Friends and Friendship

Introduction:

Good friends are an asset. Amir-ul-Momineen^-asws says: Unfortunate is the one who cannot gain a few sincere friends during his life and more unfortunate is the one who has gained them and then lost them (by not paying attention and ending up annoying them).[1]

The friends are a source of joy in this world and also (the pious ones) will be a means to dodge the Eternal Punishment.  For example, in this world:

عن عُمر بن يزيد قال: سمعتُ أبا عبد الله عليه السلام يقول: لكلّ شيءٍ شيءٌ يستريح إليه، وإنّ المؤمن يستريح إلى أخيه كما يستريح الطير إلى شكله.

Umar ibn Yazeed narrated that Imam Sadiq^-asws said: “There is a means of comfort for everything. The birds get their rest from being with other birds. Likewise Momineen (believers) relax when they associate with other Momineen.”[2]

. وعن أمير المؤمنين عليه السلام قال: عليكم بالإخوان فإنّهم عدّةٌ للدنيا وعدّةٌ للآخرة، ألا تسمع إلى قول أهل النار: ]فَما لَنَّا مِنْ شافِعِينَ * وَلا صَدِيْقٍ حَمِيمٍ.

Imam Ali^-asws said: “Pay attention to your brothers as they will be useful for you in this world and the Hereafter. Have you not heard Allah^-azwj Quote the residents of Hell: “Now, then, we have none to intercede (for us), nor a single friend to feel (for us).” [The Holy Quran: Shu’araa 26:100-101].[3]

Allah^-azwj Says in Holy Quran on the scarcity of friends (for non-believers) in the Hereafter:

فَمَا لَنَا مِنْ شَافِعِينَ {100}

So, there is none for us from the intercessors [26:100]

وَلَا صَدِيقٍ حَمِيمٍ {101}

Nor an intimate friend [26:101]

فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ {102}

If only there was one more chance for us, we would be from the Momineen [26:102]

إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {103}

Surely, in that there is a Sign, and most of them were not Momineen [26:103]

Some Ahadith are presented in the interpretation of the above verses (a detailed Hadith is given in an Appendix):

محمد بن العباس، قال: حدثنا محمد بن عثمان بن أبي شيبة، عن محمد بن الحسين الخثعمي، عن عباد بن يعقوب، عن عبد الله بن يزيد، عن الحسن بن محمد، عن أبي عاصم، عن جعفر بن محمد (عليهما السلام)، قال: «نزلت هذه الآية فينا، و في شيعتنا، و ذلك أن الله سبحانه يفضلنا، و يفضل شيعتنا، حتى أنا لنشفع و يشفعون، فإذا رأى ذلك من ليس منهم، قالوا: فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ».

Muhammad Bin Al Abbas, from Muhammad Bin Usman Bin Abu Shayba, from Muhammad Bin Al Husayn Al Khash’amy, from Abad Bin Yaqoub, from Abdullah Bin Yazeed, from Al Hassan Bin Muhammad, from Abu Aasim,

‘From Ja’far^-asws Bin Muhammad^-asws having said: ‘These Verses were Revealed regarding us^-asws and regarding our^-asws Shias, and that is Allah^-azwj, Preferred us^-asws and Preferred our^-asws Shias, until we^-asws would intercede and they would be interceding. So when that is seen by the ones who aren’t from them, they would be saying, So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’’.^[4]

. عنه عليه السلام قال: يُقال للمؤمن يومَ القيامة: تصفّح وجوه الناس، فمَن سقاك شَربةً أو أطعمك أكلةً أو فعل بك كذا وكذا خُذْ بيده فأدخله الجنّة، فأخذ بيده فأدخله الجنّة.

Imam Sadiq^-asws said: “On the Resurrection Day a believer will be asked to watch the people, and find out whoever has somehow helped him by feeding him, or giving him something to drink, etc. He will then be allowed to take the hands of all the people who somehow helped him and take them all to Heaven.”[5]

الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا إسحاق بن محمد بن مروان الغزال، قال: حدثنا أبي، قال: حدثنا أبو حفص الأعشى، قال: سمعت الحسن بن صالح بن حي قال: سمعت جعفر بن محمد (عليهما السلام) يقول: «لقد عظمت منزلة الصديق، حتى أن أهل النار يستغيثون به، و يدعونه قبل القريب الحميم، قال الله سبحانه مخبرا عنهم: فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ».

Al-Sheykh in his (book) Majaalis, said, ‘A group informed us, from Abu Al Mufazzal, from Is’haq Bin Muhammad Bin Marwan Al Gazaal, from his father, from Abu Hafs Al Saha from Al Hassan Bin Salih Bin Hayy who said,

‘I heard Ja’far^-asws Bin Muhammad^-asws saying: ‘The status of the friend has been magnified, to the extent that the inhabitants of the Fire would be seeking help with him, and they would be calling him before going near the Fire. Allah^-azwj, Glorious is He^-azwj, Informs about them: So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’’.^[6]

وروى البرقي، عن ابن سيف، عن أخيه، عن أبيه، عن عبد الكريم بن عمرو، عن سليمان بن خالد قال: كنا عند أبي عبد الله (عليه السلام): فقرأ: فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ، و قال: «و الله لنشفعن- ثلاثا- و لتشفعن شيعتنا- ثلاثا- حتى يقول عدونا: فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ».

And Al-Barqy has reported, from Ibn Sayf, from his brother, from his father, from Abdul Kareem Bin Amro, from Sulayman Bin Khalid who said,

‘We were in the presence of Abu Abdullah^-asws, and he^-asws recited So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101], and said: ‘By Allah^-azwj, we^-asws would be interceding (three times) – and you (Shias) would be interceding’ (saying it three times) – until our^-asws enemies would be saying, So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’.^[7]

أحمد بن محمد بن خالد البرقي: عن عمر بن عبد العزيز، عن مفضل، أو غيره، عن أبي عبد الله (عليه السلام)، في قول الله تعالى: فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ، قال: «الشافعون: الأئمة، و الصديق من المؤمنين».

Ahmad Bin Muhammad Bin Khalid Al-Barqy, from Umar Bin Abdul Aziz, from Mufazzal, or someone else,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj the Exalted: So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101], he^-asws said: ‘The intercessors – The Imams^-asws, and the friend, from the Momineen’.^[8]

الزمخشري في (ربيع الأبرار): عن علي (عليه السلام): «من كان له صديق حميم فإنه لا يعذب، ألا ترى كيف أخبر الله عن أهل النار: فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ؟».

Al Zamakshary, in (the book) Rabi’e Al Abrar,

‘From Ali^-asws (having said): ‘One who would have a friend for him (on the Day of Judgment) would not be Punished. Do you not see how Allah^-azwj Informs about the inhabitants of the Fire: So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]?’’^[9]

قال رسول الله صلي الله عليه و اله و سلم والّذي نفسي بيده، لا تدخلوا الجنّة حتّى تؤمنوا، ولا تؤمنوا حتّى تحابّوا، أوَلا أدلّكم على شيءٍ إنْ فعلتموه تحاببتم؟ أفشوا السلام بينكم. وقال صلي الله عليه و اله و سلم إذا الناس أظهروا العلم وضيّعوا العمل، وتحابّوا بالألسن، وتباغضوا بالقلوب وتقاطعوا في الأرحام، لعنهم الله عند ذلك وأصمّهم وأعمى أبصارهم.

Rasool Allah^-saww said: “I swear by the Lord^-azwj who has Control over my^-saww life that you shall not enter Heaven unless you believe. You will not believe unless you love each other. Do you want me to tell you what to do to help you love each other? Establish saying: “Salam” (peace) as the way to greet each other.” He^-saww added: “Allah^-azwj will Damn the people whenever they do not apply their knowledge, and just pay superficial attention to knowledge, and just like each other when speaking- and hate each other in their hearts, and break up family ties. Then Allah^-azwj will Make them deaf and blind.”[10]

How to Find Loyal Friends:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ص يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ فَقُلْتُ يَا أَبَهْ مَنْ هُمْ قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَاعِدُ لَكَ الْقَرِيبَ 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 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 from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Adhafir from certain individuals of his people from Muhammad ibn Muslim or Abu Hamza who has narrated the following from Abu Abdullah^-asws, who from his father^-asws:

‘Once Ali^-asws Ibn Al-Hussain^-asws said to me^-asws: ‘My^-asws son^-asws, beware of five kinds of people and do not associate with, speak to and accompany them on the road.’

I^-asws then asked: ‘Who are they O father^-asws?’ He^-asws then said: ‘You must not accompany a lying person; he is like a phantom. He tells you of what, in fact, is faraway to be very near and what, in fact, is near to be very far;

You must not associate with a sinful person; he may sell you for a single loaf or even less to this or that person;

You must not associate with a stingy person; he leaves you out in the cold in financial matters in your desperate conditions;

You must not associate with a silly person; he may want to benefit you instead he causes you harm;

‘You must not associate one who has failed to maintain good relations with relatives;

I^-asws have found him being condemned in three places of the book of Allah^-azwj: ‘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) ‘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)

The evil doers (2:26) 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).^[11]

. قال الباقر عليه السلام لا تُقارن ولا تُؤاخ أربعةً: الأحمق، والبخيل، والجَبان والكَذّاب، أمّا الأحمق فإنّه يُريد أن يَنفعك فيَضُرّك، وأمّا البخيل فإنّه يَأخذ منك ولا يعطيك، وأمّا الجَبان فإنّه يَهرب عنك وعن والديه، وأمّا الكذّاب فإنّه يُصَدِّق ولا يَصْدُق.

Imam Baqir^-asws said: “Do not approach or make friends with the fools, the misers, the cowards, or the liars. Fools will harm you instead of benefiting you. Misers will take things from you and not give you anything in return. Cowards will run away from you and their parents. Liars will testify but will not tell the truth.”[12]

وقال عليه السلام الصداقة محدودةٌ، فمَن لم تكن فيه تلك الحدود فلا تنسبه إلى كمال الصداقة، ومَن لم يكن فيه شيءٌ مِن تلك الحدود لا تنسبه إلى شيءٍ مِن الصداقة:

Imam Sadiq^-asws said: “There are certain limits to friendship. Whoever does not fall within those limits should not be considered to be as a ‘true friend’, and whoever does not have anything that falls within those limits should not be ascribed anything related to friendship. The conditions for friendship are:

أوّلها أنْ تكون سريرته وعلانيته لك واحدةٌ، والثانية أنْ يرى زينك زينه وشينك شينه، والثالثة أنْ لا يُغيّره مالٌ ولا ولايةٌ، والرابعة أنْ لا يمنعك شيئاً ممّا تصل إليه مقدرته، والخامسة أنْ لا يسلّمك عند النكبات.

Firstly, a friend should not hide anything from you, and be the same person to you in private than he is in public;

Secondly, he should consider your beauty as his own, and your ugliness as his own;

Thirdly, Wealth and position should not change him;

Fourthly, He should not withhold from you what he has power over, and

Fifthly, He should not abandon you during times of hardship.”[13]

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 Abdullah^-asws has said: ‘Try your brothers (friends) in two things – if not found (in them) 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.’[14]

The Reward for Loving the Followers of Ahl Al-Bayt^-asws:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ بِحُبِّكُمْ وَ إِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ بِبُغْضِكُمُ النَّارَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim and from Hafs ibn al-Bakhtari who narrates the following from Abu Abdullah^-asws :

‘A person who loves you (being the followers of the Ahl al-Bayt^-asws) without knowing your belief Allah^-azwj will Admit him to Paradise because he loves you.  A person who hates you without knowing what your belief is, Allah^-azwj will Through him into the fire for hating you.’^[15]

. عنه عليه السلام قال: مَن أغاث لَهفاناً أو كشف كُربة مؤمنٍ كتب الله له ثلاثاً وسبعين رحمةً، ادّخرَ له اثنتين وسبعين رحمةً وعجّلَ له واحدةً.

Imam Sadiq^-asws said: “Allah^-azwj will Grant seventy-three rewards to whomever eliminates the cause of a Muslim’s sorrow or a believer’s sadness. He^-azwj will Save seventy-two of those rewards for him, and Grant him one reward immediately.”[16]

Don’t be Critical to your Friends:

قال رسول الله صلي الله عليه و اله و سلم لا تظهر الشماتة لأخيك فيرحمه الله ويبتليك.

Rasool Allah^-saww said: “Do not blame your believing brother during times of hardship. Allah^-azwj might have Mercy upon him, and send down hardships upon you.”[17]

. وقال صلي الله عليه و اله و سلم: لا تُشيروا إلىَ المطر بالأصابع، ولا إلىَ الهَلال بالأصابع.

Rasool Allah^-saww said: “Do not point at your friends with your finger. Also do not point at the new moon with your finger.”[18]

. وقال عليه السلام لا ينفكّ المؤمن مِن خصالٍ أربعٍ: مِن جارٍ يؤذيه، وشيطانٍ يُغويه، ومنافقٍ يقفو إثره، ومؤمنٍ يحسده. قال سماعة: قلتُ: جعلتُ فداك مؤمنٌ يحسده! قال: يا سماعة، أما أنّه أشهدهم عليه، قلتُ: وكيف ذلك؟ قال: لأنّه يقول القول فيصدق عليه.

Imam Sadiq^-asws said: “There are always four problems that a believer faces: (1) A neighbour to bother him; (2) A Satan to try to deviate him; (3) A hypocrite to always follow him, and (4) A jealous believer.” The Imam^-asws was asked: “A jealous believer?” He^-asws replied: “A jealous believer is the worst problem he is faced with.” He was asked how. Imam Sadiq^-asws said: Because a jealous believer will say bad things about him, and others will believe him.[19]

. وقال عليه السلام أيضا: المؤمن أعظم حرمةً مِن الكعبة.

Imam Sadiq^-asws said: “A believer’s respect and honour is much more than that of the (Holy House of) Ka’bah.”[20]

. وقال صلي الله عليه و اله و سلم لا تَستخفّوا بفُقراء شيعة عليٍّ وعِترته مِن بعده، فإنّ الرجل منهم لَيشفع في مثل ربيعة ومضر.

Rasool Allah^-saww said: “Do not disrespect the poor followers of Ali^-asws and his^-asws children, since each one of them can intercede on behalf of two large tribes such as the Rabia and the Mezr tribes.”[21]

A Momin 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.[22]

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 Abdullah^-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.[23]

. قال أبو عبد الله عليه السلام الشيعة ثلاثةٌ: محبٌّ وادٍ فهو منّا، ومتزيّنٌ بنا ونحن زينٌ لِمَن تزيّن بنا، ومستأكلٌ بنا الناس ومَن استأكل بنا افتقر.

Imam Sadiq^-asws said: “Our Shiites are three groups of people: real friends of ours^-asws who are really from us^-asws; those who use us and their association with us to preserve their honour; and those who use us to earn a living. Whoever uses us^-asws to earn a living shall become poor.”[24]

Defending a Friend in his Absence:

. عن أبي جعفر عليه السلام قال: مَن اغتيبَ عنده أخوه المؤمن فنصره وأعانه نصره الله في الدنيا والآخرة، ومَن اغتيبَ عنده المؤمن فلم ينصره ولم يدفع عنه وهو يقدر على نُصرته وعونه خوّفه الله في الدنيا والآخرة.

Imam Baqir^-asws said: “Whoever hears gossip about another believer and defends him, Allah^-azwj will help him in this world and the Hereafter. But whoever hears gossip about another believer and can defend him but does not do so, Allah^-azwj will scare him in this world and the Hereafter.”[25]

Treating People with Justice:

. عن الصادق عليه السلام صانِع المنافِقَ بلسانك، وأخلِص وُدَّك للمؤمنين، وإنْ جالسك يهوديّ فأحسِن مجالسته.

Imam Sadiq^-asws said: “Treat the hypocrites by verbally advising them. (However) Be truly sincere with the believers. If you are in the company of a Jew, be a good companion for him.”[26]

قال رسول الله صلي الله عليه و اله و سلم حُسن المحَضر مِن طيب المولد.

Rasool Allah^-saww said: “Properly associating with people is a sign of being born legitimately.”[27]

The Rights of Believers on Each Other:

. قال رسول الله صلي الله عليه و اله و سلم للمؤمن على المؤمن سبعة حقوقٍ واجبةٍ من الله تعالى: الإجلال له في عينه، والودّ له في صدره، والمواساة له في ماله، وأنْ يحرم غيبته، وأنْ يعوده في مرضه، وأنْ يشيّع جنازته، وأنْ لا يقول فيه بعد موته إلا خيراً.

Rasool Allah^-saww said: “Allah^-azwj the Almighty has Made seven rights for each believer incumbent upon any other believer: “(1) He must honour him in his view. (2) He must love him wholeheartedly. (3) He must help him. (4) He should consider gossiping behind him to be divinely forbidden. (5) He should visit him when he gets ill. (6) He should attend and escort his funeral procession. (7) He should only speak good of him after his death.”[28]

. عن الباقر عليه السلام قال: يحقّ على المؤمن للمؤمن النصيحة.

Imam Baqir^-asws said: “A believer’s right over other believers is to be given sincere advice.”[29]

. سُئل أبو عبد الله عليه السلام ما أدنى حقُّ المؤمن على أخيه؟ قال: أنْ لا يستأثر عليه بما أحوج إليه منه.

Imam Sadiq^-asws was asked: “What are the minimum rights of one believer over his (believing) brother?” He said: “He should give a higher priority to his brother’s urgent needs than his own needs.”[30]

. عن جعفر بن محمّد بن مالك رفعه إلى أبي عبد الله عليه السلام عن بعض أصحابنا قال: قلتُ لأبي عبد الله عليه السلام إخواننا يَتولّون عملَ السُلطان، أفندعو لهم؟ فقال أبو عبد الله عليه السلام هل يَنفعونكم؟ قلتُ: لا، فقال: ابرؤا منهم، برئ الله منهم.

Ja’far ibn Muhammad ibn Malik narrated that one of the companions of Imam Sadiq^-asws asked him if they should pray for their brothers who work for the government. The Imam^-asws asked him if there is any use in what they do for him. When he replied no, Imam Sadiq^-asws said: “I have broken off from them, so you should break off from them too.”[31]

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, provide help in his hardships and payoff his debts. When he dies, look after his family and children.’[32]

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 Abdullah^-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.’[33]

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:

‘Once a certain individual of our people wrote to Abu Abdullah^-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.’[34]

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 Abdullah^-asws:

‘The best way to worship Allah^-azwj is to fulfil (protect) the rights of the believer.’[35]

. وقال عليه السلام أيضا: تقرّبوا إلىَ الله بمواساة إخوانكم.

Imam Sadiq^-asws said: “Seek nearness to Allah^-azwj by sympathizing with your brothers.[36]”

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 Abdullah^-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 anyone other than Him^-azwj.’[37]

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:

‘Once I was performing Tawaf[38] along with Abu Abdullah^-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 Abdullah^-asws and go with him. I was still performing Tawaf when he made a gesture for the same purpose and Abu Abdullah^-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 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.’[39]

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:

‘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.’[40]

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:

‘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.’[41]

Seeking Help from Momineen:

. عن أبي عبد الله عليه السلام قال: إذا ضاق أحدكم فليُعلم أخاه، ولا يعين على نفسه.

Imam Sadiq^-asws said: “You should inform your religious brothers whenever life gets hard for you. You should not rely solely on yourself as you may get overpowered.”[42]

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 Abdullah^-asws:

‘Rasool 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.’[43]

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:

‘I heard Abu Abdullah^-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.’[44]

. قال الباقر عليه السلام أحبب أخاك المسلم، وأحبب له ما تُحبّ لنفسك واكره له ما تُكره لنفسك، إذا احتجتَ فاسأله وإذا سألك فأعطه، ولا تدّخر عنه خيرا فإنّه لا يدّخره عنك، كُن له ظهرا فإنّه لك ظهرٌ، إنْ غاب فاحفظه في غيبته، وإنْ شهد فزُره وأجِلّه وأكرمه فإنّه منك وأنت منه، وإنْ كان عليك عاتبا فلا تُفارقه حتّى تَسلّ سخيمته وما في نفسه، وإذا أصابه خيرٌ فاحمد اللهسبحانه و تعاليعليه، وإنْ ابتُلي فاعضده وتمحّل له.

Imam Baqir^-asws said: “Love your Muslim brother, and like for him what you like for yourself, and dislike for him what you dislike for yourself. Ask him for help if you need anything, and fulfil his needs if he ever asks you for help. Do not hide from him any good things, as he does not do likewise. Be his supporter just as he is your supporter. When he is not present, support him in his absence until he returns, then go to see him when he returns. Honour him and respect him since you are from him and he is from you. If he blames you do not leave him, and let him express what bothers him, and he gets relieved. Praise Allah^-azwj the Almighty when he receives some good things, and help and support him when he suffers from a calamity.”[45]

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:

‘Once I went in the presence of Abu Abdullah^-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 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 yourself 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 Ansaar came to Rasool 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 Rasool 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.’[46]

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 Abdullah^-asws:

‘Maintaining good neighbourly relations increases one’s sustenance.’[47]

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 his uncle Ya’qub ibn Salim from Ishaq ibn ‘Ammar who has said:

‘I heard Abu Abdullah^-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 while so and so in your neighbourhood was fasting but he receive nothing from it.’[48]

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’ and in the evening also would announce, ‘Whoever needs dinner come to the house of Jacob.’[49]

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.’[50]

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.’[51]

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 ‘Abdullah^-asws:

Abu Abdullah^-asws said: ‘Rasool 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.’[52]

. من كتاب روضة الواعظين: قال رسول الله صلي الله عليه و اله و سلم هل تَدرون ما حقُّ الجار؟ ما تَدرون مِن حقّ الجار إلاّ قليلاً؟ ألا لا يُؤمنُ بالله واليوم الآخر مَن لا يأمَن جارَه بِوائقه، وإذا استقرضه أن يقرضه، وإذا أصابه خيرٌ هنّاه، وإذا أصابه شرٌّ عزّاه، ولا يستطيل عليه في البناء يحجب عنه الريح إلاّ بإذنه، وإذا اشتهى فاكهةً فليهدِ له فإن لم يهد له فليُدخِلها سرّاً، ولا يعطي صبيانه منها شيئاً يغايظون صبيانه. ثمّ قال رسول الله صلي الله عليه و اله و سلم الجيران ثلاثةٌ؛ فمنهم مَن له ثلاثةُ حقوقٍ: حقُّ الإسلام، وحقُّ الجَوار، وحقُّ القَرابة، ومنهم [مَن] له حقّان: حقُّ الإسلام، وحقُّ الجوار، ومنهم مَن له حقٌّ واحدٌ: الكافرُ له حقُّ الجوار.

In Rauzat al-Vaezeen it is narrated that Rasool Allah^-saww said: “Do you know what the rights of the neighbours are? Beware, you only know a little about the rights of the neighbours. One whose neighbour is not secure from him, has not believed in God and the Hereafter. He should give him a loan whenever he requests one. He should congratulate him whenever something good happens to him, and he should condole him whenever something bad happens to him. He should not build his house so high that his neighbour’s house cannot get any fresh air, unless he gets permission. He should give him fruit whenever he needs any. If he does not give it in public, he should send it in private. He should not give his kids any toys with which they might bother the neighbour.”

Then the Rasool Allah^-saww added: “Neighbours are divided into three groups. Some have three rights: Islam, being neighbours and being relatives. Some have two rights: Islam, and being neighbours. But some have only one right. They are infidels who only have the right of being neighbours.”[53]

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.’[54]

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 Abdullah^-asws:

‘Rasool 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.’[55]

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 ‘Abdullah^-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.’[56]

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.’[57]

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 Abdullah^-asws:

Abu Abdullah^-asws said: ‘Rasool 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.’[58]

. وقال النبيّ صلي الله عليه و اله و سلم إذا جاء الرجلُ فاسأله عن اسمه واسم أبيه وممّن هو، فإنّه أوصل للمودّة.

Rasool Allah^-saww said: “When a man comes to see you, ask him his name and where he lives. Asking these questions will help foster friendship.”[59]

. عنه عليه السلام قال: قال رسول الله صلي الله عليه و اله و سلم ثلاثٌ يُصفين ودّ المرء لأخيه المسلم: يلقاه بالبِشر إذا لقيه، ويُوسّع له في المجلس إذا جلس إليه، ويدعوه بأحبّ الأسماء إليه.

Imam Sadiq^-asws quoted on the authority of Rasool Allah^-saww: “Three things will prove your friendship to your Muslim brother: Welcoming him warmly, making room for him in meetings when he arrives, and calling him by his dearest names.”[60]

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.’[61]

Giving a Helping Hand to a Brethren:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَكَّارِ بْنِ كَرْدَمٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لِي يَا مُفَضَّلُ اسْمَعْ مَا أَقُولُ لَكَ وَ اعْلَمْ أَنَّهُ الْحَقُّ وَ افْعَلْهُ وَ أَخْبِرْ بِهِ عِلْيَةَ إِخْوَانِكَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا عِلْيَةُ إِخْوَانِي قَالَ الرَّاغِبُونَ فِي قَضَاءِ حَوَائِجِ إِخْوَانِهِمْ قَالَ ثُمَّ قَالَ وَ مَنْ قَضَى لِأَخِيهِ الْمُؤْمِنِ حَاجَةً قَضَى اللَّهُ عَزَّ وَ جَلَّ لَهُ يَوْمَ الْقِيَامَةِ مِائَةَ أَلْفِ حَاجَةٍ مِنْ ذَلِكَ أَوَّلُهَا الْجَنَّةُ وَ مِنْ ذَلِكَ أَنْ يُدْخِلَ قَرَابَتَهُ وَ مَعَارِفَهُ وَ إِخْوَانَهُ الْجَنَّةَ بَعْدَ أَنْ لَا يَكُونُوا نُصَّاباً وَ كَانَ الْمُفَضَّلُ إِذَا سَأَلَ الْحَاجَةَ أَخاً مِنْ إِخْوَانِهِ قَالَ لَهُ أَ مَا تَشْتَهِي أَنْ تَكُونَ مِنْ عِلْيَةِ الْإِخْوَانِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali from Bakkar ibn Kardam from al-Mufaddal who has narrated the following from Abu Abdullah^-asws:

‘The Imam^-asws said to me: ‘O Mufaddal, listen to what I say to you. Bear in mind that it is the truth. Do it and inform ‘Ilyah, of your brothers (in belief).’ I asked, ‘May Allah^-azwj keep my soul in service for your cause, what is (‘Ilyah) of my brothers (in belief)?’ The Imam^-asws said: ‘All those interested in helping their brothers (in belief).’ The narrator has said that the Imam^-asws then said: ‘Whoever makes one wish of his brother (in belief) come true (me Allah^-azwj, on the Day of Judgment will make one thousand of his wishes come true of which one is his admission in paradise, as well as his relatives, those whom he knows and his brothers will be admitted into paradise, provided, they are not against belief in Walayah (Divine Authority) of ‘A‘immah^-asws. Whenever al-Mufaddal would ask for help from any of his brothers (in belief) he would ask. ‘Do you not wish to be a ‘Ilyah (brothers in belief) interested in helping believers?’^[62]

عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ صَدَقَةَ الْأَحْدَبِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ خَيْرٌ مِنْ عِتْقِ أَلْفِ رَقَبَةٍ وَ خَيْرٌ مِنْ حُمْلَانِ أَلْفِ فَرَسٍ فِي سَبِيلِ اللَّهِ

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ مِثْلَ الْحَدِيثَيْنِ

It is narrated horn him (narrator of the Hadith above) from Muhammad ibn Ziyad from Hakam ibn Ayman from Sadaqah al-Ahdab who has narrated the following from Abu Abdullah^-asws:

‘Helping to meet the needs of a believer is better than setting free one thousand slaves and better than donating one thousand horses loaded (with good) in the way of Allah^-azwj.’

Ali ibn Ibrahim has narrated from his father from Muhammad ibn Ziyad a Hadith similar to the two above Ahadith.^[63]

عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ صَنْدَلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَقَضَاءُ حَاجَةِ امْرِئٍ مُؤْمِنٍ أَحَبُّ إِلَى اللَّهِ مِنْ عِشْرِينَ حَجَّةً كُلُّ حَجَّةٍ يُنْفِقُ فِيهَا صَاحِبُهَا مِائَةَ أَلْفٍ

Ali has narrated from his father from Muhammad ibn Ziyad from Sandal from abu al-Sabbah al-Kinani who has narrated the following from Abu Abdullah^-asws:

‘Abu Abdullah^-asws has said: ‘To help meet the needs of a believing man is more beloved to Allah^-azwj than twenty Hajj for which one spends one hundred thousand.’^[64]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الْمُؤْمِنُ رَحْمَةٌ عَلَى الْمُؤْمِنِ قَالَ نَعَمْ قُلْتُ وَ كَيْفَ ذَاكَ قَالَ أَيُّمَا مُؤْمِنٍ أَتَى أَخَاهُ فِي حَاجَةٍ فَإِنَّمَا ذَلِكَ رَحْمَةٌ مِنَ اللَّهِ سَاقَهَا إِلَيْهِ وَ سَبَّبَهَا لَهُ فَإِنْ قَضَى حَاجَتَهُ كَانَ قَدْ قَبِلَ الرَّحْمَةَ بِقَبُولِهَا وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَإِنَّمَا رَدَّ عَنْ نَفْسِهِ رَحْمَةً مِنَ اللَّهِ جَلَّ وَ عَزَّ  سَاقَهَا إِلَيْهِ وَ سَبَّبَهَا لَهُ وَ ذَخَرَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الرَّحْمَةَ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى يَكُونَ الْمَرْدُودُ عَنْ حَاجَتِهِ هُوَ الْحَاكِمَ فِيهَا إِنْ شَاءَ صَرَفَهَا إِلَى نَفْسِهِ وَ إِنْ شَاءَ صَرَفَهَا إِلَى غَيْرِهِ يَا إِسْمَاعِيلُ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ هُوَ الْحَاكِمُ فِي رَحْمَةٍ مِنَ اللَّهِ قَدْ شُرِعَتْ لَهُ فَإِلَى مَنْ تَرَى يَصْرِفُهَا قُلْتُ لَا أَظُنُّ يَصْرِفُهَا عَنْ نَفْسِهِ قَالَ لَا تَظُنَّ وَ لَكِنِ اسْتَيْقِنْ فَإِنَّهُ لَنْ يَرُدَّهَا عَنْ نَفْسِهِ يَا إِسْمَاعِيلُ مَنْ أَتَاهُ أَخُوهُ فِي حَاجَةٍ يَقْدِرُ عَلَى قَضَائِهَا فَلَمْ يَقْضِهَا لَهُ سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً يَنْهَشُ إِبْهَامَهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Harun ibn al-Jahm from Isma’il ibn Ammar al-Sayrafi who has said:

‘Once I asked Abu Abdullah^-asws: ‘May Allah^-azwj Keep my soul in service for your^-asws cause, is a believer a blessing for believers?’

The Imam^-asws said: ‘Yes, he is.’ I then asked, ‘How is he as such?’ The Imam^-asws said:  A believer who may come to his brother (in belief) for help, in fact, is a blessing from Allah^-azwj whom He^-azwj has led to him and has made him a means of blessings for him. If he makes his wish come true he accepts the blessing through his help and if he refuses to help while in a position to him, in fact, has repulsed from himself blessings that Allah^-azwj had sent to him and had made him (believer) a means for his receiving rewards.

Allah^-azwj Preserves that blessing to the Day of Judgment so that the needy believer who had faced refusal may decide about it. He may avail it for himself or someone else. O Isma’il, on the Day of Judgment when he will be judged for the blessing from Allah^-azwj that is appropriated to him to who do you think he will make it available?’ I said: ‘I do not think he will turn it away from himself.’ The Imam^-asws said: ‘Do you not think’) Be certain that he will not turn it away from him-self. O ‘Isma’il, if a believer comes to his brother (in belief) for help and he refuses to help, despite being able to help, in his grave Allah^-azwj will raise a snake to keep biting his thumb to the Day of Judgment wherein he may be forgiven or made to suffer torments.^[65]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا قَضَى مُسْلِمٌ لِمُسْلِمٍ حَاجَةً إِلَّا نَادَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيَّ ثَوَابُكَ وَ لَا أَرْضَى لَكَ بِدُونِ الْجَنَّةِ

AI-Husayn ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Ishaq from Bakr ibn Muhammad who has narrated the following from Abu Abdullah^-asws:

‘Whenever a Muslim helps make the wish of a Muslim to come true, Allah^-azwj Says: ‘With Me^-azwj is your reward and I^-azwj will not agree to allow it to be less than Paradise.’^[66]

عَنْهُ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً وَاحِداً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ اللَّهُ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ حَتَّى إِذَا كَانَ عِنْدَ الْمُلْتَزَمِ فَتَحَ اللَّهُ لَهُ سَبْعَةَ أَبْوَابٍ مِنْ أَبْوَابِ الْجَنَّةِ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا الْفَضْلُ كُلُّهُ فِي الطَّوَافِ قَالَ نَعَمْ وَ أُخْبِرُكَ بِأَفْضَلَ مِنْ ذَلِكَ قَضَاءُ حَاجَةِ الْمُسْلِمِ أَفْضَلُ مِنْ طَوَافٍ وَ طَوَافٍ وَ طَوَافٍ حَتَّى بَلَغَ عَشْراً

It is narrated from him (narrator of the Hadith above) from Sadan ibn Muslim from Ishaq ibn ‘Ammar who has narrated the following from Abu Abdullah^-asws:

‘Whoever performs a single Tawaf^[67] of this House, Allah^-azwj Writes down for him six thousand good deeds, deletes his six thousand sins, and raises him six thousand degrees in meritorious status until he reaches al-Multazam (a part of Ka’ba) Allah^-azwj then opens seven doors of paradise for him.’

I then asked: ‘May Allah^-azwj Keep my soul in service for your cause, all these rewards just for one Tawaf (walking seven times around the Ka’ba for worship)?’ The Imam^-asws said: ‘Yes, and I can tell you something better than this and that is helping the wish of a Muslim to come true. It is better than a Tawaf, a Tawaf. …, the Imam^-asws repeated ten times.’^[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْخَارِقِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ يَطْلُبُ بِذَلِكَ مَا عِنْدَ اللَّهِ حَتَّى تُقْضَى لَهُ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ مِثْلَ أَجْرِ حَجَّةٍ وَ عُمْرَةٍ مَبْرُورَتَيْنِ وَ صَوْمِ شَهْرَيْنِ مِنْ أَشْهُرِ الْحُرُمِ وَ اعْتِكَافِهِمَا فِي الْمَسْجِدِ الْحَرَامِ وَ مَنْ مَشَى فِيهَا بِنِيَّةٍ وَ لَمْ تُقْضَ كَتَبَ اللَّهُ لَهُ بِذَلِكَ مِثْلَ حَجَّةٍ مَبْرُورَةٍ فَارْغَبُوا فِي الْخَيْرِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Ibrahim al-Khariqi who has said:

‘I heard Abu Abdullah^-asws saying: ‘Whoever walks to help make the wish of his believing brother (in belief) come true, seeking thereby the reward for it with Allah^-azwj until he makes it happen, Allah^-azwj Writes down for him a reward equal to the reward for performing Hajj and ‘Umrah that are of virtuous deeds, fasting for two of the sacred months while spending this time in the Sacred Mosque performing ‘I’tikaf^[69], and if one walks with the intention to help, but does not make it come true, Allah^-azwj still Writes down for him the reward for one Hajj that is accepted. Therefore, be interested in good deeds.’^[70]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تَنَافَسُوا فِي الْمَعْرُوفِ لِإِخْوَانِكُمْ وَ كُونُوا مِنْ أَهْلِهِ فَإِنَّ لِلْجَنَّةِ بَاباً يُقَالُ لَهُ الْمَعْرُوفُ لَا يَدْخُلُهُ إِلَّا مَنِ اصْطَنَعَ الْمَعْرُوفَ فِي الْحَيَاةِ الدُّنْيَا فَإِنَّ الْعَبْدَ لَيَمْشِي فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ فَيُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكَيْنِ وَاحِداً عَنْ يَمِينِهِ وَ آخَرَ عَنْ شِمَالِهِ يَسْتَغْفِرَانِ لَهُ رَبَّهُ وَ يَدْعُوَانِ بِقَضَاءِ حَاجَتِهِ ثُمَّ قَالَ وَ اللَّهِ لَرَسُولُ اللَّهِ ص أَسَرُّ بِقَضَاءِ حَاجَةِ الْمُؤْمِنِ إِذَا وَصَلَتْ إِلَيْهِ مِنْ صَاحِبِ الْحَاجَةِ

A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Urmah from al-Hassan ibn Ali ibn abu Hamza from his father from Abu Basir who has said:

‘Abu Abdullah^-asws has said: ‘Compete in al-Maruf, doing good to your brothers (in belief) and be of such people; in paradise there is a door called Al-Maruf through which no one can enter except those who have performed al-Maruf the virtuous deed) in the worldly life.  If a servant (of Allah^-azwj) walks to help his believing brother (in belief), Allah^-azwj Appoints two angels one from the right and one from the left to ask forgiveness for him from his Lord and pray for his wish to come true.’ The Imam^-asws then said: ‘By Allah^-azwj, Rasool Allah^-saww becomes happier for the coming true of the wish of the needy believer than the needy believer himself.’^[71]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ وَ اللَّهِ لَأَنْ أَحُجَّ حَجَّةً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً وَ رَقَبَةً وَ رَقَبَةً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ عَشْراً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ السَّبْعِينَ وَ لَأَنْ أَعُولَ أَهْلَ بَيْتٍ مِنَ الْمُسْلِمِينَ أَسُدَّ جَوْعَتَهُمْ وَ أَكْسُوَ عَوْرَتَهُمْ فَأَكُفَّ وُجُوهَهُمْ عَنِ النَّاسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَحُجَّ حَجَّةً وَ حَجَّةً وَ حَجَّةً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ عَشْراً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ السَّبْعِينَ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Khalaf ibn Hammad from certain individuals of his people who has narrated the following from Abu Jafar^-asws:

‘By Allah^-azwj, performing one Hajj is more beloved to me than setting free of ten slaves and up to seventy slaves, If I^-asws look after a Muslim family, satisfy their hunger and clothe them to safeguard their dignity among the people it is more beloved to me than to perform Hajj ten times and so on up to seventy Hajj.’^[72]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الشَّعِيرِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع أَنَّ مِنْ عِبَادِي مَنْ يَتَقَرَّبُ إِلَيَّ بِالْحَسَنَةِ فَأُحَكِّمُهُ فِي الْجَنَّةِ فَقَالَ مُوسَى يَا رَبِّ وَ مَا تِلْكَ الْحَسَنَةُ قَالَ يَمْشِي مَعَ أَخِيهِ الْمُؤْمِنِ فِي قَضَاءِ حَاجَتِهِ قُضِيَتْ أَوْ لَمْ تُقْضَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ali Sahib al-Shair from Muhammad ibn Qays who has narrated the following from Abu Jafar^-asws:

‘Allah^-azwj sent revelations to Moses^-as that said: ‘Of My servant there are those who perform a good deed seeking thereby nearness to Me and I help him to rule in paradise.’ Moses^-as then asked: ‘Lord, what is that good deed?’ Allah^-azwj said: ‘He walks with his brother (in belief) to help his wish come true, whether it then comes true or not.’^[73]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا

AI-Hussain ibn Muhammad has narrated from Mu’alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abd Allah from Ali ibn Ja’far who has said:

‘I heard abu al-Hassan^-asws saying: ‘To whomever his believing brother (in belief) comes for help, in fact, it is a blessing from Allah^-azwj that He^-azwj has led to him, If he accepts that blessing he has connected his guardianship with our^-asws guardianship (al-Walayah) that is connected to the guardianship of Allah^-azwj, If he refuses to help when he is able to help, Allah^-azwj Assigns a snake from fire to keep biting him in his grave until the Day of Judgment wherein he will be forgiven or made to suffer torment. If in such case (in need of help) the needy accepts his excuse it will be much worse for him.’^[74]

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 لَتَرِدُ عَلَيْهِ الْحَاجَةُ لِأَخِيهِ فَلَا تَكُونُ عِنْدَهُ فَيَهْتَمُّ بِهَا قَلْبُهُ فَيُدْخِلُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَمِّهِ الْجَنَّةَ

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

Abu Jafar^-asws said; ‘A believer may find his brother (in belief) needy in a certain matter that is not available to him and he intends in his heart to meet such need, Allah^-azwj, the Admits him in paradise just because of his intention.’^[75]

. وعنه عليه السلام قال: مَن أكرم مُؤمناً فكأنّما يُكرم الله، ومَن دعا لأخيه المؤمن دفع الله عنه البَلاء ودَرَّ عليه الرِزق.

Imam Sadiq^-asws said: “Whoever respects a believer it is as if he has respected Allah^-azwj. Whoever prays for his believing brother, Allah^-azwj will fend off calamities from him and increase his share of daily bread.”[76]

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:

‘Abu Abdullah^-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.’[77]

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:

‘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).’[78]

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 Abdullah^-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.’[79]

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:

‘I heard Abu Abdullah^-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.’[80]

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:

Abu Abdullah^-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.’[81]

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:

‘Once I was in the presence of Abu Abdullah^-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!’[82]

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:

‘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.’[83]

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:

‘I heard Abu Abdullah^-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.’[84]

. عن عبد الله بن عجلان عن السكوني قال: قلتُ لأبي جعفر عليه السلام رُبما قسّمتُ الشيء بين أصحابي أصِلُهُم به، فكيف أُعطيهم؟ فقال: أعطهم على الهِجرة في الدين والفضل والفقه.

Abdullah ibn Ajlan quoted on the authority of Al-Sokuni that someone told Imam Baqir^-asws: “How should I sometimes divide something I want to give my friends.” The Imam^-asws replied: “Use their superiority in (practicing) religion, their Virtue (Status in religion) and ‘الفقه’ knowledge (of Ahadith)[85] as measures of priority to divide it between them.”[86]

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 Abdullah^-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).’[87]

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 has been narrated from him (narrator of the Hadith above) from Ali ibn al-Nu’man from ibn Muskan from Khaythamah who has said:

‘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).’[88]

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:

‘Rasool Allah^-saww has said: ‘Jibraeel^-as 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 Rasool 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.’[89]

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 Abdullah^-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.’[90]

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:

‘I heard Abu Abdullah^-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.’[91]

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.’[92]

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) 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) 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.’[93]

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:

‘Rasool 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.’[94]

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:

‘Rasool 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.’[95]

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 Jafar^-asws:

‘When shaking hands with people, Rasool Allah^-saww had never been the first to discontinue the handshake.’[96]

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:

‘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 seat. 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 Rasool Allah^-saww, you do things that no one has act 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.’[97]

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.’[98]

Drinking from the Left-Over of a Momin is Cure 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 Jafar^-asws:

Abu Abdullah^-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).[99]

‏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 Meyah (400 traditions) that there is a cure for diseases from the leftover of a believer.[100]

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 Jafar^-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 will reward you for this and will raise your position in the next life.[101]

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-Mahaasin reports from Yaqub ibn Yazeed who Mohammed ibn Jamhur al-Ammi, the following from Prophet Muhammad^-saww:

Whoever visits an innovator and shows respect to him, he tries to demolish the foundation of Islam.[102]

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 Jafar^-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.’[103]

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 Jafar^-asws:

‘Amir-ul-Momineen^-asws has said: ‘Meeting of brothers (in belief) is a great opportunity, even if they are very few.’[104]

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 Jafar^-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.’[105]

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 Jafar^-asws:

‘Certain angels of heaven look at one, two or three people on earth speak of the excellence and praise of Muhammad^-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 Muhammad^-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.’[106]

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:

‘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 Muhammad^-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.’[107]

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 Jafar^-asws:

‘Abu Abdullah^-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.’[108]

Never Slam Doors on Friends:

عن إسحاق بن عمّار قال: قلتُ لأبي عبد الله عليه السلام إنّي رجلٌ مشهورٌ وإنّ أُناساً مِن أصحابنا يأتوني ويغشوني وقد اشتهرت بهم، أفأمنعهم أنْ يأتوني وأخاف؟ فقال: يا إسحاق، لا تمنعهم خُلّطتك فإنّ ذلك لن يسعك، فجهدتُ به أنْ يجعل لي رخصةً في خُلّطتهم فأبى عليَّ.

Ishaq ibn Am’mar told Imam Sadiq^-asws: “I am a famous man, and our companions come to see me often. Should I prevent them from doing so?” Imam Sadiq^-asws replied: “No Ishaq. Do not withdraw your friendship, you cannot do so.” Ishaq said that he tried to persuade the Imam^-asws to let him not associate with them anymore, but the Imam^-asws did not grant him the permission to do so.”[109]

. عن حمّاد بن عُثمان قال: كنتُ عند أبي عبد الله عليه السلام إذ دخل عليه رجلٌ مِن أصحابنا، فقال له أبو عبد الله عليه السلام يشكوك فلانٌ، قال: يشكوني إنّي استقضيتُ حقّي منه! فقال أبو عبد الله عليه السلام كأنّك إذا استقضيتَ حقّك لم تسئ؟ أرأيتَ ما ذكرسبحانه و تعاليفي القرآن: ]يَخافُونَ سُوءَ الْحِسابِ[ أخافوا أنْ يجور الله عليهم؟ لا والله ما خافوا ذلك إنّما خافوا الاستقضاء، فسمّاه الله سوء الحساب، نعم مَن استقضى مِن أخيه فقد أساء.

Himad ibn Uthman narrated that once when he was with Imam Sadiq^-asws one of their companions entered, and Imam Sadiq^-asws asked him: “Why has so and so complained to me about you?” He replied: “He is complaining because I have asked him to pay back what is mine.” Imam Sadiq^-asws said: “Did you not think that he might get upset if you do so. Have you not read Allah^-azwj‘s Words: “Those who join together those things which Allah has Commanded to be joined, hold their Lord in awe, and fear the terrible reckoning.” [The Holy Quran: Ra’d 13:21]

“Do they fear that Allah^-azwj may Oppress them? No. They fear that they may be asked to account for their deeds. (Regarding the words in this verse), Imam Sadiq^-asws commented:  Allah^-azwj called it a terrible reckoning, therefore it is bad to reckon with your (believing) brother.”[110]

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:

‘Once I went to see Abu Abdullah^-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 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.’[111]

. عن أبي عمارة بن الطّيار قال: سمعتُ أبا عبد الله عليه السلام يقول: إنّ الله لم يسأل الناس ما في أيديهم قرضاً مِن حاجة منه إلى ذلك، وما كان لله حقّ فإنّما هو لِوليّه، وإنّما جعل المؤمنين بعضهم لبعضٍ سُلّماً ومُرتفعاً ودرجةً، فإنّ الله وفى لِمَن وفى له زايداً لِمَن شكر.

Abi Amarat ibn al-Tay’yar narrated that Imam Sadiq^-asws said: “Allah^-azwj does not Need to ask anyone for a loan, and whatever rights He^-azwj Has belong to his friends.  Allah^-azwj has Established some of the believers as the means for others to make progress.  Allah^-azwj has Fulfilled His^-azwj promise and has increased the blessings of those who are grateful.”[112]

. وعنه عليه السلام قال: المؤمنُ أخو المؤمن، لا يَظلمه ولا يَخذله ولا يَغشّه ولا يَغتابه ولا يَخونه ولا يَكذبه.

Imam Sadiq^-asws said: “A believer is the brother of another believer. He will not oppress, humiliate, deceive or lie to his brothers.”[113]

. وعنه عليه السلام قال: مَن سأله أخوه المؤمن حاجةً مِن ضُرٍّ فمنعه مِن سَعةٍ وهو يقدر عليها مِن عنده أو مِن عند غيره حشره الله يومَ القيامة مغلولةً يده إلى عُنُقه حتّى يفرغ الله مِن حساب الخلق.

Imam Sadiq^-asws said: “If a believer is asked by another believer to help fulfil one of his vital needs, and he refuses to do so although he is able to directly or indirectly fulfil his needs, he will be resurrected with his hands tied to his neck and has to wait until Allah^-azwj Finishes the reckoning of all His^-azwj creatures’ accounts.”[114]

Never Associate with Persistent Sinners:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَجْلِسَ مَجْلِساً يُعْصَى اللَّهُ فِيهِ وَ لَا يَقْدِرُ عَلَى تَغْيِيرِهِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ziyad al-Nahdi from ‘Abd Allah ibn Salih who has narrated the following from Abu Jafar^-asws:

‘Abu Abdullah^-asws has said: ‘It is not proper for a believer to attend a meeting wherein Allah^-azwj is disobeyed and one is not able to change it.’^[115]

Don’t Stay in Company of Those who Create Mischief:

وَ عَنْهُمْ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَطَّابِ بْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ أَنَّ أَبَا عَبْدِ اللَّهِ ع قَالَ لَهُ لَأَحْمِلَنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ إِلَى أَنْ قَالَ مَا يَمْنَعُكُمْ إِذَا بَلَغَكُمْ عَنِ الرَّجُلِ مِنْكُمْ مَا تَكْرَهُونَ وَ مَا يَدْخُلُ عَلَيْنَا بِهِ الْأَذَى أَنْ تَأْتُوهُ فَتُؤَنِّبُوهُ وَ تُعَذِّلُوهُ وَ تَقُولُوا لَهُ قَوْلًا بَلِيغاً قُلْتُ جُعِلْتُ فِدَاكَ إِذاً لَا يَقْبَلُونَ مِنَّا قَالَ اهْجُرُوهُمْ وَ اجْتَنِبُوا مَجَالِسَهُمْ

Several people have narrated to Suhail, who from ibn Mehboob, who form Khatab ibn Mohammed, who from al-Harith ibn al-Mughara who has said:

Aba Abdullah^-asws said: The sins of our shias are on the necks of the preachers.  Why do you sit in the company of those who abhors you and me^-asws but you still speak with him?  And a passer-by says about you that he is worse than the others.  You should rebuke this kind of people.  I said: ‘Even if I try to stop them (the preachers) they still continue with their mischief.  Imam^-asws said:  Then you should avoid them and stop sitting in their gatherings.^[116]

Imam^-asws Tells Either Associate with a ‘Ghali’ or with us^-asws:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ مَا لِي رَأَيْتُكَ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ يَعْقُوبَ فَقَالَ‏ إِنَّهُ خَالِي فَقَالَ إِنَّهُ يَقُولُ فِي اللَّهِ قَوْلًا عَظِيماً يَصِفُ اللَّهَ وَ لَا يُوصَفُ فَإِمَّا جَلَسْتَ مَعَهُ وَ تَرَكْتَنَا وَ إِمَّا جَلَسْتَ مَعَنَا وَ تَرَكْتَهُ فَقُلْتُ هُوَ يَقُولُ مَا شَاءَ أَيُّ شَيْ‏ءٍ عَلَيَّ مِنْهُ إِذَا لَمْ أَقُلْ مَا يَقُولُ فَقَالَ أَبُو الْحَسَنِ ع أَ مَا تَخَافُ أَنْ تَنْزِلَ بِهِ نَقِمَةٌ فَتُصِيبَكُمْ جَمِيعاً أَ مَا عَلِمْتَ بِالَّذِي كَانَ مِنْ أَصْحَابِ مُوسَى ع وَ كَانَ أَبُوهُ مِنْ أَصْحَابِ فِرْعَوْنَ فَلَمَّا لَحِقَتْ خَيْلُ فِرْعَوْنَ مُوسَى تَخَلَّفَ عَنْهُ لِيَعِظَ أَبَاهُ فَيُلْحِقَهُ بِمُوسَى فَمَضَى أَبُوهُ وَ هُوَ يُرَاغِمُهُ حَتَّى بَلَغَا طَرَفاً مِنَ الْبَحْرِ فَغَرِقَا جَمِيعاً فَأَتَى مُوسَى ع الْخَبَرُ فَقَالَ هُوَ فِي رَحْمَةِ اللَّهِ وَ لَكِنَّ النَّقِمَةَ إِذَا نَزَلَتْ لَمْ يَكُنْ لَهَا عَمَّنْ قَارَبَ الْمُذْنِبَ دِفَاعٌ

A number of our people have narrated from Ahmad ibn Muhammad from Bakr ibn Muhammad from al-Jafari who has said:

‘I heard abu al-Hassan^-asws saying: ‘Why is it that I^-asws find you with ‘Abd al-Rahman ibn Ya’qub?’ I (the narrator) then said, ‘It is because he is my uncle from my mother’s side.’

The Imam^-asws said: ‘He says great heavy words about Allah^-azwj. He describes Allah^-azwj who is beyond description. You either sit with him and leave us^-asws or sit with us^-asws and leave him.’

I then said: ‘He may say anything he wants but what does that have to do with me when I say none of the things that he says?’

Abu al-Hassan^-asws said: ‘Are you not afraid of the misfortune that may befall him and inflict all of you also? Do you not know about the thing that happened to the people of Moses^-as? The father of one of them was of the people of the Pharaoh. When the Pharaoh’s horsemen approached Moses^-as, he withdrew himself from Moses to convince his father to join Moses but his father kept moving while he argued against his father until they reached the shore and both were drowned. The news reached Moses^-as and he^-as said: ‘He is in the mercy of Allah^-azwj, but when misfortune falls there is no defence for those who are close to the sinners.’^[117]

Do Not Associate with the People of ‘Bidah’ (Heretics):

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ 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-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar from ‘Abd al-Rahman ibn abu Najran from ‘Umar ibn Yazid who has narrated the following from Abu Abdullah^-asws:

‘Do not associate with the people of Bidah (heretics) and do not sit with them so you may become one of them in the eyes of the people. Rasool Allah^-saww has said: ‘A man is in the religion of his friends and associates.’^[118]

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

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hussain from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan who has narrated the following from Abu Abdullah^-asws:

‘Rasool Allah^-saww has said: ‘When you, after me find people of Bidah (heresy) and liars, 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 heretic ideas. Allah^-azwj will Reward you for this and will raise your position in the next life.’^[119]

The Company One Must Avoid:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Muhammad ibn Yusuf from Muyassir who has narrated the following from Abu Abdullah^-asws:

‘Abu Abdullah^-asws has said: ‘It is not proper for a Muslim to establish friendship and brotherhood with a blatant sinner, a silly person or a liar.’^[120]

عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ص إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ وَ الْأَحْمَقِ وَ الْكَذَّابِ فَأَمَّا الْمَاجِنُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنْ تَكُونَ مِثْلَهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَلَيْكَ عَارٌ 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 مَطَّهَا بِأُخْرَى حَتَّى إِنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُغْرِي بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ فَاتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ

It is narrated from him (narrator or the Hadith above) from’ Amr ibn ‘Uthman from Muhammad ibn Salim al-Kindy from those who narrated to him who has narrated the following from Abu Jafar^-asws:

‘Amir-ul-Momineen^-asws from the pulpit would say: ‘It is very proper for a Muslim not to establish brotherhood with three kinds of people: a vulgar; a silly; and a lying person; a vulgar person polishes his acts for you and loves that you (eventually) become like him. He does not help you in your religious matters and your life in the hereafter. Association with him is injustice and hardheartedness. His coming and going with you is a disgrace.’

‘A silly person does not show you anything good. There is no hope in his diverting any evil from you even if he may make an effort to help. Perhaps, he may like to benefit you, instead he harms you. His death is better than his living, his silence is better than speaking, and his being at a distance is better than his being nearby.

‘You can never have a happy life with a lying person. He narrates your words to others and the words of the others to you. Whenever he runs out of a story, he stretches one story to the other so much so that even if he may tell the truth it is not believed. He creates animosity among people and grows hatred in the hearts. Be pious before Allah^-azwj and look after your souls.’ ^[121]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها إِلَى آخِرِ الْآيَةِ فَقَالَ إِنَّمَا عَنَى بِهَذَا إِذَا سَمِعْتُمُ الرَّجُلَ الَّذِي يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي الْأَئِمَّةِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ كَائِناً مَنْ كَانَ

A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from Shuayb al-Aqaqufi who has said:

‘Once I asked Abu Abdullah^-asws about the words of Allah^-azwj: ‘Allah has told you (believers) in the Book that when you hear people disbelieving and mocking Allah’s revelations, do not sit with them unless they change the subject. You will become like them. Allah will gather all the hypocrites and the unbelievers together in hellfire.’ (4: 140).

The Imam^-asws said: ‘It means that when you hear the man who rejects the truth, denies it and opposes ‘A’immah^-asws, you then must leave him and do not sit with him no matter whoever he may be.’^[122]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسُ مَجْلِساً يُنْتَقَصُ فِيهِ إِمَامٌ أَوْ يُعَابُ فِيهِ مُؤْمِنٌ

Ali ibn Ibrahim has narrated from his father from Ali ibn Asbat from Sayf ibn ‘Amirah from ‘Abd al-’Ala’ ibn ‘Ayun who has narrated the following from Abu Jafar^-asws:

‘Whoever believes in Allah^-azwj and in the Day of Judgment must not sit in a seat whereby an Imam is belittled or a believer is criticized.’^[123]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقُومُ مَكَانَ رِيبَةٍ

A number of our people have narrated from Sahl ibn Ziyad from Jafar ibn Muhammad al-Ashari from ibn al-Qaddah who has narrated the following from Abu Jafar^-asws:

‘Amir-ul-Momineen^-asws has said: ‘Whoever believes in Allah^-azwj and in the Day of Judgment must not stay in a place that casts doubt on one’s understand (of the religion).’^[124]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقْعُدَنَّ فِي مَجْلِسٍ يُعَابُ فِيهِ إِمَامٌ أَوْ يُنْتَقَصُ فِيهِ مُؤْمِنٌ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from ‘Abd al-Ala’ who has said:

‘I heard Abu Abdullah^-asws saying: ‘Whoever believes in Allah^-azwj and in the Day of Judgment must not sit in a place where an Imam is belittled or a believer is criticised.’^[125]

One Must Not Sit Where Masomeen^-asws are Not Respected:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ مُوسَى قَالَ حَدَّثَنِي أَخِي وَ عَمِّي عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ثَلَاثَةُ مَجَالِسَ يَمْقُتُهَا اللَّهُ وَ يُرْسِلُ نَقِمَتَهُ عَلَى أَهْلِهَا فَلَا تُقَاعِدُوهُمْ وَ لَا تُجَالِسُوهُمْ مَجْلِساً فِيهِ مَنْ يَصِفُ لِسَانُهُ كَذِباً فِي فُتْيَاهُ وَ مَجْلِساً ذِكْرُ أَعْدَائِنَا فِيهِ جَدِيدٌ وَ ذِكْرُنَا فِيهِ رَثٌّ وَ مَجْلِساً فِيهِ مَنْ يَصُدُّ عَنَّا وَ أَنْتَ تَعْلَمُ قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ع ثَلَاثَ آيَاتٍ مِنْ كِتَابِ اللَّهِ كَأَنَّمَا كُنَّ فِي فِيهِ أَوْ قَالَ فِي كَفِّهِ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ‏

Al-Hussain ibn Muhammad has narrated from Ali ibn Muhammad ibn Sa’d from Muhammad ibn Muslim from lshaq ibn Musa who has said that narrated to him his brother and uncle who has narrated the following from Abu Jafar^-asws:

‘There are three kinds of gatherings that Allah^-azwj Hates and sends His^-azwj anger upon the attendance therein. You must not sit there to associate with them: a gathering wherein there is one whose tongue speaks lies in his Fatwas (legal opinion), a gathering wherein our^-asws enemies are praised as emerging (problem solvers) and we are mentioned as obsolete (of less value) ones, and a gathering wherein obstacles are created for us^-asws and you know it.’

The Imam^-asws then read three verses from the book of Allah^-azwj as if they were in his mouth (or as if they were on his palms): ‘O believers, do not say bad words against the idols lest they (pagans) in their hostility and ignorance say such words against Allah.’(6: I 08)

‘When you see people mocking Our revelations. Turn away from them so that they may change the subject.’ (6:68)

‘(Unbelievers), do not follow whatever your lying tongues may tell you is lawful or unlawful to invent lies against Allah’ (16: 116).^[126]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ سَعِيدٍ الْجُمَحِيُّ قَالَ حَدَّثَنِي هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا ابْتُلِيتَ بِأَهْلِ النَّصْبِ وَ مُجَالَسَتِهِمْ فَكُنْ كَأَنَّكَ عَلَى الرَّضْفِ حَتَّى تَقُومَ فَإِنَّ اللَّهَ يَمْقُتُهُمْ وَ يَلْعَنُهُمْ فَإِذَا رَأَيْتَهُمْ يَخُوضُونَ فِي ذِكْرِ إِمَامٍ مِنَ الْأَئِمَّةِ فَقُمْ فَإِنَّ سَخَطَ اللَّهِ يَنْزِلُ هُنَاكَ عَلَيْهِمْ

Through the same chain of narrators it is narrated from Muhammad ibn Muslim from Dawud ibn Farqad who has said that narrated to him Sa’id al-Jumahhi who has that narrated to him Hisham ibn Salim who has narrated the following from Abu Jafar^-asws:

‘If you are caught up with the people who are bitter enemies of ‘A’immah^-asws and you associate with them, you must act like a person on a piece of stone heated in a furnace whereby you move away as fast as you can. Allah^-azwj Hates them and condemns them. If you find them, speak against anyone of ‘A’immah^-asws, you must move away from them; Allah^-azwj’s Wrath descend down there upon them.’^[127]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ قَعَدَ عِنْدَ سَبَّابٍ لِأَوْلِيَاءِ اللَّهِ فَقَدْ عَصَى اللَّهَ تَعَالَى

Abu Ali al-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following from Abu Jafar^-asws:

‘Abu Abdullah^-asws has said: ‘Whoever sits with those who abuse the friends of Allah^-azwj has certainly disobeyed Allah^-azwj.’^[128]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ قَعَدَ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ مِنَ الْأَئِمَّةِ يَقْدِرُ عَلَى الِانْتِصَابِ فَلَمْ يَفْعَلْ أَلْبَسَهُ اللَّهُ الذُّلَّ فِي الدُّنْيَا وَ عَذَّبَهُ فِي الْآخِرَةِ وَ سَلَبَهُ صَالِحَ مَا مَنَّ بِهِ عَلَيْهِ مِنْ مَعْرِفَتِنَا

A number or our people have narrated from Ahmad ibn Muhammad ibn Khalid from his rather from al-Qasim ibn ‘Urwah from ‘Ubayd ibn Zurara from his father who has narrated the following from abu Jafar^-asws:

‘Whoever sits in a gathering where any of ‘A’immah^-asws is abused and one is able to move out of such gathering, but does not do so, Allah^-azwj will Dress him with humiliation in this world and punish him in the next life and take away from him the goodness that was granted to him due to his acquaintance with us^-asws.’^[129]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ أَوْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَيُّمَا مُؤْمِنٍ أَوْصَلَ إِلَى أَخِيهِ الْمُؤْمِنِ مَعْرُوفاً فَقَدْ أَوْصَلَ ذَلِكَ إِلَى رَسُولِ اللَّهِ ص

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Jamil ibn Darraj from Hadid ibn Hakim or Murazim who has said:

‘Abu Abdullah^-asws has said: ‘If a believing person maintains good relations with his brother in belief, he is considered as maintaining such relations with Rasool Allah^-saww.’^[130]

وَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ أَعْرَابِيّاً مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ص فَقَالَ أَوْصِنِي فَكَانَ فِيمَا أَوْصَى بِهِ أَنْ قَالَ يَا فُلَانُ لَا تَزْهَدَنَّ فِي الْمَعْرُوفِ عِنْدَ أَهْلِهِ

Abu Basir narrates the following:

Abi Jafar^-asws said: Once a Bedouin came to Prophet^-saww and said: Please advise me.  Prophet^-saww said: Among others, one piece of advice was: You should not be less keen in doing favours to those who deserve it.^[131]

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ الصَّنِيعَةُ لَا تَكُونُ صَنِيعَةً إِلَّا عِنْدَ ذِي حَسَبٍ أَوْ دِينٍ الْحَدِيثَ

وَ رَوَاهُ ابْنُ إِدْرِيسَ فِي آخِرِ السَّرَائِرِ نَقْلًا مِنْ كِتَابِ مُوسَى بْنِ بَكْرٍ وَ رَوَاهُ الْحُسَيْنُ بْنُ سَعِيدٍ فِي كِتَابِ الزُّهْدِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ إِبْرَاهِيمَ بْنِ عَبَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ

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

Aba Abdullah^-asws said: A favour is nothing until it is extended to an honourable family person or to a religious one.^[132]

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 Abdullah^-asws said: Four things go to waste; (1) to love a disloyal person; (2) favouring an unthankful person; (3) teaching an uninterested person; (4) telling a secret to an unreliable person.^[133]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِمُفَضَّلِ بْنِ عُمَرَ يَا مُفَضَّلُ إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَ شَقِيٌّ الرَّجُلُ أَمْ سَعِيدٌ فَانْظُرْ سَيْبَهُ وَ مَعْرُوفَهُ إِلَى مَنْ يَصْنَعُهُ فَإِنْ كَانَ يَصْنَعُهُ إِلَى مَنْ هُوَ أَهْلُهُ فَاعْلَمْ أَنَّهُ إِلَى‏ خَيْرٍ وَ إِنْ كَانَ يَصْنَعُهُ إِلَى غَيْرِ أَهْلِهِ فَاعْلَمْ أَنَّهُ لَيْسَ لَهُ عِنْدَ اللَّهِ خَيْرٌ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Sayf ibn ‘Amirah who has said:

‘Abu Abdullah^-asws once said to Mufaddal ibn ‘Umar: ‘O Mufaddal, if you want to know whether a man is the most wicked or most fortunate, find out to whom he provides Benevolent Assistance. If he finds a properly deserving recipient, it is information for you that good consequences await him; if he provides Benevolent Assistance to those who do not deserve it notice that there is not anything good for him before Allah^-azwj.’^[134]

An Unfaithful Friend:

. عنه عليه السلام قال: مَن مشى مع أخيه المؤمن في حاجةٍ فلم يُناصحه فقد خان الله ورسوله.

Imam Sadiq^-asws said: “Whoever associates with his believing brother just because he needs something, and does not really wish him well – (he) is similar to one who is treacherous to Allah^-azwj and His Prophet^-saww.”[135]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْأَلُكَ أَصْلَحَكَ اللَّهُ فَقَالَ نَعَمْ فَقُلْتُ كُنْتُ عَلَى حَالٍ وَ أَنَا الْيَوْمَ عَلَى حَالٍ أُخْرَى كُنْتُ أَدْخُلُ الْأَرْضَ فَأَدْعُو الرَّجُلَ وَ الِاثْنَيْنِ وَ الْمَرْأَةَ فَيُنْقِذُ اللَّهُ مَنْ شَاءَ وَ أَنَا الْيَوْمَ لَا أَدْعُو أَحَداً فَقَالَ وَ مَا عَلَيْكَ أَنْ تُخَلِّيَ بَيْنَ النَّاسِ وَ بَيْنَ رَبِّهِمْ فَمَنْ أَرَادَ اللَّهُ أَنْ يُخْرِجَهُ مِنْ ظُلْمَةٍ إِلَى نُورٍ أَخْرَجَهُ ثُمَّ قَالَ وَ لَا عَلَيْكَ إِنْ آنَسْتَ مِنْ أَحَدٍ خَيْراً أَنْ تَنْبِذَ إِلَيْهِ الشَّيْ‏ءَ نَبْذاً قُلْتُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ ثُمَّ سَكَتَ ثُمَّ قَالَ تَأْوِيلُهَا الْأَعْظَمُ أَنْ دَعَاهَا فَاسْتَجَابَتْ لَهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Nadr ibn Suwayd from Yahya ibn Imran al-Halabi from abu Khalid al-Qammat from Humran who has said:

‘Once I said to Abu Abdullah^-asws: ‘Can I ask you a question, may Allah^-azwj keep you well?’ He^-asws said: ‘Yes you may do so.’ I said: ‘I was in a particular condition and today I am in another condition. I would go in the land to invite one or two men and women (to our belief) and Allah^-azwj would save whomever He^-azwj wanted.

Today, I do not invite anyone.’ The Imam^-asws said: ‘It is no offense to you to leave people to their Lord. Whomever Allah^-azwj Wants to guide and take out of darkness to light, He^-azwj does so.’ The Imam^-asws then said: ‘It is not an offense to you if you sense good in someone to introduce an issue.’  I then said: ‘Tell me about the words of Allah^-azwj: To save a life is as great a virtue as to save all of mankind’ (5:32).  The Imam^-asws said: ‘It refers to burning or drowning someone. He^-asws then remained quiet and then said: ‘Its greatest case in point, is that one is invited (to the truth), and he accepts it (it rarely happens).’^[136]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى فَكَأَنَّمَا أَحْيَاهَا وَ مَنْ أَخْرَجَهَا مِنْ هُدًى إِلَى ضَلَالٍ فَقَدْ قَتَلَهَا

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Samaa who narrates the following from Abu Abdullah^-asws:

‘I asked Imam^-asws about the words of Allah^-azwj:… We made it a law for the children of Israel that the killing of a person for reasons other than legal retaliation or for stopping corruption in the land is as great a sin as murdering all of mankind. However, to save a life would be as great a virtue as to save all of mankind  (5:32)

‘The Imam^-asws said: ‘Whoever takes people from straying to guidance, has given them life. Whoever takes people from guidance to straying, it is as if he has murdered all of them.’^[137]

Don’t Harm Yourself in Doing Favours:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا تَدْخُلْ لِأَخِيكَ فِي أَمْرٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لَهُ قَالَ ابْنُ سِنَانٍ يَكُونُ عَلَى الرَّجُلِ دَيْنٌ كَثِيرٌ وَ لَكَ مَالٌ فَتُؤَدِّي عَنْهُ فَيَذْهَبُ مَالُكَ وَ لَا تَكُونُ قَضَيْتَ عَنْهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said:

‘Abu Abdullah^-asws has said that you must not involve yourself in the affairs of your brother (in belief) where the harm of the involvement to you is greater than the benefit for him,’ [Ibn Sinan has said, ‘This can happen when a man is in debt heavenly and you pay all of your belongings to pay his debt, but his debts are still not fully paid].’^[138]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَمَّنْ سَمِعَ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ لَا تَبْذُلْ لِإِخْوَانِكَ مِنْ نَفْسِكَ مَا ضَرُّهُ عَلَيْكَ أَكْثَرُ مِنْ مَنْفَعَتِهِ لَهُمْ

A number of our people have narrated from Ahmad ibn abu Abd Allah from his father from Ibrahim ibn Muhammad al-Ashariy from those who had heard who has said:

‘Abu al-Hassan, Musa^-asws has said: ‘You must not provide the kind of Benevolent Assistance to your brothers (in belief), which is more harmful to you than its being beneficial to him.’^[139]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْجُرْجَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَحَدِهِمَا ع قَالَ لَا تُوجِبْ عَلَى نَفْسِكَ الْحُقُوقَ وَ اصْبِرْ عَلَى النَّوَائِبِ وَ لَا تَدْخُلْ فِي شَيْ‏ءٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لِأَخِيكَ

A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from al-Hassan ibn Ali al-Jurjaniy from those who have narrated to him who has said:

‘One of the two Imam^-asws, (Abu Ja’far^-asws or Abu ‘Abdullah^-asws), has said: ‘You must not obligate your soul for others’ rights; you must exercise patience in difficulties; and you must not involve yourself in an affair where its harm to you is greater than its benefit for your brother (in belief).’^[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَكْتُوبٌ عَلَى بَابِ الْجَنَّةِ الصَّدَقَةُ بِعَشَرَةٍ وَ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَ فِي رِوَايَةٍ أُخْرَى بِخَمْسَةَ عَشَرَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mansur ibn Yunus from Isbaq ibn Ammar who has said:

‘Abu ‘Abdullah^-asws has said: ‘There is a writing on the door of Paradise that says: ‘Charity for ten ‘rewards’ and loan for eighteen ‘rewards.’ In another Hadith it is said: ‘Loan for fifteen ‘rewards.’^[141]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ مُؤْمِنٍ أَقْرَضَ مُؤْمِناً يَلْتَمِسُ بِهِ وَجْهَ اللَّهِ إِلَّا حَسَبَ اللَّهُ لَهُ أَجْرَهُ بِحِسَابِ الصَّدَقَةِ حَتَّى يَرْجِعَ إِلَيْهِ مَالُهُ

Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma’il from al- Fadl ibn Shadhan, all from ibn abu ‘Umayr from Hammad from Ribiy ibn ‘Abd Allah from Fudayl ibn Yasar who has said:

‘Abu Abdullah^-asws has said: ‘For every believing person who provides a loan for another believing person, for the sake of Allah^-azwj, Allah^-azwj counts its reward as that of giving charity until the time the loan is paid back.’^[142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ قَالَ يَعْنِي بِالْمَعْرُوفِ الْقَرْضَ

Ali ibn Ibrahim has narrated from his father who from ibn abu ‘Umayr, from Ibrahim ibn ‘Abd aI-Hamid who has said:

‘This is about the words of Allah^-azwj, ‘There is not much good in many of their secret talks except that which commands to give charity or Benevolent Assistance.’ (4:114). Abu Abdullah^-asws has said: ‘Benevolent Assistance is a reference to providing loans for needy people.’^[143]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ دَخَلْتُ أَنَا وَ الْمُعَلَّى وَ عُثْمَانُ بْنُ عِمْرَانَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا رَآنَا قَالَ مَرْحَباً مَرْحَباً بِكُمْ وُجُوهٌ تُحِبُّنَا وَ نُحِبُّهَا جَعَلَكُمُ اللَّهُ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ لَهُ عُثْمَانُ جُعِلْتُ فِدَاكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع نَعَمْ مَهْ قَالَ إِنِّي رَجُلٌ مُوسِرٌ فَقَالَ لَهُ بَارَكَ اللَّهُ لَكَ فِي يَسَارِكَ قَالَ وَ يَجِي‏ءُ الرَّجُلُ فَيَسْأَلُنِي الشَّيْ‏ءَ وَ لَيْسَ هُوَ إِبَّانُ زَكَاتِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع الْقَرْضُ عِنْدَنَا بِثَمَانِيَةَ عَشَرَ وَ الصَّدَقَةُ بِعَشَرَةٍ وَ مَا ذَا عَلَيْكَ إِذَا كُنْتَ كَمَا تَقُولُ مُوسِراً أَعْطَيْتَهُ فَإِذَا كَانَ إِبَّانُ زَكَاتِكَ احْتَسَبْتَ بِهَا مِنَ الزَّكَاةِ يَا عُثْمَانُ لَا تَرُدَّهُ فَإِنَّ رَدَّهُ عِنْدَ اللَّهِ عَظِيمٌ يَا عُثْمَانُ إِنَّكَ لَوْ عَلِمْتَ مَا مَنْزِلَةُ الْمُؤْمِنِ مِنْ رَبِّهِ مَا تَوَانَيْتَ فِي حَاجَتِهِ وَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً فَقَدْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ص وَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ يَدْفَعُ الْجُنُونَ وَ الْجُذَامَ وَ الْبَرَصَ

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn al-Hassan ibn Ali from his father from ‘Uqbah ibn Khalid who has said:

‘I went to visit Abu Abdullah^-asws. Two other people, al-Mu’alla’ and ‘Uthman ibn ‘Umran, also were present with me. On seeing us, he^-asws welcomed us and offered greetings of peace, saying, ‘I welcome the faces that love us^-asws and we^-asws love them. May Allah^-azwj Keep you with us^-asws in this world and in the next life.’

Uthman then said: ‘I pray to Allah^-azwj to keep my soul in service for your cause.’ The Imam^-asws acknowledged his expression and asked: ‘What can I do for you?’ Uthman then said: ‘I am an affluent man.’ The Imam^-asws said: ‘May Allah^-azwj Make your wealth a blessing for you.’ He then said: ‘A man comes to me for (financial) help. Such time is not the time for me to pay zakat.’ Abu Abdullah^-asws then said: ‘Providing a loan, before us, has eighteen rewards, and for charity it is ten rewards. You have no difficulty, being an affluent man as you just said. You can provide him help and when the time for paying zakat comes, count it as your zakat paid to him.

O ‘Uthman, do not turn him away empty-handed; it is a great and serious matter in the sight of Allah^-azwj. O ‘Uthman, if you had known how important a believer is in the sight of Allah^-azwj, you would not hesitate to respond positively to his appeal. Whoever provides happiness for a believing person has done so for Rasool Allah^-saww. Providing help for a believing person repels illnesses like insanity, leprosy and albino (leprosy).’^[144]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَرْضُ الْمُؤْمِنِ غَنِيمَةٌ وَ تَعْجِيلُ خَيْرٍ إِنْ أَيْسَرَ أَدَّاهُ وَ إِنْ مَاتَ احْتُسِبَ مِنَ الزَّكَاةِ

Sahl ibn Ziyad has narrated from Muhammad ibn Abd aI-Hamid from Ibrahim al-Sindhy who has said:

‘Abu Abdullah^-asws has said that providing a loan for a believing person is an (important) gain and a good deed if done quickly. If he becomes financially capable, he repays, but if he dies, the provider of loan can count it as payment for zakat.’^[145]

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الصَّادِقِ ع قَالَ تَنْزِلُ الْمَعُونَةُ مِنَ السَّمَاءِ عَلَى قَدْرِ الْمَئُونَةِ

Mohammed ibn Ali ibn al-Hussain reports with references from Ishaq ibn Ummar:

Imam^-asws Al-Sadiq^-asws said:  Sustenance comes from (skies) in accordance with the burden of expenses.^[146]

وَ فِي مَعَانِي الْأَخْبَارِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ بْنِ نُعَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَا حُسَيْنُ أَكْرِمِ النِّعْمَةَ قُلْتُ وَ مَا إِكْرَامُ النِّعْمَةِ قَالَ اصْطِنَاعُ الْمَعْرُوفِ فِيمَا يَبْقَى عَلَيْكَ

Mohammed ibn Ali Majeowlawi reports in Mani ul Akhbar, from his uncle Mohammed ibn abi al-Qasim, who from Mohammed ibn Ali al-Sarafi, who from Saeed ibn Muslim, who from al-Hussain ibn Usman ibn Naeem, who reports the following:

Imam^-asws said:  O Hussain!  Show respect to Allah^-azwj‘s bounties.  What are the meanings of showing respect to ‘Nayma’?  Imam^-asws replied:  Extend favour to others through so that it is safeguard.^[147]

Appendix: Additional Ahadith

أَخْبَرَنَا الشَّيْخُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ فِي الرَّيِّ سَنَةِ عَشَرَةٍ وَ خَمْسِمِائَةٍ بِقِرَاءَتِي عَلَيْهِ قَالَ: حَدَّثَنَا الشَّيْخُ السَّعِيدُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْحَسَنِ الطُّوسِيُّ إِمْلَاءً فِي جُمَادَى الْآخِرَةِ سَنَةَ خَمْسٍ وَ خَمْسِينَ وَ أَرْبَعِمِائَةٍ بِمَشْهَدِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: أَخْبَرَنَا الشَّيْخُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ رَحِمَهُمُ اللَّهُ قَالَ: أَخْبَرَنِي أَبُو الْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنْ أَبِي الْعَبَّاسِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ

It was informed to us by the Sheykh Abu Muhammad Al Hassan Bin Al husayn Bin Babuwayh in Al Rayy during the year five hundred and ten, by my reading upon it, from Al Sheykh Al Saeed Abu Ja’far Muhammad Bin Al Hassan Al Toosy, dictating during Jumai Al Akhira of the year four hundred and fifty five, at the location of our Master^-asws Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, from Al Sheykh Abu Abdullah Muhammad Bin Muhammad Al Nu’man, from Abu Al Qasim Ja’far Bin Muhammad Bin Qawlawiyah, from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Ahmad Bin Abu Abdullah Al Barqy, from Shareed Bin Sabiq, from Abu Al Abbas Al Fazl Bin Abdul Malik,

عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏: أَوَّلُ عُنْوَانِ صَحِيفَةِ الْمُؤْمِنِ مَا يَقُولُ النَّاسُ فِيهِ إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً وَ أَقَلُّ تُحْفَةِ الْمُؤْمِنِ أَنْ يَغْفِرَ اللَّهُ لَهُ وَ لِمَنْ تَبِعَ جَنَازَتَهُ

From Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The first heading of the parchment of the Momin is what the people are saying regarding him. If good, so good, and if evil, so evil and the least of the gifts for the Momin is that Allah^-azwj would Forgive for him and for the ones who followed his funeral’.

ثُمَّ قَالَ يَا فَضْلُ لَا يَأْتِيَ الْمَسْجِدَ مِنْ كُلِّ قَبِيلَةٍ إِلَّا وَافِدُهَا وَ مِنْ كُلِّ أَهْلِ بَيْتٍ إِلَّا نَجِيبُهَا يَا فَضْلُ لَا يَرْجِعُ صَاحِبُ الْمَسْجِدِ بِأَقَلَّ مِنْ إِحْدَى ثَلَاثٍ إِمَّا دُعَاءٍ يَدْعُو بِهِ يُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ وَ إِمَّا دُعَاءٍ يَدْعُو بِهِ يَصْرِفُ اللَّهُ بِهِ عَنْهُ بَلَاءَ الدُّنْيَا وَ إِمَّا أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ تَعَالَى

Then he^-asws said: ‘O Fazl! None would come to the Masjid from every tribe except for its delegate, and from every family except for its excellent one. O Fazl! The companion of the Masjid would not be returning with less than one of the three – either a supplication he supplicated with, Allah^-azwj would Enter him into the Paradise due to it; or a supplication he supplicated with, Allah^-azwj would Turn an affliction for the world away from him; or a brother who would benefit him for the Sake of Allah^-azwj, the Exalted’.

قَالَ ثُمَّ قَالَ رَسُولُ اللَّهِ ص مَا اسْتَفَادَ امْرُؤٌ فَائِدَةً بَعْدَ فَائِدَةِ الْإِسْلَامِ مِثْلَ أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ عَزَّ وَ جَلَّ

He^-asws said: ‘Then Rasool-Allah^-saww said: ‘A person cannot benefit with a benefit after Al-Islam like a brother who benefits him for the Sake of Allah^-azwj Mighty and Majestic’’.

ثُمَّ قَالَ يَا فَضْلُ لَا تَزْهَدُوا فِي فُقَرَاءِ شِيعَتِنَا فَإِنَّ الْفَقِيرَ مِنْهُمْ لَيَشْفَعُ يَوْمَ الْقِيَامَةِ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ

Then he^-asws said: ‘O Fazl! Do not be abstaining regarding the poor of our^-asws Shias, for the poor from them would be interceding on the Day of Judgment regarding the likes of (the people of the tribes of) Rabi’e and Muzar’.

ثُمَّ قَالَ يَا فَضْلُ إِنَّمَا سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِأَنَّهُ يُؤْمِنُ عَلَى اللَّهِ فَيُجِيزُ اللَّهُ أَمَانَهُ

Then he^-asws said: ‘O Fazl! But rather, the Momin has been named as ‘Momin’ because he believes (Eman) in Allah^-azwj , Allah^-azwj would Authorise his security’.

ثُمَّ قَالَ أَ مَا سَمِعْتَ رَسُولَ اللَّهِ ص يَقُولُ فِي أَعْدَائِكُمْ إِذَا رَأَوْا شَفَاعَةَ رَجُلٍ مِنْكُمْ لِصَدِيقِهِ يَوْمَ الْقِيَامَةِ فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ‏؟.

Then he^-asws said: ‘Have you not heard Rasool-Allah^-saww saying regarding your enemies? When they would be seeing the intercession of a man from you on the Day of Judgment, (they would be saying) So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]?’^[148]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عَبْدِ الْحَمِيدِ الْوَابِشِيِّ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قُلْتُ لَهُ إِنَّ لَنَا جَاراً يَنْتَهِكُ الْمَحَارِمَ كُلَّهَا حَتَّى إِنَّهُ لَيَتْرُكُ الصَّلَاةَ فَضْلًا عَنْ غَيْرِهَا فَقَالَ سُبْحَانَ اللَّهِ وَ أَعْظَمَ ذَلِكَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْهُ قُلْتُ بَلَى

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Ali Bin Fazzaal, from Ali Bin Uqba, form Umar Bin Abaan, from Abdul Hameed Al-Wabishy, who has narrated the following:

Abu Ja’far^-asws said, when I said from him^-asws, ‘We have a neighbour who violates all the Prohibitions to the extent that he leaves the Prayer as well among other matters’. He^-asws said: ‘Glory be to Allah^-azwj! And that is a great matter. However, shall I^-asws inform you of the one who is more evil than him?’ I said, ‘Yes’.

قَالَ النَّاصِبُ لَنَا شَرٌّ مِنْهُ أَمَا إِنَّهُ لَيْسَ مِنْ عَبْدٍ يُذْكَرُ عِنْدَهُ أَهْلُ الْبَيْتِ فَيَرِقُّ لِذِكْرِنَا إِلَّا مَسَحَتِ الْمَلَائِكَةُ ظَهْرَهُ وَ غُفِرَ لَهُ ذُنُوبُهُ كُلُّهَا إِلَّا أَنْ يَجِي‏ءَ بِذَنْبٍ يُخْرِجُهُ مِنَ الْإِيمَانِ وَ إِنَّ الشَّفَاعَةَ لَمَقْبُولَةٌ وَ مَا تُقُبِّلَ فِي نَاصِبٍ

He^-asws said: ‘The one who is hostile to us^-asws (Nasibi) is more evil than him. But rather, there is none from the servant in whose presence the People^-asws of the Household are mentioned and he sympathises with our^-asws remembrance, except that the Angels wipe his back, and all of his sins are Forgiven unless he commits a sin which takes him out of the ‘Eman’ (faith), and his intercession is Accepted whilst it is not acceptable for the Nasibi (hostile one).

وَ إِنَّ الْمُؤْمِنَ لَيَشْفَعُ لِجَارِهِ وَ مَا لَهُ حَسَنَةٌ فَيَقُولُ يَا رَبِّ جَارِي كَانَ يَكُفُّ عَنِّي الْأَذَى فَيُشَفَّعُ فِيهِ

And that the Momin will intercede for his neighbour even if there is no good deed to his credit. He will say, ‘O Lord^-azwj! My neighbour used to restrain himself from hurting me’, so he will intercede regarding him’.

فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنَا رَبُّكَ وَ أَنَا أَحَقُّ مَنْ كَافَى عَنْكَ فَيُدْخِلُهُ الْجَنَّةَ وَ مَا لَهُ مِنْ حَسَنَةٍ وَ إِنَّ أَدْنَى الْمُؤْمِنِينَ شَفَاعَةً لَيَشْفَعُ لِثَلَاثِينَ إِنْسَاناً فَعِنْدَ ذَلِكَ يَقُولُ أَهْلُ النَّارِ فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ.

Then Allah^-azwj Blessed and Exalted will say: “I^-azwj am your Lord^-azwj and more Right to Suffice for you. So He^-azwj will Enter him in the Paradise although there will be no good deeds to his credit.

And that the lowest of the ‘Momineen’ (Believers) would intercede for thirty people. When that happens, the inhabitants of the Fire will say, So there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’.^[149]

Addendum:

مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ ثَلَاثَةُ أَشْيَاءَ فِي كُلِّ زَمَانٍ عَزِيزَةٌ الْأَخُ فِي اللَّهِ وَ الزَّوْجَةُ الصَّالِحَةُ الْأَلِيفَةُ فِي دِينِ اللَّهِ وَ الْوَلَدُ الرَّشِيدُ وَ مَنْ أَصَابَ أَحَدَ الثَّلَاثَةِ فَقَدْ أَصَابَ خَيْرَ الدَّارَيْنِ وَ الْحَظَّ الْأَوْفَرَ مِنَ الدُّنْيَا

(The book) ‘Misbah Al Sharia’ –

‘Al-Sadiq^-asws said: ‘Three things are dear in every era – the brother for the Sake of Allah^-azwj, and the loving wife righteous in the religion of Allah^-azwj, and the guided son, and the one who attains one of the three, so he has attained goodness of the two houses (world and the Hereafter), and the full share from the world.

وَ احْذَرْ أَنْ تُوَاخِيَ مَنْ أَرَادَكَ لِطَمَعٍ أَوْ خَوْفٍ أَوْ مَيْلٍ أَوْ لِلْأَكْلِ وَ الشُّرْبِ

And be cautious of being brotherly with the one coming across you for greed, or fear, or sympathy, or for the food and the drink.

وَ اطْلُبْ مُوَاخَاةَ الْأَتْقِيَاءِ وَ لَوْ فِي ظُلُمَاتِ الْأَرْضِ وَ إِنْ أَفْنَيْتَ عُمُرَكَ فِي طَلَبِهِمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَخْلُقْ عَلَى وَجْهِ الْأَرْضِ أَفْضَلَ مِنْهُمْ بَعْدَ الْأَنْبِيَاءِ وَ الْأَوْلِيَاءِ

And seek brotherhood of the pious ones and even if it is in darkness(es) of the earth, and even if you have to spend your whole life in searching for them, for Allah^-azwj Mighty and Majestic has not Created upon surface of the earth anyone superior to them after the Prophets^-as and the Guardians^-asws.

وَ مَا أَنْعَمَ اللَّهُ عَلَى الْعَبْدِ بِمِثْلِ مَا أَنْعَمَ بِهِ مِنَ التَّوْفِيقِ بِصُحْبَتِهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ- الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ‏ وَ أَظُنُّ أَنَّ مَنْ طَلَبَ فِي زَمَانِنَا هَذَا صَدِيقاً بِلَا عَيْبٍ بَقِيَ بِلَا صَدِيقٍ

And Allah^-azwj has not Bestowed upon the servant like what He^-azwj has Bestowed with from the inclination with being their companion. Allah^-azwj Mighty and Majestic Said: The friends on that Day would be enemies of each other, except for the pious [43:67]. And I^-asws think in this era of ours, if one were to seek this one as a friend without fault, would remain without a friend.

أَ لَا يَرَى أَنَّ أَوَّلَ كَرَامَةٍ أَكْرَمَ اللَّهُ بِهَا أَنْبِيَاءَهُ عِنْدَ إِظْهَارِ دَعْوَتِهِمْ صَدِيقٌ أَمِينٌ أَوْ وَلِيٌّ وَ كَذَلِكَ مِنْ أَجَلِّ مَا أَكْرَمَ اللَّهُ بِهِ أَصْدِقَاءَهُ وَ أَوْلِيَاءَهُ وَ أُمَنَاءَهُ صُحْبَةُ أَنْبِيَائِهِ

Can’t he see that the first honour Allah^-azwj has Honoured His^-azwj Prophets^-as with at the manifestation of their invitation (to the religion) is a trustworthy friend, or a guardian? And like that it is from a reason of what Allah^-azwj has Honoured His^-azwj truthful ones, and His^-azwj Guardians, and His^-azwj Trustees, companionship of His^-azwj Prophets^-as.

وَ هُوَ دَلِيلٌ عَلَى أَنَّ مَا فِي الدَّارَيْنِ نِعْمَةٌ أَجَلَّ وَ أَطْيَبَ وَ أَزْكَى وَ أَوْلَى مِنَ الصُّحْبَةِ فِي اللَّهِ وَ الْمُوَاخَاةِ لِوَجْهِهِ‏.

And it evidence’s upon that there isn’t in the two houses (world and the Hereafter) any bounty more majestic, and better, and purer, and foremost than companionship for the Sake of Allah^‑azwj and the brotherhood for His^-azwj Face’’.[150]

الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي لَأَلْقَى الرَّجُلَ لَمْ أَرَهُ وَ لَمْ يَرَنِي فِيمَا مَضَى قَبْلَ يَوْمِهِ ذَلِكَ فَأُحِبُّهُ حُبّاً شَدِيداً فَإِذَا كَلَّمْتُهُ وَجَدْتُهُ لِي مِثْلَ مَا أَنَا عَلَيْهِ لَهُ وَ يُخْبِرُنِي أَنَّهُ يَجِدُ لِي مِثْلَ الَّذِي أَجِدُ لَهُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Abu Umeyr, from Hanan Bin Sadeyr, from his father having said,

‘I said to Abu Abdullah^-asws, ‘I met the man I had not seen him, and he had not seen me in what is past before that day of his, but I love him with intense love. When I spoke to him, I found him to be similar to what I was to him, and he informed me that he feels for me similar to that which I feel for him’.

فَقَالَ صَدَقْتَ يَا سَدِيرُ إِنَّ ائْتِلَافَ قُلُوبِ الْأَبْرَارِ إِذَا الْتَقَوْا وَ إِنْ لَمْ يُظْهِرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَسُرْعَةِ اخْتِلَاطِ قَطْرِ السَّمَاءِ عَلَى مِيَاهِ الْأَنْهَارِ

He^-asws said: ‘You speak the truth, O Sadeyr! The hearts of the righteous ones unite when they meet, and even if they do not reveal the cordiality with their tongues, they will be united like the quickness of the mingling like drops of the sky upon water of the rivers.

وَ إِنَّ بُعْدَ ائْتِلَافِ قُلُوبِ الْفُجَّارِ إِذَا الْتَقَوْا وَ إِنْ أَظْهَرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَبُعْدِ الْبَهَائِمِ مِنَ التَّعَاطُفِ وَ إِنْ طَالَ اعْتِلَافُهَا عَلَى مِذْوَدٍ وَاحِدٍ.

And after, hearts of the immoral unite when they meet, and if they do reveal the cordiality with their tongues like would be distant like the beasts are from the compassion, and even if their unity were to prolonged upon one provision’’.[151]

الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الرَّازِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ يَعْقُوبَ بْنِ بَشِيرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَامَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع رَجُلٌ بِالْبَصْرَةِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ

(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Abdullah Bin Ahmad Al Razy, from Bakr Bin Salih, from Ismail Bin Mihran, from Muhammad Bin Ja’far, from Yaqoub Bin Bashir, from Jabir,

‘From Abu Ja’far^-asws having said: ‘A man stood up to Amir Al-Momineen^-asws at Al-Basra. He said, ‘O Amir Al-Momineen^-asws! Inform us about the brethren’.

قَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ

He^-asws said: ‘The brethren are of two types – trusting brothers and the smiling (pretending) brothers.

فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ وَ صَافِ مَنْ صَافَاهُ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ وَ اعْلَمْ أَيُّهَا السَّائِلُ‏ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ

As for the trusting brother, they are the hand, and the wings, and the family, and the wealth. When you were to be from your brother upon a limit of trust, then spend for him your wealth, and your body, and shake hands with the one who shakes yours, and be clear with the one he is clear with and be inimical to the one he is inimical with, and conceal his secrets and his faults, and reveal the good from him; and know, O you questioner! They are fewer than the red sulphur!

وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ مِنْهُمْ لَذَّتَكَ فَلَا تَقْطَعَنَّ ذَلِكَ مِنْهُمْ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ‏.

And as for the smiling (pretending) brothers, you achieve your pleasure from them so do not cut that off from them nor seek what is beyond that from their consciences and exert to them what they are exerting to you from the friendly face and sweetness of the tongue’’.[152]

[1] Nahjul Balagha, Saying no.11.

[2] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 492

[3] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1054

[4] تأويل الآيات 1: 389/ 9، شواهد التنزيل 1: 418/ 578.

[5] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1052

[6] الأمالي 2: 222

[7] تأويل الآيات 1: 1: 390/ 11.

[8] المحاسن: 184/ 187.

[9] ربيع الأبرار 1: 428.

[10] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 399

[11] Al-Kafi, vol. 2, H. 2817, Ch. 159, h, 7  الكافي ج : 2 ص : 377

[12] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1228

[13] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 391

[14] Al-Kafi, vol, 2, H. 3768, Ch. 28, h 7

[15] Al-Kafi, Vol. 1, H 1874, Ch. 56, h 10

[16] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1218

[17] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 407

[18] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1854

[19] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 361

[20] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 390

[21] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 375

[22] نهج‏البلاغة          513    259- …..  ص : 513

[23] Wasail ul Shia, H. 21597                                ‏                          وسائل‏الشيعة ج : 16 ص : 299

[24] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 366

[25] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1060

[26] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 383

[27] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 385

[28] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 358

[29] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1048

[30] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 388

[31] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1050

[32] Al-Kafi, vol, 2, H. 2044, Ch. 71, h 1

[33] Al-Kafi, vol, 2, H. 2045, Ch. 71, h 2

[34] Al-Kafi, vol, 2, H. 2046, Ch. 71, h 3

[35] Al-Kafi, vol, 2, H. 2047, Ch. 71, h 4

[36] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 389

[37] Al-Kafi, vol, 2, H. 2048, Ch. 71, h 5                             الكافي ج : 2 ص : 171

[38] Circumambulating the Ka’ba

[39] Al-Kafi, vol, 2, H. 2051, Ch. 71, h 8              الكافي ج : 2 ص : 172

[40] Al-Kafi, vol, 2, H. 2054, Ch. 71, h 11

[41]Al-Kafi, vol, 2, H. 2056, Ch. 71, h 13                                 الكافي ج : 2 ص : 174

[42] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1044

[43] Al-Kafi, vol, 2, H. 2059, Ch. 71, h 16

[44] Al-Kafi, vol, 2, H. 2060, Ch. 72, h 1                الكافي ج : 2 ص : 175

[45] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 393

[46] Al-Kafi, vol. 2, H. 3737, Ch. 24, h, 1           الكافي ج : 2 ص : 666

[47] Al-Kafi, vol, 2, H. 3739, Ch. 24, h 3

[48] Al-Kafi, vol, 2, H. 3740, Ch. 24, h 4           الكافي ج : 2 ص : 667

[49] Al-Kafi, vol, 2, H. 3741, Ch. 24, h 5

[50] Al-Kafi, vol, 2, H. 3745, Ch. 24, h 9

[51] Al-Kafi, vol, 2, H. 3751, Ch. 24, h 15           الكافي ج : 2 ص : 669

[52] Al-Kafi, vol, 2, H. 3752, Ch. 24, h 16

[53] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1233

[54] Al-Kafi, vol, 2, H. 3756, Ch. 26, h 2

[55] Al-Kafi, vol, 2, H. 3758, Ch. 26, h 4

[56] Al-Kafi, vol, 2, H. 3759, Ch. 26, h 5

[57] Al-Kafi, vol, 2, H. 3763, Ch. 28, h 2

[58] Al-Kafi, vol, 2, H. 3764, Ch. 28, h 3

[59] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1094

[60] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1094

[61] Al-Kafi, vol, 2, H. 2025, Ch. 66, h 10                              الكافي ج : 2 ص : 165

[62] Al-Kafi, vol, 2, H. 2132 Ch. 79 h 1

[63] Al-Kafi, vol, 2, H. 2134 Ch. 79 h 3

[64] Al-Kafi, vol, 2, H. 2135 Ch. 79 h 4

[65] Al-Kafi, vol, 2, H. 2136 Ch. 79 h 5           الكافي ج : 2 ص : 194

[66] Al-Kafi, vol, 2, H. 2138 Ch. 79 h 7

[67] Circumambulation of the Ka’ba for worship

[68] Al-Kafi, vol, 2, H. 2139 Ch. 79 h 8

[69] Worshiping in exclusion with a self determined commitment.

[70] Al-Kafi, vol, 2, H. 2140 Ch. 79 h 9                            الكافي ج : 2 ص : 195

[71] Al-Kafi, vol, 2, H. 2141 Ch. 79 h 10

[72] Al-Kafi, vol, 2, H. 2142 Ch. 79 h 11

[73] Al-Kafi, vol, 2, H. 2143 Ch. 79 h 12

[74] Al-Kafi, vol, 2, H. 2144 Ch. 79 h 13

[75] Al-Kafi, vol, 2, H. 2145 Ch. 79 h 14

[76] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1053

[77] Al-Kafi, vol, 2, H. 2030, Ch. 68, h 1

[78] Al-Kafi, vol, 2, H. 2031, Ch. 68, h 2   الكافي ج : 2 ص : 166

[79] Al-Kafi, vol, 2, H. 2032, Ch. 68, h 3

[80] Al-Kafi, vol, 2, H. 2033, Ch. 68, h 4

[81] Al-Kafi, vol, 2, H. 2034, Ch. 68, h 5

[82] Al-Kafi, vol, 2, H. 2035, Ch. 68, h 6

[83] Al-Kafi, vol, 2, H. 2036, Ch. 68, h 7                         الكافي ج : 2 ص : 167

[84] Al-Kafi, vol, 2, H. 2038, Ch. 68, h 9

[85] وعن محمد بن سعيد الكشي  ، عن محمد بن أحمد بن حماد المروزي المحمودي ، يرفعه ، قال : قال الصادق (عليه السلام): اعرفوا منازل شيعتنا بقدر ما يحسنون من رواياتهم عنا ، فانا لا نعد الفقيه منهم فقيها حتى يكون محدثا ، فقيل له : أو يكون المؤمن محدثا ؟ قال : يكون مفهما ، والمفهم : المحدث .

And from Muhammad Bin Saeed Al Kashy, from Muhammad Bin Ahmad Bin Hamaad Al Maruzy Al Mahmoudy, with a chain going up to Al-Sadiq^asws, said: ‘Recognise the status of our^asws Shiites in accordance with how many good narrations they relate from us^asws, for we do not consider the ‘الفقيه’ ‘Faqih’ from them to be a Faqih unless they are narrators of Ahadith’. It was said to him^asws, ‘Is a believer a narrator of Ahadith?’ He^asws said: ‘He is an understanding one; and the understanding one is a narrator of Ahadith’.[85]

[86] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1222

[87] Al-Kafi, vol, 2, H. 2064, Ch. 73, h 1

[88] Al-Kafi, vol, 2, H. 2065, Ch. 73, h 2  الكافي ج : 2 ص : 176

[89] Al-Kafi, vol, 2, H. 2066, Ch. 73, h 3

[90] Al-Kafi, vol, 2, H. 2067, Ch. 73, h 4

[91] Al-Kafi, vol, 2, H. 2070, Ch. 73, h 7

[92] Al-Kafi, vol, 2, H. 2074, Ch. 73, h 11

[93] Al-Kafi, vol, 2, H. 2075, Ch. 73, h 12

[94] Al-Kafi, vol, 2, H. 2089, Ch. 74, h 10

[95] Al-Kafi, vol, 2, H. 2090, Ch. 74, h 11

[96] Al-Kafi, vol, 2, H. 2094, Ch. 74, h 15

[97] Al-Kafi, vol, 2, H. 2080, Ch. 74, h 1

[98] Al-Kafi, vol, 2, H. 2082, Ch. 74, h 3    الكافي ج : 2 ص : 180

[99] مستدرك‏الوسائل     17     18

[100] الخصال ج : 2 ص : 611

[101] Al-Kafi, vol, 2, H. 2814, Ch. 159, h, 4

[102] Wasail ul Shia, H. 21532                         وسائل‏الشيعة ج : 16 ص : 268

[103] Al-Kafi, vol, 2, H. 2077, Ch. 73, h 14

[104] Al-Kafi, vol, 2, H. 2079, Ch. 73, h 16

[105] Al-Kafi, vol, 2, H. 2110, Ch. 77, h 2

[106] Al-Kafi, vol, 2, H. 2112, Ch. 77, h 4

[107] Al-Kafi, vol, 2, H. 2113, Ch. 77, h 5

[108] Al-Kafi, vol, 2, H. 2114, Ch. 77, h 6     الكافي ج : 2 ص : 188

[109] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 491

[110] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 493

[111] Al-Kafi, vol, 2, H. 2093, Ch. 74, h 14

[112] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 507

[113] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1041

[114] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1046

[115] Al-Kafi, vol. 2, H. 2811, Ch. 159, h, 1

[116] Ibid, H. 21198  from al-Roza (al-Kafi)

[117] Al-Kafi, vol. 2, H. 2812, Ch. 159, h, 2  الكافي ج : 2 ص : 375

[118] Al-Kafi, vol. 2, H. 2813, Ch. 159, h, 3

[119] Al-Kafi, vol. 2, H. 2814, Ch. 159, h, 4

[120] Al-Kafi, vol. 2, H. 2815, Ch. 159, h, 5         الكافي ج : 2 ص : 376

[121] Al-Kafi, vol. 2, H. 2816, Ch. 159, h, 6

[122] Al-Kafi, vol. 2, H. 2818, Ch. 159, h, 8

[123] Al-Kafi, vol. 2, H. 2819, Ch. 159, h, 9

[124] Al-Kafi, vol. 2, H. 2820, Ch. 159, h, 10     الكافي ج : 2 ص : 378

[125] Al-Kafi, vol. 2, H. 2821, Ch. 159, h, 11

[126] Al-Kafi, vol. 2, H. 2822, Ch. 159, h, 12

[127] Al-Kafi, vol. 2, H. 2823, Ch. 159, h, 13    الكافي ج : 2 ص : 379

[128] Al-Kafi, vol. 2, H. 2824, Ch. 159, h, 14

[129] Al-Kafi, vol. 2, H. 2825, Ch. 159, h, 15

[130] Al-Kafi, vol. 2, H. 6067, Ch. 21, h, 8

[131] Wasail ul Shia, H. 21592

[132] Ibid, H. 21596

[133] Ibid, H. 21597  وسائل‏الشيعة ج : 16 ص : 299

[134] Al-Kafi, vol, 4, H 6082, Ch. 26, h 1

[135] Mishkat ul-Anwar Fi Ghurar al-Akhbar, H. 1047

[136] Al-Kafi, vol. 2, الكافي     2     211    باب في إحياء المؤمن …..  ص : 210

[137] Al-Kafi, vol. 2, H 2210, h, 1, Also in Al-Mahaasin                            وسائل‏الشيعة ج : 16 ص : 187

[138] Al-Kafi, vol, 4, H. 6087, CH. 27, h 1

[139] Al-Kafi, vol. 2, H. 6088, Ch. 27, h, 2

[140] Al-Kafi, vol, 4, H. 6089, Ch. 27, h 3

[141] Al-Kafi, vol, 4, H. 6093, Ch. 29, h 1                           الكافي ج : 4 ص : 34

[142] Al-Kafi, vol, 4, H. 6094, Ch. 29, h 2

[143] Al-Kafi, vol, 4, H. 6095, Ch. 29, h 3

[144] Al-Kafi, vol, 4, H. 6096, Ch. 29, h 4

[145] Al-Kafi, vol, 4, H. 6097, Ch. 29, h 5   الكافي ج : 4 ص : 35

[146] Wasail ul Shai, H. 21664, originally from Manla Yazar ul Faqih,

[147] Wasail ul Shai, H. 21665

[148] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 2 H 65

[149] Al Kafi V 8 – H 14520

[150] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 3

[151] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 1

[152] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 2