِ وَ إِنْ لَمْ تَحْمَدْ كَرَمَهُ وَ لَكِنِ انْتَفِعْ بِعَقْلِهِ وَ احْتَرِسْ مِنْ سَيِّئِ أَخْلَاقِهِ وَ لَا تَدَعَنَّ صُحْبَةَ الْكَرِيمِ وَ إِنْ لَمْ تَنْتَفِعْ بِعَقْلِهِ وَ لَكِنِ انْتَفِعْ بِكَرَمِهِ بِعَقْلِكَ وَ افْرِرْ كُلَّ الْفِرَارِ مِنَ اللَّئِيمِ الْأَحْمَقِ .

A number of our companions, from Ahmad Bin Muhammad, from Husayn Bin Al Hassan, from Muhammad Bin Sinan, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenaswssaid: ‘It is upon you that you accompany the one with the intellect and even though you may not consider his benevolences as praiseworthy, but you can benefit by his intellect, and watch out from his evil mannerisms; and do not leave the company of the benevolent and even though you may not benefit by his intellect, but you would benefit from his benevolence by your own intellect; but flee very far away from a lowly and an idiot’.[2155]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبَانٍ عَنْ أَبِي الْعُدَيْسِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا صَالِحُ اتَّبِعْ مَنْ يُبْكِيكَ وَ هُوَ لَكَ نَاصِحٌ وَ لَا تَتَّبِعْ مَنْ يُضْحِكُكَ وَ هُوَ لَكَ غَاشٌّ وَ سَتَرِدُونَ عَلَى اللَّهِ جَمِيعاً فَتَعْلَمُونَ .

From him, from Abdul Rahman Bin Abu Najran, from Muhammad Bin Al Salt, from Aban, from Abu Al Udays who said,

‘Abu Ja’farasws said: ‘O Salih! Follow the one makes you cry and he is an adviser to you, and do not follow the one who makes you laugh and he is a swindler to you, and all of you would be returning to Allahazwj and will find out’.[2156]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ يَسَارٍ الْقَطَّانِ عَنِ الْمَسْعُودِيِّ عَنْ أَبِي دَاوُدَ عَنْ ثَابِتِ بْنِ أَبِي صَخْرَةَ عَنْ أَبِي الزَّعْلَى قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) انْظُرُوا مَنْ تُحَادِثُونَ فَإِنَّهُ لَيْسَ مِنْ أَحَدٍ يَنْزِلُ بِهِ الْمَوْتُ إِلَّا مُثِّلَ لَهُ أَصْحَابُهُ إِلَى اللَّهِ إِنْ كَانُوا خِيَاراً فَخِيَاراً وَ إِنْ كَانُوا شِرَاراً فَشِرَاراً وَ لَيْسَ أَحَدٌ يَمُوتُ إِلَّا تَمَثَّلْتُ لَهُ عِنْدَ مَوْتِهِ .

From him, from Muhammad Bin Ali, from Musa Bin Yasaar Al qataan, from Al Masoudy, from Abu Dawood, from Sabit Bin Abu Sakhra, from Abu Al Za’ly who said,

‘Amir Al-Momineenasws said: ‘Rasool-Allahsaww said: ‘Consider the ones you are talking to (associating with), for there is no one who dies except an image of his (associate) is presented to him by Allahazwj – if he was good, so good, and if he was evil, so evil; and there is no one who is dying except Iasws come to him (in person) during his death’.[2157]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ الْحَلَبِيِّينَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْجَبَلِ لَمْ يُسَمِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالتِّلَادِ وَ إِيَّاكَ وَ كُلَّ مُحْدَثٍ لَا عَهْدَ لَهُ وَ لَا أَمَانَ وَ لَا ذِمَّةَ وَ لَا مِيثَاقَ وَ كُنْ عَلَى حَذَرٍ مِنْ أَوْثَقِ النَّاسِ عِنْدَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of the (people of) Al Halab, from Abdullah Bin Muskan, from a man from the people of the mountains, not being named, who said,

‘Abu Abdullahasws said: ‘(It is) upon you (to maintain) good relations with your old associates and friends, be cautious about a new one who does not have any commitment, responsibility or protection and always avoid (observe caution) from the most reliable of the people in your presence’.[2158]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَحَبُّ إِخْوَانِي إِلَيَّ مَنْ أَهْدَى إِلَيَّ عُيُوبِي .

A number of our companions, from Ahmad Bin Muhammad,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The most beloved of my brethren to me is the one who points out to me my faults’.[2159]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَكُونُ الصَّدَاقَةُ إِلَّا بِحُدُودِهَا فَمَنْ كَانَتْ فِيهِ هَذِهِ الْحُدُودُ أَوْ شَيْ‏ءٌ مِنْهَا فَانْسُبْهُ إِلَى الصَّدَاقَةِ وَ مَنْ لَمْ يَكُنْ فِيهِ شَيْ‏ءٌ مِنْهَا فَلَا تَنْسُبْهُ إِلَى شَيْ‏ءٍ مِنَ الصَّدَاقَةِ

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan, from Ubeydullah Al Dihqan, from Ahmad Bin A’iz, from Ubeydullah Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The friendship cannot happen to be except by its limits. So the one in whom there were these limits, or something from these, so join his friendship; and the one who does not happen to have anything from these, so do not establish any (form of) friendship with him.

فَأَوَّلُهَا أَنْ تَكُونَ سَرِيرَتُهُ وَ عَلَانِيَتُهُ لَكَ وَاحِدَةً وَ الثَّانِي أَنْ يَرَى زَيْنَكَ زَيْنَهُ وَ شَيْنَكَ شَيْنَهُ وَ الثَّالِثَةُ أَنْ لَا تُغَيِّرَهُ عَلَيْكَ وِلَايَةٌ وَ لَا مَالٌ وَ الرَّابِعَةُ أَنْ لَا يَمْنَعَكَ شَيْئاً تَنَالُهُ مَقْدُرَتُهُ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ أَنْ لَا يُسْلِمَكَ عِنْدَ النَّكَبَاتِ .

So the first of these is that his private and his public (behaviour) to you should happen to be one (and the same); and the second is that he would see your goodness as being his goodness, and your fault (troubles) as being his fault (troubles); and the third is that he would neither be at variance with you, neither due to authority nor wealth; and the fourth is that he would not deprive you of anything - that would benefit you which is in his ability; and the fifth, and it is the summary of these qualities, is that he would not abandon you during the calamities’.[2160]

بَابُ مَنْ تُكْرَهُ مُجَالَسَتُهُ وَ مُرَافَقَتُهُ

Chapter 4 – The one whose association and friendship is disliked

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَتَجَنَّبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ الْفَاجِرِ وَ الْأَحْمَقِ وَ الْكَذَّابِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Imran Bin Usman, from Muhammad Bin Salim Al Kindy, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that when Amir Al-Momineenasws ascended the Pulpit, said: ‘It is befitting for the Muslim that he keeps aside from establishing brotherhood with three – the shameless immoral, and the idiot, and the liar.

فَأَمَّا الْمَاجِنُ الْفَاجِرُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنَّكَ مِثْلُهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَبَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَارٌ عَلَيْكَ

So, as for the shameless immoral one, so he would decorate his deed to you and he would love it if you were like him, and he would not assist you upon a matter of your Religion and your Hereafter; and his closeness is aversion, and harshness, and his entry and his exit (from your presence) would be a discredit upon you.

وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يُرْجَى لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ أَجْهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ مَنْفَعَتَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ

And as for the idiot, so he would neither indicate upon you with goodness, nor would he hope for the repelling of the evil from you; and if he were to exert himself and sometimes intends to benefit you, so he would harm you (instead). Thus, his death would be better than his life, and his silence would be better than his speaking, and his remoteness would be better than his closeness.

وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنِئُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَفْنَى أُحْدُوثَةً مَطَرَهَا بِأُخْرَى مِثْلِهَا حَتَّى إِنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُفَرِّقُ بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ

And as for the liar, for the life would not be pleasant with him. He would transmit your narration (to others) and he would bring the narrations (of the others) to you. Every time his discussion runs out, he would mingle it with another one similar to it, to the extent that (when) he does narrate with the truthfulness, so he would not be believed, and he would (end up) effecting separation between the people with the enmity, as he would be sowing the hatred in the chests. 

فَاتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ انْظُرُوا لِأَنْفُسِكُمْ .

Therefore, fear Allahazwj Mighty and Majestic, and watch out for yourselves’.[2161]

وَ فِي رِوَايَةِ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ فَإِنَّهُ يُزَيِّنُ لَهُ فِعْلَهُ وَ يُحِبُّ أَنْ يَكُونَ مِثْلَهُ وَ لَا يُعِينُهُ عَلَى أَمْرِ دُنْيَاهُ وَ لَا أَمْرِ مَعَادِهِ وَ مَدْخَلُهُ إِلَيْهِ وَ مَخْرَجُهُ مِنْ عِنْدِهِ شَيْنٌ عَلَيْهِ .

And in a report of Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘It is not befitting for the Muslim man that he establishes brotherhood with the immoral one for he would decorate his own deed to him, and he would love it if he would happen to be like him, and he would not assist him upon the matter of his world, nor a matter of his Hereafter; and his entry and his exit from his presence would be a disgrace upon him’.[2162]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Muhammad Bin Yusuf, from Muyassar,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the Muslim man that he establishes brotherhood with an immoral, nor an idiot, nor a liar’.[2163]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) إِنَّ صَاحِبَ الشَّرِّ يُعْدِي وَ قَرِينَ السَّوْءِ يُرْدِي فَانْظُرْ مَنْ تُقَارِنُ .

A number of his companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Isaas Bin Maryamas said: ‘The owner of the evil, infects, and an evil partner destroys, therefore consider (carefully) the one whom you associate with’.[2164]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَمَّارُ إِنْ كُنْتَ تُحِبُّ أَنْ تَسْتَتِبَّ لَكَ النِّعْمَةُ وَ تَكْمُلَ لَكَ الْمُرُوءَةُ وَ تَصْلُحَ لَكَ الْمَعِيشَةُ فَلَا تُشَارِكِ الْعَبِيدَ وَ السَّفِلَةَ فِي أَمْرِكَ فَإِنَّكَ إِنِ ائْتَمَنْتَهُمْ خَانُوكَ وَ إِنْ حَدَّثُوكَ كَذَبُوكَ وَ إِنْ نُكِبْتَ خَذَلُوكَ وَ إِنْ وَعَدُوكَ أَخْلَفُوكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Ammar Bin Musa who said,

‘Abu Abdullahasws said: ‘O Ammar! If you love that the Bounties are delightful to you and the magnanimity be completed for you, and the life is corrected for you, so you should not associate with the slave and the lowly ones in your affairs, for if you were to entrust them, they would betray you, and if they narrate to you, they would lie to you, and if you are afflicted, they would abandon you, and if they promise you, they would break it’.[2165]

قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حُبُّ الْأَبْرَارِ لِلْأَبْرَارِ ثَوَابٌ لِلْأَبْرَارِ وَ حُبُّ الْفُجَّارِ لِلْأَبْرَارِ فَضِيلَةٌ لِلْأَبْرَارِ وَ بُغْضُ الْفُجَّارِ لِلْأَبْرَارِ زَيْنٌ لِلْأَبْرَارِ وَ بُغْضُ الْأَبْرَارِ لِلْفُجَّارِ خِزْيٌ عَلَى الْفُجَّارِ .

He (the above narrator) said, ‘And I heard Abu Abdullahasws saying: ‘The love of the righteous for the righteous is a Reward for the righteous, and the love of the immoral for the righteous, is a merit for the righteous one, and hatred of the immoral for the righteous one is an adornment for the righteous one, and hatred of the righteous for the immoral is a disgrace upon the immoral one’.[2166]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِمَا عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ لِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ فَقُلْتُ يَا أَبَتِ مَنْ هُمْ عَرِّفْنِيهِمْ

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altoghether from Amro Bin Usman, from Muhammad Bin Uzafir, from one of their companions, from Muhammad Bin Muslim and Abu Hamza,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Myasws fatherasws Aliasws Bin Al-Husaynasws said to measws: ‘O myasws sonasws! Look at five (kinds of people) and do not befriend them, nor discuss with them, nor have accompany with them on a road’. Iasws said: ‘O fatherasws! Who are they? Introduce them’.

قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَعِّدُ لَكَ الْقَرِيبَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ

Heasws said: ‘Beware of befriending the liar, for he is at the status of the mirage. He would draw closer for you the remote, and distance for you the close by. And beware of befriending the immoral, for he would sell you for a meal, or less than that. And beware of befriending the stingy one, for he would abandon you regarding his wealth – at a time when you need him the most. And beware of befriending the idiot, for he would intend to benefit you, but he would harm you (instead).

وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ

And beware of befriending the severer of the relationships, for Iasws have found him to be an accursed one in the Book of Allahazwj Mighty and Majestic, in three places. Allahazwj Says [47:22] But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! [47:23] Those it is whom Allah has Cursed so He has made them deaf and blinded their eyes.

وَ قَالَ عَزَّ وَ جَلَّ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ

And the Mighty and Majestic Said [13:25] And those who break the promise with Allah after its Covenant and are cutting asunder that which Allah has Commanded to be joined and making mischief in the land; they, for them is the Curse, and for them is the evil abode.

وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ .

And Heazwj Said in (Surah) Al-Baqarah [2:27] Who break the Covenant of Allah after its confirmation and cut asunder what Allah has Commanded to be joined, and make mischief in the land; these it is that are the losers’.[2167]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ سَمِعْتُ الْمُحَارِبِيَّ يَرْوِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَةٌ مُجَالَسَتُهُمْ تُمِيتُ الْقَلْبَ الْجُلُوسُ مَعَ الْأَنْذَالِ وَ الْحَدِيثُ مَعَ النِّسَاءِ وَ الْجُلُوسُ مَعَ الْأَغْنِيَاءِ .

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim who said,

‘I heard Al-Muhariby report, from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘There are three (types of people), sitting with them deadens the heart – sitting with the scoundrel, and speaking with the women, and the sitting with the wealthy’.[2168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَمَّنْ ذَكَرَهُ قَالَ قَالَ لُقْمَانُ ( عليه السلام ) لِابْنِهِ يَا بُنَيَّ لَا تَقْتَرِبْ فَتَكُونَ أَبْعَدَ لَكَ وَ لَا تَبْعُدْ فَتُهَانَ كُلُّ دَابَّةٍ تُحِبُّ مِثْلَهَا وَ إِنَّ ابْنَ آدَمَ يُحِبُّ مِثْلَهُ

Ali Bin Ibrahim, from his father, from one of his companions, from Ibrahim Bin Abu Al Balaad, from the one who mentioned it,

‘Heasws said: ‘Luqmanas said to hisas son: ‘O myas son! Do not go closer (to the people), for they would become distant to you, neither be (too) remote, for you would be humiliated. Every animal loves its kind, and the son of Adamas loves his like (fellow human being).

وَ لَا تَنْشُرْ بَزَّكَ إِلَّا عِنْدَ بَاغِيهِ كَمَا لَيْسَ بَيْنَ الذِّئْبِ وَ الْكَبْشِ خُلَّةٌ كَذَلِكَ لَيْسَ بَيْنَ الْبَارِّ وَ الْفَاجِرِ خُلَّةٌ مَنْ يَقْتَرِبْ مِنَ الزِّفْتِ يَعْلَقْ بِهِ بَعْضُهُ كَذَلِكَ مَنْ يُشَارِكِ الْفَاجِرَ يَتَعَلَّمْ مِنْ طُرُقِهِ

And do not spread your righteousness except in the presence of its needy one. Just as there is no friendship between the wolf and the ram, similar to that, there is no friendship between the righteous one and the immoral one. The one who goes near the asphalt, parts of it would attach to him, similar to that, the one who associates with the immoral one would lean towards his ways.

مَنْ يُحِبَّ الْمِرَاءَ يُشْتَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السُّوءِ يُتَّهَمْ وَ مَنْ يُقَارِنْ قَرِينَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ لَا يَمْلِكْ لِسَانَهُ يَنْدَمْ .

The one who loves to dispute would be insulted; and the one who enters the places of evil would be accused; and the one who pairs with an evil pairing would not remain safe; and the one who does not control his tongue would regret’.[2169]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not befriend the people of the innovation, nor sit with them (in a gathering), for you would become, in the presence of the people, like one of them’. Rasool-Allahsaww said: ‘The man is upon the Religion of his friend and his associates’.[2170]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ مُصَادَقَةَ الْأَحْمَقِ فَإِنَّكَ أَسَرَّ مَا تَكُونُ مِنْ نَاحِيَتِهِ أَقْرَبُ مَا يَكُونُ إِلَى مَسَاءَتِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajal, from Ali Bin Yaqoub Al Hashimy, from Haroun Bin Muslim, from Ubeyd Bin Zurara who said,

‘Abu Abdullahasws said: ‘Beware of befriending an idiot, the closer you get to him (for his pleasure) the closer you would be to your misfortune’.[2171]

بَابُ التَّحَبُّبِ إِلَى النَّاسِ وَ التَّوَدُّدِ إِلَيْهِمْ

Chapter 5 – Endearment to the people and the cordiality towards them

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَعْرَابِيّاً مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ لَهُ أَوْصِنِي فَكَانَ مِمَّا أَوْصَاهُ تَحَبَّبْ إِلَى النَّاسِ يُحِبُّوكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Hisham Bin Salim,

(It has been narrated) from Abu Baseer, from Abu Ja’farasws having said: ‘A Bedouin from the Clan of Tameem came over to the Prophetsaww and said to himsaww: ‘Advise me’. So, from what hesaww advised him was: ‘Love (and be kind) to the people, they will love you’.[2172]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُجَامَلَةُ النَّاسِ ثُلُثُ الْعَقْلِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘Being courteous to the people is a third of ‘الْعَقْلِ’ the intellect’.[2173]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ يُصْفِينَ وُدَّ الْمَرْءِ لِأَخِيهِ الْمُسْلِمِ يَلْقَاهُ بِالْبُشْرِ إِذَا لَقِيَهُ وَ يُوَسِّعُ لَهُ فِي الْمَجْلِسِ إِذَا جَلَسَ إِلَيْهِ وَ يَدْعُوهُ بِأَحَبِّ الْأَسْمَاءِ إِلَيْهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Three (things) would purify a Muslim’s love for his brother (in Eman) – he meets him with a smile when he does meet him, and makes space for him in the gathering when he comes over to sit, and he calls him with the name most beloved to him’.[2174]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ .

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘Being affectionate towards the people is half ‘الْعَقْلِ’ the intellect’.[2175]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al Hassanasws having said: ‘Being affectionate towards the people is half the intellect’.[2176]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُ أَيْدِياً كَثِيرَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I heard Abu Abdullahasws saying: ‘The one who restrains his hand from the people, so rather he has restrained one hand from them, and they would be restraining from him, a lot of hands’.[2177]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ زِيَادٍ التَّمِيمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) الْقَرِيبُ مَنْ قَرَّبَتْهُ الْمَوَدَّةُ وَ إِنْ بَعُدَ نَسَبُهُ وَ الْبَعِيدُ مَنْ بَعَّدَتْهُ الْمَوَدَّةُ وَ إِنْ قَرُبَ نَسَبُهُ لَا شَيْ‏ءَ أَقْرَبُ إِلَى شَيْ‏ءٍ مِنْ يَدٍ إِلَى جَسَدٍ وَ إِنَّ الْيَدَ تَغُلُّ فَتُقْطَعُ وَ تُقْطَعُ فَتُحْسَمُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Salih Bin Uqba, from Suleyman Bin Ziyad Al Tameemy,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Hassanasws Bin Aliasws said: ‘The closest is the one whom cordiality brought closer and even though his lineage may be remote; and the remotest one is the one whom cordiality distanced, and even though his lineage may be close. There is nothing closer to something than a hand is to the body; and if the hand is rebellious, (when) it is cut off, so the blood flow stops’.[2178]

بَابُ إِخْبَارِ الرَّجُلِ أَخَاهُ بِحُبِّهِ

Chapter 6 – The man informing his brother of his love (for him)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِيهِ عَنْ نَصْرِ بْنِ قَابُوسَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَحْبَبْتَ أَحَداً مِنْ إِخْوَانِكَ فَأَعْلِمْهُ ذَلِكَ فَإِنَّ إِبْرَاهِيمَ ( عليه السلام ) قَالَ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Umar Bin Azina, from his father, from Nasr Bin Qabous who said,

‘Abu Abdullahasws said to me: ‘Whenever you love anyone from your brethren, so let him know of that, for Ibrahimas said: ‘[2:260] And when Ibrahim said: Lord! Show me how You Revive the dead. He said: Or you do not believe? He said: Yes, but to reassure my heart’.[2179]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَحْبَبْتَ رَجُلًا فَأَخْبِرْهُ بِذَلِكَ فَإِنَّهُ أَثْبَتُ لِلْمَوَدَّةِ بَيْنَكُمَا .

Ahmad Bin Muhammad Bin Khalid, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ali Bin Al Hakam, from Hisham Bin Sali,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you love a man, so inform him of that, for it would be an affirmation for the cordiality between the two of you’.[2180]

بَابُ التَّسْلِيمِ

Chapter 7 – The Greeting

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘(Initiating) the greeting (السَّلَامُ) is voluntary, and the responding is an Obligation’.[2181]

وَ بِهَذَا الْإِسْنَادِ قَالَ مَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ

And by this chain, ‘Heasws said: ‘The one who begins the speech before the greeting (السَّلَامُ), so do not answer him’.

وَ قَالَ ابْدَءُوا بِالسَّلَامِ قَبْلَ الْكَلَامِ فَمَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ .

And heasws said: ‘Initiate with the greeting (السَّلَامُ) before the speech. So the one who begins with the speech before the greeting (السَّلَامُ), so do not answer him’.[2182]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْلَى النَّاسِ بِاللَّهِ وَ بِرَسُولِهِ مَنْ بَدَأَ بِالسَّلَامِ .

And by this chain,

‘Heasws said: ‘Rasool-Allahsaww said: ‘The closest of the people with Allahazwj and with Hisazwj Rasoolsaww is the one who initiates the greeting (السَّلَامُ)’.[2183]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ سَلْمَانُ رَحِمَهُ اللَّهُ يَقُولُ أَفْشُوا سَلَامَ اللَّهِ فَإِنَّ سَلَامَ اللَّهِ لَا يَنَالُ الظَّالِمِينَ .

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘It was so that Salmanas was saying: ‘Offer the Greeting (السَّلَامُ) of Allahazwj openly, as for the Greeting (السَّلَامُ) of Allahazwj cannot be attained by the unjust’.[2184]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِفْشَاءَ السَّلَامِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Loves the greeting (السَّلَامُ)’ offered openly (loudly).[2185]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ إِنَّ الْبَخِيلَ مَنْ يَبْخَلُ بِالسَّلَامِ .

From him, from Ibn Fazzal, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “The stingy one, is the one who is stingy with the greeting (السَّلَامُ)’.[2186]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَلَّمَ أَحَدُكُمْ فَلْيَجْهَرْ بِسَلَامِهِ لَا يَقُولُ سَلَّمْتُ فَلَمْ يَرُدُّوا عَلَيَّ وَ لَعَلَّهُ يَكُونُ قَدْ سَلَّمَ وَ لَمْ يُسْمِعْهُمْ فَإِذَا رَدَّ أَحَدُكُمْ فَلْيَجْهَرْ بِرَدِّهِ وَ لَا يَقُولُ الْمُسَلِّمُ سَلَّمْتُ فَلَمْ يَرُدُّوا عَلَيَّ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you greets (السَّلَامُ), so let him be loud with his greeting. He should not be saying, ‘I greeted but he did not respond to me’, and perhaps he may have greeted and he did not hear it. So whenever one of you responds, so let him be loud with his response, and the one greeting one should not be saying, ‘I greeted, but he did not respond to me’.

ثُمَّ قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ لَا تَغْضَبُوا وَ لَا تُغْضِبُوا أَفْشُوا السَّلَامَ وَ أَطِيبُوا الْكَلَامَ وَ صَلُّوا بِاللَّيْلِ وَ النَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ

Then heasws said: ‘It was so that Aliasws was saying: ‘Neither get angry nor anger (others). Openly offer the greetings (loudly) and be nice with your speech, and pray Salāt at nights while the people are sleeping, you would be entering the Paradise in safety’.

ثُمَّ تَلَا ( عليه السلام ) عَلَيْهِمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ .

Then heasws recited the Words of Allahazwj Mighty and Majestic [59:23] the Giver of peace, the Granter of security, Guardian over all’.[2187]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ بِرَسُولِهِ .

Muhammad Bin Yahya, from Ahmad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The initiator with the greeting (السَّلَامُ) is the closest of the people with Allahazwj and Hisazwj Rasoolsaww’.[2188]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنِ الْحَسَنِ بْنِ الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ قَالَ السَّلَامُ عَلَيْكُمْ فَهِيَ عَشْرُ حَسَنَاتٍ وَ مَنْ قَالَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ فَهِيَ عِشْرُونَ حَسَنَةً وَ مَنْ قَالَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَهِيَ ثَلَاثُونَ حَسَنَةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban, from Al hassan Bin Al Munzir who said,

‘I heard Abu Abdullahasws saying: ‘The one who says ‘The greetings be upon you’ (السَّلَامُ عَلَيْكُمْ), so it would be ten good deeds, and the one who says, ‘The greetings be upon you and the Mercy of Allahazwj’ (السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ), so it is twenty good deeds, and the one who says, ‘The greetings be upon you, and the Mercy of Allahazwj, and Hisazwj Blessings’ (السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ), so it is thirty good deeds’.[2189]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ رَدَّ الْجَمَاعَةِ وَ إِنْ كَانَ وَاحِداً عِنْدَ الْعُطَاسِ يُقَالُ يَرْحَمُكُمُ اللَّهُ وَ إِنْ لَمْ يَكُنْ مَعَهُ غَيْرُهُ وَ الرَّجُلُ يُسَلِّمُ عَلَى الرَّجُلِ فَيَقُولُ السَّلَامُ عَلَيْكُمْ وَ الرَّجُلُ يَدْعُو لِلرَّجُلِ فَيَقُولُ عَافَاكُمُ اللَّهُ وَ إِنْ كَانَ وَاحِداً فَإِنَّ مَعَهُ غَيْرَهُ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘Three would be responded upon by the plural response, and even though it may be one (person only) – during the sneeze it is said, ‘May Allahazwj have Mercy on you all’, and even if there does not happen to be someone else with him; and the man greets upon the man, so he is saying, ‘The greetings be upon you all’, and the man supplicating for the man, so he is saying, ‘May Allahazwj Grant good health to you all’, and even if he is alone; for there are others (Angels) with him’.[2190]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثَةٌ لَا يُسَلَّمُونَ الْمَاشِي مَعَ الْجَنَازَةِ وَ الْمَاشِي إِلَى الْجُمُعَةِ وَ فِي بَيْتِ الْحَمَّامِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, raising it, said,

‘It was so that Abu Abdullahasws was saying: ‘Three (persons) would not be greeting (السَّلَامُ) – the walker along with the funeral, and the walker to the Friday Salāt, and in the bath house’.[2191]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Haroun Bin Kharija,

(It has been narrated) from Abu Abdullahasws having said: ‘(It is) from the reverence that you greet (السَّلَامُ) upon the one you meet’.[2192]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ( عليه السلام ) بِقَوْمٍ فَسَلَّمَ عَلَيْهِمْ فَقَالُوا عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ مَغْفِرَتُهُ وَ رِضْوَانُهُ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُجَاوِزُوا بِنَا مِثْلَ مَا قَالَتِ الْمَلَائِكَةُ لِأَبِينَا إِبْرَاهِيمَ ( عليه السلام ) إِنَّمَا قَالُوا رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineen Aliasws passed by a group of people, so heasws greeted (السَّلَامُ) upon them. So they said, ‘Upon youasws be the greetings, and Mercy of Allahazwj, and Hisazwj Blessings, and Hisazwj Pleasure’. So Amir Al-Momineenasws said to them: ‘Do not say to usasws more than what the Angels said to ourasws fatheras Ibrahimas. But rather, they said, ‘Mercy of Allahazwj and Hisazwj Blessings be upon youas, the People of the Household’.[2193]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ تَمَامِ التَّحِيَّةِ لِلْمُقِيمِ الْمُصَافَحَةَ وَ تَمَامِ التَّسْلِيمِ عَلَى الْمُسَافِرِ الْمُعَانَقَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib,

(It has been narrated) from Abu Abdullahasws having said: ‘From the complete welcome for the staying one (not travelling), is the handshake, and the complete greeting (السَّلَامُ) upon the traveller is the hugging’.[2194]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُكْرَهُ لِلرَّجُلِ أَنْ يَقُولَ حَيَّاكَ اللَّهُ ثُمَّ يَسْكُتَ حَتَّى يَتْبَعَهَا بِالسَّلَامِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws disliked it for the man that he should be saying, ‘May Allahazwj Keep you alive’, then he is silent, without offering the greetings of peace’.[2195]

بَابُ مَنْ يَجِبُ أَنْ يَبْدَأَ بِالسَّلَامِ

Chapter 8 – The one on whom it is Obligatory that he begins with the greeting (السَّلَامُ)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ وَ الْمَارُّ عَلَى الْقَاعِدِ وَ الْقَلِيلُ عَلَى الْكَثِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘The younger one should offer the greet (السَّلَامُ) upon the older, and the passer-by upon the seated one, and the few upon the more’.[2196]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَلِيلُ يَبْدَءُونَ الْكَثِيرَ بِالسَّلَامِ وَ الرَّاكِبُ يَبْدَأُ الْمَاشِيَ وَ أَصْحَابُ الْبِغَالِ يَبْدَءُونَ أَصْحَابَ الْحَمِيرِ وَ أَصْحَابُ الْخَيْلِ يَبْدَءُونَ أَصْحَابَ الْبِغَالِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Anbasa Bin Mus’ab,

(It has been narrated) from Abu Abdullahasws having said: ‘The few would be initiating the more with the greeting (السَّلَامُ), and the rider would initiate the walker, and the owner (rider) of the mules would initiate the owner (rider) of the donkeys, and the owner (rider) of the cavalry horse would be initiating the owner (rider) of the mules’.[2197]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَ الْمَاشِي عَلَى الْقَاعِدِ وَ إِذَا لَقِيَتْ جَمَاعَةٌ جَمَاعَةً سَلَّمَ الْأَقَلُّ عَلَى الْأَكْثَرِ وَ إِذَا لَقِيَ وَاحِدٌ جَمَاعَةً سَلَّمَ الْوَاحِدُ عَلَى الْجَمَاعَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The rider should greet (السَّلَامُ) upon the walker, and the walker upon the seated one; and whenever a group meets a group, the few should greet upon the more; and when one (person) meets a group, the one should greet upon the group’.[2198]

سَهْلُ بْنُ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَ الْقَائِمُ عَلَى الْقَاعِدِ .

Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The rider should greet the walker, and the standing one upon the seated one’.[2199]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ قَوْمٌ فِي مَجْلِسٍ ثُمَّ سَبَقَ قَوْمٌ فَدَخَلُوا فَعَلَى الدَّاخِلِ أَخِيراً إِذَا دَخَلَ أَنْ يُسَلِّمَ عَلَيْهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Jameel,

(It has been narrated) from Abu Abdullahasws having said: ‘When a group enters into a gathering, then (another) group proceeds and enters, so it is upon the ones entering later, when they do enter, that they should greet (السَّلَامُ) upon them (the first one)’.[2200]

بَابُ إِذَا سَلَّمَ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَهُمْ وَ إِذَا رَدَّ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ

Chapter 9 – When one from a group greets, it would suffice for (all) of them, and if one of the group responds, it would suffice for (all) of them

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَرَّتِ الْجَمَاعَةُ بِقَوْمٍ أَجْزَأَهُمْ أَنْ يُسَلِّمَ وَاحِدٌ مِنْهُمْ وَ إِذَا سَلَّمَ عَلَى الْقَوْمِ وَ هُمْ جَمَاعَةٌ أَجْزَأَهُمْ أَنْ يَرُدَّ وَاحِدٌ مِنْهُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever a group passes by a group of people, it would suffice for them if one of them was to greet (السَّلَامُ); and when a group is greeted upon, and they are a group, it would suffice them if one of them was to respond’.[2201]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ إِذَا سَلَّمَ الرَّجُلُ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,

‘Heasws said: ‘When the man from a group greets (السَّلَامُ), it would suffice (all of) them’.[2202]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَلَّمَ مِنَ الْقَوْمِ وَاحِدٌ أَجْزَأَ عَنْهُمْ وَ إِذَا رَدَّ وَاحِدٌ أَجْزَأَ عَنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘When one from a group greets (السَّلَامُ), it would suffice from (all of) them, and when one responds, it would suffice from (all of) them’.[2203]

بَابُ التَّسْلِيمِ عَلَى النِّسَاءِ

Chapter 10 – The greeting upon the women

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُسَلِّمُ عَلَى النِّسَاءِ وَ يَرْدُدْنَ عَلَيْهِ السَّلَامَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُسَلِّمُ عَلَى النِّسَاءِ وَ كَانَ يَكْرَهُ أَنْ يُسَلِّمَ عَلَى الشَّابَّةِ مِنْهُنَّ وَ يَقُولُ أَتَخَوَّفُ أَنْ يُعْجِبَنِي صَوْتُهَا فَيَدْخُلَ عَلَيَّ أَكْثَرُ مِمَّا أَطْلُبُ مِنَ الْأَجْرِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabi’e Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Rasool-Allahsaww would greet (السَّلَامُ) upon the women and they were returning the greeting upon himsaww; and it was so that Amir Al Momineenasws would greet (السَّلَامُ) upon the women, and heasws used to dislike greeting (السَّلَامُ) upon the young ones from them, and heasws was saying (it is so that): ‘One should be afraid that her voice might astound him, so what would enter upon him would be more than what he is seeking from the Recompense’.[2204]

بَابُ التَّسْلِيمِ عَلَى أَهْلِ الْمِلَلِ

Chapter 11 – The greeting (السَّلَامُ) upon the people of the (other) Religions

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ يَهُودِيٌّ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَائِشَةُ عِنْدَهُ فَقَالَ السَّامُ عَلَيْكُمْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ ثُمَّ دَخَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَرَدَّ عَلَيْهِ كَمَا رَدَّ عَلَى صَاحِبِهِ ثُمَّ دَخَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَرَدَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَمَا رَدَّ عَلَى صَاحِبَيْهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from IbnAzina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘A Jew came over to Rasool-Allahsaww, and Ayesha was in hissaww presence. So he said, ‘Al-Saam Alaykum!’ (The poison be upon you). So Rasool-Allahsaww said: ‘Upon you (as well)’. Then another (Jew) came over and said similar to that. So hesaww replied to him just as hesaww has replied upon his companion. Then another came over, and he said similar to that’. So Rasool-Allahsaww replied just as hesaww had replied upon his two companions.

فَغَضِبَتْ عَائِشَةُ فَقَالَتْ عَلَيْكُمُ السَّامُ وَ الْغَضَبُ وَ اللَّعْنَةُ يَا مَعْشَرَ الْيَهُودِ يَا إِخْوَةَ الْقِرَدَةِ وَ الْخَنَازِيرِ فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَائِشَةُ إِنَّ الْفُحْشَ لَوْ كَانَ مُمَثَّلًا لَكَانَ مِثَالَ سَوْءٍ إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْ‏ءٍ قَطُّ إِلَّا زَانَهُ وَ لَمْ يُرْفَعْ عَنْهُ قَطُّ إِلَّا شَانَهُ

So Ayesha got angered and she said, ‘And upon you be the posion, and the Wrath, and the Curse, O community of the Jews, O brethren of the monkeys and the pigs!’. So Rasool-Allahsaww said to her: ‘O Ayesha! If there was a resemblance of the obscenity, it would have been an evil resemblance. The kindness is not placed upon anything at all except that it would adorn it, and it would not be raised from it at all except that it would dishonour it’.

قَالَتْ يَا رَسُولَ اللَّهِ أَ مَا سَمِعْتَ إِلَى قَوْلِهِمْ السَّامُ عَلَيْكُمْ فَقَالَ بَلَى أَ مَا سَمِعْتِ مَا رَدَدْتُ عَلَيْهِمْ قُلْتُ عَلَيْكُمْ فَإِذَا سَلَّمَ عَلَيْكُمْ مُسْلِمٌ فَقُولُوا سَلَامٌ عَلَيْكُمْ وَ إِذَا سَلَّمَ عَلَيْكُمْ كَافِرٌ فَقُولُوا عَلَيْكَ .

She said, ‘O Rasool-Allahsaww! Did yousaww not listen to their speech, ‘The poison be upon you!?’ So hesaww said: ‘Yes, Isaww did. But, did you not listen to what Isaww replied upon them? Isaww said: ‘Upon you (as well)’. So, whenever a Muslim greets upon you, so be saying, ‘Salaam Alaykum’, and when a disbeliever greets upon you, so be saying, ‘Alayka’ (the same Upon you)’.[2205]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَبْدَءُوا أَهْلَ الْكِتَابِ بِالتَّسْلِيمِ وَ إِذَا سَلَّمُوا عَلَيْكُمْ فَقُولُوا وَ عَلَيْكُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammd Bin Isa, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Do not initiate the People of the Book (Jews and Christians) with the greeting (السَّلَامُ); and when they greet upon you, so (you should) be saying, ‘Wa Alaykum’ (And upon you)’.[2206]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمُشْرِكِ إِذَا سَلَّمُوا عَلَى الرَّجُلِ وَ هُوَ جَالِسٌ كَيْفَ يَنْبَغِي أَنْ يَرُدَّ عَلَيْهِمْ فَقَالَ يَقُولُ عَلَيْكُمْ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the Jews and the Christians, and the Polytheists, when they greet upon the man while he is seated, how it is befitting that he replies upon them?’ So heasws said: ‘He should be saying, ‘Alaykum’ (Upon you)’.[2207]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَلَّمَ عَلَيْكَ الْيَهُودِيُّ وَ النَّصْرَانِيُّ وَ الْمُشْرِكُ فَقُلْ عَلَيْكَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Bureyd Bin Muawiya, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever the Jew and the Christian, and the Polytheist greets upon you, so say, ‘Alayk’ (Upon you)’.[2208]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَقْبَلَ أَبُو جَهْلِ بْنُ هِشَامٍ وَ مَعَهُ قَوْمٌ مِنْ قُرَيْشٍ فَدَخَلُوا عَلَى أَبِي طَالِبٍ فَقَالُوا إِنَّ ابْنَ أَخِيكَ قَدْ آذَانَا وَ آذَى آلِهَتَنَا فَادْعُهُ وَ مُرْهُ فَلْيَكُفَّ عَنْ آلِهَتِنَا وَ نَكُفُّ عَنْ إِلَهِهِ قَالَ فَبَعَثَ أَبُو طَالِبٍ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَدَعَاهُ

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Muhammad Bin Abu Nasr, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Abu Jahl Bin Hisham, and with him were a group from Qureysh, came over to Abu Talibas, and they said, ‘The sonsaww of youras brotheras has harmed us and harmed our gods, therefore instruct himas to restrain from our gods, and we would restrain from hissaww Godazwj’. So Abu Talibas sent a message to Rasool-Allahsaww, to call himsaww over.

فَلَمَّا دَخَلَ النَّبِيُّ ( صلى الله عليه وآله ) لَمْ يَرَ فِي الْبَيْتِ إِلَّا مُشْرِكاً فَقَالَ السَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى ثُمَّ جَلَسَ فَخَبَّرَهُ أَبُو طَالِبٍ بِمَا جَاءُوا لَهُ فَقَالَ أَ وَ هَلْ لَهُمْ فِي كَلِمَةٍ خَيْرٍ لَهُمْ مِنْ هَذَا يَسُودُونَ بِهَا الْعَرَبَ وَ يَطَئُونَ أَعْنَاقَهُمْ

So when the Prophetsaww came over, hesaww did not see in the room except for the Polytheists. So hesaww said: ‘Greetings be upon the one who follows the Guidance!’. Then hesaww was seated. So Abu Talibas informed himsaww with what (proposal) they had come over with to himas. So hesaww said: ‘Or shall Isaww give a solution for them in a statement (There is no god except Allahazwj), which is good for them, by which they would be prevailing upon the Arabs and treading on their necks?’

فَقَالَ أَبُو جَهْلٍ نَعَمْ وَ مَا هَذِهِ الْكَلِمَةُ فَقَالَ تَقُولُونَ لَا إِلَهَ إِلَّا اللَّهُ

So Abu Jahl said, ‘Yes, and what is this statement?’ So hesaww said: ‘You should be saying, ‘There is no god except Allahazwj’’.

قَالَ فَوَضَعُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَ خَرَجُوا هُرَّاباً وَ هُمْ يَقُولُونَ ما سَمِعْنا بِهذا فِي الْمِلَّةِ الْآخِرَةِ إِنْ هذا إِلَّا اخْتِلاقٌ فَأَنْزَلَ اللَّهُ تَعَالَى فِي قَوْلِهِمْ ص وَ الْقُرْآنِ ذِي الذِّكْرِ إِلَى قَوْلِهِ إِلَّا اخْتِلاقٌ .

Heasws said: ‘So they placed their fingers in their ears and went out fleeing, and they were saying, ‘We were not made to hear this in the former nations. This is nothing except for a fabrication’. So Allahazwj the Exalted Revealed regarding their words [38:1] Saad. I Swear by the Quran, full of Remembrance – up to Hisazwj Words [38:7] this is nothing but a fabrication’.[2209]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ فِي الرَّدِّ عَلَى الْيَهُودِيِّ وَ النَّصْرَانِيِّ سَلَامٌ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin usman, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘You should be saying in reply upon the (greeting of the) Jew and the Christian, ‘(السَّلَامُ)’.[2210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى مُتَطَبِّبٍ وَ هُوَ نَصْرَانِيٌّ أُسَلِّمُ عَلَيْهِ وَ أَدْعُو لَهُ قَالَ نَعَمْ إِنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajaj who said,

‘I said to Abu Al-Hassan Musaasws, ‘What is yourasws view, if I was needy to a physician and he was a Christian, should I greet upon him and supplicate for him?’ Heasws said: ‘Yes, (but) your supplication will not benefit him’.[2211]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى الطَّبِيبِ وَ هُوَ نَصْرَانِيٌّ أَنْ أُسَلِّمَ عَلَيْهِ وَ أَدْعُوَ لَهُ قَالَ نَعَمْ إِنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Al-Hassan Musaasws, ‘What is yourasws view if I was needy to the physician and he was a Christian, should I greet (السَّلَامُ) upon him and supplicate for him?’ Heasws said: ‘Yes, (but) your supplication will not benefit him’.[2212]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أَدْعُو لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ قَالَ تَقُولُ لَهُ بَارَكَ اللَّهُ لَكَ فِي الدُّنْيَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘It was said to Abu Abdullahasws, ‘How should I supplicate for the Jew and the Christian?’ Heasws said: ‘You should be saying to him, ‘May Allahazwj Bless you in the world’’.[2213]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي مُصَافَحَةِ الْمُسْلِمِ الْيَهُودِيَّ وَ النَّصْرَانِيَّ قَالَ مِنْ وَرَاءِ الثَّوْبِ فَإِنْ صَافَحَكَ بِيَدِهِ فَاغْسِلْ يَدَكَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws regarding the handshake of the Muslim for the Jew and the Christian. Heasws said: ‘From behind a (piece of) cloth. So if he was to shake your hand, so wash your hand’.[2214]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَعْمَرٍ عَنْ خَالِدٍ الْقَلَانِسِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَلْقَى الذِّمِّيَّ فَيُصَافِحُنِي قَالَ امْسَحْهَا بِالتُّرَابِ وَ بِالْحَائِطِ قُلْتُ فَالنَّاصِبَ قَالَ اغْسِلْهَا .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Abbas Bin Aamir, from Ali Bin Ma’mar, from Khalid Al Qalanasy who said,

‘I said to Abu Abdullahasws, ‘I met the Zimmy (Christian or Jew under the responsibility of the Islamic government), so he shook my hand’. Heasws said: ‘Wipe it with the dust and with the wall’. I said, ‘So (what about) the Nasibi (Hostile one)?’ Wash it’.[2215]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ صَافَحَ رَجُلًا مَجُوسِيّاً قَالَ يَغْسِلُ يَدَهُ وَ لَا يَتَوَضَّأُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding a man who shook the hand of a Majusi (Magian) man. Heasws said: ‘He should wash his hand and he does not have to perform ablution’.[2216]

بَابُ مُكَاتَبَةِ أَهْلِ الذِّمَّةِ

Chapter 12 – Contracts of the people under the responsibility (Ahl Al-Zimma)

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ الْحَاجَةُ إِلَى الْمَجُوسِيِّ أَوْ إِلَى الْيَهُودِيِّ أَوْ إِلَى النَّصْرَانِيِّ أَوْ أَنْ يَكُونَ عَامِلًا أَوْ دِهْقَاناً مِنْ عُظَمَاءِ أَهْلِ أَرْضِهِ فَيَكْتُبُ إِلَيْهِ الرَّجُلُ فِي الْحَاجَةِ الْعَظِيمَةِ أَ يَبْدَأُ بِالْعِلْجِ وَ يُسَلِّمُ عَلَيْهِ فِي كِتَابِهِ وَ إِنَّمَا يَصْنَعُ ذَلِكَ لِكَيْ تُقْضَى حَاجَتُهُ

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan Bin Ali, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Baseer who said,

‘Abu Abdullahasws was asked about the man who happened to have the need for him to the Magian, or to the Jew, or to the Christian, or if he happens to be an office bearer or a manager of the great people of his land. So the man has to write to him regarding the need. Should he begin by his request and greet upon him in his letter, and rather he is doing that, so that perhaps he would fulfil his need?’

قَالَ أَمَّا أَنْ تَبْدَأَ بِهِ فَلَا وَ لَكِنْ تُسَلِّمُ عَلَيْهِ فِي كِتَابِكَ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَدْ كَانَ يَكْتُبُ إِلَى كِسْرَى وَ قَيْصَرَ.

Heasws said: ‘As for beginning with it, so no, but you can greet upon him in your letter, for Rasool-Allahsaww had written to Chosroe (of Persia) and Caesar (of Rome)’.[2217]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكْتُبُ إِلَى رَجُلٍ مِنْ عُظَمَاءِ عُمَّالِ الْمَجُوسِ فَيَبْدَأُ بِاسْمِهِ قَبْلَ اسْمِهِ فَقَالَ لَا بَأْسَ إِذَا فَعَلَ لِاخْتِيَارِ الْمَنْفَعَةِ .

Ali Bin Ibrahim, from his father, from Ismail Bin marrar, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws about the man who writes to a man from the greats ones he works for from the Magians. So he begins by his name before his own name. So heasws said, ‘There is no problem when he does that to choose the benefit’.[2218]

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بَابُ الْإِغْضَاءِ

Chapter 13 – The overlooking (of faults)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عِنْدَهُ قَوْمٌ يُحَدِّثُهُمْ إِذْ ذَكَرَ رَجُلٌ مِنْهُمْ رَجُلًا فَوَقَعَ فِيهِ وَ شَكَاهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَّى لَكَ بِأَخِيكَ كُلِّهِ وَ أَيُّ الرِّجَالِ الْمُهَذَّبُ .

A number of our companions, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al Hajjal, from Sa’alba Bin Maymoun, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘There was a group in hisasws presence heasws was narrating them, when a man from them mentioned a man, and he criticized him and complained of him. So Abu Abdullahasws said to him: ‘And what is the matter with you with your brother, (criticizing) all of him? And which of the men is all (completely) free from faults?’.[2219]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُفَتِّشِ النَّاسَ فَتَبْقَى بِلَا صَدِيقٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam and Muhammad Bin Sinan, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Do not investigate the people, for you would remain without a friend’.[2220]

بَابٌ نَادِرٌ

Chapter 14 - Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ وَ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ انْظُرْ قَلْبَكَ فَإِذَا أَنْكَرَ صَاحِبَكَ فَإِنَّ أَحَدَكُمَا قَدْ أَحْدَثَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzayl and Hammad Bin Isman who said,

‘I heard Abu Abdullahasws saying: ‘Look at your heart, so when it rejects your companions, so one of you has done something wrong’.[2221]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ الْحَكَمِ قَالَ سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ الرَّجُلُ يَقُولُ أَوَدُّكَ فَكَيْفَ أَعْلَمُ أَنَّهُ يَوَدُّنِي فَقَالَ امْتَحِنْ قَلْبَكَ فَإِنْ كُنْتَ تَوَدُّهُ فَإِنَّهُ يَوَدُّكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Al Hassan Bin Yusuf, from Zakariyya Bin Muhammad, from Salih Bin Al Hakam who said,

‘I heard a man asking Abu Abdullahasws saying, ‘The man is saying that he likes me, so how do I know that he does like me?’ So heasws said: ‘Test your heart. So if there is liking him, so he likes you’.[2222]

أَبُو بَكْرٍ الْحَبَّالُ عَنْ مُحَمَّدِ بْنِ عِيسَى الْقَطَّانِ الْمَدَائِنِيِّ قَالَ سَمِعْتُ أَبِي يَقُولُ حَدَّثَنَا مَسْعَدَةُ بْنُ الْيَسَعِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) إِنِّي وَ اللَّهِ لَأُحِبُّكَ فَأَطْرَقَ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ صَدَقْتَ يَا أَبَا بِشْرٍ سَلْ قَلْبَكَ عَمَّا لَكَ فِي قَلْبِي مِنْ حُبِّكَ فَقَدْ أَعْلَمَنِي قَلْبِي عَمَّا لِي فِي قَلْبِكَ .

Abu Bakr Al Habbal, from Muhammad Bin Isa, Al Qattan Al Madainy who said,

‘I heard my father saying, ‘Mas’ada Bin Al Yas’a narrated to us saying, ‘I said to Abu Abdullah Ja’farasws Bin Muhammadasws, ‘By Allahazwj, I love youasws!’. So heasws bowed, then raised hisasws head, so heasws said: ‘O Abu Bishr! Ask your own heart about what is for you in myasws heart from your love, so that myasws heart would know about what is for measws in your heart’.[2223]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) لَا تَنْسَنِي مِنَ الدُّعَاءِ قَالَ أَ وَ تَعْلَمُ أَنِّي أَنْسَاكَ قَالَ فَتَفَكَّرْتُ فِي نَفْسِي وَ قُلْتُ هُوَ يَدْعُو لِشِيعَتِهِ وَ أَنَا مِنْ شِيعَتِهِ قُلْتُ لَا لَا تَنْسَانِي

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm who said,

‘I said to Abu Al-Hassanasws, ‘Do not forget me from the supplication’. Heasws said: ‘And how do you know Iasws might forget you?’ He said, ‘So I thought within myself, and I said, ‘Heasws must be supplicating for hisasws Shias, and I am from hisasws Shias’. I said, ‘No, youasws will not forget me’.

قَالَ وَ كَيْفَ عَلِمْتَ ذَلِكَ قُلْتُ إِنِّي مِنْ شِيعَتِكَ وَ إِنَّكَ لَتَدْعُو لَهُمْ فَقَالَ هَلْ عَلِمْتَ بِشَيْ‏ءٍ غَيْرِ هَذَا قَالَ قُلْتُ لَا قَالَ إِذَا أَرَدْتَ أَنْ تَعْلَمَ مَا لَكَ عِنْدِي فَانْظُرْ إِلَى مَا لِي عِنْدَكَ .

Heasws said: ‘And how do you know that?’ I said, ‘I am from yourasws Shias, and youasws tend to supplicate for them’. So heasws said: ‘Did you know with something other than this?’ I said, ‘no’. Heasws said: ‘Whenever you intend to know what is for you with measws, so look at what is for measws in your (hearth)’.[2224]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ انْظُرْ قَلْبَكَ فَإِنْ أَنْكَرَ صَاحِبَكَ فَاعْلَمْ أَنَّ أَحَدَكُمَا قَدْ أَحْدَثَ .

Ali Bin Ibrahim, from his father, from Al Zanar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Look at your heart, for if it rejects your companion, then know that one of you has done something wrong’.[2225]

بَابُ الْعُطَاسِ وَ التَّسْمِيتِ

Chapter 15 – The sneezing and the Naming (of Allahazwj)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِلْمُسْلِمِ عَلَى أَخِيهِ مِنَ الْحَقِّ أَنْ يُسَلِّمَ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودَهُ إِذَا مَرِضَ وَ يَنْصَحَ لَهُ إِذَا غَابَ وَ يُسَمِّتَهُ إِذَا عَطَسَ يَقُولَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ يَقُولَ لَهُ يَرْحَمُكَ اللَّهُ فَيُجِيبَهُ فَيَقُولَ لَهُ يَهْدِيكُمُ اللَّهُ وَ يُصْلِحُ بَالَكُمْ وَ يُجِيبَهُ إِذَا دَعَاهُ وَ يَتْبَعَهُ إِذَا مَاتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suelyman, from Jarrah Al Madainy who said,

‘Abu Abdullahasws said: ‘For the Muslim upon his brother, from the rights, is that he greets upon him when he meets him, and he consoles him when he is sick, and he advises for him when he is absent, and he should Name Allahazwj when he sneezes by saying, ‘The Praise is for Allahazwj, Lordazwj or the worlds, there being no associate for Himazwj’, and he should be saying to him, ‘May Allahazwj be Merciful to You’. So he would answer him saying to him, ‘May Allah Guide you and Correct your affairs’, and he should answer him when he invites him, and should follow him (his funeral) when he dies’.[2226]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا عَطَسَ الرَّجُلُ فَسَمِّتُوهُ وَ لَوْ كَانَ مِنْ وَرَاءِ جَزِيرَةٍ وَ فِي رِوَايَةٍ أُخْرَى وَ لَوْ مِنْ وَرَاءِ الْبَحْرِ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the man sneezes, so Name (Allahazwj respond to his sneeze) for him, and even if he was behind an island’. And in another report, ‘And even if he was behind the sea’’.[2227]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى عَنْ إِسْحَاقَ بْنِ يَزِيدَ وَ مُعَمَّرِ بْنِ أَبِي زِيَادٍ وَ ابْنِ رِئَابٍ قَالُوا كُنَّا جُلُوساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ عَطَسَ رَجُلٌ فَمَا رَدَّ عَلَيْهِ أَحَدٌ مِنَ الْقَوْمِ شَيْئاً حَتَّى ابْتَدَأَ هُوَ فَقَالَ سُبْحَانَ اللَّهِ أَ لَا سَمَّتُّمْ إِنَّ مِنْ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ يَعُودَهُ إِذَا اشْتَكَى وَ أَنْ يُجِيبَهُ إِذَا دَعَاهُ وَ أَنْ يَشْهَدَهُ إِذَا مَاتَ وَ أَنْ يُسَمِّتَهُ إِذَا عَطَسَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Musna, from Is’haq Bin Yazeed, and Moammar Bin Abu Ziyad, and Ibn Raib who all said,

‘We were seated in the presence of Abu Abdullahasws when a man sneezed. So, no one from the group responded upon it with anything, until heasws initiated, so heasws said: ‘Glory be to Allahazwj! Are you not Naming (Allahazwj)? From a right of the Muslim upon the Muslim is that he visits him when he complains (of an illness), and that he answers him when he invites him, and he attends (his funeral) when he dies, and that he Names (Allahazwj) when he sneezes’.[2228]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ كُنْتُ عِنْدَ الرِّضَا ( عليه السلام ) فَعَطَسَ فَقُلْتُ لَهُ صَلَّى اللَّهُ عَلَيْكَ ثُمَّ عَطَسَ فَقُلْتُ صَلَّى اللَّهُ عَلَيْكَ ثُمَّ عَطَسَ فَقُلْتُ صَلَّى اللَّهُ عَلَيْكَ وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا عَطَسَ مِثْلُكَ نَقُولُ لَهُ كَمَا يَقُولُ بَعْضُنَا لِبَعْضٍ يَرْحَمُكَ اللَّهُ أَوْ كَمَا نَقُولُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Safwan Bin Yahya who said,

‘I was in the presence of Al-Rezaasws, so heasws sneezed. So I said to himasws, ‘May Allahazwj Send Salawāt upon youasws’. Then heasws sneezed, so I said, ‘May Allahazwj Send Salawāt upon youasws’. Then heasws sneezed, so I said, ‘May Allahazwj Send Salawāt upon youasws’, and I said to himasws, ‘May I be sacrificed for youasws! When the likes of youasws sneezes, should we be saying just as we are saying for each other, ‘May Allahazwj have Mercy on you’, or just as we are saying?’

قَالَ نَعَمْ أَ لَيْسَ تَقُولُ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ قُلْتُ بَلَى قَالَ ارْحَمْ مُحَمَّداً وَ آلَ مُحَمَّدٍ قَالَ بَلَى وَ قَدْ صَلَّى اللَّهُ عَلَيْهِ وَ رَحِمَهُ وَ إِنَّمَا صَلَوَاتُنَا عَلَيْهِ رَحْمَةٌ لَنَا وَ قُرْبَةٌ .

Heasws said: ‘Yes. Are you not saying, ‘May Allahazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww’?’ I said, ‘Yes’. Heasws said: ‘Mercy be upon Muhammadsaww and the Progenyasws of Muhammadsaww. Yes, Allahazwj has Sent Salawāt upon himsaww and been Merciful to himsaww, and rather, ourasws Salawāt upon himsaww is a Mercy for usasws, and a (means) of nearness (to Himazwj)’.[2229]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ التَّثَاؤُبُ مِنَ الشَّيْطَانِ وَ الْعَطْسَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ .

From him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I heard Al-Rezaasws saying: ‘The yawning is from the Satanla and the sneeze is from Allahazwj Mighty and Majestic’.[2230]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ قَالَ سَأَلْتُ الْعَالِمَ ( عليه السلام ) عَنِ الْعَطْسَةِ وَ مَا الْعِلَّةُ فِي الْحَمْدِ لِلَّهِ عَلَيْهَا فَقَالَ إِنَّ لِلَّهِ نِعَماً عَلَى عَبْدِهِ فِي صِحَّةِ بَدَنِهِ وَ سَلَامَةِ جَوَارِحِهِ وَ إِنَّ الْعَبْدَ يَنْسَى ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ عَلَى ذَلِكَ وَ إِذَا نَسِيَ أَمَرَ اللَّهُ الرِّيحَ فَتَجَاوَزَ فِي بَدَنِهِ ثُمَّ يُخْرِجُهَا مِنْ أَنْفِهِ فَيَحْمَدُ اللَّهَ عَلَى ذَلِكَ فَيَكُونُ حَمْدُهُ عِنْدَ ذَلِكَ شُكْراً لِمَا نَسِيَ .

Ali bin Muhammad, from Salih Bin Abu Hammad who said,

‘I asked the knowledgeable oneasws about the sneezing and what is the reason in (saying), ‘The Praise is for Allahazwj’, upon it. So heasws said: ‘For Allahazwj has Favoured upon Hisazwj servant regarding the health in his body and safety of his body parts, and the servant tends to forget the Mention of Allahazwj Mighty and Majestic upon that; and when he does forget, Allahazwj Commands the wind, so it goes through his body, then exits from his nose, so he Praises Allahazwj upon that, and that praise of his during that would happen to be a thankfulness to what he had forgotten’.[2231]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ يُونُسَ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَحْصَيْتُ فِي الْبَيْتِ أَرْبَعَةَ عَشَرَ رَجُلًا فَعَطَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا تَكَلَّمَ أَحَدٌ مِنَ الْقَوْمِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا تُسَمِّتُونَ أَ لَا تُسَمِّتُونَ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ إِذَا مَرِضَ أَنْ يَعُودَهُ وَ إِذَا مَاتَ أَنْ يَشْهَدَ جَنَازَتَهُ وَ إِذَا عَطَسَ أَنْ يُسَمِّتَهُ أَوْ قَالَ يُشَمِّتَهُ وَ إِذَا دَعَاهُ أَنْ يُجِيبَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Ja’far Bin Yunus, from Dawood Bin Al Husayn who said,

‘We were in the presence of Abu Abdullahasws, and I counted in the room, there were fourteen men. So Abu Abdullahasws sneezed, and no one from the group spoke (a word)’. So Abu Abdullahasws said: ‘Are you not Naming (Allahazwj)? Are you not Naming (Allahazwj)? From the rights of the Momin upon the Momin is that when he is sick, that you should visit him, and when he dies, that you should attend his funeral, and when he sneezes, that you should Name (Allahazwj)’. Or heasws said: ‘Yushammituhu’ (be glad for him)’, ‘And when he invites you, that you answer him’.[2232]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) نِعْمَ الشَّيْ‏ءُ الْعَطْسَةُ تَنْفَعُ فِي الْجَسَدِ وَ تُذَكِّرُ بِاللَّهِ عَزَّ وَ جَلَّ قُلْتُ إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ لَيْسَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي الْعَطْسَةِ نَصِيبٌ فَقَالَ إِنْ كَانُوا كَاذِبِينَ فَلَا نَالَهُمْ شَفَاعَةُ مُحَمَّدٍ ( صلى الله عليه وآله ) .

Abu Ali Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,

‘Abu Ja’farasws said: ‘The sneezing is a good thing. It is beneficial for the body, and reminds you of Allahazwj Mighty and Majestic’. I said, ‘In our presence there is a group of people who are saying, ‘There is no share for Rasool-Allahsaww in the sneezing’. So heasws said: ‘If they were lying, so may they not attain the intercession of Muhammadsaww’’.[2233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ عَطَسَ رَجُلٌ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ الْحَمْدُ لِلَّهِ فَلَمْ يُسَمِّتْهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَ قَالَ نَقَصَنَا حَقَّنَا ثُمَّ قَالَ إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ قَالَ فَقَالَ الرَّجُلُ فَسَمَّتَهُ أَبُو جَعْفَرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions who said,

‘A man sneezed in the presence of Abu Ja’farasws, so he said, ‘The Praise is for Allahazwj’, so Abu Ja’farasws did not respond (Allahazwj) and said: ‘You have been deficient of ourasws rights’. Then heasws said: ‘Whenever one of you sneezes, so let him say, ‘The Praise is for Allahazwj, Lordazwj of the worlds, and may Allahazwj Send Salawāt upon Muhammadsaww and the Progenyasws of Muhammadsaww, and the Peopleasws of hissaww Household’. So the man said it, and Abu Ja’farasws responded (by Naming Allahazwj)’.[2234]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ النَّاسَ يَكْرَهُونَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ فِي ثَلَاثَةِ مَوَاطِنَ عِنْدَ الْعَطْسَةِ وَ عِنْدَ الذَّبِيحَةِ وَ عِنْدَ الْجِمَاعِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا لَهُمْ وَيْلَهُمْ نَافَقُوا لَعَنَهُمُ اللَّهُ .

Ali, from his father, from Ibn Abu Umeyr, from Ismail Al Basry, from Al Fuzayl Bin Yasaar who said,

‘I said to Abu Ja’farasws, ‘The people are disliking the (sending of) Salawāt upon Muhammadsaww and hisazwj Progenyasws in three places – during the sneezing, and during the slaughtering, and during the copulation’. So Abu Ja’farasws said: ‘What is matter with them? Woe be unto them! They have become hypocrites, may Allahazwj Curse them!’.[2235]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا عَطَسَ فَقِيلَ لَهُ يَرْحَمُكَ اللَّهُ قَالَ يَغْفِرُ اللَّهُ لَكُمْ وَ يَرْحَمُكُمْ وَ إِذَا عَطَسَ عِنْدَهُ إِنْسَانٌ قَالَ يَرْحَمُكَ اللَّهُ عَزَّ وَ جَلَّ .

From him, from his father, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf who said,

‘It was so that whenever Abu Ja’farasws sneezed, so it was said to himasws, ‘May Allahazwj have Mercy on youasws’. Heasws would say: ‘May Allahazwj Forgive you and have Mercy on you’. And whenever a person sneezed in hisasws presence, heasws would say: ‘May Allahazwj Mighty and Majestic have Mercy on you’.[2236]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ أَوْ غَيْرِهِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَطَسَ غُلَامٌ لَمْ يَبْلُغِ الْحُلُمَ عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ الْحَمْدُ لِلَّهِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) بَارَكَ اللَّهُ فِيكَ .

From him, from his father, from Al Nowfaly, or someone else, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘A boy who had yet to reach puberty, sneezed in the presence of the Prophetsaww, and he said, ‘The Praise is for Allahazwj’. So the Prophetsaww said to him: ‘May Allahazwj Place Blessings in you’.[2237]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا عَطَسَ الرَّجُلُ فَلْيَقُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ إِذَا سَمَّتَ الرَّجُلُ فَلْيَقُلْ يَرْحَمُكَ اللَّهُ وَ إِذَا رَدَدْتَ فَلْيَقُلْ يَغْفِرُ اللَّهُ لَكَ وَ لَنَا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سُئِلَ عَنْ آيَةٍ أَوْ شَيْ‏ءٍ فِيهِ ذِكْرُ اللَّهِ فَقَالَ كُلُّمَا ذُكِرَ اللَّهُ فِيهِ فَهُوَ حَسَنٌ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever a man sneezes, so let one say, ‘The Praise is for Allahazwj, Lordazwj of the worlds, there being no associate for Himazwj’ and when the man Names (Allahazwj in response to the sneeze), so let him say, ‘May Allahazwj have Mercy on you’; and when he responds, so let him say, ‘May Allahazwj Forgive you and us’, for Rasool-Allahsaww was asked about a Verse or something wherein was a Mention of Allahazwj. So hesaww said: ‘Everywhere Allahazwj is Mentioned therein, so it is excellent’.[2238]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ عَطَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ثُمَّ جَعَلَ إِصْبَعَهُ عَلَى أَنْفِهِ فَقَالَ رَغِمَ أَنْفِي لِلَّهِ رَغْماً دَاخِراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Husayn Bin Nuaym, from Misma’a Bin Abdul Malik who said,

‘Once Abu Abdullahasws sneezed, so heasws said: ‘The Praise is for Allahazwj, Lordazwj of the worlds’, then made hisasws fingers to be upon his nose, and heasws said: ‘Iasws rub myasws nose for Allahazwj, a humble rubbing’.[2239]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ قَالَ إِذَا عَطَسَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ عَلَى كُلِّ حَالٍ لَمْ يَجِدْ وَجَعَ الْأُذُنَيْنِ وَ الْأَضْرَاسِ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan, raising it, said,

‘Amir Al-Momineenasws said: ‘The one who says when he sneezes, ‘The Praise is for Allahazwj, Lordazwj of the worlds, upon every state’, would not find pain of the ears and the teeth, (ever)’.[2240]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي وَجَعِ الْأَضْرَاسِ وَ وَجَعِ الْآذَانِ إِذَا سَمِعْتُمْ مَنْ يَعْطِسُ فَابْدَءُوهُ بِالْحَمْدِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, or someone else, from Ibn Fazzal, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said regarding pain of the teeth and pain of the ears: ‘Whenever he Names (Allahazwj), the one who sneezes, so he should begin with the Praise (Al-Hamd)’.[2241]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُثْمَانَ عَنْ أَبِي أُسَامَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَمِعَ عَطْسَةً فَحَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ لَمْ يَشْتَكِ عَيْنَيْهِ وَ لَا ضِرْسَهُ

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Usman, from Abu Asama who said,

‘Abu Abdullahasws said: ‘The one who Names (Allahazwj in response) to a sneeze, so he should Praise Allahazwj Mighty and Majestic and send Salawāt upon the Prophetsaww and the Peopleasws of hissaww Household, he would not be complaining of his eyes, nor his teeth (pain)’.

ثُمَّ قَالَ إِنْ سَمِعْتَهَا فَقُلْهَا وَ إِنْ كَانَ بَيْنَكَ وَ بَيْنَهُ الْبَحْرُ .

Then heasws said: ‘If you hear it (the sneeze), so say it (the Naming of Allahazwj), and even if there is the ocean in between you and him’.[2242]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَطَسَ رَجُلٌ نَصْرَانِيٌّ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ الْقَوْمُ هَدَاكَ اللَّهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقُولُوا يَرْحَمُكَ اللَّهُ فَقَالُوا لَهُ إِنَّهُ نَصْرَانِيٌّ فَقَالَ لَا يَهْدِيهِ اللَّهُ حَتَّى يَرْحَمَهُ .

Abu Ali Al Ashary, from one of his companions, from Ibn Abu Najran, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘A Christian man sneezed in the presence of Abu Abdullahasws. So the people said to him, ‘May Allahazwj Guide you’. So Abu Abdullahasws said: ‘You should be saying, ‘May Allahazwj have Mercy on you’’. So they said to himasws, ‘He is a Christian’. So heasws said: ‘Allahazwj will not Guide him until Heazwj has Mercy on him’.[2243]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا عَطَسَ الْمَرْءُ الْمُسْلِمُ ثُمَّ سَكَتَ لِعِلَّةٍ تَكُونُ بِهِ قَالَتِ الْمَلَائِكَةُ عَنْهُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَإِنْ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ قَالَتِ الْمَلَائِكَةُ يَغْفِرُ اللَّهُ لَكَ 

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadawa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the Muslim man sneezes, then is silent due to an illness which happens to be with him, the Angels say on his behalf: ‘The Praise is for Allahazwj, Lordazwj of the worlds’. So if he does say, ‘The Praise is for Allahazwj, Lordazwj of the worlds’, then Angels would say: ‘May Allahazwj Forgive (your sins) for you’’.

قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْعُطَاسُ لِلْمَرِيضِ دَلِيلُ الْعَافِيَةِ وَ رَاحَةٌ لِلْبَدَنِ .

Heasws said: ‘Rasool-Allahsaww said: ‘A sneeze of the sick one is evidence of the well-being and the rest for the body’.[2244]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْعُطَاسُ يَنْفَعُ فِي الْبَدَنِ كُلِّهِ مَا لَمْ يَزِدْ عَلَى الثَّلَاثِ فَإِذَا زَادَ عَلَى الثَّلَاثِ فَهُوَ دَاءٌ وَ سُقْمٌ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Yaqoub Bi Yazeed, from Usman Bin Isa, from Abdul Samad Bin Bashir, from Huzeyfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘A sneeze is beneficial in the body, all of it, for as long as it does not increase upon the three (sneezes). So when it does exceed upon the three, so it is an illness and a disease’.[2245]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ قَالَ الْعَطْسَةُ الْقَبِيحَةُ .

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Bakr Al Hazramy who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [31:19] surely the most hateful of voices is the voice of the donkeys. Heasws said: ‘The ugly sneezing’.[2246]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَطَسَ ثُمَّ وَضَعَ يَدَهُ عَلَى قَصَبَةِ أَنْفِهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الْحَمْدُ لِلَّهِ حَمْداً كَثِيراً كَمَا هُوَ أَهْلُهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ وَ آلِهِ وَ سَلَّمَ خَرَجَ مِنْ مَنْخِرِهِ الْأَيْسَرِ طَائِرٌ أَصْغَرُ مِنَ الْجَرَادِ وَ أَكْبَرُ مِنَ الذُّبَابِ حَتَّى يَسِيرَ تَحْتَ الْعَرْشِ يَسْتَغْفِرُ اللَّهَ لَهُ إِلَى يَوْمِ الْقِيَامَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who sneezes, then places his hand upon a nostril of his nose, then says, ‘The Praise is for Allahazwj, Lordazwj of the worlds, abundant Praise just as Heazwj is Rightful of it, and Salawāt of Allahazwj be upon Muhammadsaww the Prophetsaww and hissaww Progenyasws, and greetings’, there would come out from his left nostril, a bird smaller than the locust, and larger than the fly, until it travels to be beneath the Throne, seeking Forgiveness of Allahazwj for him up to the Day of Judgment’.[2247]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ رَوَاهُ عَنْ رَجُلٍ مِنَ الْعَامَّةِ قَالَ كُنْتُ أُجَالِسُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَلَا وَ اللَّهِ مَا رَأَيْتُ مَجْلِساً أَنْبَلَ مِنْ مَجَالِسِهِ قَالَ فَقَالَ لِي ذَاتَ يَوْمٍ مِنْ أَيْنَ تَخْرُجُ الْعَطْسَةُ فَقُلْتُ مِنَ الْأَنْفِ فَقَالَ لِي أَصَبْتَ الْخَطَأَ فَقُلْتُ جُعِلْتُ فِدَاكَ مِنْ أَيْنَ تَخْرُجُ فَقَالَ مِنْ جَمِيعِ الْبَدَنِ كَمَا أَنَّ النُّطْفَةَ تَخْرُجُ مِنْ جَمِيعِ الْبَدَنِ وَ مَخْرَجُهَا مِنَ الْإِحْلِيلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions, reporting it from a man from the general Muslims having said,

‘I used to sit in a gathering of Abu Abdullahasws, so, by Allahazwj, I had not seen a gathering nobler than hisasws gathering. Heasws said to me one day, ‘From where does the sneeze come out?’ So I said, ‘From the nose’. So heasws said to me: ‘You are wrong’. So I said, ‘May I be sacrificed for youasws! From where does it come out?’ So heasws said: ‘From the entire body, just as the sperm comes out from the entire body, and its exit is from the urethra’.

ثُمَّ قَالَ أَ مَا رَأَيْتَ الْإِنْسَانَ إِذَا عَطَسَ نُفِضَ أَعْضَاؤُهُ وَ صَاحِبُ الْعَطْسَةِ يَأْمَنُ الْمَوْتَ سَبْعَةَ أَيَّامٍ .

Then heasws said: ‘Have you not seen the person when he sneezes, his body parts shake? And the sneezer is safe from the death for seven days’.[2248]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَصْدِيقُ الْحَدِيثِ عِنْدَ الْعُطَاسِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘is sneezing is a sign of the truthfulness (of a speaker)’.[2249]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ الرَّجُلُ يَتَحَدَّثُ بِحَدِيثٍ فَعَطَسَ عَاطِسٌ فَهُوَ شَاهِدُ حَقٍّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the man was narrating with a Hadeeth, so a sneezer sneezes, so it is a testimony of truthfulness’.[2250]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَصْدِيقُ الْحَدِيثِ عِنْدَ الْعُطَاسِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah, from Ibn Abu Umeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The sneezing is the ratification of truthfulness of a person’s words’.[2251]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا عَطَسَ الرَّجُلُ ثَلَاثاً فَسَمِّتْهُ ثُمَّ اتْرُكْهُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhassin Bin Ahmad, from Aban Bin usman, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When a man sneezes three (times), so Name (Allahazwj in response) and leave him (if he sneezes any more)’.[2252]

بَابُ وُجُوبِ إِجْلَالِ ذِي الشَّيْبَةِ الْمُسْلِمِ

Chapter 16 – The Obligation of respecting the Muslim with old age

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالَ الشَّيْخِ الْكَبِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said to me: ‘From the Respect of Allahazwj Mighty and Majestic is respecting an aged old man’.[2253]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَرَفَ فَضْلَ كَبِيرٍ لِسِنِّهِ فَوَقَّرَهُ آمَنَهُ اللَّهُ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who recognises the merit of old age, so he dignifies him, Allahazwj would Secure him from the horrors of the Day of Judgment’’.[2254]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَقَّرَ ذَا شَيْبَةٍ فِي الْإِسْلَامِ آمَنَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ .

And by this chain,

heasws said: ‘Rasool-Allahsaww said: ‘The one who dignifies the one with old age in Al-Islam, Allahazwj Mighty and Majestic would Secure him from the horrors of the Day of Judgment’’.[2255]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا الْخَطَّابِ يُحَدِّثُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ لَا يَجْهَلُ حَقَّهُمْ إِلَّا مُنَافِقٌ مَعْرُوفٌ بِالنِّفَاقِ ذُو الشَّيْبَةِ فِي الْإِسْلَامِ وَ حَامِلُ الْقُرْآنِ وَ الْإِمَامُ الْعَادِلُ .

A number of our companions,from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Is’haq Bin Ammar who said,

‘I heard Abu Al-Khattab narrating from Abu Abdullahasws having said: ‘Three (people), none would ignore their rights except for a hypocrite well-known with the hypocrisy – one with old age in Al-Islam, and a bearer (memoriser) of the Quran, and the just Imamasws’.[2256]

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالُ الْمُؤْمِنِ ذِي الشَّيْبَةِ وَ مَنْ أَكْرَمَ مُؤْمِناً فَبِكَرَامَةِ اللَّهِ بَدَأَ وَ مَنِ اسْتَخَفَّ بِمُؤْمِنٍ ذِي شَيْبَةٍ أَرْسَلَ اللَّهُ إِلَيْهِ مَنْ يَسْتَخِفُّ بِهِ قَبْلَ مَوْتِهِ .

From him, from his father, from Abu Nahshal, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said to me: ‘From the respect of Allahazwj Mighty and Majestic is respecting the Momin with old age; and the one who honours a Momin, so he has begun by honouring Allahazwj, and the one takes lightly with a Momin with old age, Allahazwj would Send him one who would take lightly with him before his death’.[2257]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالُ ذِي الشَّيْبَةِ الْمُسْلِمِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’adan Bin Muslim, from Abu Baseer, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘From the respect of Allahazwj Mighty and Majestic is the respect for the Muslim with an old age’.[2258]

––––––––

بَابُ إِكْرَامِ الْكَرِيمِ

Chapter 17 – Honouring the honourable

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَجُلَانِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَلْقَى لِكُلِّ وَاحِدٍ مِنْهُمَا وِسَادَةً فَقَعَدَ عَلَيْهَا أَحَدُهُمَا وَ أَبَى الْآخَرُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اقْعُدْ عَلَيْهَا فَإِنَّهُ لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Two men came over to Amir Al-Momineenasws, heasws placed a pillow for each one of them, and one of them sat upon it and the other one refused. So Amir Al-Momineenasws said: ‘Sit upon it, for no one refuses an honouring except for a donkey’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ .

Then heasws said: ‘Rasool-Allahsaww said: ‘When an honourable one of a people comes over to you, so honour him’.[2259]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whenever an honourable one of a people comes over to you, so honour him’.[2260]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّا قَدِمَ عَدِيُّ بْنُ حَاتِمٍ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) أَدْخَلَهُ النَّبِيُّ ( صلى الله عليه وآله ) بَيْتَهُ وَ لَمْ يَكُنْ فِي الْبَيْتِ غَيْرُ خَصَفَةٍ وَ وِسَادَةٍ مِنْ أَدَمٍ فَطَرَحَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَدِيِّ بْنِ حَاتِمٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Abdullah Al Alawy, from his father, from his grandfather who said,

‘Amir Al-Momineenasws said: ‘When Udayy Bin Hatim proceeded to the Prophetsaww, the Prophetsaww entered him into hissaww house, and there did not happen to be in the house apart from a sack and a pillow of animal skin. So Rasool-Allahsaww placed it for him’.[2261]

بَابُ حَقِّ الدَّاخِلِ

Chapter 18 – The right of a comer

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ حَقِّ الدَّاخِلِ عَلَى أَهْلِ الْبَيْتِ أَنْ يَمْشُوا مَعَهُ هُنَيْئَةً إِذَا دَخَلَ وَ إِذَا خَرَجَ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘From the rights of a comer upon the people of the house is that he should walk with him, welcoming him, and when he goes out’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ الْمُسْلِمِ فِي بَيْتِهِ فَهُوَ أَمِيرٌ عَلَيْهِ حَتَّى يَخْرُجَ .

And heasws said: ‘Rasool-Allahsaww said: ‘Whenever one of you enters a Muslim brother into his house, so he is the commander upon him until he goes out’.[2262]

بَابُ الْمَجَالِسُ بِالْأَمَانَةِ

Chapter 19 – The gatherings are with the confidentiality

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ ابْنِ أَبِي عَوْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمَجَالِسُ بِالْأَمَانَةِ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abdullah Bin Sinan, from Ibn Abu Awf,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The gatherings are with the confidentiality’ (in the hands of the attendants).[2263]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَجَالِسُ بِالْأَمَانَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The gatherings are with the confidentiality’(in the hands of the attendants).[2264]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَجَالِسُ بِالْأَمَانَةِ وَ لَيْسَ لِأَحَدٍ أَنْ يُحَدِّثَ بِحَدِيثٍ يَكْتُمُهُ صَاحِبُهُ إِلَّا بِإِذْنِهِ إِلَّا أَنْ يَكُونَ ثِقَةً أَوْ ذِكْراً لَهُ بِخَيْرٍ .

A nuuumber of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The gatherings are with the confidentiality. No one must make public anything that one’s companion does not want to be made public unless it with his permission, or he is trusted and does it only for his good’.[2265]

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بَابٌ فِي الْمُنَاجَاةِ

Chapter 20 – Regarding the whispering

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الْقَوْمُ ثَلَاثَةً فَلَا يَتَنَاجَى مِنْهُمُ اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ فِي ذَلِكَ مَا يَحْزُنُهُ وَ يُؤْذِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When there was a group of three, so two of them should not be whispering (to each other) because it saddens and hurts the feelings of the third’.[2266]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ إِذَا كَانَ ثَلَاثَةٌ فِي بَيْتٍ فَلَا يَتَنَاجَى اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ ذَلِكَ مِمَّا يَغُمُّهُ .

A number of our companions, from Ahmad Bin Muhammad Abu Abdullah, from Muhammad Bin Ali, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘When there were three in a room, so two of them should not whisper (to each other) because it would sadden him’.[2267]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَرَضَ لِأَخِيهِ الْمُسْلِمِ الْمُتَكَلِّمِ فِي حَدِيثِهِ فَكَأَنَّمَا خَدَشَ وَجْهَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who displays (himself as) the speaker to him Muslim brother (cutting off) his discussion, so it is as if he has scratched his face’.[2268]

بَابُ الْجُلُوسِ

Chapter 21 – The Sitting (postures)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ رَفَعَهُ قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَجْلِسُ ثَلَاثاً الْقُرْفُصَا وَ هُوَ أَنْ يُقِيمَ سَاقَيْهِ وَ يَسْتَقْبِلَهُمَا بِيَدَيْهِ وَ يَشُدَّ يَدَهُ فِي ذِرَاعِهِ وَ كَانَ يَجْثُو عَلَى رُكْبَتَيْهِ وَ كَانَ يَثْنِي رِجْلًا وَاحِدَةً وَ يَبْسُطُ عَلَيْهَا الْأُخْرَى وَ لَمْ يُرَ ( صلى الله عليه وآله ) مُتَرَبِّعاً قَطُّ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Nowfaly, from Abdul Azeem Bin Abdullah Bin Al Hassan Al Alawy, raising it,

‘Heasws said, ‘It was so that the Prophetsaww sat by three (postures) – the squatting, and it is that hesaww raised both hissaww legs (knees) and embraced them with hissaww hand, and tightened hissaww hands in hissaww arms; and hesaww used to bow upon hissaww knees, and hesaww would bend one leg and extend the other one upon it; and hesaww was not seen cross-legged at all’.[2269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) قَاعِداً وَاضِعاً إِحْدَى رِجْلَيْهِ عَلَى فَخِذِهِ فَقُلْتُ إِنَّ النَّاسَ يَكْرَهُونَ هَذِهِ الْجِلْسَةَ وَ يَقُولُونَ إِنَّهَا جِلْسَةُ الرَّبِّ فَقَالَ إِنِّي إِنَّمَا جَلَسْتُ هَذِهِ الْجِلْسَةَ لِلْمَلَالَةِ وَ الرَّبُّ لَا يَمَلُّ وَ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it, from Abu Hamza Al Sumaly who said,

‘I saw Ali Bin Al-Husaynasws seated placing one of hisasws legs upon hisasws thigh. The people used to dislike this sitting posture and they were saying, ‘It is the sitting of the Lordazwj’. So heasws said: ‘But rather, Iasws am sitting with this posture for the tiredness, and the Lordazwj, Heazwj neither gets tired, nor does slumber seize Himazwj, nor sleep’.[2270]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ أَبِي سُلَيْمَانَ الزَّاهِدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَضِيَ بِدُونِ التَّشَرُّفِ مِنَ الْمَجْلِسِ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ وَ مَلَائِكَتُهُ يُصَلُّونَ عَلَيْهِ حَتَّى يَقُومَ .

Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Murazim, from Abu Suleyman Al Zahid,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is contend with a seat without (seeking) a prestige from the gathering, Allahazwj Mighty and Majestic, and Hisazwj Angels would not cease to send Salawāt upon him until he arises’.[2271]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرَ مَا يَجْلِسُ تُجَاهَ الْقِبْلَةِ .

Ali Bin Ibrahim, from his father, from one of his companions, fromTalha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Rasool-Allahsaww used to mostly sit facing the Qiblah’.[2272]

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ جَلَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَوَرِّكاً رِجْلُهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُسْرَى فَقَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ هَذِهِ جِلْسَةٌ مَكْرُوهَةٌ فَقَالَ لَا إِنَّمَا هُوَ شَيْ‏ءٌ قَالَتْهُ الْيَهُودُ لَمَّا أَنْ فَرَغَ اللَّهُ عَزَّ وَ جَلَّ مِنْ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ اسْتَوَى عَلَى الْعَرْشِ جَلَسَ هَذِهِ الْجِلْسَةَ لِيَسْتَرِيحَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ وَ بَقِيَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَوَرِّكاً كَمَا هُوَ .

Abu Abdullah Al Ashary, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman who said,

‘Abu Abdullahasws sat ‘Mutawarrika’, hisasws right leg being upon hisasws left thigh. So a man said to himasws, ‘This is an abhorrent sitting posture’. So heasws said: ‘No. But rather, it is a thing which the Jews say that when Allahazwj Mighty and Majestic was free from Creating the skies and the earth and Established upon the Throne, Sat in this posture in order to rest. So Allahazwj Mighty and Majestic Revealed [2:255] Allah is He besides Whom there is no god, the Everliving, the Eternal; slumber does not seize Him nor sleep, and Abu Abdullahasws remained sitting ‘Mutawarrika’ posture just as heasws was’.[2273]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ مَنْزِلًا قَعَدَ فِي أَدْنَى الْمَجْلِسِ إِلَيْهِ حِينَ يَدْخُلُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that whenever Rasool-Allahsaww entered a house, hesaww sat in the nearest place to himsaww where hesaww entered (from)’.[2274]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سُوقُ الْمُسْلِمِينَ كَمَسْجِدِهِمْ فَمَنْ سَبَقَ إِلَى مَكَانٍ فَهُوَ أَحَقُّ بِهِ إِلَى اللَّيْلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The market of the Muslims is like their Masjid. So the one who preceded to a place, so he is more rightful with it up to the night’.

قَالَ وَ كَانَ لَا يَأْخُذُ عَلَى بُيُوتِ السُّوقِ كِرَاءً .

Heasws said: ‘And it was so that heasws did not used to take rent for the market rooms (stalls)’.[2275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَنْبَغِي لِلْجُلَسَاءِ فِي الصَّيْفِ أَنْ يَكُونَ بَيْنَ كُلِّ اثْنَيْنِ مِقْدَارُ عَظْمِ الذِّرَاعِ لِئَلَّا يَشُقَّ بَعْضُهُمْ عَلَى بَعْضٍ فِي الْحَرِّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘It is befitting for the sitting ones during the summer that there happens to be between every two, a measurement of an arm bone (elbow’s length), lest it be grievous from some of them upon the others in the heat’.[2276]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَجْلِسُ فِي بَيْتِهِ عِنْدَ بَابِ بَيْتِهِ قُبَالَةَ الْكَعْبَةِ .

Ali, from his father, from Ibn Abu Umeyr, from hammad Bin Usman who said,

‘I saw Abu Abdullahasws sit in hisasws house by the door of his house, facing the Qiblah’.[2277]

بَابُ الِاتِّكَاءِ وَ الِاحْتِبَاءِ

Chapter 22 – The reclining and the folded (postures)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاتِّكَاءُ فِي الْمَسْجِدِ رَهْبَانِيَّةُ الْعَرَبِ إِنَّ الْمُؤْمِنَ مَجْلِسُهُ مَسْجِدُهُ وَ صَوْمَعَتُهُ بَيْتُهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The reclining in the Masjid is the monasticism of the Arabs. A Momin is such that his sitting is his Masjid (place of worship), and his monastery is his house’.[2278]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاحْتِبَاءُ فِي الْمَسْجِدِ حِيطَانُ الْعَرَبِ .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Sitting cross-legged in the Masjid is the encirclement of the Arabs (sitting in a circle)’.[2279]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاحْتِبَاءُ حِيطَانُ الْعَرَبِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al Hassanasws having said: ‘Rasool-Allahsaww said: ‘The cross-legged (posture) is an encirclement of the Arabs (sitting in a circle)’.[2280]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَحْتَبِي بِثَوْبٍ وَاحِدٍ فَقَالَ إِنْ كَانَ يُغَطِّي عَوْرَتَهُ فَلَا بَأْسَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the man sat cross-legged being in one (piece of) cloth. So heasws said: ‘If he had covered up his private part, so there is no problem’.[2281]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ لِلرَّجُلِ أَنْ يَحْتَبِيَ مُقَابِلَ الْكَعْبَةِ .

From him, from Muhammad Bin Ali, from Ali Bin Asbaat, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not allowed for the man that he sits cross-legged facing the Kabah’.[2282]

بَابُ الدُّعَابَةِ وَ الضَّحِكِ

Chapter 23 – The humour and the laughter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يَكُونُ مَعَ الْقَوْمِ فَيَجْرِي بَيْنَهُمْ كَلَامٌ يَمْزَحُونَ وَ يَضْحَكُونَ فَقَالَ لَا بَأْسَ مَا لَمْ يَكُنْ فَظَنَنْتُ أَنَّهُ عَنَى الْفُحْشَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Isa, from Moammar Bin Khallad who said,

‘I asked Abu Al-Hassanasws saying, ‘May I be sacrificed for youasws! The man happens to be with a group, and the speech flows between them, so they are joking and laughing’. So heasws said: ‘There is no problem for as long as there does not happen to be . . .’. So I thought heasws meant the immoralities.

ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْتِيهِ الْأَعْرَابِيُّ فَيُهْدِي لَهُ الْهَدِيَّةَ ثُمَّ يَقُولُ مَكَانَهُ أَعْطِنَا ثَمَنَ هَدِيَّتِنَا فَيَضْحَكُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ إِذَا اغْتَمَّ يَقُولُ مَا فَعَلَ الْأَعْرَابِيُّ لَيْتَهُ أَتَانَا .

Then heasws said: ‘It was so that Bedouins would come to Rasool-Allahsaww and bring gifts for himsaww, and they was saying, ‘Give us the price of our gifts’. So Rasool-Allahsaww would laugh; and when hesaww was sad hesaww asked: ‘What happened to the Bedouin? If only he would come to ussaww’.[2283]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ إِلَّا وَ فِيهِ دُعَابَةٌ قُلْتُ وَ مَا الدُّعَابَةُ قَالَ الْمِزَاحُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Momin except there is humour in him’. I said, ‘And what is the humour?’ Heasws said: ‘The (tales in) joyful (manners)’.[2284]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَحْيَى بْنِ سَلَّامٍ عَنْ يُوسُفَ بْنِ يَعْقُوبَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يُونُسَ الشَّيْبَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ مُدَاعَبَةُ بَعْضِكُمْ بَعْضاً قُلْتُ قَلِيلٌ قَالَ فَلَا تَفْعَلُوا فَإِنَّ الْمُدَاعَبَةَ مِنْ حُسْنِ الْخُلُقِ وَ إِنَّكَ لَتُدْخِلُ بِهَا السُّرُورَ عَلَى أَخِيكَ وَ لَقَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُدَاعِبُ الرَّجُلَ يُرِيدُ أَنْ يَسُرَّهُ .

Fromhim, from Muhammad Bin Ali, from Yahya Bin Sllam, from Yusuf Bin Yaqoub, from Salih Bin Uqba, from Yunus Al Shaybani who said,

‘Abu Abdullahasws said: ‘How is the humouring of some of you unto the others?’ I said, ‘Little’. Heasws said: ‘Do not be doing so (being of little humour), for the humour is from the good morals, and you would be entering the cheerfulness by it upon your brother, and it was so that Rasool-Allahsaww would humour the man intending to cheer him up’.[2285] 

صَالِحُ بْنُ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْمُدَاعِبَ فِي الْجَمَاعَةِ بِلَا رَفَثٍ .

Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Mighty and Majestic Loves the humour (taking place) in the group without there being any obscenities’.[2286]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ضَحِكُ الْمُؤْمِنِ تَبَسُّمٌ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Al hassan Bin Kuleyb,

(It has been narrated) from Abu Abdullahasws having said: ‘The laughter of the Momin is a smile’.[2287]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَثْرَةُ الضَّحِكِ تُمِيتُ الْقَلْبَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Abundant laughter deadens the heart’.

وَ قَالَ كَثْرَةُ الضَّحِكِ تَمِيثُ الدِّينَ كَمَا يَمِيثُ الْمَاءُ الْمِلْحَ .

And heasws said: ‘Abundant laughter dissolves the Religion just as the water dissolves the salt’.[2288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ الْجَهْلِ الضَّحِكَ مِنْ غَيْرِ عَجَبٍ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘From the ignorance is the laughter from without any wonderment’.

قَالَ وَ كَانَ يَقُولُ لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ .

He (the narrator) said, ‘And heasws was saying: ‘Do not manifest your teeth from a laughter and you have committed the disgraceful deeds, and there is no security overnight from the evil deeds’.[2289]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘Abu Abdullahasws said: ‘Beware of the joking, for it removes with the water (dignity) of the face’.[2290]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَحْبَبْتَ رَجُلًا فَلَا تُمَازِحْهُ وَ لَا تُمَارِهِ .

From him, from his father, from Ibn Abu Umeyr, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘When you love a man, so neither joke with him nor argue bitterly with him’.[2291]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَهْقَهَةُ مِنَ الشَّيْطَانِ .

From him, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The guffaw (loud bursts of laughter) is from the Satanla’.[2292]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَثْرَةُ الضَّحِكِ تَذْهَبُ بِمَاءِ الْوَجْهِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from Anbasa Al Aabid who said,

‘I heard Abu Abdullahasws saying: ‘Frequent laughter removes the water (dignity) of the face’.[2293]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَجُرُّ السَّخِيمَةَ وَ يُورِثُ الضَّغِينَةَ وَ هُوَ السَّبُّ الْأَصْغَرُ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from IbnAl Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Beware of the joking for it would (cause) the grudges to flow, and would inherit the hatred, and it is the small insult’.[2294]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ خَالِدِ بْنِ طَهْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَهْقَهْتَ فَقُلْ حِينَ تَفْرُغُ اللَّهُمَّ لَا تَمْقُتْنِي .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al hakam, from Aban Bin Usman, from Khalid Bin Tahmaan,

(It has been narrated) from Abu Ja’farasws having said: ‘When you guffaw (loud bursts of laughter), so say when you are free (from it), ‘O Allahazwj! Do not Detest me’’.[2295]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ وَ عَلِيِّ بْنِ عُقْبَةَ وَ ثَعْلَبَةَ رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ وَ أَبِي جَعْفَرٍ أَوْ أَحَدِهِمَا ( عليهما السلام ) قَالَ كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ وَ كَثْرَةُ الضَّحِكِ تَمُجُّ الْإِيمَانَ مَجّاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Farqad and Ali Bin Uqba and Sa’alba,

(It has been narrated) raising it to Abu Abdullahasws and Abu Ja’farasws, or one of the twoasws having said: ‘The joking removes the water (dignity) of the face, and frequent laughter hurls out the Eman with a hurling’.[2296]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمِزَاحُ السِّبَابُ الْأَصْغَرُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Ahmad Bin Al Hassan Al Maysami, from Anbasa Al Aabid who said,

‘I heard Abu Abdullahasws saying: ‘The jokes are the smaller insults’.[2297]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ وَ مَهَابَةِ الرِّجَالِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Beware of the joking, for it does away with the water (dignity) of the face, and the sublimity of the men’.[2298]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْعَبَّاسِ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُمَارِ فَيَذْهَبَ بَهَاؤُكَ وَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Al Abbas, from Ammar Bin Marwan who said,

‘Abu Abdullahasws said: ‘Do not dispute bitterly for it would remove your glory, nor joke, for they (others) would take liberties upon you’.[2299]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ammar Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not joke (with people) for they would take liberties upon you’.[2300]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ قَالَ فِي وَصِيَّةٍ لَهُ لِبَعْضِ وُلْدِهِ أَوْ قَالَ قَالَ أَبِي لِبَعْضِ وُلْدِهِ إِيَّاكَ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِنُورِ إِيمَانِكَ وَ يَسْتَخِفُّ بِمُرُوءَتِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf,

(It has been narrated) from Al Hassanasws having said in a bequest of hisasws to one of hisasws sons, or said: ‘Myasws fatherasws said to one of hisasws sons: ‘Beware of the joking, for it would remove the light of your Eman, and would lighten your manliness’.[2301]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَانَ يَحْيَى بْنُ زَكَرِيَّا ( عليه السلام ) يَبْكِي وَ لَا يَضْحَكُ وَ كَانَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) يَضْحَكُ وَ يَبْكِي وَ كَانَ الَّذِي يَصْنَعُ عِيسَى ( عليه السلام ) أَفْضَلَ مِنَ الَّذِي كَانَ يَصْنَعُ يَحْيَى ( عليه السلام ) .

From him, from Ibn Fazzal, from Al Hassan Bin Al Jahm, from Ibrahim Bin Mihzam, from the one who mentioned it,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘It was so that Yahya Bin Zakariyyaas would cry and not laugh, and it was so that Isaas Bin Maryamas would laugh and cry, and that which Isaas did is superior than that which was done by Yahyaas’.[2302]

بَابُ حَقِّ الْجِوَارِ

Chapter 24 – Rights of the neighbours

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ عَمْرِو بْنِ عِكْرِمَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ لِي جَارٌ يُؤْذِينِي فَقَالَ ارْحَمْهُ فَقُلْتُ لَا رَحِمَهُ اللَّهُ فَصَرَفَ وَجْهَهُ عَنِّي قَالَ فَكَرِهْتُ أَنْ أَدَعَهُ فَقُلْتُ يَفْعَلُ بِي كَذَا وَ كَذَا وَ يَفْعَلُ بِي وَ يُؤْذِينِي فَقَالَ أَ رَأَيْتَ إِنْ كَاشَفْتَهُ انْتَصَفْتَ مِنْهُ فَقُلْتُ بَلَى أُرْبِي عَلَيْهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umer and Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Ali Bin Fazzal, from Fazalat Bin Ayoub, altogether from Muawiya Bin Ammar, from Amro bin Ikrama who said:

‘I went over to Abu Abdullahasws, and I said to himasws, ‘There is a neighbour of mine who is bothering me’. So heasws said: ‘Be merciful to him’. So I said, ‘May Allahazwj not have Mercy on him’. So heasws turned hisasws face away from me, so I disliked leaving himasws (like this), so I said, ‘He has done such and such with me, and keeps on doing it and is bothering me’. So heasws said: ‘What is your view, if Iasws were to bring him into the open, would you turn out to be more just than him?’ So I said, ‘Yes, I would exceed (in fairness) upon him’.

فَقَالَ إِنَّ ذَا مِمَّنْ يَحْسُدُ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ فَإِذَا رَأَى نِعْمَةً عَلَى أَحَدٍ فَكَانَ لَهُ أَهْلٌ جَعَلَ بَلَاءَهُ عَلَيْهِمْ وَ إِنْ لَمْ يَكُنْ لَهُ أَهْلٌ جَعَلَهُ عَلَى خَادِمِهِ فَإِنْ لَمْ يَكُنْ لَهُ خَادِمٌ أَسْهَرَ لَيْلَهُ وَ أَغَاظَ نَهَارَهُ

So heasws said: That one is from the ones who envy the people upon what Allahazwj has Given them from Hisazwj Grace. So when he sees a Bounty upon anyone, and if there was a family for him, he would be like a curse upon them, and if there does not happen to be a family for him, he would make it to be upon his servant. So if there does not happen to be a servant for him, he would stay awake during his night and be wrathful by his day.

إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ إِنِّي اشْتَرَيْتُ دَاراً فِي بَنِي فُلَانٍ وَ إِنَّ أَقْرَبَ جِيرَانِي مِنِّي جِوَاراً مَنْ لَا أَرْجُو خَيْرَهُ وَ لَا آمَنُ شَرَّهُ قَالَ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) وَ سَلْمَانَ وَ أَبَا ذَرٍّ وَ نَسِيتُ آخَرَ وَ أَظُنُّهُ الْمِقْدَادَ أَنْ يُنَادُوا فِي الْمَسْجِدِ بِأَعْلَى أَصْوَاتِهِمْ بِأَنَّهُ لَا إِيمَانَ لِمَنْ لَمْ يَأْمَنْ جَارُهُ بَوَائِقَهُ فَنَادَوْا بِهَا ثَلَاثاً

A man from the Helpers came over to Rasool-Allahsaww and he said, ‘I bought a house among the Clan of so and so, and the closest neighbour of mine to me is a neighbour from whom I do not hope for any goodness nor do I feel safe from his evil’. So Rasool-Allahsaww instructed Aliasws, and Salmanas, and Abu Zarras’, and I forgot the other one, and I think heasws mentioned Al-Miqdad’, ‘that they call out in the Masjid by the highest of their voices that, ‘There is no Eman for the one whose neighbour is not safe from him with his deeds’. So theyas called out with it three (times).

ثُمَّ أَوْمَأَ بِيَدِهِ إِلَى كُلِّ أَرْبَعِينَ دَاراً مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ .

Then heasws gestured by hisasws hand, ‘Up to forty houses from in front of him, and from behind him, and from his right and from his left (are all regarded as neighbours)’.[2303]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَرَأْتُ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَتَبَ بَيْنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ مَنْ لَحِقَ بِهِمْ مِنْ أَهْلِ يَثْرِبَ أَنَّ الْجَارَ كَالنَّفْسِ غَيْرُ مُضَارٍّ وَ لَا آثِمٍ وَ حُرْمَةُ الْجَارِ عَلَى الْجَارِ كَحُرْمَةِ أُمِّهِ الْحَدِيثُ مُخْتَصَرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Iasws read in the Book of Aliasws that Rasool-Allahsaww wrote between the Emigrants and the Helpers and the ones attached with them from the people of Yasrib: ‘The neighbour is like the soul, neither to be harmed nor sinned (against), and the sanctity of the neighbour upon the neighbour is like the sanctity of his mother’. The brief Hadeeth.[2304]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حُسْنُ الْجِوَارِ يَزِيدُ فِي الرِّزْقِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Ibrahim Bin Abu Raja’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Good neighbourliness increases in the sustenance’.[2305]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ يَعْقُوبَ ( عليه السلام ) لَمَّا ذَهَبَ مِنْهُ بِنْيَامِينُ نَادَى يَا رَبِّ أَ مَا تَرْحَمُنِي أَذْهَبْتَ عَيْنَيَّ وَ أَذْهَبْتَ ابْنَيَّ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ أَمَتُّهُمَا لَأَحْيَيْتُهُمَا لَكَ حَتَّى أَجْمَعَ بَيْنَكَ وَ بَيْنَهُمَا وَ لَكِنْ تَذْكُرُ الشَّاةَ الَّتِي ذَبَحْتَهَا وَ شَوَيْتَهَا وَ أَكَلْتَ وَ فُلَانٌ وَ فُلَانٌ إِلَى جَانِبِكَ صَائِمٌ لَمْ تُنِلْهُ مِنْهَا شَيْئاً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Is’haq Bin Ammar, from Al Kahily who said,

‘I heard Abu Abdullahasws saying: ‘Yaqoubasws, when Beyaminas went away from himas, called out: ‘O Lordazwj! Will Youazwj not have Mercy on meas? Myas eyesight has gone, and myas two sonsas have gone’. So Allahazwj Blessed and High Revealed unto himas: “Had theyas both died, Iazwj would have Revived themas both for youas until Iazwj Gather between youas and themas both. But recall the sheep which youas slaughtered it and roasted it and ate, while so and so from youras side (neighbour) Fasted, not attaining anything from it”’.[2306]

وَ فِي رِوَايَةٍ أُخْرَى قَالَ فَكَانَ بَعْدَ ذَلِكَ يَعْقُوبُ ( عليه السلام ) يُنَادِي مُنَادِيهِ كُلَّ غَدَاةٍ مِنْ مَنْزِلِهِ عَلَى فَرْسَخٍ أَلَا مَنْ أَرَادَ الْغَدَاءَ فَلْيَأْتِ إِلَى يَعْقُوبَ وَ إِذَا أَمْسَى نَادَى أَلَا مَنْ أَرَادَ الْعَشَاءَ فَلْيَأْتِ إِلَى يَعْقُوبَ .

And in another report, heasws said: ‘And it was so after that, Yaqoubas used to get hisas caller to call out during every morning, from his house, upon a Farsakh (about four miles), ‘Indeed! The one who wants the lunch, so let him come to Yaqoubas!’. And when it was evening, he called out, ‘Indeed! The one who wants the dinner, so let him come to Yaqoubas!’’.[2307]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنْ أَبِي مَسْعُودٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حُسْنُ الْجِوَارِ زِيَادَةٌ فِي الْأَعْمَارِ وَ عِمَارَةُ الدِّيَارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Sa’dan, from Abu Masoud who said,

‘Abu Abdullahasws said to me: ‘The good neighbourliness increases in the life-span and the building of the households’.[2308]

عَنْهُ عَنِ النَّهِيكِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَكَمِ الْخَيَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حُسْنُ الْجِوَارِ يَعْمُرُ الدِّيَارَ وَ يَزِيدُ فِي الْأَعْمَارِ .

From him, from Al Naheyki, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Khayyat who said,

‘Abu Abdullahasws said: ‘Good neighbourliness builds the household and increases in the life-span’.[2309]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) قَالَ قَالَ لَيْسَ حُسْنُ الْجِوَارِ كَفَّ الْأَذَى وَ لَكِنَّ حُسْنَ الْجِوَارِ صَبْرُكَ عَلَى الْأَذَى .

From him, from one of his companions, from Salih Bin Hamza, from Al Hassan Bin Abdullah,

(It has been narrated) from Abd Salihasws (7th Imamasws) having said: ‘Good neighbourliness is not restraint from harming (the neighbour), but good neighbourliness is your patience upon the harm (done to you by the neighbour)’.[2310]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُسْنُ الْجِوَارِ يَعْمُرُ الدِّيَارَ وَ يُنْسِئُ فِي الْأَعْمَارِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Good neighbourliness builds the households, and cause (death to be) forgotten regarding the life-spans’.[2311]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ اعْلَمُوا أَنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَهُ .

A number of our companions, from Ahmad Bin Muhammad Abu Abdullah, from Ismail bin Mihran, from Muhamad Bin Hafs, from Abu Al Rabi’e Al Shamy,

(It has been narrated) from Abu Abdullahasws having said, and the room was full with hisasws family members: ‘Know, that he is not from usasws, the one is not of good neighbourliness with the ones who are in his neighbourhood’.[2312]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنُ مَنْ آمَنَ جَارَهُ بَوَائِقَهُ قُلْتُ وَ مَا بَوَائِقُهُ قَالَ ظُلْمُهُ وَ غَشْمُهُ .

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Abdullahasws saying: ‘A Momin is the one from whom his neighbour is safe of his deeds’. I said, ‘And what are his deeds?’ Heasws said: ‘His injustice and his harshness’.[2313]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَشَكَا إِلَيْهِ أَذًى مِنْ جَارِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اصْبِرْ ثُمَّ أَتَاهُ ثَانِيَةً فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) اصْبِرْ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Hanan Bin Sadeyr,

(It has been narrated) from his father, from Abu Ja’farasws having said: ‘A man came over to Rasool-Allahsaww and complained to himsaww of the harm from his neighbour. So Rasool-Allahsaww said to him: ‘Be patient’. Then he came over to himsaww for a second time, so the Prophetsaww said to him: ‘Be patient’.

ثُمَّ عَادَ إِلَيْهِ فَشَكَاهُ ثَالِثَةً فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِلرَّجُلِ الَّذِي شَكَا إِذَا كَانَ عِنْدَ رَوَاحِ النَّاسِ إِلَى الْجُمُعَةِ فَأَخْرِجْ مَتَاعَكَ إِلَى الطَّرِيقِ حَتَّى يَرَاهُ مَنْ يَرُوحُ إِلَى الْجُمُعَةِ فَإِذَا سَأَلُوكَ فَأَخْبِرْهُمْ

Then he returned to himsaww, and he complained to himsaww for the third time. So the Prophetsaww said to the man who complained: ‘When you are in the presence of the commuting of the people to the Friday Salat, so take out your household belongings to be on the road until the one who is going to the Friday Salat would see. So when they ask you, inform them (you are escaping from the harm of your neighbour)’.

قَالَ فَفَعَلَ فَأَتَاهُ جَارُهُ الْمُؤْذِي لَهُ فَقَالَ لَهُ رُدَّ مَتَاعَكَ فَلَكَ اللَّهُ عَلَيَّ أَنْ لَا أَعُودَ .

Heasws said: ‘He did so, and his harming neighbour came over to him and said to him, ‘Return your belongings, as Allahazwj is for Youazwj, (and would be) against me, if I will were to repeat (harming you)’.[2314]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ أَبِي الْحَسَنِ الْبَجَلِيِّ عَنْ عُبَيْدِ اللَّهِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا آمَنَ بِي مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ

From him, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Abdullah Bin usman, from Abu Al Hassan Al Bajaly, from Ubeydfullah Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘He has not believed in mesaww, the one who spends the night satiated while his neighbour is hungry’.

قَالَ وَ مَا مِنْ أَهْلِ قَرْيَةٍ يَبِيتُ وَ فِيهِمْ جَائِعٌ يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ .

Heasws said: ‘And there is none from the people of a town who spend the night (satiated) and among them is a hungry one, to whom Allahazwj would Look (with Kindness) to them on the Day of Judgement’.[2315]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنَ الْقَوَاصِمِ الْفَوَاقِرِ الَّتِي تَقْصِمُ الظَّهْرَ جَارُ السَّوْءِ إِنْ رَأَى حَسَنَةً أَخْفَاهَا وَ إِنْ رَأَى سَيِّئَةً أَفْشَاهَا .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘From the hardest of the misfortunes which break the back, is (having) an evil neighbour (who), if he sees goodness (from you) conceals it, and if he sees evil (in you), spreads it’.[2316]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَعُوذُ بِاللَّهِ مِنْ جَارِ السَّوْءِ فِي دَارِ إِقَامَةٍ تَرَاكَ عَيْنَاهُ وَ يَرْعَاكَ قَلْبُهُ إِنْ رَآكَ بِخَيْرٍ سَاءَهُ وَ إِنْ رَآكَ بِشَرٍّ سَرَّهُ .

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww seek Refuge with Allahazwj from the evil neighbour in a house of residence, his eyes can see you and his heart is against you. If he sees you in goodness, it stings him, and if he sees you with evil, it cheers him’.[2317]

بَابُ حَدِّ الْجِوَارِ

Chapter 25 – Limit of the neighbourhood

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ عَمْرِو بْنِ عِكْرِمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ أَرْبَعِينَ دَاراً جِيرَانٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Amro bin Ikrama,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every forty houses (its inhabitants) are neighbours, from in front of him, and from behind him, and from his right, and from his left’.[2318]

وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حَدُّ الْجِوَارِ أَرْبَعُونَ دَاراً مِنْ كُلِّ جَانِبٍ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ .

And from him, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Ja’farasws having said: ‘The limit of the neighbourhood is forty houses from every side, from in front of him, and from behind him, and from his right, and from his left’.[2319]

بَابُ حُسْنِ الصِّحَابَةِ وَ حَقِّ الصَّاحِبِ فِي السَّفَرِ

Chapter 26 - Good companionship and the right of the companion during the journey

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ أَوْصَانِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ أَدَاءِ الْأَمَانَةِ وَ صِدْقِ الْحَدِيثِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ammar Bin Marwan who said,

‘Abu Abdullahasws advised me saying, ‘Iasws advise you with (having) the fear of Allahazwj, and the re-payment of the entrustments, and truthful narrations, and the goodly companionship to the one who accompanies you, and there is no Strength except with Allahazwj’.[2320]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who inter-mingles (with others), so if he has the capacity that his hand can happen to be the higher (more giving than receiving), then he should do so’.[2321]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘No two would accompany each other except that the one with the greatest Recompense and the one most Beloved to Allahazwj Mighty and Majestic would be the one most kinder of the two with his companions’.[2322]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَقُّ الْمُسَافِرِ أَنْ يُقِيمَ عَلَيْهِ أَصْحَابُهُ إِذَا مَرِضَ ثَلَاثاً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, from a number of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘A right of the traveller is that his companion stands over him (staying with him) when he is sick, for three (days)’.[2323]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) صَاحَبَ رَجُلًا ذِمِّيّاً فَقَالَ لَهُ الذِّمِّيُّ أَيْنَ تُرِيدُ يَا عَبْدَ اللَّهِ فَقَالَ أُرِيدُ الْكُوفَةَ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws that, Amir Al-Momineenasws accompanied a Zimmy man (one living under the responsibility of an Islamic government). So the Zimmy said to himasws, ‘Where are youasws intending (to go to), O servant of Allahazwj?’ So heasws said: ‘Iasws am intending (to go to) Al-Kufa’.

فَلَمَّا عَدَلَ الطَّرِيقُ بِالذِّمِّيِّ عَدَلَ مَعَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لَهُ الذِّمِّيُّ أَ لَسْتَ زَعَمْتَ أَنَّكَ تُرِيدُ الْكُوفَةَ فَقَالَ لَهُ بَلَى فَقَالَ لَهُ الذِّمِّيُّ فَقَدْ تَرَكْتَ الطَّرِيقَ فَقَالَ لَهُ قَدْ عَلِمْتُ قَالَ فَلِمَ عَدَلْتَ مَعِي وَ قَدْ عَلِمْتَ ذَلِكَ

So when the road altered for Al-Medina, Amir Al-Momineenasws altered (hisasws direction) along with him. So the Zimmy said to himasws, ‘Did youasws not announce that youasws are intending Al-Kufa?’ So heasws said to him: ‘Yes’. So the Zimmy said to himasws, ‘So youasws have left the road (to Al-Kufa)’. So heasws said to him: ‘Iasws know that’. He said, ‘So why did youasws alter along with me and youasws have known that?’

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَذَا مِنْ تَمَامِ حُسْنِ الصُّحْبَةِ أَنْ يُشَيِّعَ الرَّجُلُ صَاحِبَهُ هُنَيْئَةً إِذَا فَارَقَهُ وَ كَذَلِكَ أَمَرَنَا نَبِيُّنَا ( صلى الله عليه وآله ) فَقَالَ لَهُ الذِّمِّيُّ هَكَذَا قَالَ قَالَ نَعَمْ قَالَ الذِّمِّيُّ لَا جَرَمَ أَنَّمَا تَبِعَهُ مَنْ تَبِعَهُ لِأَفْعَالِهِ الْكَرِيمَةِ فَأَنَا أُشْهِدُكَ أَنِّي عَلَى دِينِكَ وَ رَجَعَ الذِّمِّيُّ مَعَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَلَمَّا عَرَفَهُ أَسْلَمَ .

So Amir Al-Momineenasws said to him: ‘This is from the completion of the good companionship, that the man should escort his companion for a while when he separates from him; and that is how ourasws Prophetsaww has ordered us for’. So the Zimmy said to himasws, ‘Like this?’ Heasws said: ‘Yes’. The Zimmy said, ‘There is no doubt rather, that the one who follows himsaww, does so due to hissaww benevolent deeds. Thus, I hereby testify that I am upon yourasws Religion’. And the Zimmy returned along with Amir Al-Momineenasws. So when he recognised himasws, became a Muslim’.[2324]

بَابُ التَّكَاتُبِ

Chapter 27 – Correspondence

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّوَاصُلُ بَيْنَ الْإِخْوَانِ فِي الْحَضَرِ التَّزَاوُرُ وَ فِي السَّفَرِ التَّكَاتُبُ .

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether from Ibn Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Maintenance of relationships between the brethren during the saying (not travelling) is the visitations, and during the journey, is the correspondence’.[2325]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَدُّ جَوَابِ الْكِتَابِ وَاجِبٌ كَوُجُوبِ رَدِّ السَّلَامِ وَ الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ رَسُولِهِ .

Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Returning an answer to a letter is as Obligatory as the Obligation of returning the greeting, and the initiator of the greeting is closer with Allahazwj and Hisazwj Rasoolsaww’.[2326]

بَابُ النَّوَادِرِ

Chapter 28 – The Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْسِمُ لَحَظَاتِهِ بَيْنَ أَصْحَابِهِ فَيَنْظُرُ إِلَى ذَا وَ يَنْظُرُ إِلَى ذَا بِالسَّوِيَّةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that Rasool-Allahsaww used to apportion hissaww moments (time) between hissaww companions. So hesaww would look at that one, and hesaww would look at that one, with the fairness’.

قَالَ وَ لَمْ يَبْسُطْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رِجْلَيْهِ بَيْنَ أَصْحَابِهِ قَطُّ وَ إِنْ كَانَ لَيُصَافِحُهُ الرَّجُلُ فَمَا يَتْرُكُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَدَهُ مِنْ يَدِهِ حَتَّى يَكُونَ هُوَ التَّارِكَ فَلَمَّا فَطَنُوا لِذَلِكَ كَانَ الرَّجُلُ إِذَا صَافَحَهُ قَالَ بِيَدِهِ فَنَزَعَهَا مِنْ يَدِهِ .

Heasws said: ‘And Rasool-Allahsaww did not extend hisasws legs in between hissaww companions at all, and if the man was to shake hissaww hand, so Rasool-Allahsaww would not leave his hand from hissaww hand until it so happened that he was the leaver. So when they (the people) discerned that, it was so that the man, whenever he shook hissaww hand, said so with his hands, so he removed it (quickly) from hissaww hand’.[2327]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا كَانَ الرَّجُلُ حَاضِراً فَكَنِّهِ وَ إِذَا كَانَ غَائِباً فَسَمِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws having said: ‘When the man was present, so teknonym him, and when he was absent, so name him’.[2328]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَحَبَّ أَحَدُكُمْ أَخَاهُ الْمُسْلِمَ فَلْيَسْأَلْهُ عَنِ اسْمِهِ وَ اسْمِ أَبِيهِ وَ اسْمِ قَبِيلَتِهِ وَ عَشِيرَتِهِ فَإِنَّ مِنْ حَقِّهِ الْوَاجِبِ وَ صِدْقِ الْإِخَاءِ أَنْ يَسْأَلَهُ عَنْ ذَلِكَ وَ إِلَّا فَإِنَّهَا مَعْرِفَةُ حُمْقٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When one of you loves his Muslim brother, so let him ask him of his name, and the name of his father, and the name of his tribe and his clan, for it is from his Obligatory rights and truthful brotherhood that he asks him about that, or else it would be a foolish recognition’.[2329]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ عَبْدِ الْمَلِكِ بْنِ قُدَامَةُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَوْماً لِجُلَسَائِهِ تَدْرُونَ مَا الْعَجْزُ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ فَقَالَ الْعَجْزُ ثَلَاثَةٌ أَنْ يَبْدُرَ أَحَدُكُمْ بِطَعَامٍ يَصْنَعُهُ لِصَاحِبِهِ فَيُخْلِفَهُ وَ لَا يَأْتِيَهُ وَ الثَّانِيَةُ أَنْ يَصْحَبَ الرَّجُلُ مِنْكُمُ الرَّجُلَ أَوْ يُجَالِسَهُ يُحِبُّ أَنْ يَعْلَمَ مَنْ هُوَ وَ مِنْ أَيْنَ هُوَ فَيُفَارِقَهُ قَبْلَ أَنْ يَعْلَمَ ذَلِكَ وَ الثَّالِثَةُ أَمْرُ النِّسَاءِ يَدْنُو أَحَدُكُمْ مِنْ أَهْلِهِ فَيَقْضِي حَاجَتَهُ وَ هِيَ لَمْ تَقْضِ حَاجَتَهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ali Bin Ja’far, from Abdul Malik Bin Qudama, from his father,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘One day Rasool-Allahsaww said to hissaww gathered ones: ‘Do you know what is (one’s) weakness?’ They said, ‘Allahazwj and Hisazwj Rasoolsaww are more knowing’. So hesaww said: ‘The weakness is of three (types) – One of you hastens to prepare food for his companion, but he breaks his promise and does not come to him (to eat food); and the second is that the man from you accompanies the man, or sits with him, loving to know who he is, and from where is he, but he separates from him before he gets to know that; and the third is a matter of the women. One of you approaches his wife and depletes his energy without fulfil her need’.

فَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ فَكَيْفَ ذَلِكَ يَا رَسُولَ اللَّهِ قَالَ يَتَحَوَّشُ وَ يَمْكُثُ حَتَّى يَأْتِيَ ذَلِكَ مِنْهُمَا جَمِيعاً

So Abdullah Bin Amro Bin Al-Aas said, ‘So how is that, O Rasool-Allahsaww?’ Hesaww said: ‘He should hold back and wait until that comes from both of them together’.

قَالَ وَ فِي حَدِيثٍ آخَرَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ أَعْجَزِ الْعَجْزِ رَجُلًا لَقِيَ رَجُلًا فَأَعْجَبَهُ نَحْوُهُ فَلَمْ يَسْأَلْهُ عَنِ اسْمِهِ وَ نَسَبِهِ وَ مَوْضِعِهِ .

Heasws said: ‘And in another Hadeth, Rasool-Allahsaww said: ‘From the most frustrating (of frustrations) is the frustration of a man who meets a man who is astounded about him, but he does not ask about his name, and his lineage, and his place (where he lives)’.[2330]

وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ لَا تُذْهِبِ الْحِشْمَةَ بَيْنَكَ وَ بَيْنَ أَخِيكَ أَبْقِ مِنْهَا فَإِنَّ ذَهَابَهَا ذَهَابُ الْحَيَاءِ .

From him, from Usman Bin Isa, from Sama’at who said,

‘I heard Abu Al-Hassan Musaasws saying: ‘Do not let the decency go away between you and your brother, preserve from it, for if it goes away, the bashfulness would go away’.[2331]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَثِقْ بِأَخِيكَ كُلَّ الثِّقَةِ فَإِنَّ صِرْعَةَ الِاسْتِرْسَالِ لَنْ تُسْتَقَالَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ismail, from Abdullah bin Wasil, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Do not trust in your brother with every trust, for a sudden abandonment would never be repairable’.[2332]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ وَ عُثْمَانَ بْنِ سُلَيْمَانَ النَّخَّاسِ عَنْ مُفَضَّلِ بْنِ عُمَرَ وَ يُونُسَ بْنِ ظَبْيَانَ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اخْتَبِرُوا إِخْوَانَكُمْ بِخَصْلَتَيْنِ فَإِنْ كَانَتَا فِيهِمْ وَ إِلَّا فَاعْزُبْ ثُمَّ اعْزُبْ ثُمَّ اعْزُبْ مُحَافَظَةٍ عَلَى الصَّلَوَاتِ فِي مَوَاقِيتِهَا وَ الْبِرِّ بِالْإِخْوَانِ فِي الْعُسْرِ وَ الْيُسْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Moalla Bin Khunays, and Usman Bin Suleyman Al Nakhhas, from Mufazzal Bin Umar and Yunus Bin Zabyan who both said,

‘Abu Abdullahasws said: ‘Choose your brethren by two characteristics. So if these were both in them (fine), or else, turn away, then be distant, then be distant – preservation upon the Salat in its Prescribed timings, and the righteousness with the brethren in the (financial) difficulties and the affluence’.[2333]

بَابٌ

Chapter 29 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَدَعْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ إِنْ كَانَ بَعْدَهُ شِعْرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Amro Bin Abdul Aziz, from Jameel Bin Darraj who said,

‘Abu Abdullahasws said: ‘Do not leave (the saying of) ‘In the Name of Allahazwj the Beneficent, the Merciful’, and even though after it is a poem’.[2334]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُوسُفَ بْنِ عَبْدِ السَّلَامِ عَنْ سَيْفِ بْنِ هَارُونَ مَوْلَى آلِ جَعْدَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ أَجْوَدِ كِتَابِكَ وَ لَا تَمُدَّ الْبَاءَ حَتَّى تَرْفَعَ السِّينَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Al Hassan Bin Ali, from Yusuf Bin Abdul Salam, from Sayf Bin Haroun a slave of the family of Ja’da who said,

‘Abu Abdullahasws said: ‘Write ‘In the Name of Allahazwj the Beneficent, the Merciful’ in the best of your writing, and do not extend the (letter) ‘Ba’ until you raise the (letter) ‘Seen’’.[2335]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا تَكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لِفُلَانٍ وَ لَا بَأْسَ أَنْ تَكْتُبَ عَلَى ظَهْرِ الْكِتَابِ لِفُلَانٍ .

From him, from Ali Bin Al Hakam, from Al Hassan Bin Al Sarry,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not write ‘In the Name of Allahazwj the Beneficent, the Merciful’ to so and so, and there is no problem if you were to write upon the back of the letter to so and so’.[2336]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَكْتُبْ دَاخِلَ الْكِتَابِ لِأَبِي فُلَانٍ وَ اكْتُبْ إِلَى أَبِي فُلَانٍ وَ اكْتُبْ عَلَى الْعُنْوَانِ لِأَبِي فُلَانٍ .

From him, from Muhammad Bin Ali, from Al Nazar Bin Shuayb, from Aban Bin Usman, from Al Hassan Bin Al Sarry,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not write inside the letter, ‘To the father of so and so’, and write to the father of so and so, and write upon the address, ‘To the father of so and so’’.[2337]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَبْدَأُ بِالرَّجُلِ فِي الْكِتَابِ قَالَ لَا بَأْسَ بِهِ ذَلِكَ مِنَ الْفَضْلِ يَبْدَأُ الرَّجُلُ بِأَخِيهِ يُكْرِمُهُ .

From him, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the man who begins with the (name of the recipient) man in the letter. Heasws said: ‘There is no problem with it. That is from the preference that the man begins with (the name of) his brother to honour him’.[2338]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ الْأَحْمَرِ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَبْدَأَ الرَّجُلُ بِاسْمِ صَاحِبِهِ فِي الصَّحِيفَةِ قَبْلَ اسْمِهِ .

From him, from Ali Bin Al Hakam, from Aban Bin Al Ahmar, from Hadeed Bin Hakeym,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with if the man were to begin by the name of his companions in the parchment before his own name’.[2339]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ أَمَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِكِتَابٍ فِي حَاجَةٍ فَكُتِبَ ثُمَّ عُرِضَ عَلَيْهِ وَ لَمْ يَكُنْ فِيهِ اسْتِثْنَاءٌ فَقَالَ كَيْفَ رَجَوْتُمْ أَنْ يَتِمَّ هَذَا وَ لَيْسَ فِيهِ اسْتِثْنَاءٌ انْظُرُوا كُلَّ مَوْضِعٍ لَا يَكُونُ فِيهِ اسْتِثْنَاءٌ فَاسْتَثْنُوا فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Murazam Bin Hakeem who said,

‘Abu Abdullahasws ordered with a letter (to be written) regarding a need. So he wrote, then presented it to himasws, and there did not happen to be an exclusion clause (The expression, ‘If Allahazwj so Desires’) in it. So heasws said: ‘How can you (people) be hoping for the completion of this (matter), and there is no exclusion clause (The expression, ‘If Allahazwj so Desires’) in it. Look at every place where there does not happen to be an exclusion clause, so (insert) the exclusion clause in it’.[2340]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ كَانَ يُتَرِّبُ الْكِتَابَ وَ قَالَ لَا بَأْسَ بِهِ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws that heasws would (sprinkle) dust upon the letter (to dry the ink), and said: ‘There is no problem with it’.[2341]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ أَنَّهُ رَأَى كُتُباً لِأَبِي الْحَسَنِ ( عليه السلام ) مُتَرَّبَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr,

(It has been narrated) from Ali Bin Atiyya that he saw a letter of Abu Al-Hassanasws (sprinkled) with dust (to dry the ink)’.[2342]

بَابُ النَّهْيِ عَنْ إِحْرَاقِ الْقَرَاطِيسِ الْمَكْتُوبَةِ

Chapter 30 – The prohibition from burning the written papers

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْقَرَاطِيسِ تَجْتَمِعُ هَلْ تُحْرَقُ بِالنَّارِ وَ فِيهَا شَيْ‏ءٌ مِنْ ذِكْرِ اللَّهِ قَالَ لَا تُغْسَلُ بِالْمَاءِ أَوَّلًا قَبْلُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Abdul Malik Bin Utba,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the papers which tend to accumulate. ‘Can they be burned with the fire and therein is something from the Mention of Allahazwj?’ Heasws said: ‘No! You should wash it out with the water first, before (burning)’.[2343]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تُحْرِقُوا الْقَرَاطِيسَ وَ لَكِنِ امْحُوهَا وَ حَرِّقُوهَا .

From him, from Al Washha, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Do not burn the papers, but delete these and (then) burn them’.[2344]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الِاسْمِ مِنْ أَسْمَاءِ اللَّهِ يَمْحُوهُ الرَّجُلُ بِالتُّفْلِ قَالَ امْحُوهُ بِأَطْهَرِ مَا تَجِدُونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Zurara who said,

‘Abu Abdullahasws was asked about the Name from the Names of Allahazwj, the man deletes it with the saliva. Heasws said: ‘Delete it with the cleanest of what you can find (water)’.[2345]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) امْحُوا كِتَابَ اللَّهِ تَعَالَى وَ ذِكْرَهُ بِأَطْهَرِ مَا تَجِدُونَ وَ نَهَى أَنْ يُحْرَقَ كِتَابُ اللَّهِ وَ نَهَى أَنْ يُمْحَى بِالْأَقْلَامِ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘(You can) delete the Book of Allahazwj the Exalted and Hisazwj Mention with the cleanest of what you can find’, and hesaww forbade to burn the Book of Allahazwj, and forbade from deleting with the pens’.[2346]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي الظُّهُورِ الَّتِي فِيهَا ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ قَالَ اغْسِلْهَا .

Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Is’haq Bin Ammar,

(It has been narrated) from Abu Al Hassan Musaasws regarding the surfaces in which there is Mention of Allahazwj Mighty and Majestic. Heasws said: ‘Wash it’.[2347]

تَمَّ كِتَابُ الْعِشْرَةِ وَ لِلَّهِ الْحَمْدُ وَ الْمِنَّةُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ .

The Book of social relationships is completed, and for Allahazwj is the Praise and the Favour, and may Allahazwj Send Salawat upon Muhammadsaww and hissaww Progenyasws, the Goodly and the Purified.

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[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 1

[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 2

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 3

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 4

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 5

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 6

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 7

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 2 H 1

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 2 H 2

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 2 H 3

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 3 H 1

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 3 H 2

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 3 H 3

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 4 H 1

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 4 H 2

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 4 H 3

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 5 H 1

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 1

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 2

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 3

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 4

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 6 H 5

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 7 H 1

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 7 H 2

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 8 H 1

[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 9 H 1

[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 9 H 2

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 9 H 3

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 1

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 2

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 3

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 4

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 10 H 5

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 1

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 2

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 3

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 4

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 5

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 6

[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 12 H 1

[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 12 H 2

[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 1

[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 2

[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 3

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 4

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 5

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 6

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 7

[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 8

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 9

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 1

[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 11

[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 12

[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 13

[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 14

[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 15

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 1

[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 2

[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 3

[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 4

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 5

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 14 H 6

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 1

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 2

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 3

[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 4

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 5

[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 16 H 1

[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 16 H 2

[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 17 H 1

[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 17 H 2

[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 17 H 3

[73] Firm belief

[74] The Imamsasws

[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 1

[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 2

[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 3

[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 4

[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 5

[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 6

[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 7

[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 8

[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 19 H 1

[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 20 H 1

[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 20 H 2

[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 1

[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 2

[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 3

[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 22 H 4

[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 23 H 1

[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 23 H 2

[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 23 H 3

[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 1

[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 2

[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 3

[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 4

[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 25 H 1

[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 26 H 1

[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 1

[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 2

[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 3

[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 4

[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 5

[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 27 H 6

[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 1

[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 2

[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 3

[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 28 H 4

[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 1

[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 2

[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 3

[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 4

[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 5

[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 1

[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 2

[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 3

[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 4

[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 5

[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 6

[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 7

[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 1

[122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 2

[123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 3

[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 4

[125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 5

[126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 6

[127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 7

[128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 8

[129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 9

[130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 10

[131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 31 H 11

[132] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 1

[133] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 2

[134] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 3

[135] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 4

[136] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 5

[137] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 6

[138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 7

[139] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 8

[140] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 9

[141] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 10

[142] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 11

[143] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 12

[144] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 13

[145] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 1

[146] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 2

[147] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 3

[148] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 4

[149] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 5

[150] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 6

[151] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 7

[152] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 8

[153] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 1

[154] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 2

[155] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 3

[156] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 4

[157] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 5

[158] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 6

[159] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 7

[160] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 8

[161] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 9

[162] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 10

[163] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 11

[164] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 12

[165] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 13

[166] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 1

[167] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 2

[168] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 3

[169] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 4

[170] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 1

[171] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 2

[172] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 3

[173] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 4

[174] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 1

[175] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 2

[176] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 3

[177] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 4

[178] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 5

[179] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 6

[180] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 7

[181] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 8

[182] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 1

[183] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 2

[184] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 3

[185] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 4

[186] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 5

[187] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 6

[188] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 7

[189] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 8

[190] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 9

[191] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 10

[192] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 11

[193] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 12

[194] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 13

[195] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 14

[196] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 15

[197] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 1

[198] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 2

[199] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 3

[200] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 4

[201] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 5

[202] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 6

[203] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 7

[204] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 8

[205] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 1

[206] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 2

[207] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 3

[208] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 4

[209] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 5

[210] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 6

[211] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 1

[212] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 2

[213] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 3

[214] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 4

[215] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 5

[216] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 1

[217] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 2

[218] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 3

[219] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 4

[220] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 5

[221] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 6

[222] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 1

[223] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 2

[224] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 3

[225] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 4

[226] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 5

[227] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 6

[228] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 7

[229] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 1

[230] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 2

[231] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 3

[232] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 4

[233] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 5

[234] Al Kafi V 2 – The Book Of Belief and Disbelief CH 44 H 1

[235] Al Kafi V 2 – The Book Of Belief and Disbelief CH 44 H 2

[236] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 1

[237] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 2

[238] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 3

[239] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 4

[240] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 5

[241] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 6

[242] Al Kafi V 2 – The Book Of Belief and Disbelief CH 46 H 1

[243] Al Kafi V 2 – The Book Of Belief and Disbelief CH 46 H 2

[244] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 1

[245] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 2

[246] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 3

[247] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 4

[248] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 5

[249] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 6

[250] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 7

[251] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 8

[252] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 9

[253] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 10

[254] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 11

[255] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 12

[256] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 13

[257] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 14

[258] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 15

[259] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 16

[260] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 17

[261] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 18

[262] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 19

[263] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 20

[264] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 21

[265] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 22

[266] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 23

[267] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 24

[268] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 25

[269] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 1

[270] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 2

[271] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 3

[272] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 4

[273] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 5

[274] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 6

[275] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 7

[276] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 8

[277] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 9

[278] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 10

[279] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 11

[280] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 12

[281] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 13

[282] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 14

[283] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 15

[284] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 16

[285] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 17

[286] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 18

[287] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 19

[288] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 20

[289] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 21

[290] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 22

[291] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 23

[292] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 24

[293] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 25

[294] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 26

[295] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 27

[296] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 28

[297] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 29

[298] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 30

[299] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 1

[300] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 2

[301] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 3

[302] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 4

[303] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 5

[304] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 6

[305] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 7

[306] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 8

[307] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 9

[308] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 10

[309] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 11

[310] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 12

[311] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 13

[312] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 14

[313] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 15

[314] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 16

[315] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 17

[316] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 18

[317] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 1

[318] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 2

[319] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 3

[320] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 4

[321] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 5

[322] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 6

[323] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 1

[324] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 2

[325] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 3

[326] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 4

[327] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 5

[328] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 6

[329] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 7

[330] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 8

[331] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 9

[332] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 10

[333] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 11

[334] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 12

[335] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 1

[336] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 2

[337] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 3

[338] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 4

[339] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 5

[340] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 6

[341] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 7

[342] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 1

[343] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 2

[344] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 3

[345] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 4

[346] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 5

[347] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 6

[348] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 7

[349] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 8

[350] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 9

[351] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 10

[352] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 1

[353] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 2

[354] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 3

[355] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 4

[356] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 5

[357] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 6

[358] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 7

[359] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 8

[360] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 9

[361] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 10

[362] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 11

[363] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 12

[364] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 13

[365] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 1

[366] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 2

[367] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 3

[368] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 4

[369] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 5

[370] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 6

[371] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 7

[372] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 8

[373] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 9

[374] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 1

[375] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 2

[376] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 3

[377] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 4

[378] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 5

[379] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 6

[380] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 7

[381] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 8

[382] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 9

[383] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 10

[384] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 11

[385] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 12

[386] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 13

[387] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 14

[388] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 15

[389] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 16

[390] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 17

[391] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 18

[392] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 19

[393] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 20

[394] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 21

[395] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 1

[396] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 2

[397] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 3

[398] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 4

[399] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 5

[400] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 6

[401] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 1

[402] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 2

[403] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 3

[404] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 4

[405] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 5

[406] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 6

[407] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 7

[408] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 8

[409] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 9

[410] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 10

[411] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 11

[412] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 12

[413] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 13

[414] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 14

[415] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 15

[416] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 16

[417] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 1

[418] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 2

[419] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 3

[420] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 4

[421] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 5

[422] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 6

[423] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 7

[424] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 8

[425] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 9

[426] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 10

[427] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 11

[428] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 12

[429] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 13

[430] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 14

[431] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 1

[432] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 2

[433] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 3

[434] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 4

[435] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 5

[436] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 6

[437] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 7

[438] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 8

[439] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 9

[440] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 10

[441] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 11

[442] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 12

[443] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 13

[444] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 14

[445] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 15

[446] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 16

[447] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 1

[448] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 2

[449] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 3

[450] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 4

[451] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 5

[452] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 6

[453] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 7

[454] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 8

[455] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 9

[456] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 10

[457] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 11

[458] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 12

[459] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 13

[460] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 14

[461] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 15

[462] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 16

[463] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 17

[464] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 18

[465] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 19

[466] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 20

[467] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 21

[468] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 22

[469] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 23

[470] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 24

[471] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 25

[472] Al Kafi V 2 – The Book Of Belief and Disbelief CH 62 H 1

[473] Al Kafi V 2 – The Book Of Belief and Disbelief CH 62 H 2

[474] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 1

[475] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 2

[476] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 3

[477] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 4

[478] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 5

[479] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 6

[480] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 7

[481] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 8

[482] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 9

[483] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 10

[484] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 11

[485] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 1

[486] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 2

[487] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 3

[488] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 4

[489] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 5

[490] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 6

[491] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 1

[492] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 2

[493] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 3

[494] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 4

[495] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 5

[496] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 6

[497] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 7

[498] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 8

[499] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 9

[500] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 10

[501] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 1

[502] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 2

[503] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 3

[504] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 4

[505] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 5

[506] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 6

[507] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 7

[508] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 8

[509] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 9

[510] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 10

[511] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 11

[512] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 12

[513] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 13

[514] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 14

[515] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 15

[516] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 16

[517] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 17

[518] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 18

[519] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 19

[520] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 20

[521] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 1

[522] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 2

[523] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 3

[524] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 4

[525] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 5

[526] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 6

[527] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 7

[528] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 1

[529] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 2

[530] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 3

[531] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 4

[532] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 5

[533] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 6

[534] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 7

[535] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 8

[536] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 9

[537] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 10

[538] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 11

[539] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 12

[540] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 13

[541] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 14

[542] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 15

[543] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 16

[544] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 17

[545] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 18

[546] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 19

[547] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 20

[548] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 21

[549] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 22

[550] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 23

[551] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 24

[552] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 25

[553] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 26

[554] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 27

[555] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 28

[556] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 29

[557] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 30

[558] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 31

[559] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 32

[560] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 33

[561] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 1

[562] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 2

[563] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 3

[564] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 4

[565] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 5

[566] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 6

[567] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 7

[568] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 8

[569] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 9

[570] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 10

[571] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 11

[572] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 12

[573] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 13

[574] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 14

[575] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 15

[576] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 16

[577] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 17

[578] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 18

[579] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 19

[580] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 20

[581] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 21

[582] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 1

[583] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 2

[584] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 3

[585] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 4

[586] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 5

[587] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 6

[588] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 7

[589] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 8

[590] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 9

[591] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 10

[592] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 11

[593] Al Kafi V 2 – The Book Of Belief and Disbelief CH 71 H 1

[594] Al Kafi V 2 – The Book Of Belief and Disbelief CH 71 H 2

[595] Al Kafi V 2 – The Book Of Belief and Disbelief CH 71 H 3

[596] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 1

[597] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 2

[598] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 3

[599] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 4

[600] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 5

[601] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 6

[602] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 7

[603] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 8

[604] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 8

[605] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 10

[606] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 11

[607] Al Kafi V 2 – The Book Of Belief and Disbelief CH 73 H 1

[608] Al Kafi V 2 – The Book Of Belief and Disbelief CH 74 H 1

[609] Al Kafi V 2 – The Book Of Belief and Disbelief CH 74 H 2

[610] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 1

[611] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 2

[612] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 3

[613] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 4

[614] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 5

[615] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 6

[616] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 7

[617] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 8

[618] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 9

[619] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 10

[620] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 11

[621] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 12

[622] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 13

[623] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 14

[624] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 15

[625] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 16

[626] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 1

[627] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 2

[628] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 3

[629] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 4

[630] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 1

[631] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 2

[632] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 3

[633] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 4

[634] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 5

[635] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 6

[636] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 7

[637] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 8

[638] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 9

[639] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 10

[640] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 11

[641] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 12

[642] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 13

[643] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 14

[644] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 15

[645] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 16

[646] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 1

[647] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 2

[648] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 3

[649] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 4

[650] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 5

[651] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 6

[652] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 7

[653] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 8

[654] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 9

[655] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 10

[656] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 11

[657] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 12

[658] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 13

[659] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 14

[660] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 15

[661] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 16

[662] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 17

[663] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 18

[664] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 19

[665] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 20

[666] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 21

[667] Al Kafi V 2 – The Book Of Belief and Disbelief CH 79 H 1

[668] Al Kafi V 2 – The Book Of Belief and Disbelief CH 79 H 2

[669] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 1

[670] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 2

[671] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 3

[672] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 4

[673] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 5

[674] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 6

[675] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 1

[676] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 2

[677] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 3

[678] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 4

[679] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 5

[680] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 6

[681] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 7

[682] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 1

[683] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 2

[684] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 3

[685] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 4

[686] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 5

[687] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 6

[688] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 7

[689] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 8

[690] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 9

[691] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 10

[692] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 11

[693] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 12

[694] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 13

[695] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 14

[696] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 15

[697] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 16

[698]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 1

[699]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 2

[700]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 3

[701]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 4

[702]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 5

[703]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 6

[704]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 7

[705]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 8

[706]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 9

[707]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 10

[708]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 11

[709]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 12

[710]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 13

[711]Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 14

[712] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 1

[713] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 2

[714] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 3

[715] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 4

[716] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 5

[717] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 6

[718] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 7

[719] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 8

[720] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 10

[721] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 11

[722] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 1

[723] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 2

[724] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 3

[725] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 4

[726] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 5

[727] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 1

[728] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 2

[729] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 3

[730] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 4

[731] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 5

[732] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 6

[733] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 7

[734] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 8

[735] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 9

[736] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 10

[737] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 11

[738] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 12

[739] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 13

[740] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 14

[741] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 15

[742] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 16

[743] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 17

[744] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 18

[745] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 19

[746] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 20

[747] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 1

[748] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 2

[749] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 3

[750] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 4

[751] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 5

[752] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 1

[753] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 2

[754] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 3

[755] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 4

[756] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 5

[757] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 6

[758] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 7

[759] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 8

[760] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 9

[761] Al Kafi V 2 – The Book Of Belief and Disbelief CH 89 H 1

[762] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 1

[763] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 2

[764] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 3

[765] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 4

[766] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 5

[767] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 6

[768] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 1

[769] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 2

[770] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 3

[771] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 4

[772] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 5

[773] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 6

[774] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 7

[775] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 1

[776] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 2

[777] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 3

[778] Al Kafi V 2 – The Book Of Belief and Disbelief CH 93 H 1

[779] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 1

[780] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 2

[781] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 3

[782] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 4

[783] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 5

[784] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 6

[785] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 7

[786] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 1

[787] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 2

[788] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 3

[789] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 4

[790] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 1

[791] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 2

[792] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 3

[793] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 4

[794] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 1

[795] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 2

[796] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 3

[797] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 4

[798] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 5

[799] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 6

[800] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 7

[801] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 8

[802] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 9

[803] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 10

[804] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 11

[805] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 12

[806] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 13

[807] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 14

[808] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 15

[809] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 16

[810] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 17

[811] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 18

[812] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 19

[813] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 20

[814] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 21

[815] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 22

[816] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 23

[817] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 1

[818] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 2

[819] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 3

[820] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 4

[821] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 5

[822] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 6

[823] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 7

[824] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 8

[825] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 9

[826] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 10

[827] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 11

[828] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 12

[829] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 13

[830] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 14

[831] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 15

[832] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 16

[833] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 1

[834] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 2

[835] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 3

[836] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 4

[837] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 5

[838] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 6

[839] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 7

[840] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 8

[841] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 9

[842] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 10

[843] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 11

[844] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 12

[845] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 13

[846] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 14

[847] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 15

[848] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 16

[849] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 17

[850] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 18

[851] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 19

[852] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 20

[853] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 21

[854] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 22

[855] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 23

[856] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 24

[857] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 25

[858] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 26

[859] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 27

[860] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 28

[861] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 29

[862] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 30

[863] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 31

[864] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 32

[865] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 33

[866] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 34

[867] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 35

[868] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 36

[869] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 37

[870] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 38

[871] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 39

[872] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 1

[873] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 2

[874] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 3

[875] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 4

[876] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 5

[877] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 6

[878] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 7

[879] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 1

[880] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 2

[881] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 3

[882] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 4

[883] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 5

[884] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 6

[885] Al Kafi V 2 – The Book Of Belief and Disbelief CH 102 H 1

[886] Al Kafi V 2 – The Book Of Belief and Disbelief CH 103 H 1

[887] Al Kafi V 2 – The Book Of Belief and Disbelief CH 103 H 2

[888] Al Kafi V 2 – The Book Of Belief and Disbelief CH 103 H 3

[889] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 1

[890] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 2

[891] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 3

[892] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 1

[893] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 2

[894] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 3

[895] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 4

[896] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 5

[897] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 6

[898] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 7

[899] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 8

[900] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 9

[901] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 10

[902] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 11

[903] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 12

[904] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 13

[905] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 1

[906] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 2

[907] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 3

[908] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 4

[909] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 5

[910] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 6

[911] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 7

[912] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 8

[913] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 9

[914] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 10

[915] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 11

[916] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 12

[917] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 13

[918] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 14

[919] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 15

[920] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 16

[921] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 17

[922] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 18

[923] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 19

[924] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 20

[925] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 21

[926] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 22

[927] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 23

[928] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 24

[929] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 25

[930] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 26

[931] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 27

[932] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 28

[933] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 29

[934] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 30

[935] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 1

[936] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 2

[937] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 3

[938] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 4

[939] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 5

[940] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 6

[941] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 7

[942] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 8

[943] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 9

[944] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 10

[945] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 11

[946] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 12

[947] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 13

[948] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 14

[949] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 15

[950] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 16

[951] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 17

[952] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 18

[953] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 19

[954] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 20

[955] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 21

[956] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 22

[957] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 23

[958] Al Kafi V 2 – The Book Of Belief and Disbelief CH 108 H 1

[959] Al Kafi V 2 – The Book Of Belief and Disbelief CH 108 H 2

[960] Al Kafi V 2 – The Book Of Belief and Disbelief CH 109 H 1

[961] Al Kafi V 2 – The Book Of Belief and Disbelief CH 109 H 2

[962] Al Kafi V 2 – The Book Of Belief and Disbelief CH 109 H 3

[963] Al Kafi V 2 – The Book Of Belief and Disbelief CH 110 H 1

[964] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 1

[965] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 2

[966] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 3

[967] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 4

[968] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 5

[969] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 6

[970] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 7

[971] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 8

[972] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 9

[973] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 10

[974] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 11

[975] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 12

[976] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 13

[977] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 14

[978] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 15

[979] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 16

[980] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 17

[981] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 18

[982] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 19

[983] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 20

[984] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 21

[985] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 22

[986] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 23

[987] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 24

[988] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 25

[989] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 26

[990] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 27

[991] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 28

[992] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 29

[993] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 30

[994] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 31

[995] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 1

[996] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 2

[997] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 3

[998] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 4

[999] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 5

[1000] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 6

[1001] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 7

[1002] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 8

[1003] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 9

[1004] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 10

[1005] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 11

[1006] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 12

[1007] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 13

[1008] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 14

[1009] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 15

[1010] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 16

[1011] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 17

[1012] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 18

[1013] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 19

[1014] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 20

[1015] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 21

[1016] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 22

[1017] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 23

[1018] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 24

[1019] Al Kafi V 2 – The Book Of Belief and Disbelief CH 113 H 1

[1020] Al Kafi V 2 – The Book Of Belief and Disbelief CH 113 H 2

[1021] Al Kafi V 2 – The Book Of Belief and Disbelief CH 113 H 3

[1022] Al Kafi V 2 – The Book Of Belief and Disbelief CH 114 H 1

[1023] Al Kafi V 2 – The Book Of Belief and Disbelief CH 114 H 2

[1024] Al Kafi V 2 – The Book Of Belief and Disbelief CH 114 H 3

[1025] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 1

[1026] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 2

[1027] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 3

[1028] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 4

[1029] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 5

[1030] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 6

[1031] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 7

[1032] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 8

[1033] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 9

[1034] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 10

[1035] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 11

[1036] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 12

[1037] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 13

[1038] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 14

[1039] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 1

[1040] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 2

[1041] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 3

[1042] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 4

[1043] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 5

[1044] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 6

[1045] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 7

[1046] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 8

[1047] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 9

[1048] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 10

[1049] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 11

[1050] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 12

[1051] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 13

[1052] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 14

[1053] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 15

[1054] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 16

[1055] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 17

[1056] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 18

[1057] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 1

[1058] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 2

[1059] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 3

[1060] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 4

[1061] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 5

[1062] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 6

[1063] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 7

[1064] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 8

[1065] Al Kafi V 2 – The Book Of Belief and Disbelief CH 118 H 1

[1066] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 1

[1067] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 2

[1068] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 3

[1069] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 4

[1070] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 5

[1071] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 1

[1072] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 2

[1073] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 3

[1074] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 4

[1075] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 5

[1076] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 6

[1077] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 7

[1078] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 8

[1079] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 9

[1080] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 10

[1081] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 11

[1082] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 12

[1083] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 1

[1084] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 2

[1085] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 3

[1086] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 4

[1087] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 5

[1088] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 6

[1089] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 7

[1090] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 8

[1091] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 9

[1092] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 10

[1093] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 11

[1094] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 12

[1095] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 13

[1096] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 14

[1097] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 15

[1098] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 1

[1099] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 2

[1100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 3

[1101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 4

[1102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 5

[1103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 6

[1104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 7

[1105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 1

[1106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 2

[1107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 3

[1108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 4

[1109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 5

[1110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 6

[1111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 7

[1112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 1

[1113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 2

[1114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 3

[1115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 4

[1116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 5

[1117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 6

[1118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 7

[1119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 8

[1120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 9

[1121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 10

[1122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 11

[1123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 12

[1124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 13

[1125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 14

[1126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 15

[1127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 16

[1128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 17

[1129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 1

[1130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 2

[1131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 3

[1132] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 4

[1133] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 5

[1134] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 6

[1135] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 7

[1136] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 8

[1137] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 1

[1138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 2

[1139] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 3

[1140] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 4

[1141] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 5

[1142] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 6

[1143] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 7

[1144] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 8

[1145] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 9

[1146] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 10

[1147] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 11

[1148] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 12

[1149] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 13

[1150] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 14

[1151] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 15

[1152] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 16

[1153] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 17

[1154] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 1

[1155] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 2

[1156] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 3

[1157] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 4

[1158] Al Kafi V 2 – The Book Of Belief and Disbelief CH 128 H 1

[1159] Al Kafi V 2 – The Book Of Belief and Disbelief CH 128 H 2

[1160] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 1

[1161] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 2

[1162] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 3

[1163] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 4

[1164] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 5

[1165] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 1

[1166] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 2

[1167] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 3

[1168] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 4

[1169] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 1

[1170] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 2

[1171] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 3

[1172] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 4

[1173] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 5

[1174] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 6

[1175] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 7

[1176] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 8

[1177] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 9

[1178] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 10

[1179] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 11

[1180] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 12

[1181] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 13

[1182] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 14

[1183] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 1

[1184] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 2

[1185] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 3

[1186] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 4

[1187] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 1

[1188] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 2

[1189] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 3

[1190] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 4

[1191] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 1

[1192] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 2

[1193] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 3

[1194] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 4

[1195] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 5

[1196] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 6

[1197] Al Kafi V 2 – The Book Of Belief and Disbelief CH 135 H 1

[1198] Al Kafi V 2 – The Book Of Belief and Disbelief CH 135 H 2

[1199] Al Kafi V 2 – The Book Of Belief and Disbelief CH 135 H 3

[1200] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 1

[1201] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 2

[1202] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 3

[1203] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 4

[1204] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 5

[1205] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 6

[1206] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 7

[1207] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 8

[1208] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 9

[1209] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 10

[1210] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 11

[1211] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 12

[1212] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 13

[1213] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 14

[1214] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 15

[1215] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 16

[1216] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 17

[1217] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 18

[1218] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 19

[1219] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 20

[1220] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 21

[1221] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 22

[1222] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 23

[1223] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 1

[1224] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 2

[1225] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 3

[1226] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 4

[1227] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 1

[1228] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 2

[1229] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 3

[1230] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 4

[1231] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 5

[1232] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 6

[1233] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 1

[1234] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 2

[1235] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 3

[1236] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 4

[1237] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 5

[1238] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 6

[1239] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 7

[1240] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 8

[1241] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 9

[1242] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 10

[1243] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 11

[1244] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 12

[1245] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 13

[1246] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 14

[1247] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 15

[1248] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 16

[1249] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 17

[1250] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 18

[1251] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 19

[1252] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 20

[1253] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 21

[1254] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 22

[1255] Al Kafi V 2 – The Book Of Belief and Disbelief CH 140 H 1

[1256] Al Kafi V 2 – The Book Of Belief and Disbelief CH 140 H 2

[1257] Al Kafi V 2 – The Book Of Belief and Disbelief CH 140 H 3

[1258] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 1

[1259] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 2

[1260] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 3

[1261] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 4

[1262] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 5

[1263] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 6

[1264] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 7

[1265] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 1

[1266] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 2

[1267] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 3

[1268] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 4

[1269] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 5

[1270] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 6

[1271] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 7

[1272] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 8

[1273] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 1

[1274] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 2

[1275] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 3

[1276] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 4

[1277] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 5

[1278] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 6

[1279] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 7

[1280] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 8

[1281] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 9

[1282] Al Kafi V 2 – The Book Of Belief and Disbelief CH 144 H 1

[1283] Al Kafi V 2 – The Book Of Belief and Disbelief CH 144 H 2

[1284] Al Kafi V 2 – The Book Of Belief and Disbelief CH 144 H 3

[1285] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 1

[1286] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 2

[1287] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 3

[1288] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 4

[1289] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 5

[1290] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 6

[1291] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 7

[1292] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 8

[1293] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 9

[1294] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 10

[1295] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 11

[1296] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 1

[1297] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 2

[1298] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 3

[1299] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 4

[1300] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 5

[1301] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 6

[1302] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 7

[1303] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 1

[1304] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 2

[1305] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 3

[1306] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 4

[1307] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 1

[1308] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 2

[1309] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 3

[1310] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 4

[1311] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 5

[1312] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 6

[1313] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 7

[1314] Al Kafi V 2 – The Book Of Belief and Disbelief CH 149 H 1

[1315] Al Kafi V 2 – The Book Of Belief and Disbelief CH 149 H 2

[1316] Al Kafi V 2 – The Book Of Belief and Disbelief CH 149 H 3

[1317] Al Kafi V 2 – The Book Of Belief and Disbelief CH 150 H 1

[1318] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 1

[1319] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 2

[1320] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 3

[1321] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 4

[1322] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 5

[1323] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 6

[1324] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 7

[1325] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 8

[1326] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 9

[1327] Al Kafi V 2 – The Book Of Belief and Disbelief CH 152 H 1

[1328] Al Kafi V 2 – The Book Of Belief and Disbelief CH 152 H 2

[1329] Al Kafi V 2 – The Book Of Belief and Disbelief CH 152 H 3

[1330] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 1

[1331] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 2

[1332] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 3

[1333] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 4

[1334] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 5

[1335] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 6

[1336] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 1

[1337] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 2

[1338] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 1

[1339] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 2

[1340] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 3

[1341] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 4

[1342] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 1

[1343] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 2

[1344] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 3

[1345] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 4

[1346] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 1

[1347] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 2

[1348] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 3

[1349] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 4

[1350] Al Kafi V 2 – The Book Of Belief and Disbelief CH 158 H 1

[1351] Al Kafi V 2 – The Book Of Belief and Disbelief CH 158 H 2

[1352] Al Kafi V 2 – The Book Of Belief and Disbelief CH 158 H 3

[1353] Al Kafi V 2 – The Book Of Belief and Disbelief CH 159 H 1

[1354] Al Kafi V 2 – The Book Of Belief and Disbelief CH 159 H 2

[1355] Al Kafi V 2 – The Book Of Belief and Disbelief CH 159 H 3

[1356] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 1

[1357] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 2

[1358] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 3

[1359] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 4

[1360] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 5

[1361] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 6

[1362] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 7

[1363] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 8

[1364] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 9

[1365] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 10

[1366] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 11

[1367] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 12

[1368] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 1

[1369] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 2

[1370] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 3

[1371] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 4

[1372] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 5

[1373] Al Kafi V 2 – The Book Of Belief and Disbelief CH 162 H 1

[1374] Al Kafi V 2 – The Book Of Belief and Disbelief CH 162 H 2

[1375] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 1

[1376] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 2

[1377] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 3

[1378] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 4

[1379] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 5

[1380] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 6

[1381] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 7

[1382] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 8

[1383] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 9

[1384] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 10

[1385] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 11

[1386] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 12

[1387] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 13

[1388] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 14

[1389] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 15

[1390] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 16

[1391] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 1

[1392] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 2

[1393] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 3

[1394] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 1

[1395] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 2

[1396] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 3

[1397] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 4

[1398] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 5

[1399] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 6

[1400] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 7

[1401] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 8

[1402] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 9

[1403] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 10

[1404] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 11

[1405] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 12

[1406] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 13

[1407] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 14

[1408] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 15

[1409] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 16

[1410] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 17

[1411] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 18

[1412] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 19

[1413] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 20

[1414] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 21

[1415] Al Kafi V 2 – The Book Of Belief and Disbelief CH 166 H 1

[1416] Al Kafi V 2 – The Book Of Belief and Disbelief CH 167 H 1

[1417] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 1

[1418] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 2

[1419] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 3

[1420] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 4

[1421] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 5

[1422] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 6

[1423] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 1

[1424] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 2

[1425] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 3

[1426] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 4

[1427] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 5

[1428] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 6

[1429] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 7

[1430] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 8

[1431] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 1

[1432] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 2

[1433] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 3

[1434] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 4

[1435] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 5

[1436] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 6

[1437] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 7

[1438] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 8

[1439] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 9

[1440] Al Kafi V 2 – The Book Of Belief and Disbelief CH 171 H 1

[1441] Al Kafi V 2 – The Book Of Belief and Disbelief CH 171 H 2

[1442] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 1

[1443] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 2

[1444] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 3

[1445] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 4

[1446] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 5

[1447] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 6

[1448] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 7

[1449] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 8

[1450] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 9

[1451] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 10

[1452] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 11

[1453] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 12

[1454] Al Kafi V 2 – The Book Of Belief and Disbelief CH 173 H 1

[1455] Al Kafi V 2 – The Book Of Belief and Disbelief CH 173 H 2

[1456] Al Kafi V 2 – The Book Of Belief and Disbelief CH 174 H 1

[1457] Al Kafi V 2 – The Book Of Belief and Disbelief CH 174 H 2

[1458] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 1

[1459] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 2

[1460] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 3

[1461] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 4

[1462] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 5

[1463] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 6

[1464] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 1

[1465] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 2

[1466] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 3

[1467] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 4

[1468] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 5

[1469] Al Kafi V 2 – The Book Of Belief and Disbelief CH 177 H 1

[1470] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 1

[1471] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 2

[1472] Al Kafi V 2 – The Book Of Belief and Disbelief CH 179 H 1

[1473] Al Kafi V 2 – The Book Of Belief and Disbelief CH 180 H 1

[1474] Al Kafi V 2 – The Book Of Belief and Disbelief CH 181 H 1

[1475] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 1

[1476] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 2

[1477] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 3

[1478] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 4

[1479] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 5

[1480] Al Kafi V 2 – The Book Of Belief and Disbelief CH 183 H 1

[1481] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 1

[1482] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 2

[1483] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 3

[1484] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 4

[1485] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 5

[1486] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 6

[1487] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 7

[1488] Al Kafi V 2 – The Book Of Belief and Disbelief CH 185 H 1

[1489] Al Kafi V 2 – The Book Of Belief and Disbelief CH 185 H 2

[1490] Al Kafi V 2 – The Book Of Belief and Disbelief CH 185 H 3

[1491] Al Kafi V 2 – The Book Of Belief and Disbelief CH 186 H 1

[1492] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 1

[1493] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 2

[1494] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 3

[1495] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 4

[1496] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 5

[1497] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 1

[1498] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 2

[1499] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 3

[1500] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 4

[1501] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 5

[1502] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 6

[1503] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 7

[1504] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 8

[1505] Al Kafi V 2 – The Book Of Belief and Disbelief CH 189 H 1

[1506] Al Kafi V 2 – The Book Of Belief and Disbelief CH 189 H 2

[1507] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 1

[1508] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 2

[1509] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 3

[1510] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 4

[1511] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 1

[1512] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 2

[1513] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 3

[1514] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 4

[1515] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 5

[1516] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 6

[1517] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 7

[1518] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 8

[1519] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 9

[1520] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 10

[1521] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 11

[1522] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 12

[1523] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 13

[1524] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 1

[1525] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 2

[1526] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 3

[1527] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 4

[1528] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 5

[1529] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 6

[1530] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 7

[1531] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 8

[1532] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 9

[1533] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 10

[1534] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 1

[1535] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 2

[1536] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 3

[1537] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 4

[1538] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 1

[1539] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 2

[1540] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 3

[1541] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 4

[1542] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 5

[1543] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 6

[1544] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 1

[1545] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 2

[1546] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 1

[1547] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 2

[1548] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 3

[1549] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 4

[1550] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 5

[1551] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 6

[1552] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 7

[1553] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 8

[1554] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 9

[1555] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 10

[1556] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 11

[1557] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 12

[1558] Al Kafi V 2 – The Book Of Belief and Disbelief CH 196 H 1

[1559] Al Kafi V 2 – The Book Of Belief and Disbelief CH 196 H 2

[1560] Al Kafi V 2 – The Book Of Belief and Disbelief CH 196 H 3

[1561] Al Kafi V 2 – The Book Of Belief and Disbelief CH 197 H 1

[1562] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 1

[1563] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 2

[1564] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 3

[1565] Al Kafi V 2 – The Book Of Belief and Disbelief CH 199 H 1

[1566] Al Kafi V 2 – The Book Of Belief and Disbelief CH 200 H 1

[1567] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 1

[1568] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 2

[1569] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 3

[1570] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 4

[1571] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 1

[1572] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 2

[1573] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 3

[1574] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 4

[1575] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 5

[1576] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 6

[1577] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 7

[1578] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 8

[1579] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 9

[1580] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 10

[1581] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 11

[1582] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 12

[1583] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 13

[1584] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 14

[1585] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 15

[1586] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 16

[1587] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 17

[1588] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 18

[1589] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 19

[1590] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 20

[1591] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 21

[1592] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 22

[1593] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 23

[1594] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 1

[1595] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 2

[1596] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 3

[1597] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 4

[1598] Al Kafi V 2 – The Book Of Belief and Disbelief CH 204 H 1

[1599] Al Kafi V 2 – The Book Of Belief and Disbelief CH 204 H 2

[1600] Al Kafi V 2 – The Book Of Belief and Disbelief CH 205 H 1

[1601] Al Kafi V 2 – The Book Of Belief and Disbelief CH 206 H 1

[1602] Al Kafi V 2 – The Book Of Belief and Disbelief CH 206 H 2

[1603] Al Kafi V 2 – The Book Of Belief and Disbelief CH 206 H 3

[1604] Al Kafi V 2 – The Book Of Belief and Disbelief CH 207 H 1

[1605] Al Kafi V 2 – The Book Of Belief and Disbelief CH 207 H 2

[1606] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 1

[1607] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 2

[1608] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 3

[1609] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 4

[1610] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 5

[1611] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 6

[1612] Al Kafi V 2 – The Book Of Supplication CH 1 H 1

[1613] Al Kafi V 2 – The Book Of Supplication CH 1 H 2

[1614] Al Kafi V 2 – The Book Of Supplication CH 1 H 3

[1615] Al Kafi V 2 – The Book Of Supplication CH 1 H 4

[1616] Al Kafi V 2 – The Book Of Supplication CH 1 H 5

[1617] Al Kafi V 2 – The Book Of Supplication CH 1 H 6

[1618] Al Kafi V 2 – The Book Of Supplication CH 1 H 7

[1619] Al Kafi V 2 – The Book Of Supplication CH 1 H 8

[1620] Al Kafi V 2 – The Book Of Supplication CH 2 H 1

[1621] Al Kafi V 2 – The Book Of Supplication CH 2 H 2

[1622] Al Kafi V 2 – The Book Of Supplication CH 2 H 3

[1623] Al Kafi V 2 – The Book Of Supplication CH 2 H 4

[1624] Al Kafi V 2 – The Book Of Supplication CH 2 H 5

[1625] Al Kafi V 2 – The Book Of Supplication CH 2 H 6

[1626] Al Kafi V 2 – The Book Of Supplication CH 2 H 7

[1627] Al Kafi V 2 – The Book Of Supplication CH 3 H 1

[1628] Al Kafi V 2 – The Book Of Supplication CH 3 H 2

[1629] Al Kafi V 2 – The Book Of Supplication CH 3 H 3

[1630] Al Kafi V 2 – The Book Of Supplication CH 3 H 4

[1631] Al Kafi V 2 – The Book Of Supplication CH 3 H 5

[1632] Al Kafi V 2 – The Book Of Supplication CH 3 H 6

[1633] Al Kafi V 2 – The Book Of Supplication CH 3 H 7

[1634] Al Kafi V 2 – The Book Of Supplication CH 3 H 8

[1635] Al Kafi V 2 – The Book Of Supplication CH 3 H 9

[1636] Al Kafi V 2 – The Book Of Supplication CH 4 H 1

[1637] Al Kafi V 2 – The Book Of Supplication CH 5 H 1

[1638] Al Kafi V 2 – The Book Of Supplication CH 5 H 2

[1639] Al Kafi V 2 – The Book Of Supplication CH 6 H 1

[1640] Al Kafi V 2 – The Book Of Supplication CH 6 H 2

[1641] Al Kafi V 2 – The Book Of Supplication CH 7 H 1

[1642] Al Kafi V 2 – The Book Of Supplication CH 7 H 2

[1643] Al Kafi V 2 – The Book Of Supplication CH 7 H 3

[1644] Al Kafi V 2 – The Book Of Supplication CH 7 H 4

[1645] Al Kafi V 2 – The Book Of Supplication CH 7 H 5

[1646] Al Kafi V 2 – The Book Of Supplication CH 7 H 6

[1647] Al Kafi V 2 – The Book Of Supplication CH 8 H 1

[1648] Al Kafi V 2 – The Book Of Supplication CH 9 H 1

[1649] Al Kafi V 2 – The Book Of Supplication CH 9 H 2

[1650] Al Kafi V 2 – The Book Of Supplication CH 9 H 3

[1651] Al Kafi V 2 – The Book Of Supplication CH 9 H 4

[1652] Al Kafi V 2 – The Book Of Supplication CH 9 H 5

[1653] Al Kafi V 2 – The Book Of Supplication CH 10 H 1

[1654] Al Kafi V 2 – The Book Of Supplication CH 10 H 2

[1655] Al Kafi V 2 – The Book Of Supplication CH 10 H 3

[1656] Al Kafi V 2 – The Book Of Supplication CH 10 H 4

[1657] Al Kafi V 2 – The Book Of Supplication CH 10 H 5

[1658] Al Kafi V 2 – The Book Of Supplication CH 10 H 6

[1659] Al Kafi V 2 – The Book Of Supplication CH 11 H 1

[1660] Al Kafi V 2 – The Book Of Supplication CH 12 H 1

[1661] Al Kafi V 2 – The Book Of Supplication CH 13 H 1

[1662] Al Kafi V 2 – The Book Of Supplication CH 13 H 2

[1663] Al Kafi V 2 – The Book Of Supplication CH 13 H 3

[1664] Al Kafi V 2 – The Book Of Supplication CH 13 H 4

[1665] Al Kafi V 2 – The Book Of Supplication CH 13 H 5

[1666] Al Kafi V 2 – The Book Of Supplication CH 13 H 6

[1667] Al Kafi V 2 – The Book Of Supplication CH 13 H 7

[1668] Al Kafi V 2 – The Book Of Supplication CH 13 H 8

[1669] Al Kafi V 2 – The Book Of Supplication CH 13 H 9

[1670] Al Kafi V 2 – The Book Of Supplication CH 13 H 10

[1671] Al Kafi V 2 – The Book Of Supplication CH 14 H 1

[1672] Al Kafi V 2 – The Book Of Supplication CH 14 H 2

[1673] Al Kafi V 2 – The Book Of Supplication CH 14 H 3

[1674] Al Kafi V 2 – The Book Of Supplication CH 14 H 4

[1675] Al Kafi V 2 – The Book Of Supplication CH 14 H 5

[1676] Al Kafi V 2 – The Book Of Supplication CH 14 H 6

[1677] Al Kafi V 2 – The Book Of Supplication CH 14 H 7

[1678] Al Kafi V 2 – The Book Of Supplication CH 15 H 1

[1679] Al Kafi V 2 – The Book Of Supplication CH 15 H 2

[1680] Al Kafi V 2 – The Book Of Supplication CH 15 H 3

[1681] Al Kafi V 2 – The Book Of Supplication CH 15 H 4

[1682] Al Kafi V 2 – The Book Of Supplication CH 15 H 5

[1683] Al Kafi V 2 – The Book Of Supplication CH 15 H 6

[1684] Al Kafi V 2 – The Book Of Supplication CH 15 H 7

[1685] Al Kafi V 2 – The Book Of Supplication CH 15 H 8

[1686] Al Kafi V 2 – The Book Of Supplication CH 15 H 9

[1687] Al Kafi V 2 – The Book Of Supplication CH 15 H 10

[1688] Al Kafi V 2 – The Book Of Supplication CH 15 H 11

[1689] Al Kafi V 2 – The Book Of Supplication CH 16 H 1

[1690] Al Kafi V 2 – The Book Of Supplication CH 16 H 2

[1691] Al Kafi V 2 – The Book Of Supplication CH 16 H 3

[1692] Al Kafi V 2 – The Book Of Supplication CH 16 H 4

[1693] Al Kafi V 2 – The Book Of Supplication CH 16 H 5

[1694] Al Kafi V 2 – The Book Of Supplication CH 16 H 6

[1695] Al Kafi V 2 – The Book Of Supplication CH 16 H 7

[1696] Al Kafi V 2 – The Book Of Supplication CH 16 H 8

[1697] Al Kafi V 2 – The Book Of Supplication CH 16 H 9

[1698] Al Kafi V 2 – The Book Of Supplication CH 17 H 1

[1699] Al Kafi V 2 – The Book Of Supplication CH 17 H 2

[1700] Al Kafi V 2 – The Book Of Supplication CH 17 H 3

[1701] Al Kafi V 2 – The Book Of Supplication CH 17 H 4

[1702] Al Kafi V 2 – The Book Of Supplication CH 18 H 1

[1703] Al Kafi V 2 – The Book Of Supplication CH 19 H 1

[1704] Al Kafi V 2 – The Book Of Supplication CH 19 H 2

[1705] Al Kafi V 2 – The Book Of Supplication CH 19 H 3

[1706] Al Kafi V 2 – The Book Of Supplication CH 19 H 4

[1707] Al Kafi V 2 – The Book Of Supplication CH 19 H 5

[1708] Al Kafi V 2 – The Book Of Supplication CH 19 H 6

[1709] Al Kafi V 2 – The Book Of Supplication CH 19 H 7

[1710] Al Kafi V 2 – The Book Of Supplication CH 19 H 8

[1711] Al Kafi V 2 – The Book Of Supplication CH 19 H 9

[1712] Al Kafi V 2 – The Book Of Supplication CH 20 H 1

[1713] Al Kafi V 2 – The Book Of Supplication CH 20 H 2

[1714] Al Kafi V 2 – The Book Of Supplication CH 20 H 3

[1715] Al Kafi V 2 – The Book Of Supplication CH 20 H 4

[1716] Al Kafi V 2 – The Book Of Supplication CH 20 H 5

[1717] Al Kafi V 2 – The Book Of Supplication CH 20 H 6

[1718] Al Kafi V 2 – The Book Of Supplication CH 20 H 7

[1719] Al Kafi V 2 – The Book Of Supplication CH 20 H 8

[1720] Al Kafi V 2 – The Book Of Supplication CH 20 H 9

[1721] Al Kafi V 2 – The Book Of Supplication CH 20 H 10

[1722] Al Kafi V 2 – The Book Of Supplication CH 20 H 11

[1723] Al Kafi V 2 – The Book Of Supplication CH 20 H 12

[1724] Al Kafi V 2 – The Book Of Supplication CH 20 H 13

[1725] Al Kafi V 2 – The Book Of Supplication CH 20 H 14

[1726] Al Kafi V 2 – The Book Of Supplication CH 20 H 15

[1727] Al Kafi V 2 – The Book Of Supplication CH 20 H 16

[1728] Al Kafi V 2 – The Book Of Supplication CH 20 H 17

[1729] Al Kafi V 2 – The Book Of Supplication CH 20 H 18

[1730] Al Kafi V 2 – The Book Of Supplication CH 20 H 19

[1731] Al Kafi V 2 – The Book Of Supplication CH 20 H 20

[1732] Al Kafi V 2 – The Book Of Supplication CH 20 H 21

[1733] Al Kafi V 2 – The Book Of Supplication CH 21 H 1

[1734] Al Kafi V 2 – The Book Of Supplication CH 21 H 2

[1735] Al Kafi V 2 – The Book Of Supplication CH 21 H 3

[1736] Al Kafi V 2 – The Book Of Supplication CH 21 H 4

[1737] Al Kafi V 2 – The Book Of Supplication CH 21 H 5

[1738] Al Kafi V 2 – The Book Of Supplication CH 21 H 6

[1739] Al Kafi V 2 – The Book Of Supplication CH 21 H 7

[1740] Al Kafi V 2 – The Book Of Supplication CH 21 H 8

[1741] Al Kafi V 2 – The Book Of Supplication CH 21 H 9

[1742] Al Kafi V 2 – The Book Of Supplication CH 21 H 10

[1743] Al Kafi V 2 – The Book Of Supplication CH 21 H 11

[1744] Al Kafi V 2 – The Book Of Supplication CH 21 H 12

[1745] Al Kafi V 2 – The Book Of Supplication CH 21 H 13

[1746] Al Kafi V 2 – The Book Of Supplication CH 22 H 1

[1747] Al Kafi V 2 – The Book Of Supplication CH 22 H 2

[1748] Al Kafi V 2 – The Book Of Supplication CH 22 H 3

[1749] Al Kafi V 2 – The Book Of Supplication CH 22 H 4

[1750] Al Kafi V 2 – The Book Of Supplication CH 22 H 5

[1751] Al Kafi V 2 – The Book Of Supplication CH 23 H 1

[1752] Al Kafi V 2 – The Book Of Supplication CH 23 H 2

[1753] Al Kafi V 2 – The Book Of Supplication CH 23 H 3

[1754] Al Kafi V 2 – The Book Of Supplication CH 24 H 1

[1755] Al Kafi V 2 – The Book Of Supplication CH 24 H 2

[1756] Al Kafi V 2 – The Book Of Supplication CH 25 H 1

[1757] Al Kafi V 2 – The Book Of Supplication CH 25 H 2

[1758] Al Kafi V 2 – The Book Of Supplication CH 25 H 3

[1759] Al Kafi V 2 – The Book Of Supplication CH 25 H 4

[1760] Al Kafi V 2 – The Book Of Supplication CH 26 H 1

[1761] Al Kafi V 2 – The Book Of Supplication CH 26 H 2

[1762] Al Kafi V 2 – The Book Of Supplication CH 27 H 1

[1763] Al Kafi V 2 – The Book Of Supplication CH 27 H 2

[1764] Al Kafi V 2 – The Book Of Supplication CH 27 H 3

[1765] Al Kafi V 2 – The Book Of Supplication CH 27 H 4

[1766] Al Kafi V 2 – The Book Of Supplication CH 27 H 5

[1767] Al Kafi V 2 – The Book Of Supplication CH 27 H 6

[1768] Al Kafi V 2 – The Book Of Supplication CH 27 H 7

[1769] Al Kafi V 2 – The Book Of Supplication CH 28 H 1

[1770] Al Kafi V 2 – The Book Of Supplication CH 28 H 2

[1771] Al Kafi V 2 – The Book Of Supplication CH 28 H 3

[1772] Al Kafi V 2 – The Book Of Supplication CH 28 H 4

[1773] Al Kafi V 2 – The Book Of Supplication CH 28 H 5

[1774] Al Kafi V 2 – The Book Of Supplication CH 28 H 6

[1775] Al Kafi V 2 – The Book Of Supplication CH 29 H 1

[1776] Al Kafi V 2 – The Book Of Supplication CH 29 H 2

[1777] Al Kafi V 2 – The Book Of Supplication CH 29 H 3

[1778] Al Kafi V 2 – The Book Of Supplication CH 29 H 4

[1779] Al Kafi V 2 – The Book Of Supplication CH 29 H 5

[1780] Al Kafi V 2 – The Book Of Supplication CH 30 H 1

[1781] Al Kafi V 2 – The Book Of Supplication CH 30 H 2

[1782] Al Kafi V 2 – The Book Of Supplication CH 30 H 3

[1783] Al Kafi V 2 – The Book Of Supplication CH 30 H 4

[1784] Al Kafi V 2 – The Book Of Supplication CH 30 H 5

[1785] Al Kafi V 2 – The Book Of Supplication CH 30 H 6

[1786] Al Kafi V 2 – The Book Of Supplication CH 30 H 7

[1787] Al Kafi V 2 – The Book Of Supplication CH 31 H 1

[1788] Al Kafi V 2 – The Book Of Supplication CH 31 H 2

[1789] Al Kafi V 2 – The Book Of Supplication CH 31 H 3

[1790] Al Kafi V 2 – The Book Of Supplication CH 31 H 4

[1791] Al Kafi V 2 – The Book Of Supplication CH 31 H 5

[1792] Al Kafi V 2 – The Book Of Supplication CH 31 H 6

[1793] Al Kafi V 2 – The Book Of Supplication CH 31 H 7

[1794] Al Kafi V 2 – The Book Of Supplication CH 31 H 8

[1795] Al Kafi V 2 – The Book Of Supplication CH 32 H 1

[1796] Al Kafi V 2 – The Book Of Supplication CH 32 H 2

[1797] Al Kafi V 2 – The Book Of Supplication CH 32 H 3

[1798] Al Kafi V 2 – The Book Of Supplication CH 33 H 1

[1799] Al Kafi V 2 – The Book Of Supplication CH 33 H 2

[1800] Al Kafi V 2 – The Book Of Supplication CH 33 H 3

[1801] Al Kafi V 2 – The Book Of Supplication CH 33 H 4

[1802] Al Kafi V 2 – The Book Of Supplication CH 33 H 5

[1803] Al Kafi V 2 – The Book Of Supplication CH 34 H 1

[1804] Al Kafi V 2 – The Book Of Supplication CH 34 H 2

[1805] Al Kafi V 2 – The Book Of Supplication CH 34 H 3

[1806] Al Kafi V 2 – The Book Of Supplication CH 34 H 4

[1807] Al Kafi V 2 – The Book Of Supplication CH 34 H 5

[1808] Al Kafi V 2 – The Book Of Supplication CH 35 H 1

[1809] Al Kafi V 2 – The Book Of Supplication CH 35 H 2

[1810] Al Kafi V 2 – The Book Of Supplication CH 36 H 1

[1811] Al Kafi V 2 – The Book Of Supplication CH 36 H 2

[1812] Al Kafi V 2 – The Book Of Supplication CH 37 H 1

[1813] Al Kafi V 2 – The Book Of Supplication CH 38 H 1

[1814] Al Kafi V 2 – The Book Of Supplication CH 39 H 1

[1815] Al Kafi V 2 – The Book Of Supplication CH 39 H 2

[1816] Al Kafi V 2 – The Book Of Supplication CH 40 H 1

[1817] Al Kafi V 2 – The Book Of Supplication CH 41 H 1

[1818] Al Kafi V 2 – The Book Of Supplication CH 42 H 1

[1819] Al Kafi V 2 – The Book Of Supplication CH 43 H 1

[1820] Al Kafi V 2 – The Book Of Supplication CH 44 H 1

[1821] Al Kafi V 2 – The Book Of Supplication CH 44 H 2

[1822] Al Kafi V 2 – The Book Of Supplication CH 44 H 3

[1823] Al Kafi V 2 – The Book Of Supplication CH 45 H 1

[1824] Al Kafi V 2 – The Book Of Supplication CH 46 H 1

[1825] Al Kafi V 2 – The Book Of Supplication CH 46 H 2

[1826] Al Kafi V 2 – The Book Of Supplication CH 47 H 1

[1827] Al Kafi V 2 – The Book Of Supplication CH 48 H 1

[1828] Al Kafi V 2 – The Book Of Supplication CH 48 H 2

[1829] Al Kafi V 2 – The Book Of Supplication CH 48 H 3

[1830] Al Kafi V 2 – The Book Of Supplication CH 48 H 4

[1831] Al Kafi V 2 – The Book Of Supplication CH 48 H 5

[1832] Al Kafi V 2 – The Book Of Supplication CH 48 H 6

[1833] Al Kafi V 2 – The Book Of Supplication CH 48 H 7

[1834] Al Kafi V 2 – The Book Of Supplication CH 48 H 8

[1835] Al Kafi V 2 – The Book Of Supplication CH 48 H 9

[1836] Al Kafi V 2 – The Book Of Supplication CH 48 H 10

[1837] Al Kafi V 2 – The Book Of Supplication CH 48 H 11

[1838] Al Kafi V 2 – The Book Of Supplication CH 48 H 12

[1839] Al Kafi V 2 – The Book Of Supplication CH 48 H 13

[1840] Al Kafi V 2 – The Book Of Supplication CH 48 H 14

[1841] Al Kafi V 2 – The Book Of Supplication CH 48 H 15

[1842] Al Kafi V 2 – The Book Of Supplication CH 48 H 16

[1843] Al Kafi V 2 – The Book Of Supplication CH 48 H 17

[1844] Al Kafi V 2 – The Book Of Supplication CH 48 H 18

[1845] Al Kafi V 2 – The Book Of Supplication CH 48 H 19

[1846] Al Kafi V 2 – The Book Of Supplication CH 48 H 20

[1847] Al Kafi V 2 – The Book Of Supplication CH 48 H 21

[1848] Al Kafi V 2 – The Book Of Supplication CH 48 H 22

[1849] Al Kafi V 2 – The Book Of Supplication CH 48 H 23

[1850] Al Kafi V 2 – The Book Of Supplication CH 48 H 24

[1851] Al Kafi V 2 – The Book Of Supplication CH 48 H 25

[1852] Al Kafi V 2 – The Book Of Supplication CH 48 H 26

[1853] Al Kafi V 2 – The Book Of Supplication CH 48 H 27

[1854] Al Kafi V 2 – The Book Of Supplication CH 48 H 28

[1855] Al Kafi V 2 – The Book Of Supplication CH 48 H 29

[1856] Al Kafi V 2 – The Book Of Supplication CH 48 H 30

[1857] Al Kafi V 2 – The Book Of Supplication CH 48 H 31

[1858] Al Kafi V 2 – The Book Of Supplication CH 48 H 32

[1859] Al Kafi V 2 – The Book Of Supplication CH 48 H 33

[1860] Al Kafi V 2 – The Book Of Supplication CH 48 H 34

[1861] Al Kafi V 2 – The Book Of Supplication CH 48 H 35

[1862] Al Kafi V 2 – The Book Of Supplication CH 48 H 36

[1863] Al Kafi V 2 – The Book Of Supplication CH 48 H 37

[1864] Al Kafi V 2 – The Book Of Supplication CH 48 H 38

[1865] Al Kafi V 2 – The Book Of Supplication CH 49 H 1

[1866] Al Kafi V 2 – The Book Of Supplication CH 49 H 2

[1867] Al Kafi V 2 – The Book Of Supplication CH 49 H 3

[1868] Al Kafi V 2 – The Book Of Supplication CH 49 H 4

[1869] Al Kafi V 2 – The Book Of Supplication CH 49 H 5

[1870] Al Kafi V 2 – The Book Of Supplication CH 49 H 6

[1871] Al Kafi V 2 – The Book Of Supplication CH 49 H 7

[1872] Al Kafi V 2 – The Book Of Supplication CH 49 H 8

[1873] Al Kafi V 2 – The Book Of Supplication CH 49 H 9

[1874] Al Kafi V 2 – The Book Of Supplication CH 49 H 10

[1875] Al Kafi V 2 – The Book Of Supplication CH 49 H 11

[1876] Al Kafi V 2 – The Book Of Supplication CH 49 H 12

[1877] Al Kafi V 2 – The Book Of Supplication CH 49 H 13

[1878] Al Kafi V 2 – The Book Of Supplication CH 49 H 14

[1879] Al Kafi V 2 – The Book Of Supplication CH 49 H 15

[1880] Al Kafi V 2 – The Book Of Supplication CH 49 H 16

[1881] Al Kafi V 2 – The Book Of Supplication CH 49 H 17

[1882] Al Kafi V 2 – The Book Of Supplication CH 49 H 18

[1883] Al Kafi V 2 – The Book Of Supplication CH 50 H 1

[1884] Al Kafi V 2 – The Book Of Supplication CH 50 H 2

[1885] Al Kafi V 2 – The Book Of Supplication CH 50 H 3

[1886] Al Kafi V 2 – The Book Of Supplication CH 50 H 4

[1887] Al Kafi V 2 – The Book Of Supplication CH 50 H 5

[1888] Al Kafi V 2 – The Book Of Supplication CH 50 H 6

[1889] Al Kafi V 2 – The Book Of Supplication CH 50 H 7

[1890] Al Kafi V 2 – The Book Of Supplication CH 50 H 8

[1891] Al Kafi V 2 – The Book Of Supplication CH 50 H 9

[1892] Al Kafi V 2 – The Book Of Supplication CH 50 H 10

[1893] Al Kafi V 2 – The Book Of Supplication CH 50 H 11

[1894] Al Kafi V 2 – The Book Of Supplication CH 50 H 12

[1895] Al Kafi V 2 – The Book Of Supplication CH 51 H 1

[1896] Al Kafi V 2 – The Book Of Supplication CH 51 H 2

[1897] Al Kafi V 2 – The Book Of Supplication CH 51 H 3

[1898] Al Kafi V 2 – The Book Of Supplication CH 52 H 1

[1899] Al Kafi V 2 – The Book Of Supplication CH 52 H 2

[1900] Al Kafi V 2 – The Book Of Supplication CH 52 H 3

[1901] Al Kafi V 2 – The Book Of Supplication CH 52 H 4

[1902] Al Kafi V 2 – The Book Of Supplication CH 52 H 5

[1903] Al Kafi V 2 – The Book Of Supplication CH 52 H 6

[1904] Al Kafi V 2 – The Book Of Supplication CH 52 H 7

[1905] Al Kafi V 2 – The Book Of Supplication CH 52 H 8

[1906] Al Kafi V 2 – The Book Of Supplication CH 52 H 9

[1907] Al Kafi V 2 – The Book Of Supplication CH 52 H 10

[1908] Al Kafi V 2 – The Book Of Supplication CH 52 H 11

[1909] Al Kafi V 2 – The Book Of Supplication CH 52 H 12

[1910] Al Kafi V 2 – The Book Of Supplication CH 53 H 1

[1911] Al Kafi V 2 – The Book Of Supplication CH 53 H 2

[1912] Al Kafi V 2 – The Book Of Supplication CH 53 H 3

[1913] Al Kafi V 2 – The Book Of Supplication CH 53 H 4

[1914] Al Kafi V 2 – The Book Of Supplication CH 53 H 5

[1915] Al Kafi V 2 – The Book Of Supplication CH 53 H 6

[1916] Al Kafi V 2 – The Book Of Supplication CH 53 H 7

[1917] Al Kafi V 2 – The Book Of Supplication CH 53 H 8

[1918] Al Kafi V 2 – The Book Of Supplication CH 53 H 9

[1919] Al Kafi V 2 – The Book Of Supplication CH 53 H 10

[1920] Al Kafi V 2 – The Book Of Supplication CH 53 H 11

[1921] Al Kafi V 2 – The Book Of Supplication CH 53 H 12

[1922] Al Kafi V 2 – The Book Of Supplication CH 53 H 13

[1923] Al Kafi V 2 – The Book Of Supplication CH 54 H 1

[1924] Al Kafi V 2 – The Book Of Supplication CH 54 H 2

[1925] Al Kafi V 2 – The Book Of Supplication CH 54 H 3

[1926] Al Kafi V 2 – The Book Of Supplication CH 54 H 4

[1927] Al Kafi V 2 – The Book Of Supplication CH 55 H 1

[1928] Al Kafi V 2 – The Book Of Supplication CH 55 H 2

[1929] Al Kafi V 2 – The Book Of Supplication CH 55 H 3

[1930] Al Kafi V 2 – The Book Of Supplication CH 55 H 4

[1931] Al Kafi V 2 – The Book Of Supplication CH 55 H 5

[1932] Al Kafi V 2 – The Book Of Supplication CH 55 H 6

[1933] Al Kafi V 2 – The Book Of Supplication CH 55 H 7

[1934] Al Kafi V 2 – The Book Of Supplication CH 55 H 8

[1935] Al Kafi V 2 – The Book Of Supplication CH 55 H 9

[1936] Al Kafi V 2 – The Book Of Supplication CH 55 H 10

[1937] Al Kafi V 2 – The Book Of Supplication CH 55 H 11

[1938] Al Kafi V 2 – The Book Of Supplication CH 55 H 12

[1939] Al Kafi V 2 – The Book Of Supplication CH 55 H 13

[1940] Al Kafi V 2 – The Book Of Supplication CH 55 H 14

[1941] Al Kafi V 2 – The Book Of Supplication CH 55 H 15

[1942] Al Kafi V 2 – The Book Of Supplication CH 55 H 16

[1943] Al Kafi V 2 – The Book Of Supplication CH 55 H 17

[1944] Al Kafi V 2 – The Book Of Supplication CH 55 H 18

[1945] Al Kafi V 2 – The Book Of Supplication CH 55 H 19

[1946] Al Kafi V 2 – The Book Of Supplication CH 55 H 20

[1947] Al Kafi V 2 – The Book Of Supplication CH 55 H 21

[1948] Al Kafi V 2 – The Book Of Supplication CH 55 H 22

[1949] Al Kafi V 2 – The Book Of Supplication CH 55 H 23

[1950] Al Kafi V 2 – The Book Of Supplication CH 56 H 1

[1951] Al Kafi V 2 – The Book Of Supplication CH 56 H 2

[1952] Al Kafi V 2 – The Book Of Supplication CH 56 H 3

[1953] Al Kafi V 2 – The Book Of Supplication CH 56 H 4

[1954] Al Kafi V 2 – The Book Of Supplication CH 56 H 5

[1955] Al Kafi V 2 – The Book Of Supplication CH 56 H 6

[1956] Al Kafi V 2 – The Book Of Supplication CH 56 H 7

[1957] Al Kafi V 2 – The Book Of Supplication CH 56 H 8

[1958] Al Kafi V 2 – The Book Of Supplication CH 56 H 9

[1959] Al Kafi V 2 – The Book Of Supplication CH 56 H 10

[1960] Al Kafi V 2 – The Book Of Supplication CH 56 H 11

[1961] Al Kafi V 2 – The Book Of Supplication CH 56 H 12

[1962] Al Kafi V 2 – The Book Of Supplication CH 56 H 13

[1963] Al Kafi V 2 – The Book Of Supplication CH 56 H 14

[1964] Al Kafi V 2 – The Book Of Supplication CH 56 H 15

[1965] Al Kafi V 2 – The Book Of Supplication CH 56 H 16

[1966] Al Kafi V 2 – The Book Of Supplication CH 56 H 17

[1967] Al Kafi V 2 – The Book Of Supplication CH 56 H 18

[1968] Al Kafi V 2 – The Book Of Supplication CH 56 H 19

[1969] Al Kafi V 2 – The Book Of Supplication CH 57 H 1

[1970] Al Kafi V 2 – The Book Of Supplication CH 57 H 2

[1971] Al Kafi V 2 – The Book Of Supplication CH 57 H 3

[1972] Al Kafi V 2 – The Book Of Supplication CH 57 H 4

[1973] Al Kafi V 2 – The Book Of Supplication CH 57 H 5

[1974] Al Kafi V 2 – The Book Of Supplication CH 57 H 6

[1975] Al Kafi V 2 – The Book Of Supplication CH 57 H 7

[1976] Al Kafi V 2 – The Book Of Supplication CH 57 H 8

[1977] Al Kafi V 2 – The Book Of Supplication CH 57 H 9

[1978] Al Kafi V 2 – The Book Of Supplication CH 57 H 10

[1979] Al Kafi V 2 – The Book Of Supplication CH 57 H 11

[1980] Al Kafi V 2 – The Book Of Supplication CH 57 H 12

[1981] Al Kafi V 2 – The Book Of Supplication CH 57 H 13

[1982] Al Kafi V 2 – The Book Of Supplication CH 57 H 14

[1983] Al Kafi V 2 – The Book Of Supplication CH 58 H 1

[1984] Al Kafi V 2 – The Book Of Supplication CH 59 H 1

[1985] Al Kafi V 2 – The Book Of Supplication CH 59 H 2

[1986] Al Kafi V 2 – The Book Of Supplication CH 60 H 1

[1987] Al Kafi V 2 – The Book Of Supplication CH 60 H 2

[1988] Al Kafi V 2 – The Book Of Supplication CH 60 H 3

[1989] Al Kafi V 2 – The Book Of Supplication CH 60 H 4

[1990] Al Kafi V 2 – The Book Of Supplication CH 60 H 5

[1991] Al Kafi V 2 – The Book Of Supplication CH 60 H 6

[1992] Al Kafi V 2 – The Book Of Supplication CH 60 H 7

[1993] Al Kafi V 2 – The Book Of Supplication CH 60 H 8

[1994] Al Kafi V 2 – The Book Of Supplication CH 60 H 9

[1995] Al Kafi V 2 – The Book Of Supplication CH 60 H 10

[1996] Al Kafi V 2 – The Book Of Supplication CH 60 H 11

[1997] Al Kafi V 2 – The Book Of Supplication CH 60 H 12

[1998] Al Kafi V 2 – The Book Of Supplication CH 60 H 13

[1999] Al Kafi V 2 – The Book Of Supplication CH 60 H 14

[2000] Al Kafi V 2 – The Book Of Supplication CH 60 H 15

[2001] Al Kafi V 2 – The Book Of Supplication CH 60 H 16

[2002] Al Kafi V 2 – The Book Of Supplication CH 60 H 17

[2003] Al Kafi V 2 – The Book Of Supplication CH 60 H 18

[2004] Al Kafi V 2 – The Book Of Supplication CH 60 H 19

[2005] Al Kafi V 2 – The Book Of Supplication CH 60 H 20

[2006] Al Kafi V 2 – The Book Of Supplication CH 60 H 21

[2007] Al Kafi V 2 – The Book Of Supplication CH 60 H 22

[2008] Al Kafi V 2 – The Book Of Supplication CH 60 H 23

[2009] Al Kafi V 2 – The Book Of Supplication CH 60 H 24

[2010] Al Kafi V 2 – The Book Of Supplication CH 60 H 25

[2011] Al Kafi V 2 – The Book Of Supplication CH 60 H 26

[2012] Al Kafi V 2 – The Book Of Supplication CH 60 H 27

[2013] Al Kafi V 2 – The Book Of Supplication CH 60 H 28

[2014] Al Kafi V 2 – The Book Of Supplication CH 60 H 29

[2015] Al Kafi V 2 – The Book Of Supplication CH 60 H 30

[2016] Al Kafi V 2 – The Book Of Supplication CH 60 H 31

[2017] Al Kafi V 2 – The Book Of Supplication CH 60 H 32

[2018] Al Kafi V 2 – The Book Of Supplication CH 60 H 33

[2019] Al Kafi V 2 – The Book Of Supplication CH 60 H 34

[2020] Al Kafi V 2 – The Book Of Supplication CH 60 H 35

[2021] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 1

[2022] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 2

[2023] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 3

[2024] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 4

[2025] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 5

[2026] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 6

[2027] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 7

[2028] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 8

[2029] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 9

[2030] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 10

[2031] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 11

[2032] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 12

[2033] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 13

[2034] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 14

[2035] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 1

[2036] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 2

[2037] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 3

[2038] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 4

[2039] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 5

[2040] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 6

[2041] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 7

[2042] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 8

[2043] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 9

[2044] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 10

[2045] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 11

[2046] Al Kafi V 2 – The Book Of Merits of the Quran CH 3 H 1

[2047] Al Kafi V 2 – The Book Of Merits of the Quran CH 3 H 2

[2048] Al Kafi V 2 – The Book Of Merits of the Quran CH 3 H 3

[2049] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 1

[2050] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 2

[2051] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 3

[2052] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 4

[2053] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 5

[2054] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 6

[2055] Al Kafi V 2 – The Book Of Merits of the Quran CH 5 H 1

[2056] Al Kafi V 2 – The Book Of Merits of the Quran CH 5 H 2

[2057] Al Kafi V 2 – The Book Of Merits of the Quran CH 6 H 1

[2058] Al Kafi V 2 – The Book Of Merits of the Quran CH 6 H 2

[2059] Al Kafi V 2 – The Book Of Merits of the Quran CH 6 H 3

[2060] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 1

[2061] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 2

[2062] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 3

[2063] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 4

[2064] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 5

[2065] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 6

[2066] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 7

[2067] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 1

[2068] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 2

[2069] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 3

[2070] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 4

[2071] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 5

[2072] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 1

[2073] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 2

[2074] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 3

[2075] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 4

[2076] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 5

[2077] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 6

[2078] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 7

[2079] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 8

[2080] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 9

[2081] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 10

[2082] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 11

[2083] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 12

[2084] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 13

[2085] Al Kafi V 2 – The Book Of Merits of the Quran CH 10 H 1

[2086] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 1

[2087] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 2

[2088] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 3

[2089] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 4 

[2090] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H

[2091] Al Kafi V 2 – The Book Of Merits of the Quran CH 12 H 1

[2092] Al Kafi V 2 – The Book Of Merits of the Quran CH 12 H 2

[2093] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 1

[2094] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 2

[2095] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 3

[2096] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 4

[2097] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 5

[2098] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 6

[2099] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 7

[2100] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 8

[2101] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 9

[2102] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 10

[2103] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 11

[2104] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 12

[2105] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 13

[2106] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 14

[2107] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 15

[2108] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 16

[2109] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 17

[2110] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 18

[2111] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 19

[2112] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 20

[2113] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 21

[2114] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 22

[2115] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 23

[2116] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 24

[2117] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 1

[2118] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 2

[2119] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 3

[2120] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 4

[2121] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 5

[2122] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 6

[2123] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 7

[2124] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 8

[2125] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 9

[2126] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 10

[2127] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 11

[2128] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 12

[2129] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 13

[2130] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 14

[2131] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 15

[2132] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 16

[2133] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 17

[2134] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 18

[2135] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 19

[2136] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 20

[2137] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 21

[2138] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 22

[2139] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 23

[2140] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 24

[2141] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 25

[2142] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 26

[2143] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 27

[2144] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 28

[2145] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 1

[2146] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 2

[2147] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 3

[2148] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 4

[2149] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 5

[2150] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 1

[2151] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 2

[2152] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 3

[2153] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 4

[2154] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 5

[2155] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 1

[2156] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 2

[2157] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 3

[2158] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 4

[2159] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 5

[2160] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 6

[2161] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 1

[2162] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 2

[2163] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 3

[2164] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 4

[2165] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 5

[2166] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 6

[2167] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 7

[2168] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 8

[2169] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 9

[2170] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 10

[2171] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 11

[2172] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 1

[2173] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 2

[2174] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 3

[2175] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 4

[2176] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 5

[2177] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 6

[2178] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 7

[2179] Al Kafi V 2 – The Book Of Social Relationships CH 6 H 1

[2180] Al Kafi V 2 – The Book Of Social Relationships CH 6 H 2

[2181] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 1

[2182] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 2

[2183] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 3

[2184] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 4

[2185] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 5

[2186] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 6

[2187] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 7

[2188] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 8

[2189] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 9

[2190] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 10

[2191] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 11

[2192] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 12

[2193] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 13

[2194] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 14

[2195] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 15

[2196] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 1

[2197] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 2

[2198] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 3

[2199] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 4

[2200] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 5

[2201] Al Kafi V 2 – The Book Of Social Relationships CH 9 H 1

[2202] Al Kafi V 2 – The Book Of Social Relationships CH 9 H 2

[2203] Al Kafi V 2 – The Book Of Social Relationships CH 9 H 3

[2204] Al Kafi V 2 – The Book Of Social Relationships CH 10 H 1

[2205] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 1

[2206] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 2

[2207] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 3

[2208] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 4

[2209] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 5

[2210] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 6

[2211] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 7

[2212] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 8

[2213] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 9

[2214] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 10

[2215] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 11

[2216] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 12

[2217] Al Kafi V 2 – The Book Of Social Relationships CH 12 H 1

[2218] Al Kafi V 2 – The Book Of Social Relationships CH 12 H 2

[2219] Al Kafi V 2 – The Book Of Social Relationships CH 13 H 1

[2220] Al Kafi V 2 – The Book Of Social Relationships CH 13 H 2

[2221] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 1

[2222] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 2

[2223] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 3

[2224] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 4

[2225] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 5

[2226] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 1

[2227] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 2

[2228] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 3

[2229] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 4

[2230] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 5

[2231] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 6

[2232] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 7

[2233] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 8

[2234] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 9

[2235] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 10

[2236] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 11

[2237] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 12

[2238] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 13

[2239] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 14

[2240] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 15

[2241] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 16

[2242] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 17

[2243] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 18

[2244] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 19

[2245] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 20

[2246] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 21

[2247] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 22

[2248] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 23

[2249] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 24

[2250] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 25

[2251] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 26

[2252] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 27

[2253] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 1

[2254] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 2

[2255] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 3

[2256] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 4

[2257] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 5

[2258] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 6

[2259] Al Kafi V 2 – The Book Of Social Relationships CH 17 H 1

[2260] Al Kafi V 2 – The Book Of Social Relationships CH 17 H 2

[2261] Al Kafi V 2 – The Book Of Social Relationships CH 17 H 3

[2262] Al Kafi V 2 – The Book Of Social Relationships CH 18 H 1

[2263] Al Kafi V 2 – The Book Of Social Relationships CH 19 H 1

[2264] Al Kafi V 2 – The Book Of Social Relationships CH 19 H 2

[2265] Al Kafi V 2 – The Book Of Social Relationships CH 19 H 3

[2266] Al Kafi V 2 – The Book Of Social Relationships CH 20 H 1

[2267] Al Kafi V 2 – The Book Of Social Relationships CH 20 H 2

[2268] Al Kafi V 2 – The Book Of Social Relationships CH 20 H 3

[2269] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 1

[2270] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 2

[2271] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 3

[2272] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 4

[2273] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 5

[2274] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 6

[2275] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 7

[2276] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 8

[2277] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 9

[2278] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 1

[2279] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 2

[2280] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 3

[2281] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 4

[2282] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 5

[2283] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 1

[2284] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 2

[2285] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 3

[2286] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 4

[2287] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 5

[2288] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 6

[2289] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 7

[2290] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 8

[2291] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 9

[2292] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 10

[2293] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 11

[2294] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 12

[2295] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 13

[2296] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 14

[2297] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 15

[2298] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 16

[2299] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 17

[2300] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 18

[2301] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 19

[2302] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 20

[2303] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 1

[2304] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 2

[2305] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 3

[2306] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 4

[2307] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 5

[2308] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 7

[2309] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 8

[2310] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 9

[2311] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 10

[2312] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 11

[2313] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 12

[2314] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 13

[2315] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 14

[2316] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 15

[2317] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 16

[2318] Al Kafi V 2 – The Book Of Social Relationships CH 25 H 1

[2319] Al Kafi V 2 – The Book Of Social Relationships CH 25 H 2

[2320] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 1

[2321] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 2

[2322] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 3

[2323] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 4

[2324] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 5

[2325] Al Kafi V 2 – The Book Of Social Relationships CH 27 H 1

[2326] Al Kafi V 2 – The Book Of Social Relationships CH 27 H 2

[2327] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 1

[2328] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 2

[2329] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 3

[2330] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 4

[2331] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 5

[2332] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 6

[2333] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 7

[2334] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 1

[2335] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 2

[2336] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 3

[2337] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 4

[2338] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 5

[2339] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 6

[2340] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 7

[2341] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 8

[2342] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 9

[2343] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 1

[2344] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 2

[2345] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 3

[2346] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 4

[2347] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 5