Social Manners traditions of Masomeen (asws)

 Summary:

The followers of Ahl Al-Bayt^-asws are living in various countries and are regularly subjected to various social and religious challenges.  In addition, the influence of media and Internet has affected not only our day-to-day lifestyle but also our overall practices and approach to life.  As a result, we gradually embrace new styles and trends and sometimes adopt those without realising that we are deviating from the directed way of Alh Al-Bayt^-asws and have fallen into the trap of heresy ‘Biddah’.  It happens, most of the time, unintentionally as governed by the direct influence of merging societies and converging multi-cultural norms.  These, engulf us all, irrespective of the age, cultural or educational backgrounds.  The purpose of this short article is to cite the traditions of Masomeen^-asws where it is clearly delineated how we should behave and act in relation to various issues faced by us.  And adopt the best-predefined Islamic values without distorting or turning them into annihilation.  Amir-ul-Momineen^-asws says: A Sunnah is eliminated with the introduction of an innovation.  Therefore, stay away from innovations and adhere to our^-asws traditions since the worse deeds are to follow innovations.’[1].

For example, the way the believers greet these days is at variance, the Sunnah of Allah^-azwj and His Prophets^-asws had been to greet with ‘Salam’ but there are dozens of greeting statements in practice, as a matter of fact either we have changed it (Salam) or tried to improve it, without realising the original meanings and significance of saying ‘Salam’.  The Imam^-asws says: ‘Salam’ is the invitation to enter into our ‘Amr’ (the Divine Authority) and will reach only to those who deserve it.[2]

Similarly, other important issues are included, i.e., how to greet the non-Muslims; how to respond to Muslims/non-Muslims; praying for the non-Muslims, responding to someone’s sneeze; greeting ladies, the rights of visitors, finding faithful friends and how to deal with the unfaithful ones; observing trust of meetings; sitting manners and distance between two participants; telling funning stories and avoiding name-calling; drinking the left-over of a momin’s drink; corresponding and replying; dealing with papers containing sacred Verses/names; shaking hands, hugging and kissing; remembering Masomeen^-asws and Allah^-azwj, the best ways of holding gatherings/majalis and the best ‘Zikr’ along with what to be avoided in those majalis.

 The Social Responsibilities One Must Observe:

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 ع 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

Mohammed ibn lsma’il has narrated from Al-Fadl ibn Shadhan and Abu Ali Al- Ash’ari from Mohammed ibn ‘Abd Al-Jabbar from Safwan ibn Yahya from Mu’awiyah ibn Wahab who has said the following:

‘Once I asked Abu Abd Allah^-asws: ‘What is the proper way to deal with ourselves, our people, our associates and the people in general?’ The Imam^-asws said: ‘You must return their trust, present your testimony for and against them, visit them during their illness and attend their funerals.’[3]

Imam^-asws Sends ‘Salam’ to his Followers:

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 ع 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 فَبِهَذَا جَاءَ مُحَمَّدٌ ص أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ عَلَيْهَا بَرّاً أَوْ فَاجِراً فَإِنَّ رَسُولَ اللَّهِ ص 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 وَ إِذَا كَانَ عَلَى غَيْرِ ذَلِكَ دَخَلَ عَلَيَّ بَلَاؤُهُ وَ عَارُهُ وَ قِيلَ هَذَا أَدَبُ جَعْفَرٍ فَوَ اللَّهِ لَحَدَّثَنِي أَبِي ع أَنَّ الرَّجُلَ كَانَ يَكُونُ فِي الْقَبِيلَةِ مِنْ شِيعَةِ عَلِيٍّ ع 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

Abu Ali Al-Ash’ari has narrated from Mohammed ibn ‘Abd Al-Jabbar from Safwan ibn Yahya from Abu ‘Usamah Zayd Al-Shahham who has said the following:

‘Once Abu ‘Abd Allah^-asws said to me, ‘Convey Salam[4] from me to all that you will see of those who obey me^-asws and uphold my^-asws words. Tell them that I^-asws enjoin upon you to be pious before Allah^-azwj, to restrain yourselves from the worldly attractions in the matters of your religion, to work hard, to maintain truthfulness in your words, keep your trust, perform long prostrations, and to maintain good neighbourly relations.

This is what Prophet Mohammed^-saww has brought (from Allah^-azwj). Return the trust to those who have entrusted you, whether they are virtuous people or evildoers. The Messenger of Allah^-saww would command to return the needle and swing thread. Maintain good relations with the people of your tribe, attend their funerals, visit their sick people, and fulfil your obligations toward them.

If one of you maintains restraint in the worldly attractions in the matters of his religion, is truthful in his words, keeps his trust, has acquired proper moral discipline to behave toward people, it will be said about him: ‘This is a Jafari (follower of Jafar ibn Mohammed^-asws) and this will bring me^-asws joy and delight and they will say: ‘This is the discipline of Jafar^-asws.’ If otherwise, its misfortune and disgrace will trouble me^-asws and they will say: ‘This is the behaviour of Jafar^-asws.’ By Allah^-azwj my father^-asws spoke to me^-asws about a man who lived with a Shia of Ali^-asws tribe whose beauty was in his keeping his trust, fulfilling his obligations, and his being the most truthful in his words. With him they would keep their important documents and valuables. If one were to ask people of the tribe about him, they would ask, ‘Who is like him’? He is the most trusted one in safekeeping of valuables and the most truthful in his words.’[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِمْ فَافْعَلْ

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Mohammed ibn Muslim who has said the following:

‘Whoever you associate with, if you can maintain an upper hand (in your dealings with him) do so.[6]

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 ع قَالَ الِانْقِبَاضُ مِنَ النَّاسِ مَكْسَبَةٌ لِلْعَدَاوَةِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Al-Hajjal from Dawud ibn Abu Yazid and Tha’labah and Ali ibn ‘Aqabah from certain individuals who narrated to him from one of the two Imam^-asws who has said the following:

Imam^-asws said: ‘Minimising the animosity of people is always beneficial.’[7]

Association and Friendship:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع 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 people have narrated from Ahmad ibn Mohammed from Hussain ibn Al-Hassan from Mohammed ibn Sinan from’ Ammar ibn Musa who reports the following from Abu ‘Abd Allah^-asws:

‘Amir-ul-Momineen^-asws has said: ‘It is not against you to associate with a person of intellect even though you may not appreciate his generosity but you can benefit from his wisdom. However, you must avoid his immoral manners. Do not ignore the association of a generous person, even though you may not benefit from his wisdom but you can benefit from his magnanimity by the help of your own wisdom. However, flee, very far away from a power-hungry, silly person.’[8]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبَانٍ عَنْ أَبِي الْعُدَيْسِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا صَالِحُ اتَّبِعْ مَنْ يُبْكِيكَ وَ هُوَ لَكَ نَاصِحٌ وَ لَا تَتَّبِعْ مَنْ يُضْحِكُكَ وَ هُوَ لَكَ غَاشٌّ وَ سَتَرِدُونَ عَلَى اللَّهِ جَمِيعاً فَتَعْلَمُونَ

It is narrated from him (narrator of the Hadith above) from’ Abd Al-Rahman ibn Abu Najran from Mohammed ibn Al-Salt from Aban from abi Al-Adis who has said the following:

Abu Jafar^-asws said: ‘O Salih, take a mentor the one who makes you cry while providing good advice and do not follow the one who makes you laugh and the one who is a cheat. You will all return to Allah^-azwj and will find out.’[9]

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 ع قَالَ رَسُولُ اللَّهِ ص 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

It is narrated from him (narrator of the Hadith above) from Mohammed ibn Ali from Musa ibn Yasar Al-Qattan from Al-Mas’udi from Dawud from Thabir ibn Abu Sakhrah from abi Al-Za’li who has said the following:

‘Amir-ul-Momineen^-asws has said that the Messenger of Allah^-saww has said: ‘Consider who you talk to (association). Everyone after death will find the forms of his associates in the presence of Allah^-azwj; these forms follow the worldly origins. A good-form is from a good origin and an evil-form is from an evil origin. At the time of his death everyone observes me in my person.’[10]

Be Careful from the Most Trusted Friends:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ الْحَلَبِيِّينَ عَنْ‏عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْجَبَلِ لَمْ يُسَمِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع 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 ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from certain individuals from Al-Halab from’ Abd Allah ibn Muskan from a man from people of Al-Jabal whose name is not mentioned and who has said the following:

‘You should maintain good relations with your old associates and friends, be cautious about a new one who does not have any protection, responsibility, or commitment and always be careful from the one whom you trust the most.’[11]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ أَحَبُّ إِخْوَانِي إِلَيَّ مَنْ أَهْدَى إِلَيَّ عُيُوبِي

A number of our people have narrated from Ahmad ibn Mohammed in a marfu’ manner has narrated the following from Abu Abd Allah^-asws:

‘To me, the most beloved of my brethren is the one who most points out my defects to me.’[12]

The Rules of Friendship:

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 ع 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 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

A number of our people have narrated from Ahmad ibn Mohammed from Mohammed ibn Al-Hassan from ‘Ubayd Allah Al-Dehqan from Ahmad ibn Aidh from ‘Ubayd Allah Al-Halabi who has narrated the following from Abu Abd Allah^-asws:

‘There can be no friendship without its rules.  You may call one a friend only when he follows such rules and those who do not follow such rules cannot be called a friend. First of all, a friend must be the same inside and outside. Secondly, he must consider your benefit as his own benefit and your loss as his own loss.  Thirdly, he does not change because of high position and wealth. Fourthly, he does not hold back from you what is within his capabilities.  Fifthly, with the above, he does not leave you out in unfortunate circumstances.’[13]

The Ones Whose Friendship is Undesirable:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَتَجَنَّبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ الْفَاجِرِ وَ الْأَحْمَقِ وَ الْكَذَّابِ 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 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 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 فَاتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ انْظُرُوا لِأَنْفُسِكُمْ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from ‘Amr Aban ibn ‘Uthman from Mohammed ibn Salim Al-Kindy from those whom he has mentioned (in his book) has narrated the following from Abu Abd Allah^-asws:

‘Whenever Amir-ul-Momineen^-asws used to take his^-asws place on the pulpit he^-asws would say: ‘A Muslim, must avoid friendship with three kinds of people: An immoral, an idiot and a liar. An immoral person attempts to make his acts seem to attract you and loves that make you feel good but he does not assist you in your religious matters and the matters of the hereafter. Closeness to him is injustice, hardheartedness, and his coming and going is a disgrace for you.

An idiotic person does not indicate anything good for you, nor is there any hope in him to remove any bit of evil from you even if he may try his best.  When he tries to benefit you, instead he harms you. His death is better than his living, his silence is better than his speaking, and his being at a distance is better than his being nearby.

The liar is one with whom you can never have a happy life. He carries your words out and brings others’ words to you. Whenever he runs out of words, he comes up with twisted accounts so much so that the truth narrated by him has no credibility.  He causes dissension among people by sowing animosity in their hearts. You must be pious before Allah^-azwj and look after your own souls.’[14]

وَ فِي رِوَايَةِ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع 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

In the Hadith of ‘Abd Al-Ala’ who has narrated the following from Abu Abd Allah^-asws:

Amir-ul-Momineen^-asws said: ‘It is not proper for a Muslim man to become a friend of an indecent person; he tries to make his deeds seem attractive to him and loves that one to behave like him (indecently). He does not assist him in his religious matters or the matters of the Hereafter. The visits of an indecent person to a (pious) one is a disgrace.’[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed and Mohammed ibn Al-Husain from Mohammed ibn Sinan from ‘Ammar ibn Musa who has said the following:

‘Abu Abd Allah^-asws once said to me: ‘O Ammar, if you would like bounties to bring you delight, kindness to become complete, and the affairs of life being well-organised for you, you better not associate with the slaves and the lowly persons. If you trust them they betray you, they lie to you when they speak. If you suffer a misfortune, they leave you alone. If they promise you, they disregard it.’[16]

قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع 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

The above narrated has also reported that:

Abu Abd Allah^-asws said: ‘The virtuous ones’ love of other virtuous ones is a rewarding deed for them. Indecent ones loving the virtuous ones is a credit for the virtuous ones. Indecent ones’ hating the virtuous ones beautifies the virtuous ones. Virtuous one’s hating the indecent ones is a loss to the indecent ones.’[17]

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 ع 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 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 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 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 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

A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from’ Amr ibn ‘Uthman from Mohammed ibn ‘Adhafir from certain individuals of their people from Mohammed ibn Muslim and Abu Hamza who has narrated the following from Abu Abd Allah^-asws and his father^-asws:

‘My father^-asws, Ali ibn Al-Hussain^-asws once said to me: ‘My son, look for five kinds of people. Do not befriend them, speak to or accompany them on a journey.’

I asked: ‘O father^-asws who are they? Define them for me^-asws.’

He^-asws said: ‘Never befriend a liar; he is like a mirage. He shows what is far very near and what is near, in fact, very far. Never befriend a sinful person; he may sell you for a meal or even less. Never befriend a stingy person; he betrays you in the matter of his property at a time when you need help urgently. Never befriend an idiotic person; he may intend to benefit you, instead he causes you harm. Never befriend one who has failed to maintain good relations with relatives; I have found him condemned in the book of Allah^-azwj in three places.

Allah^-azwj Says: ‘If you ignore the commands of Allah, would you then also spread evil in the land and sever the ties of kinship? (47:22)

Allah has condemned these people and made them deaf, dumb, and blind.’ (47:23)

Allah^-azwj Says: ‘Those who disregard their covenant with Allah after He has taken such a pledge from them, who sever the proper relations that Allah has commanded them to establish, and those who spread evil in the land will have Allah’s condemnation instead of reward and will face the most terrible end.’ (13:25)

Allah^-azwj Says: ‘Who break their established covenant with Him and the relations He has commanded to be kept and who spread evil in the land. These are the ones who lose a great deal.”‘ (2:27).’[18]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ سَمِعْتُ الْمُحَارِبِيَّ يَرْوِي عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مُجَالَسَتُهُمْ تُمِيتُ الْقَلْبَ الْجُلُوسُ مَعَ الْأَنْذَالِ وَ الْحَدِيثُ مَعَ النِّسَاءِ وَ الْجُلُوسُ مَعَ الْأَغْنِيَاءِ

A number of our people have narrated from Ahmad ibn Mohammed from Musa ibn Al-Qasim who has said ‘I heard Al-Muharibi narrate has narrated the following from Imam^-asws who from his ancestors^-asws:

Abu Abd Allah^-asws said: ‘The Messenger of Allah^-saww has said: ‘Association with three kinds of people deadens the heart: Association with the lowly, speaking to women and sitting with the wealthy.’[19]

A Man Follows the Religion of his Associates:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ

Abu Ali Al-Ash’ari has narrated from Mohammed ibn ‘Abd Al-Jabbar from ibn Abu Najran from ‘Umar ibn Yazid who has reported the following from Abu Abd Allah^-asws:

‘Do not befriend blasphemers and do not associate with them; people may consider you as one of them. The Messenger of Allah^-saww has said: ‘A man follows the religion of his friend and associates.’[20]

  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ يُصْفِينَ وُدَّ الْمَرْءِ لِأَخِيهِ الْمُسْلِمِ يَلْقَاهُ بِالْبُشْرِ إِذَا لَقِيَهُ وَ يُوَسِّعُ لَهُ فِي الْمَجْلِسِ إِذَا جَلَسَ إِلَيْهِ وَ يَدْعُوهُ بِأَحَبِّ الْأَسْمَاءِ إِلَيْهِ

Ali ibn Ibrahim has narrated from his father from Al-awfali from Al-Sakuni who has reported the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘Three things purify a Muslim’s love for his brother (in belief): Meeting him in a cheerful manner, preparing for him a seat if he wants to sit down in a gathering, and calling him by his names that he loves the most.’[21]

One Should Tell his brethren about his affection 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 ع إِذَا أَحْبَبْتَ أَحَداً مِنْ إِخْوَانِكَ فَأَعْلِمْهُ ذَلِكَ فَإِنَّ إِبْرَاهِيمَ ع قَالَ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى‏ قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى‏ وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي‏

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from his father from Mohammed ibn Amar (ibn ‘Udhaynah) from his father from Nasr ibn QAbus who has said the following:

‘Abu Abd Allah^-asws once said to me: ‘If you love one of your brothers (in belief), tell him about it. (Prophet) Ibrahim^-as said. “O Lord, show me how do You bring the dead back to life?” The Lord asked, “Do you not believe it?” He said: ‘Yes, I firmly believe, but it is to comfort my heart (2:260).’[22]

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 ع قَالَ إِذَا أَحْبَبْتَ رَجُلًا فَأَخْبِرْهُ بِذَلِكَ فَإِنَّهُ أَثْبَتُ لِلْمَوَدَّةِ بَيْنَكُمَا

Ahmad ibn Khalid and Mohammed ibn Yahya have narrated from Ahmad ibn Mohammed ibn ‘Isa all from Ali ibn Al-Hakam from Hisham ibn Salim who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws says: ‘When you love a person, tell him about it; it strengthens your affection for one another.’[23]

Offering Salam:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who has narrated the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘Offering the ‘Salam’[24] is voluntary, but answering it is mandatory.’[25]

Salam Means to Enter into Wilayat of Amir-ul-Momineen^-asws:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها قَالَ قُلْتُ مَا السَّلْمُ قَالَ الدُّخُولُ فِي أَمْرِنَا

Al-Hussain ibn Mohammed who from Moulaa ibn Mohammed who from Mohammed ibn Jamhor, who from Safwan who Ibn Muskam who from Al-Halabi has narrated the following from Abi Abd Allah^-asws about the words of Allah^-azwj:

And if they incline to Salam, then incline to it and trust in Allah; surely He is the Hearing, the Knowing. (8:61).  I asked the Imam: ‘what is the meaning of Al-Salam’?  The Imam^-asws replied: ‘It is the invitation to enter into our ‘Amr’ (the Divine Authority).[26]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ قَالَ فِي وَلَايَتِنَا

Al-Hussain ibn Mohammed, who from Moulla ibn Mohammed, who from Al-Hassan ibn Ali Al-Washa, who from Muthana Al-Hannat, who from Abd Allah ibn Ajlan, who has narrated the following from Abu Jafar^-asws :

About the Words of Allah^-azwj: O you who believe! Enter into ‘Islam’ whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy (2:208).  The Imam^-asws said:  It means submit yourself to our^-asws ‘Wilayat’ (our Divine Authority).[27]

Do not Speak with the one Who Starts Speaking without Salam:

وَ بِهَذَا الْإِسْنَادِ قَالَ مَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ وَ قَالَ ابْدَءُوا بِالسَّلَامِ قَبْلَ الْكَلَامِ فَمَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ

Through the same chain of narrators it is narrated from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘If one begins speaking before saying ‘Salam’, do not speak to him.’[28]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَوْلَى النَّاسِ بِاللَّهِ وَ بِرَسُولِهِ مَنْ بَدَأَ بِالسَّلَامِ

Through the same chain of narrators it is narrated from Abu Abd Allah^-asws the following:

Abu Abd Allah^-asws said: ‘The Messenger of Allah^-saww has said: ‘A person who is closer to Allah^-azwj and His Messenger^-saww is the one who initiates the offering of ‘Salam’.’[29]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ سَلْمَانُ رَحِمَهُ اللَّهُ يَقُولُ أَفْشُوا سَلَامَ اللَّهِ فَإِنَّ سَلَامَ اللَّهِ لَا يَنَالُ الظَّالِمِينَ

A number of our people have narrated from Sahl ibn Ziyad from . Abd Al-Rahman ibn Abu Najran from’ Asim ibn Hamid from Mohammed ibn Muslim who has reported the following from Abu Jafar^-asws:

Abu Jafar^-asws said: ‘Salman, May Allah^-azwj Grant him favours, one’s opening comment should be with the ‘Salam of Allah’; since the unjust do not receive the greeting of peace from Allah^-azwj.’[30]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِفْشَاءَ السَّلَامِ

A number of our people have narrated from Ahmad ibn Mohammed from ibn Faddal from Tha’iabah’ ibn Maymun from Mohammed ibn Qays who has narrated the following from Abu Jafar^-asws:

Abu Jafar^-asws said: ‘Allah^-azwj Loves the offering of ‘Salam’ openly, loud and clearly.’[31]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ إِنَّ الْبَخِيلَ مَنْ يَبْخَلُ بِالسَّلَامِ

It is narrated from him (narrator of the Hadith above) from ibn Faddal from Mu’awiyah ibn Wahab who has narrated the following from Abu Abd Allah^-asws:

‘Allah^-azwj has said: ‘Really stingy is the one who is stingy in offering the ‘Salam’.’[32]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 ثُمَّ قَالَ كَانَ عَلِيٌّ ع يَقُولُ لَا تَغْضَبُوا وَ لَا تُغْضِبُوا أَفْشُوا السَّلَامَ وَ أَطِيبُوا الْكَلَامَ وَ صَلُّوا بِاللَّيْلِ وَ النَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ ثُمَّ تَلَا ع عَلَيْهِمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ‏

A number of our people have narrated from Sahl ibn Ziyad from Jafar ibn Mohammed Al-Ash’ari from ibn Al-Qaddah, who has narrated the following from Abu Abd Allah^-asws has reported the following:

‘When anyone of you offers the ‘Salam’ he should say it loud and clear so he will not complain that no one had responded to his ‘Salam’. (Otherwise) He may have offered, but no one heard it and similarly when anyone of you answers the ‘Salam’ he should say it loud and clear so that the one offering it would not say ‘I said Salam to them but no one answered (me back).’

The Amir-ul-Momineen^-asws has said: ‘If you do not become angry you will not be made angry, offer the ‘Salam’ loud and openly, speak nicely, perform prayer at night when people are sleeping and you will enter paradise in peace.’  The Imam^-asws then recited the Words of Allah^-azwj: السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ‏

The Giver of Peace, the Granter of Security, the Watchful Guardian …. (59:23).’[33]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 ibn Ibrahim has narrated from his father from Salih ibn Al-Sindi from Jafar ibn Bashir from Mansur ibn Hazim who reports who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘In three cases the ‘Salam’ is answered in a plural case even if there is only one person: To one’s sneezing, it is said. يَرْحَمُكُمُ اللَّهُ ‘May Allah^-azwj Grant you (plural) favour.’ when a man offers the ‘Salam’ saying, يُسَلِّمُ عَلَى ‘(I offer you to) be in ‘Peace’, the answer is ‘ السَّلَامُ عَلَيْكُمْ (I offer you to) be in peace.’ and when a man pleads before Allah^-azwj for good health for another man, he should say, عَافَاكُمُ اللَّهُ ‘May Allah^-azwj Grant you (plural) good health, even if there is only one person; there are others with him (the guarding angels).’[34]

Situations When Salam Should not be Offered:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ‏  ثَلَاثَةٌ لَا يُسَلَّمُونَ الْمَاشِي مَعَ الْجَنَازَةِ وَ الْمَاشِي إِلَى الْجُمُعَةِ وَ فِي بَيْتِ الْحَمَّامِ

Mohammed ibn Yahya has narrated from Mohammed ibn Al-Hussain in a marfu’ manner from an Imam who has said the following:

‘Abu Abd Allah^-asws would say: ‘Three kinds of people are not supposed to be offered ‘Salam’: one walking in funeral procession, one walking to attend Friday prayer and in the wash-room.’[35]

One should not be Humiliated by Saying Salam to Everyone:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ

A number of our people have narrated from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from Harun ibn Kharijah who has narrated the following from Abu ‘Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘It is of humility to offer the greeting of peace to whomever you come across.’[36]

Amir-ul-Momineen^-asws Offered ‘Salam’:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع بِقَوْمٍ فَسَلَّمَ عَلَيْهِمْ فَقَالُوا عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ مَغْفِرَتُهُ وَ رِضْوَانُهُ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُجَاوِزُوا بِنَا مِثْلَ مَا قَالَتِ الْمَلَائِكَةُ لِأَبِينَا إِبْرَاهِيمَ ع إِنَّمَا قَالُوا رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ

Ahmad ibn Mohammed has narrated from ibn Mahbub from Jamil from Abu ‘Ubaydah Al-Hadhdha’ who has narrated the following from Abu Jafar^-asws:

Abu Jafar^-asws said: ‘Once Amir-ul-Momineen^-asws passed by a group of people and offered them ‘Salam’ and they answered, عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ مَغْفِرَتُهُ وَ رِضْوَانُهُ ‘(We offer) you peace, May Allah^-azwj Grant you favours, blessings, forgiveness and His^-azwj pleasure.’ Amir-ul-Momineen^-asws said to them: ‘Do not say to us^-asws more than what the angels said to (Prophet) Ibrahim^-as. They^-as said: رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ‘May Allah^-azwj Grant you favours and blessings, O the people of the house’ (of the Holy Prophet^-as).’[37]

Shaking Hands for Receiving and Hugging for Saying Goodbye:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ مِنْ تَمَامِ التَّحِيَّةِ لِلْمُقِيمِ الْمُصَافَحَةَ وَ تَمَامِ التَّسْلِيمِ عَلَى الْمُسَافِرِ الْمُعَانَقَةَ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Mahbub from Ali ibn Ri’ab who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The completion of ‘Salam’ for one at home is to shake hands and for one on a journey it is to hold him in one’s arms.’[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يُكْرَهُ لِلرَّجُلِ أَنْ يَقُولَ حَيَّاكَ اللَّهُ ثُمَّ يَسْكُتَ حَتَّى يَتْبَعَهَا بِالسَّلَامِ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who has narrated the following from Abu Abd Allah^-asws:

‘Amir-ul-Momineen^-asws has said: ‘It is undesirable for a man to say: ‘May Allah^-azwj keeps you living’ then remain silent without offering the ‘Salam’ thereafter.’[39]

Who Should First Say Salam:

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 ع قَالَ يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ وَ الْمَارُّ عَلَى الْقَاعِدِ وَ الْقَلِيلُ عَلَى الْكَثِيرِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Al-Hussain ibn Sa’id from Al-Abn ibn Suwayd from Al-Qasim ibn Sulayman from Jarrah Al-Madaini who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The younger ones offer ‘Salam’ to the elders, passer by to those who are stationary and fewer people to those of a larger number.’[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْقَلِيلُ يَبْدَءُونَ الْكَثِيرَ بِالسَّلَامِ وَ الرَّاكِبُ يَبْدَأُ الْمَاشِيَ وَ أَصْحَابُ الْبِغَالِ يَبْدَءُونَ أَصْحَابَ الْحَمِيرِ وَ أَصْحَابُ الْخَيْلِ يَبْدَءُونَ أَصْحَابَ الْبِغَالِ

Ali ibn Ibrahim has narrated from his father from Salih ibn Al-Sindi from Jafar ibn Bashir from ‘Anbasah ibn Mus’ab who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Those fewer in number initiate ‘Salam’ to those of a larger number, one riding to the one walking, people riding mules to those riding donkeys and those riding horses offer ‘Salam’ to those riding on mules.’[41]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا كَانَ قَوْمٌ فِي مَجْلِسٍ ثُمَّ سَبَقَ قَوْمٌ فَدَخَلُوا فَعَلَى الدَّاخِلِ أَخِيراً إِذَا دَخَلَ أَنْ يُسَلِّمَ عَلَيْهِمْ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Umar ibn ‘Abd Al-Aziz from Jamil who reports the following from Abu Abd Allah^-asws:

‘If two groups attend the same meeting, the group entering last should offer ‘Salam’ to those who are already there.’[42]

One Person’s Salam or Reply is Sufficient on behalf of a Group:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from ibn Bukayr from certain individuals of his people who have narrated the following from Abu Abd Allah^-asws:

‘If one person from a group passing by another group offers the ‘Salam’ it is sufficient for all and so it is also for an answer if only one person from the stationary group responds.’[43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ إِذَا سَلَّمَ الرَّجُلُ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Mahbub from’ Abd Al-Rahman ibn Al-Hajjaj who has said the following from the Imam^-asws:

‘If one person offers the ‘Salam’ for a whole group it is considered sufficient for them.’[44]

Offering Salam to Ladies:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ رَسُولُ اللَّهِ ص يُسَلِّمُ عَلَى النِّسَاءِ وَ يَرْدُدْنَ عَلَيْهِ السَّلَامَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع 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 ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Rib’i ibn ‘Abd Allah who has narrated the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww would offer ‘Salam’ to women and they would respond to him. Amir-ul-Momineen^-asws would offer ‘Salam’ to women but he^-asws would not recommend it offering it to the young women. He^-asws would say: ‘It is due to the fact their voice may attract one and a feeling may cause him more harm than the reward for offering the ‘Salam’.’[45]

Greetings with Non-Muslims:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ دَخَلَ يَهُودِيٌّ عَلَى رَسُولِ اللَّهِ ص وَ عَائِشَةُ عِنْدَهُ فَقَالَ السَّامُ عَلَيْكُمْ فَقَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ ثُمَّ دَخَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَرَدَّ عَلَيْهِ كَمَا رَدَّ عَلَى صَاحِبِهِ ثُمَّ دَخَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَرَدَّ رَسُولُ اللَّهِ ص كَمَا رَدَّ عَلَى صَاحِبَيْهِ فَغَضِبَتْ عَائِشَةُ فَقَالَتْ عَلَيْكُمُ السَّامُ وَ الْغَضَبُ وَ اللَّعْنَةُ يَا مَعْشَرَ الْيَهُودِ يَا إِخْوَةَ الْقِرَدَةِ وَ الْخَنَازِيرِ فَقَالَ لَهَا رَسُولُ اللَّهِ ص 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 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

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from ibn ‘Udhaynah from Zurara who has narrated the following from Abu Jafar^-asws:

‘Once, a Jewish person went in the presence of the Messenger of Allah^-saww while ‘Aishah was with him^-saww. The Jewish person said: ‘al-Sam ‘Alaykum! instead of ‘al-Salamun ‘Alaykum.’ The Messenger of Allah^-saww said: ‘Alaykum’. Then another Jewish person came and said the same thing as the one before and the Messenger of Allah^-saww responded just as before. Then a third Jewish person came. He also said what the other two had said before and the Messenger of Allah^-saww responded just as that to the other two before.  ‘A’ishah became angry and said, ‘Alaykum aI-Sam (wrath and condemnation) O Jewish group, brethren of monkeys and swine.’ The Messenger of Allah^-saww said to her: ‘O ‘A’ishah, if name-calling were to appear with a shape and form it would have a very evil shape. Wherever gentleness is placed it beautifies it and removing it is only to make it despised.’

A’ishah then asked: ‘O the Messenger of Allah^-saww, did you not hear their words: ‘al-Sam ‘Alaykum’.  The Messenger of Allah^-saww replied: ‘I heard them but did you not note what I said? I said, ‘Alaykum’, Whenever a Muslim offers you the ‘Salam’ say, ‘Salamun ‘Alaykum,’ but when a non-Muslim says something in their manners, just say, ‘Alaykum’, meaning the same to you.’[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ‏ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَبْدَءُوا أَهْلَ الْكِتَابِ بِالتَّسْلِيمِ وَ إِذَا سَلَّمُوا عَلَيْكُمْ فَقُولُوا وَ عَلَيْكُمْ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Yahya from Ghiyath ibn Ibrahim from Abu Abd Allah^-asws:

‘Amir-ul-Momineen^-asws has said: ‘Do not take an initiative to say ‘Salam’ to people of the Book, but if they offered just say, وَ عَلَيْكُمْ (wa ‘Alaykum).’[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع 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 people have narrated from Ahmad ibn Mohammed ibn Khalid from’ Uthman ibn Isa from Sama’a who has said the following:

‘Once I asked Abu Abd Allah^-asws, about Jewish, Christians and pagans’ greetings to one sitting, how should one reply? The Imam said: ‘He will say: ‘Alaykum.’[48]

Salam For Those Who Deserves It:

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ‏ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ تَقُولُ فِي الرَّدِّ عَلَى الْيَهُودِيِّ وَ النَّصْرَانِيِّ سَلَامٌ

Mohammed ibn Yahya has narrated from ‘Abd Allah ibn Mohammed from Ali ibn Al-Hakam from Aban ibn Uthman from Zurara from Abu Abd Allah^-asws:

‘In response to a Jew or Christian You should say, ‘Salam’, meaning peace be upon us or whoever deserves it.’[49]

Salam will not Reach other than those who Deserve it:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى مُتَطَبِّبٍ وَ هُوَ نَصْرَانِيٌّ أُسَلِّمُ عَلَيْهِ وَ أَدْعُو لَهُ قَالَ نَعَمْ إِنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from ‘Abd Al- Rahman ibn Al-Hajjaj who has said the following:

‘Once I asked Abu Al-Hassan Musa^-asws: ‘If I have to visit a Christian physician, can I say ‘Salam’ to him and pray for him?’ The Imam^-asws replied: ‘Yes, but he will not benefit from your prayer.’[50]

How to Pray for a Jew or a Christian?

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ أَدْعُو لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ قَالَ تَقُولُ لَهُ بَارَكَ اللَّهُ لَكَ فِي الدُّنْيَا

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Mohammed ibn ‘Isa ibn ‘Ubayd from Mohammed ibn ‘Arafah who has narrated the following from Abu Al-Hassan Al-Reza^-asws:

Imam Ali Al-Reza^-asws said: ‘It was asked from Abu Abd Allah^-asws: ‘How do I pray for a Jew or a Christian?’ Imam^-asws answered: لَهُ بَارَكَ اللَّهُ لَكَ فِي الدُّنْيَا (Say: May Allah^-azwj Grant you blessing in this world.’[51]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع فِي مُصَافَحَةِ الْمُسْلِمِ الْيَهُودِيَّ وَ النَّصْرَانِيَّ قَالَ مِنْ وَرَاءِ الثَّوْبِ فَإِنْ صَافَحَكَ بِيَدِهِ فَاغْسِلْ يَدَكَ

Hamid ibn Ziyad has narrated from Al-Hassan ibn Mohammed from Wahab ibn Hafs from Abu Basir who reports from one of the two Imam^-asws:

‘About shaking hands with a Jew or a Christian he^-asws had said: ‘Shake hands with them from behind clothes and if you shook their hand without clothes then you must wash your hands.’[52]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَعْمَرٍ عَنْ خَالِدٍ الْقَلَانِسِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَلْقَى الذِّمِّيَّ فَيُصَافِحُنِي قَالَ امْسَحْهَا بِالتُّرَابِ وَ بِالْحَائِطِ قُلْتُ فَالنَّاصِبَ قَالَ اغْسِلْهَا

Abu Ali Al-Ashari has narrated from Al-Hassan ibn Ali Al-Kufi from Al-Abbas ibn ‘Amir from Ali ibn Mu’ammar from Khalid Al-Qalanisi who has said the following:

‘Once I asked Abu ‘Abd Allah^-asws: ‘What should I do if I meet a tax paying non-Muslim and he shakes my hand?’ The Imam^-asws said: ‘Wipe it with soil or against a wall.’ I asked: ‘What about one who is Abusive of ‘Aimmah^-asws!’ The Imam^-asws said: ‘Wash it (your hand).’[53]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ صَافَحَ رَجُلًا مَجُوسِيّاً قَالَ يَغْسِلُ يَدَهُ وَ لَا يَتَوَضَّأُ

Abu Ali Al-Ash’ari has narrated from Mohammed ibn ‘Abd Al-Jabbar from Safwan from Al-r Ala’ ibn Razin from Mohammed ibn Muslim who reports from Abu Jafar^-asws:

‘About a man who had shaken hand with Majusi (Zoroastrian), the Imam^-asws said: ‘He must wash it but he does not need to perform Wudu again.’[54]

Correspondence with Non-Muslims:

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 ع 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 قَالَ أَمَّا أَنْ تَبْدَأَ بِهِ فَلَا وَ لَكِنْ تُسَلِّمُ عَلَيْهِ فِي كِتَابِكَ فَإِنَّ رَسُولَ اللَّهِ ص قَدْ كَانَ يَكْتُبُ إِلَى كِسْرَى وَ قَيْصَرَ

Ahmad ibn Mohammed Al-Kufi has narrated from Ali ibn Al-Hussain ibn Ali ibn Asbat from his uncle, Ya’qub ibn Salim from Abu Basir who bas said the following:

‘Abu Abd Allah^-asws was asked about the case of a man who needs help from a Majusi (Zoroastrian) or a Jew, a Christian or that he is a farm employee of the influential people of his land and writes to him for an important need, should he begin by offering ‘Salam’ to the chief in writing, knowing that he does it (with an intention) to win favours? The Imam^-asws said: ‘Do not start with his name, however, you may offer him ‘Salam’ in your letter. The Messenger of Allah^-saww would write to Kisra and Qaysar.’[55]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَكْتُبُ إِلَى رَجُلٍ مِنْ عُظَمَاءِ عُمَّالِ الْمَجُوسِ فَيَبْدَأُ بِاسْمِهِ قَبْلَ اسْمِهِ فَقَالَ لَا بَأْسَ إِذَا فَعَلَ لِاخْتِيَارِ الْمَنْفَعَةِ

Ali ibn Ibrahim has narrated from his father from lsma’il ibn Marrar from Yunus from’ Abd Allah ibn Sinan who narrates from Abu Abd Allah^-asws:

‘The Imam^-asws was asked about the case of a man who writes to a chief officer of Majus and begins with the name of the chief before his own name. The Imam^-asws said: ‘It is permissible if it is for seeking favours.’[56]

Neither Criticize Nor Spy on People Behind their Backs:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عِنْدَهُ قَوْمٌ يُحَدِّثُهُمْ إِذْ ذَكَرَ رَجُلٌ مِنْهُمْ رَجُلًا فَوَقَعَ فِيهِ وَ شَكَاهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ أَنَّى لَكَ بِأَخِيكَ كُلِّهِ وَ أَيُّ الرِّجَالِ الْمُهَذَّبُ

A number of our people have narrated from Ahmad ibn Mohammed ibn Mohammed from’ Abd Allah ibn Mohammed Al-Hajjal from Tha’labah ibn Maymun from those whom he has mentioned (in his book) that Abu Abd Allah^-asws says:

‘Once in the presence of Abu Abd Allah^-asws there were people speaking to him. One man mentioned the name of another man and he began to criticize him and complained against him. Abu Abd Allah^-asws asked: ‘Where from can you have a perfect brother? Who is among man, free and pure of faults and flaws?’[57]

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 ع لَا تُفَتِّشِ النَّاسَ فَتَبْقَى بِلَا صَدِيقٍ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Ali ibn Al-Hakam and Mohammed ibn Sinan from, Ali ibn Abu Hamza from Abu Basir who has said:

‘Abu Abd Allah^-asws has said: ‘Do not be a spy against people or you will remain without friends.’[58]

How to Know the Opinion of Others about Yourself?

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 ع يَقُولُ انْظُرْ قَلْبَكَ فَإِذَا أَنْكَرَ صَاحِبَكَ فَإِنَّ أَحَدَكُمَا قَدْ أَحْدَثَ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Sinan from Al-Ala ibn Al-Fudayl and Hammad ibn Uthman who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘Look in your heart, if it dislikes your friend, one of you has done something (inappropriate).’[59]

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 ع فَقَالَ الرَّجُلُ يَقُولُ أَوَدُّكَ فَكَيْفَ أَعْلَمُ أَنَّهُ يَوَدُّنِي فَقَالَ امْتَحِنْ قَلْبَكَ فَإِنْ كُنْتَ تَوَدُّهُ فَإِنَّهُ يَوَدُّكَ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from lsma’il ibn Mehran from Al-Hassan ibn Yusuf from Zakariya ibn m h from Salih ibn Al-Hakam who has said the following:

‘I heard a man asking Abu Abd Allah^-asws that a man says he likes me. How can I know if he is a real trustworthy friend?  The Imam^-asws said: ‘Test your own heart. If you like him, he also likes you.’[60]

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 ع 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 has narrated from Mohammed ibn lsa Al-Qattan Al-Madaini who has said that I heard my father saying Masadah ibn Al-Vasa has reported the following:

‘Once I said to Abu Jafar^-asws: ‘By Allah^-azwj, I am your staunch devotee.’ Abu Jafar^-asws, looked down for a short while then he^-asws raised his head and said: ‘O Abu Bishr you have spoken the truth. Ask your heart about what my heart has of your devotion. My heart has informed me about what your heart has for me.’[61]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ع 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 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

A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Al-Hassan ibn Al-Jahm who has said the following:

‘Once I said to Abu Al-Hassan^-asws: ‘Do not forget me in your prayers.’ The Imam^-asws asked: ‘How do you know I forget you?’ I (the narrator) then thought in my soul and said to myself that he^-asws (Imam) prays for his Shia (followers) and I am a Shia, I then said to the Imam^-asws: ‘I know, you do not forget me in your prayers.’ The Imam^-asws asked. ‘How did you find out?’ I said: ‘You^-asws pray for your Shia and I am your^-asws Shia.’  The Imam^-asws asked: ‘Did you find out by any means other than that?’ I said: ‘No.’ The Imam^-asws said: ‘If you like to know what I have for you, see what you have for me in your heart.’[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ انْظُرْ قَلْبَكَ فَإِنْ أَنْكَرَ صَاحِبَكَ فَاعْلَمْ أَنَّ أَحَدَكُمَا قَدْ أَحْدَثَ

Ali ibn Ibrahim has narrated from his father from Al-Al-adr ibn Suwayd from Al-Qasim ibn Sulayman from Jarrah Al-Madaini who has reported from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘See your heart. If it dislikes your friend then notice that one of you have done something wrong very recently.’[63]

Saying Salam, Sneeze and Response to Sneezing:

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 ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Al-Hussain ibn Said from Al-Nadr ibn Suwayd from Al-Qasim ibn Sulayman from Jarrah Al-Madaini who has said the following:

‘Abu Abd Allah^-asws has said: ‘Of the rights of a Muslim on his brother in Eman is that on meeting him he should say ‘Salam’ to him, visit him when he is ill, look after his interests in his absence and respond to his sneezing. On sneezing one should say: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ (All praise belongs to Allah^-azwj, the Lord^-azwj of the worlds, who has no partner. In response to sneezing one should say, لَهُ يَرْحَمُكَ اللَّهُ (May Allah grant you favours).” The sneezing person should reply back by saying:                  يَهْدِيكُمُ اللَّهُ وَ يُصْلِحُ بَالَكُمْ َ (May Allah^-azwj guide you, and look after your concerns.’ Of such rights is to accept his invitation and attend his funeral.’[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا عَطَسَ الرَّجُلُ فَسَمِّتُوهُ وَ لَوْ كَانَ مِنْ وَرَاءِ جَزِيرَةٍ وَ فِي رِوَايَةٍ أُخْرَى وَ لَوْ مِنْ وَرَاءِ الْبَحْرِ

Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah who narrates from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The Messenger of Allah^-saww has said: ‘You should respond to one’s sneezing even if he is behind the island. In another Hadith it is said, ‘Even if it (response) is from behind the ocean.’[65]

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 ع 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

AI-Hussain ibn Mohammed has narrated from Mualla’ ibn Mohammed from Al- Hassan ibn Ali from Muthanna from Ishaq ibn Yazid and Mu’ammar ibn Abu Ziyad ibn Ri’ab who have said the following:

‘Once we were in the presence of Abu Abd Allah^-asws when a man sneezed and no one from the group responded until he (the Imam^-asws) initiated saying: سُبْحَانَ اللَّهِ (Glory belongs to Allah^-azwj), why did no one respond? It is of the rights of a Muslim upon the Muslim to visit him when he is ill, accept his invitation, attend his funeral and respond to his sneezing.’[66]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ كُنْتُ عِنْدَ الرِّضَا ع 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 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Safwan ibn Yahya who has said the following:

‘Once I was in the presence of Al-Reza^-asws and he sneezed. I said, صَلَّى اللَّهُ عَلَيْكَ ‘May Allah grant you favours.’ He^-asws sneezed again, and I said: صَلَّى اللَّهُ عَلَيْكَ (May Allah^-azwj grant you favours).’ He^-asws sneezed again and I said: صَلَّى اللَّهُ عَلَيْكَ (May Allah^-azwj Grant you favours).’ I then said: ‘May Allah^-azwj keep my soul in your service, if one like you^-asws (Imam) would sneeze should we say what we say to each other like: يَرْحَمُكَ اللَّهُ  (May Allah^-azwj grant you mercy? Or should we say what I just said: ‘(May Allah grant you Al-Salat’. The Imam^-asws said: ‘Yes, do you not say, صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّد   (O Lord, grant Al-Salat upon Mohammed^-saww and the Ahl Al-Bayt^-asws, family of Mohammed^-asws?’

I said, ‘Yes, we do.’ The Imam^-asws said: ‘Do you not say, ارْحَمْ مُحَمَّداً وَ آلَ مُحَمَّدٍ “(O Lord^-azwj) be merciful to Mohammed^-saww and the Ahl Al-Bayt^-asws?’ Then the Imam^-asws said: ‘Yes, Allah^-azwj Grants Al-Salat to him and has been merciful to him. Our saying, ‘May Allah grant him Al-Salat is a blessing for us^-asws and a way of our seeking nearness to Allah^-azwj.’[67]

Yawning is from Iblis^-la and Sneeze is from Allah^-azwj:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ التَّثَاؤُبُ مِنَ الشَّيْطَانِ وَ الْعَطْسَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed ibn ‘Isa from Ahmad ibn Mohammed ibn Abu Nasr who has said the following:

‘Once I heard Al-Reza^-asws saying, ‘Yawning is from Satan and sneezing is from Allah.’[68]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ قَالَ سَأَلْتُ الْعَالِمَ ع 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 ibn Mohammed has narrated from Salih ibn Abu Hammad who has said the following:

‘Once I asked the Al-Aalim^-asws (the scholar) about sneezing and the reason for praising Allah^-azwj thereafter. The Imam^-asws answered: ‘From Allah^-azwj there are bounties for His servant, in his good health for his body and soundness of his limbs. The servant forgets remembering Allah^-azwj for such bounties. When he forgets Allah^-azwj Commands the air to pass through his body and come out of his nose. He then praises Allah^-azwj for it and his praising at such time is thanking that he had forgotten.’[69]

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 ع فَأَحْصَيْتُ فِي الْبَيْتِ أَرْبَعَةَ عَشَرَ رَجُلًا فَعَطَسَ أَبُو عَبْدِ اللَّهِ ع فَمَا تَكَلَّمَ أَحَدٌ مِنَ الْقَوْمِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع 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 people have narrated from Ahmad ibn Mohammed ibn Khalid from Faddal from Jafar ibn Yunus from Dawud ibn Al-Hussain who has said the following:

‘Once we were in the presence of Abu Abd Allah^-asws, I counted that the people present were fourteen. Abu Abd Allah^-asws sneezed and no one from the people said anything. Abu ‘Abd Allah^-asws then asked: ‘You did not respond. Why did you not respond? It is of the rights of a believing person on the other believing person to visit him in his illness, attend his funeral, and respond to his sneezing or he^-asws said, يُشَمِّتَهُ  (response to his sneezing) and when he invites accept his invitation.’[70]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع نِعْمَ الشَّيْ‏ءُ الْعَطْسَةُ تَنْفَعُ فِي الْجَسَدِ وَ تُذَكِّرُ بِاللَّهِ عَزَّ وَ جَلَّ قُلْتُ إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ لَيْسَ لِرَسُولِ اللَّهِ ص فِي الْعَطْسَةِ نَصِيبٌ فَقَالَ إِنْ كَانُوا كَاذِبِينَ فَلَا نَالَهُمْ شَفَاعَةُ مُحَمَّدٍ ص

Abu Ali Al-Ashari has narrated from Mohammed ibn Salim from Ahmad ibn Al- ‘adr from’ Amr ibn Shimr from Jabir who has said the following:

‘Abu Jafar^-asws has said, ‘Sneezing is a good thing. It benefits the body and reminds one of Allah^-azwj. I then said: ‘Some people around us say: ‘There is nothing in sneezing for the Messenger of Allah^-saww.” The Imam^-asws said: ‘They are lying, the intercession of Mohammed^-saww will not reach them.’[71]

The Best Recitation in Response to Sneeze:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ عَطَسَ رَجُلٌ‏ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ الْحَمْدُ لِلَّهِ فَلَمْ يُسَمِّتْهُ أَبُو جَعْفَرٍ ع 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 ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from certain individuals of his people from who has said the following:

‘Once a man sneezed in the presence of Abu Jafar^-asws and he said: الْحَمْدُ لِلَّهِ ِ (All praise belong to Allah. Abu Jafar^-asws did not respond and said, ‘Our^-asws rights are reduced.’ Then he^-asws said, ‘Whenever anyone of you sneezes he should say:
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ (AII praise belongs to Allah^-azwj, Lord of the worlds and Allah^-azwj has granted favours upon Mohammed^-asws and the Ahl Al-Bayt^-asws.’ The narrator has said that the man then said it and Abu Jafar^-asws, responded.’[72]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ النَّاسَ يَكْرَهُونَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ فِي ثَلَاثَةِ مَوَاطِنَ عِنْدَ الْعَطْسَةِ وَ عِنْدَ الذَّبِيحَةِ وَ عِنْدَ الْجِمَاعِ فَقَالَ أَبُو جَعْفَرٍ ع مَا لَهُمْ وَيْلَهُمْ نَافَقُوا لَعَنَهُمُ اللَّهُ

Ali has narrated from his father from ibn Abu ‘Umayr from Ismail Al-Basri from Al-Fudayl ibn Yasar who has said the following:

‘Once, I said to Abu Jafar^-asws: ‘People do not like saying, الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ,” in three conditions: When sneezing, when slaughtering an animal and at the time of having intimate relations with their spouses.’ Abu Jafar^-asws said: ‘What is wrong with them, woe upon them! It is due to their hypocrisy, may Allah^-azwj condemn them.’[73]

Who Always Recites on Sneeze will not get pain in Ears/Teeth:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُثْمَانَ عَنْ أَبِي أُسَامَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ سَمِعَ عَطْسَةً فَحَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى النَّبِيِّ ص وَ أَهْلِ بَيْتِهِ لَمْ يَشْتَكِ عَيْنَيْهِ وَ لَا ضِرْسَهُ ثُمَّ قَالَ إِنْ سَمِعْتَهَا فَقُلْهَا وَ إِنْ كَانَ بَيْنَكَ وَ بَيْنَهُ الْبَحْرُ

Ali ibn Ibrahim has narrated from his father from Salih ibn Al-Sindi from Jafar ion Bashir from ‘Uthman from Abu ‘Usamah who has said the following:

‘Abu’ Abd Allah^-asws has said, ‘If one hears a person’s sneezing and says                         فَحَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى النَّبِيِّ ص وَ أَهْلِ بَيْتِهِ  , he will not suffer from a toothache or eye trouble.’ The Imam^-asws then said, ‘When you hear it (sneezing) respond to it even if there is an ocean between you and the person sneezing.’[74]

Responding to the Sneeze of People of the Book:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ عَطَسَ رَجُلٌ نَصْرَانِيٌّ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ الْقَوْمُ هَدَاكَ اللَّهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَقُولُوا يَرْحَمُكَ اللَّهُ فَقَالُوا لَهُ إِنَّهُ نَصْرَانِيٌّ فَقَالَ لَا يَهْدِيهِ اللَّهُ حَتَّى يَرْحَمَهُ

Abu Ali Al-Ashari has narrated from certain individuals of his people from ibn Abu Najran from certain individuals of our people who have reported it from Abu ‘Abd Allah^-asws the following:

‘Once a Christian man sneezed in the presence of Abu Abd Allah^-asws and the people said, هَدَاكَ اللَّهُ  (May Allah guide you).’ Abu ‘Abd Allah^-asws said: ‘Say, يَرْحَمُكَ اللَّهُ  (May Allah^-azwj grant you mercy).’ They said, ‘He is a Christian.’ The Imam^-asws said, ‘Allah^-azwj will not Guide him until He^-azwj Grants him mercy.’[75]

Sneezing is a Sign of Health unless its Over 3 Times:

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 ع قَالَ قَالَ الْعُطَاسُ يَنْفَعُ فِي الْبَدَنِ كُلِّهِ مَا لَمْ يَزِدْ عَلَى الثَّلَاثِ فَإِذَا زَادَ عَلَى الثَّلَاثِ فَهُوَ دَاءٌ وَ سُقْمٌ

Mohammed ibn Yahya has narrated from Mohammed ibn Musa from Yaqub ibn Yazid from ‘Uthman ibn ‘Isa from ‘Abd Al-Samad ibn Bash ‘Amir from Hudhayfah ibn Mansur who has reported the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Sneezing is beneficial to all parts of the body if it is not more than three times, if it is more than three times then it is an illness and disease.[76]

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 ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ قَالَ الْعَطْسَةُ الْقَبِيحَةُ

Ahmad ibn Mohammed Al-Kufi has narrated from Ali ibn Al-Hassan from Ali ibn b t from his Uncle. Yaqub n Salim from Abu Bakr Al-Hadrami who has said the following:

‘Once I asked Abu Abd Allah^-asws about the words of Allah^-azwj ‘The most undesirable voice is the voice of donkeys.’ (31: 19) The Imam^-asws said: ‘It is a bad sneezing.’[77]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ رَوَاهُ عَنْ رَجُلٍ مِنَ الْعَامَّةِ قَالَ كُنْتُ أُجَالِسُ أَبَا عَبْدِ اللَّهِ ع 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 ثُمَّ قَالَ أَ مَا رَأَيْتَ الْإِنْسَانَ إِذَا عَطَسَ نُفِضَ أَعْضَاؤُهُ وَ صَاحِبُ الْعَطْسَةِ يَأْمَنُ الْمَوْتَ سَبْعَةَ أَيَّامٍ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from certain individuals of his people from a man of ‘Ammah (non-Shia) who has said the following:

‘l would sit in the meeting place of Abu Abd Allah^-asws I swear by Allah^-azwj that I had not seen any meeting place nobler than his^-asws meeting place. One-day he^-asws asked me, ‘Where from does sneeze come?’ I said, ‘It comes out of the nose.’ He said, ‘You have got it wrong.’ I then said, ‘May Allah^-azwj keep my soul in service for your^-asws cause, from where does it come?’ The Imam^-asws said: ‘It comes from the whole body, just as a reproductive seed comes out of the whole body and its exit is through one place.’ The Imam^-asws then asked: Have you noted that when one sneezes his whole body moves and a person sneezing is safe from death for seven days.’[78]

Sneezing is a Sign of Truthfulness:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص تَصْدِيقُ الْحَدِيثِ عِنْدَ الْعُطَاسِ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who has reported the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘Sneezing is a sign of truthfulness.’[79]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ الرَّجُلُ يَتَحَدَّثُ بِحَدِيثٍ فَعَطَسَ عَاطِسٌ فَهُوَ شَاهِدُ حَقٍّ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who reported the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said, ‘If a man is speaking about something and someone sneezes, this is evidence of the truth.’[80]

How Many Times One Should Respond to Sneezing?

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا عَطَسَ الرَّجُلُ ثَلَاثاً فَسَمِّتْهُ ثُمَّ اتْرُكْهُ

A number of our people have narrated from Ahmad ibn Mohammed from Muhsin ibn Ahmad from Aban ibn ‘Uthman from Zurara who reports the following from Abu Jafar^-asws:

‘If one sneezes three times, the special expressions for this purpose should be said only up to three times and thereafter should be left alone.’[81]

Showing Respect to an Elderly Muslim:

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 ع إِنَّ مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالَ الشَّيْخِ الْكَبِيرِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from Abd Allah ibn Sinan who has said the following:

‘Abu Abd Allah^-asws has said: ‘It is of honouring Allah^-azwj to honour a Muslim man advanced in age.’[82]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَرَفَ فَضْلَ كَبِيرٍ لِسِنِّهِ فَوَقَّرَهُ آمَنَهُ اللَّهُ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who reports from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The Messenger of Allah^-saww has said, ‘Whoever recognises the excellence of an old person due to his age and treats him with dignity, Allah^-azwj will Grant him protection against the horror on the Day of Judgment.’[83]

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 ع قَالَ ثَلَاثَةٌ لَا يَجْهَلُ حَقَّهُمْ إِلَّا مُنَافِقٌ مَعْرُوفٌ بِالنِّفَاقِ ذُو الشَّيْبَةِ فِي الْإِسْلَامِ وَ حَامِلُ الْقُرْآنِ وَ الْإِمَامُ الْعَادِلُ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Mohammed ibn Ali from Mohammed ibn Al-Fudayl from Ishaq ibn. Ammar who has said that he heard Abu Al-Khattab who has narrated the following from Abu Abd Allah^-asws:

‘There are three kinds of people, whose rights are not ignored, except by a hypocrite, well known in hypocrisy: of such people is an old person in Islam, the carrier of the Holy Quran and the Imam who possesses the noble merit of justice.’[84]

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع 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

It is narrated from him (narrator of the Hadith above) from Abu Nahshal from ‘Abd Allah ibn Sinan who has said the following:

‘Once Abu Abd Allah^-asws said to me: ‘It is respecting Allah^-azwj to respect an old believing person. Whoever honours an old believing person has begun (with) honouring Allah^-azwj. Whoever disrespects an old believing person, Allah^-azwj will send to him someone who will disrespect him before his death.’[85]

Offering Honour and Hospitality to Honourables:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ دَخَلَ رَجُلَانِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَلْقَى لِكُلِّ وَاحِدٍ مِنْهُمَا وِسَادَةً فَقَعَدَ عَلَيْهَا أَحَدُهُمَا وَ أَبَى الْآخَرُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اقْعُدْ عَلَيْهَا فَإِنَّهُ لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ

A number of our people have narrated from Sahl ibn Ziyad from Jafar ibn Mohammed Al-Ash’ari from ‘Abd Allah ibn Al-Qaddah who reports the following from Abu Abd Allah^-asws:

‘Once two men came to Amir-ul-Momineen^-asws, he^-asws prepared one seat for each one. One of them sat on the seat but the other refused. Amir-ul-Momineen^-asws said to him: ‘Take your seat; no one refuses to be honoured except an idiot.’ The Imam^-asws then said: ‘The Messenger of Allah^-saww has said: ‘When the honourable person of a people comes to you, you must treat him with honour.’[86]

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 ع لَمَّا قَدِمَ عَدِيُّ بْنُ حَاتِمٍ إِلَى النَّبِيِّ ص أَدْخَلَهُ النَّبِيُّ ص بَيْتَهُ وَ لَمْ يَكُنْ فِي الْبَيْتِ غَيْرُ خَصَفَةٍ وَ وِسَادَةٍ مِنْ أَدَمٍ فَطَرَحَهَا رَسُولُ اللَّهِ ص لِعَدِيِّ بْنِ حَاتِمٍ

A number of our people have narrated from Ahmad ibn Abu Abd Allah from Mohammed ibn Isa from ‘Abd Allah Al-Alawi from his father from his grandfather who has said the following:

‘Amir-ul-Momineen^-asws said: ‘When Adi ibn Hatim came to the Holy Prophet^-saww, he^-saww brought him (Adi) to his^-saww house. In his^-saww house there was nothing to use as a seat except a sack and a pillow made of animal skin. With such items the Messenger of Allah^-saww prepared a seat for ‘Adi ibn Hatim.’[87]

The Rights of a Visitor:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنْ حَقِّ الدَّاخِلِ عَلَى أَهْلِ الْبَيْتِ أَنْ يَمْشُوا مَعَهُ هُنَيْئَةً إِذَا دَخَلَ وَ إِذَا خَرَجَ وَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ الْمُسْلِمِ فِي بَيْتِهِ فَهُوَ أَمِيرٌ عَلَيْهِ حَتَّى يَخْرُجَ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni has reported the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘It is of the rights of a newcomer on the people of the house to gently escort him when entering and leaving.’ The Imam^-asws said that the Messenger of Allah^-saww has said: ‘When anyone enters the house of his brother (in belief), the host then is his commander until he leaves.’[88]

Safeguarding the Trust of a Meeting:

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 ع قَالَ سَمِعْتُهُ يَقُولُ الْمَجَالِسُ بِالْأَمَانَةِ

A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Mohammed all from ibn Mahbub from’ Abd Allah ibn Sinan from ibn Abu Awf who has said the following:

‘I heard Abu Abd Allah^-asws saying, ‘Meetings are trusts (in the hands of the attendants).’[89]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَجَالِسُ بِالْأَمَانَةِ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Hammad ibn ‘Uthman from Zurara who narrates the following from Abu Jafar^-asws:

‘The Messenger of Allah^-saww has said: ‘Meetings are a trust (that attendants must not violate).’[90]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمَجَالِسُ بِالْأَمَانَةِ وَ لَيْسَ لِأَحَدٍ أَنْ يُحَدِّثَ بِحَدِيثٍ يَكْتُمُهُ صَاحِبُهُ إِلَّا بِإِذْنِهِ إِلَّا أَنْ يَكُونَ ثِقَةً أَوْ ذِكْراً لَهُ بِخَيْرٍ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from ‘Uthman ibn ‘Isa from those whom he has mentioned (in his book) the following from Abu Abd Allah^-asws:

‘The meetings are trusts. No one must make public anything that one’s companion does not want to be made public unless it is with his permission, or he is trusted and does it only for his good.’[91]

Private Conversations in Public:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا كَانَ الْقَوْمُ ثَلَاثَةً فَلَا يَتَنَاجَى مِنْهُمُ اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ فِي ذَلِكَ مَا يَحْزُنُهُ وَ يُؤْذِيهِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Al-Hassan ibn Mahbub from Malik ibn ‘Atiyyah from Abu Basir reports the following from Abu Abd Allah^-asws:

‘Out of three people, two of them should not hold a private conversation because it saddens and hurts the feelings of the third.’[92]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ إِذَا كَانَ ثَلَاثَةٌ فِي بَيْتٍ فَلَا يَتَنَاجَى اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ ذَلِكَ مِمَّا يَغُمُّهُ

A number of our people have narrated from Ahmad ibn Abu Abd Allah from Mohammed ibn Ali from Yunus ibn Ya’qub reports the following from Abu Al-Hassan^-asws, the first:

Abu Al-Hassan^-asws said: ‘Out of three people in one house, two of them should not hold a private conversation because it saddens the third.’[93]

One Should not Interpret Conversation of his Brethren:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَرَضَ لِأَخِيهِ الْمُسْلِمِ الْمُتَكَلِّمِ فِي حَدِيثِهِ فَكَأَنَّمَا خَدَشَ وَجْهَهُ

Ali ibn Ibrahim bas narrated from his father from Al-Nawfali from Al-Sakuni who narrates the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘To one who disturbs the conversation of his Muslim brother is equivalent to scratching his face.’[94]

Sitting Manners:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ رَفَعَهُ قَالَ كَانَ النَّبِيُّ ص 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 ص مُتَرَبِّعاً قَطُّ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Al-Nawfali from ‘Abd Al-‘Azim ibn ‘Abd Allah ibn Al-Hassan Al-‘Alawi in a marfu’ manner has reported the following from the Imam^-asws:

‘The Holy Prophet^-saww would sit with three postures: Al-Qurfusa’. In this posture both knees are up and one holds them with both arms and hands around them, folding both legs backwards so one can sit on them and one leg folded and the other spread over the folded one. He was never seen sitting with legs squared.’[95]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع 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 ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from those whom he has mentioned (in his book) from Abu Hamza Al-Thumali who has said the following:

‘I saw Ali^-asws ibn Al-Hussain^-asws when sitting place one foot over his thigh. I said: ‘People dislike this sitting posture and say: ‘It is the sitting posture of the Lord^-azwj.’  The Imam^-asws said: ‘I sit this way to relieve myself of tiredness. The Lord^-azwj does not get tired or slumber or sleep cannot overcome Him^-azwj.’[96]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ أَبِي سُلَيْمَانَ الزَّاهِدِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ رَضِيَ بِدُونِ التَّشَرُّفِ مِنَ الْمَجْلِسِ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ وَ مَلَائِكَتُهُ يُصَلُّونَ عَلَيْهِ حَتَّى يَقُومَ

Ali has narrated from his father from ibn Abu ‘Umayr from Mohammed ibn Murazim from Abu Sulayman Al-Zahid narrates the following from Abu Abd Allah^-asws:

‘Whoever feels content with a seat without formalities in a gathering, Allah^-azwj and His^-asws angels continue doing and asking favours for him until he leaves the gathering.’[97]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ رَسُولُ اللَّهِ ص أَكْثَرَ مَا يَجْلِسُ تُجَاهَ الْقِبْلَةِ

Ali ibn Ibrahim has narrated from his father from certain individuals of his people from Talhah ibn Zayd reported the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww most of the time would sit facing the direction of Qiblah (Ka’bah).’[98]

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ جَلَسَ أَبُو عَبْدِ اللَّهِ ع 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 ع مُتَوَرِّكاً كَمَا هُوَ

Abu Ali Al-Ashari has narrated from Mu’alla’ ibn Mohammed from Al-Washsha’ from Hammad ibn ‘Uthman who has said the following:

‘Once Abu Abd Allah^-asws, was sitting with his right foot on his left thigh. A man said, ‘May Allah keep my soul in service for your cause, this sitting posture is not desirable.’ The Imam^-asws said: ‘It is not so? That is a thing the Jews say that when Allah^-azwj, finished creating the heavens and earth and took His place on the Throne, He^-azwj sat in this posture to rest and relax. Allah^-azwj, revealed 255 of Chapter 2 of the Holy Quran, “Allah exists. No one deserves to be worshipped except Allah, the Everlasting and the Guardian of life. Drowsiness or sleep does not seize him ‘ (2:255) Abu Abd Allah^-asws continued to remain in that sitting posture.’[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سُوقُ الْمُسْلِمِينَ كَمَسْجِدِهِمْ فَمَنْ سَبَقَ إِلَى مَكَانٍ فَهُوَ أَحَقُّ بِهِ إِلَى اللَّيْلِ قَالَ وَ كَانَ لَا يَأْخُذُ عَلَى بُيُوتِ السُّوقِ كِرَاءً

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Yahya from Talhah ibn Zayd has narrated the following from Abu Abd Allah^-asws:

‘Amir-ul-Momineen^-asws would say: ‘The market place of the Muslims is like their Mosque, the one who first takes a place stays there until dusk.’ The narrator has said that the Imam^-asws would not charge any rent for the shops.’[100]

The Sitting Distance between Two People:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَنْبَغِي لِلْجُلَسَاءِ فِي الصَّيْفِ أَنْ يَكُونَ بَيْنَ كُلِّ اثْنَيْنِ مِقْدَارُ عَظْمِ الذِّرَاعِ لِئَلَّا يَشُقَّ بَعْضُهُمْ عَلَى بَعْضٍ فِي الْحَرِّ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who reports the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘In a gathering during summer the distance between two people should be an elbow’s length (about eighteen inches) so that no difficulty is caused to any of them.’[101]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يَجْلِسُ فِي بَيْتِهِ عِنْدَ بَابِ بَيْتِهِ قُبَالَةَ الْكَعْبَةِ

Ali has narrated from his father from ibn Abu ‘Umayr from Hammad ibn ‘Uthman who has said the following:

‘Once, I saw Abu ‘Abd Allah^-asws sitting in his house near the door facing the Ka’bah.’[102]

One Should not be Sitting in Leaning Posture in Masjid:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الِاتِّكَاءُ فِي الْمَسْجِدِ رَهْبَانِيَّةُ الْعَرَبِ إِنَّ الْمُؤْمِنَ مَجْلِسُهُ مَسْجِدُهُ وَ صَوْمَعَتُهُ بَيْتُهُ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who reports the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘Sitting in the Masjid in a leaning posture is the monkish practice of the Arabs. The gathering place of believing people is the Masjid, and their worship place is their home.’[103]

Sense of Humour and Laughing:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يَكُونُ مَعَ الْقَوْمِ فَيَجْرِي بَيْنَهُمْ كَلَامٌ يَمْزَحُونَ وَ يَضْحَكُونَ فَقَالَ لَا بَأْسَ مَا لَمْ يَكُنْ فَظَنَنْتُ أَنَّهُ عَنَى الْفُحْشَ ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَأْتِيهِ الْأَعْرَابِيُّ فَيُهْدِي لَهُ الْهَدِيَّةَ ثُمَّ يَقُولُ مَكَانَهُ أَعْطِنَا ثَمَنَ هَدِيَّتِنَا فَيَضْحَكُ رَسُولُ اللَّهِ ص وَ كَانَ إِذَا اغْتَمَّ يَقُولُ مَا فَعَلَ الْأَعْرَابِيُّ لَيْتَهُ أَتَانَا

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mu’ammar ibn Khallad who has said the following:

‘Once I asked Abu Al-Hassan^-asws may Allah^-azwj keep my soul in service for your cause, can a man be with a group who speak and laugh at amusing stories?’ The Imam^-asws replied: ‘It is not an offense if there is not that.’ I (the narrator) then thought ‘that’ was his signal to indecent acts. The Imam^-asws then said: ‘Arabs would come to the Messenger of Allah^-saww and bring him gifts and then say: ‘Pay us for our gifts.’ The Messenger of Allah^-saww would laugh. When he felt sad he would say, ‘What happened to the Arab man? I wish he comes by.’[104]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا مِنْ مُؤْمِنٍ إِلَّا وَ فِيهِ دُعَابَةٌ قُلْتُ وَ مَا الدُّعَابَةُ قَالَ الْمِزَاحُ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Sharif ibn Sabiq from Al-Fadl ibn Abu Qurrah who reports the following from Abu Abd Allah^-asws:

‘Every Momin knows how to tell amusing stories. I asked, ‘What is Al-Daabah’!’ The Imam^-asws said, ‘It is amusing narrations.’[105]

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 ع 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 ص يُدَاعِبُ الرَّجُلَ يُرِيدُ أَنْ يَسُرَّهُ

It is narrated from him (narrator of the Hadith above) from Mohammed ibn Ali from Yahya ibn Sallam from Yusuf ibn Ya’qub from Salih ibn ‘Aqabah from Yunus Al-Shaybani who has said the following:

‘Abu Abd Allah^-asws has said: ‘How is your sense of humour for each other?’ I said, ‘It is very little.’ The Imam^-asws said, ‘Do not do so. Telling amusing stories is of delightful moral discipline. You can bring joy to your brother (in belief). The Messenger of Allah^-saww would tell funny stories to bring cheerfulness feelings to a man.’[106]

صَالِحُ بْنُ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْمُدَاعِبَ فِي الْجَمَاعَةِ بِلَا رَفَثٍ

Salih ibn ‘Aqabah has narrated from ‘Abd Allah ibn Mohammed Al-Jufi who has said the following:

‘I heard Abu Jafar^-asws saying, ‘Allah^-azwj, loves a funny storyteller in a group free of Abusive matters.’[107]

A Believer does not Laugh but only Smiles:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ضَحِكُ الْمُؤْمِنِ تَبَسُّمٌ

A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbar from Al-Hassan ibn Kulayb who narrates the following from Abu Abd Allah^-asws:

‘The laughing of a believing person is smiling.’[108]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَثْرَةُ الضَّحِكِ تُمِيتُ الْقَلْبَ وَ قَالَ كَثْرَةُ الضَّحِكِ تَمِيثُ الدِّينَ كَمَا يَمِيثُ الْمَاءُ الْمِلْحَ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Mansur from Hariz who reports the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Much laughing deadens the heart. He^-asws has also said: ‘Much laughing melts one’s religion just as water melts salt.’[109]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ مِنَ الْجَهْلِ الضَّحِكَ مِنْ غَيْرِ عَجَبٍ قَالَ وَ كَانَ يَقُولُ لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who reports the following from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘It is ignorance to laugh without astonishment.’ The narrator has said that the Imam^-asws would say: ‘In laughing do not allow your teeth to become visible, when you have committed disgraceful deeds. One who has committed evil deeds should not feel secure about what kinds of misfortune the night may bring.’[110]

Beware of Jokes:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ

Ali ibn Ibrahim has narrated from his father from ibn Abu . Umayr from Hafs ibn

al-Bakhtari who has said the following:

‘Abu Abd Allah^-asws has said: ‘Beware of jokes; it takes away the dignity of one’s face.’[111]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا أَحْبَبْتَ رَجُلًا فَلَا تُمَازِحْهُ وَ لَا تُمَارِهِ

It is narrated from him (narrator of the Hadith above) from ibn Abu ‘Umayr from those whom he has mentioned (in his book) has the following from Abu Abd Allah^-asws:

‘If you love a person, do not play jokes on him and do not argue with him.’[112]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْقَهْقَهَةُ مِنَ الشَّيْطَانِ

It is narrated from him (narrator of the Hadith above) from his father from ibn Abu ‘Umayr from Hammad from Al-Halabi who reports from Abu ‘Abd Allah^-asws the following:

‘Laughing loud is from Satan^-la.’[113]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَجُرُّ السَّخِيمَةَ وَ يُورِثُ الضَّغِينَةَ وَ هُوَ السَّبُّ الْأَصْغَرُ

A number of our people have narrated from Sahl ibn Ziyad from Jafar ibn Mohammed Al-Ashari from ibn Al-Qaddah who has reported from Abu ‘Abd Allah^-asws the following:

‘Amir-ul-Momineen^-asws has said: ‘Beware of joking; it attracts hatred and hostility and it is a minor form of name-calling.’[114]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ خَالِدِ بْنِ طَهْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا قَهْقَهْتَ فَقُلْ حِينَ تَفْرُغُ اللَّهُمَّ لَا تَمْقُتْنِي

Mohammed ibn Yahya has narrated from ‘Abd Allah ibn Mohammed from Ali ibn Al-Hakam from Aban ibn ‘Uthman from Khalid ibn Tahman who reports the following from Abu Jafar^-asws:

Abu Jafar^-asws said: ‘If you have laughed loudly, say, ‘O Lord, please, do not hate me.’[115]

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 ع قَالَ كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ وَ كَثْرَةُ الضَّحِكِ تَمُجُّ الْإِيمَانَ مَجّاً

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Al-Hajjal from Dawud ibn Farqad and Ali ibn ‘Aqabah and Tha’labah in a marfu’ manner has reported the following from Abu ‘Abd Allah^-asws and Abu Jafar^-asws:

Abu Abd Allah^-asws said: ‘Much joking eliminates the dignity of one’s face and much laughing hurls belief far away.’[116]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمِزَاحُ السِّبَابُ الْأَصْغَرُ

Hamid ibn Ziyad has narrated from Al-Hassan ibn Mohammed from Ahmad ibn Al-Hassan Al-Maythami from ‘Anbasah Al-‘Abid who has said that I heard the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Joking is a minor form of name-calling.’[117]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْعَبَّاسِ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تُمَارِ فَيَذْهَبَ بَهَاؤُكَ وَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Al-Barqi from Abu Al-‘Abbas from ‘Ammar ibn Marwan who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Do not quarrel; it eliminates your brilliance and do not play jokes; people grow rude and daring against you.’[118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ

Ali ibn Ibrahim has narrated from his father from Salih ibn Al-Sindi from Abu Jafar ibn Bashir from ‘Ammar ibn Marwan who reports the following from Abu ‘Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Do not play jokes; rudeness will be used against you.’[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ ع 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 people have narrated from Ahmad ibn Mohammed from ibn Mahbub from Sa’d ibn Abu Khalaf who reports from Abu Al-Hassan^-asws the following:

‘The Imam^-asws said in his will to one of his sons or that he said: ‘My father said to one of his sons: ‘Beware of playing jokes; it eliminates the light of your belief, and decreases your man-hood.’[120]

Rights of 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 ع 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 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 إِنَّ رَسُولَ اللَّهِ ص 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 ص عَلِيّاً ع 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 ثُمَّ أَوْمَأَ بِيَدِهِ إِلَى كُلِّ أَرْبَعِينَ دَاراً مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr and Mohammed ibn Yahya from Al-Hussain ibn lshaq from Ali ibn Mahziyar from Ali ibn Faddal from Fadalah ibn Ayyub all from Mu’awiyah ibn ‘Ammar from ‘Amr ibn ‘Akramah who has said the following:

‘Once I went in the presence of Abu Abd Allah^-asws and said to him: ‘My neighbour causes me suffering.’ The Imam^-asws said: ‘Be kind to him.’ I said: ‘I wish Allah^-azwj would not Grant him any kindness.’ The Imam^-asws turned away from me and I did not like to leave him^-asws and I said: ‘He does this and that to me and keeps causing me to suffer.’  The Imam^-asws said: ‘Had you come openly against him, could you defend your self sufficiently?’ I said: ‘Yes, I could certainly have the upper hand.’

The Imam^-asws said: ‘This is one of those who envy people for what Allah^-azwj has Granted them through His^-azwj generosity. If he finds one enjoying bounties, he then turns his anguish against that person’s family, and if he did not have family, he turns against his servants, and if he did not have any servant, he then remains sleepless for the whole night and spends the day in anguish and anger.

‘Once a man from Ansar came to the Messenger of Allah^-saww and said: I have purchased a house in the neighbourhood of such and such tribe. The nearest neighbour is as such that not only do I not have any hope for receiving any good from him, I do not feel safe from him either.’ The Imam^-asws said that the Messenger of Allah^-saww asked Ali^-asws, Salman, Abu Dharr and, (the narrator says) I forgot the other one, I think he^-asws mentioned Miqdad, to announce in the Masjid at the top of their voices, ‘One from whose hands his neighbours are not safe has no belief and faith.’ They announced it three times, He^-saww then pointed out that each of the forty houses in front back, right and left are neighbours.’[121]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَرَأْتُ فِي كِتَابِ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn lsa from Mohammed ibn Yahya from Talhah ibn Zayd who has narrated the following from Abu Abd Allah^-asws, who narrates from his father^-asws:

‘I have read in the book of Ali^-asws that the Messenger of Allah^-saww wrote (and got it signed) for the people of Ansar and Muhajirin and people related to them from Yathrib (Medina): ‘The neighbour is like one’s soul that cannot be harmed or made to sin.  The respect for the neighbour is like the respect for one’s mother. ‘This is the Hadith in brief.’[122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ حُسْنُ الْجِوَارِ يَزِيدُ فِي الرِّزْقِ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Isma’il ibn Mehran from Ibrahim ibn Abu Raja’ who has narrated the following from Abu Abd Allah^-asws:

‘Maintaining good neighbourly relations increases one’s sustenance.’[123]

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 ع يَقُولُ إِنَّ يَعْقُوبَ ع 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 people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from h is uncle Ya’qub ibn Salim from Ishaq ibn ‘Ammar who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘When Benjamin also was taken away from Jacob, he pleaded before Allah^-azwj for help, saying: ‘Have mercy on me. You^-azwj have taken away my eyesight and my son.’ Allah^-azwj Sent him inspiration: ‘Even if I will cause them to die I will give them life again for you so you will live with them, however, remember the sheep that you slaughtered, you and so and so used it for food and so and so in your neighbourhood was fasting but he receive nothing from it.’[124]

وَ فِي رِوَايَةٍ أُخْرَى قَالَ فَكَانَ بَعْدَ ذَلِكَ يَعْقُوبُ ع 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

In another Hadith it is said that Jacob thereafter would announce around his home up to a distance of three miles every morning, ‘Whoever needs food, come to the house of Jacob^-as’ and in the evening also would announce, ‘Whoever needs dinner come to the house of Jacob^-as.’[125]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ جَاءَتْ فَاطِمَةُ ع تَشْكُو إِلَى رَسُولِ اللَّهِ ص بَعْضَ أَمْرِهَا فَأَعْطَاهَا رَسُولُ اللَّهِ ص كُرَيْسَةً وَ قَالَ تَعَلَّمِي مَا فِيهَا فَإِذَا فِيهَا مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يُؤْذِي جَارَهُ وَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ وَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْراً أَوْ لِيَسْكُتْ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from lshaq ibn ‘Ammar ibn ‘Abd Al-‘Aziz from Zurara who narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Once The Messenger of Allah gave Syeda Fatimah^-asws a Tablet to read. It was written on the Tablet: ‘Whoever believes in Allah^-azwj and the Day of Judgment must not cause suffering to his neighbour. Whoever believes in Allah^-azwj and the Day of Judgment must treat his guest with honour. Whoever believes in Allah^-azwj and the Day of Judgment must speak of good or remain silent.’[126]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنْ أَبِي مَسْعُودٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع حُسْنُ الْجِوَارِ زِيَادَةٌ فِي الْأَعْمَارِ وَ عِمَارَةُ الدِّيَارِ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from his father from Sa’dan from Abu Mas’ud who has said the following:

‘Abu Abd Allah^-asws once said to me: ‘Maintaining good neighbourly relations increases one’s life span and the prosperity of the resouces.’[127]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدٍ صَالِحٍ ع قَالَ قَالَ لَيْسَ حُسْنُ الْجِوَارِ كَفَّ الْأَذَى وَ لَكِنَّ حُسْنَ الْجِوَارِ صَبْرُكَ عَلَى الْأَذَى

It is narrated from him (narrator of the Hadith above) from certain individuals of his people from Salih ibn Hamza who from Al-Hassan ibn ‘Abd Allah who from narrates the following from Abd Salih^-asws:

‘Just harmless to neighbours is not a good neighbourly relation, instead, to be a good neighbour and to exercise patience in suffering (caused by the neighbours) is a good neighbourly relations.’[128]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُؤْمِنُ مَنْ آمَنَ جَارَهُ بَوَائِقَهُ قُلْتُ وَ مَا بَوَائِقُهُ قَالَ ظُلْمُهُ وَ غَشْمُهُ

It is narrated from him (narrator of the Hadith above) from Mohammed ibn Ali from Mohammed ibn Al-Fudayl from Abu Hamza who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘A believing person is the one whose neighbours are safe from his ‘Bawa’iq’, I then asked: ‘What is ‘Bawa’iq?’  The Imam^-asws replied: ‘His injustice and transgressions.’[129]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَشَكَا إِلَيْهِ أَذًى مِنْ جَارِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص اصْبِرْ ثُمَّ أَتَاهُ ثَانِيَةً فَقَالَ لَهُ النَّبِيُّ ص اصْبِرْ ثُمَّ عَادَ إِلَيْهِ فَشَكَاهُ ثَالِثَةً فَقَالَ النَّبِيُّ ص لِلرَّجُلِ الَّذِي شَكَا إِذَا كَانَ عِنْدَ رَوَاحِ النَّاسِ إِلَى الْجُمُعَةِ فَأَخْرِجْ مَتَاعَكَ إِلَى الطَّرِيقِ حَتَّى يَرَاهُ مَنْ يَرُوحُ إِلَى الْجُمُعَةِ فَإِذَا سَأَلُوكَ فَأَخْبِرْهُمْ قَالَ فَفَعَلَ فَأَتَاهُ جَارُهُ الْمُؤْذِي لَهُ فَقَالَ لَهُ رُدَّ مَتَاعَكَ فَلَكَ اللَّهُ عَلَيَّ أَنْ لَا أَعُودَ

Abu Ali Al-Ashari has narrated from Mohammed ibn ‘Abd Al-Jabbar from Mohammed b n Isma’il from Hanan ibn Sadir from his father who reports the following from Abu Jafar^-asws:

‘Once a man came to the Holy Prophet^-saww and complained against his neighbour. The Messenger of Allah^-saww said to him: ‘Bear patience.’ The man came the second time. The Holy Prophet^-saww said: ‘Bear patience.’ The man came the third time. The Holy Prophet^-saww said to him, ‘On Friday when people go to the Masjid take your belongings out and place them on the road so that all who go to the Masjid see those. If they asked you tell them your story. He did as he was told to do. His neighbour came around and requested him to back to his home along with belongings and said: ‘Allah^-azwj will be against me in your favour if I will not stop doing what I did before.’[130]

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 ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا آمَنَ بِي مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ قَالَ وَ مَا مِنْ أَهْلِ قَرْيَةٍ يَبِيتُ وَ فِيهِمْ جَائِعٌ يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ

It is narrated from him (narrator of the Hadith above) from Mohammed ibn ‘Abd Al-Jabbar from Mohammed ibn Isma’il from ‘Abd Allah ibn ‘Uthman from Abu Al-Hassan Al-Bajali from ‘Ubayd Allah Al-Wasafi who has reported the following from Abu Jafar^-asws:

‘The Messenger of Allah^-saww has said: ‘One who spends the night with his stomach full while his neighbour is hungry does not believe in me^-saww. Any (people of the town) who sleep at night with their stomachs full while among them are hungry people, to such people, on the Day of Judgment, Allah^-azwj will not look with kindness.’[131]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مِنَ الْقَوَاصِمِ الْفَوَاقِرِ الَّتِي تَقْصِمُ الظَّهْرَ جَارُ السَّوْءِ إِنْ رَأَى حَسَنَةً أَخْفَاهَا وَ إِنْ رَأَى سَيِّئَةً أَفْشَاهَا

A number of our people have narrated from Ahmad ibn Mohammed from ibn Faddal from Abu Jamilah from Sa’d ibn Tarif who reports the following from Abu Jafar^-asws:

‘Of the back-breaking misfortunes, one is a bad neighbour who hides all good things about his neighbour and publicizes all the bad things about him.’[132]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَعُوذُ بِاللَّهِ مِنْ جَارِ السَّوْءِ فِي دَارِ إِقَامَةٍ تَرَاكَ عَيْنَاهُ وَ يَرْعَاكَ قَلْبُهُ إِنْ رَآكَ بِخَيْرٍ سَاءَهُ وَ إِنْ رَآكَ بِشَرٍّ سَرَّهُ

It is narrated from him (narrator of the Hadith above) from Mohammed ibn Ali from Mohammed ibn Al-Fudayl from Ishaq ibn ‘Ammar who reports the following from Abu ‘Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The Messenger of Allah^-saww has said: ‘I seek protection from Allah^-azwj against a bad neighbour of a residence. The neighbour whose eye sees you and whose heart are against you. When he observes a good thing, it disappoints him and if he sees a bad thing he becomes happy.’[133]

One should be Generous in His Dealings:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Mohammed ibn Muslim who reports the following from Abu Jafar^-asws:

‘In dealing with people if you can maintain an upper hand, you should do so.’[134]

Rights of an Accompanying Traveller:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص حَقُّ الْمُسَافِرِ أَنْ يُقِيمَ عَلَيْهِ أَصْحَابُهُ إِذَا مَرِضَ ثَلَاثاً

A number of our people have narrated from Ahmad ibn Abu . Abd Allah from Ya’qub ibn Yazid from A number of our people who have narrated the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘It is of the rights of a traveller on his companions to look after him for three days if he gets ill.’[135]

The Rights of a Companion:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع صَاحَبَ رَجُلًا ذِمِّيّاً فَقَالَ لَهُ الذِّمِّيُّ أَيْنَ تُرِيدُ يَا عَبْدَ اللَّهِ فَقَالَ أُرِيدُ الْكُوفَةَ فَلَمَّا عَدَلَ الطَّرِيقُ بِالذِّمِّيِّ عَدَلَ مَعَهُ أَمِيرُ الْمُؤْمِنِينَ ع 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 فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع هَذَا مِنْ تَمَامِ حُسْنِ الصُّحْبَةِ أَنْ يُشَيِّعَ الرَّجُلُ صَاحِبَهُ هُنَيْئَةً إِذَا فَارَقَهُ وَ كَذَلِكَ أَمَرَنَا نَبِيُّنَا ص 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 ع فَلَمَّا عَرَفَهُ أَسْلَمَ

Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah has narrated the following from Abu ‘Abd Allah^-asws:

‘Once, Amir-ul-Momineen^-asws, accompanied a taxpaying non-Muslim. The taxpaying non-Muslim asked: ‘Where you want to go, O servant of Allah^-azwj?’ Amir-ul-Momineen^-asws said: ‘I want to go to Al-Kufah.’ (when it came to the point when) The taxpayer’s road changed. Amir-ul-Momineen^-asws, kept on walking along with him. He asked, ‘Did you not say that you wanted to go to Al-Kufah? Amir-ul-Momineen^-asws said, ‘Yes, that is true.’ The non-Muslim taxpayer said, ‘You have missed the road to Al-Kufah.’ The Imam^-asws said: ‘Yes, I know that.’ The non-Muslim asked, ‘Why are you then coming with me when you know the road?’ Amir-ul-Momineen^-asws said, ‘This is to observe a part of the companionship rights, that is, escorting one gently on their departing each other. This is what our Holy Prophet^-saww has instructed us with.’ The non-Muslim asked: ‘Has he^-saww said that?’ The Imam^-asws said: ‘Yes, that is what he has said.’ The non-Muslim said: ‘It is true that whoever followed him^-saww did so because of his noble deeds. I testify that your religion is just. The non-Muslim came back along with Amir-ul-Momineen^-asws and upon getting Ali^-asws‘s ‘Maurifat’ (attributes) he embraced Islam.’[136]

Prophet Mohammed^-saww’s Social Manners:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ رَسُولُ اللَّهِ ص يَقْسِمُ لَحَظَاتِهِ بَيْنَ أَصْحَابِهِ فَيَنْظُرُ إِلَى ذَا وَ يَنْظُرُ إِلَى ذَا بِالسَّوِيَّةِ قَالَ وَ لَمْ يَبْسُطْ رَسُولُ اللَّهِ ص رِجْلَيْهِ بَيْنَ أَصْحَابِهِ قَطُّ وَ إِنْ كَانَ لَيُصَافِحُهُ الرَّجُلُ فَمَا يَتْرُكُ رَسُولُ اللَّهِ ص يَدَهُ مِنْ يَدِهِ حَتَّى يَكُونَ هُوَ التَّارِكَ فَلَمَّا فَطَنُوا لِذَلِكَ كَانَ الرَّجُلُ إِذَا صَافَحَهُ قَالَ بِيَدِهِ فَنَزَعَهَا مِنْ يَدِهِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Al-Washsha ‘ from Jamil ibn Darraj from who reports the following from Abu ‘Abd Allah^-asws:

‘The Messenger of Allah^-saww would look toward every one of his companions in equal proportions of time. He^-saww would look to this and then to that person. The Messenger of Allah^-saww was never seen stretching his legs in a gathering of his companions. When he^-saww would shake hands, with a person, the Messenger of Allah^-saww would not pull back his hand before the other man. When they noticed it thereafter a man shaking hand with him^-saww would pull his hand away quickly.’[137]

Calling Brethren by his Kunyah and Establishing Friendship:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ع قَالَ إِذَا كَانَ الرَّجُلُ حَاضِراً فَكَنِّهِ وَ إِذَا كَانَ غَائِباً فَسَمِّهِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mu’ammar ibn Khallad who has reported the following from Abu Al-Hassan^-asws:

‘When a man is present, call him by his Kunyah (father of so and so) and in his absence call him by his name.’[138]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص 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 ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who reports the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The Messenger of Allah^-saww has said: ‘Whoever loves his Muslim brother should ask what his name, the name of his father, his tribe and family is. It is of necessary rights and truthful brotherhood (friendship) to ask such questions: otherwise, it is a foolish recognition.’[139]

A Man must Avoid Three Weaknesses:

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 ع قَالَ قَالَ رَسُولُ اللَّهِ ص 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 فَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ فَكَيْفَ ذَلِكَ يَا رَسُولَ اللَّهِ قَالَ يَتَحَوَّشُ وَ يَمْكُثُ حَتَّى يَأْتِيَ ذَلِكَ مِنْهُمَا جَمِيعاً قَالَ وَ فِي حَدِيثٍ آخَرَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنْ أَعْجَزِ الْعَجْزِ رَجُلًا لَقِيَ رَجُلًا فَأَعْجَبَهُ نَحْوُهُ فَلَمْ يَسْأَلْهُ عَنِ اسْمِهِ وَ نَسَبِهِ وَ مَوْضِعِهِ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Ya’qub ibn Yazid from Ali ibn Jafar from ‘Abd aI-Malik ibn Qudamah from his father who has reported the following from Ali ibn Al-Hussain^-asws:

‘The Messenger of Allah^-saww one day said to the people in his meeting: ‘Do you know what is (of one’s) weakness?’ They said: ‘Allah^-azwj and the Messenger of Allah^-saww know better.’ He^-saww then said, ‘There are three kinds of weaknesses: First, a friend prepares food for another friend but he fails to keep his promise and does not turn up for food. Second, one of you meets a man and wants to know who he is but fails to acquire such information and he departs the man. Third, is about women, one comes close to his wife and depletes his energy before she is satisfied.’ ‘Abd Allah ibn ‘Amr Al-As asked: ‘What should he do, O the Messenger of Allah^-saww?’ He^-saww said: ‘He should hold back until it comes from both of them in concert.’

‘In another Hadith it is said that the Messenger of Allah^-saww has said: ‘The weakest of all is one who meets a man and is impressed by him but does not ask his name, his relationships or where he lives.’[140]

وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ لَا تُذْهِبِ الْحِشْمَةَ بَيْنَكَ وَ بَيْنَ أَخِيكَ أَبْقِ مِنْهَا فَإِنَّ ذَهَابَهَا ذَهَابُ الْحَيَاءِ

It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from Sama’a who has said the following:

‘I heard Abu aI-Hassan Musa^-asws saying: ‘Maintain good manners between yourself and your brother (friend) and preserve it; removal is the elimination of respect.’[141]

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 ع لَا تَثِقْ بِأَخِيكَ كُلَّ الثِّقَةِ فَإِنَّ صِرْعَةَ الِاسْتِرْسَالِ لَنْ تُسْتَقَالَ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn Isma’il from ‘Abd Allah ibn Wasil from ‘Abd Allah ibn Sinan who has said the following:

‘Abu Abd Allah^-asws has said: ‘Do not trust your brother (friend) in totality; a sudden fall of attachment is never repairable.’[142]

How to Find Loyal Friends:

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 ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Umar ibn ‘Abd Al-Aziz from Mu’alla’ ibn Khunays and ‘Uthman ibn Sulayman Al- Nakhkhas from Mufaddal ibn ‘Umar and Yunus ibn Zabyan who have said the following:

‘Abu Abd Allah^-asws has said: ‘Try your brothers (friends) in two things that if not found then keep away from them, keep away, keep away from them. The two qualities are the preservation of their prayers on time and kindness to their brethren in good and bad times.’[143]

Etiquettes of Correspondence:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ التَّوَاصُلُ بَيْنَ الْإِخْوَانِ فِي الْحَضَرِ التَّزَاوُرُ وَ فِي السَّفَرِ التَّكَاتُبُ

A number of our people have narrated from Ahmad ibn Mohammed from Sahl ibn Ziyad all from ibn Mahbub from those whom he has mentioned (in his book) the following from Abu Abd Allah^-asws:

‘To maintain contact with friends in the town is by visiting, on a journey and out of town by correspondence.’[144]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ رَدُّ جَوَابِ الْكِتَابِ وَاجِبٌ كَوُجُوبِ رَدِّ السَّلَامِ وَ الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ رَسُولِهِ

Ibn Mahbub has narrated from “Abd Allah ibn Sinan who has reported the following from Abu Abd Allah^-asws:

‘It is necessary to reply a letter just as it is necessary to answer ‘Salam’. The initiator of a ‘Salam’ is closer to Allah^-azwj and His messenger^-saww.’[145]

Instruction on Writing Letters:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَدَعْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ إِنْ كَانَ بَعْدَهُ شِعْرٌ

Allah Ahmad ibn Mohammed from ‘Umar ibn ‘Abd Al-‘Aziz from Jamil ibn Darraj who has said the following:

‘Abu Abd Allah^-asws has said: ‘Do not ignore the expression: ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ ‘           In the name of Allah^-azwj, even if it is followed by a poem.’[146]

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 ع اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ أَجْوَدِ كِتَابِكَ وَ لَا تَمُدَّ الْبَاءَ حَتَّى تَرْفَعَ السِّينَ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from Mohammed ibn Ali from Al-Hassan ibn Ali from Yusuf ibn ‘Abd aI-Salam from Sayf ibn Harun Mawla Ale (family) Ju’dah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Write بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ with the best of your handwriting. Do not extend the letter ‘بِ more than the letter’ سْ.’[147]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ قَالَ لَا تَكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لِفُلَانٍ وَ لَا بَأْسَ أَنْ تَكْتُبَ عَلَى ظَهْرِ الْكِتَابِ لِفُلَانٍ

It is narrated from him (narrator of the Hadith above) from Ali ibn Al-Hakam from aI-Hassan ibn Al-Sari who has reported the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Do not write, بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ’ ‘for so and so’ (in a letter), but it is not an offense to write at the back of the letter, ‘for so and so’.’[148]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا تَكْتُبْ دَاخِلَ الْكِتَابِ لِأَبِي فُلَانٍ وَ اكْتُبْ إِلَى أَبِي فُلَانٍ وَ اكْتُبْ عَلَى الْعُنْوَانِ لِأَبِي فُلَانٍ

It is narrated from him (narrator of the Hadith above) from Mohammed ibn Ali from Al-Nadr ibn Shu’ayb from Aban ibn ‘Uthman from Al-Hassan ibn Al-Sari who reports the following from Abu Abd Allah^-asws:

‘Do not write in the letter: ‘For Abu so and so’ but write ‘To Abu so and so’. In the address area one should write, ‘For Abu so and so’.’[149]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَبْدَأُ بِالرَّجُلِ فِي الْكِتَابِ قَالَ لَا بَأْسَ بِهِ ذَلِكَ مِنَ الْفَضْلِ يَبْدَأُ الرَّجُلُ بِأَخِيهِ يُكْرِمُهُ

It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from Sama’a who has said the following:

‘Once I asked Abu Abd Allah^-asws about a man who initiates writing to another man. The Imam^-asws said: ‘It is not an offense. It is an excellent act when a man initiates honouring his brother (in belief).’[150]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ الْأَحْمَرِ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا بَأْسَ بِأَنْ يَبْدَأَ الرَّجُلُ بِاسْمِ صَاحِبِهِ فِي الصَّحِيفَةِ قَبْلَ اسْمِهِ

It is narrated from him (narrator of the Hadith above) from Ali ibn Al-Hakam from Aban ibn Al-Ahmar from Hadid ibn Hakim who narrates the following from Abu Abd Allah^-asws:

‘It is not an offense for a man to begin with the name of his friend in a letter instead of his own name.’[151]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ أَمَرَ أَبُو عَبْدِ اللَّهِ ع 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 ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Murazim ibn Hakim who has said the following:

‘Abu Abd Allah^-asws ordered to write a letter about an issue. The letter was written and was shown to him and there was no exception (Allah^-azwj Willing) in it. The Imam^-asws said: ‘How can you expect that this may be completed without exception (that is, if Allah^-azwj so wills)? Look into it and write down exceptions whenever needed.’[152]

Wash but Do not Burn Papers with Sacred Names:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ‏ بْنِ عُتْبَةَ عَنْ أَبِي الْحَسَنِ ع قَالَ سَأَلْتُهُ عَنِ الْقَرَاطِيسِ تَجْتَمِعُ هَلْ تُحْرَقُ بِالنَّارِ وَ فِيهَا شَيْ‏ءٌ مِنْ ذِكْرِ اللَّهِ قَالَ لَا تُغْسَلُ بِالْمَاءِ أَوَّلًا قَبْلُ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn al -Hakam from ‘Abd Al-Malik ibn ‘Utbah who has said the following:

‘Once I asked Abu Al-Hassan^-asws about the papers that accumulate if they can be burned in which names of Allah^-azwj may also be found. The Imam^-asws said: ‘No, those must not be burned instead, first they should be washed with water.’[153]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا تُحْرِقُوا الْقَرَاطِيسَ وَ لَكِنِ امْحُوهَا وَ حَرِّقُوهَا

It is narrated from him (narrator of the Hadith above) from Al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘Do not burn the papers, but wipe or wash the (ink) away and only then you may burn them.’[154]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الِاسْمِ مِنْ أَسْمَاءِ اللَّهِ يَمْحُوهُ الرَّجُلُ بِالتُّفْلِ قَالَ امْحُوهُ بِأَطْهَرِ مَا تَجِدُونَ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Hammad ibn ‘Uthman from Zurara who has said the following:

‘Once Abu Abd Allah^-asws was asked about a name of the names of Allah^-azwj that a man tries to delete with his saliva. The Imam^-asws said: ‘It should be deleted with the cleanest thing that you can find.’[155]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص امْحُوا كِتَابَ اللَّهِ تَعَالَى وَ ذِكْرَهُ بِأَطْهَرِ مَا تَجِدُونَ وَ نَهَى أَنْ يُحْرَقَ كِتَابُ اللَّهِ وَ نَهَى أَنْ يُمْحَى بِالْأَقْلَامِ

Ali has narrated from his father from Al-Nawfali from Al-Sakuni who reports the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘You may delete (writing of) the book of Allah^‑azwj and the words mentioning Him^-azwj with the cleanest thing that you can find.’ He^-asws prohibited the burning of the book of Allah^-azwj and to delete it with a pen.’[156]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع فِي الظُّهُورِ الَّتِي فِيهَا ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ قَالَ اغْسِلْهَا

تَمَّ كِتَابُ الْعِشْرَةِ وَ لِلَّهِ الْحَمْدُ وَ الْمِنَّةُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ

Ali has narrated from his father from ibn Abu ‘Umayr from Mohammed ibn Ishaq ibn ‘Ammar who has reported the following from Abu Al-Hassan Musa^-asws:

‘The Imam^-asws was asked about the surfaces on which a mention of Allah^-azwj is written. The Imam^-asws said: ‘Wash it clean.’[157]

Say to Others what You Like for Yourself:

عَنْهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ يُقَالَ فِيكُمْ

It is narrated from him (narrator of the Hadith above) from ibn Abu Najran from Abu Jamilah Al-Mufaddal ibn Salih from Jabir ibn Yazid who reports the following from Abu Jafar^-asws:

Abu Jafar^-asws said: About the words of Allah^-azwj: ‘Speak righteous words to people (2:83) that it means say to people the best of that which you love to be said about yourself.’[158]

Extending Brotherhood to Brethren:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ بَنُو أَبٍ وَ أُمٍّ وَ إِذَا ضَرَبَ عَلَى رَجُلٍ مِنْهُمْ عِرْقٌ سَهِرَ لَهُ الْآخَرُونَ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from ‘Uthman ibn ‘Isa from Al-Mufaddal ibn ‘Umar who has said the following:

‘Abu Abd Allah^-asws has said: ‘The believers are but brothers, sons of one father and mother (in the original creation). If one of them may have a distressed vein, others will remain awake all night because of his pain.’[159]

عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ تَقَبَّضْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ع 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

It is narrated from him (narrator of the Hadith above) from his father from Fadalah ibn Ayyub from ‘Amr ibn Aban from Jabir Al-Juhfi who has said the following:

‘Once I became depressed in the presence of Abu Jafar^-asws and asked him: ‘May Allah^-azwj keep my soul in service for your cause, why is it that sometimes I feel depressed without any apparent cause or incident? Even my family and friends notice it on my face.’ The Imam^-asws said, ‘Yes O Jabir, Allah^-azwj has Created the clay of the believers from the clay of paradise and has made the fragrance of His^-azwj Spirit flow through it; thus, a believer is a brother (in belief) of a believer from his father and mother. When a spirit of those spirits is distressed anywhere with a sadness the other spirits also feel sad; this is from that (clay of paradise).’[160]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَعِدُهُ عِدَةً فَيُخْلِفَهُ

Mohammed ibn Yabya has narrated from Ahmad ibn Mohammed ibn ‘Isa from ibn Faddal from Ali ibn ‘Uqbah who reports the following from Abu Abd Allah^-asws:

‘The believer is a brother (in belief) of a believer, his eyes and his guide. He does not violate his trust, does not do injustice to him, or deceive him, and does not promise him only to ignore it later on.’[161]

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 ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa and a number of our people have narrated from Sahl ibn Ziyad all from ibn Mahbub from Ali ibn Ri’ab from Abu Basir who has said the following:

‘I heard Abu Abd Allah^-asws say: ‘The believer is the brother (in belief) of the believer. They are like the same body. If one part complains of pain the rest of the body also feels it. Their spirits are from one spirit. The spirit of the believer’s connection with the spirit of Allah^-azwj is stronger than the connection of the sun’s rays to the sun.’[162]

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 ع 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 people have narrated from Sahl ibn Ziyad from . Abd Al- Rahman ibn Abu Najran from Muthanna Al-Hannat from Al-Harith ibn Al-Mughirah who has said the following:

Abu Abd Allah^-asws has said: ‘A Muslim is the brother (in belief) of a Muslim, he is his eyes, his mirror and his guide. He does not violate his trust, does not deceive him, does not do injustice to him, does not call him a liar and does not speak ill behind his back.’[163]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع 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 ibn Ibrahim has narrated from his rather from ibn Abu Umayr from Hafs ibn Al-Bakhtari who has said the following:

‘Once I was in the presence of Abu Abd Allah^-asws when a man came in and the Imam^-asws asked me: ‘Do you like him?’ I said, ‘Yes, I like him.’ The Imam^-asws asked me: ‘How would you not like him when he is your brother (in belief), your associate in religion, your supporter against your enemies and Someone^-azwj other than you Provides his sustenance!’[164]

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 ع 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-Ash’ari has narrated from Al-Hussain ibn Al-Hassan from Mohammed ibn ‘Uramah from certain individuals of his people from Mohammed ibn Al-Hussain from Mohammed ibn Fudayl from Abu Hamza who has said the following:

‘I heard Abu Jafar^-asws say: ‘The believer is the brother (in belief) of the believer from his father and mother; Allah^-azwj has Created believers from the clay of paradise and has made the fragrance of paradise flow in their forms; thus, they are brothers from (the same) father and mother.’[165]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ خَدَمٌ بَعْضُهُمْ لِبَعْضٍ قُلْتُ وَ كَيْفَ يَكُونُونَ خَدَماً بَعْضُهُمْ لِبَعْضٍ قَالَ يُفِيدُ بَعْضُهُمْ بَعْضاً الْحَدِيثَ

Ahmad ibn Mohammed ibn Isa has narrated from Ahmad ibn Abu Abd Allah from a man from Jamil who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘The believers are like servants for each other.’ I asked: ‘How can they be each other’s servants?’ The Imam^-asws replied: ‘They benefit each other.’[166]

A Believer Jinn Saves the Lives of Momins:

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 ع 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 ص إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ فَلَمْ تَكُونُوا تَضَيَّعُوا بِحَضْرَتِي

Ali ibn Ibrahim has narrated from his father and Mohammed ibn Yahya from Ahmad ibn Mohammed ibn ‘Isa all from ibn Abu ‘Umayr from Isma’il Al-Basri from Fudayl ibn Yasar who has said the following:

I heard Abu Jafar^-asws say: ‘Once a few Muslims set on a journey but they lost the way and faced severe thirst. They shrouded themselves holding to the roots of a tree. Suddenly an old man in white clothes appeared and told them to get up saying that they had no problems and gave them water. They drank water to their satisfaction and asked him: ‘Who are you?’ He said: ‘I am from jinn who pledged allegiance to the Messenger of Allah^-saww. I heard the Messenger of Allah^-saww saying: ‘A believer is a brother of a believer, his eyes and his guide. How could you lose your lives in my presence.’[167]

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 ع يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ قَالَ رِبْعِيٌّ فَسَأَلَنِي رَجُلٌ مِنْ أَصْحَابِنَا بِالْمَدِينَةِ فَقَالَ سَمِعْتُ فُضَيْلًا يَقُولُ ذَلِكَ قَالَ فَقُلْتُ لَهُ نَعَمْ فَقَالَ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ

Ali ibn Ibrahim has narrated from his father and Mohammed ibn lsma’il from Fadl ibn Shadhan all from Hammad ibn Isa from Rib’i from Fudayl ibn Yasar who has said the following:

‘I heard Abu Abd Allah^-asws saying, ‘A Muslim is the brother of a Muslim. He does not do injustice to him, does not betray him, does not speak ill of one behind his back, does not violate his trust and does not deprive him.’ Rib’i has said, ‘Certain individuals of our people asked me in Medina saying, “I have heard Fudayl saying what just you said.” I then said to him, ‘Yes, it is true.’ He then said, ‘(heard Abu’ Abd Allah^-asws saying, ‘A Muslim is the brother of a Muslim. He does not do injustice to him, does not deceive him, does not betray him, does not speak ill of one behind his back, does not violate his trust and does not deprive him.’[168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنْ إِيمَانِ مَنْ يَلْزَمُنَا حَقُّهُ وَ أُخُوَّتُهُ كَيْفَ هُوَ وَ بِمَا يَثْبُتُ وَ بِمَا يَبْطُلُ 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 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

Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following:

‘I heard Abu Abd Allah^-asws saying, when he was asked about belief; and the rights of the believer, his brotherhood and how he is and by what means it is proved and is invalidated. The belief is of two aspects. One is that which is manifested to you from your companion. If he manifests like what you believe in, the Wilayah (submission to Masomeen^-asws) 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. That which he manifests later suspends his rights unless he then claims it to be for purposes of protection (Taqiyah). Despite this, it is to be seen, if it is of the cases where use of protective measures (Taqiyah) is applicable or not, if not then his claim is not accepted.

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 judgments are against the judgment and actions of truth. In such conditions, if the believer may use the protective measures to the limits that do not harm one’s religion, such use is permissible.’[169]

One Has to Recognise a Momin:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَمْ تَتَوَاخَوْا عَلَى هَذَا الْأَمْرِ وَ إِنَّمَا تَعَارَفْتُمْ عَلَيْهِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Sinan from Hamza ibn Mohammed Al-Tayyar from his father who has reported the following from Abu Jafar^-asws:

‘You have not become brothers on the basis of this belief (of Shia Muslims) but you have recognised each other because of it.’[170]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ وَ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَمْ تَتَوَاخَوْا عَلَى هَذَا الْأَمْرِ وَ إِنَّمَا تَعَارَفْتُمْ عَلَيْهِ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from ibn Muskan and Sama’a all reported the following from Abu Abd Allah^-asws:

‘You have not become brothers on the basis of this matter (our^-asws Walayah); it is only that you have recognised each other by means of Walayah.’[171]

The Rights of Believers on Each Other:

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 ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Ali ibn Al-Hakam from Sayf ibn ‘Amirah from’ Amr ibn Shamir from Jabir who narrated the following from Abu Jafar^-asws:

‘Of the rights of the believer on his believing brother (in belief) is to satisfy his hunger, provide covering for his privacy, facilitate his hardships and payoff his debts. When he dies, look after his family and children.’[172]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ الْهَجَرِيِّ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 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 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 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 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

It is narrated from him (narrator of the Hadith above) from Ali ibn Al-Hakam from ‘Abd Allah ibn Bukayr Al-Hajari from Mu’alla ibn Khunays who reported the following from Abu Abd Allah^-asws:

‘Once I asked the Imam: ‘What are the rights of the Muslim on the Muslim?’ The Imam^-asws said: ‘He has seven categories of rights that are obligatory, each of which is compulsory. If he jeopardises a single one of them he is out of the domain of guardianship (Walayah) of Allah^-azwj and obedience to Him^-azwj. There will be no share for Allah^-azwj in him.’ I then said: ‘May Allah^-azwj keep my soul in service for your cause, what are these rights?’ The Imam^-asws said: ‘O Mu’alla, I am afraid you may jeopardise them and may not protect them. You learn them but do not act up on them.’ I (the narrator) then said: ‘There is no power without the power of Allah^-azwj.’

The Imam^-asws said: ‘Of those rights the easiest to fulfil is to love for him what you love for yourself and dislike for him what you dislike for yourself. The second right is to avoid (stirring) his anger, follow his wishes and obey his commands. The third right is to support him with your soul, property, tongue, hands and legs. The fourth right is to be his eyes, his guide and his mirror. The fifth right is that you must not be satisfied with food while he is hungry, with drinks while he is thirsty, and that you dress up in good cloths while he does not have any clothes. The sixth right is not to allow yourself to have a servant while your brother in belief does not have any servant. It then is necessary to send your servant to wash his clothes, prepare food and his bed for him. The seventh right is to keep his share handsomely, accept his invitations, visit him when he is ill, attend his funeral and if he needs something, initiate to fulfil it and do not delay until he asks you for help. You must hurry quickly and when you do so you have connected your guardianship with his guardianship and vice versa.’[173]

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 ع عَنْ أَشْيَاءَ وَ أَمَرُونِي أَنْ أَسْأَلَهُ عَنْ حَقِّ الْمُسْلِمِ عَلَى أَخِيهِ فَسَأَلْتُهُ فَلَمْ يُجِبْنِي فَلَمَّا جِئْتُ لِأُوَدِّعَهُ فَقُلْتُ سَأَلْتُكَ فَلَمْ تُجِبْنِي 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

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed ibn ‘Isa from Ali ibn Sayf from his father, Sayf from ‘Abd Al-r Ala ibn. A’yun who has said the following:

‘Once a certain individual of our people wrote to Abu Abd Allah^-asws asking him about certain issues and they ordered me to ask the Imam^-asws about the rights of the Muslim on his Muslim brother and I asked the Imam^-asws but he did not answer me. When I went to say farewell to him^-asws, I said: ‘I asked you that question but you did not answer me.’ The Imam^-asws said: ‘I am afraid you may disregard them. Of the obligations most pressing that Allah^-azwj has Made obligatory upon His creature are three things: A man’s yielding to justice against his own soul so as not to accept for his brother (in belief) what he does not accept for his own self, to assist his brother with his property and speak of Allah^-azwj in all conditions. I do not mean here to just say, ‘Glory belongs to Allah^-azwj and all praise belongs to Allah^-azwj (but as a matter of fact) truly speaking of and remembering Allah^-azwj is to stay away from whatever He^-azwj has prohibited.’[174]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed from Al-Hassan ibn Mahbub from Jamil from Murazim who narrated the following from Abu Abd Allah^-asws:

‘Allah^-azwj the best way to worship is to fulfil (protect) the rights of the believer.’[175]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 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 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 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

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar Al-Yamani who has reported the following from Abu Abd Allah^-asws:

‘Of the rights of the Muslim on the Muslim is that he must not satisfy himself with food while his Muslim brother is hungry. One must not satisfy himself with water while one’s Muslim brother is thirsty, and one must not dress up in finery while his Muslim brother is in need of clothes. How great is the right of the Muslim on his Muslim brother.’ The Imam^-asws then said: ‘Love for your Muslim brother what you love for yourself.  Ask him when you need him and when he needs you, you must help him and do not frustrate him, but be his supporter; he is your supporter. When he is absent protect his interests in his absence and when he is present visit, honour and respect him; you are from him and he is from you.

If he is disappointed with you do not keep away from him before asking him to forgive you and if he gains something, thank Allah^-azwj for it. If he suffers from something then support him. If he is subjected to a plot, assist him. If a man says to his brother, fie upon you, the relation of guardianship between them remains no longer.

If he says: ‘You are my enemy; one of them will become an unbeliever. If he accuses him, belief in his heart melts like salt melts in water.’ The narrator has said that it is reported to me that the Imam^-asws said: ‘The light of the believer shines to the inhabitants of the heavens like the stars shine to the inhabitants of earth.’ And he^-asws said: ‘The believer is the friend of Allah^-azwj Who helps him and grants him favours. He does not say about Him^-azwj but the truth and he is not afraid of any one other than Him^-azwj.’[176]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْمَأْمُونِ الْحَارِثِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع 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 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

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Mansur ibn Yunus from Abu Al-Mamun Al-Harithi who has said the following:

‘Once I asked Abu Abd Allah^-asws: ‘What are the rights of the believer on the believer?’ The Imam^-asws replied: ‘Of the rights of the believer on the other believer is to have compassion for him in his heart, assist him with his property, protect his interests in his absence in the matters of his family and support him against those who do injustice to him. If a benefit is distributed among the Muslims in his absence his believing brother should secure his share thereof.

When he dies, he should visit his gravesite, must not do injustice to him, must not deceive him, must not violate his trust, must not betray him, must not call him a liar, must not say to him: ‘Fie upon you.’ If he says fie upon you then no guardianship (Walayah) relations will remain between them. If he says: ‘You are my enemy’; one of them becomes an unbeliever and if he accuses him, belief in his heart will melt as salt melts in water.’[177]

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 ع فَعَرَضَ لِي رَجُلٌ مِنْ أَصْحَابِنَا كَانَ سَأَلَنِي الذَّهَابَ مَعَهُ فِي حَاجَةٍ فَأَشَارَ إِلَيَّ فَكَرِهْتُ أَنْ أَدَعَ أَبَا عَبْدِ اللَّهِ ع وَ أَذْهَبَ إِلَيْهِ فَبَيْنَا أَنَا أَطُوفُ إِذْ أَشَارَ إِلَيَّ أَيْضاً فَرَآهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَانُ إِيَّاكَ يُرِيدُ هَذَا قُلْتُ نَعَمْ قَالَ فَمَنْ هُوَ قُلْتُ رَجُلٌ مِنْ أَصْحَابِنَا 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 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 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 الْآخَرِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from ibn Abu ‘Umayr from Abu Ali Sahib Al-Kalal from Aban ibn Taghlib who has said the following:

‘Once I was performing Tawaf[178] along with Abu Abd Allah^-asws when a man from our people came up asking me to go with him for a certain need and hinted to me for that purpose, but I did not like to leave Abu Abd Allah^-asws and go with him. I was still performing Tawaf when he made a gesture for the same purpose and Abu Abd Allah^-asws saw him and said to me: ‘O Aban, does he want you?’ I said: ‘Yes, he does so.’ The Imam^-asws asked: ‘Who is he?’ I said: ‘He is a man from our people.’ The Imam^-asws asked: ‘Is he of the (same) belief that you are?’ I said: ‘Yes, he is.’ The Imam^-asws said: ‘Then go to him.’ I asked: ‘Should I discontinue Tawaf?’ The Imam^-asws said: ‘Yes, do so.’ I asked: ‘Even if it is a compulsory Tawaf?’ The Imam^-asws said: ‘Yes, even if it is such.’ I (the narrator) then went with him.  Later, I went to meet the Imam^-asws and I said to him: ‘Please tell me about the rights of the believer on the believer.’

The Imam^-asws asked: ‘O Aban, ignore it and do not repeat.’ I said: ‘Yes, may Allah^-azwj keep my soul in service for your cause, but I still like to bring up the question. The Imam^-asws said: ‘O Aban, are you ready to share with him parts of your property?’ He then looked at me and found out what was going on in my mind and he asked: ‘O Aban do you know what Allah^-azwj has said about the self-abnegating (disavowing) people?’ I said, ‘Yes, may Allah^-azwj keep my soul in service for your^-asws cause, I know about it.’ The Imam^-asws said: ‘If you share with him you have not practiced self-abnegation, but you both are equal. You give him preference only if you give him from the other half also.’[179]

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 ع أَنَا وَ ابْنُ أَبِي يَعْفُورٍ وَ عَبْدُ اللَّهِ بْنُ طَلْحَةَ فَقَالَ ابْتِدَاءً مِنْهُ يَا ابْنَ أَبِي يَعْفُورٍ قَالَ رَسُولُ اللَّهِ ص 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 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 قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع 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 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 ص 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

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from his father from Fadalah ibn Ayyub from ‘Amr ibn Aban from ‘Isa ibn Abu Mansur who has said the following:

‘Once ibn Abu Yaphur, Abd Allah ibn Talha and I were in the presence of Abu Abd Allah^-asws, who on his own initiation said: ‘O ibn Abu Yaphur, the Messenger of Allah^-saww has said: ‘There are six things that if found in a person, he will be before Allah^-azwj to the right of Allah (to the right of the Throne of Allah^-azwj).’ Ibn Abu Yaphur then asked: ‘What are those things, may Allah^-azwj keep my soul in service for your^-asws cause?’

The Imam^-asws said: ‘A man must love for his Muslim brother what he loves for the most beloved person of his family and dislike for his Muslim brother what he dislikes for the most beloved person of his family and enlighten him in Walayah[180].’ Ibn Abu Yaphur then wept and asked: ‘How does he enlighten about Walayah?’ The Imam^-asws said: ‘O ibn Abu Yaphur, if he is of the same level (of belief), he should encourage him, show happiness in his happiness and express sadness if he is sad. If he has the means to facilitate him, he should do so if not he should pray to Allah^-azwj for him.’

‘The narrator has said that Abu Abd Allah^-asws then said: ‘Three things are for you and three things are for us. What is for us is that you must learn about our^-asws excellent merits, follow our^-asws footsteps and wait for our end results (Divine Kingdom) to take place. Whoever has these facts will be before Allah^-azwj and those below them will receive light from their light. On seeing those who will be to the right of Allah^-azwj, the ones below will not feel happy because of the enviable merits of the persons above.’

Ibn Abu Yaphur then asked: ‘How is it that they will not see when they are on the right of Allah^-azwj?’ The Imam^-asws said: ‘O ibn Abu Yaphur, they are veiled with the light of Allah^-azwj. Are you not aware of the Hadith that the Messenger of Allah^-saww said: ‘Allah^-azwj has a creature on the right of the Throne before Allah^-azwj and on the right of Allah^-azwj their faces are whiter than snow and brighter than the Sun of the midday. Someone asks: ‘Who are they?’ It will be said: ‘These are the ones who loved each other in the Glory of Allah^-azwj.’[181]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع 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

It is narrated from him (narrator of the Hadith above) from Uthman ibn Isa from Mohammed ibn ‘Ajlan who has said the following:

‘Once, I was in the presence of Abu Abd Allah^-asws when a man came and offered the ‘Salam’. The Imam^-asws asked: ‘How are your brothers (in belief) whom you have left behind?’ He praised, admired and extolled them. The Imam^-asws asked: ‘Do their wealthy ones visit their poor ones?’ He said: ‘It is very rare!’ The Imam^-asws asked: ‘Do their rich ones reach out to the poor ones?’ He replied: ‘It is very rare.’ ‘The Imam^-asws asked: ‘Do their rich ones maintain good relations with their poor ones financially?’ He said: ‘You are speaking of the moral behaviour that is practised very rarely in our people.’ The narrator has said that the Imam^-asws then asked: ‘Why do you then think they are Shia (Muslims)?’[182]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ أَبِي إِسْمَاعِيلَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع 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-Ash’ari has narrated from Mohammed ibn Salim from Ahmad ibn Al-adr from Abu Isma’il who has said the following:

‘Once I said to Abu Jafar^-asws ‘May Allah^-azwj keep my soul in service for your cause, there is a great number of Shia in our area. The Imam^-asws asked: ‘Are their rich ones kind to their poor ones? Do their virtuous ones forgive their sinful ones? Do they assist each other financially?’ I said, ‘No, they do not do so.’ The Imam^-asws said: ‘They are not Shia.  (Our) shia are those who do these things.’[183]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبُو جَعْفَرٍ ص يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَجَهَّمُ بَعْضُكُمْ بَعْضاً وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلَصِينَ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Sinan from Al-r Ala’ ibn Fudayl who has narrated the following from Abu Abd Allah^-asws:

‘Abu Jafar^-asws would say, ‘Dignify your people, honour them and do not be aggressive toward each other, do not harm each other and do not be jealous of each other. You must never be miserly and always be sincere servants of Allah^-azwj.’[184]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عُمَرَ بْنِ‏ أَبَانٍ عَنْ سَعِيدِ بْنِ الْحَسَنِ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَ يَجِي‏ءُ أَحَدُكُمْ إِلَى أَخِيهِ فَيُدْخِلَ يَدَهُ فِي كِيسِهِ فَيَأْخُذَ حَاجَتَهُ فَلَا يَدْفَعَهُ فَقُلْتُ مَا أَعْرِفُ ذَلِكَ فِينَا فَقَالَ أَبُو جَعْفَرٍ ع فَلَا شَيْ‏ءَ إِذاً قُلْتُ فَالْهَلَاكُ إِذاً فَقَالَ إِنَّ الْقَوْمَ لَمْ يُعْطَوْا أَحْلَامَهُمْ بَعْدُ

Abu Ali Al-Ash’ari has narrated from Mohammed ibn ‘Abd Al-Jabbar from ibn Faddal from ‘Amr ibn Aban from Sa’id ibn Al-Hassan who has said the following:

‘Abu Jafar^-asws once asked me: ‘Do your brother (in belief) come to you, stretch his hand in your pocket and take what he needs and you do not push him aside?’ I replied: ‘I am unaware of such things happen among us.’ Abu Jafar^-asws then said: ‘There is nothing then.’ I said: ‘It is destruction then?’ The Imam^-asws said: ‘The people have not yet received their power of reason.’[185]

One Must Inform his Brethren before Going on Journey:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص حَقٌّ عَلَى الْمُسْلِمِ إِذَا أَرَادَ سَفَراً أَنْ يُعْلِمَ إِخْوَانَهُ وَ حَقٌّ عَلَى إِخْوَانِهِ إِذَا قَدِمَ أَنْ يَأْتُوهُ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who has reported the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘It is a right upon a Muslim to inform his brothers (in belief) of his decision to go on a journey. It is a right upon his Muslim brothers to visit him when he returns from the journey.’[186]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع 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 people have narrated from Ahmad ibn Mohammed ibn Khalid from Al-Hassan ibn Mahbub from Shu’ayb Al-Aqar Qufi who has said the following:

‘I heard Abu Abd Allah^-asws saying to his companions: ‘Be pious before Allah^-azwj and be virtuous brothers who love each other for the sake of Allah^-azwj, and maintain good relations leniently, Visit one another, meet and speak of our cause and preserve it.’[187]

Visiting Brothers in Eman:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Ali ibn Faddal from Ali ibn ‘Aqaba from Abu Hamza who reports the following from Abu Abd Allah^-asws:

‘Whoever visits his brother (in belief) for the sake of Allah^-azwj and for no other reason, seeking thereby the promise of Allah^-azwj, and to achieve what is with Allah^-azwj, Allah^-azwj will appoint seventy thousand angels who applaud: ‘How beautiful is what you have done and how beautiful is paradise (for you).’[188]

عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ خَيْثَمَةَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع 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 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

It is narrated from him (narrator of the Hadith above) from Ali ibn Al-Nu’man from ibn Muskan from Khaythamah who has said the following:

‘Once I went to see Abu Jafar^-asws to say farewell. He^-asws said: ‘O Khaythamah, convey our ‘Salam’ to whoever of our followers you may see and advise them to be pious before Allah^-azwj, that their rich ones look after their poor ones, the stronger ones look after their weaker ones, that the living attend the funeral of those who have just died, that they must meet each other in their homes; their meeting as such is life for our^-asws cause.

May Allah^-azwj bless the man who preserves our^-asws cause. O Khaythamah, inform our followers that we cannot make them independent of Allah^-azwj in anything without good deeds and that they will not benefit from our ‘Wilayat without (al-Wari’) refraining from worldly attractions (sins). Of the people who regret on the Day of Judgment, most intensely will be the ones who describe justice but do not practice it (explain the right belief but do not establish one).’[189]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص حَدَّثَنِي جَبْرَئِيلُ ع 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 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

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn Umar Al- Yamani from Jabir who has narrated the following from Abu Jafar:

‘The Messenger of Allah^-saww has said: ‘Jibril spoke to me that Allah^-azwj Sent an angel to earth and the angel began walking until he came to a door where a man was asking for permission from the people of the house. The angel asked him: ‘What do you need from the owner of this house?’ He replied: ‘He is a Muslim brother (in belief), I have come to visit him for the sake of Allah^-azwj.’ The angel then asked: ‘Is that the only reason for your visit?’ The man said, ‘Nothing else has brought me here but that.’ The angel then said: ‘I am the Messenger of Allah^-azwj to you and He^-azwj Sends you the ‘Salam’ and says: ‘I^-azwj have Made paradise obligatory for you.’ The angel then said: ‘Allah^-azwj says: ‘Whoever of the Muslims visits another Muslim, in fact, has not visited him but he has visited Me^-azwj and his reward from Me^-azwj is paradise.’[190]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ النَّهْدِيِّ عَنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ زَارَ أَخَاهُ فِي اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِيَّايَ زُرْتَ وَ ثَوَابُكَ عَلَيَّ وَ لَسْتُ أَرْضَى لَكَ ثَوَاباً دُونَ الْجَنَّةِ

Ali has narrated from his father from ibn Abu ‘Umayr from Ali Al-Nahdi from Al-Hussain who has reported the following from Abu Abd Allah^-asws:

‘Whoever visits his brother (in belief) for the sake of Allah^-azwj, Allah^-azwj then Says: ‘You in fact, have visited Me^-azwj and with Me^-azwj is your reward and I^-azwj will not accept anything for your reward except paradise.’[191]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي غُرَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع 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 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

It is narrated from him (narrator of the Hadith above) from Ali ibn Al-Hakam from Ishaq ibn ‘Ammar from Abu Ghurrah who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘If one visits his brother (in belief) for the sake of Allah^-azwj, in his illness or in good health, not to deceive or to receive something, Allah^-azwj will Appoint seventy thousand angels to applaud behind him, (who would say) ‘How beautiful is your deed! How beautiful is paradise for you! You are the visitor of Allah^-azwj and the delegate to the Most Beneficent one.’ This happens until he comes home.’

Yusayr then asked: ‘May Allah keep my soul in service for your^-asws cause, is it so even if the place of visitation is far away?’ The Imam^-asws said: ‘Yes, O Yusayr, even if the place of visitation is at a distance of one year’s journey; Allah^-azwj is generous and the angles are a great many. They escort him until he reaches his home.’[192]

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 ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from A number of our people have narrated from Sahl ibn Ziyad all from ibn Mahbub from Abu Ayyub from Mohammed ibn Qays who has narrated the following from Abu Jafar^-asws:

‘Allah^-azwj has a paradise wherein no one can go except three: (i) a man who issues judgment against himself with truth; (ii) a man who visits his brother for the sake of Allah^-azwj, and (iii) a man who gives preference to his believing brother (in belief), due to Allah^-azwj‘s relation.’[193]

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 ع 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 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

Mohammed ibn Yahya has narrated from Mohammed ibn Al-Husayn from Mohammed ibn Isma’il ibn Bazi’ from Salih ibn ‘Uqbah from ‘Abd Allah ibn Mohammed Al-Juhfi who has narrated the following from Abu Jafar^-asws:

‘When the believer leaves home to visit his brother (in belief), Allah^-azwj appoints an angel to place one wing on earth and one wing in the sky to provide him shadow. When he arrives at his house, the Almighty Allah^-azwj will say: ‘O servant (of Allah^-azwj) who has observed My right with greatness, and followed the tradition of My prophet^-saww, it is a right with Me^-azwj to grant you dignity. Ask Me^-azwj and I^-azwj will give you, pray to Me^-azwj I^-azwj will answer and if you remain silent I will initiate.’ When he returns, the angel will escort him with his wings providing shadow for him until he arrives at his home. Then Allah^-azwj will Say: ‘O servant (of Allah^-azwj) who has observed My^-azwj right with greatness, it is a right with Me^-azwj to give you honour and I^-azwj have made it necessary that you be admitted into My^-azwj paradise. I have granted you permission to intercede for My^-azwj servants.’[194]

Rewards of Shaking Hands with Believers:

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 ع وَ كُنْتُ أَبْدَأُ بِالرُّكُوبِ ثُمَّ يَرْكَبُ هُوَ فَإِذَا اسْتَوَيْنَا سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ رَجُلٍ لَا عَهْدَ لَهُ بِصَاحِبِهِ وَ صَافَحَ 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 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

A number of our people have narrated from Ahmad ibn Mohammed from ibn Faddal from Tha’Iabah ibn Maymun from Yahya ibn Zakariya from Abu ‘Ubaydah who has said the following:

‘Ubaydah has said: ‘Once I was accompanying Abu Jafar^-asws on a journey. During the journey, first I would take my seat in the carriage set-up on the back of the carry animal and then he^-asws would take his^-asws scat. He^-asws after settling down on his^-asws place properly would offer me the ‘Salam’ and ask a question like a person who has never met the other person. He^-asws would also shake hands.’ The narrator has said: ‘He^-asws after dismounting would do so before me and after finding our places on the ground he^-asws would offer the ‘Salam’ and ask questions like he^-asws had never met me.’

I then said: ‘O descendent of the Messenger of Allah^-saww, you do things that no one has acted like this before. Doing (such formalities) only once is more than enough.’ The Imam^-asws asked: ‘Do you know what is in a handshake? The believers meet and shake hands, the sins continue falling-off of them just like leaves fall off the trees, and Allah^-azwj Looks upon them until they depart from each other.’[195]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا وَ تَصَافَحَا أَدْخَلَ اللَّهُ يَدَهُ بَيْنَ أَيْدِيهِمَا فَصَافَحَ أَشَدَّهُمَا حُبّاً لِصَاحِبِهِ

It is narrated from him (narrator of the Hadith above) from ibn Faddal from Ali ibn ‘Uqbah from Abu Khalid Al-Qammat who has narrated the following from Abu Jafar^-asws:

‘When the believing people meet and shake hands Allah^-azwj Inserts His hand between their hands and shakes hands with the one whose love for his brother (in belief) is more intense.’[196]

ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ عَنِ السَّمَيْدَعِ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ عَنْ أَبِي جَعْفَرٍ ع 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 Faddal has narrated from Ali ibn ‘Uqbah from Ayyub from Al-Sumayda” from Malik ibn ‘A’yun Al-Juhni who has narrated the following from Abu Jafar^-asws:

‘When two believing people meet and shake hands Allah^-azwj Inserts His^-azwj hand between their hands and faces the one whose love for his brother (in belief) is more intense. When Allah^-azwj Turns His face to them their sins begin to fall like leaves from trees.’[197]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمَا بِوَجْهِهِ وَ تَسَاقَطَتْ عَنْهُمَا الذُّنُوبُ كَمَا يَتَسَاقَطُ الْوَرَقُ مِنَ الشَّجَرِ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Hisham ibn Salim from Abu ‘Ubaydah Al-Hadhdha who has narrated the following from Abu Jafar^-asws:

‘When two believing people meet and shake hands Allah^-azwj Turns His face (direction, aspect) to them and sins began to fall from them like leaves fall from trees.’[198]

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 ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from ‘Umar ibn ‘Abd Al-‘Aziz from Mohammed ibn Fudayl from Abu Hamza who has said the following:

‘Once I was accompanying Abu Jafar^-asws on a journey. On the way we unloaded our luggage and he^-asws walked a little and came back, held my hand and squeezed it hard. I asked, ‘May Allah^-azwj keep my soul in service for your cause, ‘was I not with you in the carriage?’ The Imam^-asws asked: ‘Did you not know that when the believer comes around, and holds the hand of his brother (in belief), Allah^-azwj Turns towards them and Looks at them. He^-azwj continues facing them and Says to the sins to fall-off of them and they began to fall, O Abu Hamza, like leaves that fall from trees. They (sins) then depart and no sins remain on them.’[199]

How Often a Believer Should Shake Hand with his Fellow Believer?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ حَدِّ الْمُصَافَحَةِ فَقَالَ دَوْرُ نَخْلَةٍ

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Hisham ibn Salim who has said the following:

‘Once I asked Abu Abd Allah^-asws: ‘How often is this handshake?’ The Imam^-asws said: ‘It is just after going around a palm tree.’[200]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمْرِو بْنِ الْأَفْرَقِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ يَنْبَغِي لِلْمُؤْمِنَيْنِ إِذَا تَوَارَى أَحَدُهُمَا عَنْ صَاحِبِهِ بِشَجَرَةٍ ثُمَّ الْتَقَيَا أَنْ يَتَصَافَحَا

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Sinan from Amr ibn Al-Afraq from Abu ‘Ubaydah who has reported the following from Abu Jafar^-asws:

‘It is a good idea for the believers to shake each other’s hands after one of them remains out of sight, even because of a tree in between.’[201]

Upon Meeting Momin Should Offer Salam and Shake Hands:

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 ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ عَلَيْهِ وَ لْيُصَافِحْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمَ بِذَلِكَ الْمَلَائِكَةَ فَاصْنَعُوا صُنْعَ الْمَلَائِكَةِ

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from certain individuals of his people from Mohammed ibn Al-Muthanna from his father from ‘Uthman ibn Zayd from Jabir who has narrated the following from Abu Jafar^-asws:

‘The Messenger of Allah^-saww has said: ‘Whenever any of you meets his Muslim brother (in belief) he should offer him the ‘Salam’ and shake his hand; Allah^-azwj has honoured the angels with it and you should also do what the angels do.’[202]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا الْتَقَيْتُمْ فَتَلَاقَوْا بِالتَّسْلِيمِ وَ التَّصَافُحِ وَ إِذَا تَفَرَّقْتُمْ فَتَفَرَّقُوا بِالِاسْتِغْفَارِ

It is narrated from him (narrator of the Hadith above) from Mohammed ibn Ali from Abu Baqqah from Sayf ibn ‘Amirah from’ Amr ibn Shamir from Jabir who has narrated the following from Abu Jafar^-asws:

‘The Messenger of Allah^-saww has said: ‘Whenever you meet, you should do so by offering the ‘Salam’ and shaking hands and depart each other with a plea to Allah^-azwj for forgiveness.’[203]

عَنْهُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ جَدِّهِ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ غَيْرِهِ عَنْ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ الْمُسْلِمُونَ إِذَا غَزَوْا مَعَ رَسُولِ اللَّهِ ص وَ مَرُّوا بِمَكَانٍ كَثِيرِ الشَّجَرِ ثُمَّ خَرَجُوا إِلَى الْفَضَاءِ نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ فَتَصَافَحُوا

It is narrated from him (narrator of the Hadith above) from Musa ibn Al-Qasim from his grandfather, Mu’awiyah ibn Wahab or from others from Razin who has narrated the following from Abu Abd Allah^-asws:

‘During an armed expedition the Muslims, along with the Messenger of Allah^-saww, each time after passing through a wooded area on reaching the open would look at each other and shake hands.’[204]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلَالِيِّ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا صَافَحَ الرَّجُلُ صَاحِبَهُ فَالَّذِي يَلْزَمُ التَّصَافُحَ أَعْظَمُ أَجْراً مِنَ الَّذِي يَدَعُ أَلَا وَ إِنَّ الذُّنُوبَ لَتَتَحَاتُّ فِيمَا بَيْنَهُمْ حَتَّى لَا يَبْقَى ذَنْبٌ

It is narrated from him (narrator of the Hadith above) from his father from those who narrated to him from Zayd ibn Al-Jahm Al-Hilalli from Malik ibn Ayun who has narrated the following from Abu Jafar^-asws:

‘When two people shake hands, the one who continues holding his hand will receive greater reward than the one who releases early. However, the sins fall off of them until no sins remain.’[205]

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 ع 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 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 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

A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn Al- Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar who has said the following:

‘Once I went to see Abu Abd Allah^-asws, and he looked at me frowning. I asked: ‘May I know how I have disappointed you?’ The Imam^-asws said: ‘It is that which has changed you toward your brothers (in belief). It has come to my notice O lshaq! You have appointed someone at your door to drive away the poor people of the Shia (our followers).’ I then said: ‘May Allah^-azwj keep my soul in service for your cause, I was afraid of publicity.’ The Imam^-asws asked: ‘Why did you not fear misfortune? Did you not know that when two believing people meet and shake each other’s hands Allah^-azwj Sends blessings upon them and ninety-nine parts of the reward go to the one who loves his believing brother (in belief) more intensely. If they love equally blessings (of Allah^-azwj) encompass them both? When they sit to speak to each other the guardian angels will say to each other, ‘Leave them alone, perhaps they have certain secret matters to discuss, and Allah^-azwj has provided cover for them.’ I then said: ‘Has Allah^-azwj not said, ‘ … since the two scribes are sitting on each of his shoulders, he does not utter a word that is not recorded immediately by the watchful scribes.’ (50: 17) The Imam^-asws said: ‘O Ishaq, if the scribes do not hear, the One^-azwj who know all secrets hears and sees.’[206]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا صَافَحَ رَسُولُ اللَّهِ ص رَجُلًا قَطُّ فَنَزَعَ يَدَهُ حَتَّى يَكُونَ هُوَ الَّذِي يَنْزِعُ يَدَهُ مِنْهُ

It is narrated from him (narrator of the Hadith above) from Isma’il ibn Mehran from Ayman ibn Muhriz who has narrated the following from Abu Abd Allah^-asws:

‘When shaking hands with people, the Messenger of Allah^-saww had never been the first to discontinue the handshake.’[207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع 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 وَ إِنَّ النَّبِيَّ ص 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 وَ إِنَّا لَا نُوصَفُ وَ كَيْفَ يُوصَفُ قَوْمٌ رَفَعَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ هُوَ الشَّكُّ 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

Ali ibn Ibrahim has narrated from his father from Hammad from Rib’i from Zurara who has said the following:

‘I heard Abu Jafar^-asws saying: ‘Allah^-azwj cannot be described and how can He^-azwj be described when He^-azwj says in His book: ‘They have not revered (honoured and respected) Allah properly ..(22:74), He^-azwj cannot be described through measurement. He^-azwj is greater than such measures of respect. The Holy Prophet^-saww cannot be described and respected. How can a servant (of Allah) be described whom Allah^-azwj has Veiled with seven things. He has made obedience to him on earth like the obedience to His^-azwj Own Self in heavens saying: ‘Take only what the Messenger gives to you and desist from what he forbids you,’ (59:7) whoever obeys him has obeyed Me and whoever disobeys him has disobeyed Me. He^-azwj Made him^-saww to be the in-charge person of the affairs. We^-asws also cannot be described and how can those^-asws be described from whom Allah^-azwj has removed all rijs (uncleanness), which, also applies to doubt (doubt is uncleanness).

The believing people cannot be described either. When a believer meets his brother (in belief) and they shake hands Allah^-azwj continues Looking at them and the sins fall from their faces like leaves fall off trees.’[208]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا الْتَقَى الْمُؤْمِنَانِ فَتَصَافَحَا أَقْبَلَ اللَّهُ بِوَجْهِهِ عَلَيْهِمَا وَ تَتَحَاتُّ الذُّنُوبُ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Ali ibn Al-Nu’man from Fudayl ibn ‘Uthman from Abu ‘Ubaydah who has said the following:

‘I heard Abu Jafar^-asws saying: ‘When two believing people meet and shake hands, Allah^-azwj Turns to them with His^-azwj face and sins begin to fall from their faces until they depart from each other.’[209]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ تَصَافَحُوا فَإِنَّهَا تَذْهَبُ بِالسَّخِيمَةِ

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who has narrated the following from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Do shake hands, it removes jealousy.’[210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رِفَاعَةَ قَالَ سَمِعْتُهُ يَقُولُ مُصَافَحَةُ الْمُؤْمِنِ أَفْضَلُ مِنْ مُصَافَحَةِ الْمَلَائِكَةِ

Ali ibn Ibrahim has narrated from his father from Mohammed ibn ‘Isa from Yunus from Rifa’ah who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘A hand-shake of believing people is better than a handshake of angels.’[211]

Holding in One’s Arms:

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 ع 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 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 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

Mohammed ibn Yahya has narrated from Mohammed ibn Al-Hussain from Mohammed ibn Isma’il ibn Bazi’ from Salih ibn ‘Aqabah from’ Abd Allah ibn Mohammed Al-Jufi who has narrated the following from Abu Jafar^-asws and Abu Abd Allah^-asws:

‘Any believer who leaves (his home) to visit his brother (in belief) because of his knowledge of the importance of such person, Allah^-azwj Writes for him, for every step, one good deed, deletes one evil deed, and raises him one degree in meritorious status. When he knocks at his door, the doors to heaven open to him. When they meet, shake hands and hold each other in their arm Allah^-azwj Turns to them with His^-azwj face and expresses pride because of them to the angels and says: ‘Look at My two servants who are visiting each other and love each other for My^-azwj sake. It is a right upon Me^-azwj not to make them suffer in fire in the hereafter.

When he returns the angels, numbering equal to the number of his breaths, steps and words, will escort him. They protect him against the misfortunes of this world and the hardships of the hereafter up to a similar night next year. If he dies in between, he will be exempt from presenting an account of his deeds. If the person visited would know the importance of the visitor as he knew of his importance, he also will have the same privileges.’[212]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 فَإِذَا أَقْبَلَا عَلَى الْمُسَاءَلَةِ قَالَتِ الْمَلَائِكَةُ بَعْضُهَا لِبَعْضِ تَنَحَّوْا عَنْهُمَا فَإِنَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا 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 ع 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

Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya from lshaq ibn ‘Ammar who has narrated the following from Abu Abd Allah^-asws:

‘When two believing people embrace each other, blessings engulf them. When they hold each other just for the sake of Allah^-azwj and for no worldly reasons, it then will be said to them, ‘You are forgiven, resume your deeds.’ When they begin asking about each other the angels will say to each other, ‘Keep away from them: they have secret matters and Allah^-azwj has granted them cover and privacy.’

I (Ishaq) then asked: ‘May Allah^-azwj keep my soul in service for your cause, how is it that the angels do not write their words when Allah^-azwj has Said: ‘He does not utter a word which is not recorded immediately by the watchful scribes (50: 17)? The narrator has said that Abu Abd Allah^-asws took a breath of sigh and wept so much that his tears drenched his beard, and he said: ‘O Ishaq, Allah^-azwj Commands the angels to leave the believing people who meet each other alone just because of respect for them; otherwise, if the angels do not write their words or do not know them, He^-azwj knows and saves them; He^-azwj knows all the secrets and the hidden things.’[213]

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 ع قَالَ إِنَّ لَكُمْ لَنُوراً تُعْرَفُونَ بِهِ فِي الدُّنْيَا حَتَّى إِنَّ أَحَدَكُمْ إِذَا لَقِيَ أَخَاهُ قَبَّلَهُ فِي مَوْضِعِ النُّورِ مِنْ جَبْهَتِهِ

Abu Ali Al-Ash’ari has narrated from Al-Hassan ibn Ali Al-Kufi from ‘Ubays ibn Hisham from Al-Hussain ibn Ahmad Al-Minqari from Yunus ibn Zabyan who has narrated the following from Abu Abd Allah^-asws:

‘In you there is a light by which you are identified in this world. It is as such that even when one of you meets his brother (in belief) he kisses him at the place of light in his forehead.’[214]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يُقَبَّلُ رَأْسُ أَحَدٍ وَ لَا يَدُهُ إِلَّا يَدُ رَسُولِ اللَّهِ ص أَوْ مَنْ أُرِيدَ بِهِ رَسُولُ اللَّهِ ص

Ali ibn Ibrahim has narrated from his father from ibn Abu ‘Umayr from Rifa’ah ibn Musa who has reported the following from Abu Abd Allah^-asws:

‘No one’s head or hand is kissed except those of the Messenger of Allah^-saww or one who is intended to be for the Messenger of Allah^-saww.’[215]

Hands of only a Prophet or His Successor are Kissed:

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ عَنْ عَلِيِّ بْنِ مَزْيَدٍ صَاحِبِ السَّابِرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا فَقَالَ أَمَا إِنَّهَا لَا تَصْلُحُ إِلَّا لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ

Ali has narrated from his father from ibn Abu ‘Umayr from Zayd Al-Narsi from Ali ibn Mazid Sahib Al-Sabiri who has said the following:

‘Once I went to see Abu Abd Allah^-asws and I held and kissed his hand and the Imam^-asws said: ‘This is only for the Holy Prophet^-saww or his successor^-asws.’[216]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع 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

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Al-Hajjal from Yunus ibn Ya’qub who has said the following:

‘Once I went to see Abu Abd Allah^-asws and I asked, ‘Can I kiss your hand, please?’ The Imam^-asws agreed and I kissed his hand. I then asked, ‘May Allah^-azwj keep my soul in service for your cause, can I kiss your head, please?’ The Imam^-asws agreed and I kissed his head. Then I asked, ‘Can I kiss your feet, please?’ The Imam^-asws said: ‘You had vowed, you had vowed, you had vowed, three and one remains, one remains, and one remains[217].’[218]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع‏ قَالَ مَنْ قَبَّلَ لِلرَّحِمِ ذَا قَرَابَةٍ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ قُبْلَةُ الْأَخِ عَلَى الْخَدِّ وَ قُبْلَةُ الْإِمَامِ بَيْنَ عَيْنَيْهِ

Mohammed ibn Yabya has narrated from Al-‘Amraki ibn Ali ibn Jafar who has narrated the following from Abu Al-Hassan:

‘Whoever of the relatives kisses a relative out of compassion he has not committed any offense. A brother may kiss the cheek of his brother. Kissing an Imam^-asws is between his eyes.’[219]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الصَّبَّاحِ مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَيْسَ الْقُبْلَةُ عَلَى الْفَمِ إِلَّا لِلزَّوْجَةِ أَوِ الْوَلَدِ الصَّغِيرِ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed ibn Khalid from Mohammed ibn Sinan from Abu Al-Sabbah Mawla of Ale Sam who has narrated the following from Abu Abd Allah^-asws:

‘Kissing on the mouth is only for the spouses and a small child.’[220]

Kissing the Face, Eyes and Limbs of Prostration of a Zair:

إذا قدم أحدكم من مكة فقبل عينيه و فمه الذي قبل الحجر الأسود الذي قبله رسول الله ص و قبل موضع سجوده و جبهته

(Amir-ul-Momineen^-asws says:) When you welcome somebody who has just arrived from Mecca, a hajji, you should kiss his eyes and face with which he kissed the Black Stone, which the Prophet^-saww had kissed. You should also kiss his limbs of prostration and his forehead.[221]

Drinking from the Left-Over of a Momin is Cure for Diseases:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي ثَوَابِ الْأَعْمَالِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع فِي سُؤْرِ الْمُؤْمِنِ شِفَاءٌ مِنْ سَبْعِينَ دَاءً

Mohammed ibn Ali ibn Al-Hussain reports in ‘Fee Sawab-e-al-Ammal’ from his father, who from Saeed ibn abd Allah, who from Mohammed ibn Isa, who from Al-Hassan ibn Ali Al-Washa who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Drinking from the believer’s leftover is a recovery from seventy diseases.’

الشَّيْخُ الْمُفِيدُ فِي الْإِخْتِصَاصِ، قَالَ قَالَ ص مَنْ شَرِبَ مِنْ سُؤْرِ أَخِيهِ تَبَرُّكاً بِهِ خَلَقَ اللَّهُ بَيْنَهُمَا مَلَكاً يَسْتَغْفِرُ لَهُمَا حَتَّى تَقُومَ السَّاعَةُ

In Al-Khassal a hadith is reported that Imam^-asws said: ‘Who drank from its brother (in faith) leftover seeking blessing from it, Allah^-azwj Creates among them an angel that will seek forgiveness to them till the Hour is established (Qayamat).[222]

فِي الْخِصَالِ بِإِسْنَادِهِ عَنْ عَلِيٍّ ع فِي حَدِيثِ الْأَرْبَعِمِائَةِ قَالَ سُؤْرُ الْمُؤْمِنِ شِفَاءٌ ‏

In Al-Khassal it is reported from Amir-ul-Momineen^-asws in the ahadith-e-arbah (400 traditions) that there is a cure for diseases from the leftover of a believer.[223]

A Monin Should not be Faithful to Unfaithful:

وَ قَالَ ع الْوَفَاءُ لِأَهْلِ الْغَدْرِ غَدْرٌ عِنْدَ اللَّهِ وَ الْغَدْرُ بِأَهْلِ الْغَدْرِ وَفَاءٌ عِنْدَ اللَّهِ

In one of sayings of Amir-ul-Momineen^-asws it is narrated: To be faithful to unfaithful is unfaithfulness by Allah^-azwj and be unfaithful to unfaithful is considered faithfulness by Allah^-azwj.[224]

وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ أَرْبَعٌ تَذْهَبُ ضَيَاعاً مَوَدَّةٌ تُمْنَحُ مَنْ لَا وَفَاءَ لَهُ وَ مَعْرُوفٌ يُوضَعُ عِنْدَ مَنْ لَا يَشْكُرُهُ وَ عِلْمٌ يُعَلَّمُ مَنْ لَا يَسْتَمِعُ لَهُ وَ سِرٌّ (يُوضَعُ عِنْدَ مَنْ لَا حَضَانَةَ لَهُ(

I heard it from my father, who from ibn Abi Youmar, who from Jamil ibn Daraj, who from Zirarah the following:

Aba Abd Allah^-asws said: Four things go to waste; (1) to love a disloyal person; (2) to favour an unthankful person; (3) teaching a less keen person; (4) telling a secret to an unreliable person.[225]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص 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

Mohammed ibn Yahya has narrated from Mohammed ibn Al-Hussain, who from Ahmad ibn Mohammed ibn Abu Nasr, who from Dawood ibn Sarhan who has narrated the following from Abu Abd Allah^-asws:

‘The Prophet of Allah^-saww has said:  When you after me find people of ‘Al-Raib and Al-Biddah’ (people of innovation/heresy and deception) express your disapproval of them and increase your condemnation, words and opposition to and evidence against them so they may not become greedy to bring destruction to Islam.  You must warn people against them and against learning their innovative ideas.  Allah^-azwj will reward you for this and will raise your position in the next life.[226]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ رَفَعَهُ قَالَ مَنْ أَتَى ذَا بِدْعَةٍ فَعَظَّمَهُ فَإِنَّمَا سَعَى فِي هَدْمِ الْإِسْلَامِ

Ahmed ibn Mohammed ibn Khalid Al-Barqi in Al-Mahasen reports from Yaqub ibn Yazeed who Mohammed ibn Jamhur Al-Ammi, the following from Prophet Mohammed^-saww:

Whoever visits an innovator and shows respect to him, he tries to demolish the foundation of Islam.[227]

Remembering Masomeen^-asws is Remembering Allah^-azwj:

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 ع 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 people have narrated from Ahmad ibn Mohammed ibn Khalid from his father from Fadalah ibn Ayyub from Ali ibn Abu Hamza who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘Our Shia are compassionate to each other. When alone they speak of and remember Allah^-azwj. To speak of us^-asws is to speak of Allah^-azwj. When we^-asws are mentioned Allah^-azwj is mentioned, but when our enemies^-la are spoken of it is like speaking of Satan^-la.’[228]

Rewards of Holding Majalis (Meetings):

صَالِحُ بْنُ عُقْبَةَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 ibn ‘Aqabah has narrated from Safwan Al-Jammal who has narrated the following from Abu Abd Allah^-asws:

‘Whichever three believing brothers (in belief) come together to a brother (in belief) of theirs from whose evils they feel safe, who are not afraid of his rebellion, and who have good hopes in him, if they pray to Allah^-azwj their prayers will be answered, if they ask, their wish will be granted, if they ask for more it will be increased and if they remain silent, He^-azwj will initiate.’[229]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِقَاءُ الْإِخْوَانِ مَغْنَمٌ جَسِيمٌ وَ إِنْ قَلُّوا

Ali ibn Ibrahim has narrated from his father from Al-Nawfali from Al-Sakuni who has narrated the following from Abu Abd Allah^-asws:

‘Amir-ul-Momineen^-asws has said: ‘Meeting of brothers (in belief) is a great opportunity, even if they are very few.’[230]

Believers Should Narrate Ahadith in their Meetings:

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 ع 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

Mohammed ibn Yahya has narrated from Mohammed ibn Al-Hussain from Mohammed ibn lsma’il ibn Bazi’ from Salih ibn ‘Aqabah from Yazid ibn ‘Abd Al-Malik who has narrated the following from Abu Abd Allah^-asws:

‘Visit each other; in it there is a revival for your hearts and a study of our^-asws Ahadith (may take place). Our^-asws Ahadith helps you to be kind to each other. If you follow them you will find guidance and salvation in them. If you disregard them you will go astray and be destroyed. Therefore, follow them and I^-asws will assure you of your salvation.’[231]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبَّادِ بْنِ كَثِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي مَرَرْتُ بِقَاصٍّ يَقُصُّ وَ هُوَ يَقُولُ هَذَا الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع 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 people have narrated from Sahl ibn Ziyad from Al-Washsha’ from Mansur ibn Younis from ‘Abbad ibn Kathir who has said the following:

‘Once I told Abu Abd Allah^-asws that I passed by a storyteller who said to his audience, ‘This is a gathering whose attendants do not suffer wickedness.’ The narrator has said that Abu Abd Allah^-asws then said: ‘How extremely far is it from reality!’ You passed by the wrong gathering. (Astahahum Al-Hufrah) How terribly wrong is their expression! Allah^-azwj has certain angels who visit places, and they are other than the honourable scribes. When they pass by a people, who speak of Mohammed^-saww and Ale Mohammed^-asws, these angels say, ‘Stop here.’  You have found what you needed.’ They will sit down and begin to think and understand with them. When the gathering disperses they visit their people suffering due to ill health, attend their funerals and look after those of them who are absent. Those are the gatherings whose attendant do not suffer wickedness.’[232]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُسْتَوْرِدِ النَّخَعِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع 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 ص قَالَ فَتَقُولُ الطَّائِفَةُ الْأُخْرَى مِنَ الْمَلَائِكَةِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn Isa from Ali ibn Al-Hakam from Al-Mustawrid Al-Nakha’i from those whom he has mentioned (in his book) who has narrated the following from Abu Abd Allah:

‘Certain angels of heaven look at one, two or three people on earth speak of the excellence and praise of Mohammed^-saww and his family^-asws and they say: ‘Look the small number of these people, their enemies are enormous, but they still speak of the praise of Mohammed^-saww and his family^-asws.’ The Imam^-asws then said: ‘Another group of angels say to them: ‘It is a favour to them from Allah^-azwj that He^-azwj Grants to whomever He^-azwj Wants, Allah^-azwj Possesses a great deal of favours.’[233]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع 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

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Mohammed from ibn Faddal from ibn Muskan from Muyassir who has said the following:

‘Once Abu Jafar^-asws asked me: ‘Do you hold private ‘Majalis’ gatherings wherein you say whatever you want?’ I said, ‘Yes, I swear by Allah^-azwj, we hold private ‘Majalis’ gatherings and say whatever we like to say (in praise of Mohammed^-saww and his family^-asws).’

The Imam^-asws said: ‘I swear by Allah^-azwj, I^-asws wish I^-asws could be with you at such ‘Majalis’ gatherings. I swear by Allah^-azwj, I^-asws love your fragrance and your spirits. You, certainly, follow the religion of Allah^-azwj, and the religion of the angels^-as. Pay attention to restraining from the worldly attractions and assist yourselves with striving hard in (good) work.’[234]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع 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

Through the same chain of narrators it is narrated from Mohammed ibn Sulayman from Mohammed ibn Mahfuz from Abu Al-Maghra’ who has said the following;

‘I heard Abu Al-Hassan^-asws saying: ‘There is nothing more injurious to Satan and his soldiers than believing people’s visitation of their brothers (in belief) for the sake of Allah^-azwj.’ The Imam^-asws said: ‘When believing people meet each other, speak of Allah^-azwj and speak of the praise and excellence of Ahl Al-Bayt^-asws, all the flesh at the face of Satan disappear, he even cries for help due to the severity of his suffering and the angels of heaven sense it as well as the keepers of paradise and they all condemn him until all the angels close to Allah^-azwj condemn him and Satan^-la remains humiliated, frustrated and defeated.’[235]

The Gatherings which should be Avoided:

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 ع 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 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 ثُمَّ قَالَ ص‏ فَإِنْ لَمْ يَسْتَطِعْ فَلْيُنْكِرْ بِقَلْبِهِ وَ لْيَقُمْ وَ لَوْ حَلْبَ شَاةٍ أَوْ فُوَاقَ نَاقَةٍ

AI-Hussain ibn Mohammed and Mohammed ibn Yahya all have narrated from Ali ibn Mohammed ibn Sa’d from Mohammed ibn Muslim from Ahmad ibn Zakariya from Mohammed ibn Khalid ibn Maymun from ‘Abd Allah ibn Sinan from Ghiyath ibn Ibrahim who has narrated the following from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Wherever three or more believing people gather together an equal number of angels also attend it (gathering). If they pray for a good purpose the angels say Amen! If they seek protection (from Allah^-azwj) against an evil matter, the angels pray to Allah^-azwj to divert it from them. If they pray so their wishes come true, the angels intercede for them before Allah^-azwj and pray to Him^-azwj to Grant their wishes.

Wherever three or more rejecters (of belief) gather together, ten times their number, Satan also attends it. If they speak, Satan also speaks likewise, if they laugh, they (Satans) laugh with them. If they succeed (in Abuse) against the friends of Allah^-azwj, they (Satans) do the same.

If any of the believing people is trapped among them and when they involve themselves in such behaviours he should move away from them so he does not become of the attendance along with Satan; the wrath of Allah^-azwj is insurmountable and His^-azwj condemnation is irremovable.’ The Imam^-asws then said: ‘If he cannot do so (move away) he must condemn it in his heart and stand-up even for a short while and move a little, like the time of allowing the young animal to have its share of milk while milking the mother.’[236]

Appendix Salam and Islam: Prophet Mohammed^-saww Sends ‘Salam’ on Momineen:

حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال أخبرنا أحمد بن محمد الهمداني قال حدثنا محمد بن هشام قال حدثنا علي بن الحسن السائح قال سمعت الحسن بن علي العسكري يقول حدثني أبي عن أبيه عن جده ع قال قال رسول الله ص لعلي بن أبي طالب ع يا علي لا يحبك إلا من طابت ولادته و لا يبغضك إلا من خبثت ولادته و لا يواليك إلا مؤمن و لا يعاديك إلا كافر فقام إليه عبد الله بن مسعود فقال يا رسول الله قد عرفنا علامة خبيث الولادة و الكافر في حياتك ببغض علي و عداوته فما علامة خبيث الولادة و الكافر بعدك إذا أظهر الإسلام بلسانه و أخفى مكنون سريرته فقال ع يا ابن مسعود علي بن أبي طالب إمامكم بعدي و خليفتي عليكم فإذا مضى فابني الحسن إمامكم بعده و خليفتي عليكم فإذا مضى فابني الحسين إمامكم بعده و خليفتي عليكم ثم تسعة من ولد الحسين واحد بعد واحد أئمتكم و خلفائي عليكم تاسعهم قائم أمتي‏      ثم قال ع و هو رافع يديه إلى السماء اللهم وال من والى خلفائي و أئمة أمتي بعدي و عاد من عاداهم و انصر من نصرهم و اخذل من خذلهم و لا تخل الأرض من قائم منهم بحجتك ظاهرا أو خافيا مغمورا لئلا يبطل دينك و حجتك و برهانك و بيناتك ثم قال ع يا ابن مسعود قد جمعت لكم في مقامي هذا ما إن فارقتموه هلكتم و إن تمسكتم به نجوتم و السلام على من اتبع الهدى

In a lengthy hadith related to the Immamat of Masomeen^-asws from Imam Hassan Al-Askari^-asws, as reported by Mohammed ibn Ibrahim, (Prophet Mohammed^-saww mentioned to Abd Allah ibn Masood): After raising his hands towards skies Prophet Mohammed^-saww said:  O Allah^-azwj Love those whoever loves my successors (Ali^-asws, Hassan^-asws, Hussain^-asws and his nine infallible descendents^-asws), they are the Imams^-asws for my nation after me^-saww. Hate him whoever holds animosity against them^-asws and help him whoever is inclined to serve them^-asws.  Leave him whoever walks away from them^-asws.  O Allah never leave Your earth with Your Representative, whether he is on the earth in parson or remains in Occultation so that Your religion, Your Proofs are established and falsehood be rejected.  And (Prophet said) O ibn Masood!  I have guided you to these Infallible Divine personalities, if you leave them you will be perished but if you adhere to them, you will be successful.

And I^-saww send ‘Salam’ on those who follow the Divine Guides (them^-asws).[237]

Salam from Quran:

قال الله تعالى في سورة النساء وَ إِذا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْها أَوْ رُدُّوها و قال في سورة الأنعام وَ إِذا جاءَكَ الَّذِينَ يُؤْمِنُونَ بِآياتِنا فَقُلْ سَلامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلى‏ نَفْسِهِ الرَّحْمَةَ و قال في سورة النور فَإِذا دَخَلْتُمْ بُيُوتاً فَسَلِّمُوا عَلى‏ أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبارَكَةً طَيِّبَةً و قال في سورة المجادلة وَ إِذا جاؤُكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ و قال في سورة النور يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَ تُسَلِّمُوا عَلى‏ أَهْلِها ذلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ‏

In a long tradition in Jaamia-ul-Akhbar related to ‘Salam’ the following has been reported[238]:

Allah^-azwj says:

And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things (4:86). And Allah^-azwj Says:

And when those who believe in Our communications come to you, say: Salam be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful (6:54). And Allah Says:

So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand (24:61).

Have you not seen those who are forbidden secret counsels, then they return to what they are forbidden, and they hold secret counsels for sin and revolt and disobedience to the Messenger, and when they come to you they greet you with a greeting with which Allah does not greet you, and they say in themselves: Why does not Allah punish us for what we say? Hell is enough for them; they shall enter it, and evil is the resort (58:8).

O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful (24:27).

قال أبو عبد الله ع البادي بالسلام أولى بالله و رسوله ص

Imam Abu Abd Allah^-asws says: The initiator of ‘Salam’ is preferred by Allah^-azwj and His Prophet^-saww.

عن علي ع للسلام سبعون حسنة تسعة و ستون للمبتدي و واحد للراد

Imam Ali^-asws says: There are 70 rewards in saying ‘Salam’, out of those 69 are for the initiator of ‘Salam’ and only 1 is for the one who answers back.

قال أبو عبد الله ع من التواضع أن تسلم على من لقيت

Imam Abu Abd Allah^-asws says: Saying ‘Salam’ is to extend hospitality.

(1)      An-Nisa [4:90]

إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُوكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً {904:}

Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you Salam, then Allah has not given you a way against them.

(2)      An-Nisa [4:91]

سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا {914:}

You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you Salam and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority.

(3)      An-Nisa [4:94]

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا {944:}

O you who believe! when you go to war in Allah’s way, make investigation, and do not say to any one who offers you Salam: You are not a Momin[239]. Do you seek goods of this world’s life! But with Allah there are Abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do.

A contingent of the Muslim soldiers, appointed by the Holy Prophet, was passing through a field in which a shepherd was tending his sheep. Being a new convert to Islam, as soon as he saw the soldiers, he said, “Assalamu alaykum” but Usman bin Zayd killed him and took possession of his herd. In this verse Allah warns the Muslims to be discreet and careful when a person greets them in Salam (says assalamu alaykum) and not to say: “you are not a believer’, in order to usurp the gains of earthly life.

Immediately after the departure of the Holy Prophet from this world, Khalid bin Walid, the commander of the Muslim army, mercilessly butchered a whole tribe of devout Muslims when he was sent to negotiate with Malik ibn Nuwayra. After killing Malik, Khalid bin Walid raped his widow and then killed her also. After that it became a routine for the Muslim rulers and commanders to kill, loot and plunder the Muslim communities for worldly gains.[240]

(4)      Al-Ma’idah [5:16]

يَهْدِي بِهِ اللّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلاَمِ وَيُخْرِجُهُم مِّنِ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُّسْتَقِيمٍ {165:}

With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.

(5)      Al-An’am [6:54]

وَإِذَا جَاءكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلاَمٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ {546:}

And when those who believe in Our communications come to you, say: Salam be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.

Refer to the commentary of verse 12 of this surah for “your Lord has prescribed mercy for Himself”. When one is blessed with the mercy of Allah, his sins are wiped out. He wipes out what He pleases (Rad : 39), and He even changes the sins of some people into goodness (Furqan : 70), provided the inadvertent sinner turns repentant to Him and amends.

The humble and sincere believers were not avoided or kept at a distance to humour the wealthy, but on the contrary were highly respected and greeted by the Islamic salutation (salamu alaykum).[241]

(6)      Al-An’am [6:127]

لَهُمْ دَارُ السَّلاَمِ عِندَ رَبِّهِمْ وَهُوَ وَلِيُّهُمْ بِمَا كَانُواْ يَعْمَلُونَ {1276:}

They shall have the abode of Salam with their Lord, and He is their guardian because of what they did.

(7)      Al-A’raf [7:46]

وَبَيْنَهُمَا حِجَابٌ وَعَلَى الأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلاًّ بِسِيمَاهُمْ وَنَادَوْاْ أَصْحَابَ الْجَنَّةِ أَن سَلاَمٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ {467:}

And between the two there shall be a veil, and on the most elevated places there shall be men who know all by their marks, and they shall call out to the dwellers of the garden: Salam be on you; they shall not have yet entered it, though they hope.

The men of exalted spiritual honour (e.g. the Holy Prophet^-saww and his Ahl ul-Bayt^-asws identified in Ahzab: 33) shall occupy the heights (araf) overlooking those described in verses 36 to 41 and those mentioned in verses 42 and 43, waiting in two separate areas divided by a partition, before going into hell or paradise respectively. The men on the heights will recognise them all by their marks.

These verses clearly establish the fact that the Holy Prophet and his Ahl ul-Bayt^-asws have the permission of Allah to intercede on behalf of those whom they recognise as their true followers. Refer to the commentary of al Baqarah: 48

Imam Ali said: What you beget is buried under the earth. What you build will be demolished. What you do is recorded and will be referred to (as material evidence) on the day of reckoning.[242]

(8)      al-Anfaal [10:10]

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ {1010:}

Their cry in it shall be: Glory to Thee, O Allah! and their greeting in it shall be: Salam; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds.

The Greeting of the people of Paradise will be ‘Salam’.

(9) [10:25]

وَاللّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ وَيَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ {259:}

And Allah invites to the abode of Salam and guides whom He pleases into the right path.

It is narrated from Imam Mohammed Baqir^-asws in the interpretation of the above Verse that ‘al-Salam’ is the name of Allah^-azwj and ‘Dar-ul-Salam’ (Jannah) is the house which He^-azwj has Created for His^-azwj servants and friends.[243]

(10)    Hud [11:48]

قِيلَ يَا نُوحُ اهْبِطْ بِسَلاَمٍ مِّنَّا وَبَركَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ {4811:}

It was said: O Nuh! descend with Salam from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them.

(11)    Hud [11:69]

وَلَقَدْ جَاءتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُـشْرَى قَالُواْ سَلاَمًا قَالَ سَلاَمٌ فَمَا لَبِثَ أَن جَاء بِعِجْلٍ حَنِيذٍ {6911:}

And certainly Our messengers came to Ibrahim with good news. They said: Salam. Salam, said he, and he made no delay in bringing a roasted calf.

These verses refer to Lut, also see commentary of Al Araf: 80 to 84.

As said in the commentary of verses 80 to 84 of al Araf the two angels first came to Ibrahim and informed him that they were sent to the people of Lut. They gave Ibrahim and his wife, Sarah, the glad tidings from Allah that in spite of their advanced age soon they would have a son, Is-haq, and a grandson, Yaqub, Is-haq’s son.[244]

(12)    Ar-Ra’d [13:24]

سَلاَمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ {2413:}

Salam be on you because you were patient, how excellent, is then, the issue of the abode.

In Jannah ‘Salam’ will be sent on the Momineen. In Tafseer-e-Qummi the interpretation of the above Verse is given from Imam Jafar-e-Sadiq^-asws, Imam said: ‘We are the patient ones but our Shias are more patient, this is because we^-asws observe patience due to our^-asws knowledge but they observe patience on those matter which they are unaware of (in our^-asws obedience).[245]

(13)    Ibrahim [14:23]

وَأُدْخِلَ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلاَمٌ {2313:}

And those who believe and do good are made to enter gardens, beneath which rivers flow, to abide in them by their Lord’s permission; their greeting therein is, Salam.

The greeting of the people of Paradise will be ‘Salam’.

(14)    Al-Hijr [15:46]

ادْخُلُوهَا بِسَلاَمٍ آمِنِينَ {4614:}

Enter them in Salam, secure.

(15)    Al-Hijr [15:52]

إِذْ دَخَلُواْ عَلَيْهِ فَقَالُواْ سَلامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ {52}

When they (angels) entered upon him (Prophet Ibrahim), they said: ‘Salam’. He (Prophet Ibrahim) said: Surely we are afraid of you.

(16)    An-Nahl [16:28]

الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظَالِمِي أَنفُسِهِمْ فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ بَلَى إِنَّ اللّهَ عَلِيمٌ بِمَا كُنتُمْ تَعْمَلُونَ {2816:}

Those whom the angels cause to die while they are unjust to themselves. Then would they offer submission: We used not to do any evil. Aye! surely Allah knows what you did.

(17)    An-Nahl [16:32]

الَّذِينَ تَتَوَفَّاهُمُ الْمَلآئِكَةُ طَيِّبِينَ يَقُولُونَ سَلامٌ عَلَيْكُمُ ادْخُلُواْ الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ {3216:}

Those whom the angels cause to die in a good state, saying: Salam be on you: enter the garden for what you did.

(18)    An-Nahl [16:87]

وَأَلْقَوْاْ إِلَى اللّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ {8716:}

And they shall tender Salam to Allah on that day; and what they used to forge shall depart from them.

(19)    Maryam [19:15]

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا {1519:}

And Salam on him on the day he was born, and on the day he dies, and on the day he is raised to life.

In Tafseer Safi, Imam Ali Raza^-asws says that Prophet Isa^-as expressed Salam on three occasions, the birth, the death and the resurrection.[246]

(20)    Maryam [19:33]

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا {3319:}

And Salam on me on the day I was born, and on the day I die, and on the day I am raised to life.

(21)    Maryam [19:47]

قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا {4721:}

He said: Salam be on you, I will pray to my Lord to forgive you; surely He is ever Affectionate to me.

(22)    Maryam [19:62]

لَا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا {6219:}

They shall not hear therein any vain discourse, but only: Salam, and they shall have their sustenance therein morning and evening.

(23)    Taa-Haa [20:47]

فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِّن رَّبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى {4720:}

So go you both to him and say: Surely we are two messengers of your Lord; therefore send the children of Israel with us and do not torment them! Indeed we have brought to you a communication from your Lord, and Salam is on him who follows the guidance;

(24)    Al-Anbiya [21:69]

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ {6924:}

We said: O fire! be a comfort and Salam to Ibrahim;

(25)    Al-Furqan [25:63]

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا {6325:}

And the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Salam.

Imam^-asws says, upon encountering ‘Moqassareen’ a Momin should say ‘Salam’ and walk away.[247]

Even the aggressive attitude during the exchange of views should not be countered with harshness. The gracious servants of Allah say on such occasions: “Salam”.

Once a hoodlum met Imam Ali bin Husayn Zayn al Abidin and assaulted him with a barrage of insults and Abuses for no reason at all.

The Imam said: ‘If what you say is true, may Allah forgive me; and if you are lying, then Allah may forgive you.’

It is said that the Jews used to Abuse Prophet Isa^-as whenever they met him in public places, but he always had a good word for them, because, according to him, a man brings out that which is inside his self or soul.[248]

(26)    Al-Furqan [25:75]

أُوْلَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا {7525:}

These shall be rewarded with high places because they were patient, and shall be met therein with Salam and salutations.

(27)    An-Naml [27:59]

قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ {5927:}

Say: Praise be to Allah and Salam on His servants whom He has chosen: is Allah better, or what they associate (with Him)?

According to the Ahl ul Bayt^-asws “His (Allah^-azwj‘s) servants whom He has chosen for His message” are the Holy Prophet^-saww and his Ahl ul Bayt^-asws.[249]

(28)    As-Saffat [37:79]

سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ {7937:}

Salam and salutation to Nuh among the nations.

(29)    As-Saffat [37:109]

سَلَامٌ عَلَى إِبْرَاهِيمَ {10937:}

Salam be on Ibrahim.

(30)    As-Saffat [37:120]

سَلَامٌ عَلَى مُوسَى وَهَارُونَ {12037:}

Salam be on Musa and Haroun.

(31)    As-Saffat [37:130]

سَلَامٌ عَلَى إِلْ يَاسِينَ {13037:}

Salam be on Alay Yaseen.

Imam Jafar-e-Sadiq^-asws says that Amir-ul-Momineen^-asws used to say that ‘Yaseen’ refers to Prophet Mohammed^-saww and ‘Aal’ refers to us^-asws.[250]

(32)    As-Saffat [37:181]

وَسَلَامٌ عَلَى الْمُرْسَلِينَ {18137:}

And Salam be on the messengers.

(33)    Az-Zumar [39:73]

وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا حَتَّى إِذَا جَاؤُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ {7339:}

And those who are careful of (their duty to) their Lord shall be conveyed to the garden in companies; until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: Salam be on you, you shall be happy; therefore enter it to abide.

(34)    Az-Zukhruf [43:89]

فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ فَسَوْفَ يَعْلَمُونَ {8943:}

So turn away from them and say, Salam, for they shall soon come to know.

In Tafseer-e-Safi, it is referred to Imam that you should not expect that they will embrace Eman so stop inviting them and leave them alone by offering the last Salam.[251]

(35)    Qaaf [50:34]

ادْخُلُوهَا بِسَلَامٍ ذَلِكَ يَوْمُ الْخُلُودِ {3450:}

Enter it in Salam, that is the day of abiding.

(36)    Az-Zariyat [51:25]

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُّنكَرُونَ {2551:}

When they entered upon him (Ibrahim), they said: Salam. He (Ibrahim) replied ‘Salam’, said he (Ibrahim), they are strangers.

(37)    Al-Waqi’a [56:26]

إِلَّا قِيلًا سَلَامًا سَلَامًا {2656:}

Except the word Salam, Salam.

They will not hear anything pointless but only Salam and Salam.[252]

(38)    Al-Waqi’a [56:91]

فَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ {9156:}

Then Salam to you from those on the right hand.

(39)    Al-Ashr [59:23]

هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ {2359:}

He is Allah, besides Whom there is no god; the King, the Holy, the Giver of Salam, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him).

In Tafseer-e-Qummi it is narrated from Imam that the meanings of ‘Salam’ are to be guarded from all troubles and hardships.[253]

(40)      Al-Mumtahinah [60:10]

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ وَآتُوهُم مَّا أَنفَقُوا وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ وَاسْأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ {1060:}

O you who believe! when believing women come to you flying, then examine them; Allah knows best their faith; then if you find them to be believing women, do not send them back to the unbelievers, neither are these (women) lawful for them, nor are those (men) lawful for them, and give them what they have spent; and no blame attaches to you in marrying them when you give them their dowries; and hold not to the ties of marriage of unbelieving women, and ask for what you have spent, and kt them ask for what they have spent. That is Allah’s judgment; He judges between you, and Allah is Knowing, Wise.

Under the treaty of Hudaybiya [see Fath: 1 clause (ii) and (iii),] whosoever wished to join the Holy Prophet had the liberty to do so, but if claimed back by the guardian should be returned. A party of men and women came to the Holy Prophet and embraced Islam among whom was Saba daughter of Harith. Her husband came and demanded her return under clause (iii). But as the Quraysh had already broken the treaty, some instructions were necessary as to what should be done in such circumstances. Muslim women married to pagan husbands were oppressed for their faith and some of them came to Madina as refugees. After this verse, they were not to be resumed to the custody of their pagan husbands, as the marriage of believing women with non-muslims is held to be dissolved if the husbands do not accept Islam. In order to give no room of complaint to the pagans, the dower they had given on marriage should be repaid to the husband.

Islam recognises the change of faith as one of the causes of separation.

The believers are told to examine women who come to them as fugitives from the idolaters and find out their real and inner motives that they are prompted by the sole desire of serving Islam and of saving their faith, and are not pretenders. The examination should be directed, among other things, to the points mentioned in verse 12. They were required

(i) not to worship any god save one true God, Allah;

(u) not to steal;

(iii) not to indulge in sex outside the marriage tie;

(iv) not to commit infanticide,

(v) not to disobey the laws and principles of Islam.

Ma arjulihanna literally means “not to utter slander which they have forged between their hands and feet”, which implies the practice of ascribing their spurious (illegitimate) children to their husbands.

La yaqtulna awladahunna (not to kill their children) also refers to abortion.[254]

What is ‘Islam’:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع 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 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 number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals of our people in a marfu’ manner has narrated the following from Amir-ul-Momineen^-asws:

‘I will describe Islam in a way that no one could have done before or would do after me except just as my description: ‘Islam’ is submission and submission is certainty. Certainty is affirmation (and confirmation). Affirmation is professing. Professing is action. Action and deeds are completion and remittance.

A believer does not take his religion from his own personal opinion. It comes from his Lord^-azwj and he accepts it. A believer finds his certainty in his deeds. An unbeliever finds his rejection in his deeds. I swear by the One in who owns my soul, they did not recognise their goal. Take a lesson from the case of the filthy deeds of the unbelievers and the hypocrites.’[255]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ الْوَقَارُ وَ مُرُوءَتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ

It is narrated from him from his father from Abd Allah ibn Al-Qasim from Mudrik ibn ‘Abd Al-Rahman who has narrated the following from Abu Abd Allah^-asws:

‘The Messenger of Allah^-saww has said: ‘Islam is bare. Its dress is bashfulness, dignity is its ornament, virtuous deeds are its kindness and strict following of law is its support. Everything has a foundation. The foundation of Islam is loving us^-asws, the Ahl Al-Bayt^-asws.’[256]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع عَنْ أَبِيهِ عَنْ جَدِّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ خَلَقَ الْإِسْلَامَ فَجَعَلَ لَهُ عَرْصَةً وَ جَعَلَ لَهُ نُوراً وَ جَعَلَ لَهُ حِصْناً وَ جَعَلَ لَهُ نَاصِراً 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 ع لِأَهْلِ السَّمَاءِ اسْتَوْدَعَ اللَّهُ حُبِّي وَ حُبَّ أَهْلِ بَيْتِي وَ شِيعَتِهِمْ فِي قُلُوبِ الْمَلَائِكَةِ فَهُوَ عِنْدَهُمْ وَدِيعَةٌ إِلَى يَوْمِ الْقِيَامَةِ 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 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

A number of our people have narrated from Ahmad ibn Muhammad from ‘Abd Al-‘Azim from ‘Abd Allah Al-Hassani who has narrated the following from Abu Jafar Al-Thani^-asws who from his^-asws father, who from his grandfather^-asws:

‘Amir-ul-Momineen narrates the Messenger of Allah^-saww said: ‘Allah Created Islam and made for it a backyard and front-yard, a light, a fortress and supporter. Its backyard and front-yard are the Holy Quran. Wisdom is its light. Lawfulness is its fortress. My Ahl Al-Bayt^-asws, our Shi’a and I^-saww are its supporters. You must love my Ahl Al-Bayt^-asws, their^-asws followers and their^-asws supporters. When I^-saww was taken to heaven above the earth, Jibril introduced me^-saww to its inhabitants. Allah^-azwj Entrusted the love for me, my Ahl Al-Bayt^-asws and their followers to the hearts of the angels. It is with them in trust until the Day of Judgment. Then I^-saww was brought to earth and he introduced me to the inhabitants of earth. Allah^-azwj Entrusted the love for me^-saww, my Ahl Al-Bayt^-asws and their followers to the hearts of the believers of my people. They will keep my^-saww trust and the trust of my Ahl Al-Bayt^-asws until the Day of Judgment. One must know that if a man of my people would worship Allah^-azwj all the time of his life and then would meet Allah^-azwj while hating my Ahl Al-Bayt^-asws and my followers Allah^-azwj will not open his chest for anything but in hypocrisy.’[257]

Further Reference on who are Muslims:

It is sometimes said: ‘We are not Muslim but Momin’, below are some traditions clarifying the misconception:

الْعِقْدُ عَنِ ابْنِ عَبْدِ رَبِّهِ [وَ] الْأَنْدُلُسِيِّ وَ كِتَابُ الْمَدَائِنِيِّ أَيْضاً أَنَّهُ قَالَ عَمْرُو بْنُ الْعَاصِ لِمُعَاوِيَةَ لَوْ أَمَرْتَ الْحَسَنَ بْنَ عَلِيٍّ يَخْطُبُ عَلَى الْمِنْبَرِ فَلَعَلَّهُ حَصِرَ فَيَكُونُ ذَلِكَ وَضْعاً لَهُ عِنْدَ النَّاسِ فَأَمَرَ الْحَسَنَ بِذَلِكَ

(The book) ‘Al Iqd’, from Ibn Abd Rabbih and Al Andalousy, and the book of Al Madainy as well,

‘Amro Bin Al-Aas said to Muawiya, ‘If you could order Al-Hassan^-asws Bin Ali^-asws to address upon the pulpit. Perhaps he^-asws will falter, and that would become a lowering for him^-asws in the presence of the people’. So, he ordered Al-Hassan^-asws with that.

فَلَمَّا صَعِدَ الْمِنْبَرَ تَكَلَّمَ وَ أَحْسَنَ ثُمَّ قَالَ أَيُّهَا النَّاسُ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي فَأَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَا ابْنُ أَوَّلِ الْمُسْلِمِينَ إِسْلَاماً وَ أُمِّي فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ أَنَا ابْنُ الْبَشِيرِ النَّذِيرِ أَنَا ابْنُ السِّرَاجِ الْمُنِيرِ أَنَا ابْنُ مَنْ بُعِثَ‏ رَحْمَةً لِلْعالَمِينَ‏

When he^-asws ascended the pulpit, he^-asws spoke and was excellent. Then he^-asws said: ‘O you people! One who recognises me^-asws, so he has recognised me^-asws, and one who does not recognise me^-asws, so I^-asws am Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws! I^-asws am a son^-asws of the first Muslim in Islam! And my^-asws mother^-asws is (Syeda) Fatima^-asws daughter^-asws of Rasool-Allah^-saww! I^-asws am a son^-asws of the giver of glad tidings, the warner! I^-asws am a son^-asws of the radiant lantern! I^-asws am a son^-asws of the one^-saww Sent as a Mercy to the worlds!’

وَ فِي رِوَايَةِ ابْنِ‏ عَبْدِ رَبِّهِ لَوْ طَلَبْتُمُ ابْناً لِنَبِيِّكُمْ مَا بَيْنَ لَابَتَيْهَا لَمْ تَجِدُوا غَيْرِي وَ غَيْرَ أَخِي

And in a report of Ibn Abd Rabbih: ‘If you were to see sons^-asws of your Prophet^-saww in what is between the two plains, you will not find apart from me^-asws and my^-asws brother^-asws!’

فَنَادَاهُ مُعَاوِيَةُ يَا أَبَا مُحَمَّدٍ حَدِّثْنَا بِنَعْتِ الرُّطَبِ أَرَادَ بِذَلِكَ يُخْجِلُهُ وَ يَقْطَعُ بِذَلِكَ كَلَامَهُ فَقَالَ نَعَمْ تُلْقِحُهُ الشَّمَالُ وَ تُخْرِجُهُ الْجَنُوبُ وَ تُنْضِجُهُ الشَّمْسُ وَ يُطَيِّبُهُ الْقَمَرُ وَ فِي رِوَايَةِ الْمَدَائِنِيِّ الرِّيحُ تَنْفُخُهُ وَ الْحَرُّ تُنْضِجُهُ وَ اللَّيْلُ يُبَرِّدُهُ وَ يُطَيِّبُهُ

Muawiya called out to him^-asws, ‘O Abu Muhammad^-asws! Narrate to us with attributes of the dates!’, intending by that to shame him^-asws and cut his^-asws speech with that. He^-asws said: ‘Yes. The north fertilises it and the south brings it forth, and the sun ripens it, and the moon aromatises it’. And it a report of Al-Madainy, ‘The wind blows it, and the heat ripens it, and the night cools it and aromatises it’.

وَ فِي رِوَايَةِ الْمَدَائِنِيِّ فَقَالَ عَمْرٌو أَبَا مُحَمَّدٍ هَلْ تَنْعَتُ الْخَرْأَةَ

And in a report of Al-Madainy, ‘Amro said, ‘O Abu Muhammad^-asws! Can you^-asws describe the (rules of) faeces (toilet)!’

قَالَ نَعَمْ تُبْعِدُ الْمَمْشَى فِي الْأَرْضِ الصَّحْصَحِ حَتَّى تَتَوَارَى مِنَ الْقَوْمِ وَ لَا تَسْتَقْبِلِ الْقِبْلَةَ وَ لَا تَسْتَدْبِرْهَا وَ لَا تَمَسَّحْ بِاللُّقْمَةِ وَ الرِّمَّةِ يُرِيدُ الْعَظْمَ وَ الرَّوْثَ وَ لَا تَبُلْ فِي الْمَاءِ الرَّاكِدِ.

He^-asws said: ‘Yes. You should walk far in the level ground until you are covered from the people, and you should neither face the Qiblah nor turn your back to it, nor should you wipe with the morsel (food/bread etc.), and the piece of rope intending the bone, and the droppings, and do not wet (wash) in the stagnant water’’.^[258]

النَّطَنْزِيُّ فِي الْخَصَائِصِ الْعَلَوِيَّةِ بِالْإِسْنَادِ عَنْ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ عَنِ الْمَأْمُونِ عَنِ الرَّشِيدِ عَنِ الْمَهْدِيِّ عَنِ الْمَنْصُورِ عَنْ جَدِّهِ عَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ قَالَ رَسُولُ اللَّهِ ص‏ يَا عَلِيُّ أَنْتَ أَوَّلُ الْمُسْلِمِينَ إِسْلَاماً وَ أَوَّلُ الْمُؤْمِنِينَ إِيمَاناً.

Al Natanzy in (the book) ‘Al Khasaais Al Alawiya’ – By the chain from Ibrahim Bin Ismail, from Al Mamoun, from Al Rasheed, from Al Mahdy, from Al Mansour, from his grandfather, from Ibn Abbas who said,

‘I heard Umar Bin Al-Khattab saying, ‘Rasool-Allah^-saww said: ‘O Ali^-asws! You^-asws are first of the Muslims in Islam, and the first of the Momineen in Eman’’.^[259]

[1] Wasail ul Shia, H. 21280, وسائل‏الشيعة ج : 16 ص : 176

[2] Al-Kafi, vol, 1, H. 1093, Ch. 108, h 16

[3] Al-Kafi, vol. 2, H. 3580, Ch. 1, h, 2.   الكافي ج : 2 ص : 636

[4] Greetings of Peace

[5] Al-Kafi, vol. 2, H. 3583, Ch. 1, h, 5,                         الكافي ج : 2 ص : 637

[6] Ibid, H. 3584, Ch. 2, h, 1.

[7] Ibid, H. 3588, Ch. 2, h, 5       الكافي ج : 2 ص : 638

[8] Al-Kafi, vol, 2, H. 3589, Ch. 3, h, 1.

[9] Ibid, H. 3590

[10] Ibid, H. 3591

[11] Al-Kafi, vol. 2, H. 3592, Ch. 3, h, 4.          الكافي ج : 2 ص : 639

[12] Ibid, H. 3593

[13] Ibid, H. 3594

[14] Al-Kafi, vol. 2, H. 3595, Ch. 4, h, 1                                     الكافي ج : 2 ص : 640

[15] Ibid, H. 3596, Ch. 4, h, 2

[16] Al-Kafi, vol, 2, H. 3599, Ch. 4, h, 5.

[17] Ibid, H. 3600

[18] Al-Kafi, vol. 2, H. 3601, Ch. 4, h, 7     الكافي ج : 2 ص : 641

[19] Ibid, H. 3602

[20] Ibid, H. 3604

[21] Ibid, H. 3608, Ch. 5, h, 3

[22] Al-Kafi, vol. 2, H. 3613, Ch. 6, h, 1     الكافي ج : 2 ص : 644

[23] Ibid, H. 3614.

[24] Greetings of peace

[25] Ibid, H. 3615.

[26] Al-Kafi, vol, 1, H. 1093, Ch. 108, h 16

[27] Al-Kafi, vol, 1, H. 1093, Ch. 108, h 29                الكافي     1     417    باب فيه نكت و نتف من التنزيل في الو

[28] Ibid, H. 3616

[29] Al-Kafi, vol. 2, H. 3617, Ch. 7, h, 3

[30] Ibid, H. 3618

[31] Ibid, H. 3619          الكافي ج : 2 ص : 645

[32] Ibid, H. 3620

[33] Al-Kafi, vol. 2, H. 3621, Ch. 7, h, 7

[34] Ibid, H. 3624

[35] Ibid, H. 3625 الكافي ج : 2 ص : 646

[36] Al-Kafi, vol, 2, H. 3626, Ch. 7, h, 12

[37] Abid, H. 3627

[38] Abid, H. 3628

[39] Abid, H. 3629

[40] Al-Kafi, vol. 2, H. 3630, Ch. 8, h, 1

[41] Ibid, H. 3631

[42] Al-Kafi, vol, 2, H. 3634, Ch. 8, h, 5

[43] Al-Kafi, vol, 2, H. 3635, Ch. 9, h, 1

[44] Al-Kafi, vol, 2, H. 3636, Ch. 9, h, 2

[45] Al-Kafi, vol, 2, H. 3638, Ch. 10, h, 1

[46] Ibid, H. 3639

[47] Al-Kafi, vol, 2, H. 3640, Ch. 11, h, 2      الكافي ج : 2 ص : 649

[48] Ibid, H. 3641

[49] Ibid, H. 3644     الكافي ج : 2 ص : 650

[50] Al-Kafi, vol, 2, H. 3646, Ch. 11, h, 7

[51] Ibid, H. 3647

[52] Ibid, H. 3648

[53] Ibid, H. 3649

[54] Al-Kafi, vol, 2, H. 3650, Ch. 11, h 12

[55] Al-Kafi, vol, 2, H. 3651, Ch. 12, h, 1

[56] Al-Kafi, vol, 2, H. 3652, Ch. 12, h, 2

[57] Al-Kafi, vol, 2, H. 3653, Ch. 13, h, 1

[58] Ibid, H. 3654,                                الكافي ج : 2 ص : 652

[59] Ibid, H. 3655

[60] Ibid, H. 3656

[61] Al-Kafi, vol, 2, H. 3657, Ch. 14, h, 3

[62] Ibid, H. 3658                                  الكافي ج : 2 ص : 653

[63] Ibid, H. 3659

[64] Al-Kafi, vol, 2, H. 3660, Ch. 15, h, 1

[65] Ibid, H. 3661

[66] Ibid, H. 3662

[67] Hadith 4, الكافي ج : 2 ص : 654

[68] Al-Kafi, vol. 2, H. 3664, Ch. 15, h, 5

[69] Al-Kafi, vol. 2, H. 3665, Ch. 15, h, 6

[70] Al-Kafi, vol. 2, H. 3666, Ch. 15, h, 7

[71] Al-Kafi, vol. 2, H. 3667, Ch. 15, h, 8

[72] Al-Kafi, vol. 2, H. 3668, Ch. 15, h, 9     الكافي ج : 2 ص : 655

[73] Al-Kafi, vol. 2, H. 3669, Ch. 15, h, 10

[74] Al-Kafi, vol. 2, H. 3676, Ch. 15, h, 17

[75] Al-Kafi, vol. 2, H. 3677, Ch. 15, h, 18

[76] Al-Kafi, vol. 2, H. 3679, Ch. 15, h, 20

[77] Al-Kafi, vol. 2, H. 3680, Ch. 15, h, 21

[78] Al-Kafi, vol. 2, H. 3682, Ch. 15, h, 23

[79] Al-Kafi, vol. 2, H. 3683, Ch. 15, h, 24

[80] Al-Kafi, vol. 2, H. 3684, Ch. 15, h, 25

[81] Al-Kafi, vol. 2, H. 3686, Ch. 15, h, 27

[82] Al-Kafi, vol. 2, H. 3687, Ch. 16, h, 1

[83] Al-Kafi, vol. 2, H. 3688, Ch. 16, h, 2

[84] Al-Kafi, vol. 2, H. 3690, Ch. 16, h, 4

[85] Al-Kafi, vol. 2, H. 3691, Ch. 16, h, 5

[86] Al-Kafi, vol. 2, H. 3693, Ch. 17, h, 1

[87] Al-Kafi, vol. 2, H. 3695, Ch. 17, h, 3

[88] Al-Kafi, vol. 2, H. 3696, Ch. 18, h, 1

[89] Al-Kafi, vol. 2, H. 36979, Ch. 19, h, 1   الكافي ج : 2 ص : 660

[90] Al-Kafi, vol. 2, H. 3698, Ch. 19, h, 2

[91] Al-Kafi, vol. 2, H. 3699, Ch. 19, h, 3

[92] Al-Kafi, vol. 2, H. 3700, Ch. 20, h, 1

[93] Al-Kafi, vol. 2, H. 3701, Ch. 20, h, 2

[94] Al-Kafi, vol. 2, H. 3702, Ch. 20, h, 3

[95] Al-Kafi, vol. 2, H. 3703, Ch. 21, h, 1

[96] Al-Kafi, vol. 2, H. 3704, Ch. 21, h, 2

[97] Al-Kafi, vol. 2, H. 3705, Ch. 21, h, 3

[98] Al-Kafi, vol. 2, H. 3706, Ch. 21, h, 4

[99] Al-Kafi, vol. 2, H. 3707, Ch. 21, h, 5  الكافي ج : 2 ص : 662

[100] Al-Kafi, vol. 2, H. 3709, Ch. 21, h, 7

[101] Al-Kafi, vol. 2, H. 3710, Ch. 21, h, 8

[102] Al-Kafi, vol. 2, H. 3711, Ch. 21, h, 9

[103] Al-Kafi, vol. 2, H. 3712, Ch. 22, h, 1

[104] Al-Kafi, vol, 2, H. 3717, Ch. 23, h 1

[105] Al-Kafi, vol, 2, H. 3718, Ch. 23, h 2

[106] Al-Kafi, vol, 2, H. 3719, Ch. 23, h 3

[107] Al-Kafi, vol, 2, H. 3720, Ch. 23, h 4

[108] Al-Kafi, vol, 2, H. 3721, Ch. 23, h 5   الكافي ج : 2 ص : 664

[109] Al-Kafi, vol, 2, H. 3722, Ch. 23, h 6

[110] Al-Kafi, vol, 2, H. 3723, Ch. 23, h 7

[111] Al-Kafi, vol, 2, H. 3724, Ch. 23, h 8

[112] Al-Kafi, vol, 2, H. 3725, Ch. 23, h 9

[113] Al-Kafi, vol, 2, H. 3726, Ch. 23, h 10

[114] Al-Kafi, vol, 2, H. 3728, Ch. 23, h 12

[115] Al-Kafi, vol, 2, H. 3729, Ch. 23, h 13

[116] Al-Kafi, vol, 2, H. 3730, Ch. 23, h 14

[117] Al-Kafi, vol, 2, H. 3736, Ch. 23, h 15

[118] Al-Kafi, vol, 2, H. 3733, Ch. 23, h 17

[119] Al-Kafi, vol, 2, H. 3734, Ch. 23, h 18

[120] Al-Kafi, vol, 2, H. 3735, Ch. 23, h 19

[121] Al-Kafi, vol. 2, H. 3737, Ch. 24, h, 1           الكافي ج : 2 ص : 666

[122] Al-Kafi, vol, 2, H. 3738, Ch. 24, h 2

[123] Al-Kafi, vol, 2, H. 3739, Ch. 24, h 3

[124] Al-Kafi, vol, 2, H. 3740, Ch. 24, h 4           الكافي ج : 2 ص : 667

[125] Al-Kafi, vol, 2, H. 3741, Ch. 24, h 5

[126] Al-Kafi, vol, 2, H. 3742, Ch. 24, h 6

[127] Al-Kafi, vol, 2, H. 3743, Ch. 24, h 7

[128] Al-Kafi, vol, 2, H. 3745, Ch. 24, h 9

[129] Al-Kafi, vol, 2, H. 3748, Ch. 24, h 12

[130] Al-Kafi, vol, 2, H. 3749, Ch. 24, h 13

[131] Al-Kafi, vol, 2, H. 3750, Ch. 24, h 14

[132] Al-Kafi, vol, 2, H. 3751, Ch. 24, h 15           الكافي ج : 2 ص : 669

[133] Al-Kafi, vol, 2, H. 3752, Ch. 24, h 16

[134] Al-Kafi, vol, 2, H. 3756, Ch. 26, h 2

[135] Al-Kafi, vol, 2, H. 3758, Ch. 26, h 4

[136] Al-Kafi, vol, 2, H. 3759, Ch. 26, h 5

[137] Al-Kafi, vol, 2, H. 3762, Ch. 28, h 1

[138] Al-Kafi, vol, 2, H. 3763, Ch. 28, h 2

[139] Al-Kafi, vol, 2, H. 3764, Ch. 28, h 3

[140] Al-Kafi, vol, 2, H. 3765, Ch. 28, h 4

[141] Al-Kafi, vol, 2, H. 3766, Ch. 28, h 5   الكافي ج : 2 ص : 672

[142] Al-Kafi, vol, 2, H. 3767, Ch. 28, h 6

[143] Al-Kafi, vol, 2, H. 3768, Ch. 28, h 7

[144] Al-Kafi, vol, 2, H. 3760, Ch. 27, h 1

[145] Al-Kafi, vol, 2, H. 3761, Ch. 27, h 2

[146] Al-Kafi, vol, 2, H. 3769, Ch. 29, h 1

[147] Al-Kafi, vol, 2, H. 3770, Ch. 29, h 2

[148] Al-Kafi, vol, 2, H. 3771, Ch. 29, h 3   الكافي ج : 2 ص : 673

[149] Al-Kafi, vol, 2, H. 3772, Ch. 29, h 4

[150] Al-Kafi, vol, 2, H. 3773, Ch. 29, h 5

[151] Al-Kafi, vol, 2, H. 3774, Ch. 29, h 6

[152] Al-Kafi, vol, 2, H. 3775, Ch. 29, h 7

[153] Al-Kafi, vol, 2, H. 3778, Ch. 30, h 1   الكافي ج : 2 ص : 674

[154] Al-Kafi, vol, 2, H. 3779, Ch. 30, h 2

[155] Al-Kafi, vol, 2, H. 3780, Ch. 30, h 3

[156] Al-Kafi, vol, 2, H. 3781, Ch. 30, h 4

[157] Al-Kafi, vol, 2, H. 3782, Ch. 30, h 5

[158] Al-Kafi, vol, 2, H. 2025, Ch. 66, h 10                              الكافي ج : 2 ص : 165

[159] Al-Kafi, vol, 2, H. 2030, Ch. 68, h 1

[160] Al-Kafi, vol, 2, H. 2031, Ch. 68, h 2   الكافي ج : 2 ص : 166

[161] Al-Kafi, vol, 2, H. 2032, Ch. 68, h 3

[162] Al-Kafi, vol, 2, H. 2033, Ch. 68, h 4

[163] Al-Kafi, vol, 2, H. 2034, Ch. 68, h 5

[164] Al-Kafi, vol, 2, H. 2035, Ch. 68, h 6

[165] Al-Kafi, vol, 2, H. 2036, Ch. 68, h 7                         الكافي ج : 2 ص : 167

[166] Al-Kafi, vol, 2, H. 2038, Ch. 68, h 9

[167] Al-Kafi, vol, 2, H. 2039, Ch. 68, h 10

[168] Al-Kafi, vol, 2, H. 2040, Ch. 68, h 11

[169] Al-Kafi, vol, 2, H. 2041, Ch. 69, h 1   الكافي ج : 2 ص : 168

[170] Al-Kafi, vol, 2, H. 2042, Ch. 70, h 1

[171] Al-Kafi, vol, 2, H. 2043, Ch. 70, h 2     الكافي ج : 2 ص : 169

[172] Al-Kafi, vol, 2, H. 2044, Ch. 71, h 1

[173] Al-Kafi, vol, 2, H. 2045, Ch. 71, h 2

[174] Al-Kafi, vol, 2, H. 2046, Ch. 71, h 3

[175] Al-Kafi, vol, 2, H. 2047, Ch. 71, h 4

[176] Al-Kafi, vol, 2, H. 2048, Ch. 71, h 5                             الكافي ج : 2 ص : 171

[177] Al-Kafi, vol, 2, H. 2050, Ch. 71, h 7

[178] Circumambulating the Ka’ba

[179] Al-Kafi, vol, 2, H. 2051, Ch. 71, h 8              الكافي ج : 2 ص : 172

[180] Submission to the Divine Authorities^asws

[181] Al-Kafi, vol, 2, H. 2052, Ch. 71, h 9    الكافي ج : 2 ص : 173

[182] Al-Kafi, vol, 2, H. 2053, Ch. 71, h 10

[183] Al-Kafi, vol, 2, H. 2054, Ch. 71, h 11

[184] Al-Kafi, vol, 2, H. 2055, Ch. 71, h 12

[185]Al-Kafi, vol, 2, H. 2056, Ch. 71, h 13                                 الكافي ج : 2 ص : 174

[186] Al-Kafi, vol, 2, H. 2059, Ch. 71, h 16

[187] Al-Kafi, vol, 2, H. 2060, Ch. 72, h 1                الكافي ج : 2 ص : 175

[188] Al-Kafi, vol, 2, H. 2064, Ch. 73, h 1

[189] Al-Kafi, vol, 2, H. 2065, Ch. 73, h 2  الكافي ج : 2 ص : 176

[190] Al-Kafi, vol, 2, H. 2066, Ch. 73, h 3

[191] Al-Kafi, vol, 2, H. 2067, Ch. 73, h 4

[192] Al-Kafi, vol, 2, H. 2070, Ch. 73, h 7

[193] Al-Kafi, vol, 2, H. 2074, Ch. 73, h 11

[194] Al-Kafi, vol, 2, H. 2075, Ch. 73, h 12

[195] Al-Kafi, vol, 2, H. 2080, Ch. 74, h 1

[196] Al-Kafi, vol, 2, H. 2081, Ch. 74, h 2

[197] Al-Kafi, vol, 2, H. 2082, Ch. 74, h 3    الكافي ج : 2 ص : 180

[198] Al-Kafi, vol, 2, H. 2083, Ch. 74, h 4

[199] Al-Kafi, vol, 2, H. 2086, Ch. 74, h 7             الكافي ج : 2 ص : 181

[200] Al-Kafi, vol, 2, H. 2087, Ch. 74, h 8

[201] Al-Kafi, vol, 2, H. 2086, Ch. 74, h 9

[202] Al-Kafi, vol, 2, H. 2089, Ch. 74, h 10

[203] Al-Kafi, vol, 2, H. 2090, Ch. 74, h 11

[204] Al-Kafi, vol, 2, H. 2091, Ch. 74, h 12

[205] Al-Kafi, vol, 2, H. 2092, Ch. 74, h 13

[206] Al-Kafi, vol, 2, H. 2093, Ch. 74, h 14

[207] Al-Kafi, vol, 2, H. 2094, Ch. 74, h 15

[208] Al-Kafi, vol, 2, H. 2095, Ch. 74, h 16

[209] Al-Kafi, vol, 2, H. 2096, Ch. 74, h 17             الكافي ج : 2 ص : 183

[210] Al-Kafi, vol, 2, H. 2097, Ch. 74, h 18

[211] Al-Kafi, vol, 2, H. 2100, Ch. 74, h 21

[212] Al-Kafi, vol, 2, H. 2101, Ch. 75, h 1

[213] Al-Kafi, vol, 2, H. 2102, Ch. 75, h 2

[214] Al-Kafi, vol, 2, H. 2103, Ch. 76, h 1

[215] Al-Kafi, vol, 2, H. 2104, Ch. 76, h 2

[216] Al-Kafi, vol, 2, H. 2105, Ch. 76, h 3

[217] The Imam perhaps indicated that the narrator, in fact, had vowed to kiss the Imam^asws‘s hand, head and feet

[218] Al-Kafi, vol, 2, H. 2106, Ch. 76, h 4

[219] Al-Kafi, vol, 2, H. 2107, Ch. 76, h 5          الكافي ج : 2 ص : 186

[220] Al-Kafi, vol, 2, H. 2108, Ch. 76, h 6

[221] الخصال ج : 2 ص : 611

[222] مستدرك‏الوسائل     17     18

[223] الخصال ج : 2 ص : 611

[224] نهج‏البلاغة          513    259- …..  ص : 513

[225] Wasail ul Shia, H. 21597                                ‏                          وسائل‏الشيعة ج : 16 ص : 299

[226] Al-Kafi, vol, 2, H. 2814, Ch. 159, h, 4

[227] Wasail ul Shia, H. 21532                         وسائل‏الشيعة ج : 16 ص : 268

[228] Al-Kafi, vol, 2, H. 2109, Ch. 77, h 1

[229] Al-Kafi, vol, 2, H. 2077, Ch. 73, h 14

[230] Al-Kafi, vol, 2, H. 2079, Ch. 73, h 16

[231] Al-Kafi, vol, 2, H. 2110, Ch. 77, h 2

[232] Al-Kafi, vol, 2, H. 2111, Ch. 77, h 3                 الكافي ج : 2 ص : 187

[233] Al-Kafi, vol, 2, H. 2112, Ch. 77, h 4

[234] Al-Kafi, vol, 2, H. 2113, Ch. 77, h 5

[235] Al-Kafi, vol, 2, H. 2115, Ch. 77, h 7

[236] Al-Kafi, vol, 2, H. 2114, Ch. 77, h 6     الكافي ج : 2 ص : 188

[237] Kamal-ul-Deen, vol, 1,Hadith 8 pg. 262    كمال‏الدين ج : 1 ص : 262

[238] جامع‏الأخبار ص : 89

[239] Believer

[240] Aqa Mahdi Puya’s tafseer

[241] Aqa Mahdi Puya’s tafseer

[242] Ibid

[243] Maani-ul-Akhbar, Tafseer Maqbool Ahmed, pg. 252

[244] Aqa Mahdi Puya’s tafseer

[245] Tafseer-e-Qummi, Maqbool Ahmed, pg. 877

[246] Maqbool Ahmed, pg. 396

[247] Al-Qatara, vol.1-4.

[248] Aqa Mahdi Puya’s tafseer

[249] Ibid

[250] Mani ul Akhbar, Imdad Hussain, pg. 585

[251] Tafseer Safi, Maqbool Ahmed, pg. 593

[252] Maqbool Ahmed, pg. 640

[253] Maqbool Ahmed, pg. 656,

[254] Aqa Mahdi Puya’s tafseer

[255] Al-Kafi, vol, 2, H 1524, Ch. 18, h, 1

[256] Ibid, h, 2

[257] Al-Kafi, vol, 2, H 1525, Ch. 18, h 3

[258] Bihar Al Anwaar – V 43, The book of History – Al Hassan^-asws, Ch 16 H 33 c

[259] Bihar Al-Anwaar – V 38, The book of History – Amir Al-Momineen^-asws, Ch 65 H 35 j