Guidance is only through the Holy Words of Masomeen (asws)

Summary:

أبو الصباح الكناني، قال: قال أبو جعفر (عليه السلام): «يا أبا الصباح، إياكم و الولائج، فإن كل وليجة دوننا فهي طاغوت».

Abu Al Sabah Al Kanany who said,

‘Abu Ja’far^-asws said: ‘O Abu Al-Sabah! Beware of the confidants! For every confidant besides us^-asws is a tyrant’.[1]

Allah^-azwj, the most Kind and the most Merciful, has Sent down His^-azwj Prophets^-as and Imams^-asws to convey His^-azwj Divine Message to all Jins and the human beings so that they live in harmony in this temporal World and reap the benefits of eternal life in the Hereafter.  The Divine Commands were sent down in the languages of the recipients, and were explained by the Infallible^-as representatives of Allah^-azwj among the Prophet^-as and the Imams^-as who had spent a long time among people and lived interactively in them and fully explained the meanings and associated rituals of what was expected of them, in terms of faith, acts of worships and communal protocols.

Amir-ul-Momineen^-asws says in a sermon: The Knowledge was concise but it was expanded (made complicated) by the idiots[2].  Human arrogance, ego, deceit and greed, supported by Iblis^-la, started to work against the Holy Message from the beginning; the first incident on the Earth was the killing of a quarter of human population, when Kabil^-la (Cain) martyred Habil^-as (Abel).  This fight between the just and unjust had continued since then, Allah^-azwj would Send a New Messenger^-as, after the previous Commandments had been distorted by the unbelievers.  This is evident by the various sects of religion, which would sprout out immediately after the departure of a nation’s Prophet^-as.

The Last of Divine religions ‘Islam’ also met with the same fate as we can easily identify, from many of its sects, while each sect claiming to be on the right path and being convinced that the others have gone astray.  However, it is the duty of an individual to find out if the Path, which he/she is following is free from any deviations from the ‘Original Message’ and if the enemies of Allah^-azwj have not doctored it during the past hundreds of years, and that should be one’s foremost priority to not only scrutinise all aspects of one’s faith and try to restore it by going back to – the ‘True teachings’ left behind by the last Prophet^-saww of Islam?

The formation of Islamic sects is certainly outside the scope of this short article; here we will confine our discussions only to the followers of twelve Infallible Imams^-asws, the ‘Shias’.  The Shias today, can broadly be divided into two major branches, (1) the ‘unorthodox/rationalist/Usoolis’; (2) the ‘orthodox/traditionalist/Akhbaris’.  The topic covering the formation of these two branches has also been dealt with through a separately articles but here the mystical aspects, which influence, to a certain extent, both these groups as well as all those who are unable to relate themselves with these two streams, are presented.

Mysticism and spirituality in the Islamic history has been linked to very early stages of Islam; it was supposed to elevate a believer’s spiritual level, however, in most cases, misuse of its basic requirements and concepts has led to some negative influences on the society by its fake users.  The miracles and supernatural powers, were bestowed to Prophets^-as and Imams^-asws by Allah^-azwj, as a Proof of their^-asws Divine Status, and were shown by them^-asws, when and where those acts were required.  The non-believers and hypocrites tried to either deny these Divine Powers by calling those as sorcery or attempted to fake such miracles by joining forces with Iblis^-la and his army.[3]

In Islamic history, two types of aggressions were committed against the Holy Family of Rasool Allah^-saww, the former category belongs to the usurpers of the rights of true successor of the Holy Prophet^-saww who took the reigns of government whereas the second one was adapted by the self-made ‘Sufis’ who kept Muslims away from the teachings of Masomeen^-asws through inventing chanting rituals.  Both of these groups, have been condemned by the Ahl Al-Bayt^-asws as reflected by numerous Ahadith, some of those will be presented later in the article.

It is important to note, some of pious followers of Ahl Al-Bayt^-asws in Indo-Pak, are also considered as ‘Sufis’ due to broad meanings of ‘Sufi’ terminology.  Some of them (also considered ‘Sufi’ in Indian sub-continent) were forced to flee from the cruelties of the enemies of Ahl Al-Bayt^-asws and took refuge in the land of Hindus/Sikhs.  The inhabitant of Indian sub-continent, not only welcome them but some of them also developed love and admiration of Ahl Al-Bayt^-asws.  The most of them (termed Sunfi) were mainly the Sadaat[4] who had emigrated from Arabian Peninsula, they had observed Taqqiya (dissimulation) to safeguard their Eman (belief) for generations but had been strictly following the teachings of Ahl Al-Bayt^-asws. Their devotion, love, charming manner, wisdom and spiritual purity from the filth of the sins, had a long lasting impact on the native Hindus and Sikhs.  As a result, they would visit the Sadaat immigrants, and after developing respect and affection for them, they would embrace Islam in large numbers – the reason behind a large number of Muslims found today in Indian sub-continent.

The Sufis, therefore, who are condemned by the Masomeen^-asws are those who devised ‘chanting’ rituals and ‘mantras’, while leaving out the Teachings of the Book and its interpretation by the Ahl Al-Bayt^-asws.

In this article, we will highlight the man-made practices observed in the society, initially invented by the power greedy mullah/sufis, who are, these days, known by several names.  These are the ones who have deviated from the true teachings of Masomeen^-asws for the sake of the greed of the worldly gains and would take and leave teachings of Ahl Al Bayt as per their own preferences.  They do not present ‘proofs’ from the Quran and Sunnah[5] of Masomeen^-asws but talk about their own experiences and ways.  They are easily recognisable, as they have ceased working (earning wages) and have assumed the responsibilities of correcting and organising the affairs of human beings, using various types of self-made techniques.  In return they expect their share in the income and resources of their followers.  Some of them are called ‘Gadee Nasheen’, which is a hereditary supremacy and still exist in many parts of the world, particularly in Indo-Pak.

To demonstrate their superiority over masses, mostly they claim to possess, some if not all, the knowledge of unforeseen, getting guidance through ‘Ilham’ (Inspiration) and Heavenly dreams, the power of and knowledge of Abjad and Ilm-ul-Jafr, years of ‘Riyazat/Challa/Vird’[6].  They frequently offer to their followers ‘the Taweez’ (amulate), ‘threads’, ‘Tabeer’ (interpreting dreams) and the sorcery related services (cure/attack/protection against others).  In return, their followers usually have to submit to them or to their Tariqat[7] after going through various rituals of submission called the ‘Bait’.[8]

The grave consequences to their followers, called the ‘Mureed’ are that they lose their self-respect, desire to learn the religion (Holy Quran and Ahadith) and their understanding of the religions is only confined to following the commands of their ‘masters’.

The Mureeds, therefore, stop reading and understanding the Quranic Verses and the Ahadith of Masomeen^-asws, and just take religion from their peer/murshid[9] without being in a position to verify the authenticity of their instructions, which has paved the way to several un-Islamic innovations and rituals, i.e., kissing the hands of their peer, believing in the flights of their peer to Heavens, performing or abstaining from certain Harram/Halal on merely from the interpretation of dreams,… All of these were done in the name of Irfan/Maurifat, which according to their peers can neither be found nor attained through any other means but through following them as a ‘murshid’ (the guide).  As we shall see later (in the Holy Ahadith) the word ‘Murshad’ is only for the Divine Messengers (the Imams^-asws).

Therefore, a parallel Islamic Philosophy in the name of ‘Maurifat and Irfan’, had emerged, as an alternate to the guidance from the Quran and Ahadith, with guaranteed faster and better spiritual powers, based on total reliance on the peer/murshid or in other words having total submission and ‘Tawaakal’[10] on them (the non-masoom person).

Some of those Shias who have averted the total reliance on peers/murshids, are still influenced by the ‘Amil’ who make use of the knowledge of the ‘Abjad’ (letters) in making some other socio-religious decisions, e.g., naming the new born, interpretation of the Holy Quranic Verses by adding the numerical values of the alphabets, a recent trend where a ‘mullah’ asks his audience to count numerical values of a letter (adopting a pure Jewish and pre-Islamic mathematical approach).

In this article, we will try to examine the meanings of the above mentioned terminology and frequently used concepts in the field of mysticism in the light of the Holy Ahadith of Ahl Al-Bayt^-asws.  The emphasis will be placed on the current practices in comparison to what is found in the Ahadith of Masomeen^-asws and try to understand and educate ourselves.

At the time of writing, we fully appreciate, that some of the presented Ahadith and the drawn conclusion will raise ‘eyebrows’ at the well-established and centuries’ old practices in our society related to the topic of discussions.  As a result, some strong and hostile opposition could result by the angry and hostile peers and/or their mureeds, against which we seek refuge from the Imam Al-Asr^ajfj, submission to whom (Wilayat) ensures our safety and sustenance.  Any constructive comments, however, are most welcome and will certainly be taken into account in the revised manuscript.

Wassalam

Hubeali Editorial Team

Introduction:

From the time of Prophet Adam^-as until today, Allah^-azwj has Sent His^-azwj Commands through His Infallible Prophets^-as and Imams^-as, the Iblis^-la, at the same time, tries to sway human beings away from the Divine Message as revealed by His^-azwj representatives (Hujjat-ul-Allah^-asws).   Iblis^-la inspiring them to make use of their own opinion, like he^-la himself did in front of Allah^-azwj by claiming that he^-la was made from a superior matter as compared with that of Adam^-as.

Upon being condemnation from Allah^-azwj, he^-la instead of seeking forgiveness, he asked for more time and powers so that he could misguide people after they have acquired the guidance.  Allah^-azwj Gave him^-la such powers that will enable him^-la to have his^-la share in the wealth and children of those who adopt his^-la path and Allah^-azwj Accepted his^-la request of a long life but until a unspecified time.  The only way to protect ourselves from the power and deceit of Iblis^-la, is to supplicate to Allah^-azwj and Mosomeen^-asws and adhere to the Book and the Sunnah for guidance.  That is by understanding and acting on the interpretations and the instructions of the Masomeen^-asws, which have reached us in their^-asws Ahadith.  And with the help of ‘Ahadith’ we will try to identify some of the widely practised and believed misconceptions within us, the 12 Imamai Shias and will attempt to submit ourselves to the instructions of the Masomeen^-asws to sway away from what is abhorred by them^-asws and adopt what is adored by them^-asws, Insha Allah.

علي بن إبراهيم، عن أبيه، عن أحمد بن عبدالله العقيلي، عن عيسى بن عبدالله القرشي قال: دخل أبوحنيفة على أبي عبدالله عليه السلام فقال له: يا أبا حنيفة ! بلغني أنك تقيس؟ قال: نعم قال: لا تقس فإن أول من قاس إبليس حين قال: خلقتني من نار وخلقته من طين، فقاس ما بين النار والطين، ولو قاس نورية آدم بنورية النار عرف فضل ما بين النورين، وصفاء أحدهما على الآخر

Ali ibn Ibrahim has narrated from his father from Ahmad ibn Abd Allah al-Aqili from Isa ibn Abd Allah al-Qurashi who has said:

Once, abu Hanifa came to see Imam Abu Abd Allah^-asws, recipient of divine supreme covenant, who said to abu Hanifa, O abu Hanifa, do you practice analogy[11] as I hear you do? Abu Hanifa replied, Yes, I do practice analogy. The Imam^-asws then said to him, Do not practice it; the first person who used analogy was Iblis when he said, Lord, you have created me from fire and created him from clay. He analogised fire with clay. If he had compared the light in Adam^-as and light of the fire, he would have learned about the difference between the two lights and the excellence of one over the other.[12]

Similarly, when Allah^-azwj Wanted to appoint successor to Prophet Adam^-as and asked both Kabeel^-la and Habeel^-as to offer their sacrifices, Iblis^-la told Kabeel^-la to pray to fire which was the sign of acceptance of the sacrifice, those days, as Allah^-azwj would Send Fire onto the sacrifice, as a sign of approval, so Kabeel^-la instead of praying to Allah^-azwj turned to a Wasila (intercession) which was based on a logical idea, in today’s terminology it would be considered a brilliant idea but, however, was against the Laws of Allah^-azwj, to have man-made ‘Wasila’.  And hence was considered as a Shirk bil Zaat[13] (polytheism) as being selected by himself and not being given by Him^-azwj.[14]

Our responsibilities, therefore are to submit to the Divine Commands without trying to invent or find our own means of improving our religious understanding or status, i.e., selecting a spiritual personality (peer-o-murshid, quaid-e-millat, wali-e-faqih), as our selection will be flawed, even the Prophets^-as were unable to select the pious ones among their own nations, for example:

Searching a peer/fakeer/murshad/bawa or Quaid-e-Millat:

This is true that one needs a teacher, i.e.; for children a school teacher is hired/consulted, or for a higher and specialised areas and fields, one requires a more specialised teacher, i.e.; a professor an expert.  Similarly, in religion one would need to learn or teach ones children Holy Quran, Ahadith and/or Arabic for better understanding and coaching of the religious beliefs and practices.  This approach is confined to the Heavenly Knowledge, as it appears in the Holy Verses and Ahadith, which is an essential start for all human beings. However, beyond this approach, a desire to search for guide from that who is not a Masoom^-asws, takes one to ‘unknown territories’ and to the verge of destruction, i.e., by committing Shirk bil Zaat[15].

Some of the examples, as we will see later, are calling a peer/bawa as ‘mola’, or calling a non-masoom person an imam (the use of the word imam for late Iranian religious leader Khomeini can only be interpreted as for spiritual guide after his death)[16], other examples would be for calling someone as ‘quaid’ or ‘quaid-e-millat’ (a guide to the community), or to have ‘Tawwakal’ (reliance) on someone, like following his way of worship/wird without any reference to Quran and Ahadith, asking a ‘peer’ to name a child (based on Ilmul Adaad), recitation of so many times of a Verse/Name of Allah, without its reference to an Infallible Imam^-asws is surely against the teachings of the Masomeen^-azwj (as we will see from the Ahadith later in the article).

First, we try to learn the meanings of ‘Shirk bil Zaat’ from the following Ahadith of Masomeen^-asws:

‘Shirk bil Zaat’ (Worshiping of someone):

Imam Abu Abd Allah^-asws said: the Verse (12:106): And most of them do not believe in Allah without associating others (with Him).  Imam^-asws explained that this verse refers to the Shirk in obedience (Shirk Bil Zaat) and not to the Shirk in worship (Shirk bil Ibada) and the Verse (22:11):

[17]….وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ

And among men is he who worships Allah (standing) on the verge…Imam^-asws replied that this verse was descended for a single person but it applied to all those who followed him.  I asked: Will that who takes an Imam (a guide) other than those Nominated by Allah^-azwj would fall under this Verse?  Imam^-asws replied: Yes, just him or sometimes even all those (the Mureeds) who follow him.[18]  

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ (12: 106)

And most of them although embrace faith (become Momin) but still associate others with Allah.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ يُطِيعُ الشَّيْطَانَ مِنْ حَيْثُ لَا يَعْلَمُ فَيُشْرِكُ

A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn al-Mubarak from Abd Allah ibn Jabalah, who from Sama’a, who from Abu Basir and Ishaq ibn Ammar, who has narrated the following from Abu Abd Allah^-asws:

‘About the Words of Allah: ‘And most of them although embrace faith (become Momin) but still associate others with Allah’ (12:106).  Imam^-asws said: ‘They (the Momin) obey Satan without knowledge (in submissions) and this is Shirk’.[19]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ شِرْكُ طَاعَةٍ وَ لَيْسَ شِرْكَ عِبَادَةٍ وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى‏ حَرْفٍ قَالَ إِنَّ الْآيَةَ تَنْزِلُ فِي الرَّجُلِ ثُمَّ تَكُونُ فِي أَتْبَاعِهِ ثُمَّ قُلْتُ كُلُّ مَنْ نَصَبَ دُونَكُمْ شَيْئاً فَهُوَ مِمَّنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَقَالَ نَعَمْ وَ قَدْ يَكُونُ مَحْضاً

Ali ibn Ibrahim has narrated from Mohammed ibn Isa, who from Yunus, who from Ibn Bukayr, who from Durays, who has narrated the following from Abu Abd Allah^-asws:

‘About the words of Allah^-azwj: ‘And most of them although embrace faith (become Momin) but still associate others with Allah’ (12:106).  The Imam^-asws said: ‘(It means) ‘Al-Shirk’ in obedience and it is not in worship’, and the Words of Allah to achieve worldly gains….(22:11).  The Imam^-asws said: ‘A Verse comes down about a man and then it applies to his followers’.  I then said: ‘Do those who appoint others (as peers) instead of you (Ahl Al-Bayt^-asws) are worship for worldly gains?  The Imam^-asws said: ‘Yes, in cases (of submission) it is just that (al-Shirk)’.[20]

عَنْهُ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ (عليه السلام) يَا مَالِكُ أَ مَا تَرْضَوْنَ أَنْ تُقِيمُوا الصَّلَاةَ وَ تُؤْتُوا الزَّكَاةَ وَ تَكُفُّوا وَ تَدْخُلُوا الْجَنَّةَ يَا مَالِكُ إِنَّهُ لَيْسَ مِنْ قَوْمٍ ائْتَمُّوا بِإِمَامٍ فِي الدُّنْيَا إِلَّا جَاءَ يَوْمَ الْقِيَامَةِ يَلْعَنُهُمْ وَ يَلْعَنُونَهُ إِلَّا أَنْتُمْ وَ مَنْ كَانَ عَلَى مِثْلِ حَالِكُمْ يَا مَالِكُ إِنَّ الْمَيِّتَ وَ اللَّهِ مِنْكُمْ عَلَى هَذَا الْأَمْرِ لَشَهِيدٌ بِمَنْزِلَةِ الضَّارِبِ بِسَيْفِهِ فِي سَبِيلِ اللَّهِ.

From him, from Ibn Muskaan, from maalik Al-Juhny who said:

Abu Abdullah^-asws said to me: ‘O Maalik! Will you not be happy that you establish the Prayer, and you give the Zakat, and you restrain yourself, and you enter the Paradise? O Maalik! There is none from the people who followed the imam in the world except that he (their imam) will come on the Day of Judgement cursing them and they would be cursing him except for you and the one who is similar to your condition. O Maalik! By Allah^-azwj, the dead ones from among you who were upon this matter (Al-Wilayah) is a martyr of the status of the striker with his sword in the Way of Allah^-azwj’.[21]

Can we Select a Leader (peer/murshid)?

وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ ۖ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنْتَ خَيْرُ الْغَافِرِينَ {1557:}

And Musa chose out of his people seventy men for Our appointment; so when the earthquake overtook them, he said: My Lord! if Thou hadst pleased, Thou hadst destroyed them before and myself (too); wilt Thou destroy us for what the fools among us have done? It is naught but Thy trial, Thou makest err with it whom Thou pleasest and guidest whom Thou pleasest: Thou art our Guardian, therefore forgive us and have mercy on us, and Thou art the best of the forgivers.

منهم مثل موسى و عيسى ع هل يجوز مع وفور عقلهما و كمال علمهما إذا هما بالاختيار أن يقع خيرتهما على المنافق و هما يظنان أنه مؤمن قلت لا فقال هذا موسى كليم الله مع وفور عقله و كمال علمه و نزول الوحي عليه اختار من أعيان قومه و وجوه عسكره لميقات ربه سبعين رجلا ممن لا يشك في إيمانهم و إخلاصهم فوقعت خيرته على المنافقين قال الله تعالى وَ اخْتارَ مُوسى‏ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقاتِنا إلى قوله لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ فلما وجدنا اختيار من قد اصطفاه الله للنبوة واقعا على الأفسد دون الأصلح و هو يظن أنه الأصلح دون الأفسد علمنا أن لا اختيار إلا لمن يعلم ما تخفي الصدور

Imam^-asws Ali Reza^-asws said (as a part of a long Hadith), even when High Rank Prophets^-as, i.e., Musa^-as and Isa^-as selected people, they could not the select pious and hypocrites were among their^-as selection.  I said, of course this was the case.  Imam^-asws said: Look, Prophet Musa^-as , who has (the title of) Friend of Allah^-azwj, when he^-as selected seventy pious people (from his^-as nation) for the ‘al-Miqad’, surely, he^-as had not an element of doubt in their Eman and sincerity, but all of them turned out to be hypocrites.  That is why Allah^-azwj Says: And Musa chose out of his people seventy men for Our appointment (7:155) but these hypocrites said instead: we will not believe in you until we see Allah manifestly (2:55), as a result: so the lightning overtook them on account of their injustice.(4:153)

So when we see that the selection of those, who were awarded the Prophet-hood by Allah^-azwj, turned out to be wrong while they were fully confident that they have picked up the righteous ones.  Therefore, if a Mursil[22] Prophet^-as could not recognise the pious ones with whom he had spent several years with, what chance a ‘shia’ has in his reach for a pious ‘guide’ (peer/murshid/Mujtahid), other than the Masomeen, who are appointed by Allah^-azwj? Will he ever find one?  Was he asked to search for the one? Allah^-azwj has never Burden people with this task and have therefore kept it as His Responsibility to Appoint the Guides. Thus, its on Him^-azwj Who is aware of what is hidden in the hearts, to Appoint a Guide^-asws/Leader^-asws/Imam^-asws.[23]

A Leader (Quaid-e-Millat) cannot be Selected by People:

عن عبد الكريم بن عتبة الهاشمي كنت عند أبي عبد الله ع بمكة إذ دخل عليه أناس من المعتزلة فيهم عمرو بن عبيد و واصل بن عطاء و حفص بن سالم و أناس من رؤسائهم و ذلك أنه حين قتل الوليد و اختلف أهل الشام بينهم فتكلموا فأكثروا و خطبوا فأطالوا فقال لهم أبو عبد الله جعفر بن محمد ع إنكم قد أكثرتم علي فأطلتم فأسندوا أمركم إلى رجل منكم فليتكلم بحجتكم و ليوجز فأسندوا أمرهم إلى عمرو بن عبيد فأبلغ و أطال فكان فيما قال أن قال‏ قتل أهل الشام خليفتهم و ضرب الله بعضهم ببعض و تشتت أمرهم فنظرنا فوجدنا رجلا له دين و عقل و مروة و معدن للخلافة و هو محمد بن عبد الله بن الحسن فأردنا أن نجتمع معه فنبايعه ثم نظهر أمرنا معه و ندعو الناس إليه فمن بايعه كنا معه و كان منا و من اعتزلنا كففنا عنه و من نصب لنا جاهدناه و نصبنا له على بغيه و نرده إلى الحق و أهله و قد أحببنا أن نعرض ذلك عليك فإنه لا غنى بنا عن مثلك لفضلك و لكثرة شيعتك فلما فرغ قال أبو عبد الله ع أ كلكم على مثل ما قال عمرو قالوا نعم فحمد الله و أثنى عليه و صلى على النبي ثم قال إنما نسخط إذا عصي الله فإذا أطيع الله رضينا أخبرني يا عمرو لو أن الأمة قلدتك أمرها فملكته بغير قتال و لا مئونة فقيل لك ولها من شئت من كنت تولي قال كنت أجعلها شورى بين المسلمين قال بين كلهم قال نعم فقال بين فقهائهم و خيارهم قال نعم قال قريش و غيرهم قال العرب و العجم قال فأخبرني يا عمرو أ تتولى أبا بكر و عمر أو تتبرأ منهما قال أتولاهما قال يا عمرو إن كنت رجلا تتبرأ منهما فإنه يجوز لك الخلاف عليهما و إن كنت تتولاهما فقد خالفتهما قد عهد عمر إلى أبي بكر فبايعه و لم يشاور أحدا ثم ردها أبو بكر عليه و لم يشاور أحدا ثم جعلها عمر شورى بين ستة فخرج منها الأنصار غير أولئك الستة من قريش ثم أوصى الناس فيهم بشي‏ء ما أراك ترضى أنت و لا أصحابك قال و ما صنع قال أمر صهيبا أن يصلي بالناس ثلاثة أيام و أن يتشاور أولئك الستة ليس فيهم أحد سواهم إلا ابن عمر و يشاورونه و ليس له من الأمر شي‏ء و أوصى من كان بحضرته من المهاجرين و الأنصار إن مضت ثلاثة أيام و لم يفرغوا و يبايعوا أن يضرب

أعناق الستة جميعا و إن اجتمع أربعة قبل أن يمضي ثلاثة أيام و خالف اثنان أن يضرب أعناق الاثنين أ فترضون بهذا فيما تجعلون من الشورى في المسلمين قالوا لا قال يا عمرو دع ذا أ رأيت لو بايعت صاحبك هذا الذي تدعو إليه ثم اجتمعت لكم الأمة و لم يختلف عليكم منها رجلان فأفضيتم إلى المشركين الذين لم يسلموا و لم يؤدوا الجزية كان عندكم و عند صاحبكم من العلم ما تسيرون فيهم بسيرة رسول الله ص في المشركين في الجزية قالوا نعم قال فتصنعون ما ذا قالوا ندعوهم إلى الإسلام فإن أبوا دعوناهم إلى الجزية قال فإن كانوا مجوسا و أهل كتاب و عبدة النيران و البهائم و ليسوا بأهل كتاب قالوا سواء قال فأخبرني عن القرآن أ تقرءونه قال نعم

قال اقرأ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ قال فاستثنى الله عز و جل و اشترط من الذين أوتوا الكتاب فهم و الذين لم يؤتوا الكتاب سواء قال نعم قال ع عمن أخذت هذا قال سمعت الناس يقولونه قال فدع ذا فإنهم إن أبوا الجزية فقاتلتهم فظهرت كيف تصنع بالغنيمة قال أخرج الخمس و أقسم أربعة أخماس بين من قاتل عليها قال تقسمه بين جميع من قاتل عليها قال نعم قال فقد خالفت رسول الله في فعله و في سيرته و بيني و بينك فقهاء أهل المدينة و مشيختهم فسلهم فإنهم لا يختلفون و لا يتنازعون في أن رسول الله إنما صالح الأعراب على أن يدعهم في ديارهم و أن لا يهاجروا على أنه إن دهمه من عدوه دهم فيستفزهم فيقاتل بهم و ليس لهم من الغنيمة نصيب و أنت تقول بين جميعهم فقد خالفت رسول الله ص في سيرته في المشركين دع ذا ما تقول في الصدقة قال فقرأ عليه هذه الآية إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها إلى آخرها قال نعم فكيف تقسم بينهم قال أقسمها على ثمانية أجزاء فأعطي كل جزء من الثمانية جزءا فقال ع إن كان صنف منهم عشرة آلاف و صنف رجلا واحدا أو رجلين أو ثلاثة جعلت لهذا الواحد مثل ما جعلت للعشرة آلاف قال نعم قال و ما تصنع بين صدقات أهل الحضر و أهل البوادي فتجعلهم فيها سواء قال نعم قال فخالفت رسول الله في كل ما أتى به كان رسول الله يقسم صدقة البوادي في أهل البوادي و صدقة الحضر في أهل الحضر و لا يقسم بينهم بالسوية إنما يقسمه قدر ما يحضره منهم و على قدر ما يحضره فإن كان في نفسك شي‏ء مما قلت لك فإن فقهاء أهل المدينة و مشيختهم كلهم لا يختلفون في أن رسول الله كذا كان يصنع ثم أقبل على عمرو و قال اتق الله يا عمرو و أنتم أيضا الرهط فاتقوا الله فإن أبي حدثني و كان خير أهل الأرض و أعلمهم بكتاب الله و سنة رسوله أن رسول الله ص قال من ضرب الناس بسيفه و دعاهم إلى نفسه و في المسلمين من هو أعلم منه فهو ضال متكلف

Abd-ul-Karim bin Yatbah al-Hashami says that I was in the service of Imam Jafar-e-Sadiq^-asws in Mecca when a group of al-Mutaziliy[24] came; among them was Ummro bin Yubaid and Wasil bin Atta and Haffaz bin Salim along with some others consisting of general public and some notables.  It was the time when Walid had been assassinated and people of Sham were in disagreement on the selection of his successor. Discussions on this issue lasted for a very long time.

Imam^-asws said to them:  You people have spoken a lot in front to me^-asws; why don’t you appoint one person among you who can convey your opinion to me so that we cut the lengthy discussion short.  They selected Ummro ibn Youbad, who spoke for a very long duration but basically said:  The people of Sham have killed their ruler and some of them have overcome the others and are in serious disagreement regarding the appointment of a leader.  Under these circumstances, we have selected a Leader who has good understanding of the religion, is a very wisely and is the most suitable to be the Caliph, he is Mohammed bin Abd Allah bin Al-Hassan.  We all intend to pledge our support to him, and invite others toward him so that they also take an oath of allegiance.  Whoever is in agreement with us we will be friendly with him but whoever is against us we will oppose him, whoever will fight with us we will wage a war against him and will have enmity against him for his opposition to the just, until and unless we return the right to its inheritor (the caliph).

We have come to you^-asws, since we are highly dependent on you^-asws, due to your^-asws elevated status and your^-asws large number of supporters.  When he finished his speech, Imam Jafar^-asws addressed the gathering:

Do you all agree with what Ummro ibn Youbad has said?  They all replied: Yes, we do.

Imam^-asws, then praised Allah^-azwj and after reciting Salawat on Mohammed^-saww and Aly-e-Mohammed^-asws, said: Disobedience to Allah^-azwj makes us^-asws sad and obedience to Him^-azwj pleases us^-asws.

Imam^-asws said: O Ummro! Tell me, if all people would agree on you as an arbitrator without having to go through an anarchy and killing people.  And if you were asked to select a ruler. How would you select a Wali[25] or Ruler?

Ummro: I will form a Shura (a consulting body) from Muslims.

Imam^-asws: From all Muslims?

Ummro: Yes.

Imam^-asws: Shura will consist of the notables and Fuqqah from Muslim?

Ummro: Yes.

Imam^-asws: Quraish and non-Quraish, including Arabs and non-Arabs?

Ummro: Yes.

Imam^-asws: O Ummro! Do you like or dislike Abu Bakr and Umar?

Ummro: I adore them.

Imam^-asws: O Ummro! If you were to dislike them then it would be possible for you to go against their traditions.  Instead, you like them but still go against them!  Since Umar, without any consultation, nominated Abu Bakr and then took oath of allegiance.  Later on, Abu Bakr, without any consultation, handed over the reigns of Caliphate to Umar.

However, (for the third caliph) Umar formed a Shura of six people, in which he did not include anyone from the Ansars[26] but only selected six people from the tribe of Quraish and excluded all others. He (Umar) drafted a will about them (six people) which neither you nor your accomplice will approve.

Ummro:  What did Umar do?

Imam^-asws: Suhaab was asked to lead people in Salat for three days in a row.  All of them (Muslims) should gather and offer Salat (behind him), excluding these six people along with a seventh-one, the son of Umar.  There should not be anyone with them and the seventh-one should stay (in their company) but without giving any advice or involving in consultation.  Umar then told all those present among the Immigrants and Ansars, if they (six of them) are unable to reach a consensus after three days, you should kill all six of them. If after three days, four of them are in agreement but two of them are not then remove the heads of those two.

Imam^-asws: O Ummro! Would you and your companions agree to form a Shura, the way Umar formed to select a Ruler for Muslims?

They all replied: No we are not in favour (of Shura)!

Imam^-asws: O Ummro, let’s leave it (you will not form Shura as per your earlier intentions).  Now, let us suppose, you succeeded in selecting a ruler for Muslims and everyone agreed on this selection, not even two people disagreed among the whole Muslim nation.  You went to non-believers, who neither accepted Islam nor agreed to offer Jazia[27].  In this case, do you or your selected ruler and Amir has the knowledge how Prophet Mohammed^-saww implemented Jazia on the non-believers so that your actions are in accordance with the traditions of the Prophet^-saww?

Ummro and others:  Yes, we do.

Imam^-asws: How would you do decide?

Ummro and others:  We will first invite them to Islam but if they reject our invitation, we will force them to pay Jazia

Imam^-asws: What if they were people of the Book or are from fire worshippers?

Ummro: Yes, regardless if they were the people of Book or the fire worshippers.

Imam^-asws:  What will you tell them if they were from those who worship fire and animals (Majusi)?

Ummro!  They are all equal.

Imam^-asws: Have you read sometime about them in the Holy Book?

O Ummro: Yes, I have.

Imam^-asws: Then recited:

قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآَخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (299:)

Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection.

Imam^-asws: Since Allah^-azwj has separated the people of the Book from others; even then you will treat them equally?

Ummro: Yes.

Imam^-asws: From where did you get this?

Ummro: I have heard people say that.

Imam^-asws:  Let’s leave this (as he had no answer), suppose those people deny giving you Jazia and you overcome them after killing some of them.  How would you distribute the war booty?

Ummro: After separating the Khums (one fifth), the rest four shares will be divided into the fighters.

Imam^-asws:   Will you divide it equally into all war participants?

Ummro:  Yes.

Imam^-asws:  In this case you have acted against the conduct of Prophet^-saww and his^-saww traditions.  We have, between you and me^-asws, some Fuqha[28] and knowledgeable people, from people of Medina, if you ask them they will not disagree on it and confirm that Prophet^-saww had truce with Arabs living in desert on the conditions that they could stay in their land without having to migrate. If enemies of Prophet^-saww attack, they would join the Prophet^-sawws forces but they will not have any share in the war booty.  However, you say that you will equally divide the war booty and regarding the treatment of non-believers you have decided to go against the tradition of the Prophet^-saww. Let us leave it too but tell me what you say about the Zakat.

Ummro:  Recited the Verse of Holy Quran:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَاِبْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (609:)

Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.

Imam^-asws:  yes, but tell me how are you going to distribute it?

Ummro:  Zakat will be divided into eight portions and eight deserving persons will take one portion each.

Imam^-asws:  How about if one group consists of ten thousand people and one group will comprise of one or two or three people.  Do you mean to give one portion to one person and divide one portion among ten thousands?

Ummro:  Yes.

Imam^-asws:  Will you divide equally between the city and village people?

Ummro:  Yes.

Imam^-asws:  You have gone against all traditions of the Prophet^-saww.  Prophet^-saww of Islam used to distribute the Zakat/Alms of people of desert among deserving ones from desert and distribute Zakat of city people among the poor from cities.  However, Prophet^-saww did not, distribute (Zakat/Alms) equally but as per the number of deserving ones and also considering their requirements.

If you are not fully convinced, what I have told to you, you can verify from the scholars of Medina, who will never disagree with what I have had told you.  Indeed, this is how the Prophet Mohammed^-saww used to distribute (Zakat).

Imam^-asws then went closer to Ummro and said:  O Ummro Fear Allah^-azwj! And O people, you too Fear Allah^-azwj!  Indeed, my father^-asws had narrated to me^-asws, no doubt my father^-asws was the most knowledgeable person of Holy Quran and Ahadith, among all the inhabitant of the Earth, after the Prophet^-saww, a hadith of the Prophet^-saww: Whoever invites public toward him, by shear force of sword (revolt against government), whereas an even more learned person exists among Muslims, he is the worst one in deriving people toward disbelief.[29]

A Campaign without Consent of an Imam^-asws is Void:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عَبْدَ الْمَلِكِ مَا لِي لَا أَرَاكَ تَخْرُجُ إِلَى هَذِهِ الْمَوَاضِعِ الَّتِي يَخْرُجُ إِلَيْهَا أَهْلُ بِلَادِكَ قَالَ قُلْتُ وَ أَيْنَ فَقَالَ جُدَّةُ وَ عَبَّادَانُ وَ الْمَصِّيصَةُ وَ قَزْوِينُ فَقُلْتُ انْتِظَاراً لِأَمْرِكُمْ وَ الِاقْتِدَاءِ بِكُمْ فَقَالَ إِي وَ اللَّهِ لَوْ كَانَ خَيْراً مَا سَبَقُونَا إِلَيْهِ قَالَ قُلْتُ لَهُ فَإِنَّ الزَّيْدِيَّةَ يَقُولُونَ لَيْسَ بَيْنَنَا وَ بَيْنَ جَعْفَرٍ خِلَافٌ إِلَّا أَنَّهُ لَا يَرَى الْجِهَادَ فَقَالَ أَنَا لَا أَرَاهُ بَلَى وَ اللَّهِ إِنِّي لَأَرَاهُ وَ لَكِنْ أَكْرَهُ أَنْ أَدَعَ عِلْمِي إِلَى جَهْلِهِمْ

Ali ibn Ibrahim has narrated from his father, who from ibn abu Umayr from al-Hakam ibn Miskin from Abd al-Malik ibn Amr who has said:

Abu Abd Allah^-asws said to me, O Abd al- Malik, how is it that I do not see you go to these places where the people of your town go? I then asked, Which places do you mean? The Imam^-asws said, To Juddah, Abadan, al-Massisah and Qazwin. I then said, I wait for your^-asws cause to materialise and follow you^-asws. He^-asws (the Imam) said, That by Allah^-azwj is true. If there was anything good in it they could not arrive there before us^-asws. He (the narrator) says: I then said to him^-asws, Al-Zaydiyah[30] group says: There is no difference between us and Jafar^-asws, except that he^-asws does not think Jihad is necessary. The Imam^-asws said: Do I not consider it necessary? By Allah^-asws, I do consider it necessary but I dislike leaving my knowledge in their ignorance.[31]

With this background, we turn our attention to various man-made leaders, called ‘Peer Sahib’, ‘Bawa Sarkar’, ‘murshid Pak’, ‘Mujtahid’, ‘Quaid-e-Millat’, ‘Wali-e-Faqih’.  Similarly, their followers have different names, e.g., ‘Mureed’, ‘Muqilid’.  We will try to deal with all these aspects, very briefly, taking into account what is practiced, the applied tools which are often in use by them, in the light of Ahadith of Masomeen^-asws, however, we will first deal with the word Murshid, its true meanings and who is meant by the Murshid?

The True Murshid:

The meaning of the word مُرْشِدًا (Murshid) is the True Guide, and Allah^-azwj has used it for His^-azwj Divine Messengers^-asws in the Chapter of al-Kahaf (18:17), Masomeen^-asws have also used it ‘مُرْشِدًا’ in a number of Ahadith, referring to Allah^-azwj, we start with the Verse 18:17 and present two Ahadith as a reference, some other Ahadith referring to مُرْشِدًا may be found in other Ahadith, see for example in the reference below[32]:

وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا {1718:}

And you might see the Sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah Guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any Wali[33] and Murshid[34] (for him) aright (18:17).

Hadith One:

حدثنا علي بن عبد الله الوراق و محمد بن أحمد السناني و علي بن أحمد بن محمد بن عمران الدقاق رحمهم الله قالوا حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان قال حدثنا بكر بن عبد الله بن حبيب قال حدثنا تميم بن بهلول عن أبيه عن جعفر بن سليمان البصري عن عبد الله بن الفضل الهاشمي قال سألت أبا عبد الله جعفر بن محمد ع عن قول الله عز و جل مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَ مَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِداً فقال إن الله تبارك و تعالى يضل الظالمين يوم القيامة عن دار كرامته و يهدي أهل الإيمان و العمل الصالح إلى جنته كما قال عز و جل وَ يُضِلُّ اللَّهُ الظَّالِمِينَ وَ يَفْعَلُ اللَّهُ ما يَشاءُ و قال عز و جل إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمانِهِمْ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهارُ  فِي جَنَّاتِ النَّعِيمِ قال فقلت قوله عز و جل وَ ما تَوْفِيقِي إِلَّا بِاللَّهِ و قوله عز و جل إِنْ يَنْصُرْكُمُ اللَّهُ فَلا غالِبَ لَكُمْ وَ إِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ فقال إذا فعل العبد ما أمره الله عز و جل به من الطاعة كان فعله وفقا لأمر الله عز و جل و سمي العبد به موفقا و إذا أراد العبد أن يدخل في شي‏ء من معاصي الله فحال الله تبارك و تعالى بينه و بين تلك المعصية فتركها كان تركه لها بتوفيق الله تعالى ذكره و متى خلى بينه و بين تلك المعصية فلم يحل بينه و بينها حتى يرتكبها فقد خذله و لم ينصره و لم يوفقه

It has been narrated to us from Ali ibn Abd Allah Waraq and Mohammed ibn Ahmed Sanani and Ali ibn Ahmed ibn Mohammed ibn Imran Daqaq, may Allah be pleased with them, they say we were told by Abu Abbas Ahmed ibn Yahiya ibn Zakaria Qatan, who say that we were told by Bakr ibn Abd Allah ibn Habib, who from Tameem ibn Bahlool, who from his father, who from Jafar ibn Saliman Basri, who from Abd Allah ibn Fazil Hashimi, who narrated the following from Abu Abd Allah^-asws ibn Mohammed (Baqir^-asws):

I (once) asked from Abu Abd Allah^-asws about the Words of Allah^-azwj (18:17):
مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any Wali and Guide for (him) aright.  Imam^-asws replied: Allah^-azwj will, on the Day of Judgement will repel the unbelievers to way of Punishment and reward the believing and pious ones with the positions in the Gardens of Paradise. And Allah^-azwj Says: and Allah causes the unjust to go astray, and Allah does what He pleases (14:27). And Says: Surely, (as for) those who believe and do good, their Lord will guide them by their faith; there shall flow from beneath them rivers in gardens of bliss (10:9). Abd Allah ibn Fazal Hashami says then I asked about the Words of Allah^-azwj: .but Allah is the direction of my affair to a right issue, on Him do I rely and to Him do I turn.(11:88).  And the meanings of the Words: If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely (3:160).

Imam^-asws replied: When someone follows the Instruction of Amr Allah (Imam^-asws) then his actions are (ensured to be) as per the Commands of Allah^-azwj and only then he will be regarded as guided by Him^-azwj.  But when someone tries to commit sins against the Commands of Allah^-azwj, Allah^-azwj Obstructs him and when after realising, he moves away from committing that sin then it was only possible due to the help extended to him ‘Toufeeq’[35] by Allah^-azwj which assisted him in changing his mind to pursue that sin. However, if he still pushes ahead and commits that sin then Allah^-azwj leaves him alone and does not help him and does not provide him with means to guard (the Toufeeq) himself from committing sins.[36]

Hadith Two:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ زَوَّجَ أَمِيرُ الْمُؤْمِنِينَ ع امْرَأَةً مِنْ بَنِي عَبْدِ الْمُطَّلِبِ وَ كَانَ يَلِي أَمْرَهَا فَقَالَ الْحَمْدُ لِلَّهِ الْعَزِيزِ الْجَبَّارِ الْحَلِيمِ الْغَفَّارِ الْوَاحِدِ الْقَهَّارِ الْكَبِيرِ الْمُتَعَالِ سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَ سارِبٌ بِالنَّهارِ أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ كَفَى بِاللَّهِ وَكِيلًا مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَ لَا مُضِلَّ لَهُ وَ مَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ وَ لَنْ تَجِدَ مِنْ دُونِهِ وَلِيّاً مُرْشِداً وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ أَشْهَدُ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ بِكِتَابِهِ حُجَّةً عَلَى عِبَادِهِ مَنْ أَطَاعَهُ أَطَاعَ اللَّهَ وَ مَنْ عَصَاهُ عَصَى اللَّهَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ كَثِيراً إِمَامُ الْهُدَى وَ النَّبِيُّ الْمُصْطَفَى ثُمَّ إِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا وَصِيَّةُ اللَّهِ فِي الْمَاضِينَ وَ الْغَابِرِينَ ثُمَّ تَزَوَّجَ

Ahmad ibn Muhammad has narrated from Ismail ibn Mehran from Ayman ibn Muhriz from Amr ibn Shamir from Jabir who has said:

Abu Jafar^-asws has said that Amir-ul-Momineen^-asws once recited the ‘Nikah’ of a women from Banu Abd al-Muttalib^-as, solemnised her marriage and said: All praise belongs to Allah^-azwj the Forbearing, the Forgiving, the one Dominant, the most Great, the most High – no matter whatever anyone of you says of words in secrecy or in public, when hidden in the night or conspicuous in the day – I praise Him^-azwj, ask assistance from Him^-azwj, believe in Him^-azwj, and place my trust with Him^-azwj; Allah^-azwj is sufficient legal representative. Whomever Allah^-azwj Guides no one is able to mislead him and whomever Allah^-azwj Causes to go astray, no one is able to guide him and you can never find anyone other than Him^-azwj as a مُرْشِدا (the True Guide).

I^-asws testify that no one deserves worship except Allah^-azwj alone who has no partners, the kingdom belongs to Him^-azwj and all praise and He^-azwj has power over all things. I^-azwj testify that Muhammad^-saww is His^-azwj servant and His^-azwj Messenger whom He^-azwj sent with His book and Authority over His^-azwj servants. Whoever obeys him^-saww has obeyed Allah^-azwj and one has disobeyed Allah^-azwj if he has disobeyed him^-saww and peace a great deal. He is the Imam^-asws of guidance and the chosen Prophet^-asws.

I^-asws thereafter advise you to become pious before Allah^-azwj; it is the advice from Allah^-azwj in the past and bygone.  He^-asws, then, pronounced them wife and husband.[37]

المرشد (Murshid) in the Meanings of Divine Imam^-asws:

ُ يَا إِلَهِي أَنَّهُ الْإِمَامُ الْهَادِي الْمُرْشِدُ الرَّشِيدُ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ الَّذِي ذَكَرْتَهُ فِي كِتَابِكَ فَقُلْتَ وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ لَا أُشْرِكُ مَعَهُ إِمَاماً ‏

Prophet Mohammed^-saww said in the Sermon of Ghadeer: O Allah^-azwj this is the Imam^-asws of Guidance, the true guide, الْمُرْشِدُ الرَّشِيدُ (The True Deliverer/Imam), he is Ali^-asws Amir-ul-Momineen^-asws the leader of the righteous ones that You^-azwj mentioned in Your^-azwj Book and I say its the Best of the Books of deliverance and the wise (among men and Jinn) will not do Shrik (polytheism) in his^-asws Imamat.[38]

The word ‘الْمُرْشِدُ’ Murshid, like other titles of Masomeen^-asws, i.e., Moulana, Ayat-ul-Uzma, Imam, Moulana, was unjustly used for non-masoom people.  The ‘Peer Sahib/Saeen’ adored the word Murshid for himself, whereas Mujtahids and their associates went for the rest of the titles, i.e., Hujjat-ul- Allah^-asws e.g., Imam, Ayat-ul-Uzma; Moulana.

In Sahifa-e-Sajadia, Imam Sajjad^-asws says:

اللَّهُمَّ أَنْتَ الْوَلِيُّ الْمُرْشِدُ وَ الْغَنِيُّ الْمُرْفِدُ وَ الْعَوْنُ الْمُؤَيِّدُ الرَّاحِمُ الْغَفُورُ

O Allah^-azwj! You are the Guardian and the ‘الْمُرْشِدُ’ True Deliverer, the Unique Master and the Ultimate and the Most Merciful Sustainer.[39]

Also Imam Abu Abd Allah^-asws (Imam Jafar-e-Sadiq^-asws) in a Hadith, as reported by Al-Tabrasy in his Ahtijaj supplicate to Allah^-azwj as وَ اللَّهُ الْمُرْشِدُ .[40]

The Word ‘مَلَكٌ مُرْشِدٌ’ an Infallible Angel:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْأُخْرَى شَيْطَانٌ‏ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ الْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

Ali ibn Ibrahim has narrated from his father, who from ibn abu Umayr from Hammad who has narrated the following from Abu Abd Allah^-asws:

There is no heart without two ears. On one of them there is مَلَكٌ مُرْشِدٌ an angel who provides guidance and on the other there is a Satan (devil) who induces temptation. This one commands him and that one prohibits him. Satan commands him to disobey and the angel^-as prohibits him from sins as it is mentioned in the words of Allah^-azwj  … 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).[41]

وَ رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنْ لَمْ يَكُنْ لَهُ وَاعِظٌ مِنْ قَلْبِهِ وَ زَاجِرٌ مِنْ نَفْسِهِ وَ لَمْ يَكُنْ لَهُ قَرِينٌ مُرْشِدٌ اسْتَمْكَنَ عَدُوُّهُ مِنْ عُنُقِهِ

Mohammed ibn Sanan reports from Muffazil ibn Umar the following:

Imam Jafar-e-Sadiq^-asws said: If one is neither corrected by his heart (Inspiration from a Divine Imam^-asws) nor receives guidance from a مُرْشِد (Imam^-asws) he is possessed by the iblis.[42]

An Example of a Man-Made murshid:

Generally, the relationship of peer/murshid and his mureed is considered personal, without revealing its details, however, one of the followers of late peer Jafar Zaman, has sent us the attached leaflet ‘murshid’ see Appendix I. Also see their website: http://www.jamanshah.com/

It is not worth going into lengthy discussions on its contents but we will review some of the presented concepts therein in the following sections together with some of the other terminologies and tools which are widely used by the man-made religious guides.  As is claimed in their statements, the role of a man-made murshid (whether alive or dead) is to enhanced the Irfan and Maurifat of his followers.  The guidance is to seek in person if the peer is alive or through dreams if he (unfortunately) has passed away.  We will first try to understand the meanings of ‘Irfan and Maurifat’ through the Ahadith of Masomeen^-asws.

What is Irfan:

عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اعْرِفُوا اللَّهَ بِاللَّهِ وَ الرَّسُولَ بِالرِّسَالَةِ وَ أُولِي الْأَمْرِ بِالْأَمْرِ بِالْمَعْرُوفِ وَ الْعَدْلِ وَ الْإِحْسَانِ

Ali ibn Muhammad has narrated from the people he mentioned from Ahmad ibn Muhammad ibn Isa from Muhammad ibn Humran from al- Fadl ibn al-Sakan who has narrated the following from Abu Abd Allah^-asws:

Amir-ul-Momineen^-asws, Ali^-asws ibn Abi Talib^-asws has said, اعْرِفُوا Recognise Allah^-azwj by Allah^-azwjs Own Self, recognize the Rasool through the Message, and the people with Divine Authority through their commanding others to do what is obligatory, prohibiting evil, the practicing of justice and kindness.[43]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ قَيْسِ بْنِ سِمْعَانَ بْنِ أَبِي رُبَيْحَةَ مَوْلَى رَسُولِ اللَّهِ ص قَالَ سُئِلَ‏ أَمِيرُ الْمُؤْمِنِينَ ع بِمَ عَرَفْتَ رَبَّكَ قَالَ بِمَا عَرَّفَنِي نَفْسَهُ قِيلَ وَ كَيْفَ عَرَّفَكَ نَفْسَهُ قَالَ لَا يُشْبِهُهُ صُورَةٌ وَ لَا يُحَسُّ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ شَيْ‏ءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الْأَشْيَاءِ لَا كَشَيْ‏ءٍ دَاخِلٍ فِي شَيْ‏ءٍ وَ خَارِجٌ مِنَ الْأَشْيَاءِ لَا كَشَيْ‏ءٍ خَارِجٍ مِنْ شَيْ‏ءٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَ لَا هَكَذَا غَيْرُهُ وَ لِكُلِّ شَيْ‏ءٍ مُبْتَدَأٌ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from some of our people from Ali ibn Uqba ibn Qays ibn Saman ibn abu Rabia Mawla of the Messenger of Allah who said the following:

A certain person asked Amir-ul-Momineen^-asws by what means do you recognise your Lord^-azwj and acknowledge His^-azwj existence? The Imam^-asws replied: I^-asws recognise my Lord^-azwj by those (of His^-azwj attributes) which have made me^-asws to recognise His^-azwj Own Self and acknowledge His^-azwj existence.

He^-asws was asked, How has that happened? The Imam^-asws, then replied, He^-azwj is not similar to any form and cannot be felt and comprehended through any of the senses and cannot be analogised with the people.

He^-azwj is near but at the same time He^-azwj is far and He^-azwj is far but He^-azwj is near (at the same instance). He^-azwj is above everything but one cannot say that certain things are above Him^-azwj. He^-azwj is before everything but one cannot say that something is before Him^-azwj. He^-azwj is inside all things but not the way things are inside other things. He^-azwj is outside everything but not the way things are outside other things. Glory belongs to the One^-azwj who is such and nothing else other than Him^-azwj is as such and for everything there is a precursor.[44]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي نَاظَرْتُ قَوْماً فَقُلْتُ لَهُمْ إِنَّ اللَّهَ جَلَّ جَلَالُهُ أَجَلُّ وَ أَعَزُّ وَ أَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْعِبَادُ يُعْرَفُونَ بِاللَّهِ فَقَالَ رَحِمَكَ اللَّهُ

Muhammad ibn Ismail has narrated the following from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who said the following:

Once, I spoke to Abu Abd Allah^-asws saying: I debated with certain people and said to them, Allah^-azwj, Glory be to Him, is Glorious, Majestic and Honourable. It is not possible to define Him^-azwj by means of His^-azwj creatures. In fact, the existence of the creatures is proved through the existence of Allah^-azwj. The Imam^-asws said: May Allah^-azwj bestow upon you blessings.[45]

[التوحيد] مع، [معاني الأخبار] حدثنا محمد بن الحسن بن أحمد ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَتِهِ أَنَا الْهَادِي أَنَا الْمُهْتَدِي وَ أَنَا أَبُو الْيَتَامَى وَ الْمَسَاكِينِ وَ زَوْجُ الْأَرَامِلِ وَ أَنَا مَلْجَأُ كُلِّ ضَعِيفٍ وَ مَأْمَنُ كُلِّ خَائِفٍ وَ أَنَا قَائِدُ الْمُؤْمِنِينَ إِلَى الْجَنَّةِ وَ أَنَا حَبْلُ اللَّهِ الْمَتِينُ وَ أَنَا عُرْوَةُ اللَّهِ الْوُثْقَى وَ كَلِمَةُ التَّقْوَى وَ أَنَا عَيْنُ اللَّهِ وَ لِسَانُهُ الصَّادِقُ وَ يَدُهُ وَ أَنَا جَنْبُ اللَّهِ الَّذِي يَقُولُ أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ اللَّهِ وَ أَنَا يَدُ اللَّهِ الْمَبْسُوطَةُ عَلَى عِبَادِهِ بِالرَّحْمَةِ وَ الْمَغْفِرَةِ وَ أَنَا بَابُ حِطَّةٍ مَنْ عَرَفَنِي وَ عَرَفَ حَقِّي فَقَدْ عَرَفَ رَبَّهُ لِأَنِّي وَصِيُّ نَبِيِّهِ فِي أَرْضِهِ وَ حُجَّتُهُ عَلَى خَلْقِهِ لَا يُنْكِرُ هَذَا إِلَّا رَادٌّ عَلَى اللَّهِ وَ عَلَى رَسُولِه‏

Amir-ul-Momineen^-asws said in a sermon: I^-asws am the Deliverer, I^-asws am the Guided one^-asws, I^-asws am the guardian of the orphans and the widows, I^-asws am the refuge of the all the helpless and destitutes, I^-asws guide all ‘Momineen’ towards the Paradise, I^-asws am the strong ‘Link’ to Allah^-azwj, and the most preferred and secure means and approach to Allah^-azwj, I^-asws am the ‘كَلِمَةُ التَّقْوَى’ the Pious Words of Allah^-azwj, I^-asws am the ‘أَنَا عَيْنُ اللَّهِ’ Monitor of Allah^-azwj, I^-asws am the ‘لِسَانُهُ الصَّادِقُ’ True Words of Allah^-azwj, I^-asws am the ‘يَدُهُ وَ أَنَا جَنْبُ’ Power and Proximity of Allah^-azwj, I^-asws am that Just Approach to Allah^-azwj about that Allah^-azwj Says: Lest the ‘Nafs’ (soul) should (then) say: ‘Ah! Woe is me!- In that I neglected (my duty) towards Allah, and was but among those who mocked! (39:56)’– I^-asws am the Kind and Forgiving Means of Allah^-azwj who has encompass the entire universe. I^-asws am the Gate of ‘حِطَّةٍ’ Forgivenss.

Whoever has recognised me^-asws along with my^-asws (Divine) Rights, he has recognised ‘رَبَّهُ’ Allah^-azwj because I am the successor of His^-azwj Prophet^-saww on the earth, ‘حُجَّتُهُ’ Ruler on His^-azwj creation. No one will deny this except that who rejects Allah^-azwj and His Prophet^-saww.[46]

قَالَ النَّبِيُّ ص مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ ثُمَّ عَلَيْكَ مِنَ الْعِلْمِ بِمَا لَا يَصِحُّ الْعَمَلُ إِلَّا بِهِ وَ هُوَ الْإِخْلَاصُ

(Amir-ul-Momineen^-asws said) Prophet^-saww said: Whoever recognises his ‘Nafs’ (referring to Amir-ul-Momineen^-asws), one, then is able to recognise one’s Creator^-azwj; that is to acquire the knowledge (from him^-asws) so one does good deeds while remaining faithful (in Wilayah of Masomeen^-asws-which has been made Obligatory).[47]

Another word for Irfan- ‘the Maurifat’:

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ ع قَالَ سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الْإِقْرَارُ بِأَنَّهُ لَا إِلَهَ غَيْرُهُ وَ لَا شِبْهَ لَهُ وَ لَا نَظِيرَ وَ أَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَ أَنَّهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

Muhammad ibn al- Hassan has narrated from Abd Allah ibn al-Hassan al- Alawi and Ali ibn Ibrahim from al-Mukhtar ibn Muhammad ibn al-Mukhtar al- Hamdani all from al- Fath ibn Yazid who said:

Once, I asked Abu AI-Hassan^-asws What is the minimum required degree of Irfan/Maurifat of the acknowledgement of the existence of Allah^-azwj? The Imam^-asws said: To acknowledge that there is no other lord besides Him^-azwj and that nothing is similar to Him^-azwj or resembles Him^-azwj and that He^-azwj is eternal, positively existing and not absent and that nothing is like Him^-azwj.[48]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ طَاهِرِ بْنِ حَاتِمٍ فِي حَالِ اسْتِقَامَتِهِ أَنَّهُ كَتَبَ إِلَى الرَّجُلِ مَا الَّذِي لَا يُجْتَزَأُ فِي مَعْرِفَةِ الْخَالِقِ بِدُونِهِ فَكَتَبَ إِلَيْهِ لَمْ يَزَلْ عَالِماً وَ سَامِعاً وَ بَصِيراً وَ هُوَ الْفَعَّالُ لِمَا يُرِيدُ وَ سُئِلَ أَبُو جَعْفَرٍ ع عَنِ الَّذِي لَا يُجْتَزَأُ بِدُونِ ذَلِكَ مِنْ مَعْرِفَةِ الْخَالِقِ فَقَالَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ لَا يُشْبِهُهُ شَيْ‏ءٌ لَمْ يَزَلْ عَالِماً سَمِيعاً بَصِيراً

Ali ibn Ibrahim has narrated from Sahl ibn Ziyad who from Tahir ibn Hatam that he wrote the following to Imam Abu Al-Hassan al-Reza^-asws:

(Imam^-asws was asked) What is it that without which ones مَعْرِفَةِ الْخَالِقِ acknowledgement of the existence of Allah^-azwj cannot be considered sufficient?

In answer, the Imam^-asws replied: That He^-azwj is All-knowing, All-Hearing, All-Aware and that He^-azwj Acts as He^-azwj Wills. (Imam^-asws further added that once) Abu Jafar^-asws was asked about the minimum required degree of acknowledgement of the existence of Allah^-azwj without which an acknowledgement would not be considered sufficient.  The Imam^-asws said: A degree of knowledge of Him^-azwj must have these facts: There is nothing similar to Him^-azwj or resembling Him^-azwj. He^-azwj is All-knowing, All-hearing and All aware.[49]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ بْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ أَمْرَ اللَّهِ كُلَّهُ عَجِيبٌ إِلَّا أَنَّهُ قَدِ احْتَجَّ عَلَيْكُمْ بِمَا قَدْ عَرَّفَكُمْ مِنْ نَفْسِهِ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from al-Hassan ibn Ali ibn Yusuf ibn Baqqah from Sayf ibn Umayra from Ibrahim ibn Umar who said the following:

Imam Abu Abd Allah^-asws has said: ‘The ‘إِنَّ أَمْرَ اللَّهِ’ Divinity of Allah^-azwj is totally extraordinary. Notice that He^-azwj has Presented to you His^-azwj Arguments in Proof of His^-azwj existence by means of only those facts which He^-azwj has made known to you’.[50]

How can one recognise an Arif (A Person with Irfan)?

Masomeen^-asws have never said to follow a blindly a non-masoom person in order to obtain Irfan and Maurifat, if one insists of having a peer then it will be similar to those who insist for Taravi[51] offered behind an imam, as they did not want to make an effort to learn and read the Holy Quran, a public demand which was rejected by the Prophet^-saww but, later happily entertained by the 2^nd Muslim Caliph.

Similarly, instead of finding and learning instructions of Masomeen^-asws (as are available to us through their Ahadith), to acquire ‘Maurifat and Irfan’, people tend to find and lean on a personality which superficially attracts them, the ‘so called ‘peer’.  After having several sessions and/or training of ‘irfan’ by a peer, a mureed is always seen to be quoting and emulating the rituals, chantings or even miracles of his murshid/peer. And eventually loses the will and ability to go beyond his peer’s practices and learn and practice the Ahadith of Masomeen^-asws, a quality of an Arif (a person having Irfan), as per the several Ahadith of Masomeen^-asws.

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ الْعِجْلِيِّ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اعْرِفُوا مَنَازِلَ النَّاسِ عَلَى قَدْرِ رِوَايَتِهِمْ عَنَّا

Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Sinan from Muhammad ibn Marwan al-Ijli from Ali ibn Hanzala who has said:

I heard Abu Abd Allah^-asws saying: عْرِفُوا Recognise the value of the position of the people from the degree of their narration of Ahadith from us^-asws.[52]

وعن الحسين بن محمد ، عن أحمد بن إسحاق ، عن سعدان بن مسلم ، عن معاوية بن عمّار ، قال : قلت لأبي عبدالله ( عليه السلام ) : رجل راوية لحديثكم ـ إلى أن قال : ـ فقال : الراوية لحديثنا ( يشد به ) قلوب شيعتنا أفضل من ألف عابد .

And from Al Husayn Bin Muhammad, from Ahmad Bin Ishaq, from Sad Bin Muslim, from Muawiya Bin Amar who says:

I said to Abu Abd Allah^-asws: (What about) a man who narrates your^-asws Ahadith? – until he^-asws said: The narrator of our^-asws Ahadith by which the hearts of our^-asws Shites get strengthened is superior than the thousand worshippers.[53]

وفي ( عيون الأخبار ) عن عبد الواحد بن محمد بن عبدوس ، عن علي بن محمد بن قتيبة ، عن حمدان بن سليمان ، عن عبد السلام الهروي ، عن الرضا ( عليه السلام ) ، قال : رحم الله عبدا أحيى أمرنا ، قلت : كيف يحيي أمركم ؟ قال : يتعلم علومنا ، ويعلمها الناس ، فان الناس لو علموا محاسن كلامنا لاتّبعونا . الحديث .

And in Uyoon Al Akhbaar from Abdul Wahid Bin Muhammad Bin Abdous, from Ali Bin Muhammad Bin Quteyba, from Hamad bin Suleyman, from Abdul Salaam Al Harwy says:

Imam Al-Reza^-asws said: May Allah^-azwj have Mercy on the one who keeps our^-asws affairs alive. I said: ‘How does one keep your^-asws affairs alive?  He^-asws said: ‘He learns our^-asws knowledge, and teaches it to the people, for if the people were to come to know the good in our^-asws speech, they will follow us^-asws.[54]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ قُتِلَ دُونَ مَظْلِمَتِهِ فَهُوَ شَهِيدٌ ثُمَّ قَالَ يَا أَبَا مَرْيَمَ هَلْ تَدْرِي مَا دُونَ مَظْلِمَتِهِ قُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يُقْتَلُ دُونَ أَهْلِهِ وَ دُونَ مَالِهِ وَ أَشْبَاهِ ذَلِكَ فَقَالَ يَا أَبَا مَرْيَمَ إِنَّ مِنَ الْفِقْهِ عِرْفَانَ الْحَقِّ

It is narrated from the narrator of the previous Hadith from Abu Maryam who has narrated the following from Abu Jafar^-asws:

The Messenger of Allah^-saww has said: ‘If one is murdered over his stolen property he is a martyr. He^-asws then said: ‘O Abu Mariam, do you know who is murdered over his stolen property? I replied, I pray to Allah^-azwj to keep me in the service of your^-asws cause, it is when a man is murdered defending his family, property and similar things.

The Imam^-asws said: ‘It is, instead, the effort (one should exert) عِرْفَانَ الْحَقِّ in order to know about the Haq (the Wilayat).[55]

و قال ع الإيمان قول مقبول و عمل معمول و عرفان بالمعقول

(Amir-ul-Momineen^-asws said):  The Eman is nothing but to narrate the just (Ahadith), and regularly acts on these and to have a sound ‘عرفان’ knowledge of (Deen).[56]

The Irfan (Recognition) of Oneself:

قال ع عرفان المرء نفسه أن يعرفها بأربع طبائع و أربع دعائم و أربعة أركان فطبائعه الدم و المرة و الريح و البلغم و دعائمه العقل و من العقل الفهم و الحفظ و أركانه النور و النار و الروح و الماء و صورته طينته فأبصر بالنور و أكل و شرب بالنار و جامع و تحرك بالروح و وجد طعم الذوق و الطعام بالماء فهذا تأسيس صورته فإذا كان تأييد عقله من النور كان عالما حافظا ذكيا فطنا فهما و عرف فيما هو و من أين يأتيه و لأي شي‏ء هو هاهنا و إلى ما هو صائر بإخلاص الوحدانية و الإقرار بالطاعة و قد تجري فيه النفس و هي حارة و تجري فيه و هي باردة فإذا حلت به الحرارة أشر و بطر و ارتاح و قتل و سرق و بهج و استبشر و فجر و زنى و بذخ و إذا كانت باردة اهتم و حزن و استكان و ذبل و نسي فهي العوارض التي تكون منها الأسقام و لا يكون أول ذلك إلا بخطيئة عملها فيوافق ذلك من مأكل أو مشرب في حد ساعات لا تكون تلك الساعة موافقة لذلك المأكل و المشرب بحال الخطيئة فيستوجب الألم من ألوان الأسقام ثم قال ع بعد ذلك بكلام آخر إنما صار الإنسان يأكل و يشرب و يعمل بالنار و يسمع و يشم بالريح و يجد لذة الطعام و الشراب بالماء و يتحرك بالروح فلو لا أن النار في معدته لما هضمت الطعام و الشراب في جوفه و لو لا الريح ما التهبت نار المعدة و لا خرج الثفل من بطنه و لو لا الروح لا جاء و لا ذهب و لو لا برد الماء لأحرقته نار المعدة و لو لا النور ما أبصر و لا عقل و الطين صورته و العظم في جسده بمنزلة الشجر في الأرض و الشعر في جسده بمنزلة الحشيش في الأرض و العصب في جسده بمنزلة اللحاء على الشجر و الدم في جسده بمنزلة الماء في الأرض و لا قوام للأرض إلا بالماء و لا قوام لجسد الإنسان إلا بالدم و المخ دسم الدم و زبده فهكذا الإنسان خلق من شأن الدنيا و شأن الآخرة فإذا جمع الله بينهما صارت حياته في الأرض لأنه نزل من شأن السماء إلى الدنيا فإذا فرق الله بينهما صارت تلك الفرقة الموت يرد شأن الآخرة إلى السماء فالحياة في الأرض و الموت في السماء و ذلك أنه يفرق بين الروح و الجسد فردت الروح و النور إلى القدرة الأولى و ترك الجسد لأنه من شأن الدنيا و إنما فسد الجسد في الدنيا لأن الريح تنشف الماء فييبس الطين فيصير رفاتا و يبلى و يرد كل إلى جوهره الأول و تحركت الروح بالنفس و النفس حركتها من الريح فما كان من نفس المؤمن فهو نور مؤيد بالعقل و ما كان من نفس الكافر فهو نار مؤيد بالنكراء فهذا من صورة ناره و هذا من صورة نوره و الموت رحمة من الله لعبده المؤمن و نقمة على الكافر و لله عقوبتان إحداهما من الروح و الأخرى تسليط الناس بعض على بعض فما كان من قبل الروح فهو السقم و الفقر و ما كان من تسليط فهو النقمة و ذلك قول الله عز و جل وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً بِما كانُوا يَكْسِبُونَ من الذنوب فما كان من ذنب الروح فعقوبته بذلك السقم و الفقر و ما كان من تسليط فهو النقمة و كل ذلك‏ عقوبة للمؤمن في الدنيا و عذاب له فيها و أما الكافر فنقمة عليه في الدنيا و سوء العذاب في الآخرة و لا يكون ذلك إلا بذنب و الذنب من الشهوة و هي من المؤمن خطأ و نسيان و أن يكون مستكرها و ما لا يطيق و ما كان من الكافر فعمد و جحود و اعتداء و حسد و ذلك قول الله عز و جل كُفَّاراً حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ‏

Imam Jafar-e-Sadiq^-asws said: One can realise عرفان المرء نفسه (recognition of one’s soul) through four natures, four supports, and four pillars.

The natures are blood, bile, wind, and phlegm;

The supports are the Aql, its understanding, preservation (from the evil);

The pillars are the Noor, the Fire, the Soul, and the Water. The appearance of a man is in (according to) his genes. He could see through light, eat and drink through fire (acid), copulated and moved through the soul, and found the taste of every tasted thing and food through water. This is the basis of man’s characteristics.

A man whose Aql (intelligence) is supported by the Noor becomes knowledgeable, retainer, clever, insightful, and thoughtful. He should also recognise the real situation that he is in, the source of his situation, the reason beyond his existence, and the fate that he will inevitably encounter, through the sincere belief of Allah^-azwjs oneness and the submission to the obedience (to Him^-azwj).

The soul may move in him, with its heat or coldness. When heat of the soul influences that man, he will behave in an evil and arrogant manner, feel comfortable, kill, rob, feel pleasant and dashing, commits sins and fornication, and spend lavishly. When the soul covers that man with its coldness, he feels depressed, sad, submissive, withered, and oblivious. These are the symptoms that cause diseases.

This coldness is originated only when the individuals commit a sin and have a drink or food in an hour that is not appropriate to that drink or food-all in the same time; therefore, this will create a certain pain.

Imam Jafar-e-Sadiq^-asws explained the topic in other words: Man drinks, eats, and works through the fire; hears and smells through the wind; enjoys the taste of food and drink through the water; moves through the soul. Food and drink cannot be digested in the interior body without the existence of the fire (acid) in the stomach. Without the existence of the wind, the fire of the stomach cannot be flamed (smell, sound, sight and taste all increase the stomach acid secretion) and the dregs cannot find an exit out of the abdomen. Without the existence of the soul, man cannot come and go; i.e., move. Without the existence of the cold water (in the stomach), the fire of the stomach would burn (man). Without the existence of Noor, man cannot sight or understand.

Clay is his nature. The role of bones in the human body is similar to the role of trees on the surface of the earth. The hair on the skin plays the same role as of the grass on the earth. The nerves of the human body play the same role of the bark on trees. The blood of the human body plays the similar role of water on the earth. The earth cannot endure without water. Similarly, the human body cannot endure without the blood. The brain is the fat and the foam of blood.

This is the human being who was created from matters of this world and matters of the world to come. If Allah^-azwj Combines these (earthly) matters, man’s life will be on the surface of the earth, because he descended from the matters of the Heavens to the world. When Allah^-azwj Disconnects these matters by means of death, the matters of the Heavens go back to their source; the Heavens. The life is on the earth and death is in the Heavens by means of separating the soul from the body. The soul and the Noor are taken back to the foremost power and the body is left, because it is composed from matters of the world.

The body disintegrates in this world because the wind dries water and the clay becomes debris and old and return to its original phase. The soul moves in the breath whose movement is out of the wind.

The breath of the believers is ‘Noor’ that is supported by the mind while the breath of the disbelievers is ‘fire’ that is supported by devilry. This is the nature of its fire and the former is the nature of its Noor.  Death is Allah^-azwj’s Mercy for the believers and Allah^-azwj’s Punishment on the disbelievers.

Allah^-azwj has two Punishments; the soul is the source of one and peoples’ desire to empower and control over each other is the source of the other. Ailment and poverty are the punishments whose source is the soul while agony is the punishment whose source is peoples’ desires to take over others. This is indicated in Allah^-azwjs saying: Thus, do We make the unjust ones predominate one another because of their evil deeds (6: 129).  These evil deeds are their sins.

The punishment of the sins whose source is the soul is ailment and poverty, while the punishment of the sins the source of which is people’s cruelty on each other is the agony. All these are punishment and agony for the believers in this world. For the disbelievers, these are punishment in this world and harsh agony in the world to come (Hereafter).  The reason for any punishment is a sin and the source of every sin is passion.

The sins of the believers are the slips, what he detests and what he doesn’t tolerate. For the disbelievers, their sins are intentional, denial, aggression, and envy. This is indicated in Allah^-azwjs Words: Once you have accepted the faith, many of the People of the Book would love, out of envy, to turn you back to disbelief, even after the Truth has become evident to them. Have forgiveness and bear with them until Allah issues His order. Allah has power over all things (2: 109).[57]

عن أبي حمزة الثمالي قال قال أبو جعفر ع يا با حمزة إنما يعبد الله من عرف الله، فأما من لا يعرف الله كأنما يعبد غيره هكذا ضالا قلت أصلحك الله و ما معرفة الله قال يصدق الله و يصدق محمدا رسول الله ص في موالاة علي و الايتمام به، و بأئمة الهدى من بعده و البراءة إلى الله من عدوهم، و كذلك عرفان الله،

قال قلت أصلحك الله أي شي‏ء إذا عملته أنا استكملت حقيقة الإيمان قال توالي أولياء الله، و تعادي أعداء الله، و تكون مع الصادقين كما أمرك الله،

قال قلت و من أولياء الله و من أعداء الله فقال أولياء الله محمد رسول الله و علي و الحسن و الحسين و علي بن الحسين، ثم انتهي الأمر إلينا ثم ابني جعفر، و أومأ إلى جعفر و هو جالس فمن والى هؤلاء فقد والى الله و كان مع الصادقين كما أمره الله، قلت و من أعداء الله أصلحك الله قال الأوثان الأربعة، قال قلت من هم قال أبو الفصيل و رمع و نعثل و معاوية و من دان بدينهم فمن عادى هؤلاء فقد عادى أعداء الله

Abu Hamza al-Thamalli says that Abu Jafar^-asws said: O Aba Hamza! One cannot worship Allah^-azwj unless one gets His^-azwj ‘Irfan’ (the recognition). For that who worships Allah^-azwj without His^-azwj Irfan (knowing Allah^-azwj) is as if he worshipped other than Him^-azwj and is lost (Allah^-azwj forbid). And the Irfan of Allah^-azwj is to say Allah^-azwj‘s Promise is True, Mohammed^-saww is the True Prophet of Allah^-azwj, Ali^-asws is the True Wali Allah^-azwj, and all the Aimmah^-asws who would come after him^-asws.  And to disassociate from their^-asws enemies and this is the Irfan-Allah^-azwj the recognition of Allah^-azwj.

I said may Allah^-azwj be pleased with you; please inform me about the reality of the Eman.  Imam^-asws said: (it is) to love the Auliya Allah[58] Masomeen^-asws, and be hostile to the enemies of Allah^-azwj, and be with the Truthful Ones^-asws and (follow) Commanded of Allah^-azwj.

I asked: Who are the Auliya Allah^-asws and the enemies of Allah?  Imam^-asws said: The ‘Auliya Allah’ are Muhammad^-saww the Messenger of Allah^-azwj, Ali^-asws and Hassan^-asws and Hussain^-asws and Ali^-asws bin Al-Hussain^-asws, and then up to me^-asws and then my son^-asws, Jafar^-asws, and all the way to Jafar^-asws and his descendants who are from Allah^-azwj and are His^-azwj Amr and one must adhere to them^-asws.

I asked: Who are the enemies of Allah^-azwj, may Allah be pleased with you^-asws?  Imam^-asws said: ‘The four idols, he said, I asked: Who are they? (Imam^-asws) said أبو الفصيل, رمع, نعثل, and Muawiya and the followers and friends of their religion. Also said, who hold animosity against us^-asws are the enemies of Allah.[59]

The Meanings of Irfan:

الشكور الشكور و الشاكر معناهما أنه يشكر للعبد عمله و هذا توسع لأن الشكر في اللغة عرفان الإحسان و هو المحسن إلى عباده المنعم عليهم لكنه سبحانه لما كان مجازيا للمطيعين على طاعاتهم جعل مجازاته شكرا لهم على المجاز كما سميت مكافأة المنعم شكرا. العظيم العظيم معناه السيد و سيد القوم عظيمهم و جليلهم و معنى ثان أنه يوصف بالعظمة لغلبته على الأشياء و قدرته عليها و لذلك كان الواصف بذلك معظما و معنى ثالث أنه عظيم لأن ما سواه كله له ذليل خاضع فهو عظيم السلطان عظيم الشأن و معنى رابع أنه المجيد يقال عظم فلان في المجد عظامة و العظامة مصدر الأمر العظيم و العظمة من التجبر و ليس معنى العظيم ضخم طويل عريض ثقيل لأن هذه المعاني معاني الخلق و آيات الصنع و الحدث و هي عن الله تبارك و تعالى منفية

Al-Shakur the meanings of the al-Shakur and al-Shakir are that He^-azwj Adores their deeds and these are the meanings in the general term whereas the specific meanings of ‘al-Shukar’ are to عرفان recognize/know due to favours extended by Allah^-azwj, as Allah^-azwj is the One^-azwj who Extends favours and Blesses with bounties. He^-azwj Rewards those who submit to Him^-azwj, as for them He^-azwj expect them to thank Him^-azwj, as one would thank those who extend favours.[60]

عن أبيه عن محمد بن أبي عمير عن حمزة بن حمران قال قال أبو عبد الله ع يقتل حفدتي بأرض خراسان في مدينة يقال لها طوس من زاره إليها عارفا بحقه أخذته بيدي يوم القيامة و أدخله الجنة و إن كان من أهل الكبائر قال جعلت فداك و ما عرفان حقه قال تعلم أنه إمام مفترض الطاعة غريب شهيد من زاره عارفا بحقه أعطاه الله تعالى أجر سبعين شهيد ممن استشهد بين يدي رسول الله ص على حقيقة

From his father from Muhammad ibn Abi Amir Hamza Bin Hamran narrated the following from Abu Abd Allah^-asws:

Imam Jafar-e-Sadiq^-asws said: My grandson^-asws, will be poisoned by people and will be buried in the land of Khorasan, in the city of Tus, he^-asws will be martyred in a foreign land without supporters, whoever will visit his^-asws grave with ‘عارفا’ while acknowledging his rights (as an Imam^-asws), will enter into Paradise on the Day of Resurrection, even with many sins, Allah^-azwj will Reward him the status of seventy martyrs who had died supporting sincerely Prophet of Allah^-saww.[61]

حدثنا الحسين بن إبراهيم بن تاتانة و الحسين بن إبراهيم بن أحمد بن هشام المكتب و أحمد بن علي بن إبراهيم بن هاشم و محمد بن علي ماجيلويه و محمد بن موسى بن المتوكل و علي بن هبة الله الوراق رضي الله عنهم قالوا حدثنا علي بن إبراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن حمزة بن حمران قال قال أبو عبد الله ع يقتل حفدتي بأرض خراسان في مدينة يقال لها طوس من زاره إليها عارفا بحقه أخذته بيدي يوم القيامة فأدخلته الجنة و إن كان من أهل الكبائر قال قلت جعلت فداك و ما عرفان حقه قال يعلم أنه إمام مفترض الطاعة شهيد من زاره عارفا بحقه أعطاه الله تعالى له أجر سبعين ألف شهيد ممن استشهد بين يدي رسول الله ص على حقيقة و في حديث آخر قال قال الصادق ع يقتل لهذا و أومى بيده إلى موسى ع ولد بطوس و لا يزوره من شيعتنا إلا الأندر فالأندر

AI-Hussein ibn Ibrahim ibn Tataneh, AI-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib, Ahmad ibn Ibrahim ibn Hashem, Muhammad ibn Ali Majilawayh, Muhammad ibn Musa ibn al-Mutawakkil and Ali ibn Habatillah al-Warraq – may Allah be pleased with them all – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Hamza ibn Homran said the following:

Abu Abd Allah^-asws said, My grandson will be killed in the land of Khorasan in a town called Toos. On the Resurrection Day, I^-asws will grab the hands of whoever visits him there while ‘عارفا’ recognising his rightfulness, and I will take him into Heaven even if he has committed major sins.  I asked Abu Abd Allah^-asws, May I be your ransom! What does عارفا recognizing his rightfulness mean?

The Imam^-asws said: It means to know that he^-asws is the Divine Leader who must be obeyed and that he^-asws was martyred. Whoever visits him^-asws recognising his^-asws rightfulness shall be rewarded by Allah^-azwj the Highest the reward of seventy-thousand martyrs who were really martyred right in front of Allah^-azwjs Prophet^-saww.[62]

و عن الصادق ع عن آبائه عن النبي ص قال الإيمان قول بمقول و عرفان بالعقول و اتباع الرسول

Imam Al-Sadiq^-asws has narrated from his ancestors that Prophet^-saww has said: There is no ‘Eman’ (belief) without acting on the words of Ahadith, عرفان (acknowledging) the Haq[63] and اتباع (submitting) to the Prophet^-saww.[64]

عن علي بن موسى الرضا ع قال حدثني أبي عن أبيه عن آبائه عن علي بن أبي طالب ع أنه قال قال رسول الله ص الإيمان معرفة بالقلب و إقرار باللسان و عمل بالأركان

Ali^-asws ibn Musa Reza^-asws told me that my^-asws father^-asws narrated from his^-asws father^-asws from his^-asws fathers^-asws that Ali^-asws ibn Abi Talib^-asws has said: The Messenger of Allah^-saww has said: Eman is to recognise from the heart and the utter it from the tongue and act upon it through limbs.[65]

الْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَ مِنْ آثَارِ سُلْطَانِهِ وَ جَلَالِ كِبْرِيَائِهِ مَا حَيَّرَ مُقَلَ الْعُقُولِ مِنْ عَجَائِبِ قُدْرَتِهِ وَ رَدَعَ خَطَرَاتِ هَمَاهِمِ النُّفُوسِ عَنْ عِرْفَانِ كُنْهِ صِفَتِهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ شَهَادَةَ إِيمَانٍ وَ إِيقَانٍ وَ إِخْلَاصٍ وَ إِذْعَانٍ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ وَ أَعْلَامُ الْهُدَى دَارِسَةٌ وَ مَنَاهِجُ الدِّينِ طَامِسَةٌ فَصَدَعَ بِالْحَقِّ وَ نَصَحَ لِلْخَلْقِ‏

Praise be to Allah^-azwj who has Displayed such effects of His^-azwj Authority and the glory of His^-azwj Uniqueness through the wonders of His^-azwj might that they dazzle the pupils of the eyes and prevent the minds from عِرْفَانَ appreciating the reality of His^-azwj Attributes. I stand witness that there is no Allah but Allah^-azwj by virtue of belief, certainty, sincerity and conviction. I also stand witness that Muhammad^-saww is His^-azwj slave and His Prophet^-saww whom He^-azwj Deputed when the signs of guidance were obliterated and the ways of religion were desolate (An extract).[66]

مَعْرِفَةٌ Comes from Learning Ahadith:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ فُلَانٍ الْوَاقِفِيِّ قَالَ كَانَ لِيَ ابْنُ عَمٍّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَبْدِ اللَّهِ كَانَ زَاهِداً وَ كَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ وَ كَانَ يَتَّقِيهِ السُّلْطَانُ لِجِدِّهِ فِي الدِّينِ وَ اجْتِهَادِهِ وَ رُبَّمَا اسْتَقْبَلَ السُّلْطَانَ بِكَلَامٍ صَعْبٍ يَعِظُهُ وَ يَأْمُرُهُ بِالْمَعْرُوفِ وَ يَنْهَاهُ عَنِ الْمُنْكَرِ وَ كَانَ السُّلْطَانُ يَحْتَمِلُهُ لِصَلَاحِهِ وَ لَمْ تَزَلْ هَذِهِ حَالَتَهُ حَتَّى كَانَ يَوْمٌ مِنَ الْأَيَّامِ إِذْ دَخَلَ عَلَيْهِ أَبُو الْحَسَنِ مُوسَى ع وَ هُوَ فِي الْمَسْجِدِ فَرَآهُ فَأَوْمَأَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ يَا أَبَا عَلِيٍّ مَا أَحَبَّ إِلَيَّ مَا أَنْتَ فِيهِ وَ أَسَرَّنِي إِلَّا أَنَّهُ لَيْسَتْ لَكَ مَعْرِفَةٌ فَاطْلُبِ الْمَعْرِفَةَ قَالَ جُعِلْتُ فِدَاكَ وَ مَا الْمَعْرِفَةُ قَالَ اذْهَبْ فَتَفَقَّهْ وَ اطْلُبِ الْحَدِيثَ قَالَ عَمَّنْ قَالَ عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ ثُمَّ اعْرِضْ عَلَيَّ الْحَدِيثَ قَالَ فَذَهَبَ فَكَتَبَ ثُمَّ جَاءَهُ فَقَرَأَهُ عَلَيْهِ فَأَسْقَطَهُ كُلَّهُ ثُمَّ قَالَ لَهُ اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ وَ كَانَ الرَّجُلُ مَعْنِيّاً بِدِينِهِ فَلَمْ يَزَلْ يَتَرَصَّدُ أَبَا الْحَسَنِ ع حَتَّى خَرَجَ إِلَى ضَيْعَةٍ لَهُ فَلَقِيَهُ فِي الطَّرِيقِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْتَجُّ عَلَيْكَ بَيْنَ يَدَيِ اللَّهِ فَدُلَّنِي عَلَى الْمَعْرِفَةِ قَالَ فَأَخْبَرَهُ بِأَمِيرِ الْمُؤْمِنِينَ ع وَ مَا كَانَ بَعْدَ رَسُولِ اللَّهِ ص وَ أَخْبَرَهُ بِأَمْرِ الرَّجُلَيْنِ فَقَبِلَ مِنْهُ ثُمَّ قَالَ لَهُ فَمَنْ كَانَ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ الْحَسَنُ ع ثُمَّ الْحُسَيْنُ ع حَتَّى انْتَهَى إِلَى نَفْسِهِ ثُمَّ سَكَتَ قَالَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ هُوَ الْيَوْمَ قَالَ إِنْ أَخْبَرْتُكَ تَقْبَلُ قَالَ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَنَا هُوَ قَالَ فَشَيْ‏ءٌ أَسْتَدِلُّ بِهِ قَالَ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَ أَشَارَ بِيَدِهِ إِلَى أُمِّ غَيْلَانَ فَقُلْ لَهَا يَقُولُ لَكِ مُوسَى بْنُ جَعْفَرٍ أَقْبِلِي قَالَ فَأَتَيْتُهَا فَرَأَيْتُهَا وَ اللَّهِ تَخُدُّ الْأَرْضَ خَدّاً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ ثُمَّ أَشَارَ إِلَيْهَا فَرَجَعَتْ قَالَ فَأَقَرَّ بِهِ ثُمَّ لَزِمَ الصَّمْتَ وَ الْعِبَادَةَ فَكَانَ لَا يَرَاهُ أَحَدٌ يَتَكَلَّمُ بَعْدَ ذَلِكَ  مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ مِثْلَهُ

Ali ibn Ibrahim has narrated from his father from Muhammad from Muhammad ibn so and so al-Waqiti (a certain sect) who has said:

One of the sons of my uncle was called al-Hassan ibn Abd Allah. He was Zahid (restricted himself from worldly pleasures). He was the foremost in worship in his time. The Sultan would also observe cautions due to his devoutness and seriousness in matters of religion. He even demanded the Sultan to respect and maintain the lawful and the unlawful rule with strictness. The Sultan exercised patience with him due to his virtuousness.

It continued as such every day until one day, Abu Al-Hassan, Musa^-asws went to him while he was in the mosque and called him with a hand gesture. When he came near, the Imam^-asws said, O Abu Ali, I^-asws like your practice very much and it makes me happy. However, you do not have any مَعْرِفَةٌ insight. You must seek مَعْرِفَةٌ in depth understanding. He said, May Allah^-azwj keep my soul in service for your cause, what is مَعْرِفَةٌ in depth recognition?

He^-asws said: Go and try to understand and learn Hadith, He then asked, from whom I must learn Hadith. The Imam^-asws said, Learn from the teachers of religion in Medina. Then read them before me to verify.

The narrator has said that he then went, wrote (a few Hadith), came back and read them before him^-asws. The Imam^-asws deleted all of them and said to him, اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ Go and learn how to understand. The man was very serious in his religion. He kept watching Abu Al-Hassan^-asws, until one day he went out in search of a lost property and Abu AI-Hassan^-asws, met him on the way. He said, May Allah^-azwj keep my soul in service for your^-asws cause, I will hold you (responsible) before Allah^-azwj unless you teach me how to have understanding.

The Imam^-asws explained to him about Amir-ul-Momineen^-asws AIi^-asws Ibn Abi Talib^-asws and what had happened after the Messenger of Allah^-saww. He^-asws also explained to him about the two men and he agreed. Then he asked, Who was the Leader with Divine Authority after Amir-ul-Momineen^-asws Ali^-asws? He^-asws said, AI-Hassan^-asws, was the Leader with Divine Authority, then al-Hussain^-asws.  He^-asws mentioned, Aimmah^-asws one after the other up to his^-asws own self and remained silent.

The narrator has said that the man then asked, May Allah^-azwj keep my soul in service for your^-asws cause, who is the Leader with Divine Authority today? The Imam^-asws asked, Were I^-asws to tell, would you then accept? He said, May Allah^-azwj keep my soul in service for your^-asws cause, yes, I would accept.

He^-asws said, I^-asws am the one (Leader with Divine Authority). He then asked, Is there any evidence I can use as proof? The Imam^-asws said, Go to that tree. He^-asws pointed out with his hand to Umm Ghaylan and say to it, Musa^-asws ibn Jafar^-asws says, Come to me. He has said, I then went to the tree and saw it, by Allah^-azwj, cutting the earth a real cut until it stood before him. Then he made a gesture and it returned.

The narrator said that he then acknowledged his^-asws Imamat. He remained silent and devoted himself in worship and no one thereafter saw him speak.[67]

Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ibrahim ibn Hashim a similar Hadith.

The Term ‘Tarika’, ‘Tarikat’:

The word Tariqat has been derived from al-tariqa (طريقة  pl. طرق   ‘Turuq’ in Farsi (Persian) طريقت (Tariqat) in Turkish it sounds tarikat, all these with slight differences in pronunciations but is mostly used in the meanings of the ‘way’, ‘path’, ‘method’ in the Islamic world, particularly in the Sufism, as part of their mystical path under exoteric practices.

For example, the ‘Tariqa/Tariqat’ of a murshid who tries to spiritually lead or director his followers (murid). Since, its a man-made methodology, nearly every ‘tariqa’ is named after its founder which even if has gone through amendments when passed on generations after generations, but its name does not change and is referred to its founders name, as ‘Nisbah’ or سلسلة‎ Silsilas (progression) e.g., the ‘Rifai order’, named after Sheikh Ahmed al-Rifai is called Rifaiyya, the Qadiri order, named after Shaykh Abd al-Qadir al-Jilani, is called the Qadiriyya.

Almost all orders except the Naqshbandi order claim a Silsila that leads back to Mohammed^-saww through Ali^-asws. The, Naqshbandi, however, goes back to Abu Bakr first and then to Prophet Mohammed^-saww. Also, many of these silsilas contain, in a loose way, links to the descendants of the Prophet^-saww.

Every follower, called the murid, once has to go through a formal act of the Bait (committing to allegiance) to the murshid, gets his ‘Awrad’ or daily recitations, as authorized by his murshid.  The whole family of the murshid then becomes superior and respectable to his murid, the house of the murshid is often called ‘murshid khana’.

In sum, it is generally said that each sufi/peer/murshid has a unique way of self-purification which he has acquired through his hard work with the help of his ‘murshid’, some of these are thought to be centuries’ old way of meditation.  We present below some Ahadith, where these words in various forms are used and explained by the Masomeen^-asws.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْعَامِلُ عَلَى غَيْرِ بَصِيرَةٍ كَالسَّائِرِ عَلَى غَيْرِ الطَّرِيقِ لَا يَزِيدُهُ سُرْعَةُ السَّيْرِ إِلَّا بُعْداً

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Muhammad ibn Sinan from Talha ibn Zayd who has said:

I heard (Imam^-asws) Abu Abd Allah^-asws saying, Working ‘غَيْرِ الطَّرِيقِ’ without the established protocol (as per Divine Laws) is like travelling in the wrong direction; it only takes one farther away from the destination.[68]

عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ سُلَيْمَانَ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا خَلَقَ اللَّهُ حَلَالًا وَ لَا حَرَاماً إِلَّا وَ لَهُ حَدٌّ كَحَدِّ الدَّارِ فَمَا كَانَ مِنَ الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَ مَا كَانَ مِنَ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَةِ

Ali has narrated from Muhammad from Yunus from Aban from Sulayman ibn Harun who has said:

I heard Abu Abd Allah^-asws saying, All that Allah^-azwj has Created, and has put them under limits like the limits of a house, which shows what is of the house, what is of the road and the walkway, There is even the ‘الطَّرِيقِ’ rule for compensation for a scratch, and a الطَّرِيق rule (penalty) in the form of a lash or half a lashing.[69]

و قال النبي ص في ذكر خصائل الإيمان أعلاها شهادة أن لا إله إلا الله و أدناها إماطة الأذى عن الطريق

And the Prophet^-saww said while describing the characteristics of the Eman (belief) that its the highest degree is to say: There is no god but Allah^-azwj and its lowest form is to remove something harmful from the pathway الطريق.[70]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّكُمْ لَا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَ لَا تَعْرِفُوا حَتَّى تُصَدِّقُوا وَ لَا تُصَدِّقُوا حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لَا يَصْلُحُ أَوَّلُهَا إِلَّا بِآخِرِهَا ضَلَّ أَصْحَابُ الثَّلَاثَةِ وَ تَاهُوا تَيْهاً بَعِيداً إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَقْبَلُ إِلَّا الْعَمَلَ الصَّالِحَ وَ لَا يَقْبَلُ اللَّهُ إِلَّا الْوَفَاءَ بِالشُّرُوطِ وَ الْعُهُودِ فَمَنْ وَفَى لِلَّهِ عَزَّ وَ جَلَّ بِشَرْطِهِ وَ اسْتَعْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مَا عِنْدَهُ وَ اسْتَكْمَلَ مَا وَعَدَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْبَرَ الْعِبَادَ بِطُرُقِ الْهُدَى وَ شَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَ أَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ وَ قَالَ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ فَمَنِ اتَّقَى اللَّهَ فِيمَا أَمَرَهُ لَقِيَ اللَّهَ مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌ ص هَيْهَاتَ هَيْهَاتَ فَاتَ قَوْمٌ وَ مَاتُوا قَبْلَ أَنْ يَهْتَدُوا وَ ظَنُّوا أَنَّهُمْ آمَنُوا وَ أَشْرَكُوا مِنْ حَيْثُ لَا يَعْلَمُونَ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدَى وَ مَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدَى وَصَلَ اللَّهُ طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ وَ طَاعَةَ رَسُولِهِ بِطَاعَتِهِ فَمَنْ تَرَكَ طَاعَةَ وُلَاةِ الْأَمْرِ لَمْ يُطِعِ اللَّهَ وَ لَا رَسُولَهُ وَ هُوَ الْإِقْرَارُ بِمَا أُنْزِلَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَ الْتَمِسُوا الْبُيُوتَ الَّتِي أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ فَإِنَّهُ أَخْبَرَكُمْ أَنَّهُمْ رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصَارُ إِنَّ اللَّهَ قَدِ اسْتَخْلَصَ الرُّسُلَ لِأَمْرِهِ ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ بِذَلِكَ فِي نُذُرِهِ فَقَالَ وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ تَاهَ مَنْ جَهِلَ وَ اهْتَدَى مَنْ أَبْصَرَ وَ عَقَلَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ كَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ وَ كَيْفَ يُبْصِرُ مَنْ لَمْ يَتَدَبَّرْ اتَّبِعُوا رَسُولَ اللَّهِ وَ أَهْلَ بَيْتِهِ وَ أَقِرُّوا بِمَا نَزَلَ مِنْ عِنْدِ اللَّهِ وَ اتَّبِعُوا آثَارَ الْهُدَى فَإِنَّهُمْ عَلَامَاتُ الْأَمَانَةِ وَ التُّقَى وَ اعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى ابْنَ مَرْيَمَ ع وَ أَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ لَمْ يُؤْمِنْ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ وَ الْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الْآثَارَ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ وَ تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from those he mentioned from Muhammad ibn Abd al-Rahman ibn abu Layla from his father who has narrated the following from Abu Abd Allah^-asws:

You will not be of the people of good deeds until you ‘تَعْرِفُوا’ know and recognise. You will not know and recognize until you acknowledge. You will not acknowledge until you safeguard all the four doors (being of good deeds, recognition, acknowledgement, acceptance and safeguarding) and the first of these doors will not do any good without the last one.

The three kind of people have gone far away from the (right) path. Allah^-azwj, Accepts only the righteous deeds. Allah^-azwj does not Accept anything without one’s fulfilling the conditions of the covenant. Those who remain
إِلَّا الْوَفَاءَ بِالشُّرُوطِ وَ الْعُهُودِ faithful to Allah^-azwj about His condition of covenant and follow what is prescribed in the covenant they will receive blessings from Him^-azwj and He^-azwj will Keep His promise.

Allah^-azwj has informed the people of the path of guidance and has sanctioned for them the laws of Sharia as beacons. He^-azwj has Informed them how to follow the laws. He has said, I am All-forgiving to the righteously striving believers who repent and follow the right guidance. (20:82) Allah only accepts the offerings of the pious ones. (5:27) Those who are pious before Allah^-azwj about His commandments meet Allah^-azwj as believers in whatever Prophet Muhammad^-asws has brought to them from Allah^-azwj.

It is unfortunate that people died before finding guidance. They thought that they were believers but they became polytheists without realising it. Those who enter the house through the door they are rightly guided ones. However, those who go on other ways are on the path to destruction.

Allah^-azwj has connected the obedience to the people^-asws who possess Divine Authority with the obedience to His Messenger^-saww and with the obedience to His Own Self^-azwj. Those who disregard the obedience to the people^-asws who possess Divine Authority they have not obeyed Allah^-azwj and His Messenger^-saww.

This obedience is the acknowledgment of what Allah^-azwj, has said, Children of Adam, be well dressed with means of beauty near every Masjid . .. (7:31) that you should enter the doors of the houses that Allah has given permission to be uplifted wherein His name is mentioned …  Allah has certainly informed you that, … (24:36), There are certain men whose attentions and minds do not deviate from speaking about Allah, prayer and paying charity because of business and trade attractions. They only fear the Day in which the hearts and eyes turn upside down. (24:37) Allah has appointed the messengers for His commands. He then chose them and such choice is verified in His warning that says, No nation who lived before was left without a Warner …  (35:25) Those who are ignorant stray. Those who think and understand are finders of the right guidance. Allah^-azwj has said: It is their hearts in the centre, which are blind, not their eyes. (22:46). How can one who does not see (think) find guidance and how can one understand without thinking? Follow the Messenger of Allah^-saww and his Ahl al-Bayt^-asws; acknowledge what Allah^-azwj has Sent and follow the path of guidance.

They^-asws are the signs of trust and piety. Take proper notice of the fact that if a person would deny Jesus^-as, the son of Mary^-as and acknowledge all the other Prophets^-as, such person would not be considered a believer. Follow the path by the help of the ‘الْمَنَارِ’ ‘Lighthouses^-asws’ and follow the signs from behind the barriers. Try to perfect the matters of your religion and believe in Allah^-azwj, your Lord^-azwj.[71]

السَّمْتَ and  الطَّرِيقِ Mean the Wilayat of Amir-ul-Momineen^-asws:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنِّي لَأَرَى بَعْضَ أَصْحَابِنَا يَعْتَرِيهِ النَّزَقُ وَ الْحِدَّةُ وَ الطَّيْشُ فَأَغْتَمُّ لِذَلِكَ غَمّاً شَدِيداً وَ أَرَى مَنْ خَالَفَنَا فَأَرَاهُ حَسَنَ السَّمْتِ قَالَ لَا تَقُلْ حَسَنَ السَّمْتِ فَإِنَّ السَّمْتَ سَمْتُ الطَّرِيقِ وَ لَكِنْ قُلْ حَسَنَ السِّيمَاءِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ قَالَ قُلْتُ فَأَرَاهُ حَسَنَ السِّيمَاءِ وَ لَهُ وَقَارٌ فَأَغْتَمُّ لِذَلِكَ قَالَ لَا تَغْتَمَّ لِمَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ لِمَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ خَلَقَ تِلْكَ الطِّينَتَيْنِ ثُمَّ فَرَّقَهُمَا فِرْقَتَيْنِ فَقَالَ لِأَصْحَابِ الْيَمِينِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَسْعَى وَ قَالَ لِأَهْلِ الشِّمَالِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَدْرُجُ ثُمَّ رَفَعَ لَهُمْ نَاراً فَقَالَ ادْخُلُوهَا بِإِذْنِي فَكَانَ أَوَّلَ مَنْ دَخَلَهَا مُحَمَّدٌ ص ثُمَّ اتَّبَعَهُ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَ أَوْصِيَاؤُهُمْ وَ أَتْبَاعُهُمْ ثُمَّ قَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا بِإِذْنِي فَقَالُوا رَبَّنَا خَلَقْتَنَا لِتُحْرِقَنَا فَعَصَوْا فَقَالَ لِأَصْحَابِ الْيَمِينِ اخْرُجُوا بِإِذْنِي مِنَ النَّارِ لَمْ تَكْلِمِ النَّارُ مِنْهُمْ كَلْماً وَ لَمْ تُؤَثِّرْ فِيهِمْ أَثَراً فَلَمَّا رَآهُمْ أَصْحَابُ الشِّمَالِ قَالُوا رَبَّنَا نَرَى أَصْحَابَنَا قَدْ سَلِمُوا فَأَقِلْنَا وَ مُرْنَا بِالدُّخُولِ قَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا فَلَمَّا دَنَوْا وَ أَصَابَهُمُ الْوَهَجُ رَجَعُوا فَقَالُوا يَا رَبَّنَا لَا صَبْرَ لَنَا عَلَى الِاحْتِرَاقِ فَعَصَوْا فَأَمَرَهُمْ بِالدُّخُولِ ثَلَاثاً كُلَّ ذَلِكَ يَعْصُونَ وَ يَرْجِعُونَ وَ أَمَرَ أُولَئِكَ ثَلَاثاً كُلَّ ذَلِكَ يُطِيعُونَ وَ يَخْرُجُونَ فَقَالَ لَهُمْ كُونُوا طِيناً بِإِذْنِي فَخَلَقَ مِنْهُ آدَمَ قَالَ فَمَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ خُلُقِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الشِّمَالِ وَ مَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكُمْ وَ وَقَارِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الْيَمِينِ

Ahmad ibn Muhammad has narrated from Muhammad ibn Khalid from certain persons of our people from Abd Allah ibn Sinan who has said:

Once I said to Abu Abd Allah^-asws May Allah^-azwj keep my soul in service for your^-asws cause, I find certain persons of our people who seem light-minded and very temperamental and this extremely saddens me. On the other hand I find certain persons of those who do not accept our belief seem to (have very good manners) be very dignified. The Imam^-asws said: Do not call it السَّمْتِ (al-Simt) because al-Simt means the Straight Path (Wilayat). Call it Dignified appearance because Allah^-azwj has said, They have marks of the effects of frequent prostration on their faces, (48:29). I (the narrator) then said, I see them to be of good appearance and of dignity and this makes me very sad.

The Imam^-asws said: Do not feel sad for what you see of light-mindedness and temperamental conditions of your people and the good appearance of those who do not accept your belief.  When Allah^-azwj willed to Create Adam^-as, He^-azwj Created those two kinds of clay. He^-azwj then divided them into two portions.

To the people of the right hand He^-azwj said, Be a creature by My^-azwj Permission. They became creatures that looked like small particles running around. He^-azwj then said to the people of the left hand, Be a creature by My^-azwj Permission. They became a creature as small particles that crawled.

He^-azwj then Started a fire for them and said to them, Enter therein by My permission. The first one who entered therein was Muhammad^-saww followed by the Ulu al-Azm messengers^-asws, their successors^-asws and their followers. He^-azwj then said to the people of the left hand, Enter therein by My permission. They said, Our Lord, have you created us just to burn? They disobeyed. He^-azwj then said to the people of the right hand, Come out from the fire by My permission and the fire had caused no injuries to any of them and had left no marks on anyone of them. When the people of the left hand saw this they said, Our Lord, we see our people have come out safe and sound from the fire. Lord^-azwj, forgive us and command us to enter the fire.

Allah^-azwj said, I Have forgiven you, now you must enter the fire. They went near the fire but when they felt the heat of the fire they turned back and said, Our Lord^-azwj, we are not able to endure the fire burning us and they disobeyed. He^-azwj Commanded those ones three times to enter into the fire but every time they disobeyed and turned back. He^-azwj Commanded the others three times, each time they obeyed and came out of the fire.

He^-azwj then said to them, Be a clay by My permission. He then created Adam there from. The Imam^-asws then said: Whoever is of those will never become of these (people of the right hand) and whoever is from these will never become of those ones (people of the left hand). When you find your people as light-minded ones and it causes sadness to you it is because of their mix with people of the left hand. The good appearance and dignity that you find in those who do not accept your belief is because of their mix with the people of the right hand.[72]

Al-Tariqat is the Wilayat of Amir-ul-Momineen^-asws:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَ غَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مِنْ حُسْنِ صِفَتِهِ وَ مَا ذَكَرَهُ مِنْ تَعْظِيمِ اللَّهِ جَلَّ جَلَالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَ مَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلَاهَا عَلَيْنَا مِنْ كِتَابِهِ الْحَمْدُ لِلَّهِ الَّذِي لَا يَمُوتُ وَ لَا تَنْقَضِي عَجَائِبُهُ لِأَنَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِي لَمْ يَلِدْ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يُولَدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَ لَمْ تَقَعْ عَلَيْهِ الْأَوْهَامُ فَتُقَدِّرَهُ شَبَحاً مَاثِلًا وَ لَمْ تُدْرِكْهُ الْأَبْصَارُ فَيَكُونَ بَعْدَ انْتِقَالِهَا حَائِلًا الَّذِي لَيْسَتْ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَ لَا لآِخِرِيَّتِهِ حَدٌّ وَ لَا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَ لَمْ يَتَقَدَّمْهُ زَمَانٌ وَ لَا يَتَعَاوَرُهُ زِيَادَةٌ وَ لَا نُقْصَانٌ وَ لَا يُوصَفُ بِأَيْنٍ وَ لَا بِمَ وَ لَا مَكَانٍ الَّذِي بَطَنَ مِنْ خَفِيَّاتِ الْأُمُورِ وَ ظَهَرَ فِي الْعُقُولِ بِمَا يُرَى فِي خَلْقِهِ مِنْ عَلَامَاتِ التَّدْبِيرِ الَّذِي سُئِلَتِ الْأَنْبِيَاءُ عَنْهُ فَلَمْ تَصِفْهُ بِحَدٍّ وَ لَا بِبَعْضٍ بَلْ وَصَفَتْهُ بِفِعَالِهِ وَ دَلَّتْ عَلَيْهِ بِآيَاتِهِ لَا تَسْتَطِيعُ عُقُولُ الْمُتَفَكِّرِينَ جَحْدَهُ لِأَنَّ مَنْ كَانَتِ السَّمَاوَاتُ وَ الْأَرْضُ فِطْرَتَهُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ هُوَ الصَّانِعُ لَهُنَّ فَلَا مَدْفَعَ لِقُدْرَتِهِ الَّذِي نَأَى مِنَ الْخَلْقِ فَلَا شَيْ‏ءَ كَمِثْلِهِ الَّذِي خَلَقَ خَلْقَهُ لِعِبَادَتِهِ وَ أَقْدَرَهُمْ عَلَى طَاعَتِهِ بِمَا جَعَلَ فِيهِمْ وَ قَطَعَ عُذْرَهُمْ بِالْحُجَجِ فَعَنْ بَيِّنَةٍ هَلَكَ مَنْ هَلَكَ وَ بِمَنِّهِ نَجَا مَنْ نَجَا وَ لِلَّهِ الْفَضْلُ مُبْدِئاً وَ مُعِيداً ثُمَّ إِنَّ اللَّهَ وَ لَهُ الْحَمْدُ افْتَتَحَ الْحَمْدَ لِنَفْسِهِ وَ خَتَمَ أَمْرَ الدُّنْيَا وَ مَحَلَّ الْآخِرَةِ بِالْحَمْدِ لِنَفْسِهِ فَقَالَ وَ قَضَى بَيْنَهُمْ بِالْحَقِّ وَ قِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏

الْحَمْدُ لِلَّهِ اللَّابِسِ الْكِبْرِيَاءِ بِلَا تَجْسِيدٍ وَ الْمُرْتَدِي بِالْجَلَالِ بِلَا تَمْثِيلٍ وَ الْمُسْتَوِي عَلَى الْعَرْشِ بِغَيْرِ زَوَالٍ وَ الْمُتَعَالِي عَلَى الْخَلْقِ بِلَا تَبَاعُدٍ مِنْهُمْ وَ لَا مُلَامَسَةٍ مِنْهُ لَهُمْ لَيْسَ لَهُ حَدٌّ يُنْتَهَى إِلَى حَدِّهِ وَ لَا لَهُ مِثْلٌ فَيُعْرَفَ بِمِثْلِهِ ذَلَّ مَنْ تَجَبَّرَ غَيْرَهُ وَ صَغُرَ مَنْ تَكَبَّرَ دُونَهُ وَ تَوَاضَعَتِ الْأَشْيَاءُ لِعَظَمَتِهِ وَ انْقَادَتْ لِسُلْطَانِهِ وَ عِزَّتِهِ وَ كَلَّتْ عَنْ إِدْرَاكِهِ طُرُوفُ الْعُيُونِ وَ قَصُرَتْ دُونَ بُلُوغِ صِفَتِهِ أَوْهَامُ الْخَلَائِقِ الْأَوَّلِ قَبْلَ كُلِّ شَيْ‏ءٍ وَ لَا قَبْلَ لَهُ وَ الْآخِرِ بَعْدَ كُلِّ شَيْ‏ءٍ وَ لَا بَعْدَ لَهُ الظَّاهِرِ عَلَى كُلِّ شَيْ‏ءٍ بِالْقَهْرِ لَهُ وَ الْمُشَاهِدِ لِجَمِيعِ الْأَمَاكِنِ بِلَا انْتِقَالٍ إِلَيْهَا لَا تَلْمِسُهُ لَامِسَةٌ وَ لَا تَحُسُّهُ حَاسَّةٌ هُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَ فِي الْأَرْضِ إِلَهٌ وَ هُوَ الْحَكِيمُ الْعَلِيمُ أَتْقَنَ مَا أَرَادَ مِنْ خَلْقِهِ مِنَ الْأَشْبَاحِ كُلِّهَا لَا بِمِثَالٍ سَبَقَ إِلَيْهِ وَ لَا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَ أَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْسِ لِيَعْرِفُوا بِذَلِكَ رُبُوبِيَّتَهُ وَ تَمَكَّنَ فِيهِمْ طَاعَتُهُ نَحْمَدُهُ بِجَمِيعِ مَحَامِدِهِ كُلِّهَا عَلَى جَمِيعِ نَعْمَائِهِ كُلِّهَا وَ نَسْتَهْدِيهِ لِمَرَاشِدِ أُمُورِنَا وَ نَعُوذُ بِهِ مِنْ سَيِّئَاتِ أَعْمَالِنَا وَ نَسْتَغْفِرُهُ لِلذُّنُوبِ الَّتِي سَبَقَتْ مِنَّا وَ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ بِالْحَقِّ نَبِيّاً دَالًّا عَلَيْهِ وَ هَادِياً إِلَيْهِ فَهَدَى بِهِ مِنَ الضَّلَالَةِ وَ اسْتَنْقَذَنَا بِهِ مِنَ الْجَهَالَةِ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً وَ نَالَ ثَوَاباً جَزِيلًا وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ خَسِرَ خُسْرَاناً مُبِيناً وَ اسْتَحَقَّ عَذَاباً أَلِيماً فَأَنْجِعُوا بِمَا يَحِقُّ عَلَيْكُمْ مِنَ السَّمْعِ وَ الطَّاعَةِ وَ إِخْلَاصِ النَّصِيحَةِ وَ حُسْنِ الْمُؤَازَرَةِ وَ أَعِينُوا عَلَى أَنْفُسِكُمْ بِلُزُومِ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَ هَجْرِ الْأُمُورِ الْمَكْرُوهَةِ وَ تَعَاطَوُا الْحَقَّ بَيْنَكُمْ وَ

تَعَاوَنُوا بِهِ دُونِي وَ خُذُوا عَلَى يَدِ الظَّالِمِ السَّفِيهِ وَ مُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ اعْرِفُوا لِذَوِي الْفَضْلِ فَضْلَهُمْ عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِالْهُدَى وَ ثَبَّتَنَا وَ إِيَّاكُمْ عَلَى التَّقْوَى وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ

It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn al-Nadr and others whom he mentioned from Amr ibn Thabit from a man whom he mentioned from abu Ishaq al-Subayi from Harith al-Awar who said the following:

Once Amir-ul-Momineen^-asws Ali^-asws gave a speech in the afternoon and people liked it very much because of the beautiful manner in which Allah^-azwj, was Praised thereby. Abu Ishaq has said, I asked al-Harith, Did you memorise the sermon? Al-Harith said, Yes, I did write it down. He then dictated it to us from his book.

Amir-ul-Momineen^-asws said: All praise is due to Allah^-azwj, Who does not die and Whose wonders do not end. It is because everyday He^-azwj has a wonder in the form of the invention of something that did not exist. It is He^-azwj, Who has no children so that He^-azwj would share others in Majesty and He^-azwj is not the child of others so that He^-azwj would be inherited and Himself^-azwj vanish. Imagination cannot comprehend Him^-azwj to figure Him^-azwj out in a certain form of similitude.

The eyes have not perceived Him^-azwj so that after changing position He^-azwj would also change. It is He^-azwj for Whose beginning there is no end, nor will there be any final destination for His^-azwj being the last. It is He^-azwj before Whom there is no time, and is not preceded by any previous era. He^-azwj does not fall subject to defects of reduction or addition.

Attributes for direction, place, and instruments do not apply to Him^-azwj. It is He^-azwj Who Knows all the hidden matters and has surpassed all intelligence by what is evident in His^-azwj creatures of plans and maintenance. It is He^-azwj about Whom the Prophets were asked and they^-as did not speak of Him^-azwj in terms of limits and parts. They^-as spoke of His^-azwj acts and showed people His^-azwj signs.

The intelligence of thinkers cannot deny Him^-azwj; the One^-azwj Who has Created the Heavens and earth and all that is in them and between them is the Creator and no one is able to stand up to His^-azwj Power. It is He^-azwj, Who is different from the creatures and there is nothing similar to Him^-azwj. It is He^-azwj Who has Created the creatures for His^-azwj worship and has given them the ability to obey Him^-azwj. He^-azwj has removed all their excuses (by means of the capabilities that He^-azwj has placed in them), and by sending His^-azwj Authority (in the Prophets^-as and Aimmah^-asws) among them (people) so that after knowing the Authority whoever perishes, perish or gain salvation whoever likes to gain salvation.

Benevolent is Allah^-azwj to begin and to repeat. Then, Allah^-azwj, to whom all praise is due, Introduced praise for His^-azwj Own Self. He^-azwj ended the affairs of the world and the coming of the next life with praise for His^-azwj Own Self saying, He^-azwj has judged among them with the truth and it is said, All praise is due to Allah^-azwj, Lord of the worlds. All praise is due to Allah^-azwj. Who has Dressed up with greatness but without a body, Who has the gown of Majesty and Glory which has no similarity. It is He^-azwj Who has control over the Throne without losing such Authority.

He^-azwj is Exalted above the creatures but without being far from them or being in touch with them (physically). He^-azwj has no limit to reach nor there is anything similar to Him^-azwj to help know Him^-azwj better. All things are humble before His^-azwj Power and Might. All things, although great, are small before Him^-azwj. All things respect His^-azwj Greatness. They obey His^-azwj Authority and Majesty. Glimpses of eyes are weak and exhausted in trying to comprehend Him^-azwj. The imaginations of the creatures fall far short of describing Him^-azwj.

He^-azwj is the first before all things and there was no one before Him^-azwj. He^-azwj is the last after all things and there is no one After for Him^-azwj. He^-azwj has control over all things with might. He^-azwj Observes all places without moving there to. No touching touches Him^-azwj and no sense can sense Him^-azwj. He^-azwj is the Lord in the Heavens and the Lord on earth. He^-azwj is All-wise and All-knowing. He^-azwj has Given firm shape and form to His^-azwj creatures the way He^-azwj Willed but not with following previous examples or experiencing any fatigue in the creation of the things that He has created. In the cases of the two great and heavy creatures, mankind and Jinn, He^-azwj Began what He^-azwj Wanted to begin and Invented what He^-azwj wanted to invent, and the way He^-azwj willed.

He^-azwj did what He^-azwj did so that they would know through such evidence His^-azwj Lordship. He^-azwj made it possible for them to obey Him^-azwj. We thank Him^-azwj with all of His^-azwj praise for all of His^-azwj bounties. We ask Him^-azwj for His^-azwj Guidance to give us wisdom in our affairs. We seek refuge with Him^-azwj from the evil of our sinful deeds and ask Him^-azwj to forgive our sins that we may have committed before, We testify that no one deserves to be obeyed and worshipped except Allah and that Muhammad^-saww is His^-azwj servant and messenger. He^-azwj sent him^-saww with truth as a Prophet as a sign of His^-azwj existence and a guide towards Him^-azwj. We found guidance through him^-saww from straying and are saved through him^-saww from ignorance.

Whoever obeys Allah^-azwj and His messenger^-saww has indeed gained a great success and has earned a great reward. Whoever disobeys Allah^-azwj and His messenger^-saww has indeed suffered a clear loss and is subject to a painful punishment.

Do your best to succeed in obedience, listening, sincerity, good advice and proper support. Be helpful to yourselves to keep on the الطَّرِيقَةِ straight path and shun the detested matters. Deal among yourselves with truth and cooperate thereby with me^-asws, Hold back the unjust and feebleminded hands. Make others do good deeds and prevent them from committing unlawful deeds. Appreciate excellence of the excelling people. May Allah^-azwj Protect you and us through guidance and make you and us steadfast in piety. I ask Allah^-azwj for forgiveness for myself and for you.[73]

The الطَّرِيقَةَ is the Wilayat of Ali^-asws:

أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ أَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً قَالَ يَعْنِي لَوِ اسْتَقَامُوا عَلَى وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ وَ الْأَوْصِيَاءِ مِنْ وُلْدِهِ ع وَ قَبِلُوا طَاعَتَهُمْ فِي أَمْرِهِمْ وَ نَهْيِهِمْ لَأَسْقَيْنَاهُمْ مَاءً غَدَقاً يَقُولُ لَأَشْرَبْنَا قُلُوبَهُمُ الْإِيمَانَ وَ الطَّرِيقَةُ هِيَ الْإِيمَانُ بِوَلَايَةِ عَلِيٍّ وَ الْأَوْصِيَاءِ

Ahmad ibn Mahran has narrated from Abd al- Azim ibn Abd Allah al-Hassani from Musa ibn Muhammad from Yunus ibn Yaqub from the person whom he mentioned, has said the following:

Abu Jafar^-asws about the words of Allah^-azwj Had they (Jinn and mankind) remained steadfast in their path (religion, Islam), We would certainly have given them abundant water to drink (72: 16), has said: It means, had people maintained steadfastness in respecting the Divine Authority of (Amir-ul-Momineen^-asws) Ali^-asws Ibn Abu Talib^-asws and the Divine Authority of his^-asws successors^-asws from his^-asws children and agreed to obey their^-asws orders and prohibitions, He^-azwj would have given them abundant water (meaning) as He^-azwj Says, We would drench their hearts with belief.

The الطَّرِيقَةَ (al- Triqah) means to have Eman (belief) in the الطَّرِيقَةُ Wilayat (Divine Authority of Amir-ul-Momineen^-asws) and his^-asws successors^-asws from his^-asws children.[74]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا فَقَالَ أَبُو عَبْدِ اللَّهِ ع اسْتَقَامُوا عَلَى الْأَئِمَّةِ وَاحِدٍ بَعْدَ وَاحِدٍ تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ‏

Al-Husayn ibn Muhammad has narrated from Mualla ibn Muhammad from Muhammad ibn Jumhur from Fudala ibn Ayyub from al-Husayn ibn Uthman from abu Ayyub from Muhammad ibn Muslim who has said:

Once I asked Abu Abd Allah^-asws about the meaning of the following words of Allah^-azwj To those who have said, Allah is our Lord, and who have remained steadfast to their belief. .. . (41 :30) The Imam^-asws said, For those who remain steadfast in respecting the Divine Authority of (Amir-ul-Monineen^-asws) Ali^-asws and his successors, Aimmah^-asws one after the other then, the angels will descend saying, Do not be afraid or grieved. Receive the glad news of the Paradise, which was promised to you. (41:30).[75]

مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ بَعْضِ أَصْحَابِنَا عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَخْتَانُوا وُلَاتَكُمْ وَ لَا تَغُشُّوا هُدَاتَكُمْ وَ لَا تَجْهَلُوا أَئِمَّتَكُمْ وَ لَا تَصَدَّعُوا عَنْ حَبْلِكُمْ فَتَفْشَلُوا وَ تَذْهَبَ رِيحُكُمْ وَ عَلَى هَذَا فَلْيَكُنْ تَأْسِيسُ أُمُورِكُمْ وَ الْزَمُوا هَذِهِ الطَّرِيقَةَ فَإِنَّكُمْ لَوْ عَايَنْتُمْ مَا عَايَنَ مَنْ قَدْ مَاتَ مِنْكُمْ مِمَّنْ خَالَفَ مَا قَدْ تُدْعَوْنَ إِلَيْهِ لَبَدَرْتُمْ وَ خَرَجْتُمْ وَ لَسَمِعْتُمْ وَ لَكِنْ مَحْجُوبٌ عَنْكُمْ مَا قَدْ عَايَنُوا وَ قَرِيباً مَا يُطْرَحُ الْحِجَابُ

Muhammad ibn Yahya al-Attar has narrated from certain members of our people from Harun ibn Muslim from Masada ibn Sadaqa who has narrated the following from Abu Abd Allah^-asws:

Amir-ul-Monineen^-asws Ali^-asws has said, Do not be deceitful to your leaders, do not confuse your guides, do not be ignorant of your Aimmah^-asws (Leaders with Divine Authority) and do not cut-off the rope of your unity, or you will fail and be disgraced. On such ‘الطَّرِيقَةَ’ system is to have your affairs orgainsed in it and you must strictly live within such system.

Were you able to observe what those who lived before might observe (the consequences of) that they had disregarded and which you might be called to accept you would have acted fast, come out and listened. However, you cannot observe what they observe (after their death), but the curtain will soon be removed.[76]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً يَقُولُ لَأَشْرَبْنَا قُلُوبَهُمُ الْإِيمَانَ وَ الطَّرِيقَةُ هِيَ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْأَوْصِيَاءِ ع

Ahmad ibn Mihran has narrated from Abd al- Azim ibn Abd Allah al-Hassani from Musa ibn Muhammad from Yunus ibn Yaqub from the one he mentioned who has narrated the following from Abu Jafar^-asws:

About the words of Allah^-asws Had they (jinn and mankind) remained steadfast in the عَلَى الطَّرِيقَةِ[77], We would certainly have given them abundant water to drink (72: 16)

The Imam^-asws said: Allah^-azwj Says that He^-azwj would quench their hearts with the Eman (belief). And ‘Tareeqat’ (religion) is the Wilayat of Ali^-asws Ibn Abu Talib^-asws and his^-asws successors^-asws (Awsia-The Divine Imams^-asws).[78]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَخْطُبُ بِهَذِهِ الْخُطْبَةِ الْحَمْدُ لِلَّهِ الْعَالِمِ بِمَا هُوَ كَائِنٌ مِنْ قَبْلِ أَنْ يَدِينَ لَهُ مِنْ خَلْقِهِ دَائِنٌ فَاطِرِ السَّمَاوَاتِ وَ الْأَرْضِ مُؤَلِّفِ الْأَسْبَابِ بِمَا جَرَتْ بِهِ الْأَقْلَامُ وَ مَضَتْ بِهِ الْأَحْتَامُ مِنْ سَابِقِ عِلْمِهِ وَ مُقَدَّرِ حُكْمِهِ أَحْمَدُهُ عَلَى نِعَمِهِ وَ أَعُوذُ بِهِ مِنْ نِقَمِهِ وَ أَسْتَهْدِي اللَّهَ الْهُدَى وَ أَعُوذُ بِهِ مِنَ الضَّلَالَةِ وَ الرَّدَى مَنْ يَهْدِهِ اللَّهُ فَقَدِ اهْتَدَى وَ سَلَكَ الطَّرِيقَةَ الْمُثْلَى وَ غَنِمَ الْغَنِيمَةَ الْعُظْمَى وَ مَنْ يُضْلِلِ اللَّهُ فَقَدْ حَارَ عَنِ الْهُدَى وَ هَوَى إِلَى الرَّدَى وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الْمُصْطَفَى وَ وَلِيُّهُ الْمُرْتَضَى وَ بَعِيثُهُ بِالْهُدَى أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ اخْتِلَافٍ مِنَ الْمِلَلِ وَ انْقِطَاعٍ مِنَ السُّبُلِ وَ دُرُوسٍ مِنَ الْحِكْمَةِ وَ طُمُوسٍ مِنْ أَعْلَامِ الْهُدَى وَ الْبَيِّنَاتِ فَبَلَّغَ رِسَالَةَ رَبِّهِ وَ صَدَعَ بِأَمْرِهِ وَ أَدَّى الْحَقَّ الَّذِي عَلَيْهِ وَ تُوُفِّيَ فَقِيداً مَحْمُوداً ص‏ ثُمَّ إِنَّ هَذِهِ الْأُمُورَ كُلَّهَا بِيَدِ اللَّهِ تَجْرِي إِلَى أَسْبَابِهَا وَ مَقَادِيرِهَا فَأَمْرُ اللَّهِ يَجْرِي إِلَى قَدَرِهِ وَ قَدَرُهُ يَجْرِي إِلَى أَجَلِهِ وَ أَجَلُهُ يَجْرِي إِلَى كِتَابِهِ وَ لِكُلِّ أَجَلٍ كِتابٌ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ أَمَّا بَعْدُ فَإِنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ الصِّهْرَ مَأْلَفَةً لِلْقُلُوبِ وَ نِسْبَةَ الْمَنْسُوبِ أَوْشَجَ بِهِ الْأَرْحَامَ وَ جَعَلَهُ رَأْفَةً وَ رَحْمَةً إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ وَ قَالَ فِي مُحْكَمِ كِتَابِهِ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ قَالَ وَ أَنْكِحُوا الْأَيامى‏ مِنْكُمْ وَ الصَّالِحِينَ مِنْ عِبادِكُمْ وَ إِمائِكُمْ وَ إِنَّ فُلَانَ بْنَ فُلَانٍ مِمَّنْ قَدْ عَرَفْتُمْ مَنْصِبَهُ فِي الْحَسَبِ وَ مَذْهَبَهُ فِي الْأَدَبِ وَ قَدْ رَغِبَ فِي مُشَارَكَتِكُمْ وَ أَحَبَّ مُصَاهَرَتَكُمْ وَ أَتَاكُمْ خَاطِباً فَتَاتَكُمْ فُلَانَةَ بِنْتَ فُلَانٍ وَ قَدْ بَذَلَ لَهَا مِنَ الصَّدَاقِ كَذَا وَ كَذَا الْعَاجِلُ مِنْهُ كَذَا وَ الْآجِلُ مِنْهُ كَذَا فَشَفِّعُوا شَافِعَنَا وَ أَنْكِحُوا خَاطِبَنَا وَ رُدُّوا رَدّاً جَمِيلًا وَ قُولُوا قَوْلًا حَسَناً وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ وَ لِجَمِيعِ الْمُسْلِمِينَ

A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Abd al-Azim ibn Abd Allah who has said:

I heard Abu Al-Hassan^-asws give the following as Khutbah (sermon) when solemnizing a marriage: All praise belongs to Allah^-azwj who Knows what is to come into being before anyone of His^-azwj creatures with the ability to recognise (and know) can recognise it (the being that is to come into being). He^-azwj is the Inventor of the skies and earth, harmoniser of the means about which the Pen has moved and the determination has been made in His^-azwj knowledge of the past and measures of His^-azwj wisdom.

I^-asws praise Him^-azwj for His bounties, and seek protection with Him^-azwj against His^-azwj dislikes, appeal before Allah^-azwj for guidance, seek His^-azwj Protection against straying and destruction. Whomever Allah^-azwj Guides has found guidance, has walked on the right path and has earned the great benefit.

Whoever Allah^-azwj Causes to go astray, misses guidance and is headed to destruction. I^-asws testify that no one other than Allah^-azwj alone, who has no partners, deserves worship and I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Chosen Messenger and His^-azwj Friend with whom He^-azwj is pleased, His^-azwj Messenger with guidance whom He^-azwj Sent at a time of lapse of the existence of His^-azwj Messengers, when differences among nations were a great deal, cutting off of the roads, decadence of wisdom, wiped out landmarks of guidance and clear signs, were all everywhere.

He^-saww preached and delivered the message of his Lord^-azwj, executed His^-azwj Commands, fulfilled the right he^-saww owed and left this world and he^-saww is very much missed.

All issues are in the hands of Allah^-azwj. He^-azwj Allows them to run by their means and measures. The Command of Allah^-azwj applies to His^-azwj Measures and His^-azwj Measures work to the appointed time and His^-azwj Appointed time works to His^-azwj record; for every appointed time there is a record. Allah^-azwj Erases whatever He^-azwj Wants and establishes whatever He^-azwj wants; He^-azwj has the original record and Umm al-Kitab[79].

Thereafter, Allah^-azwj has Made marriage to bring the hearts close together and a link for the relationship, to interlace a relationship among relatives. He^-azwj has Made it for compassion and kindness and in this there are signs (of existence of Allah^-azwj) for the worlds. He^-azwj in His firmly established Book has said, It is He who has created man from water and has designed them for marriage and offspring. (25:56). Allah^-azwj has also said, Arrange marriage for your unmarried ones and the virtuous ones of your servants and slave-girls. (24:32). So and so is of those whom you know for his status, position, religion and discipline and he is interested in your participation and likes to establish marital relationship with you and has come with marriage proposal to the young lady from you so and so daughter of so and so and has offered a mahr (dower) of such and such amount for immediate payment and such and such amount payable on credit. Accept our mediation and give in marriage to our proposing gentleman who has arrived at a beautiful arriving place, and say to him good words and I ask Allah^-azwj to Grant forgiveness to me and you and all Muslims.[80]

الشريعة و الطريقة َ وَ الْحَقِيقَةُ

Amir-ul-Momineen^-asws says in the sermon of ‘Wajud Manbast’ that this is the ‘Nabuwat and Wilayat’ and this is the ‘الشريعة و الطريقة َ وَ الْحَقِيقَةُ’ religion, true path and the reality.’[81]

The Word Mureed:

We have already described and discussed the various words used for the man-made leaders, but those who follow them have comparatively less names, the most common one is the ‘Mureed’:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا رَأَيْتُمُ الْعَالِمَ مُحِبّاً لِدُنْيَاهُ فَاتَّهِمُوهُ عَلَى دِينِكُمْ فَإِنَّ كُلَّ مُحِبٍّ لِشَيْ‏ءٍ يَحُوطُ مَا أَحَبَّ وَ قَالَ ص أَوْحَى اللَّهُ إِلَى دَاوُدَ ع لَا تَجْعَلْ بَيْنِي وَ بَيْنَكَ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّكَ عَنْ طَرِيقِ مَحَبَّتِي فَإِنَّ أُولَئِكَ قُطَّاعُ طَرِيقِ عِبَادِيَ الْمُرِيدِينَ إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلَاوَةَ مُنَاجَاتِي عَنْ قُلُوبِهِمْ

Ali ibn Ibrahim has narrated from his father from al-Qasim from al-Minqari from Hafs ibn Ghiyath who has narrated the following from Abu Abd Allah^-asws:

Imam Abu Abd Allah^-asws says: ‘If you find a learned person who loves worldly gains you must not trust him in the matters of your religion; whoever loves something, it will encompass and entangle him. (Imam^-asws says) the Holy Prophet^-asws has said: ‘Allah^-azwj Sent ‘Wahi’ (revelation) to David^-as and told him: ‘Do not set between Me^-azwj and yourself a learned person who loves worldly gains lest he bar you from the way to My^-azwj love. Such bandits ambush the ‘الْمُرِيدِينَ’ (followers) from My^-azwj way. The least that I^-azwj will do to such bandits is to take away from them the sweetness of their private conversations and prayers with Me^-azwj’.[82]

‘Peer and Mureed’ will Send ‘Tabbarra’ on Each Other:

Allah^-azwj Says in the Holy Quran:

وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ {167}

And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire (2:167).

وُهَيْبُ بْنُ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) مَا مِنْ عَبْدٍ يَدْعُو إِلَى ضَلَالَةٍ إِلَّا وَجَدَ مَنْ يُتَابِعُهُ.

Wuheyb Bin hafs, from Abu Baseer who said:

Abu Abdullah^-asws said: ‘There is none from the servants who calls to the misguidance except that he finds the ‘one’ (mureed) who follows him’.[83]

The ‘Bait’ Process of Submission to a peer/murshid:

The word ‘Bait’ means to formally commit to something; a follower, usually called the ‘mureed’, submits to the peer/murshid by formally agreeing to his master-ship ‘Bait’ and giving his allegiance by putting his hand under/over the hand of his murshid, although sometimes, it is claimed that it is only the hand of the murshid but the Bait is of Imam-e-Zaman^ajfj.  We will review, below, what Bait means in the Ahadith of Masomeen^-asws.

ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ الْعَامَّةَ يَزْعُمُونَ أَنَّ بَيْعَةَ أَبِي بَكْرٍ حَيْثُ اجْتَمَعَ النَّاسُ كَانَتْ رِضًا لِلَّهِ جَلَّ ذِكْرُهُ وَ مَا كَانَ اللَّهُ لِيَفْتِنَ أُمَّةَ مُحَمَّدٍ ص مِنْ بَعْدِهِ فَقَالَ أَبُو جَعْفَرٍ ع أَ وَ مَا يَقْرَءُونَ كِتَابَ اللَّهِ أَ وَ لَيْسَ اللَّهُ يَقُولُ وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى‏ أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى‏ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَ سَيَجْزِي اللَّهُ الشَّاكِرِينَ قَالَ فَقُلْتُ لَهُ إِنَّهُمْ يُفَسِّرُونَ عَلَى وَجْهٍ آخَرَ فَقَالَ أَ وَ لَيْسَ قَدْ أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الَّذِينَ مِنْ قَبْلِهِمْ مِنَ الْأُمَمِ أَنَّهُمْ قَدِ اخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ حَيْثُ قَالَ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ وَ لَوْ شاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ

مِنْ بَعْدِ ما جاءَتْهُمُ الْبَيِّناتُ وَ لكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَ مِنْهُمْ مَنْ كَفَرَ وَ لَوْ شاءَ اللَّهُ مَا اقْتَتَلُوا وَ لكِنَّ اللَّهَ يَفْعَلُ ما يُرِيدُ وَ فِي هَذَا مَا يُسْتَدَلُّ بِهِ عَلَى أَنَّ أَصْحَابَ مُحَمَّدٍ ص قَدِ اخْتَلَفُوا مِنْ بَعْدِهِ فَمِنْهُمْ مَنْ آمَنَ وَ مِنْهُمْ مَنْ كَفَرَ

Ibn Mahbub has narrated from Amr ibn abu al-Miqdam from his father who has narrated:

I once said to Abu Jafar^-asws ‘Ammah’, (most of the Muslims) think that بَيْعَةَ allegiance to Abu Bakr happened due to people came together (to select him) and was because Allah^-azwj Agreed and Allah^-azwj would not bring mischief among the followers of Muhammad^-saww after him^-saww.

Abu Jafar^-asws then said, Have they not read the book, has Allah^-azwj not said, Muhammad is only a messenger before whom other messengers lived, will you then, if he dies or is killed, turn back on your heels? Those who turn back on their heels they cannot harm Allah in anything and Allah grants reward to those who express thanks (3: 144).

I then said: ‘They interpret it in another way. He^-asws said, Has Allah^-azwj not informed about nations before them who created differences among themselves after the coming of clear proofs, as He^-azwj has said, We gave clear proofs to Jesus, supported him with the Holy Spirit. Had Allah wanted people after him would not fight after the coming of the clear proofs but they created differences; certain ones among them believed and certain others disbelieved. Had Allah wanted they would not fight each other, but Allah does whatever He wants (2:253). This shows that the companions of Muhammad^-saww created differences among themselves, thereby, some of them remained believers while others become unbelievers.[84]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَقُومُ الْقَائِمُ وَ لَيْسَ لِأَحَدٍ فِي عُنُقِهِ عَهْدٌ وَ لَا عَقْدٌ وَ لَا بَيْعَةٌ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hussain ibn Said from ibn abu Umayr from Hisham ibn Salim who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said:  AI-Qaim^ajfj (the one who will rise with Divine Authority and power) will rise and he will not be obliged to anyone under any عَهْدٌ covenant, عَقْدٌ agreement or  بَيْعَةَ  oath of allegiance.[85]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَجِي‏ءُ كُلُّ غَادِرٍ يَوْمَ الْقِيَامَةِ بِإِمَامٍ مَائِلٍ شِدْقُهُ حَتَّى يَدْخُلَ النَّارَ وَ يَجِي‏ءُ كُلُّ نَاكِثٍ بَيْعَةَ إِمَامٍ أَجْذَمَ حَتَّى يَدْخُلَ النَّارَ

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

Abu Abd Allah^-asws said that the Messenger of Allah^-saww has said, On the Day of Judgement all the treacherous people will come with a leader, his mouth badly deformed, and will be thrown into the fire. All those breaking out بَيْعَةَ allegiance of the Imam^-asws also will come with their hand cut-off and end up in the fire.[86]

The Bait of Imam-e-Zaman^ajtf Every Morning:

السَّيِّدُ ابْنُ الْبَاقِي فِي كِتَابِ إِخْتِيَارِ الْمِصْبَاحِ، عَنِ الصَّادِقِ ع أَنَّهُ قَالَ مَنْ قَرَأَ بَعْدَ كُلِّ فَرِيضَةٍ هَذَا الدُّعَاءَ فَإِنَّهُ يَرَى الْإِمَامَ م‏ح‏م‏د بْنَ الْحَسَنِ عَلَيْهِ وَ عَلَى آبَائِهِ السَّلَامُ فِي الْيَقَظَةِ أَوْ فِي الْمَنَامِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ اللَّهُمَّ بَلِّغْ مَوْلَايَ صَاحِبَ الزَّمَانِ ع أَيْنَمَا كَانَ وَ حَيْثُمَا كَانَ مِنْ مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا سَهْلِهَا وَ جَبَلِهَا عَنِّي وَ عَنْ وَالِدَيَّ وَ عَنْ وُلْدِي وَ إِخْوَانِي التَّحِيَّةَ وَ السَّلَامَ عَدَدَ خَلْقِ اللَّهِ وَ زِنَةَ عَرْشِ اللَّهِ وَ مَا أَحْصَاهُ كِتَابُهُ وَ أَحَاطَ بِهِ عِلْمُهُ اللَّهُمَّ إِنِّي أُجَدِّدُ لَهُ فِي صَبِيحَةِ هَذَا الْيَوْمِ وَ مَا عِشْتُ فِيهِ مِنْ أَيَّامِ حَيَاتِي عَهْداً وَ عَقْداً وَ بَيْعَةً لَهُ فِي عُنُقِي

.لَا أَحُولُ عَنْهَا وَ لَا أَزُولُ اللَّهُمَّ اجْعَلْنِي مِنْ أَنْصَارِهِ وَ نُصَّارِهِ الذَّابِّينَ عَنْهُ وَ الْمُمْتَثِلِينَ لِأَوَامِرِهِ وَ نَوَاهِيهِ فِي أَيَّامِهِ وَ الْمُسْتَشْهَدِينَ بَيْنَ يَدَيْهِ اللَّهُمَّ فَإِنْ حَالَ بَيْنِي وَ بَيْنَهُ الْمَوْتُ الَّذِي جَعَلْتَهُ عَلَى عِبَادِكَ حَتْماً مَقْضِيّاً فَأَخْرِجْنِي مِنْ قَبْرِي مُؤْتَزِراً كَفَنِي شَاهِراً سَيْفِي مُجَرِّداً قَنَاتِي مُلَبِّياً دَعْوَةَ الدَّاعِي فِي الْحَاضِرِ وَ الْبَادِي اللَّهُمَّ أَرِنِي الطَّلْعَةَ الرَّشِيدَةَ وَ الْغُرَّةَ الْحَمِيدَةَ وَ اكْحُلْ بَصَرِي بِنَظْرَةٍ مِنِّي إِلَيْهِ وَ عَجِّلْ فَرَجَهُ وَ سَهِّلْ مَخْرَجَهُ اللَّهُمَّ اشْدُدْ أَزْرَهُ وَ قَوِّ ظَهْرَهُ وَ طَوِّلْ عُمُرَهُ وَ اعْمُرِ اللَّهُمَّ بِهِ بِلَادَكَ وَ أَحْيِ بِهِ عِبَادَكَ فَإِنَّكَ‏ قُلْتَ وَ قَوْلُكَ الْحَقُّ ظَهَرَ الْفَسادُ فِي الْبَرِّ وَ الْبَحْرِ بِما كَسَبَتْ أَيْدِي النَّاسِ فَأَظْهِرِ اللَّهُمَّ لَنَا وَلِيَّكَ وَ ابْنَ بِنْتِ نَبِيِّكَ الْمُسَمَّى بِاسْمِ رَسُولِكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ حَتَّى لَا يَظْفَرَ بِشَيْ‏ءٍ مِنَ الْبَاطِلِ إِلَّا مَزَّقَهُ وَ يُحِقَّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَ يُحَقِّقَهُ اللَّهُمَّ اكْشِفْ هَذِهِ الْغُمَّةَ عَنْ هَذِهِ الْأُمَّةِ بِظُهُورِهِ إِنَّهُمْ يَرَوْنَهُ بَعِيداً وَ نَرَاهُ قَرِيباً وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ

Al-Syed Ibn Al-Baqiy in his book Ikhtiyaar Al Misbaah from narrates the following from Al-Sadiq^-asws:

Imam Jafar-e-Sadiq^-asws said: One who recites this supplication after every obligatory (Prayer), he will see the Imam Muhammad^-asws Bin Al-Hassan^-asws, peace be upon him and on his forefathers, either whilst being awake or in a dream.

In the Name of Allah^-azwj; the most Beneficent and the most Merciful. Our Allah^-azwj! Make it reach my Master, wherever he^-asws may be, whether from the East of the Earth and from its West, in its coasts or its mountains, from me and from my parents and my brothers, the greetings and the peace as much as the number of the creation of Allah^-azwj and the weight of the Throne of Allah^-azwj, and what has been written in His^-azwj Book and what has been noted by His^-azwj Knowledge.

اللَّهُمَّ إِنِّي أُجَدِّدُ لَهُ فِي صَبِيحَةِ هَذَا الْيَوْمِ وَ مَا عِشْتُ فِيهِ مِنْ أَيَّامِ حَيَاتِي عَهْداً وَ عَقْداً وَ بَيْعَةً لَهُ فِي عُنُقِي

Our Allah^-azwj! I renew to him^-asws, in the morning of this day, and what I am living in from the days of my life, the covenant and the binding and his^-asws allegiance on my neck.  (O Allah^-azwj) Do not turn these from me nor let them pass away.

Our Allah^-azwj! Make me to be of his^-asws supporters and help his^-asws army and be compliant with his^-asws orders and his^-asws prohibitions during his^-asws days and be of the martyrs in front of him^-asws.

Our Allah^-azwj! In this event between myself and him^-asws, if I were to die, and go to Your^-azwj servants, which is an inevitable matter, Take me out of my grave wielding my sword in my shroud, ready to answer the call of the caller in the present and afterwards.

Our Allah^-azwj! Show me the good governance and the offices of the slaves, and sharpen my vision so that I may glance at him^-asws, and Accelerate his^-asws appearance and Make his^-asws coming out to be easy.

Our Allah^-azwj! Intensify his^-asws courage and strengthen his^-asws back, and lengthen his^-asws life and my life.

Our Allah^-azwj! By it is Your country, and revive by it Your servants, for I have said this to You, and Your Words are True, Corruption has appeared in the land and the sea on account of what the hands of men have wrought, (30:41) has appeared.

Our Allah^-azwj to us Your heir and the son of the daughter of Your Prophet^-saww, the one named by the name of Your Messenger^-saww, greetings be upon him and his progeny, until not a thing from the falsehood succeeds but gets torn apart, and the Right of Allah^-saww is achieved by his^-asws words and his accomplishments.

Our Allah^-azwj! Uncover this gloom from this community by his^-asws appearance, They see the (Day) indeed as a far-off (event) (70:6): But We see it (quite) near (70:7)  and Send salutations on Muhammad^-saww and his^-saww Progeny^-asws.[87]

Hands of only a Prophet^-as or His Successors^-as are Kissed:

The hand of a Holy Prophet^-asws or a Divine Imam^-asws (choosen by Allah^-azwj), is the ‘Hand’ of Allah^-azwj on which ‘Bait’ would be the ‘Bait’ to Allah^-azwj.  However it is observed that the hand(s) of a murshid/peer/maraja are kissed by their followers as a sign of respect, which is totally forbidden as we will find out from the Divine Instruction in this regards, first we look at, for example, the following Verse:

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا {1048:}

Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. Therefore whoever breaks (his faith), he breaks it only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward.

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

Ali has narrated from his father from ibn abu Umayr from Zayd al-Narsi from Ali ibn Mazid Sahib al-Sabiri who has said:

Once I went to see Abu Abd Allah^-asws and I held and kissed his hand and the Imam^-asws said: This is (to be observed) only for the Holy Prophet^-saww or his successors^-asws.[88]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَاوِلْنِي يَدَكَ أُقَبِّلْهَا فَأَعْطَانِيهَا فَقُلْتُ جُعِلْتُ فِدَاكَ رَأْسَكَ فَفَعَلَ فَقَبَّلْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ رِجْلَاكَ فَقَالَ أَقْسَمْتُ أَقْسَمْتُ أَقْسَمْتُ ثَلَاثاً وَ بَقِيَ شَيْ‏ءٌ وَ بَقِيَ شَيْ‏ءٌ وَ بَقِيَ شَيْ‏ءٌ

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn Isa from al-Hajjal from Yunus ibn Yaqub who has said:

Once I went to see Abu Abd Allah^-asws and I asked, Can I kiss your hand, (please)? The Imam^-asws agreed and I kissed his hand. I then asked, May Allah^-azwj keep my soul in service for your cause, can I kiss your head, (please)? The Imam^-asws agreed and I kissed his head. Then I asked, Can I kiss your feet, (please)? The Imam^-asws said: You had vowed, you had vowed, you had vowed, three and one remains, one remains, and one remains[89].[90]

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

Mohammed ibn Yahya has narrated from al-Amraki ibn Ali ibn Jafar who has narrated the following from Abu al-Hassan^-asws:

Abu al-Hassan^-asws said: Whoever of the relatives kisses a relative out of compassion he has not committed any offense. A brother may kiss the cheek of his brother. Kissing an Imam^-asws is between his eyes.[91]

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

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

Abu Abd Allah^-asws said: Kissing on the mouth is only for the spouses and a small child.[92]

Kissing the Face, Eyes and Limbs of Prostration of a Zair[93]:

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

(Amir-ul-Momineen^-asws says:) When you welcome somebody who has just arrived from Mecca, a hajji, you should kiss his eyes and face with which he had kissed the Black Stone, which the Prophet^-saww had kissed. You should also kiss his limbs of prostration and his forehead.[94]

The Ammil (Mystical worshipper):

The people of ‘amliyat’ (the mystical worshippers) who have spent, as per their claims, hours and hours in the supplications, usually in fixed number of days and months and by repeating some wird (chants/mantra) have been around during all times and can be traced back to early days of Islam, sometimes also referred as ‘Sufi’.  At that time, the word ‘Sufi’ was originated from ‘Ahlay Sufa’[95].  Initially, these were the poor companions of the Prophet^-saww who used to live near the Masjid in a make-shift shelter, but later on this terminology was extended for all those who would refrain from the worldly desires and devote all their energies and resources for the Hereafter.  These days, the word Sufism or Tasawwuf (Arabic: تصوّف‎) is reserved for those who try to cleanse their inner soul, thereby giving a mystical dimension to Islam.  A practitioner of this tradition is generally known as ‘Sufi’ or a ‘Dervish’.

The Sufis, during the time of Twelve Imams^-asws of Shias, were characterised by their attachment to dhikr (a practice of repeating the names of Allah^-azwj) and asceticism.  Their method of ‘dhikr’ derived Muslims away from learning the true teachings of Islam (Ahadith) and were strongly criticised by the Masomeen^-asws.  These days they have different names but still have the same approach, they instead of learning and promoting the teachings of the Holy Book as explained by the Ahadith, use their own devised or inherited ‘dhikr’ rituals.  Some of their ways to impress others include to anable their mureeds to ‘see through the time or sometimes peak into Heaves’, to bring to the mind of the participant ‘the deceased souls’, to reveal someone of his past and secrets and then try to forecast future events.  Below, we present only few Ahadith in context to this topic:

Sufis Try to Take Away Believers from Masomeen^-asws:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ أَبِي جَمِيلَةَ عَنْ خَالِدِ بْنِ عَمَّارٍ عَنْ سَدِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع وَ هُوَ دَاخِلٌ وَ أَنَا خَارِجٌ وَ أَخَذَ بِيَدِي ثُمَّ اسْتَقْبَلَ الْبَيْتَ فَقَالَ يَا سَدِيرُ إِنَّمَا أُمِرَ النَّاسُ أَنْ يَأْتُوا هَذِهِ الْأَحْجَارَ فَيَطُوفُوا بِهَا ثُمَّ يَأْتُونَا فَيُعْلِمُونَا وَلَايَتَهُمْ لَنَا وَ هُوَ قَوْلُ اللَّهِ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏  ثُمَّ أَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ إِلَى وَلَايَتِنَا ثُمَّ قَالَ يَا سَدِيرُ فَأُرِيكَ الصَّادِّينَ عَنْ دِينِ اللَّهِ ثُمَّ نَظَرَ إِلَى أَبِي حَنِيفَةَ وَ سُفْيَانَ الثَّوْرِيِّ فِي ذَلِكَ الزَّمَانِ وَ هُمْ حَلَقٌ فِي الْمَسْجِدِ فَقَالَ هَؤُلَاءِ الصَّادُّونَ عَنْ دِينِ اللَّهِ بِلَا هُدًى مِنَ اللَّهِ وَ لَا كِتَابٍ مُبِينٍ إِنَّ هَؤُلَاءِ الْأَخَابِثَ لَوْ جَلَسُوا فِي بُيُوتِهِمْ فَجَالَ النَّاسُ فَلَمْ يَجِدُوا أَحَداً يُخْبِرُهُمْ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ عَنْ رَسُولِهِ ص حَتَّى يَأْتُونَا فَنُخْبِرَهُمْ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ عَنْ رَسُولِهِ ص

Sudeer reports, once I met Imam Mohammed Baqir^-asws in Kabah, Imam^-asws held my arm and took me in front of Kabah and said:  ‘O Sudeer! People have been asked to come to these stones, after finishing ‘Towaaf’ circumambulation around these stone they should turn to us^-asws and give proof of their adherence to our^-asws Wilayat.  As Allah^-azwj Says (20:82): ‘But, without doubt, I am (also) the One who forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance.’

Imam^-asws pointed to his chest and said: ‘Our^-asws Wilayat and submission’. And then said: ‘O Sudeer! Shall I show you those who are the ones who stop people from adopting the True Religion of Allah^-azwj? Imam^-asws, then pointed out towards Abu Hanifa and Sufyaan Suri (Syrian), who were present in front of us.

Imam^-asws said: ‘Look these are the ones who stop people from the religion of Allah^-azwj, as these people have neither any guidance from Allah^-azwj, nor a proof from the Holy Book, their minds are corrupt.  If this types of people would stay at home, the general public would wonder around (in the research of religion) and after failing to find anyone who would narrate to them with reference to Allah^-azwj and His Prophet^-saww, they would definitely turn to us^-asws and we^-asws would tell them the true ‘Akhbar’ News (Ahadith), which we have heard from the Prophet^-saww and Allah^-azwj.[96]

Ilm-ul-Jafr:

Some of those who are into amliyat (mystical worship practices) say that they use ‘Ilm-ul-Jafr’, a Revelation which came down from the Heavens for the Syeda-tul-Nisa-e-Alameen^-asws, it was written down by Amir-ul-Momineen^-asws and there are several Ahadith explaining its merits, it contained all the information on the past as well as on the unforeseen and all that which is going to take place until the Day of Judgement.  It contains Divine Secrets and it is exclusively revealed for the Masomeen^-asws, we present a few selected Ahadith:

Ilm-ul-Jafr and Its Merits:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْحَجَّالِ عَنْ أَحْمَدَ بْنِ‏ عُمَرَ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ هَاهُنَا أَحَدٌ يَسْمَعُ كَلَامِي قَالَ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ع سِتْراً بَيْنَهُ وَ بَيْنَ بَيْتٍ آخَرَ فَاطَّلَعَ فِيهِ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ سَلْ عَمَّا بَدَا لَكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ شِيعَتَكَ يَتَحَدَّثُونَ أَنَّ رَسُولَ اللَّهِ ص عَلَّمَ عَلِيّاً ع بَاباً يُفْتَحُ لَهُ مِنْهُ أَلْفُ بَابٍ قَالَ فَقَالَ يَا أَبَا مُحَمَّدٍ عَلَّمَ رَسُولُ اللَّهِ ص عَلِيّاً ع أَلْفَ بَابٍ يُفْتَحُ مِنْ كُلِّ بَابٍ أَلْفُ بَابٍ قَالَ قُلْتُ هَذَا وَ اللَّهِ الْعِلْمُ قَالَ فَنَكَتَ سَاعَةً فِي الْأَرْضِ ثُمَّ قَالَ إِنَّهُ لَعِلْمٌ وَ مَا هُوَ بِذَاكَ قَالَ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ وَ إِنَّ عِنْدَنَا الْجَامِعَةَ وَ مَا يُدْرِيهِمْ مَا الْجَامِعَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْجَامِعَةُ قَالَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً بِذِرَاعِ رَسُولِ اللَّهِ ص وَ إِمْلَائِهِ مِنْ فَلْقِ فِيهِ وَ خَطِّ عَلِيٍّ بِيَمِينِهِ فِيهَا كُلُّ حَلَالٍ وَ حَرَامٍ وَ كُلُّ شَيْ‏ءٍ يَحْتَاجُ النَّاسُ إِلَيْهِ حَتَّى الْأَرْشُ فِي الْخَدْشِ وَ ضَرَبَ بِيَدِهِ إِلَيَّ فَقَالَ تَأْذَنُ لِي يَا أَبَا مُحَمَّدٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا أَنَا لَكَ فَاصْنَعْ مَا شِئْتَ قَالَ فَغَمَزَنِي بِيَدِهِ وَ قَالَ حَتَّى أَرْشُ هَذَا كَأَنَّهُ مُغْضَبٌ قَالَ قُلْتُ هَذَا وَ اللَّهِ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَ إِنَّ عِنْدَنَا الْجَفْرَ وَ مَا يُدْرِيهِمْ مَا الْجَفْرُ قَالَ قُلْتُ وَ مَا الْجَفْرُ قَالَ وِعَاءٌ مِنْ أَدَمٍ فِيهِ عِلْمُ النَّبِيِّينَ وَ الْوَصِيِّينَ وَ عِلْمُ الْعُلَمَاءِ الَّذِينَ مَضَوْا مِنْ بَنِي إِسْرَائِيلَ قَالَ قُلْتُ إِنَّ هَذَا هُوَ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَ إِنَّ عِنْدَنَا لَمُصْحَفَ فَاطِمَةَ ع وَ مَا يُدْرِيهِمْ مَا مُصْحَفُ فَاطِمَةَ ع قَالَ قُلْتُ وَ مَا مُصْحَفُ فَاطِمَةَ ع قَالَ مُصْحَفٌ فِيهِ مِثْلُ قُرْآنِكُمْ هَذَا ثَلَاثَ مَرَّاتٍ وَ اللَّهِ مَا فِيهِ مِنْ قُرْآنِكُمْ حَرْفٌ وَاحِدٌ قَالَ قُلْتُ هَذَا وَ اللَّهِ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ مَا هُوَ بِذَاكَ‏ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ إِنَّ عِنْدَنَا عِلْمَ مَا كَانَ وَ عِلْمَ مَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ هَذَا وَ اللَّهِ هُوَ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيُّ شَيْ‏ءٍ الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ وَ الشَّيْ‏ءُ بَعْدَ الشَّيْ‏ءِ إِلَى يَوْمِ الْقِيَامَةِ

A number of our people have narrated from Ahmad ibn Muhammad, from Abd Allah ibn al-Hajjal, from Ahmad ibn Umar al-Halabi, from abu Basir who has said:

Once I went to see Abu Abd Allah^-asws and said: May Allah^-azwj Keep my soul in service for your cause, I like to ask you a question. Is there anyone else in this house that may hear my words? The Imam^-asws then folded the curtain between his room and the next room and looked into it. Then the Imam^-asws said: O Abu Muhammad, ask whatever you wish. I said: May Allah^-azwj Keep my soul in service for your cause; your followers say that the Messenger of Allah^-saww taught Ali^-asws a chapter of knowledge. From this chapter there open a thousand chapters. The Imam^-asws said: The Messenger of Allah^-saww taught Imam Ali^-asws a thousand chapters from each of which there open a thousand chapters.

I then said, This, I swear by Allah^-azwj, is knowledge! After drawing on the ground with his staff for a while, Imam^-asws said: That is knowledge but it is not that knowledge. The narrator has said that the Imam^-asws then said: O Abu Muhammad, with us^-asws there is al-Jamiah. Do they know what al-Jamiah is? I then asked: May Allah^-azwj keep my soul in service for your^-asws cause. What is al-Jamiah? The Imam^-asws said: ‘It is a parchment seventy yards long by the yards of the Messenger of Allah^-saww. It contains his^-saww dictations from his^-saww very own mouth that were recorded onto it in the handwriting of AIi^-asws. It contains all the lawful and unlawful, and all matters that people need. Even the law of compensation for a scratch caused to a person. He^-asws then stretched his^-asws hand toward me and asked, May I^-asws, O Abu Muhammad? I then replied, May Allah keep my soul in service for your^-asws cause, I am entirely at your^-asws disposal. He^-asws pinched me with his^-asws hand and said: ‘The law of compensation for this much is also included therein. He^-asws looked bit annoyed. I then said, This, I swear by Allah^-azwj is knowledge. ‘The Imam^-asws said: ‘It certainly is knowledge but not that one.

The Imam^-asws remained silent for a while and then said: With us there is al-Jafr. Do they know what al-Jafr is? I then asked, What is al-Jafr? The Imam^-asws said: ‘It is a container made of skin that contains the knowledge of the Prophets^-as and the executors of their wills. It is the knowledge of the scholars in the past from the Israelites’. ‘I then said: This certainly, is the knowledge. The Imam^-asws said: ‘It certainly is knowledge but not that knowledge.

The Imam^-asws remained silent for a while and then said: With us^-asws there is the book (Mushaf) of Fatimah^-asws. Do they know what Mushaf of Fatimah^-asws is? I then asked: What is Mushaf of Fatimah^-asws? The Imam^-asws said: Mushaf of Fatimah^-asws is three times bigger than your Quran. I swear by Allah^-azwj, not even a single letter therein is from your Quran’. ‘I then said: This, I swear by Allah^-azwj, is the knowledge. The Imam^-asws said: This certainly is knowledge, but it is not that knowledge. The Imam^-asws remained silent for a while and then said: With us^-asws there is the knowledge of whatever has been, and the knowledge of everything that will come into being to the Day of Judgement’. ‘I then said, May Allah^-azwj keep my soul in service for your^-asws cause, this, I swear by Allah^-azwj is certainly the knowledge! The Imam^-asws said: ‘It certainly is knowledge but not that knowledge:

I then asked, May Allah^-azwj keep my soul in service for your^-asws cause, what is the knowledge? The Imam^-asws said: It is whatever takes place during the night and during the day, one matter after the other matter, and one thing after the other to the Day of Judgement’.[97]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ عِنْدِي الْجَفْرَ الْأَبْيَضَ قَالَ قُلْتُ فَأَيُّ شَيْ‏ءٍ فِيهِ قَالَ زَبُورُ دَاوُدَ وَ تَوْرَاةُ مُوسَى وَ إِنْجِيلُ عِيسَى وَ صُحُفُ إِبْرَاهِيمَ ع وَ الْحَلَالُ وَ الْحَرَامُ وَ مُصْحَفُ فَاطِمَةَ مَا أَزْعُمُ أَنَّ فِيهِ قُرْآناً وَ فِيهِ مَا يَحْتَاجُ النَّاسُ إِلَيْنَا وَ لَا نَحْتَاجُ إِلَى أَحَدٍ حَتَّى فِيهِ الْجَلْدَةُ وَ نِصْفُ الْجَلْدَةِ وَ رُبُعُ الْجَلْدَةِ وَ أَرْشُ الْخَدْشِ وَ عِنْدِي الْجَفْرَ الْأَحْمَرَ قَالَ قُلْتُ وَ أَيُّ شَيْ‏ءٍ فِي الْجَفْرِ الْأَحْمَرِ قَالَ السِّلَاحُ وَ ذَلِكَ إِنَّمَا يُفْتَحُ لِلدَّمِ يَفْتَحُهُ صَاحِبُ السَّيْفِ لِلْقَتْلِ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ أَصْلَحَكَ اللَّهُ أَ يَعْرِفُ هَذَا بَنُو الْحَسَنِ فَقَالَ إِي وَ اللَّهِ كَمَا يَعْرِفُونَ اللَّيْلَ أَنَّهُ لَيْلٌ وَ النَّهَارَ أَنَّهُ نَهَارٌ وَ لَكِنَّهُمْ يَحْمِلُهُمُ الْحَسَدُ وَ طَلَبُ الدُّنْيَا عَلَى الْجُحُودِ وَ الْإِنْكَارِ وَ لَوْ طَلَبُوا الْحَقَّ بِالْحَقِّ لَكَانَ خَيْراً لَهُمْ

A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu Ala who has said that he has heard the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘With me is the white Jafr:’ I then asked the Imam ^-asws ‘What is in it?’ The Imam ^-asws said: ‘In it there are the psalms of David^-as, the Torah of Moses^-as, the Gospel of Jesus^-as, the Books of Abraham^-as, the laws that explain the lawful and unlawful matters and the Mushaf of Fatimah^-asws in which there is nothing from the Holy Quran. In it there is all that people need us^-asws to do for them, so that we^-asws would not need anyone else. In it there is information even about a lash, half of a lash and one-fourth of a lash and about the amount of compensation for a scratch caused to someone.

‘With me^-asws there is the red Jafr.’ I then asked the Imam^-asws, What is in the red Jafr? The Imam^-asws said: In it there are the Armaments. It is because it only is opened for bloodshed. The owner of the sword opens it (to settle cases) of murder. ‘The narrator has said that Abd Allah Ibn Abu Yafur asked the Imam^-asws. May Allah^-azwj keep you well, do the descendents of al- Hassan^-asws know this? The Imam^-asws said: Yes, I swear by Allah^-azwj, they know it just as they know the night that it is night and the day that it is day, but jealousy and worldly gains cause them to act in denial and rejection. Had they sought the truth with the truth it would have been better for them’.[98]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ فِي الْجَفْرِ الَّذِي يَذْكُرُونَهُ لَمَا يَسُوؤُهُمْ لِأَنَّهُمْ لَا يَقُولُونَ الْحَقَّ وَ الْحَقُّ فِيهِ فَلْيُخْرِجُوا قَضَايَا عَلِيٍّ وَ فَرَائِضَهُ إِنْ كَانُوا صَادِقِينَ وَ سَلُوهُمْ عَنِ الْخَالَاتِ وَ الْعَمَّاتِ وَ لْيُخْرِجُوا مُصْحَفَ فَاطِمَةَ ع فَإِنَّ فِيهِ وَصِيَّةَ فَاطِمَةَ ع وَ مَعَهُ سِلَاحُ رَسُولِ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَأْتُوا بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ‏

Ali ibn Ibrahim has narrated from Muhammad ibn Isa from Yunus from the person that he mentioned from Sulaiman ibn Khalid who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘The Jafr of which they speak certainly disappoints them because they do not speak the truth while Jafr does contain the truth. Allow them bring to light there from the Judgements of AIi^-asws and his^-asws rules of inheritance, if they are truthful. Ask them about (the inheritance) of paternal and maternal aunts. Allow them show the Mushaf of Fatimah^-asws. In it, certainly, there is the will of Fatimah^-asws. With it there are the ‘سِلَاحُ’ Armaments of the Messenger of Allah^-saww. Allah^-azwj has Said: ‘Bring me a Book, revealed before this Quran, or any other proof based on knowledge to support your belief, if indeed you are truthful’ (46:4).[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلَ أَبَا عَبْدِ اللَّهِ ع بَعْضُ أَصْحَابِنَا عَنِ الْجَفْرِ فَقَالَ هُوَ جِلْدُ ثَوْرٍ مَمْلُوءٌ عِلْماً قَالَ لَهُ فَالْجَامِعَةُ قَالَ تِلْكَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً فِي عَرْضِ الْأَدِيمِ مِثْلُ فَخِذِ الْفَالِجِ فِيهَا كُلُّ مَا يَحْتَاجُ النَّاسُ إِلَيْهِ وَ لَيْسَ مِنْ قَضِيَّةٍ إِلَّا وَ هِيَ فِيهَا حَتَّى أَرْشُ الْخَدْشِ قَالَ فَمُصْحَفُ فَاطِمَةَ ع قَالَ فَسَكَتَ طَوِيلًا ثُمَّ قَالَ إِنَّكُمْ لَتَبْحَثُونَ عَمَّا تُرِيدُونَ وَ عَمَّا لَا تُرِيدُونَ إِنَّ فَاطِمَةَ مَكَثَتْ بَعْدَ رَسُولِ اللَّهِ ص خَمْسَةً وَ سَبْعِينَ يَوْماً وَ كَانَ دَخَلَهَا حُزْنٌ شَدِيدٌ عَلَى أَبِيهَا وَ كَانَ جَبْرَئِيلُ ع يَأْتِيهَا فَيُحْسِنُ عَزَاءَهَا عَلَى أَبِيهَا وَ يُطَيِّبُ نَفْسَهَا وَ يُخْبِرُهَا عَنْ أَبِيهَا وَ مَكَانِهِ وَ يُخْبِرُهَا بِمَا يَكُونُ بَعْدَهَا فِي ذُرِّيَّتِهَا وَ كَانَ عَلِيٌّ ع يَكْتُبُ ذَلِكَ فَهَذَا مُصْحَفُ فَاطِمَةَ ع

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Riab from abu Ubayda who has said:

‘People from our group asked Abu Abd Allah^-asws about Jafr and the Imam^-asws said: ‘It is the skin of a bull, which is full of knowledge. They then asked the Imam^-asws about al-Jamiah. The Imam^-asws replied: ‘It is a parchment that is seventy yards long with the width of a hide like that of the leg of a huge camel’. It contains all that people may need. There is no case for which there is not a rule in it. In it there is the law even to settle the compensation for a scratch caused to a person. ‘I (the narrator) then asked the Imam^-asws: What is the Mushaf of Fatimah^-asws? The Imam^-asws waited for quite a while. Then he^-asws said: ‘You ask about what you really mean and what you do not mean. Fatimah^-asws lived after the Messenger of Allah^-saww for seventy-five days.  Syeda^-asws was severely grieved because of the death of her^-asws father.

Jibraeel^-as would come to provide her solace and condolence due to the Shahadat of her^-asws father. Jibraeel^-as would comfort her^-asws soul, inform her^-asws about her father^-asws, his place, of the future events and about what would happen to her children. At the same time Ali^-asws would write all of them down and thus has come to be the Mushaf of Fatimah^-asws’.[100]

The Knowledge of ‘Jafr’ is only with Masomeen^-asws:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ نُعَيْمٍ الْقَابُوسِيِّ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ قَالَ إِنَّ ابْنِي عَلِيّاً أَكْبَرُ وُلْدِي وَ أَبَرُّهُمْ عِنْدِي وَ أَحَبُّهُمْ إِلَيَّ وَ هُوَ يَنْظُرُ مَعِي فِي الْجَفْرِ وَ لَمْ يَنْظُرْ فِيهِ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ

A number of our people have narrated from Ahmad ibn Mohammed from Muawiya ibn Hakim who from Nuaym al-Qabusi, who has narrated the following from Abu Al-Hassan^-asws:

Abu Al-Hassan^-asws said: My^-asws son, Ali^-asws is the eldest of my^-asws sons, I^-asws consider him^-asws the most virtuous among them and the most beloved of them to me^-asws.  He^-asws looks into the Jafr (a secret source of knowledge) with me^-asws.  No one can read it except a Prophet^-asws or the executor of the will of a Prophet^-asws.[101]

Alphabets and their Numerical Values (Haraf ul Moujan/Abjad):

In Muslim society, most of us are familiar with the numerical values assigned to Arabic alphabets, i.e., 786, 110, 92 and so on.  The ‘Ammil’ people have based their ‘Naqsh’, ‘Taweez’ (emulates), ‘Wazaif’ (repeating/chanting Verses) based on the numerical values of the Alphabet.  The numerical values of alphabets are also frequently used to name a child or an Ammil will give an alphabet (e.g., ‘Ra’, ‘Ba’ etc.) to the parents to give a name to their newborn, which starts with these alphabets.  We, however, will see below that the assigning of numerical values to the Arabic alphabets is not only un-Islamic but a Jewish way of calculating/predicting events.  Below we we review Ahadith where the use of Alphabet is mentioned.

The Case of Examination of Affected Hearing, Seeing:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي رَجُلٍ ضَرَبَ رَجُلًا فِي رَأْسِهِ فَثَقُلَ لِسَانُهُ أَنَّهُ يُعْرَضُ عَلَيْهِ حُرُوفُ الْمُعْجَمِ كُلُّهَا ثُمَّ يُعْطَى الدِّيَةَ بِحِصَّةِ مَا لَمْ يُفْصِحْهُ مِنْهَا

Ali ibn Ibrahim has narrated from his father from ibn Mahbub and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Mahbub from Abu Ayyub from Sulaiman ibn Khalid who has said:

About the case of a man who hits another on his head and his tongue becomes heavy, Abu Abd Allah^-asws has said: He must be made to pronounce all letters of alphabet and fair compensation must be paid to him proportionate to the letters that he is not able to pronounce correctly.[102]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ ضَرَبَ رَجُلًا بِعَصاً عَلَى رَأْسِهِ فَثَقُلَ لِسَانُهُ فَقَالَ يُعْرَضُ عَلَيْهِ حُرُوفُ الْمُعْجَمِ فَمَا أَفْصَحَ مِنْهُ بِهِ وَ مَا لَمْ يُفْصِحْ بِهِ كَانَ عَلَيْهِ الدِّيَةُ وَ هِيَ تِسْعَةٌ وَ عِشْرُونَ حَرْفاً

It is narrated from the narrator of the previous Hadith from his father from• Abd Allah ibn al-Mughirah from Abd Allah ibn Sinan who has said:

About the case of a man who hits another with a stick on his head which makes his tongue heavy, Abu Abd Allah^-asws has said: He must be asked to pronounce all letters of alphabet to see which ones he can pronounce correctly and which he cannot. On that basis, fair compensation must be paid proportionate to what is not said properly. The letters of alphabet are twenty-nine.[103]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا ضُرِبَ الرَّجُلُ عَلَى رَأْسِهِ فَثَقُلَ لِسَانُهُ عُرِضَتْ عَلَيْهِ حُرُوفُ الْمُعْجَمِ‏ يَقْرَأُ ثُمَّ قُسِمَتِ الدِّيَةُ عَلَى حُرُوفِ الْمُعْجَمِ فَمَا لَمْ يُفْصِحْ بِهِ الْكَلَامَ كَانَتِ الدِّيَةُ بِالْقِيَاسِ مِنْ ذَلِكَ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Hammad from al-Halabiy who has said:

Abu Abd Allah^-asws has said: If a man is hit on his head and his tongue becomes heavy, he must be made to pronounce all letters of alphabet. A complete compensation must be divided on the letters of the alphabet, the total of what he pronounces correctly subtracted and the rest is given to him for equitable retaliation (and fair compensation).[104]

The Meanings of Alphabets:

حدثنا محمد بن بكران النقاش رضي الله عنه بالكوفة سنة أربع و خمسين و ثلاثمائة قال حدثنا أحمد بن محمد بن سعيد الهمداني مولى بني هاشم قال حدثنا علي بن الحسن بن علي بن فضال عن أبيه عن أبي الحسن علي بن موسى الرضا ع قال إن أول ما خلق الله تعالى ليعرف به خلقه الكتابة الحروف المعجم و إن الرجل إذا ضرب على رأسه بعصا فزعم أنه لا يفصح ببعض الكلام فالحكم فيه أن تعرض عليه حروف المعجم ثم يعطى‏ الدية بقدر ما لم يفصح منها و لقد حدثني أبي عن أبيه عن جده عن أمير المؤمنين ع في أ ب ت ث قال الألف آلاء الله و الباء بهجة الله و التاء تمام الأمر لقائم آل محمد ص و الثاء ثواب المؤمنين على أعمالهم الصالحة ج ح خ فالجيم جمال الله و جلاله و الحاء حلم الله عن المذنبين و الخاء خمول ذكر أهل المعاصي عند الله عز و جل د ذ فالدال دين الله و الذال من ذي الجلال ر ز فالراء من الرءوف الرحيم و الزاء زلازل القيامة س ش فالسين سناء الله و الشين شاء الله ما شاء و أراد ما أراد و ما تشاءون إلا أن يشاء الله ص ض فالصاد من صادق الوعد في حمل الناس على الصراط و حبس الظالمين عند المرصاد و الضاد ضل من خالف محمدا و آل محمد ص ط ظ فالطاء طوبى للمؤمنين و حسن مآب و الظاء ظن المؤمنين بالله خيرا و ظن الكافرين سوءا ع غ فالعين من العلم و الغين من الغنى ف ق فالفاء فوج من أفواج النار و القاف قرآن على الله جمعه و قرآنه ك ل فالكاف من الكافي و اللام لغو الكافرين في افترائهم على الله الكذب م ن فالميم ملك الله يوم لا مالك غيره و يقول عز و جل لِمَنِ الْمُلْكُ الْيَوْمَ ثم ينطق أرواح أنبيائه و رسله و حججه فيقولون لِلَّهِ الْواحِدِ الْقَهَّارِ فيقول جل جلاله الْيَوْمَ تُجْزى‏ كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ و النون نوال الله للمؤمنين و نكاله بالكافرين و ه فالواو ويل لمن عصى الله و الهاء هان على الله من عصاه لا ي فلام ألف لا إله إلا الله و هي كلمة الإخلاص ما من عبد قالها مخلصا إلا وجبت له الجنة و الياء يد الله فوق خلقه باسطة بالرزق سبحانه و تعالى عما يشركون ثم قال ع إن الله تبارك و تعالى أنزل هذا القرآن بهذه الحروف التي يتداولها جميع العرب ثم قال قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلى‏ أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَ لَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً

Muhammad ibn Bakran an-Naqqash – may Allah be pleased with him – narrated in Kufa in the year 354 A.H. (964 A.D.) that Ahmad ibn Muhammad ibn Saeed al-Hamadani -a chief of the Hashemite tribe, quoted on the authority of Ali ibn AI-Hassan ibn Ali ibn Fadhdhal, on the authority of Abil Hassan Ali ibn Musa AI-Reza^-asws. The first thing which Allah Created so that the people can learn how to write through its Creation were the letters of the alphabet.

When someone is hit over the head so hard that he cannot talk well, the decree on compensation is that he be presented with the letters of the alphabet. He is given money as compensation based on the number of the letters of the alphabet, which he cannot pronounce. My father^-asws narrated that his father^-asws quoted on the authority of his grandfather^-asws on the authority of Amir-ul-Momineen^-asws Ali^-asws ibn Abi Talib^-asws:

The letter Alifin (alif ba ta sa) stands for Allah^-azwjs Blessings. The letter ba in (alif ba ta sa) stands for Allah^-azwjs Joy. The letter ta in (alif ba ta sa) stands for the completion of the affairs for the Riser from the Household of Muhammad^-saww. The letter sa in (alif ba ta sa) stands for the rewards for the good deeds of the Momineen (believers). The letter Jim in (Jim ha kha) stands for Allah^-azwj’s Glory and Exaltation. The letter ha (Jim ha kha) stands for Allah^-azwj’s Clemency with the sinners. The letter kha (Jim ha kha) stands for the sluggishness of the sinners in the presence of the Honourable the Exalted Allah^-azwj.

The letter dal in (dal zal) stands for Allah^-azwj’s Religion, and the letter zal in (dal zal) stands for the Lord of Majesty. The letter ra in (ra za) stands for the Clement, the Merciful, and the letter za in (ra za) stands for the Quakes of the Resurrection.

Letter sin in (sin shin) stands for Allah^-azwj’s Luminance and the letter shin in (sin shin) stands for Allah^-azwjs Will whatever He^-azwj willed and Wish whatever He^-azwj wished. There is no will except for what Allah^-azwj Willed. And the letter sad in (sad zad) stands for the True Promiser in carrying the people across the Bridge[105], and imprisoning the oppressors at the observation post. The letter zad in (sad zad) stands for the loss of whoever opposes Muhammad^-saww and Muhammad^-sawws Household^-asws. The letter thayn in (tthayn zayn) stands for Prosperity and a Good Ending for the believers. The letter zayn in (tthayn zayn) stands for and the optimism of the Momineen (believers) about Allah^-azwj, and the pessimism of the unbelievers about Allah^-azwj. The letter ayn in (ayn qayn) stands for knowledge and the letter qayn in (ayn qayn) stands for sufficiency. The letter fa in (fa qa) stands for flame from the flames of the Fire, and the letter qa in (fa qa) stands for the Quran whose compilation and recital is Allah^-azwjs Responsibility.

The letter kaf in (kaf lam) stands for sufficient, and the letter lam in (kaf lam) stands for the absurdity of the unbelievers in the lies, which they ascribe to Allah^-azwj. The letter mim in (mim noon) stands for Allah^-azwjs Dominion on the Day on which there is no other dominion. The Honourable the Exalted Allah^-azwj says,  … Whose will be the dominion that Day? … ,160

Then the spirits of the Prophets^-saww, the Messengers and the Proofs (the Imams^-asws) will say,  … That of Allah, the One the Irresistible! ,161

Then Allah^-azwj says, That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.162

And the letter noon in (mim noon) stands for the blessings, which Allah^-azwj Grants the believers, and is the punishments which He^-azwj Imposes on the unbelievers. And the letter vave in (vave ha) stands for the one who disobeys Allah^-azwj and the letter ha in (vave ha) stands for the insignificance of those who disobey in the presence of Allah^-azwj. And the letter la in (la ya) stands for the letter la in la illaha illa Allah which is the expression of sincere devotion. Paradise will be incumbent for whoever sincerely says it. And the letter ya in (la ya) stands for Allah^-azwjs Hand which is expanded over all His^-azwj creatures to feed them. Glorified and High is He^-azwj opposed to what the polytheists profess.

The Imam^-asws then added, ‘The Blessed the Sublime Allah revealed this Quran using the same letters which the Arabs use, and said, Say, If the whole of mankind and Jinns were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up each other with help and support. ,163’ .[106]

حدثنا المظفر بن جعفر بن المظفر العلوي السمرقندي رضي الله عنه قال حدثنا جعفر بن محمد بن مسعود العياشي عن أبيه قال حدثنا أحمد بن أحمد قال حدثنا سليمان بن الخصيب قال حدثنا الثقة قال حدثنا أبو جمعة رحمة بن صدقة قال أتى رجل من بني أمية و كان زنديقا جعفر بن محمد ع فقال قول الله عز و جل في كتابه المص أي شي‏ء أراد بهذا و أي شي‏ء فيه من الحلال و الحرام و أي شي‏ء فيه مما ينتفع به الناس قال فاغتاظ من ذلك جعفر بن محمد ع فقال أمسك ويحك الألف واحد و اللام ثلاثون و الميم أربعون و الصاد تسعون كم معك فقال الرجل أحد و ثلاثون و مائة فقال له جعفر بن محمد ع إذا انقضت سنة إحدى و ثلاثين و مائة(131) انقضى ملك أصحابك قال فنظرنا فلما انقضت سنة إحدى و ثلاثين و مائة يوم عاشوراء دخل المسودة الكوفة و ذهب ملكهم

We were told by Muzaffar ibn Jafar ibn Muzaffar Alavi Samar Qandi, who from Jafar ibn Mohammed ibn Masood Ayashi, who has narrated from his father, who said we were told by Ahmed ibn Ahmed, who said we were told by Sulayman ibn Khaseeb, who said, I heard it from a man, who was told by Abu Jammah Rahmah ibn Sadaqa, who has said:

Once a non-believer, from the clan of Umayyad visited Ja’far Ibn Muhammad^-asws and said: What does Allah^-azwj Means by the words in His book ‘المص’?  What things are referred to by it, are those, which are Permissible? Or the ones which are Forbidden? And Whats the use of these Words?  Imam^-asws became unhappy after listening to him and said: Listen, Fie be upon you! Calculate, (as per pre-Islamic numerical method), ‘Alf’ (1), ‘Laam’ (30), ‘Meem’ (40), ‘Sawad’ (90), how much these would be in your calculation method? He said, (after using these numerical values) it will be 131, Imam^-asws said when so many years will lapse, your allies’ (Banu Umayyad) government will finish’.  The narrator says, we saw after 131 years, on the day of Ashura that black flag carriers entered into Kufa (Bani Abbas), and took over rule from Banu Umayyad. (if we add numerical values as per above it is: 1+30+40+90=161 and not 131!).[107]

خيثمة الجعفي عن أبى لبيد المخزومى قال: قال أبو جعفر عليه السلام: يابالبيد انه يملك من ولد العباس اثنا عشر، يقتل بعد الثامن منهم أربعة فتصيب أحدهم الذبحة فتذبحه، هم فئة قصيرة أعمارهم، قليلة مدتهم، خبيثة سيرتهم منهم الفويسق الملقب بالهادي، والناطق والغاوي، يا بالبيد ان في حروف القرآن المقطعة لعلما جما، ان الله تبارك وتعالى أنزل (آلم ذلك الكتاب ‘، فقام محمد صلى الله عليه وسلم حتى ظهر نوره و ثبت كلمته، وولد

يوم ولد، وقد مضى من الالف السابع مأة سنة وثلث سنين، ثم قال: وتبيانه في كتاب الله [ في ] الحروف المقطعة إذا عددتها من غير تكرار، وليس من حروف مقطعة حرف ينقضى ايام (الايام خ ل) الا وقائم من بنى هاشم عند انقضائه، ثم قال: الالف واحد، واللام ثلثون، والميم أربعون، والصاد تسعون، فذلك مأة واحدى وستون، ثم كان بدو خروج الحسين بن على عليه السلام الم الله، فلما بلغت مدته قام قائم ولد العباس عند ‘ المص ‘، ويقوم قائمنا عند انقضائها بالر فافهم ذلك وعه و اكتمه

In Tafseer Ayashi, it has been reported from Abu Labad Makhzumi that Imam Mohammed Baqir^-asws has said to me:

O Abu Labad! There will be 12 rulers from the descendants of al-Abbas family, the last four, after the first eight, will be assassinated; one among them will suffer from the disease of ‘Khanaq’, which will kill him.  Their ages and duration of reign will be very short, their manners will be extremely bad and among them will be the one who would claim to be ‘the guide’ and the ‘deliverer’, he will also be called as ‘Ghavi’ (the misguided), O Abu Labad, the ‘Muqattat’ words in the Holy Quran contain huge amount of information.  When Allah^-azwj said ‘Alf Laam Meem Zalik alkitab’, His Prophet Mohammed^-saww announced his Prophethood, until his^-saww ‘Noor’ became evident, and his^-saww words were heard, when he^-saww came to this world, at that time 300 years had lapsed from the 7^th ‘Alif’.

Imam^-asws then added, there is more information in the words of ‘Muqattat’, with the condition that one can recognise and take out its repetitive words. And as per these words, once days of a ruler (who is inimical to us^-asws) finishes; someone from Bani Hashim rises against him.

Imam^-asws then said: ‘Alif’ 1, ‘Laam’ 30, ‘Meem’ 40 and ‘Saad’ 90, which comes to 161 altogether.  Imam Hussain^-asws stood up with the beginning of the ‘Alif Laam Allah’, and when the time of the ‘Alif Laam Meem Saad’ had expired, someone from Banu Abbas stood up (against Umayad), and our ‘Al-Qaim’ will rise at the end of ‘Al-Ra’, understand it, remember it and do not conceal it to others’. [108]

The knowledge of the ‘Muqattat’ and words is from the Divine Knowledge, which no one other then them^-asws (The Divine Imam^-asws) can comprehend, as there are subsections of the words, e.g., the 7^th ‘Alif’, and excluding repetitive words (as in the above Hadith), if we try to do any calculation, for example we will not know the length of the time of the rising of ‘Al-Qaim’, if we simply try to assign the conventional numerical values to ‘بالر’ it is 233 years but it has been over 1000 years from the Grand Occultation of Imam-e-Zaman^ajfj.  Therefore, like ‘ilmul al-Jafr’ this knowledge also belongs exclusively to the Masomeen^-asws and we should neither try to predict the future event nor interpret/guess meanings of Verses, as some of ‘Amil’ and ‘Zakareen’ are doing at present’.

From the Hadith below it becomes even clearer that other than the Masomeen^-asws no one would be able to know the true interpretation and meanings of the numerical values of the alphabets and what calculated numbers will mean, i.e, is it the number of years or number currency units?

Condemnation of the Jewish System of Assigning Numerical Values to the Alphabets[109]:

ثم ـ قال: وقال الصادق (عليه السلام) ثم الالف حرف من حروف قولك ‘ الله ‘ دل بالالف على قولك: الله. ودل باللام على قولك: الملك العظيم، القاهر للخلق أجمعين ودل بالميم على أنه المجيد ـ الكريم ـ المحمود في كل أفعاله. وجعل هذا القول حجة على اليهود.

Then he^-asws said that Al Sadiq^-asws said: The Alif a letter from the letters of your saying Allah^-azwj is proof over your saying Allah^-azwj. And the proof by Laam over your saying – The Great King, Omnipotent, Creator of all. And the proof by Meem – He^-azwj is The Glorious, The Honoured, The Praised One is all His affairs. And give this Statement as a proof over the Jews.

وذلك أن الله تعالى لما بعث موسى بن عمران (عليه السلام). ثم من بعده من الانبياء إلى بني إسرائيل، لم يكن فيهم ـ أحد ـ إلا أخذوا عليهم العهود، والمواثيق ليؤمنن بمحمد العربي الامي المبعوث بمكة، الذي يهاجر ـ منها ـ إلى المدينة، يأتي بكتاب بالحروف المقطعة إفتتاح بعض سوره، يحفظه ـ بعض ـ أمته، فيقرؤنه قياما وقعودا ومشاة وعلى كل حال، يسهل الله عزوجل حفظه عليهم. ويقرنون بمحمد أخاه ووصيه علي بن أبي طالب (عليه السلام) الآخذ عنه علومه التي  علمها، والمتقلد عنه الامانة التى قلدها، ومذلل كل من عاند محمدا بسيفه الباتر ومفحم كل من جادله وخاصمه بدليله القاهر، يقاتل عبادالله على تنزيل كتاب الله حتى يقودهم إلى قبوله طائعين وكارهين.

And that when Allah^-azwj sent Musa Bin Imran^-asws and then after him^-asws other Prophets^-as to the Children of Israel, there was not a single one of them except that He^-azwj took a covenant from him^-asws of his belief in Muhammad^-saww the Arab, that I will send him^-saww as a Prophet in Mecca, and will emigrate to Medina and will give him^-saww a Book, some chapters of which will start with the solitary letters, which will be memorized by some of his followers who will recite it while standing and sitting as well as in every situation. Allah^-azwj will make it easier for them to memorise it. They will read it with Muhammad^-saww, his^-saww brother and Trustee Ali^-asws Bin Abi Talib^-asws, the taker of knowledge from his^-saww knowledge, and will be the treasurer of his^-saww trusts, and will disgrace every enemy of his^-saww and will silence every argument against him^-saww by slicing proofs, will kill those who would object to the Revelation of the Book of Allah^-azwj until they accept it willingly or unwillingly.

ثم إذا صار محمد إلى رضوان الله تعالى، وأرتد كثير ممن كان أعطاه ظاهر الايمان، وحرفوا تأويلاته، وغيروا معانيه، ووضعوها على خلاف وجوهها، قاتلهم بعد ـ ذلك ـ على تأويله حتى يكون إبليس ـ الغاوي لهم ـ هو الخاسئ الذليل المطرود ـ الملعون ـ المغلوب.

Then when Muhammad^-saww passes away to the Pleasure of Allah^-azwj, most of them will turn apostate after having only apparent belief and will alter the explanations of it, and give other meanings to its (Words), he^-asws will kill them over its explanations until Iblis^-la who was their mentor will be disgraced, cast away, cursed and overcome.

قال: فلما بعث الله محمدا (صلى الله عليه وآله) ـ وأظهره بمكة، وسيره منها إلى المدينة وأظهره بها ـ أنزل عليه الكتاب، وجعل أفتتاح سورته الكبرى ب ‘ الم ‘ يعني الم ذلك الكتاب ‘ وهو ذلك الكتاب الذي أخبرت ـ به ـ أنبيائي السالفين أني ـ س ـ أنزله عليك يا محمد ‘ لا ريب فيه ‘. فقد ظهر ما أخبرهم به أنبياؤهم أن محمدا ينزل عليه كتاب مبارك لا يمحوه الباطل يقرؤه هو وأمته على سائر أحوالهم. ثم اليهود يحرفونه عن جهته، ويتأولونه على غير وجهه، ويتعاطون التوصل إلى علم ـ ما ـ قد طواه الله عنهم من ـ حال ـ أجل هذه الامة، وكم مده ملكهم.  فجاء إلى رسول الله (صلى الله عليه وآله) منهم جماعة، فولى رسول الله (صلى الله عليه وآله) عليا (عليه السلام) مخاطبتهم فقال قائلهم: إن كان مايقول محمد حقا، فقد علمنا كم قدر ملك أمته، هو إحدى وسبعون سنة: الالف واحد، واللام ثلاثون، والميم أربعون. فقال على (عليه السلام): فما تصنعون ب ‘ المص ‘ وقد أنزلت عليه؟ قالوا: هذه إحدى وستون ومائة سنة.

He^-asws said: When Allah^-azwj sent Muhammad^-saww as a Prophet and made his appearance in Mecca, and took him^-saww to Medina and made him known there, Sent down on him^-saww the Book, and started the big chapter of it with ‘Alif Laam Meem’ that is ‘Alif Laam Meem that is the Book’ and he^-saww is the Book which the previous Prophets^-as were informed that I^-azwj will Reveal to you O Muhammad^-saww ‘There is no doubt in it’.

It emerged that I^-azwj had Informed their Prophets^-as that I^-azwj shall Send down on Muhammad^-saww such a Blessed Book that falsehood shall never touch it, that he^-saww will read it as well his^-saww followers in every situation.

The Jews then started their perversion and presented their arguments against it and started asking – How long will this community last and how long will its kingdom last. Then a group of them came to the Messenger of Allah^-saww. The Messenger of Allah^-saww told Ali^-asws to address them. A Jew then said: If what Muhammad^-saww says is true then we know how long his^-saww kingdom is going to last and that is a period of seventy one years, as Alif equates to one, Laam equates to thirty and Meem equates to forty and that makes seventy one according to our calculations.

Ali^-asws replied: What do you say about Alif Laam Meem Saad has this not been sent down on him^-saww? They said: This comes to one hundred and sixty one years.

فقال ـ علي (عليه السلام) ـ: فما تصنعون ب ‘ الر ‘ وقد أنزلت عليه؟. ـ ف ـ قالوا: هذه أكثر، هذه مائتان وإحدى وثلاثون سنة. ـ ف ـ قال على (عليه السلام): فماذا تصنعون ب ‘ المر ‘ وقد أنزلت عليه؟ قالوا: هذه أكثر، هذه مائتان، وإحدى وسبعون سنة. فقال على (عليه السلام): فواحدة من هذه ل، أو جميعها له؟ فاختلط كلامهم، فبعضهم قال: له واحدة منها، وقال بعضهم: بل يجمع له كلها وذلك سبعمائة وأربع وثلاثون سنة، ثم يرجع الملك إلينا، يعني إلى اليهود.

Ali^-asws said: What do you say about Alif Laam Ra, Has this not been revealed unto him^-saww? They said: This is more and is two hundred and thirty one years. Ali^-asws said: And what do you say about Alif Laam Meem Ra has this not been send down on him^-saww? This is more and is two hundred and seventy one years. Ali^-asws said: Is Laam one part of it or all of them for it? They start to argue among themselves and some of them said that it was one of them and some of them said all of them and that made it seven hundred and thirty four years after which the kingdom would return to the Jews.

فقال على (عليه السلام): أكتاب من كتب الله عزوجل نطق بهذا، أم آراؤكم دلت عليه؟ فقال بعضهم: كتاب الله نطق به. وقال آخرون: بل آراؤنا دلت عليه. فقال على (عليه السلام): فاتوا بكتاب ـ منزل ـ من عندالله ينطق بما تقولون. فعجزوا عن إيراد ذلك، وقال للاخرين: فدلونا على صواب هذا الرأي؟ فقالوا: صواب رأينا دليله ـ على ـ أن هذا الحساب الجمل.

Ali^-asws said: Has this been written down for you in a Book of Allah^-azwj or are you saying this from yourselves? Some of them said that the Book of Allah^-azwj has this and others said that this was their thinking. Ali^-asws said to them: Show me the Book of Allah^-azwj in which this is mentioned as you say. They got frustrated in their intentions. Then at the end he^-asws said to them: Prove it to me that opinion of yours is correct. They said: The proof of this opinion may be found in the mathematics of ‘al-Jaml’ (It’s a Divine Knowledge, as explained later, ‘The Ilmul-Al-Jummal’).[110]

فقال على (عليه السلام): وكيف دل على ما تقولون، وليس في هذه الحروف إلا ما أقترحتم بلا بيان!؟ أرأيتم إن قيل لكم: إن هذه الحروف ليست دالة على هذه المدة لملك أمة محمد (صلى الله عليه وآله)، ولكنها دالة على أن عند كل واحد منكم دينا بعدد هذا الحساب دراهم أو دنانير، أو ـ على ـ: أن لعلي على كل واحد منكم دينا عدد ماله مثل عدد هذا الحساب، أو على: أن كل واحد منكم قد لعن بعدد هذا الحساب. قالوا: يا أبا الحسن ليس شئ مما ذكرته منصوصا عليه في ‘ الم ‘ و ‘ المص ‘ و ‘ الر ‘ و ‘ المر ‘.

Ali^-asws said: How can this be proof for what you say, when there is nothing in these letters except what you make up. Do you see that in these letters there is no proof for the time period of the kingdom of the community of Muhammad^-saww? But what if I were to say that by the counting of these letters is meant the debt of each one of you in terms of Dirhams and Dinars to Ali^-asws or Ali^-asws is in debt to each one of you for these amounts or that they represent the number of curses that are to be on you?

They said: O Abul Hassan^-asws there is nothing of what you are saying that is linked to Alif Laam meem and Alif Laam Meem Saad and Alif Laam Raa and Alif Laam Meem Ra.

فقال على (عليه السلام): ولا شئ مما ذكرتموه منصوصا عليه في ‘ الم ‘ و ‘ المص ‘ و ‘ الر ‘ و ‘ المر ‘ فان بطل قولنا بما قلتم، بطل قولكم بما قلنا. فقال خطيبهم، ومنطيقهم: لا تفرح يا علي بأن عجزنا عن إقامة حجة على دعوانا، فأي حجة لك في دعواك إلا أن تجعل عجزنا حجتك، فاذا مالنا حجة فيما نقول ولا لكم حجة فيما تقولون.

Ali^-asws said: There is no link in what you say to Alif Laam Meem and Alif Laam Meem Seen and Alif Laam Ra and Alif Laam Meem Ra. If your words invalidate ours so do our words invalidate yours. A spokesman of them said: Do not be happy, O Ali, at our frustrations for we could not establish our claims, but where is the proof of your claim except that we could not establish ours and so the conclusion is that we have no proof and neither is there proof of what you have said.

قال على (عليه السلام): لا سواء، إن لنا حجة هي المعجزة الباهرة. ثم نادى جمال اليهود: يا أيتها الجمال اشهدي لمحمد ولوصيه. فنادت الجمال: صدقت صدقت ـ يا علي ـ يا وصي محمد، وكذب هؤلاء ـ اليهود ـ. فقال على (عليه السلام): هؤلاء خير من اليهود، يا ثياب اليهود ـ التي عليهم ـ اشهدي لمحمد (صلى الله عليه وآله) ولوصيه.

Ali^-asws said: That is not so for our proof there is the amazing miracle. Then he^-asws called to the camels of the Jews: O camels! Bear witness to Muhammad^-saww and his^-saww Trustee^-asws. The camels answered back: We ratify, we ratify O Ali^-asws, O Trustee^-asws of Muhammad^-saww! The Jews are the liars. Ali^-asws said: These are better than the Jews. Then he^-asws turned to the outfits of the Jews and called out to them: O outfits of the Jews! Bear witness to Muhammad^-saww and his^-saww Trustee^-asws.

فنطقت ثيابهم كلها: صدقت صدقت يا علي، نشهد أن محمدا رسول الله حقا وأنك يا علي وصيه حقا، لم يثبت محمد قدما في مكرمة إلا وطئت على موضع قدمه بمثل مكرمته، فأنتما شقيقان من أشرف أنوار الله تعالى، ـ فميزتما اثنين ـ  وأنتما في الفضائل شريكان، إلا أنه لا نبي محمد (صلى الله عليه وآله).

All their clothes started speaking: We ratify! We ratify! O Ali^-asws. We bear witness that surely Muhammad^-saww is the Mesenger of Allah^-saww truly and that you O Ali^-asws are his^-saww Trustee truly, The honour of Muhammad^-saww is not only proven by this for both of you^-asws are brothers from the esteemed light of Allah^-azwj of equal parts and you are both partners in the virtues, except that you^-asws are not a Prophet, but Muhammad^-saww is.

فعند ذلك خزيت اليهود، وآمن بعض النظارة منهم برسول الله (صلى الله عليه وآله)، وغلب الشقاء على اليهود، وبعض النظارة الآخرين، فذلك ما قال الله تعالى ‘ لا ريب فيه ‘ إنه كما قال محمد (صلى الله عليه وآله)، ووصي محمد عن قول ـ محمد (صلى الله عليه وآله)، عن قول ـ رب العالمين.

After witnessing these miracles, some of the Jews believed in the Messenger of Allah^-saww, but some of them were overcome with doubt. And so Allah^-azwj Said: There is no doubt in it – This is like what Muhammad^-saww said and what the Trustee^-asws of Muhammad^-saww said on behalf of Muhammad^-saww, on behalf of Allah^-azwj.

ثم قال: ‘ هدى ‘ بيان وشفاء ‘ للمتقين ‘ من شيعة محمد وعلي عليهما الصلاة والسلام. ـ إنهم ـ  اتقوا أنواع الكفر فتركوها، واتقوا ـ أنواع ـ الذنوب الموبقات فرفضوها واتقوا إظهار أسرار الله تعالى، وأسرار أزكياء عباده الاوصياء بعد محمد (صلى الله عليه وآله)، فكتموها. واتقوا ستر العلوم عن أهلها المستحقين لها، وفيهم نشروها.

Then, He^-azwj Said: Guide’ a statement and a healing ‘for the pious’ from among the Shites of Muhammad^-saww and Ali^-asws. They are the ones who avoid all forms of disbelief and all kinds of sins and exposing the secrets of Allah^-azwj and the secrets of pious worshippers and the Trustees after Muhammad^-saww, and do not disclose them. And they unveil the knowledge to the deserving ones and advertise them.

قوله عزوجل ‘ الذين يؤمنون بالغيب ‘:

The Words of the Almighty ‘Those that believe in the unseen’ – VERSE 3.[111]

The Ilmul-Al-Jummal:

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ أَبَا طَالِبٍ أَسْلَمَ بِحِسَابِ الْجُمَّلِ قَالَ بِكُلِّ لِسَانٍ

Ali ibn Muhammad ibn ‘Abd Allah and Muhammad ibn Yahya have narrated from Muhammad ibn’ Abd Allah who in a marfu manner[112] has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Abu Talib^-asws acknowledged Islam through the expression of al-Jummal, a compresensive (Divine) language. The Imam^-asws said: ‘He used the calculation of ‘al-Jummal’ as per every Language. ‘[113]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِمَا عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَسْلَمَ أَبُو طَالِبٍ بِحِسَابِ الْجُمَّلِ وَ عَقَدَ بِيَدِهِ ثَلَاثاً وَ سِتِّينَ

Muhammad ibn Yahya has narrated from Ahmad and ‘Abd Allah sons of Muhammad ibn ‘Isa from their father from ‘Abd Allah ibn al-Mughira from ‘Ismail ibn abu Ziyad, who has narrated the following from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Abu Talib^-asws acknowledged Islam through the expression of al-Jummal. He^-asws formed number ‘sixty-three’ with his hands.’[114]

قَالَ وَ قَالَ رَجُلٌ لِأَبِي جَعْفَرٍ ع يَا ابْنَ رَسُولِ اللَّهِ لَا تَغْضَبْ عَلَيَّ قَالَ لِمَا ذَا قَالَ لِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ قَالَ قُلْ قَالَ وَ لَا تَغْضَبُ قَالَ وَ لَا أَغْضَبُ قَالَ أَ رَأَيْتَ قَوْلَكَ فِي لَيْلَةِ الْقَدْرِ وَ تَنَزُّلِ الْمَلَائِكَةِ وَ الرُّوحِ فِيهَا إِلَى الْأَوْصِيَاءِ يَأْتُونَهُمْ بِأَمْرٍ لَمْ يَكُنْ رَسُولُ اللَّهِ ص قَدْ عَلِمَهُ أَوْ يَأْتُونَهُمْ بِأَمْرٍ كَانَ رَسُولُ اللَّهِ ص يَعْلَمُهُ وَ قَدْ عَلِمْتُ أَنَّ رَسُولَ اللَّهِ ص مَاتَ وَ لَيْسَ مِنْ عِلْمِهِ شَيْ‏ءٌ إِلَّا وَ عَلِيٌّ ع لَهُ وَاعٍ قَالَ أَبُو جَعْفَرٍ ع مَا لِي وَ لَكَ أَيُّهَا الرَّجُلُ وَ مَنْ أَدْخَلَكَ عَلَيَّ قَالَ أَدْخَلَنِي عَلَيْكَ الْقَضَاءُ لِطَلَبِ الدِّينِ قَالَ فَافْهَمْ مَا أَقُولُ لَكَ إِنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ لَمْ يَهْبِطْ حَتَّى أَعْلَمَهُ اللَّهُ جَلَّ ذِكْرُهُ عِلْمَ مَا قَدْ كَانَ وَ مَا سَيَكُونُ وَ كَانَ كَثِيرٌ مِنْ عِلْمِهِ ذَلِكَ جُمَلًا يَأْتِي تَفْسِيرُهَا فِي لَيْلَةِ الْقَدْرِ وَ كَذَلِكَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع قَدْ عَلِمَ جُمَلَ الْعِلْمِ وَ يَأْتِي تَفْسِيرُهُ فِي لَيَالِي الْقَدْرِ كَمَا كَانَ مَعَ رَسُولِ اللَّهِ ص قَالَ السَّائِلُ أَ وَ مَا كَانَ فِي الْجُمَّلِ تَفْسِيرٌ قَالَ بَلَى وَ لَكِنَّهُ إِنَّمَا يَأْتِي بِالْأَمْرِ مِنَ اللَّهِ تَعَالَى فِي لَيَالِي الْقَدْرِ إِلَى النَّبِيِّ وَ إِلَى الْأَوْصِيَاءِ افْعَلْ كَذَا وَ كَذَا لِأَمْرٍ قَدْ كَانُوا عَلِمُوهُ أُمِرُوا كَيْفَ يَعْمَلُونَ فِيهِ قُلْتُ فَسِّرْ لِي هَذَا قَالَ لَمْ يَمُتْ رَسُولُ اللَّهِ ص إِلَّا حَافِظاً لِجُمْلَةِ الْعِلْمِ وَ تَفْسِيرِهِ قُلْتُ فَالَّذِي كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ عِلْمُ مَا هُوَ قَالَ الْأَمْرُ وَ الْيُسْرُ فِيمَا كَانَ قَدْ عَلِمَ قَالَ السَّائِلُ فَمَا يَحْدُثُ لَهُمْ فِي لَيَالِي الْقَدْرِ عِلْمٌ سِوَى مَا عَلِمُوا قَالَ هَذَا مِمَّا أُمِرُوا بِكِتْمَانِهِ وَ لَا يَعْلَمُ تَفْسِيرَ مَا سَأَلْتَ عَنْهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ قَالَ السَّائِلُ فَهَلْ يَعْلَمُ الْأَوْصِيَاءُ مَا لَا يَعْلَمُ الْأَنْبِيَاءُ قَالَ لَا وَ كَيْفَ يَعْلَمُ وَصِيٌّ غَيْرَ عِلْمِ مَا أُوصِيَ إِلَيْهِ قَالَ السَّائِلُ فَهَلْ يَسَعُنَا أَنْ نَقُولَ إِنَّ أَحَداً مِنَ الْوُصَاةِ يَعْلَمُ مَا لَا يَعْلَمُ الْآخَرُ قَالَ لَا لَمْ يَمُتْ نَبِيٌّ إِلَّا وَ عِلْمُهُ فِي جَوْفِ وَصِيِّهِ وَ إِنَّمَا تَنَزَّلُ الْمَلَائِكَةُ وَ الرُّوحُ فِي لَيْلَةِ الْقَدْرِ بِالْحُكْمِ الَّذِي يَحْكُمُ بِهِ بَيْنَ الْعِبَادِ قَالَ السَّائِلُ وَ مَا كَانُوا عَلِمُوا ذَلِكَ الْحُكْمَ قَالَ بَلَى قَدْ عَلِمُوهُ وَ لَكِنَّهُمْ لَا يَسْتَطِيعُونَ إِمْضَاءَ شَيْ‏ءٍ مِنْهُ حَتَّى يُؤْمَرُوا فِي لَيَالِي الْقَدْرِ كَيْفَ يَصْنَعُونَ إِلَى السَّنَةِ الْمُقْبِلَةِ قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ لَا أَسْتَطِيعُ إِنْكَارَ هَذَا قَالَ أَبُو

جَعْفَرٍ ع مَنْ أَنْكَرَهُ فَلَيْسَ مِنَّا قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ أَ رَأَيْتَ النَّبِيَّ ص هَلْ كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ شَيْ‏ءٌ لَمْ يَكُنْ عَلِمَهُ قَالَ لَا يَحِلُّ لَكَ أَنْ تَسْأَلَ عَنْ هَذَا أَمَّا عِلْمُ مَا كَانَ وَ مَا سَيَكُونُ فَلَيْسَ يَمُوتُ نَبِيٌّ وَ لَا وَصِيٌّ إِلَّا وَ الْوَصِيُّ الَّذِي بَعْدَهُ يَعْلَمُهُ أَمَّا هَذَا الْعِلْمُ الَّذِي تَسْأَلُ عَنْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَى أَنْ يُطْلِعَ الْأَوْصِيَاءَ عَلَيْهِ إِلَّا أَنْفُسَهُمْ قَالَ السَّائِلُ يَا ابْنَ رَسُولِ اللَّهِ كَيْفَ أَعْرِفُ أَنَّ لَيْلَةَ الْقَدْرِ تَكُونُ فِي كُلِّ سَنَةٍ قَالَ إِذَا أَتَى شَهْرُ رَمَضَانَ فَاقْرَأْ سُورَةَ الدُّخَانِ فِي كُلِّ لَيْلَةٍ مِائَةَ مَرَّةٍ فَإِذَا أَتَتْ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ فَإِنَّكَ نَاظِرٌ إِلَى تَصْدِيقِ الَّذِي سَأَلْتَ عَنْه‏

The narrator has said that once a man said to Abu Ja’far^-asws:

‘O Son of the Messenger of Allah^-asws, please do not be angry with me.’ The Imam^-asws said, ‘Why should I be angry?’ The man said, ‘It is because of the question that I want to ask you^-asws.’ The Imam^-asws said, ‘Ask your question.’ He said, ‘Please do not be angry.’ The Imam^-asws said, ‘I will not be angry.’

The man, then said, ‘Consider your words about the ‘لَيْلَةِ الْقَدْرِ’ ‘Night of Determination’ in which the Spirit and the angels descend to the executors of the will (of Prophet^-saww). Do they bring them the command of which the Messenger of Allah had no knowledge, or bring them the commands that the Messenger of Allah knew? As I know the Messenger of Allah^-saww died and there was nothing of his knowledge that Ali^-asws had not heard (and preserved).’

‘Abu Ja’far^-asws said, ‘Why should I bother with you and why did someone allow you come in?’ He said, ‘Fate has let me come in, seeking religion.’ The Imam^-asws said, ‘Try to understand what I will say.

‘When the Messenger of Allah^-saww was taken for a trip (by the angels) he did not come back before Allah^-azwj, taught him^-saww the knowledge of the things of the past and the things in future. A great deal of such knowledge was in a whole form the interpretation of which would have to come in the ‘Night of Determination’. In the same way Ali^-asws ibn abu Talib^-asws had learned the knowledge in a whole form, the interpretation of which had to come in the ‘Night of Determination’ as was the case with the Messenger of Allah^-saww.’

‘The man said, ‘Was there no interpretation of the whole available?’ The Imam^-asws said, ‘It was available but it comes through the Commands of Allah^-azwj in the ‘Night of Determination’ to the Prophet^-saww and the executors of his^-saww will telling them^-asws to do so and so. It is for the matters of which they already had knowledge, but they receive the Command how to act in it.’

‘The man said, ‘Explain it to me.’ The Imam^-asws said, ‘The Messenger of Allah^-saww did not die without knowing a whole body of knowledge with its interpretation.’ The man asked, ‘What was that which would come to him^-asws in the ‘Night of Determination’?’

‘The Imam replied^-asws, ‘It was the Command and ease in what he already knew.’ The man said, ‘What then happens to them in the ‘Night of Determination,’ is it a knowledge other than what they^-asws knew before?’

‘The Imam^-asws said, ‘This is what they are commanded not to tell to anyone. No one knows the interpretation of what you just asked except Allah^-azwj.’ The man asked, ‘Do the executors of the will know what the Prophets^-as did not know?’ The Imam^-asws said, ‘No, because how would the executor of the will know what is other than what is willed for.’

‘The man asked, ‘Can we say that what one executor of the will may know, may not be known to another executor of the will’!’ The Imam^-asws said, ‘No, because no Prophet^-as dies before his^-as knowledge is transferred to the executor of his^-as will. The angels and the Spirit descend in the ‘Night of Determination’ with the Judgement with which they judge among the people.’

The man asked, ‘Is it that they did not know that Judgement?’ The Imam^-asws said, ‘Yes, they knew it but they could not approve anything of it until they were commanded in the ‘Night of Determination’ how to implement and accomplish them until the next year.’

‘The man said, ‘O Abu Ja’far^-asws, I can not deny this.’ The Imam^-asws said, ‘Those who deny it are not from us^-asws.’ The man asked, ‘O Abu Ja’far^-asws, do you think in the ‘Night of Determination’ there would come things to the Holy Prophet^-saww that he^-saww did not know?’ The Imam^-asws said, ‘It is not lawful for you to ask this. However, the knowledge of things of the past and the knowledge of the things in future are such that no Prophet^-as or executor of the will dies before the executor of the will after him^-asws would know it. However, this knowledge about which you ask is such that Allah^-azwj, Disdains that the executors of the will inform anyone of it except themselves.’

‘The man asked, ‘O child of the Messenger of Allah^-asws, how can I know that the ‘Night of Determination’ takes place every year?’ The Imam^-asws said, ‘When the month of Ramadan comes read chapter 44 (al-Dakhan, the Smoke) of the Holy Quran 100 times every night. In the twenty-third night you will see the confirmation of what you have asked for.’[115]

The Use of Astronomy by the Fortune Tellers:

Most of us, at some point in our lives, are attracted to know more about the natural signs and/or even about their affect on our future developments (i.e., about career, wealth, marriage, children).  Some of the required information is extracted through the astrology (in additions to: cosmology, planets, galaxies, asteroids, astrophotography, the Big Bang, black holes, comets).  Besides useful information (e.g., the movement of the earth, sun, moon, months, qamr dar aqrab), some of it is misleading (e.g., ‘daily, weekly horoscope forecasts’).  Under this heading we will present Ahadith in order to establish those conditions where one can benefit from astrology and where one should avoid its use.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ لَكَ الْفِدَاءَ إِنَّ النَّاسَ يَقُولُونَ إِنَّ النُّجُومَ لَا يَحِلُّ النَّظَرُ فِيهَا وَ هِيَ تُعْجِبُنِي فَإِنْ كَانَتْ تُضِرُّ بِدِينِي فَلَا حَاجَةَ لِي فِي شَيْ‏ءٍ يُضِرُّ بِدِينِي وَ إِنْ كَانَتْ لَا تُضِرُّ بِدِينِي فَوَ اللَّهِ إِنِّي لَأَشْتَهِيهَا وَ أَشْتَهِي النَّظَرَ فِيهَا فَقَالَ لَيْسَ كَمَا يَقُولُونَ لَا تُضِرُّ بِدِينِكَ ثُمَّ قَالَ إِنَّكُمْ تَنْظُرُونَ فِي شَيْ‏ءٍ مِنْهَا كَثِيرُهُ لَا يُدْرَكُ وَ قَلِيلُهُ لَا يُنْتَفَعُ بِهِ تَحْسُبُونَ عَلَى طَالِعِ الْقَمَرِ ثُمَّ قَالَ أَ تَدْرِي كَمْ بَيْنَ الْمُشْتَرِي وَ الزُّهَرَةِ مِنْ دَقِيقَةٍ قُلْتُ لَا وَ اللَّهِ قَالَ أَ فَتَدْرِي كَمْ بَيْنَ الزُّهَرَةِ وَ بَيْنَ الْقَمَرِ مِنْ دَقِيقَةٍ قُلْتُ لَا قَالَ أَ فَتَدْرِي كَمْ بَيْنَ الشَّمْسِ وَ بَيْنَ السُّنْبُلَةِ مِنْ دَقِيقَةٍ قُلْتُ لَا وَ اللَّهِ مَا سَمِعْتُ مِنْ أَحَدٍ مِنَ الْمُنَجِّمِينَ قَطُّ قَالَ أَ فَتَدْرِي كَمْ بَيْنَ السُّنْبُلَةِ وَ بَيْنَ اللَّوْحِ الْمَحْفُوظِ مِنْ دَقِيقَةٍ قُلْتُ لَا وَ اللَّهِ مَا سَمِعْتُهُ مِنَ مُنَجِّمٍ قَطُّ قَالَ مَا بَيْنَ كُلِّ وَاحِدٍ مِنْهُمَا إِلَى صَاحِبِهِ سِتُّونَ أَوْ سَبْعُونَ دَقِيقَةً [شَكَّ عَبْدُ الرَّحْمَنِ‏] ثُمَّ قَالَ يَا

عَبْدَ الرَّحْمَنِ هَذَا حِسَابٌ إِذَا حَسَبَهُ الرَّجُلُ وَ وَقَعَ عَلَيْهِ عَرَفَ الْقَصَبَةَ الَّتِي فِي وَسَطِ الْأَجَمَةِ وَ عَدَدَ مَا عَنْ يَمِينِهَا وَ عَدَدَ مَا عَنْ يَسَارِهَا وَ عَدَدَ مَا خَلْفَهَا وَ عَدَدَ مَا أَمَامَهَا حَتَّى لَا يَخْفَى عَلَيْهِ مِنْ قَصَبِ الْأَجَمَةِ وَاحِدَةٌ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Faddal from al-Hassan ibn Asbat from Abd al-Rahman ibn Sayabah who has narrated the following:

I once said to Abu Abd Allah^-asws: I pray to Allah^-azwj to keep my soul in service for your^-asws cause. People say that study of astronomy is not lawful but it is very attractive to me; however, if it is harmful to my religion then I do not need anything that can harm me in my religion. If it is not harmful to my religion, by Allah^-azwj, I like it and I like to study astronomy.

The Imam^-asws said: It is not as they say it is. It is not harmful to your religion. The Imam^-asws then said: You study something from which a great deal is not available and a small amount of it is not beneficial. Your calculation is about the rise of the moon. The Imam^-asws then asked: Do you know how many minutes are between Jupiter and Venus? I replied: No, by Allah^-azwj, I do not know. The Imam^-asws then asked: How many minutes are between Venus and the moon? I replied: No, I do not know. The Imam^-asws asked: Do you know how many minutes are there between the sun and Virgo? I replied: No, by Allah^-azwj, I have never heard about it from any astronomer. The Imam^-asws then asked: How many minutes are there between Virgo and protected Tablet? I replied: No, by Allah^-azwj, I have never heard about it from any astronomer. The Imam^-asws said: Between each of these to other one is sixty or seventy minutes;(Abd al-Rahman doubted this). The Imam^-asws then said, O Abd al-Rahman, this is a calculation. If a man calculates and falls on it (succeeds with accuracy) he will know the reed, which is in the middle of brushwood. He will know the number of what is on its right, the number of what is on its left, the number of reeds behind it and the number of what is in front of it until not even a single piece of the reeds of the brushwood will remain unknown to him.[116]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سُئِلَ عَنِ النُّجُومِ قَالَ مَا يَعْلَمُهَا إِلَّا أَهْلُ بَيْتٍ مِنَ الْعَرَبِ وَ أَهْلُ بَيْتٍ مِنَ الْهِنْدِ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Jamil ibn Salih From the one who narrated to him who has narrated the Following:

Once, Abu Abd Allah^-asws was asked about astronomy. The Imam^-asws said: No one, except a family of al-Arab and a family of al-Hind (India) know it.[117]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حُمَّ رَسُولُ اللَّهِ ص فَأَتَاهُ جَبْرَئِيلُ ع فَعَوَّذَهُ فَقَالَ بِسْمِ اللَّهِ أَرْقِيكَ يَا مُحَمَّدُ وَ بِسْمِ اللَّهِ أَشْفِيكَ وَ بِسْمِ اللَّهِ مِنْ كُلِّ دَاءٍ يُعْيِيكَ بِسْمِ اللَّهِ وَ اللَّهُ شَافِيكَ بِسْمِ اللَّهِ خُذْهَا فَلْتَهْنِيكَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ لَتَبْرَأَنَّ بِإِذْنِ اللَّهِ قَالَ بَكْرٌ وَ سَأَلْتُهُ عَنْ رُقْيَةِ الْحُمَّى فَحَدَّثَنِي بِهَذَا

Al-Hussein from Muhammad al-Ashariy has narrated from Muhammad ibn Ishaq al-Ashariy from Bakr ibn Muhammad al-Azdiy who has narrated the following:

Abu Abd Allah^-asws has said: Once the Messenger of Allah^-saww had fever. Jibraeel^-as came and read a protective recitation. In the name of Allah, read this protective recitation, O Mohammed^-saww, in the name of Allah^-azwj, I seek cure for you. In the name of Allah^-azwj, I seek cure for you from every illness that makes you tired. In the name of Allah^-azwj, Allah^-azwj Grants you cure. In the name of Allah^-azwj, you can take it in good health. In the name of Allah^-azwj, I do not swear by the places of the stars. You will be cured by the permission of Allah^-azwj. Bakr has said: I asked the Imam^-asws about the recitation for fever and the Imam^-asws narrated this to me.[118]

Condemnation for Those who Adapt ‘Rehbaniate’ the Solitude:

The branch of the ‘sufis/darwaish’ who abandon interactions with society and deny themselves the legitimate and essential relations and pleasures of life and devoted their lives to the mystical acts of worship are condemned in Islam.  They start enjoying their distinct status when they observe that they succeeded in attracting the attention of several people who not only praise them in public but also eventually become their staunch supporters and mureeds.  Several super natural incidents are associated to these personalities by their mureed.  Allah^-azwj has strongly Condemned them in the following Verse:

وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ (57:27)

But Rahabaniat monasticism[119] they invented – We ordained it not for them – only seeking Allahs pleasure, and they observed it not with right observance. So We give those of them who believe their reward, but many of them are evil-liers (57:27).

The Sunnah of Meditation ‘The Itikaf’:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ رَسُولُ اللَّهِ ص إِذَا كَانَ الْعَشْرُ الْأَوَاخِرُ اعْتَكَفَ فِي الْمَسْجِدِ وَ ضُرِبَتْ لَهُ قُبَّةٌ مِنْ شَعْرٍ وَ شَمَّرَ الْمِئْزَرَ وَ طَوَى فِرَاشَهُ وَ قَالَ بَعْضُهُمْ وَ اعْتَزَلَ النِّسَاءَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَّا اعْتِزَالُ النِّسَاءِ فَلَا

Ali ibn Ibrahim has narrated from his father, who from Ibn Abu Umayr from Hammad from al-Halabiy who has said:

Abu Abd Allah^-asws has said that the Messenger of Allah^-saww in the last ten days of the month of Ramazan would retire in Masjid in seclusion for ‘Itikaf’ with a tent made of animal’s wool installed for him. He^-saww would secure his loincloth and fold up his bed (reduced sleeping). Certain others have said that he^-saww stayed away from women; but Abu Abd Allah^-asws has said, Isolation from women was not true.[120]

‘The Itikaf’ is Only Valid during the Month of Ramazan and Central Majlis:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا اعْتِكَافَ إِلَّا بِصَوْمٍ فِي الْمَسْجِدِ الْجَامِعِ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Hammad from al-Halabiy who has said:

Abu Abd Allah^-asws has said, Without Soam[121] and ‘Jamia’[122] Masjid the Itikaf is not valid.[123]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ جَاءَتِ امْرَأَةُ عُثْمَانَ بْنِ مَظْعُونٍ إِلَى النَّبِيِّ ص فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ عُثْمَانَ يَصُومُ النَّهَارَ وَ يَقُومُ اللَّيْلَ فَخَرَجَ رَسُولُ اللَّهِ ص مُغْضَباً يَحْمِلُ نَعْلَيْهِ حَتَّى جَاءَ إِلَى عُثْمَانَ فَوَجَدَهُ يُصَلِّي فَانْصَرَفَ عُثْمَانُ حِينَ رَأَى رَسُولَ اللَّهِ ص فَقَالَ لَهُ يَا عُثْمَانُ لَمْ يُرْسِلْنِي اللَّهُ تَعَالَى بِالرَّهْبَانِيَّةِ وَ لَكِنْ بَعَثَنِي بِالْحَنِيفِيَّةِ السَّهْلَةِ السَّمْحَةِ أَصُومُ وَ أُصَلِّي وَ أَلْمِسُ أَهْلِي فَمَنْ أَحَبَّ فِطْرَتِي فَلْيَسْتَنَّ بِسُنَّتِي وَ مِنْ سُنَّتِيَ النِّكَاحُ

A number of our people have narrated from Sahl ibn Ziyad, who from Jafar ibn Muhammad al-Ashariy, who from Ibn Al-Qaddah who has said:

Abu Abd Allah^-asws has said that once wife of Uthman ibn Mazun came to the Holy Prophet^-saww and said: O Messenger of Allah^-saww, Uthman, fasts during the day and stands up for Salat during the night. The Messenger of Allah^-saww came out with anger carrying his shoes until he reached Uthman and found him performing Salat. When Uthman completed (his Salat), he saw the Messenger of Allah^-saww, who said to him, O Uthman, why did Allah^-azwj not Sent me to behave like a monk, however, He^-azwj has Sent me^-saww to be right-minded, planner and magnanimous. I fast, perform Salat and go to my^-saww wife. Whoever likes my personality must adopt my Sunnah and of my Sunnah is marriage.[124]

جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ لِرَجُلٍ أَصْبَحْتَ صَائِماً قَالَ لَا قَالَ فَأَطْعَمْتَ مِسْكِيناً قَالَ لَا قَالَ فَارْجِعْ إِلَى أَهْلِكَ فَإِنَّهُ مِنْكَ عَلَيْهِمْ صَدَقَةٌ

Jafar ibn Muhammad has narrated from Abd Allah ibn al-Qaddah who has said:

Abu Abd Allah^-asws has said that the Messenger of Allah^-saww once asked a man. Are you fasting this morning? The man replied: No, I am not fasting. He^-saww asked: Have you fed a poor person? He replied, No, I have not done so. He^-saww then said, Go to your family, it will be a charity from you to them.[125]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَكُونُ مَعَهُ أَهْلُهُ فِي السَّفَرِ لَا يَجِدُ الْمَاءَ أَ يَأْتِي أَهْلَهُ قَالَ مَا أُحِبُّ أَنْ يَفْعَلَ إِلَّا أَنْ يَخَافَ عَلَى نَفْسِهِ قَالَ قُلْتُ طَلَبَ بِذَلِكَ اللَّذَّةَ أَوْ يَكُونُ شَبِقاً إِلَى النِّسَاءِ قَالَ إِنَّ الشَّبِقَ يَخَافُ عَلَى نَفْسِهِ‏ قُلْتُ يَطْلُبُ بِذَلِكَ اللَّذَّةَ قَالَ هُوَ حَلَالٌ قُلْتُ فَإِنَّهُ يُرْوَى عَنِ النَّبِيِّ ص أَنَّ أَبَا ذَرٍّ رَحِمَهُ اللَّهُ سَأَلَهُ عَنْ هَذَا فَقَالَ ائْتِ أَهْلَكَ تُؤْجَرْ فَقَالَ يَا رَسُولَ اللَّهِ آتِيهِمْ وَ أُوجَرُ فَقَالَ رَسُولُ اللَّهِ ص كَمَا أَنَّكَ إِذَا أَتَيْتَ الْحَرَامَ أُزِرْتَ فَكَذَلِكَ إِذَا أَتَيْتَ الْحَلَالَ أُوجِرْتَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَ لَا تَرَى أَنَّهُ إِذَا خَافَ عَلَى نَفْسِهِ فَأَتَى الْحَلَالَ أُوجِرَ

Ali ibn Ibrahim has narrated from his father and Abu Ali al-Ashariy has narrated from Muhammad ibn Abd al-Jabbar from Safwan from Ishaq ibn Ammar who has said:

This is concerning my question before Abu Abd Allah^-asws about the case of a man who is on a journey with his wife and they cannot find water: if he can go to bed with his wife. He^-asws said, I do not like it unless he is afraid for himself. I then asked: Is it about the case of seeking to satisfy ones lust or is about the case of pressing desire for women?

Imam^-asws said: Pressing desire for women if one fears for himself. I then asked: ‘Can one seek thereby pleasure? He^-asws said: It is lawful. I then asked, it is narrated from the Holy Prophet^-saww that once Abu Dharr^-ra asked him^-saww about it and he^-saww said: ‘You can go to your wife: you will be rewarded. He asked, O Messenger of Allah^-saww, I go to my wife and receive reward?

The Messenger of Allah^-saww said: It is like when you commit an unlawful act: you have sinned, so also is the case of your doing a lawful act; you receive rewards. Abu Abd Allah^-asws has said: Consider when one fears his soul, then performs a lawful act; he then is rewarded.[126]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ ص دَخَلَ بَيْتَ أُمِّ سَلَمَةَ فَشَمَّ رِيحاً طَيِّبَةً فَقَالَ أَتَتْكُمُ الْحَوْلَاءُ فَقَالَتْ هُوَ ذَا هِيَ تَشْكُو زَوْجَهَا فَخَرَجَتْ عَلَيْهِ الْحَوْلَاءُ فَقَالَتْ بِأَبِي أَنْتَ وَ أُمِّي إِنَّ زَوْجِي عَنِّي مُعْرِضٌ فَقَالَ زِيدِيهِ يَا حَوْلَاءُ قَالَتْ مَا أَتْرُكُ شَيْئاً طَيِّباً مِمَّا أَتَطَيَّبُ لَهُ بِهِ وَ هُوَ عَنِّي مُعْرِضٌ فَقَالَ أَمَا لَوْ يَدْرِي مَا لَهُ بِإِقْبَالِهِ عَلَيْكِ قَالَتْ وَ مَا لَهُ بِإِقْبَالِهِ عَلَيَّ فَقَالَ أَمَا إِنَّهُ إِذَا أَقْبَلَ اكْتَنَفَهُ مَلَكَانِ فَكَانَ كَالشَّاهِرِ سَيْفَهُ فِي سَبِيلِ اللَّهِ فَإِذَا هُوَ جَامَعَ تَحَاتُّ عَنْهُ الذُّنُوبُ كَمَا يَتَحَاتُّ وَرَقُ الشَّجَرِ فَإِذَا هُوَ اغْتَسَلَ انْسَلَخَ مِنَ الذُّنُوبِ

A number of our people have narrated from Ahmad Ibn Abu Abd Allah from his father from al-Qasim Ibn Muhammad al-Jawhariy from lshaq ibn Ibrahim al-AI-Jufiy who has said:

I once heard Abu Abd Allah^-asws saying that the Messenger of Allah^-saww once went to the house of Umme Salamah (the mother of Salamah)[127], smelled a tine fragrance and asked. Had al-Hawla come to you? She replied, She is here, complaining against her husband. AI-Hawla then came out and said: I pray to Allah^-azwj to keep my soul in service for your cause, my husband turns away from me. He^-saww said, Use more perfume, O Hawla. She said, I have not left any perfume without being tried to make him happy but he turns away from me. He^-saww then said, I wish he learns what he receives by coming forward to you. She asked: What can he receive by being forthcoming to me? He^-saww said, If he comes to you he will be circled by two angels and he will be like one who has pulled his sword from its sheath in the way of Allah^-azwj; and when he goes to bed with his wife, sins fall off of him like the falling of leaves from the tree and when he takes Ghusl[128], he comes clean out of sins.[129]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ ثَلَاثَ نِسْوَةٍ أَتَيْنَ رَسُولَ اللَّهِ ص فَقَالَتْ إِحْدَاهُنَّ إِنَّ زَوْجِي لَا يَأْكُلُ اللَّحْمَ وَ قَالَتِ الْأُخْرَى إِنَّ زَوْجِي لَا يَشَمُّ الطِّيبَ وَ قَالَتِ الْأُخْرَى إِنَّ زَوْجِي لَا يَقْرَبُ النِّسَاءَ فَخَرَجَ رَسُولُ اللَّهِ ص يَجُرُّ رِدَاءَهُ حَتَّى صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ مَا بَالُ أَقْوَامٍ مِنْ أَصْحَابِي لَا يَأْكُلُونَ اللَّحْمَ وَ لَا يَشَمُّونَ الطِّيبَ وَ لَا يَأْتُونَ النِّسَاءَ أَمَا إِنِّي آكُلُ اللَّحْمَ وَ أَشَمُّ الطِّيبَ وَ آتِي النِّسَاءَ فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي

AI-Hussain from Muhammad has narrated from Mualla Ibn Muhammad from Abu Dawud al-Mustariq from certain persons of his people who have said:

Abu Abd Allah^-asws has said: Three women came to the Messenger of Allah^-saww and one of them said: My husband does not eat meat. The other one said, My husband does not smell perfume. The other one said, My husband does not go near the woman.

The Messenger of Allah^-saww came out while his gown dragged behind him until he climbed on the pulpit, praised Allah^-azwj and glorified Him^-azwj; then said. What has happened to certain people of my companions who do not eat meat, smell perfume and do not go near women. I however, eat meat, smell perfumes and go to women, thus, those who disregard my Sunnah are not of my people.[130]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ أَنْ يَكُونَ عَلَى فِطْرَتِي فَلْيَسْتَنَّ بِسُنَّتِي وَ إِنَّ مِنْ سُنَّتِيَ النِّكَاحَ

A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan al-Sharmun from Abd Allah ibn Abd al-Rahman from Misma Abu Sayyar who has said:

Abu Abd Allah^-asws has said that the Messenger of Allah^-saww has said: Whoever loves to follow my nature (culture), he must follow my Sunnah; and of my Sunnah is marriage.[131]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اقْرَءُوا الْقُرْآنَ بِأَلْحَانِ الْعَرَبِ وَ أَصْوَاتِهَا وَ إِيَّاكُمْ وَ لُحُونَ أَهْلِ الْفِسْقِ وَ أَهْلِ الْكَبَائِرِ فَإِنَّهُ سَيَجِي‏ءُ مِنْ بَعْدِي أَقْوَامٌ يُرَجِّعُونَ الْقُرْآنَ تَرْجِيعَ الْغِنَاءِ وَ النَّوْحِ وَ الرَّهْبَانِيَّةِ لَا يَجُوزُ تَرَاقِيَهُمْ قُلُوبُهُمْ مَقْلُوبَةٌ وَ قُلُوبُ مَنْ يُعْجِبُهُ شَأْنُهُمْ

Ali ibn Mohammed has narrated from Ibrahim al-Ahmar, who from Abd Allah ibn Hammad, who has narrated the following from Abu Abd Allah^-asws:

‘Read the Holy Quran with Arabic accent and voice.  You must not read it with the accent of the sinful people who commit major sins.  After me there will come people who will read the Holy Quran like singing, lamentations and in the ‘الرَّهْبَانِيَّةِ’ Monkish manner, which does not pass even their throat toward their hearts that are upside down and so are the hearts of those who like them’.[132]

و الطبقة الثالثة النمط الأوسط أحبونا في السر و لم يحبونا في العلانية و لعمري لئن كانوا أحبونا في السر دون العلانية فهم الصوامون بالنهار القوامون بالليل ترى أثر الرهبانية في وجوههم أهل سلم و انقياد

The third class is the middle group. They loved us secretly and ignored us openly. I swear if they love us secretly not openly, they are the fasting in days and the worshippers at night. The signs of seclusion are shown on their faces. They are peaceful and submissive people.[133]

Amir-ul-Momineen^-asws’s Advice to take little from the World:

أَيُّهَا النَّاسُ إِنَّمَا الدُّنْيَا دَارُ مَجَازٍ وَ الْآخِرَةُ دَارُ قَرَارٍ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ يَعْلَمُ أَسْرَارَكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَفِيهَا اخْتُبِرْتُمْ وَ لِغَيْرِهَا خُلِقْتُمْ إِنَّ الْمَرْءَ إِذَا هَلَكَ قَالَ النَّاسُ مَا تَرَكَ‏ وَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ لِلَّهِ آبَاؤُكُمْ فَقَدِّمُوا بَعْضاً يَكُنْ لَكُمْ قَرْضاً وَ لَا تُخْلِفُوا كُلًّا فَيَكُونَ فَرْضاً عَلَيْكُمْ

‘O people! Certainly this world is a passage while the next world is a place of permanent abode. So, take from the passage (all that you can) for the permanent abode. Do not tear away your curtain before Him Who is aware of your secrets. Take away from this world your hearts before your bodies go out of it, because herein you have been put on trial, and you have been created for the other world. When a man dies people ask what (property) he has left while the angels ask what (good actions) he has sent forward. May Allah bless you; send forward something, it will be a loan for you, and do not leave everything behind, for that would be a burden on you’.[134]

The Chilla (Meditation):

The word چله (Chilla) comes from the Persian language, having its root from ‘chehel’ meaning forty (40).  It is another kind of ‘Rahbaniat’ condemned by Allah^-azwj (57:27). ‘sufis/peers’ regularly practice it as part of increasing their spiritual status and by meditating for several days/months in secluded areas, sometimes even standing in the water at late night or in graveyards.  Occasionally, even chanting rituals together with their followers, the mureed, are also conduct in seclusion, called ‘Vird’, all these types of activities which are not based on Ahadith and necessitate giving up the social interactions and family responsibilities, have been condemned by the Prophet of Allah^-saww and his Infallible successors^-asws.

Giving Up Legitimate Worldly Resources is Forbidden:

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ دَخَلَ سُفْيَانُ الثَّوْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع فَرَأَى عَلَيْهِ ثِيَابَ بِيضٍ كَأَنَّهَا غِرْقِئُ الْبَيْضِ فَقَالَ لَهُ إِنَّ هَذَا اللِّبَاسَ لَيْسَ مِنْ لِبَاسِكَ فَقَالَ لَهُ اسْمَعْ مِنِّي وَ عِ مَا أَقُولُ لَكَ فَإِنَّهُ خَيْرٌ لَكَ عَاجِلًا وَ آجِلًا إِنْ أَنْتَ مِتَّ عَلَى السُّنَّةِ وَ الْحَقِّ وَ لَمْ تَمُتْ عَلَى بِدْعَةٍ أُخْبِرُكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ فِي زَمَانٍ مُقْفِرٍ جَدْبٍ فَأَمَّا إِذَا أَقْبَلَتِ الدُّنْيَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا لَا فُجَّارُهَا وَ مُؤْمِنُوهَا لَا مُنَافِقُوهَا وَ مُسْلِمُوهَا لَا كُفَّارُهَا فَمَا أَنْكَرْتَ يَا ثَوْرِيُّ فَوَ اللَّهِ إِنَّنِي لَمَعَ مَا تَرَى مَا أَتَى عَلَيَّ مُذْ عَقَلْتُ صَبَاحٌ وَ لَا مَسَاءٌ وَ لِلَّهِ فِي مَالِي حَقٌّ أَمَرَنِي أَنْ أَضَعَهُ مَوْضِعاً إِلَّا وَضَعْتُهُ قَالَ فَأَتَاهُ قَوْمٌ مِمَّنْ يُظْهِرُونَ الزُّهْدَ وَ يَدْعُونَ النَّاسَ أَنْ يَكُونُوا مَعَهُمْ عَلَى مِثْلِ الَّذِي هُمْ عَلَيْهِ مِنَ التَّقَشُّفِ فَقَالُوا لَهُ إِنَّ صَاحِبَنَا حَصِرَ عَنْ كَلَامِكَ وَ لَمْ تَحْضُرْهُ حُجَجُهُ‏

فَقَالَ لَهُمْ فَهَاتُوا حُجَجَكُمْ فَقَالُوا لَهُ إِنَّ حُجَجَنَا مِنْ كِتَابِ اللَّهِ فَقَالَ لَهُمْ فَأَدْلُوا بِهَا فَإِنَّهَا أَحَقُّ مَا اتُّبِعَ وَ عُمِلَ بِهِ فَقَالُوا يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى مُخْبِراً عَنْ قَوْمٍ مِنْ أَصْحَابِ النَّبِيِّ ص وَ يُؤْثِرُونَ عَلى‏ أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ فَمَدَحَ فِعْلَهُمْ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ يُطْعِمُونَ الطَّعامَ عَلى‏ حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً فَنَحْنُ نَكْتَفِي بِهَذَا فَقَالَ رَجُلٌ مِنَ الْجُلَسَاءِ إِنَّا رَأَيْنَاكُمْ تَزْهَدُونَ فِي الْأَطْعِمَةِ الطَّيِّبَةِ وَ مَعَ ذَلِكَ تَأْمُرُونَ النَّاسَ بِالْخُرُوجِ مِنْ أَمْوَالِهِمْ حَتَّى تَمَتَّعُوا أَنْتُمْ مِنْهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع دَعُوا عَنْكُمْ مَا لَا تَنْتَفِعُونَ بِهِ أَخْبِرُونِي أَيُّهَا النَّفَرُ أَ لَكُمْ عِلْمٌ بِنَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ الَّذِي فِي مِثْلِهِ ضَلَّ مَنْ ضَلَّ وَ هَلَكَ مَنْ هَلَكَ مِنْ هَذِهِ الْأُمَّةِ فَقَالُوا لَهُ أَوْ بَعْضِهِ فَأَمَّا كُلُّهُ فَلَا فَقَالَ لَهُمْ فَمِنْ هُنَا أُتِيتُمْ وَ كَذَلِكَ أَحَادِيثُ رَسُولِ اللَّهِ ص فَأَمَّا مَا ذَكَرْتُمْ مِنْ إِخْبَارِ اللَّهِ عَزَّ وَ جَلَّ إِيَّانَا فِي كِتَابِهِ عَنِ الْقَوْمِ الَّذِينَ أَخْبَرَ عَنْهُمْ بِحُسْنِ فَعَالِهِمْ فَقَدْ كَانَ مُبَاحاً جَائِزاً وَ لَمْ يَكُونُوا نُهُوا عَنْهُ وَ ثَوَابُهُمْ مِنْهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ ذَلِكَ أَنَّ اللَّهَ جَلَّ وَ تَقَدَّسَ أَمَرَ بِخِلَافِ مَا عَمِلُوا بِهِ فَصَارَ أَمْرُهُ نَاسِخاً لِفِعْلِهِمْ وَ كَانَ نَهَى اللَّهُ تَبَارَكَ وَ تَعَالَى رَحْمَةً مِنْهُ لِلْمُؤْمِنِينَ وَ نَظَراً لِكَيْلَا يُضِرُّوا بِأَنْفُسِهِمْ وَ عِيَالَاتِهِمْ مِنْهُمُ الضَّعَفَةُ الصِّغَارُ وَ الْوِلْدَانُ وَ الشَّيْخُ الْفَانِي وَ الْعَجُوزُ الْكَبِيرَةُ الَّذِينَ لَا يَصْبِرُونَ عَلَى الْجُوعِ فَإِنْ تَصَدَّقْتُ بِرَغِيفِي وَ لَا رَغِيفَ لِي غَيْرُهُ ضَاعُوا وَ هَلَكُوا جُوعاً فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ص خَمْسُ تَمَرَاتٍ أَوْ خَمْسُ قُرَصٍ أَوْ دَنَانِيرُ أَوْ دَرَاهِمُ يَمْلِكُهَا الْإِنْسَانُ وَ هُوَ يُرِيدُ أَنْ يُمْضِيَهَا فَأَفْضَلُهَا مَا أَنْفَقَهُ الْإِنْسَانُ عَلَى وَالِدَيْهِ ثُمَّ الثَّانِيَةُ عَلَى نَفْسِهِ وَ عِيَالِهِ ثُمَّ الثَّالِثَةُ عَلَى قَرَابَتِهِ الْفُقَرَاءِ ثُمَّ الرَّابِعَةُ عَلَى جِيرَانِهِ الْفُقَرَاءِ ثُمَّ الْخَامِسَةُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَخَسُّهَا أَجْراً

وَ قَالَ رَسُولُ اللَّهِ ص لِلْأَنْصَارِيِّ حِينَ أَعْتَقَ عِنْدَ مَوْتِهِ خَمْسَةً أَوْ سِتَّةً مِنَ الرَّقِيقِ وَ لَمْ يَكُنْ يَمْلِكُ غَيْرَهُمْ وَ لَهُ أَوْلَادٌ صِغَارٌ لَوْ أَعْلَمْتُمُونِي أَمْرَهُ مَا تَرَكْتُكُمْ تَدْفِنُوهُ مَعَ الْمُسْلِمِينَ يَتْرُكُ صِبْيَةً صِغَاراً يَتَكَفَّفُونَ النَّاسَ ثُمَّ قَالَ حَدَّثَنِي أَبِي أَنَّ رَسُولَ اللَّهِ ص قَالَ ابْدَأْ بِمَنْ تَعُولُ الْأَدْنَى فَالْأَدْنَى ثُمَّ هَذَا مَا نَطَقَ بِهِ الْكِتَابُ رَدّاً لِقَوْلِكُمْ وَ نَهْياً عَنْهُ مَفْرُوضاً مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ قَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً أَ فَلَا تَرَوْنَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ غَيْرَ مَا أَرَاكُمْ تَدْعُونَ النَّاسَ إِلَيْهِ مِنَ الْأَثَرَةِ عَلَى أَنْفُسِهِمْ وَ سَمَّى مَنْ فَعَلَ مَا تَدْعُونَ النَّاسَ إِلَيْهِ مُسْرِفاً وَ فِي غَيْرِ آيَةٍ مِنْ كِتَابِ اللَّهِ يَقُولُ إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ فَنَهَاهُمْ عَنِ الْإِسْرَافِ وَ نَهَاهُمْ عَنِ التَّقْتِيرِ وَ لَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ لَا يُعْطِي جَمِيعَ مَا عِنْدَهُ ثُمَّ يَدْعُو اللَّهَ أَنْ يَرْزُقَهُ فَلَا يَسْتَجِيبُ لَهُ لِلْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ص إِنَّ أَصْنَافاً مِنْ أُمَّتِي لَا يُسْتَجَابُ لَهُمْ دُعَاؤُهُمْ رَجُلٌ يَدْعُو عَلَى وَالِدَيْهِ وَ رَجُلٌ يَدْعُو عَلَى غَرِيمٍ ذَهَبَ لَهُ بِمَالٍ فَلَمْ يَكْتُبْ عَلَيْهِ وَ لَمْ يُشْهِدْ عَلَيْهِ وَ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ تَخْلِيَةَ سَبِيلِهَا بِيَدِهِ وَ رَجُلٌ يَقْعُدُ فِي بَيْتِهِ وَ يَقُولُ رَبِّ ارْزُقْنِي وَ لَا يَخْرُجُ وَ لَا يَطْلُبُ الرِّزْقَ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَبْدِي أَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى الطَّلَبِ وَ الضَّرْبِ فِي الْأَرْضِ بِجَوَارِحَ صَحِيحَةٍ فَتَكُونَ قَدْ أُعْذِرْتَ فِيمَا بَيْنِي وَ بَيْنَكَ فِي الطَّلَبِ لِاتِّبَاعِ أَمْرِي وَ لِكَيْلَا تَكُونَ كَلًّا عَلَى أَهْلِكَ فَإِنْ شِئْتُ رَزَقْتُكَ وَ إِنْ شِئْتُ قَتَّرْتُ عَلَيْكَ وَ أَنْتَ غَيْرُ مَعْذُورٍ عِنْدِي وَ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا كَثِيراً فَأَنْفَقَهُ ثُمَّ أَقْبَلَ يَدْعُو يَا رَبِّ ارْزُقْنِي فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ أَرْزُقْكَ رِزْقاً وَاسِعاً فَهَلَّا اقْتَصَدْتَ فِيهِ كَمَا أَمَرْتُكَ وَ لِمَ تُسْرِفُ وَ قَدْ نَهَيْتُكَ عَنِ الْإِسْرَافِ وَ رَجُلٌ يَدْعُو فِي قَطِيعَةِ رَحِمٍ ثُمَّ عَلَّمَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ص كَيْفَ يُنْفِقُ وَ ذَلِكَ أَنَّهُ كَانَتْ عِنْدَهُ أُوقِيَّةٌ مِنَ‏

الذَّهَبِ فَكَرِهَ أَنْ يَبِيتَ عِنْدَهُ فَتَصَدَّقَ بِهَا فَأَصْبَحَ وَ لَيْسَ عِنْدَهُ شَيْ‏ءٌ وَ جَاءَهُ مَنْ يَسْأَلُهُ فَلَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ فَلَامَهُ السَّائِلُ وَ اغْتَمَّ هُوَ حَيْثُ لَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ وَ كَانَ رَحِيماً رَقِيقاً فَأَدَّبَ اللَّهُ تَعَالَى نَبِيَّهُ ص بِأَمْرِهِ فَقَالَ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى‏ عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً يَقُولُ إِنَّ النَّاسَ قَدْ يَسْأَلُونَكَ وَ لَا يَعْذِرُونَكَ فَإِذَا أَعْطَيْتَ جَمِيعَ مَا عِنْدَكَ مِنَ الْمَالِ كُنْتَ قَدْ حَسَرْتَ مِنَ الْمَالِ فَهَذِهِ أَحَادِيثُ رَسُولِ اللَّهِ ص يُصَدِّقُهَا الْكِتَابُ وَ الْكِتَابُ يُصَدِّقُهُ أَهْلُهُ مِنَ الْمُؤْمِنِينَ وَ قَالَ أَبُو بَكْرٍ عِنْدَ مَوْتِهِ حَيْثُ قِيلَ لَهُ أَوْصِ فَقَالَ أُوصِي بِالْخُمُسِ وَ الْخُمُسُ كَثِيرٌ فَإِنَّ اللَّهَ تَعَالَى قَدْ رَضِيَ بِالْخُمُسِ فَأَوْصَى بِالْخُمُسِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الثُّلُثَ عِنْدَ مَوْتِهِ وَ لَوْ عَلِمَ أَنَّ الثُّلُثَ خَيْرٌ لَهُ أَوْصَى بِهِ ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُمَا فَأَمَّا سَلْمَانُ فَكَانَ إِذَا أَخَذَ عَطَاهُ رَفَعَ مِنْهُ قُوتَهُ لِسَنَتِهِ حَتَّى يَحْضُرَ عَطَاؤُهُ مِنْ قَابِلٍ فَقِيلَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَنْتَ فِي زُهْدِكَ تَصْنَعُ هَذَا وَ أَنْتَ لَا تَدْرِي لَعَلَّكَ تَمُوتُ الْيَوْمَ أَوْ غَداً فَكَانَ جَوَابَهُ أَنْ قَالَ مَا لَكُمْ لَا تَرْجُونَ لِيَ الْبَقَاءَ كَمَا خِفْتُمْ عَلَيَّ الْفَنَاءَ أَ مَا عَلِمْتُمْ يَا جَهَلَةُ أَنَّ النَّفْسَ قَدْ تَلْتَاثُ عَلَى صَاحِبِهَا إِذَا لَمْ يَكُنْ لَهَا مِنَ الْعَيْشِ مَا يَعْتَمِدُ عَلَيْهِ فَإِذَا هِيَ أَحْرَزَتْ مَعِيشَتَهَا اطْمَأَنَّتْ وَ أَمَّا أَبُو ذَرٍّ فَكَانَتْ لَهُ نُوَيْقَاتٌ وَ شُوَيْهَاتٌ يَحْلُبُهَا وَ يَذْبَحُ مِنْهَا إِذَا اشْتَهَى أَهْلُهُ اللَّحْمَ أَوْ نَزَلَ بِهِ ضَيْفٌ أَوْ رَأَى بِأَهْلِ الْمَاءِ الَّذِينَ هُمْ مَعَهُ خَصَاصَةٌ نَحَرَ لَهُمُ الْجَزُورَ أَوْ مِنَ الشِّيَاهِ عَلَى قَدْرِ مَا يَذْهَبُ عَنْهُمْ بِقَرَمِ اللَّحْمِ فَيَقْسِمُهُ بَيْنَهُمْ وَ يَأْخُذُ هُوَ كَنَصِيبِ وَاحِدٍ مِنْهُمْ لَا يَتَفَضَّلُ عَلَيْهِمْ وَ مَنْ أَزْهَدُ مِنْ هَؤُلَاءِ وَ قَدْ قَالَ فِيهِمْ رَسُولُ اللَّهِ ص مَا قَالَ وَ لَمْ يَبْلُغْ مِنْ أَمْرِهِمَا أَنْ صَارَا لَا يَمْلِكَانِ شَيْئاً الْبَتَّةَ كَمَا تَأْمُرُونَ النَّاسَ بِإِلْقَاءِ أَمْتِعَتِهِمْ وَ شَيْئِهِمْ وَ يُؤْثِرُونَ بِهِ عَلَى أَنْفُسِهِمْ وَ عِيَالَاتِهِمْ

وَ اعْلَمُوا أَيُّهَا النَّفَرُ أَنِّي سَمِعْتُ أَبِي يَرْوِي عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ يَوْماً مَا عَجِبْتُ مِنْ شَيْ‏ءٍ كَعَجَبِي مِنَ الْمُؤْمِنِ إِنَّهُ إِنْ قُرِّضَ جَسَدُهُ فِي دَارِ الدُّنْيَا بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَا بَيْنَ مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا كَانَ خَيْراً لَهُ وَ كُلُّ مَا يَصْنَعُ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَهُوَ خَيْرٌ لَهُ فَلَيْتَ شِعْرِي هَلْ يَحِيقُ فِيكُمْ مَا قَدْ شَرَحْتُ لَكُمْ مُنْذُ الْيَوْمِ أَمْ أَزِيدُكُمْ أَ مَا عَلِمْتُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ فَرَضَ عَلَى الْمُؤْمِنِينَ فِي أَوَّلِ الْأَمْرِ أَنْ يُقَاتِلَ الرَّجُلُ مِنْهُمْ عَشَرَةً مِنَ الْمُشْرِكِينَ لَيْسَ لَهُ أَنْ يُوَلِّيَ وَجْهَهُ عَنْهُمْ وَ مَنْ وَلَّاهُمْ يَوْمَئِذٍ دُبُرَهُ فَقَدْ تَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ ثُمَّ حَوَّلَهُمْ عَنْ حَالِهِمْ رَحْمَةً مِنْهُ لَهُمْ فَصَارَ الرَّجُلُ مِنْهُمْ عَلَيْهِ أَنْ يُقَاتِلَ رَجُلَيْنِ مِنَ الْمُشْرِكِينَ تَخْفِيفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ فَنَسَخَ الرَّجُلَانِ الْعَشَرَةَ وَ أَخْبِرُونِي أَيْضاً عَنِ الْقُضَاةِ أَ جَوَرَةٌ هُمْ حَيْثُ يَقْضُونَ عَلَى الرَّجُلِ مِنْكُمْ نَفَقَةَ امْرَأَتِهِ إِذَا قَالَ إِنِّي زَاهِدٌ وَ إِنِّي لَا شَيْ‏ءَ لِي فَإِنْ قُلْتُمْ جَوَرَةٌ ظَلَّمَكُمْ أَهْلُ الْإِسْلَامِ وَ إِنْ قُلْتُمْ بَلْ عُدُولٌ خَصَمْتُمْ أَنْفُسَكُمْ وَ حَيْثُ تَرُدُّونَ صَدَقَةَ مَنْ تَصَدَّقَ عَلَى الْمَسَاكِينِ عِنْدَ الْمَوْتِ بِأَكْثَرَ مِنَ الثُّلُثِ أَخْبِرُونِي لَوْ كَانَ النَّاسُ كُلُّهُمْ كَالَّذِينَ تُرِيدُونَ زُهَّاداً لَا حَاجَةَ لَهُمْ فِي مَتَاعِ غَيْرِهِمْ فَعَلَى مَنْ كَانَ يُتَصَدَّقُ بِكَفَّارَاتِ الْأَيْمَانِ وَ النُّذُورِ وَ الصَّدَقَاتِ مِنْ فَرْضِ الزَّكَاةِ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ التَّمْرِ وَ الزَّبِيبِ وَ سَائِرِ مَا وَجَبَ فِيهِ الزَّكَاةُ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ غَيْرِ ذَلِكَ إِذَا كَانَ الْأَمْرُ كَمَا تَقُولُونَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَحْبِسَ شَيْئاً مِنْ عَرَضِ الدُّنْيَا إِلَّا قَدَّمَهُ وَ إِنْ كَانَ بِهِ خَصَاصَةٌ فَبِئْسَمَا ذَهَبْتُمْ إِلَيْهِ وَ حَمَلْتُمُ النَّاسَ عَلَيْهِ مِنَ الْجَهْلِ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ص وَ أَحَادِيثِهِ الَّتِي يُصَدِّقُهَا الْكِتَابُ الْمُنْزَلُ وَ رَدِّكُمْ إِيَّاهَا بِجَهَالَتِكُمْ وَ تَرْكِكُمُ النَّظَرَ فِي غَرَائِبِ الْقُرْآنِ مِنَ التَّفْسِيرِ بِالنَّاسِخِ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمِ وَ الْمُتَشَابِهِ وَ الْأَمْرِ وَ النَّهْيِ وَ أَخْبِرُونِي أَيْنَ أَنْتُمْ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ ع حَيْثُ سَأَلَ اللَّهَ مُلْكاً لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ فَأَعْطَاهُ اللَّهُ جَلَّ اسْمُهُ ذَلِكَ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدِ اللَّهَ عَزَّ وَ جَلَ‏

عَابَ عَلَيْهِ ذَلِكَ وَ لَا أَحَداً مِنَ الْمُؤْمِنِينَ وَ دَاوُدَ النَّبِيِّ ص قَبْلَهُ فِي مُلْكِهِ وَ شِدَّةِ سُلْطَانِهِ ثُمَّ يُوسُفَ النَّبِيِّ ع حَيْثُ قَالَ لِمَلِكِ مِصْرَ اجْعَلْنِي عَلى‏ خَزائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ فَكَانَ مِنْ أَمْرِهِ الَّذِي كَانَ أَنِ اخْتَارَ مَمْلَكَةَ الْمَلِكِ وَ مَا حَوْلَهَا إِلَى الْيَمَنِ وَ كَانُوا يَمْتَارُونَ الطَّعَامَ مِنْ عِنْدِهِ لِمَجَاعَةٍ أَصَابَتْهُمْ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ فَلَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ ثُمَّ ذُو الْقَرْنَيْنِ عَبْدٌ أَحَبَّ اللَّهَ فَأَحَبَّهُ اللَّهُ وَ طَوَى لَهُ الْأَسْبَابَ وَ مَلَّكَهُ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ فَتَأَدَّبُوا أَيُّهَا النَّفَرُ بِآدَابِ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ وَ اقْتَصِرُوا عَلَى أَمْرِ اللَّهِ وَ نَهْيِهِ وَ دَعُوا عَنْكُمْ مَا اشْتَبَهَ عَلَيْكُمْ مِمَّا لَا عِلْمَ لَكُمْ بِهِ وَ رُدُّوا الْعِلْمَ إِلَى أَهْلِهِ تُوجَرُوا وَ تُعْذَرُوا عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ كُونُوا فِي طَلَبِ عِلْمِ نَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ وَ مَا أَحَلَّ اللَّهُ فِيهِ مِمَّا حَرَّمَ فَإِنَّهُ أَقْرَبُ لَكُمْ مِنَ اللَّهِ وَ أَبْعَدُ لَكُمْ مِنَ الْجَهْلِ وَ دَعُوا الْجَهَالَةَ لِأَهْلِهَا فَإِنَّ أَهْلَ الْجَهْلِ كَثِيرٌ وَ أَهْلَ الْعِلْمِ قَلِيلٌ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ‏

Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim Masadah ibn Sadaqah who has said:

Once, Sufyan al-Suri visited Abu Abd Allah^-asws. He saw the Imam^-asws wearing a cloth that was pure white like the membrane between an egg-shell and its contents. He then said to the Imam^-asws: This is not the kind of cloth you should wear. The Imam^-asws said: Listen to me and pay proper attention to what I^-asws say; it is good for you now and in future if you like to die following the Sunnah and truth and not in heresy. I^-asws can tell you that the Messenger of Allah^-saww lived when economical conditions were poor. When living conditions improve the people most deserving to benefit from the worldly facilities are the virtuous people and not the sinful ones, the believing people and not the hypocrites, the Muslims and not those who reject Islam.

What then is it that you, O Suri, dislike? When you see me in this condition, you must take notice that, I^-asws say by Allah^-azwj, from the time I reached the age of maturity, there has never been an evening or morning when Allah^-azwj had a right in my properties that He^-azwj had commanded me to payoff and I^-asws had not already paid it off.

Sufis Calling to People to Give-up their Wealth in Way of Allah^-azwj:

The narrator says that then a group of people approached, who were convincing that people should abstain from the worldly matters and were calling upon people to become like them in treating their bodies with harshness. It was said to the Imam^-asws, our fellow companions have become tongue-tied before you^-asws and is unable to present his argument properly. He^-asws then asked them: What is the argument that you think you have? They replied: ‘It is from the book of Allah^-azwj. He^-asws then said: ‘You then must present it; it is the most rightful fact to follow and upon which one must act.

They said: Allah^-azwj speaking of a group of people of the companions of the Holy Prophet^-saww has said: They give preference to others over their own-selves even though they particularly are in need of what they give away to the needy. Whoever controls the greed of his soul is of those who find true happiness. (59: 10). He^-azwj has Praised their deeds and in another passage He^-azwj has said: They offer food for His love to the destitute, the orphan and captives ….  (76:8). We think this much from the Holy Quran is enough to support our argument. A man from among the people present, then said: We know that you abstain from good food but at the same time ask people to give away from their properties so that you in turn benefit from such properties given away’.

Abu Abd Allah^-asws then said: You should leave alone the matters that do not benefit you. You, however, must tell me this. Do you have the knowledge of the abrogating and abrogated matters of the Holy Quran, what are unequivocal and ambiguous matters in which strayed those who strayed and faced destruction, those who were doomed to face destruction of members of this nation? They or certain ones among them replied: ‘We do not know all of such matters’.

He^-asws then said: This is where you have difficulties. The same case applies to Ahadith of the Messenger of Allah^-azwj. However, what you mentioned of the matters that Allah^-azwj has Spoken to us in His^-azwj Book about a people and their good deeds, you must take notice, such deeds were permissible and lawful. It was not prohibited for them, and their reward for such deeds is with Allah^-azwj. (But it was not obligatory on them).  (Later on) Allah^-azwj has Commanded to do what is opposite to what they had done (previously). Therefore, His^-azwj Prohibition was abrogating their (earlier) practice; Allah^-azwj out of His Mercy toward the believing people, stopped them from harming themselves, their dependents, the weak ones, the small ones like children, the old men and women who are not able to bear hunger’.

The Donation in Way of Allah^-azwj Comes at 5^th Stage:

If the loaf of my bread is given away while I have no other loaf of bread, then the lives of such ones (of my dependents) are jeopardized because of hunger. For this reason the Messenger of Allah^-saww has said, If one has five dates in his possession or five loaves and he wants to give charity, the best charity to give is to spend it on ones parents, then on his own self and dependents, thirdly on his relatives, fourthly on his neighbors, fifthly he should spend it in the way of Allah^-azwj which is of the lowest degree of rewards.

Charity to be Given in a Moderate Way:

The Messenger of Allah^-saww once, when one of the people of al-Ansar, at the time of his death, had set free five or six of his slaves and had no other possession and had left behind small children, said, Had you informed me before about what he has done, I would not have given you permission to bury him in the graveyard of the Muslims due to his leaving behind small children with their hands spread before people for help.

He^-asws then said, My^-asws father^-asws has narrated to me that the Messenger of Allah^-saww has said, Begin, when giving charity, with your dependents, the nearest ones first and so on.  Allah^-azwj has also said,  … those who when giving charity do not exceed proper limits and nor do they act stringently, but give charity in a moderate manner. (25:67) Is it not true that Allah^-azwj has Said what is other than what I see you call people to do and to give others preference over their own selves, while He^-azwj has called what you want people to do as exceeding the proper limits in spending? In more than a verse of His book He^-azwj Says: He does not love those who exceed proper limits in spending. (6:141 and 7:31).

Neither Spend Exceedingly nor Very Stringently:

He^-azwj has Prohibited from acting as exceeding proper limits in spending and acting very stringently. He has told them to act moderately in between the two manners of spending. One must not give away all of his belongings and then begin to pray to Allah^-azwj to grant him sustenance.

His prayer then is not answered as it is mentioned in a Hadith, narrated from the Holy Prophet^-saww that says, The prayers of certain individuals of my followers are not answered. Of such people is one who prays against his parents, one who prays against his debtor who borrowed money without writing down for the record and appointing two witnesses for what he has borrowed, one who prays against his wife when Allah^-azwj in His^-azwj laws has already authorized him to dissolve the contract of his marriage and one who sits at home without work, then prays to Allah^-azwj for sustenance but does not go out to work for a living. Allah^-azwj Says to him, My servant, have I^-azwj not Made ways for you to seek means of living and go around in the land by the help of your healthy bodily abilities so that you would not leave any excuse between Me^-azwj and yourself in matters of your seeking to make a living and in obedience to My^-azwj Command and to avoid becoming a burden on your family? Now you have no excuse. I^-azwj may Grant you sustenance or make you suffer stringent conditions.

Another person is a wealthy one who spends all of his wealth and then begins to pray to Allah^-azwj for his sustenance.  Allah^-azwj Says, Had I^-azwj not Given you a great wealth? Why did you not act moderately as I^-azwj had Commanded you to do and avoid exceeding the proper limits of spending manners? I^-azwj had already Prohibited you to do so. Yet there is another person who prays against good relationships with his relatives.

Allah^-azwj then taught his Prophet how to spend in charity. Once there were a few Awqiyyah[135] of gold and he did not like to keep them with him for the night while they are not given away to deserving people. So he^-saww gave them away and in the morning there was nothing left with him^-saww. A person came to him^-saww asking for help but there was nothing to offer to him. The person asking for help blamed him^-saww for his inability to provide any help and Prophet^-saww became sad; nothing was left there with him^-saww to help and he was a very kindhearted person. Allah^-azwj said to His prophet^-saww, by means of Commanding him^-saww: You must not keep your hands tied up to your neck and you must not expand them altogether so much so that you then remain blamed and unable to provide any help. (17:3 I) He^-azwj Says, People ask you for help and they do not accept your excuses. If you give away all the properties you remain unable to help the needy. These are of the Ahadith of the Messenger of Allah^-saww verified by the Book, which is confirmed by the believing people of the Book.

Salman^-ra and Abu Dhar^-ra Adopted Moderation:

Companions (of Prophet^-saww), as you know their excellence and restraint from the worldly matters, were Salman and Abu Dharr, may Allah be happy with them. Salman’s manners were such that whenever he received a gift he would keep aside one year’s expenses thereof until receiving his gift of the coming year. It was said to him, O Abu Abd Allah^-ra, why is it that with all the restraint you exercise in the worldly matters and you do not know whether you will die today or tomorrow, you still keep one year’s amount of your expenses aside from the gift you receive? His answer was as follows. Why do you not wish for me one more year of living instead of fearing for my death within a year?

He^-asws then said, O ignorant people, have you not noticed that ones soul becomes lazy and weak (in worship) when he does not have dependable means of living but when he gains his means of living only then his soul gains comfort. Abu Dharr^-ra owned camels and sheep. He^-ra would get milk from them and also use their meat for food whenever he^-ra wanted for his family and for his guests or for the people from whom he received water. Whenever he^-ra thought they desired he would slaughter for them a camel for food or of the sheep to satisfy their desire for meat.

He^-ra would distribute the meat among them and for himself, he would get one share without anything more than others. Who is more restraining from the worldly matters than these people? The Messenger of Allah^-saww has said about them all, that he has said, but he has not mentioned anything about their dispossessing themselves altogether from their belongings by giving away everything in charity, just as you command people to give away all of their belongings to give preference to others over themselves and families.

O people, you must take notice that I heard my father narrating from his^-asws ancestors^-asws from the Messenger of Allah^-saww who one day said, No other thing is as astonishing to me as the condition of a believing person. If his body is cut into pieces by scissors, it is because it is for his good and if everything between the East and West is made to become of his belongings is because it is for his good. Every thing that Allah^-azwj does for him is for his good. I like to know what I have said to you today had any effect on you or I increase my sayings.

Have you not noticed that Allah^-azwj at the beginning of Islam had made it compulsory on the Muslims to fight each one against ten pagans without turning his back to the enemy and those who did so would have filled his seat with hell-fire. He^-saww then changed their condition out of mercy and kindness to them and told them to fight each one of them against two men of the pagans. It was a measure of relief in favour of the believers from Allah^-azwj. This was an abrogation of one Muslims fighting against ten pagans.

You should tell me about the judges who rule against one of you to pay the expenses of his wife. Are they unjust judges if the defendant said, I am a ‘Zahid’[136] and I do not possess anything? In this situation, such judges are unjust people, Islam will call you unjust, and if you said they are judges of justice, then you have defeated yourselves. By what means will you reject the validity of the will that leaves more than one-third for the poor out of the legacy of a deceased? You must answer to me about this.

If all people were ‘Zuhhad’[137] as you like them to be without needing anything from the worldly matters, then who would receive the charities, expiation for disregard of ones swearing and vows and charities like Zakat of gold, silver, dates, raisin and other items subjected to Zakat like camel, cow, sheep and other goods? If it were as you say that no one should keep anything of the worldly things but instead send it as his supplies for the next life even though he may urgently need such items, what you maintain is bad and you have made people to follow what you follow due to ignorance of the Book of Allah^-azwj, the Sunnah of the Holy Prophet of Allah^-saww and his^-saww Ahadith which are verified by the divinely revealed Book, and you have rejected them due to your ignorance and your disregard of the unique passages of the Holy Quran, the explanation of abrogating and abrogated matters, the unequivocal and ambiguous, the command and prohibitions therein.

Prophet^-as Sulaiman Desired for the ‘Kingdom’:

You must tell me if you know about Sulaiman^-as son of Dawud^-as, when he asked Allah^-azwj to give him a kingdom, which no one after him would ever have. Allah^-azwj Gave him^-as such kingdom. He^-as spoke the truth and acted thereupon. We do not find Allah^-azwj blaming him for possessing such kingdom, neither any of the believing people have ever blamed him^-as for possessing such a kingdom.

Prophets Dawud^-as and Joseph^-as were Given Kingdom:

Before him lived Dawud^-as, the Prophet^-as with a great kingdom and strong control. There is Joseph^-as, the Prophet who said to the king of Egypt, Appoint me a supervisor of the treasures of the land; I am a knowledgeable keeper. (12:56) He^-as became the person in charge of the kingdom of the king up to Yemen. People would come for food supplies to him^-as during food shortages and famine. We do not find anyone to blame him for it.

Dhul Qarnayn^-as was a servant of Allah^-azwj who loved Allah^-azwj and Allah^-azwj loved him. He^-azwj Prepared for him means and made him to possess the East and West of the land. He^-as spoke the truth and acted thereupon. We do not find anyone to blame him for it. You people must discipline yourselves by the disciplines of Allah^-azwj for the believing people. Follow the Commands and Prohibitions of Allah^-azwj, and leave alone what has become confusing for you and you have no knowledge thereof.

One Must Seek Guidance from the People^-asws of Knowledge:

Leave issues of knowledge to the people of knowledge; you will be rewarded and excused before Allah^-azwj. You must seek to learn the knowledge of abrogating and abrogated matters of the Holy Quran, its unequivocal and ambiguous matters thereof. You must learn what Allah^-azwj has Made lawful and what He^-azwj has Made unlawful. This takes you closer to Allah^-azwj and farther from ignorance. You must leave alone ignorance to its people. People of ignorance are many and people of knowledge are fewer. Allah^-azwj has said, Over every person of knowledge there is one more knowledgeable. (12: 76).*[138]

Dreams and Ilham/Basharat (Inspiration):

We get the ‘good-News’ (Ilham) or ‘bad-News’ (the Waswasa), the former comes from the Imam-e-Zaman^-asws while later is induced into our hearts by the Ibis to either corrupt the ‘good-News’ or seduce us into commit sins.  However, these signals are so frequent that we, sometimes, are unable to distinguish them (between the good and the bad News) unless our souls are free from the filth of the sins.  Some of the ‘peers’/Amil claim to have mastered these signals and exploit others by excessively overstretching the limits and scope of what comes to their hearts or in dreams.  This causes rift and animosity within the society.  What is the reality of the dreams and ‘Ilham’, we try to understand through some of the Ahadith presented below:

The Dreams:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الرُّؤْيَا الصَّادِقَةُ وَ الْكَاذِبَةُ مَخْرَجُهُمَا مِنْ مَوْضِعٍ وَاحِدٍ قَالَ صَدَقْتَ أَمَّا الْكَاذِبَةُ الْمُخْتَلِفَةُ فَإِنَّ الرَّجُلَ يَرَاهَا فِي أَوَّلِ لَيْلَةٍ فِي سُلْطَانِ الْمَرَدَةِ الْفَسَقَةِ وَ إِنَّمَا هِيَ شَيْ‏ءٌ يُخَيَّلُ إِلَى الرَّجُلِ وَ هِيَ كَاذِبَةٌ مُخَالِفَةٌ لَا خَيْرَ فِيهَا وَ أَمَّا الصَّادِقَةُ إِذَا رَآهَا بَعْدَ الثُّلُثَيْنِ مِنَ اللَّيْلِ مَعَ حُلُولِ الْمَلَائِكَةِ وَ ذَلِكَ قَبْلَ السَّحَرِ فَهِيَ صَادِقَةٌ لَا تَخَلَّفُ إِنْ شَاءَ اللَّهُ إِلَّا أَنْ يَكُونَ جُنُباً أَوْ يَنَامَ عَلَى غَيْرِ طَهُورٍ وَ لَمْ يَذْكُرِ اللَّهَ عَزَّ وَ جَلَّ حَقِيقَةَ ذِكْرِهِ فَإِنَّهَا تَخْتَلِفُ وَ تُبْطِئُ عَلَى صَاحِبِهَا

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from al-Nadr ibn Suwayd from Durust ibn abu Mansur from Abu Basir who has narrated:

I once asked Abu Abd Allah^-asws saying, I pray to Allah^-azwj to Keep my soul in service for your^-asws cause, since the source of all dreams is the same place, then how is it that certain ones are true and others are false?

The Imam^-asws replied: What you say is right. However, the false dreams are different. A man may see in the beginning of the night during the domination of rebels and sinful ones which is only one’s imaginations, it is false and contradicting and there is nothing good in it.

The true dreams are the ones, which take place after the two-thirds of the night has passed that is just before dawn when the angels arrive. Such dreams are true and do not go wrong, if Allah^-azwj so Wills, unless one is Junub[139] or has gone to sleep without Tahur (cleansing) and without speaking in real sense of Allah^-azwj in those cases the results of the dream may be contrary or delayed for its viewer.[140]

بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي الْحَسَنِ ع قَالَ إِنَّ الْأَحْلَامَ لَمْ تَكُنْ فِيمَا مَضَى فِي أَوَّلِ الْخَلْقِ وَ إِنَّمَا حَدَثَتْ فَقُلْتُ وَ مَا الْعِلَّةُ فِي ذَلِكَ فَقَالَ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ بَعَثَ رَسُولًا إِلَى أَهْلِ زَمَانِهِ فَدَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَ طَاعَتِهِ فَقَالُوا إِنْ فَعَلْنَا ذَلِكَ فَمَا لَنَا فَوَ اللَّهِ مَا أَنْتَ بِأَكْثَرِنَا مَالًا وَ لَا بِأَعَزِّنَا عَشِيرَةً فَقَالَ إِنْ أَطَعْتُمُونِي أَدْخَلَكُمُ اللَّهُ الْجَنَّةَ وَ إِنْ عَصَيْتُمُونِي أَدْخَلَكُمُ اللَّهُ النَّارَ فَقَالُوا وَ مَا الْجَنَّةُ وَ النَّارُ فَوَصَفَ لَهُمْ ذَلِكَ فَقَالُوا مَتَى نَصِيرُ إِلَى ذَلِكَ فَقَالَ إِذَا مِتُّمْ فَقَالُوا لَقَدْ رَأَيْنَا أَمْوَاتَنَا صَارُوا عِظَاماً وَ رُفَاتاً فَازْدَادُوا لَهُ تَكْذِيباً وَ بِهِ اسْتِخْفَافاً فَأَحْدَثَ اللَّهُ عَزَّ وَ جَلَّ فِيهِمُ الْأَحْلَامَ فَأَتَوْهُ فَأَخْبَرُوهُ بِمَا رَأَوْا وَ مَا أَنْكَرُوا مِنْ ذَلِكَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَرَادَ أَنْ يَحْتَجَّ عَلَيْكُمْ بِهَذَا هَكَذَا تَكُونُ أَرْوَاحُكُمْ إِذَا مِتُّمْ وَ إِنْ بُلِيَتْ أَبْدَانُكُمْ تَصِيرُ الْأَرْوَاحُ إِلَى عِقَابٍ حَتَّى تُبْعَثَ الْأَبْدَانُ

Certain persons of our people have narrated from Ali ibn al-Abbas from Al-Hassan ibn Abd Al-Rahman who has narrated the following:

Abu AI-Hassan^-asws has said: Dreams did not exist in the past in the beginning of the creation.  It came into being later. I then asked: ‘What is the reason for that’?

The Imam^-asws said, Allah^-azwj sent a messenger to the people of his time and he^-as called them to worship Allah^-azwj.  They said: If we worship Him^-azwj what will we get in return? You do not have more wealth than we do and your tribe also is not stronger than our tribe. He^-as said, If you follow me Allah^-azwj will Admit you in the Garden (Paradise) and if you disobey me^-as Allah^-azwj will Send you to the Fire.

They asked: ‘What are the Garden and the Fire? He^-as explained it for them and they asked, When will we go there? He^-as said: This will happen when you die.  They said: We see our dead people turn into bones and dust. They became worse in their rejecting and insults toward him^-as, Allah^-azwj then Enabled them to have dreams. They came to him^-as and informed him^-as about what they had seen and what they did not know about it. He^-as told them that Allah^-azwj Wants to establish His^-azwj Argument against you. This is how your spirits are. When you die, even though your bodies will decay, the spirits will face suffering until the bodies are raised.[141]

Dreams of believing people:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ رَأْيُ الْمُؤْمِنِ وَ رُؤْيَاهُ فِي آخِرِ الزَّمَانِ عَلَى سَبْعِينَ جُزْءاً مِنْ أَجْزَاءِ النُّبُوَّةِ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Hisham ibn Alim who ha narrated the following:

I once heard Abu Abd Allah^-asws say: The opinion and dream of a believing person in the later portions of time is a seventieth of prophet-hood.[142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا ع قَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا أَصْبَحَ قَالَ لِأَصْحَابِهِ هَلْ مِنْ مُبَشِّرَاتٍ يَعْنِي بِهِ الرُّؤْيَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muammar ibn Khallad who has narrated the following:

Abu Al-Hassan al-Reza^-asws has said that the Messenger of Allah^-saww in the morning would ask his companions. Is there any glad news? He meant thereby dreams.[143]

عَنْهُمْ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَجُلٌ لِرَسُولِ اللَّهِ ص فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا قَالَ هِيَ الرُّؤْيَا الْحَسَنَةُ يَرَى الْمُؤْمِنُ فَيُبَشَّرُ بِهَا فِي دُنْيَاهُ

It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ibn Faddal from abu Jamiah from Jabir who has narrated the following:

Abu Jafar^-asws has said that a man once asked the Messenger of Allah^-saww about the meaning of the words of Allah^-azwj there is glad news for them in the worldly life. (10:65) He^-saww said: It is a reference to the good dreams of a believing person which give him glad news in this world.[144]

Three Kinds of Dreams:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الرُّؤْيَا عَلَى ثَلَاثَةِ وُجُوهٍ بِشَارَةٍ مِنَ اللَّهِ لِلْمُؤْمِنِ وَ تَحْذِيرٍ مِنَ الشَّيْطَانِ وَ أَضْغَاثِ أَحْلَامٍ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Sad ibn abu Khalaf who has narrated the following:

Abu Abd Allah^-asws has said: Dreams are of three kinds: One is glad news from Allah^-azwj for a believing person, a caution against Satan and the muddled and mixed up dreams.[145]

Interpretation of Dreams:

عَلِيٌّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي جَعْفَرٍ الصَّائِغِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ أَبُو حَنِيفَةَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ رَأَيْتُ رُؤْيَا عَجِيبَةً فَقَالَ لِي يَا ابْنَ مُسْلِمٍ هَاتِهَا فَإِنَّ الْعَالِمَ بِهَا جَالِسٌ وَ أَوْمَأَ بِيَدِهِ إِلَى أَبِي حَنِيفَةَ قَالَ فَقُلْتُ رَأَيْتُ كَأَنِّي دَخَلْتُ دَارِي وَ إِذَا أَهْلِي قَدْ خَرَجَتْ عَلَيَّ فَكَسَّرَتْ جَوْزاً كَثِيراً وَ نَثَرَتْهُ عَلَيَّ فَتَعَجَّبْتُ مِنْ هَذِهِ الرُّؤْيَا فَقَالَ أَبُو حَنِيفَةَ أَنْتَ رَجُلٌ تُخَاصِمُ وَ تُجَادِلُ لِئَاماً فِي مَوَارِيثِ أَهْلِكَ فَبَعْدَ نَصَبٍ شَدِيدٍ تَنَالُ حَاجَتَكَ مِنْهَا إِنْ شَاءَ اللَّهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَصَبْتَ وَ اللَّهِ يَا أَبَا حَنِيفَةَ قَالَ ثُمَّ خَرَجَ أَبُو حَنِيفَةَ مِنْ عِنْدِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي كَرِهْتُ تَعْبِيرَ هَذَا النَّاصِبِ فَقَالَ يَا ابْنَ مُسْلِمٍ لَا يَسُؤْكَ اللَّهُ فَمَا يُوَاطِي تَعْبِيرُهُمْ تَعْبِيرَنَا وَ لَا تَعْبِيرُنَا تَعْبِيرَهُمْ وَ لَيْسَ التَّعْبِيرُ كَمَا عَبَّرَهُ قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَقَوْلُكَ أَصَبْتَ وَ تَحْلِفُ عَلَيْهِ وَ هُوَ مُخْطِئٌ قَالَ نَعَمْ حَلَفْتُ عَلَيْهِ أَنَّهُ أَصَابَ الْخَطَأَ قَالَ فَقُلْتُ لَهُ فَمَا تَأْوِيلُهَا قَالَ يَا ابْنَ مُسْلِمٍ إِنَّكَ تَتَمَتَّعُ بِامْرَأَةٍ فَتَعْلَمُ بِهَا أَهْلُكَ فَتُمَزِّقُ عَلَيْكَ ثِيَاباً جُدُداً فَإِنَّ الْقِشْرَ كِسْوَةُ اللُّبِّ قَالَ ابْنُ مُسْلِمٍ فَوَ اللَّهِ مَا كَانَ بَيْنَ تَعْبِيرِهِ وَ تَصْحِيحِ الرُّؤْيَا إِلَّا صَبِيحَةُ الْجُمُعَةِ فَلَمَّا كَانَ غَدَاةُ الْجُمُعَةِ أَنَا جَالِسٌ بِالْبَابِ إِذْ مَرَّتْ بِي جَارِيَةٌ  فَأَعْجَبَتْنِي فَأَمَرْتُ غُلَامِي فَرَدَّهَا ثُمَّ أَدْخَلَهَا دَارِي فَتَمَتَّعْتُ بِهَا فَأَحَسَّتْ بِي وَ بِهَا أَهْلِي فَدَخَلَتْ عَلَيْنَا الْبَيْتَ فَبَادَرَتِ الْجَارِيَةُ نَحْوَ الْبَابِ وَ بَقِيتُ أَنَا فَمَزَّقَتْ عَلَيَّ ثِيَاباً جُدُداً كُنْتُ أَلْبَسُهَا فِي الْأَعْيَادِ وَ جَاءَ مُوسَى الزَّوَّارُ الْعَطَّارُ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ

رَأَيْتُ رُؤْيَا هَالَتْنِي رَأَيْتُ صِهْراً لِي مَيِّتاً وَ قَدْ عَانَقَنِي وَ قَدْ خِفْتُ أَنْ يَكُونَ الْأَجَلُ قَدِ اقْتَرَبَ فَقَالَ يَا مُوسَى تَوَقَّعِ الْمَوْتَ صَبَاحاً وَ مَسَاءً فَإِنَّهُ مُلَاقِينَا وَ مُعَانَقَةُ الْأَمْوَاتِ لِلْأَحْيَاءِ أَطْوَلُ لِأَعْمَارِهِمْ فَمَا كَانَ اسْمُ صِهْرِكَ قَالَ حُسَيْنٌ فَقَالَ أَمَا إِنَّ رُؤْيَاكَ تَدُلُّ عَلَى بَقَائِكَ وَ زِيَارَتِكَ أَبَا عَبْدِ اللَّهِ ع فَإِنَّ كُلَّ مَنْ عَانَقَ سَمِيَّ الْحُسَيْنِ يَزُورُهُ إِنْ شَاءَ اللَّهُ

Ali has narrated from his father from al-Hassan ibn Ali from abu Jafar al-Saigh from Muhammad ibn Muslim who has narrated:

Once I visited Abu Abd Allah^-asws when abu Hanifah was with him^-asws.  I said, I pray to Allah^-azwj to keep my soul in service for your^-asws cause, I have seen a strange dream.  The Imam^-asws said to me, You can explain it. The scholar for it is sitting here, he made a gesture with his hand to Abu Hanifah. I said, I saw in a dream that I entered my house and my wife came out. She broke a large number of walnuts and spread them on me. I was amazed because of this dream.

Abu Hanifah said: ‘You are a man who disputes and argues against mean people about the legacy of your wife and after a tiring work you achieve from her what you need, by the will of Allah^-azwj. Abu Abd Allah^-asws said, You have found it, by Allah^-azwj, O Abu Hanifah. Abu Hanifah left and I said, I pray to Allah^-azwj to keep my soul in service for your cause, I did not want this hostile person (to Aimmah^-asws) to interpret my dream.

The Imam^-asws said, O ibn Muslim, Allah^-azwj will not Show you bad things. Their interpretation does not concur with our^-asws interpretation and our^-asws interpretation does not agree with their interpretations. The interpretation is not as he said it is. I then said, I pray to Allah^-azwj to keep my soul in service for your^-asws cause, you^-asws just said that he had found the interpretation. Then you^-asws swore. How has he missed the truth?  The Imam^-asws said, I swore that he found it (meaning the misinterpretation but not the right one). I then asked, What is the right interpretation? The Imam^-asws said, O ibn Muslim, you will find a Mutah[146] and your wife will learn about it. She will tear down your new clothes because the shells are the clothes of the nut. Ibn Muslim has said that, by Allah^-azwj, his interpretation did not take more than a Friday morning to materialize.

On a Friday morning I was sitting at the door that a girl passed by and I liked her. I commanded my slave and he brought her back, inside my house. I formed a Mutah contract with her but my wife noticed my presence as well as her presence. She came in on us. The girl ran to the door but I remained inside. She tore down on me my new clothes that I used to wear on Eid days.

Musa al-Zawwar al-Attar came to Abu Abd Allah^-asws and said, O son of the Messenger of Allah^-saww I have seen a dream which has terrified me. I saw my son-in-law who is dead embraced me and I am afraid that the time of my death may have come close.

The Imam^-asws said, O Musa, expect death every morning and evening because it will approach us inevitably but embracing of the dead is longevity of the life of the living. What was the name of your son-in-law? He replied, It was Hussain. The Imam^-asws said, Your dream means that you will live and visit the shrine of Abu Abd Allah, al-Hussain^-asws. Whoever embraces one who is of the same name as al-Hussain^-asws he visits him by the will of Allah^-azwj.[147]

إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ الْقُرَشِيُّ قَالَ أَتَى إِلَى أَبِي عَبْدِ اللَّهِ ع رَجُلٌ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ رَأَيْتُ فِي مَنَامِي كَأَنِّي خَارِجٌ مِنْ مَدِينَةِ الْكُوفَةِ فِي مَوْضِعٍ أَعْرِفُهُ وَ كَأَنَّ شَبَحاً مِنْ خَشَبٍ أَوْ رَجُلًا مَنْحُوتاً مِنْ خَشَبٍ عَلَى فَرَسٍ مِنْ خَشَبٍ يُلَوِّحُ بِسَيْفِهِ وَ أَنَا أُشَاهِدُهُ فَزِعاً مَرْعُوباً فَقَالَ لَهُ ع أَنْتَ رَجُلٌ تُرِيدُ اغْتِيَالَ رَجُلٍ فِي مَعِيشَتِهِ فَاتَّقِ اللَّهَ الَّذِي خَلَقَكَ ثُمَّ يُمِيتُكَ فَقَالَ الرَّجُلُ أَشْهَدُ أَنَّكَ قَدْ أُوتِيتَ عِلْماً وَ اسْتَنْبَطْتَهُ مِنْ مَعْدِنِهِ أُخْبِرُكَ يَا ابْنَ رَسُولِ اللَّهِ عَمَّا [قَدْ] فَسَّرْتَ لِي إِنَّ رَجُلًا مِنْ جِيرَانِي جَاءَنِي وَ عَرَضَ عَلَيَّ ضَيْعَتَهُ فَهَمَمْتُ أَنْ أَمْلِكَهَا بِوَكْسٍ كَثِيرٍ لِمَا عَرَفْتُ أَنَّهُ لَيْسَ لَهَا طَالِبٌ غَيْرِي فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ صَاحِبُكَ يَتَوَلَّانَا وَ يَبْرَأُ مِنْ عَدُوِّنَا فَقَالَ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ رَجُلٌ جَيِّدُ الْبَصِيرَةِ مُسْتَحْكَمُ الدِّينِ وَ أَنَا تَائِبٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْكَ مِمَّا هَمَمْتُ بِهِ وَ نَوَيْتُهُ فَأَخْبِرْنِي يَا ابْنَ رَسُولِ اللَّهِ لَوْ كَانَ نَاصِباً حَلَّ لِي اغْتِيَالُهُ فَقَالَ أَدِّ الْأَمَانَةَ لِمَنِ ائْتَمَنَكَ وَ أَرَادَ مِنْكَ النَّصِيحَةَ وَ لَوْ إِلَى قَاتِلِ الْحُسَيْنِ ع

Ismail ibn Abd Allah al-Qarashiy has narrated the following:

Once a man came to Abu Abd Allah^-asws and said this: O son of the Messenger of Allah^-saww I saw in a dream that I was moving out of al-Kufah to a place that I know. There was something in the shape of a man or a piece of wood carved as such on a wooden horse showing his sword and I was looking at him, terrified and frightened.

The Imam^-asws said: You are a man who wants to slay another man because of his assets, have fear of Allah^-azwj who has created you then causes you to die. He said, I testify that you^-asws have received the knowledge and have interpreted it (dream) from its right source. I can inform you, O son of the Messenger of Allah^-saww about your interpretation for me.

A man of our neighbors came to me and displayed before me an asset and I thought to own it for a greatly reduced value because I knew that there is no other demand for it.  Abu Abd Allah^-asws asked, Does your companion accept our^-asws Amr, Walayah (guardianship of Aimmah^-asws with Divine authority and knowledge) and denounces our^-asws enemy? He replied, Yes, O son of the Messenger of Allah^-saww he is a man of good understanding and strong religion.

I repent before Allah^-azwj and before you because of my intention about him and about myself. Instruct me, O son of the Messenger of Allah^-saww, Had he been a Nasib (hostile to Aimmah^-asws) was slaying lawful? The Imam^-asws said, You must return the trust to the one who has entrusted you and has expected you to provide him with good advice even if he is a killer of al-Hussain^-asws.[148]

Asking for the Interpretation of Dreams:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ الرُّؤْيَا عَلَى مَا تُعَبَّرُ فَقُلْتُ لَهُ إِنَّ بَعْضَ أَصْحَابِنَا رَوَى أَنَّ رُؤْيَا الْمَلِكِ كَانَتْ أَضْغَاثَ أَحْلَامٍ فَقَالَ أَبُو الْحَسَنِ ع إِنَّ امْرَأَةً رَأَتْ عَلَى عَهْدِ رَسُولِ اللَّهِ ص أَنَّ جِذْعَ بَيْتِهَا قَدِ انْكَسَرَ فَأَتَتْ رَسُولَ اللَّهِ ص فَقَصَّتْ عَلَيْهِ الرُّؤْيَا فَقَالَ لَهَا النَّبِيُّ ص يَقْدَمُ زَوْجُكِ

وَ يَأْتِي وَ هُوَ صَالِحٌ وَ قَدْ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ كَمَا قَالَ النَّبِيُّ ص ثُمَّ غَابَ عَنْهَا زَوْجُهَا غَيْبَةً أُخْرَى فَرَأَتْ فِي الْمَنَامِ كَأَنَّ جِذْعَ بَيْتِهَا قَدِ انْكَسَرَ فَأَتَتِ النَّبِيَّ ص فَقَصَّتْ عَلَيْهِ الرُّؤْيَا فَقَالَ لَهَا يَقْدَمُ زَوْجُكِ وَ يَأْتِي صَالِحاً فَقَدِمَ عَلَى مَا قَالَ ثُمَّ غَابَ زَوْجُهَا ثَالِثَةً فَرَأَتْ فِي مَنَامِهَا أَنَّ جِذْعَ بَيْتِهَا قَدِ انْكَسَرَ فَلَقِيَتْ رَجُلًا أَعْسَرَ فَقَصَّتْ عَلَيْهِ الرُّؤْيَا فَقَالَ لَهَا الرَّجُلُ السَّوْءُ يَمُوتُ زَوْجُكِ قَالَ فَبَلَغَ ذَلِكَ النَّبِيَّ ص فَقَالَ أَلَّا كَانَ عَبَّرَ لَهَا خَيْراً

It is from Ahmad ibn Muhammad Ibn al-Hasan ibn Jahm who says the following:

I heard it from Abu Al-Hasan^-asws that a dream turns true as one interprets it, I said, some of our companions says that the king (of Egypt in the Verse of Yousaf) got worried until he found its interpretation from Prophet Yousaf^-as (Josef).

Imam Abu Hassan^-asws said during the time of Prophet^-saww, a woman saw a dream that one of the pillars of her house has broken down.  She came to the Prophet^-saww and described her dream.  Prophet^-saww said: It means that your husband will return home with good news.  That woman’s husband had been away (as part of a trading caravan) and after some time he returned back (after a successful business trip) as per interpretation of the Prophet^-saww.

For the second time, when her husband was away, she saw a dream that a pillar of her house has fallen down, she was told the same interpretation by the Prophet of Allah^-saww, that he will return back with good news, it happened as per the interpretation of the dream. But, when her husband went away for the third time, she saw again (in her dream) that a pillar of her house has broken, this time she asked its interpretation from a fortune teller, who said, your husband has surely been killed, later, it turned out to have happened like that and when the news of his death came to the Prophet^-saww, Rasool Allah^-saww said, why did not he tell her its positive interpretation (like I^-saww did before).[149]

One Should Always Take a Positive Interpretation of a Dream:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ رَسُولَ اللَّهِ كَانَ يَقُولُ إِنَّ رُؤْيَا الْمُؤْمِنِ تُرِفُّ بَيْنَ السَّمَاءِ وَ الْأَرْضِ عَلَى رَأْسِ صَاحِبِهَا حَتَّى يُعَبِّرَهَا لِنَفْسِهِ أَوْ يُعَبِّرَهَا لَهُ مِثْلُهُ فَإِذَا عُبِّرَتْ لَزِمَتِ الْأَرْضَ فَلَا تَقُصُّوا رُؤْيَاكُمْ إِلَّا عَلَى مَنْ يَعْقِلُ

Several of our companions from Sahl ibn Ziyad and Ali ibn Ibrahim from his father all from Ibn Mahbub from Abd-Allah ibn Ghalib from Jabir ibn Yazid who has narrated the following from Abu Jafar^-asws:

Rasool Allah^-saww used to say that a dream of a Momin is suspended between the earth and the Heavens, dreams remains circulating on ones head until one takes its interpretation or someone else does that for him.  Whatever interpretation is taken, it happens like that so never narrate your dreams to worthless people.[150]

A Dream May only be Shared with a Trustworthy Momin:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الرُّؤْيَا لَا تُقَصُّ إِلَّا عَلَى مُؤْمِنٍ خَلَا مِنَ الْحَسَدِ وَ الْبَغْيِ

Muhammad ibn Yahya from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Qasim ibn Urwa who from Abu Basir who narrates the following from Abu Abd Allah^-asws said:

Rasool Allah^-saww said: A dream should not be told to anyone but to that Momin (believer) who is not jealous and a hypocrite.[151]

Iblis cannot come in a Dream in the Appearance of Prophet^-asws or an Imam^-asws or their followers:

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال حدثنا أحمد بن محمد بن سعيد الكوفي مولى بني هاشم عن علي بن الحسين بن علي بن فضال عن أبيه عن أبي الحسن علي بن موسى الرضا ع أنه قال له رجل من أهل خراسان يا ابن رسول الله رأيت رسول الله ص في المنام كأنه يقول لي كيف أنتم إذا دفن في أرضكم بضعتي و استحفظتم وديعتي و غيب في ثراكم نجمي فقال له الرضا ع أنا المدفون في أرضكم و أنا بضعة نبيكم فأنا الوديعة و النجم ألا و من زارني و هو يعرف ما أوجب الله تبارك و تعالى من حقي و طاعتي فأنا و آبائي شفعاؤه يوم القيامة و من كنا شفعاءه نجا و لو كان عليه مثل وزر الثقلين الجن و الإنس و لقد حدثني أبي عن جدي عن أبيه عن آبائه ع أن رسول الله ص قال من زارني في منامه فقد زارني لأن الشيطان لا يتمثل في صورتي و لا في صورة أحد من أوصيائي و لا في صورة أحد من شيعتهم و إن الرؤيا الصادقة جزء من سبعين جزءا من النبوة

Muhammad ibn Ibrahim ibn Ishaq al- Taleqani – may Allah be pleased with him narrated that Ahmad ibn Muhammad ibn Saeed al-Kufi – a chief of the Hashemite tribe – quoted on the authority of Ali ibn AI-Hassan ibn Ali ibn Fadhdhal, on the authority of his father the following:

A man from Khorasan told Abul Hassan Ali ibn Musa AI-Reza^-asws, son of the Prophet of Allah^-saww! I saw the Prophet of Allah^-saww in a dream. The Prophet^-saww asked me, How will you be when one of my own flesh and blood is buried in your land, you are asked to protect my trust, and my star (AI-Reza^-asws) when he disappears in your soil?’ Then AI-Reza^-asws told him, I am the one who will be buried in your land. I am a piece of the flesh and blood of your Prophet^-saww. I^-asws am the trusted one and I^-asws am the star. Know that whoever visits me^-asws recognizing my rightfulness and obeys me^-asws as Allah^-azwj has Made it incumbent upon him to do so – my forefathers^-asws and I^-asws will intercede on his behalf on the Resurrection Day. Whoever on whose behalf we^-asws intercede shall be saved, even if there is the heavy burden of sin of the Jinn and the men on him.

In fact, my father^-asws quoted on the authority of my grandfather^-asws, on the authority of his father^-asws, on the authority of his forefather^-asws that Allah^-azwjs Prophet^-saww said, Whoever visits me^-saww in his dream, it is as if he has visited me^-saww since Satan cannot appear to be like me, or appear to be like anyone of my Testamentary Trustees^-asws (the 12 Imams^-asws). Neither can Satan appear to be like any of their followers. Indeed truthful dreams are one of the seventy parts of Prophethood.[152]

Instructions of Imam^-asws in Dreams:

مُحَمَّدُ بْنُ الْحَسَنِ الطَّاطَرِيُّ عَمَّنْ ذَكَرَهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَانِسِيِّ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ إِنِّي رَأَيْتُ فِي الْمَنَامِ أَنِّي قُلْتُ لَكَ إِنَّ الْقِتَالَ مَعَ غَيْرِ الْإِمَامِ الْمَفْرُوضِ طَاعَتُهُ حَرَامٌ مِثْلَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ فَقُلْتَ لِي هُوَ كَذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ كَذَلِكَ هُوَ كَذَلِكَ

Muhammad ibn al-Hassan al-Tatriy has narrated from those who he has mentioned in his book – from Ali ibn al-Numan from Suwayd al-Qalanisiy from Bashir al-Dahhan who has said:

I once said to Abu Abd Allah^-asws I saw a dream in which I said to you, ‘Fighting alongside one who is not an Imam, obedience to whom is obligatory, is unlawful just like consuming dead animals, blood and pork for food. You said to me (in my dream), That is how it is! Abu Abd Allah^-asws then said, That is how it is! That is how it is![153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَانِسِيِّ عَنْ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ إِنِّي رَأَيْتُ فِي الْمَنَامِ أَنِّي قُلْتُ لَكَ إِنَّ الْقِتَالَ مَعَ غَيْرِ الْإِمَامِ الْمُفْتَرَضِ طَاعَتُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ فَقُلْتَ لِي نَعَمْ هُوَ كَذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ كَذَلِكَ هُوَ كَذَلِكَ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hussain, from Ali ibn al-Numan from Suwayd al-Qalanisiy from Bashir who has said:

I once said to Abu Abd Allah^-asws: I saw a dream in which I said to you, ‘Fighting alongside an Imam to whom obedience is not obligatory is unlawful like consuming dead animals, blood and pork for food, and you said to me, Yes, that is how it is.  Abu Abd Allah^-asws then said, That is how it is! That is how it is![154]

Note: These days, we are not so fortunate to visit Imam^ajfj and obtain interpretation of our dreams, however, when such instructions are given to someone, where we have the option to act or refrain and are unable to decide if we should also act on someone’s dream, we can do the Istikhara of Imam-e-Zaman^ajfj, which we will discuss in the subsequent chapters.

Those Who Don’t See Dreams:

وَ قَالَ ص لَا يَحْزَنُ أَحَدُكُمْ أَنْ تُرْفَعَ عَنْهُ الرُّؤْيَا فَإِنَّهُ إِذَا رَسَخَ فِي الْعِلْمِ رُفِعَتْ عَنْهُ الرُّؤْيَا

The Prophet^-saww said:  You should not be sad when you do not see a dream. The highly educated ones cannot see visions.[155]

The Ilhaam/Basharat (Inspiration):

It is an extremely delicate subject, as Iblis^-la is able to conspire into people’s hearts and Allah^-azwj and His^-azwj Guides^-asws would help people against him, through, inspiration, or counter what Iblis^-la tells us or alternatively, Iblis^-la will conspire when we are inspired with ‘Heavenly initiatives’.  How do we find out which message is coming from which source?  One needs to be very careful if one is directed in the right direction, if still unclear, should supplicate and ask for further clear signs and/or seek guidance through ‘Istikhara’.  See the method of taking ‘Istikhara in Appendix II.

تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ )222 & (26: يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ )223(26:

They descend upon every lying, sinful one (26:222). They incline their ears, and most of them are liars (26:223).

قال حدثني جعفر بن محمد الفزاري قال حدثنا محمد [بن‏] الحسين بن علي بن [محمد بن‏] الفضيل عن خيثمة الجعفي قال دخلت على أبي جعفر ع فقال لي يا خيثمة إن شيعتنا أهل البيت يقذف في قلوبهم الحب لنا أهل البيت و يلهمون حبنا أهل البيت ألا إن الرجل يحبنا و يحتمل ما يأتيه من فضلنا و لم يرنا و لم يسمع كلامنا لما يريد الله به من الخير و هو قول الله وَ الَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً وَ آتاهُمْ تَقْواهُمْ يعني من لقينا و سمع كلامنا زاده الله هدى على هداه [هداية] يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ لا تُبْطِلُوا أَعْمالَكُمْ

Al-Hassan ibn Ali ibn Mohammed ibn al-Toufal reports from Khamisa al-Jaffi, who says that once I went to see Imam Abi Jafar^-asws, who said to me:

Imam Mohammed Baqir^-asws said: O Khasmiya ! Shias are considered to be in the Ahl al-Bayt^-asws, the love of Ahl Al-Bayt^-asws is planted in their hearts and they get inspiration about loving them^-asws, our love comes to a person as a blessing from Allah^-azwj, who prepares him to sustain it as a treasure from Him^-azwj, as Allah^-azwj says: (47:17) And (as for) those who follow the right direction, He increases them in guidance and gives them their guarding (against evil). Which means, he is guided and inspired by Allah^-azwj to the Just path as He^-azwj Says: O you who believe! Obey Allah and obey the Messenger, and do not make your deeds go in vain. (47:33). [156]

Hearts of Believers Get Inspiration:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع أَخْبِرْنِي عَنْ مَعْرِفَةِ الْإِمَامِ مِنْكُمْ وَاجِبَةٌ عَلَى‏ جَمِيعِ الْخَلْقِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مُحَمَّداً ص إِلَى النَّاسِ أَجْمَعِينَ رَسُولًا وَ حُجَّةً لِلَّهِ عَلَى جَمِيعِ خَلْقِهِ فِي أَرْضِهِ فَمَنْ آمَنَ بِاللَّهِ وَ بِمُحَمَّدٍ رَسُولِ اللَّهِ وَ اتَّبَعَهُ وَ صَدَّقَهُ فَإِنَّ مَعْرِفَةَ الْإِمَامِ مِنَّا وَاجِبَةٌ عَلَيْهِ وَ مَنْ لَمْ يُؤْمِنْ بِاللَّهِ وَ بِرَسُولِهِ وَ لَمْ يَتَّبِعْهُ وَ لَمْ يُصَدِّقْهُ وَ يَعْرِفْ حَقَّهُمَا فَكَيْفَ يَجِبُ عَلَيْهِ مَعْرِفَةُ الْإِمَامِ وَ هُوَ لَا يُؤْمِنُ بِاللَّهِ وَ رَسُولِهِ وَ يَعْرِفُ حَقَّهُمَا قَالَ قُلْتُ فَمَا تَقُولُ فِيمَنْ يُؤْمِنُ بِاللَّهِ وَ رَسُولِهِ وَ يُصَدِّقُ رَسُولَهُ فِي جَمِيعِ مَا أَنْزَلَ اللَّهُ يَجِبُ عَلَى أُولَئِكَ حَقُّ مَعْرِفَتِكُمْ قَالَ نَعَمْ أَ لَيْسَ هَؤُلَاءِ يَعْرِفُونَ فُلَاناً وَ فُلَاناً قُلْتُ بَلَى قَالَ أَ تَرَى أَنَّ اللَّهَ هُوَ الَّذِي أَوْقَعَ فِي قُلُوبِهِمْ مَعْرِفَةَ هَؤُلَاءِ وَ اللَّهِ مَا أَوْقَعَ ذَلِكَ فِي قُلُوبِهِمْ إِلَّا الشَّيْطَانُ لَا وَ اللَّهِ مَا أَلْهَمَ الْمُؤْمِنِينَ حَقَّنَا إِلَّا اللَّهُ عَزَّ وَ جَلَّ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Hassan ibn Mahbub from Hisham ibn Salim from Zurara who has said:

Once, I said to Abu Jafar^-asws: ‘Is recognising the Imam^-asws from among you obligatory on all creatures? The Imam^-asws said, Allah^-azwj sent Muhammad^-saww to all people as His^-azwj Messenger^-saww and as His^-azwj authority over all creatures on earth. Those who believe in Allah^-azwj and that Muhammad^-saww is His^-azwj Messenger and who have followed him and acknowledged his message, on such people it is obligatory to recognise the Imam^-asws from us^-asws. Those who do not believe in Allah^-azwj and in His messenger^-saww and who do not follow him^-saww and do not acknowledge him^-asws knowing about the rights of Allah^-azwj and His messenger^-saww, then how can recognition of the Imam^-asws be obligatory on them? They do not believe in Allah^-azwj and in His messenger^-saww, do not follow him^-asws while they know about their rights.

I then asked: What do you say about those who believe in Allah^-azwj and His messenger^-saww, who acknowledge His messenger^-saww in all the matters that Allah^-azwj has Sent, is it obligatory for them to recognise the Imam^-asws from you?

The Imam^-asws said: Yes, it is obligatory. Do they not recognise so and so? I said, Yes, they do.  The Imam^-asws then said: Do you think Allah^-azwj is the one who has placed such recognition (of so and so) in their hearts? I say it by Allah^-azwj that no one other than Satan has placed such recognition in their hearts. I swear by Allah^-azwj that no one other than Allah^-azwj has َلْهَمَ inspired the hearts of the believers with (the recognition of) our^-asws rights.[157]

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ قُثَمَ أَبِي قَتَادَةَ الْحَرَّانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً

إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ فَقَالَ يَا هَمَّامُ الْمُؤْمِنُ هُوَ الْكَيِّسُ الْفَطِنُ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْ‏ءٍ صَدْراً وَ أَذَلُّ شَيْ‏ءٍ نَفْساً زَاجِرٌ عَنْ كُلِّ فَانٍ حَاضٌّ عَلَى كُلِّ حَسَنٍ لَا حَقُودٌ وَ لَا حَسُودٌ وَ لَا وَثَّابٌ وَ لَا سَبَّابٌ وَ لَا عَيَّابٌ وَ لَا مُغْتَابٌ يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلُ الْغَمِّ بَعِيدُ الْهَمِّ كَثِيرُ الصَّمْتِ وَقُورٌ ذَكُورٌ صَبُورٌ شَكُورٌ مَغْمُومٌ بِفِكْرِهِ مَسْرُورٌ بِفَقْرِهِ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ رَصِينُ الْوَفَاءِ قَلِيلُ

Muhammad ibn Jafar has narrated from Muhammad ibn lsmail from Abd Allah ibn Dahir from al-Hassan ibn Yahya from Qathm abu Qatadah al-Harrani from Abd Allah ibn Yunus who has narrated the following from Abu Abd Allah^-asws:

Once a man called Hammam, a devoted worshipper practicing religious rules and a hardworking man came to Amir-ul-momineen^-asws, during his speech and said, O Amir-ul-momineen^-asws, describe for us the qualities of the believer as if we see him before our eyes.

Amir-ul-momineen^-asws said, O Hammam, a believer is a smart, intelligent one whose delight is on his face and whose sadness is in his heart, his chest is vastly open, his soul is most humble, he criticizes ones leaning to every mortal, exhorts to go for everything good.

He is not hateful, quarrelsome, and scandalous. He is neither faultfinding nor a backbiting one.  He dislikes high positions and is an enemy of fame and publicity. He is الْهَمِّ inspired to grief which lasts for a long time; his ambition is far reaching.

He very often remains silent, dignified, ever remembering (the Lord^-saww), and exercising patience, grateful, sad due to his thoughts, happy with his poverty.[158]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ ذَنْباً

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn Isa who from Al-Abbas ibn Musa al-Warraq who from Ali al-Ahmasi, who form a man who has narrated the following from Abu Jafar^-asws:

The Messenger of Allah^-saww has said: Anxiety and sadness continues to الْهَمُّ descend on a believer’s heart until no sin is left on him.[159]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ مِنْ ذَنْبٍ

Ali ibn Ibrahim has narrated from his father who from ibn Abu Umayr who from Ali Al-Ahmasi, who from a man who has narrated the following from Abu Jafar^-asws:

A believer continues to get الْهَمُّ inspiration of anxiety and sadness until no sin is left on him.[160]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع هَلْ تَعْرِفُونَ طُولَ الْبَلَاءِ مِنْ قِصَرِهِ قُلْنَا لَا قَالَ إِذَا أُلْهِمَ أَحَدُكُمُ الدُّعَاءَ عِنْدَ الْبَلَاءِ فَاعْلَمُوا أَنَّ الْبَلَاءَ قَصِيرٌ

Ali ibn Ibrahim has narrated fro his father who from ibn abu Umayr who from Hisham ibn Salim who has said:

Abu Abd Allah^-asws once asked: Can you tell if a misfortune is of a lengthy duration or a shorter one?  We said: No, we do not know.  The Imam^-asws said: Whenever any of you is الْهَمُّ inspired to pray then you should know that the misfortune is of a shorter duration.[161]

Waswasa (inspiration) of Iblis^-la:

مُحَمَّدُ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الْكَشِّيُّ فِي كِتَابِ الرِّجَالِ عَنْ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْعَبْدِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ عَبْدَ اللَّهِ بْنَ سَبَإٍ كَانَ يَدَّعِي النُّبُوَّةَ وَ كَانَ يَزْعُمُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع هُوَ اللَّهُ تَعَالَى عَنْ ذَلِكَ فَبَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَدَعَاهُ فَسَأَلَهُ فَأَقَرَّ وَ قَالَ نَعَمْ أَنْتَ هُوَ وَ قَدْ كَانَ أُلْقِيَ فِي رُوعِي أَنَّكَ أَنْتَ اللَّهُ وَ أَنَا نَبِيٌّ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَيْلَكَ قَدْ سَخِرَ مِنْكَ الشَّيْطَانُ فَارْجِعْ عَنْ هَذَا ثَكِلَتْكَ أُمُّكَ وَ تُبْ فَأَبَى فَحَبَسَهُ وَ اسْتَتَابَهُ ثَلَاثَةَ أَيَّامٍ فَلَمْ يَتُبْ فَأَخْرَجَهُ فَأَحْرَقَهُ بِالنَّارِ الْحَدِيثَ

Mohammed ibn Ummr ibn Abd al-Aziz al-Kashi has narrated in his book, that he has heard it from Mohammed ibn Qualiya, who from Saeed ibn Abd Allah, who from Mohammed Ibn Usman al-Abdi, who from Younis ibn Abd al-Raman, who from Abd Allah ibn Sanan, who has narrated the following from his father:

Abi Jafar^-asws has said: Abd Allah bin Saba was claiming the prophethood and said to Amir-ul-Momineen^-asws that you^-asws are Allah Tallah and I have been asked to propagate it. Amir-ul-Momineen^-asws said: these are blatant lies, he said but you are Allah, since I have been told in my dream that you are Howa (Allah) and I am your prophet. Amir-ul-Momineen^-asws said, may your mother cry for you, you have been misguided by the Iblis, repent! He refused, he was given three days to repent but he did not change his stance and was thrown into fire.[162]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَسْوَسَةِ وَ إِنْ كَثُرَتْ فَقَالَ لَا شَيْ‏ءَ فِيهَا تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ

Al-Hussain ibn Mohammed who from Mualla ibn Mohammed who from Alsha, who from Mohammed ibn Hamran has narrated the following:

Once I asked Abu Abd Allah^-asws, What if temptation (souls tale telling) becomes a great deal?

The Imam^-asws replied:  There is nothing in it. Say, No one deserves to be worshipped except Allah’.[163]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ قَالَ جَمِيلٌ فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْ‏ءٌ قُلْتُ لَا إِلَهَ إِلَّا اللَّهُ فَيَذْهَبُ عَنِّي

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Jamil ibn Darraj who has said:

Once I asked Abu Abd Allah^-asws A great thing happens in my heart. The Imam^-asws told me to say, لَا إِلَهَ إِلَّا اللَّهُ No one deserves to be worshipped except Allah. Jamil has said, Whenever anything happens in my heart I say, No one deserves to be worshipped except Allah^-azwj, and it goes away.[164]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ هَلَكْتُ فَقَالَ لَهُ ع أَتَاكَ الْخَبِيثُ فَقَالَ لَكَ مَنْ خَلَقَكَ فَقُلْتَ اللَّهُ فَقَالَ لَكَ اللَّهُ مَنْ خَلَقَهُ فَقَالَ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَكَانَ كَذَا فَقَالَ رَسُولُ اللَّهِ ص ذَاكَ وَ اللَّهِ مَحْضُ الْإِيمَانِ  قَالَ ابْنُ أَبِي عُمَيْرٍ فَحَدَّثْتُ بِذَلِكَ عَبْدَ الرَّحْمَنِ بْنَ الْحَجَّاجِ فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص إِنَّمَا عَنَى بِقَوْلِهِ هَذَا وَ اللَّهِ مَحْضُ الْإِيمَانِ خَوْفَهُ أَنْ يَكُونَ قَدْ هَلَكَ حَيْثُ عَرَضَ لَهُ ذَلِكَ فِي قَلْبِهِ

Ibn abu Umayr has narrated from Muhammad ibn Muslim who has narrated the following from abu Abd Allah^-asws:

Once a man came to the Holy Prophet^-saww and said. O Messenger of Allah^-saww, I am destroyed, and the Messenger of Allah^-saww said, Has the filthy one come to you and asked you, Who has created you? And you said, Allah^-azwj has created me, and he said, Who has created Allah^-azwj? The man said, Yes, by the One Who has sent you with the truth, it was just as you said. The Messenger of Allah^-saww said, ‘That by Allah is pure belief’. Ibn abu Umayr has said that I told this to Abd al-Rahman ibn al-Hajjaj and he said that his father narrated to him from Abu Abd Allah^-asws who has said: By saying, This by Allah^-azwj it is pure belief the Messenger of Allah^-saww referred to his fear of temptation and to the degree that he thought it (such tale-telling of souls) is destructive.[165]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع يَشْكُو إِلَيْهِ لَمَماً يَخْطُرُ عَلَى بَالِهِ فَأَجَابَهُ فِي بَعْضِ كَلَامِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنْ شَاءَ ثَبَّتَكَ فَلَا يَجْعَلُ لِإِبْلِيسَ عَلَيْكَ طَرِيقاً قَدْ شَكَا قَوْمٌ إِلَى النَّبِيِّ ص لَمَماً يَعْرِضُ لَهُمْ لَأَنْ تَهْوِيَ بِهِمُ الرِّيحُ أَوْ يُقَطَّعُوا أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يَتَكَلَّمُوا بِهِ فَقَالَ رَسُولُ اللَّهِ ص أَ تَجِدُونَ ذَلِكَ قَالُوا نَعَمْ فَقَالَ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ ذَلِكَ لَصَرِيحُ الْإِيمَانِ فَإِذَا وَجَدْتُمُوهُ فَقُولُوا آمَنَّا بِاللَّهِ وَ رَسُولِهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad (all them) from Ali ibn Mahziyar who has said:

A man wrote to Abu Jafar^-asws and complained about what would pass in his mind. The Imam answered him in certain parts of his words: If Allah, the Most Majestic, the Most Holy, wills. He will keep you steadfast and He will not allow Satan to find way in you. Certain people complained to the Holy Prophet for what happened in their mind so much so that they liked to be blown away by the wind or being cut in pieces than to speak out of that thing in their mind. The Messenger of Allah asked, Do you find that? They said, Yes we do. The Messenger of Allah said, By the One in whose hands is my soul that it is clear belief. Whenever you sense it say, We believe in Allah and His Messenger and there is no means and power without Allah.[166]

The Taweez (Amulet):

We present some Ahadith related to ‘Taweez’ here with some more examples of ‘Taweez’ are given in Appendix III.

لا ينفخ المرء موضع سجوده و لا في طعامه و لا في شرابه و لا في تعويذه

(Amir-ul-Momineen^-asws said) One should not puff in prostration of the ritual prayers, nor in the food, drink or on amulet (Taweez).[167]

الْحُسَيْنُ بْنُ بِسْطَامَ وَ أَخُوهُ عَبْدُ اللَّهِ فِي طِبِّ الْأَئِمَّةِ ع عَنْ مُحَمَّدِ بْنِ يَزِيدَ الْكُوفِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ رُقْيَةِ الْعَقْرَبِ وَ الْحَيَّةِ وَ النُّشْرَةِ وَ رُقْيَةِ الْمَجْنُونِ وَ الْمَسْحُورِ الَّذِي يُعَذَّبُ فَقَالَ يَا ابْنَ سِنَانٍ لَا بَأْسَ بِالرُّقْيَةِ وَ الْعُوذَةِ وَ النُّشْرَةِ إِذَا كَانَتْ مِنَ الْقُرْآنِ وَ مَنْ لَمْ يَشْفِهِ الْقُرْآنُ فَلَا شَفَاهُ اللَّهُ وَ هَلْ شَيْ‏ءٌ أَبْلَغُ فِي هَذِهِ الْأَشْيَاءِ مِنَ الْقُرْآنِ أَ لَيْسَ اللَّهُ يَقُولُ وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ أَ لَيْسَ يَقُولُ اللَّهُ جَلَّ ثَنَاؤُهُ لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى‏ جَبَلٍ لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ وَ سَلُونَا نُعَلِّمْكُمْ وَ نُوقِفْكُمْ عَلَى قَوَارِعِ الْقُرْآنِ لِكُلِّ دَاءٍ

Al-Hussain ibn Bastam Abd and his brother has narrated from Abd Allah in the book of Medicine of Aaimmah^-asws, from Mohammed ibn yazeed ibn al-Kufi, who from al-Nazr ibn Suid, who from Abdullah ibn Sinan who has narrated the following:

I asked Abu Abd Allah^-asws about the Taweez of scorpion and snake and the spell and Taweez for insane and the enchanted who is in torment. He^-asws replied O Ibn Sinan there is no objection to the Taweez, supplication and recitation if they are taken from the Quran. If one is not cured by the Quran Allah^-azwj does not cure him. Is there anything more effective in these matters than Quran?

Did not Allah^-azwj Say: – We send down of Quran that which is a cure and mercy to the believers? (17:82). Did He^-azwj not say If We had sent down this Quran upon a mountain thou wouldst have seen it humbled, split asunder out of the fear of Allah (59:21). However, ask us^-asws, we^-asws will teach you and acquaint you with the verses of the Quran for every illness.[168]

Many of Taweez (Amulets) are Shirk:

وَ عَنْ (أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ) قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع أَ نَتَعَوَّذُ بِشَيْ‏ءٍ مِنْ هَذِهِ الرُّقَى قَالَ لَا إِلَّا مِنَ الْقُرْآنِ إِنَّ عَلِيّاً ع كَانَ يَقُولُ إِنَّ كَثِيراً مِنَ الرُّقَى وَ التَّمَائِمِ مِنَ الْإِشْرَاكِ

Ahmad Ibn Muhammad narrates from Mohammed ibn Muslim who said:

I asked Abu Jafar Al-Baqir^-asws: Should I seek protection by using some of these Taweez (charms)? He^-asws replied Only those from the Quran for Amir Al-Momineen^-asws would say that many of the Charms and Amulets are Shirk.[169]

وَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ السَّعْدِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ كَثِيراً مِنَ التَّمَائِمِ شِرْكٌ

Jafar ibn Abd Allah ibn Maymun al-Sadi narrated from Nasr ibn Yazid, who from Al-Qasim the following:

Abu Abd Allah Al-Sadiq^-asws said that many of the Amulets are Shirk.[170]

وَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا بَأْسَ بِالرُّقَى مِنَ الْعَيْنِ وَ الْحُمَّى وَ الضِّرْسِ وَ كُلِّ ذَاتِ هَامَّةٍ لَهَا حُمَةٌ إِذَا عَلِمَ الرَّجُلُ مَا يَقُولُ لَا يُدْخِلْ فِي رُقْيَتِهِ وَ عُوذَتِهِ شَيْئاً لَا يَعْرِفُهُ

Ibrahim ibn Mamoon narrates heard from Hammad ibn Isa who from Shuaib al-Aqar Kufi, who from Abi Basir the following:

Abu Abdullah^-asws said: ‘There is no objection to charms for evil eye, for fever for teeth and for every serious illness accompanied by a fever. When a person is aware of what he says, nothing unknown enters his invocations.[171]

قال الإمام ع قال الصادق ع وَ لَمَّا جاءَهُمْ جاء هؤلاء اليهود و من يليهم من النواصب رَسُولٌ مِنْ عِنْدِ اللَّهِ [مُصَدِّقٌ لِما مَعَهُمْ‏] القرآن مشتملا على [وصف‏] فضل محمد و علي، و إيجاب ولايتهما، و ولاية أوليائهما، و عداوة أعدائهما نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتابَ [كِتابَ اللَّهِ‏] اليهود التوراة و كتب أنبياء الله ع وَراءَ ظُهُورِهِمْ و تركوا العمل بما فيها و حسدوا محمدا على نبوته، و عليا على وصيته، و جحدوا على ما وقفوا عليه من فضائلهما كَأَنَّهُمْ لا يَعْلَمُونَ فعلوا من جحد ذلك و الرد له فعل من لا يعلم، مع علمهم بأنه حق. وَ اتَّبَعُوا هؤلاء اليهود و النواصب ما تَتْلُوا ما تقرأ الشَّياطِينُ عَلى‏ مُلْكِ سُلَيْمانَ و زعموا أن «سليمان» بذلك السحر و النيرنجات نال ما ناله من الملك العظيم فصدوهم به عن كتاب الله، و ذلك أن اليهود الملحدين و النواصب المشاركين لهم في‏ إلحادهم لما سمعوا من رسول الله ص فضائل علي بن أبي طالب ع، و شاهدوا منه و من علي ع المعجزات التي أظهرها الله تعالى لهم على أيديهما، أفضى بعض اليهود و النصاب إلى بعض و قالوا ما محمد إلا طالب دنيا بحيل و مخاريق و سحر و نيرنجات تعلمها، و علم عليا ع بعضها، فهو يريد أن يتملك علينا في حياته، و يعقد الملك لعلي بعده، و ليس ما يقوله عن الله تعالى بشي‏ء، إنما هو قوله فيعقد علينا و على ضعفاء عباد الله بالسحر و النيرنجات التي يستعملها، و أوفر الناس كان حظا من هذا السحر «سليمان بن داود» الذي ملك بسحره الدنيا كلها من الجن و الإنس و الشياطين، و نحن إذا تعلمنا بعض ما كان تعلمه سليمان، تمكنا من إظهار مثل ما يظهره محمد و علي، و ادعينا لأنفسنا ما يجعله محمد لعلي، و قد استغنينا عن الانقياد لعلي. فحينئذ ذم الله تعالى الجميع من اليهود و النواصب

فقال الله عز و جل نبذوا كتاب الله الآمر بولاية محمد و علي وراء ظهورهم فلم يعملوا به وَ اتَّبَعُوا ما تَتْلُوا كفرة الشَّياطِينُ من السحر و النيرنجات عَلى‏ مُلْكِ سُلَيْمانَ الذين يزعمون أن سليمان به ملك و نحن أيضا به نظهر العجائب حتى ينقاد لنا الناس و نستغني عن الانقياد لعلي ع. قالوا و كان سليمان كافرا ساحرا ماهرا، بسحره ملك ما ملك، و قدر على ما قدر فرد الله تعالى عليهم فقال وَ ما كَفَرَ سُلَيْمانُ و لا استعمل السحر كما قال هؤلاء الكافرون وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ أي بتعليمهم الناس السحر الذي نسبوه إلى سليمان كفروا، ثم قال وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبابِلَ هارُوتَ وَ مارُوتَ قال كفر الشياطين بتعليمهم الناس السحر، و بتعليمهم إياهم بما أنزل الله على الملكين ببابل هاروت و ماروت اسم الملكين. قال الصادق ع و كان بعد نوح ع قد كثر

السحرة و المموهون، فبعث الله تعالى ملكين إلى نبي ذلك الزمان بذكر ما يسحر به السحرة، و ذكر ما يبطل به سحرهم و يرد به كيدهم. فتلقاه النبي عن الملكين و أداه إلى عباد الله بأمر الله، و أمرهم أن يقفوا به على السحر و أن يبطلوه، و نهاهم أن يسحروا به الناس. و هذا كما يدل على السم ما هو، و على ما يدفع به غائلة السم، ثم يقال للمتعلم ذلك هذا السم، فمن رأيته سم فادفع غائلته بكذا، و إياك أن تقتل بالسم أحدا. ثم قال وَ ما يُعَلِّمانِ مِنْ أَحَدٍ و هو أن ذلك النبي أمر الملكين أن يظهرا للناس بصورة بشرين و يعلمانهم ما علمهما الله تعالى من ذلك و يعظاهم فقال الله تعالى وَ ما يُعَلِّمانِ مِنْ أَحَدٍ ذلك السحر و إبطاله حَتَّى يَقُولا للمتعلم إِنَّما نَحْنُ فِتْنَةٌ امتحان. للعباد ليطيعوا الله عز و جل فيما يتعلمون من هذا، و يبطلوا به كيد الساحر، و لا يسحروا لهم. فَلا تَكْفُرْ باستعمال هذا السحر و طلب الإضرار به و دعاء الناس إلى أن يعتقدوا [بك‏] إنك به تحيي و تميت، و تفعل ما لا يقدر عليه إلا الله تعالى، فإن ذلك كفر. قال الله تعالى فَيَتَعَلَّمُونَ يعني طالبي السحر مِنْهُما يعني مما كتبت الشياطين‏ على ملك سليمان من النيرنجات، و ما أنزل على الملكين ببابل هاروت و ماروت، يتعلمون من هذين الصنفين ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ هذا من يتعلم للإضرار بالناس، يتعلمون التفريق بضروب الحيل و التمائم و الإيهام أنه قد دفن [كذا] و عمل كذا ليجلب قلب المرأة عن الرجل، و قلب الرجل عن المرأة و يؤدي إلى الفراق بينهما. ثم قال الله عز و جل وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ أي ما المتعلمون لذلك بضارين به من أحد إلا بإذن الله بتخلية الله و علمه، فإنه لو شاء لمنعهم بالجبر و القهر. ثم قال وَ يَتَعَلَّمُونَ ما يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ لأنهم إذا تعلموا ذلك السحر ليسحروا به و يضروا، فقد تعلموا ما يضرهم في دينهم و لا ينفعهم فيه، بل ينسلخون عن دين الله بذلك. وَ لَقَدْ عَلِمُوا هؤلاء المتعلمون لَمَنِ اشْتَراهُ بدينه الذي ينسلخ عنه بتعلمه ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ من نصيب في ثواب الجنة وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ و رهنوها بالعذاب لَوْ كانُوا يَعْلَمُونَ أي لو كانوا يعلمون أنهم قد باعوا الآخرة، و تركوا نصيبهم من الجنة، لأن المتعلمين لهذا السحر هم الذين يعتقدون أن لا رسول، و لا إله، و لا بعث، و لا نشور. فقال وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ لأنهم يعتقدون أن لا آخرة، فهم يعتقدون أنها إذا لم تكن آخرة فلا خلاق لهم في دار بعد الدنيا، و إن كان [بعد الدنيا] آخرة فهم مع كفرهم بها لا خلاق لهم فيها. ثم قال وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ باعوا به أنفسهم بالعذاب، إذا باعوا الآخرة بالدنيا و رهنوا بالعذاب [الدائم‏] أنفسهم لَوْ كانُوا يَعْلَمُونَ أنهم قد باعوا أنفسهم بالعذاب و لكن لا يعلمون ذلك لكفرهم به. فلما تركوا النظر في حجج الله حتى يعلموا، عذبهم على اعتقادهم الباطل و جحدهم الحق. قال أبو يعقوب و أبو الحسن قلنا للحسن أبي القائم ع فإن قوما عندنا يزعمون أن هاروت و ماروت ملكان اختارتهما الملائكة لما كثر عصيان بني آدم، و أنزلهما الله مع ثالث لهما إلى الدنيا، و أنهما افتتنا بالزهرة، و أرادا الزنا

بها، و شربا الخمر، و قتلا النفس المحرمة، و أن الله تعالى يعذبهما ببابل، و أن السحرة منهما يتعلمون السحر و أن الله تعالي مسخ تلك المرأة هذا الكوكب الذي هو الزهرة. فقال الإمام ع معاذ الله من ذلك، إن ملائكة الله تعالى معصومون [من الخطإ] محفوظون من الكفر و القبائح بألطاف الله تعالى، فقال الله عز و جل فيهم لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ و قال تعالى وَ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ يعني الملائكة لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْتَحْسِرُونَ. يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ. و قال في الملائكة بَلْ عِبادٌ مُكْرَمُونَ. لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ إلى قوله وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ. ثم قال لو كان كما يقولون كان الله قد جعل هؤلاء الملائكة خلفاءه على الأرض و كانوا كالأنبياء في الدنيا و كالأئمة، فيكون من الأنبياء و الأئمة قتل النفس و فعل الزنا

ثم قال أ و لست تعلم أن الله تعالى لم يخل الدنيا قط من نبي أو إمام من البشر أ و ليس الله يقول وَ ما أَرْسَلْنا مِنْ قَبْلِكَ يعني إلى الخلق إِلَّا رِجالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرى‏ فأخبر الله أنه لم يبعث الملائكة إلى الأرض ليكونوا أئمة و حكاما، و إنما أرسلوا إلى أنبياء الله. قالا قلنا له ع فعلى هذا لم يكن إبليس أيضا ملكا فقال لا، بل كان من الجن، أ ما تسمعان أن الله تعالى يقول وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ. فأخبر أنه كان من الجن، و هو الذي قال الله تعالى وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ. و قال الإمام ع حدثني أبي، عن جدي، عن الرضا، عن آبائه ع، عن علي ع، عن رسول الله ص أن الله اختارنا معاشر آل محمد، و اختار النبيين و اختار الملائكة المقربين، و ما اختارهم إلا على علم منه بهم أنهم لا يواقعون ما يخرجون به عن ولايته، و ينقطعون به عن عصمته، و ينضمون به إلى المستحقين لعذابه و نقمته. قالا فقلنا له فقد روي لنا أن عليا ع لما نص عليه رسول الله ص بالولاية و الإمامة، عرض الله في السماوات ولايته على فئام و فئام من الملائكة، فأبوها فمسخهم الله ضفادع.

فقال معاذ الله هؤلاء المكذبون [لنا، المفترون‏] علينا، الملائكة هم رسل الله فهم كسائر أنبياء الله إلى الخلق، أ فيكون منهم الكفر بالله قلنا لا. قال فكذلك الملائكة، إن شأن الملائكة عظيم، و إن خطبهم لجليل قوله عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا لا تَقُولُوا راعِنا وَ قُولُوا انْظُرْنا وَ اسْمَعُوا وَ لِلْكافِرِينَ عَذابٌ أَلِيمٌ

Imam Hassan Al-Askari^-asws says that Imam Al-Sadiq^-asws said: And when there came to them Came to these Jews and the Nasibis a Messenger from Allah verifying that which they have The Quran which contains the qualities and virtues of Muhammad^-saww and Ali^-asws, obligating their^-asws Mastership and the friendship of their^-asws friends, and the enmity to their^-asws enemies a party of those who were given the Book threw the Book of Allah The Jews, threw the Torah and the Books of the Prophet^-asws of Allah^-azwj behind their backs and avoided acting upon that which was in it, and envied Muhammad^-saww on his^-saww Prophet-hood, and Ali^-asws on his^-asws Trusteeship, and struggled against what they knew about their^-asws preferences (over other Divine Representatives^-as) as if they knew nothing their strived against them^-asws, and denied them^-asws by their actions that they pretended that they did not know these, although they knew fully about the truth.

And they followed These Jews and Nasibis what the Shaitans chanted of sorcery in the reign of Sulaiman what they had read, and thought that Sulaiman^-as had created this great kingdom based on sorcery taken from the Book of Allah^-azwj, and that these Jews and Nasibis who were partners with them in this. When they heard from the Messenger of Allah^-saww the virtues of Ali^-asws Bin Abu Talib^-asws, and having witnessed the miracles which Allah^-azwj Manifested by the hands of both of them^-asws. Some of the Jews and the Nasibis said to each other: Muhammad^-saww is only seeking this world by using this as an excuse, and the Taweez (charms) and sorcery is what he^-saww has learnt and has also taught Ali^-asws some of that. He^-saww wants to be a king over us during his^-saww lifetime, and intends to hand over the kingdom to Ali^-asws after him^-saww. There is nothing of that which he^-saww is saying is from Allah^-azwj. His^-saww words that he^-saww is using against us and the weak servants of Allah^-azwj, are sorcery and charms. And more people have been fortunate to have this sorcery. Sulaiman^-as Bin Dawood^-as created a kingdom by sorcery over the whole world, from the Jinn, and the people, and the devils. If we were to learn some of the sorcery of Sulaiman^-as, it is possible that we also would manifest the like of what Muhammad^-saww and Ali^-asws have manifested, and call the people back to us, who have gone to Muhammad^-saww and Ali^-asws, and we will be free from following Ali^-asws.

Allah^-azwj Condemned all of the Jews and the Nasibis. Allah^-azwj Said: threw the Book of Allah the Order of the Mastership of Muhammad^-saww and Ali^-asws behind their backs and did not act upon it and they followed what the Shaitans chanted of sorcery the infidelity from the sorcery and charms in the reign of Sulaiman they thought that this is how Sulaiman^-as got the kingdom and that we also would be able to manifest strange things by it, until the time that the people would listen to us and then we would be free from following Ali^-asws.

They said: Sulaiman^-as was an expert sorcerer, and became the king of the kingdom by sorcery and had power over that which he had. Allah^-azwj Refuted them by Saying: and Sulaiman was not an unbeliever he^-asws did not use sorcery, as these infidels are talking about but the Shaitans disbelieved, they taught men sorcery meaning, by teaching people the magic that they were associating to Sulaiman^-as, they disbelieved. Then He^-azwj Said: and that was sent down to the two angels at Babel, Harut and Marut The devils disbelieved by their teaching of magic to the people, and by their teaching of that which was Sent down by Allah^-azwj to the two Angels at Babel, Harut and Marut – the names of the Angels.

Imam Al Sadiq^-asws said: And it was after the time of Noah^-as, that there were numerous magicians and disguisers. Allah^-azwj Sent two Angels to the Prophet^-asws of the time who taught him^-as how the magic was being done by the magicians and told him how to invalidate their magic and repel its effects.

The Prophet^-as learnt this from the two Angels and taught it to the servants of Allah^-azwj by the Order of Allah^-azwj, and instructed them to familiarize themselves with the magic and how to invalidate it, and prohibited them to use magic against the people. And this is like learning about poison and how to repel its effects and then tell the students: This is the poison, and if you see someone with its effects, then dispel its effects in this manner, and beware not to poison anyone!

Then He^-azwj Said: yet these two taught no man And that Prophet^-as ordered the two Angels to appear in front of the people as two men and teach them what Allah^-azwj had taught them from that and test them. Allah^-azwj Said: yet these two taught no man that magic and how to invalidate it until they had said to the students Surely we are only a trial examination, whether they will be obedient to Allah^-azwj the Almighty in what they have learnt from this, and invalidate with it the effects of the magic, and will not use it on others therefore do not be a disbeliever by the utilisation of this magic and seek to hurt by it, and claim to the people to believe that you are the one who give life and death, and do things who no one has the power to do except Allah^-azwj, for that is disbelief.

Allah^-azwj Said: Even then men learned Meaning the learning of magic from these two meaning, from what the devils had written on the kingdom of Sulaiman^-as from the charms, and what the two Angels, Harut and Marut, descended with on Babel, they learnt from these two magic by which they might cause a separation between a man and his wife they learnt from this to hurt the people, and cause separation by tricks and amulets which they buried, and certain actions that they took, by which the heart of the woman would turn against the man and the heart of the man would turn against the woman, and they would achieve separation between them.

Then Allah^-azwj the Almighty Said: and they cannot hurt with it any one except with Allahs permission Meaning, what they had learnt, they could not hurt anyone with except by the Permission of Allah^-azwj, and Allah^-azwj was Aware of them but He^-azwj Left them alone and did not Stop them by Compulsion and Force. Then He^-azwj Said: and they learned what harmed them and did not profit them because they learnt that magic that they could use adversely on others. Their learning, in fact affected themselves adversely in religion and did not profit them in this, and they exited from the religion of Allah^-azwj by that. and certainly they know these students that he who bought it exited from their religion by this learning should have no share of good in the hereafter share of the Rewards of Paradise and evil was the price for which they sold their souls and attained the Punishment had they but known this meaning, had they but known that they had sold their hereafter, and avoided their share in Paradise, by the learning of this magic, they believed that there was no Messenger^-as Sent to them, and no Allah, and no resurrection.

He^-azwj Said: and certainly they know that he who bought it should have no share of good in the hereafter because they believed that there is no hereafter and there is no afterlife, they will have no share in it after this world. Then He^-azwj Said: and evil was the price for which they sold their souls they bought Punishment for themselves, they bought this world for the hereafter, and will remain in the Punishment, eternally had they but known this they bought for themselves the Punishment but they did not know that it is due to their infidelity. When they avoided looking at the Proofs of Allah^-azwj until they knew it, they will be punished for their false beliefs and their struggling against the truth.

Abu Yaqub and Abu Al-Hassan (the narrators of this commentary) said: We said to Al-Hassan Abu Al-Qaim^-asws: We have a group of people who think that Harut and Marut, the two Angels, were Sent when a lot of the children of Adam^-as had become disobedient. And Allah^-azwj Sent down with them a third, to the world, and they were mesmerised by her and intended to commit adultery with her, and drank wine, and killed someone although it was prohibited. And Allah^-azwj Punished them both at Babel, and they learnt the magic from both of them. And Allah^-azwj Converted that woman into a star, which is Al Zohra (Venus).

Imam Hassan Al-Askari^-asws said: I seek refuge in Allah^-azwj from that! The Angels^-as of the Lord are infallible – from error – safe from infidelity and ugliness against Allah^-azwj. Allah^-azwj the Almighty Says: they do not disobey Allah in what He commands them, and do as they are commanded – 66:6 and Allah^-azwj Says: And whoever is in the Heavens and the earth is His – meaning the Angels – and those who are with Him are not proud to serve Him, nor do they grow weary. They glorify (Him) by night and day; they are never languid – 21:19

And He^-azwj Said about the Angels: Nay! they are honoured servants. They do not precede Him in speech and (only) according to His commandment do they act. – 21:26 & 27 To His^-azwj Speech and for fear of Him they tremble – 21:28. Then he^-asws said: If it was as they are saying it to be, did not Allah^-azwj Make these Angels to be Caliphs on the earth and they were like Prophets^-as in the world and like Imams^-asws, do any of the Prophets^-as and Imams^-asws kill any one and commit adultery?

Then he^-asws said: Do you not know that Allah^-azwj has never kept the world empty from a Prophet^-saww or Imam^-asws from the people? Or has not Allah^-azwj Said: And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. – 12:109.

Allah^-azwj has Informed that He^-azwj did not Send the Angels to the earth for Imamate and governance, but they were Sent to the Prophets^-as of Allah^-azwj. They (the narrators of this commentary) asked: According to this then Iblis^-la would not be an Angel? He^-asws answered: No, for he^-la was from the Jinn. Listen to what Allah^-azwj has Said: And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn – 18:50. He^-azwj has Told us that he^-la was from the Jinn, and was as Allah^-azwj has Said: And the jinn We created before, of intensely hot fire. – 15:27.

Imam Hassan Al-Askari^-asws said: My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather Al-Reza^-asws, from his^-asws forefathers^-asws from Ali^-asws from the Messenger of Allah^-saww: Allah^-azwj Chose us^-asws the group of the Progeny^-asws of Muhammad^-asws, and Chose the Prophets^-as and Chose the Angels of Proximity, and He^-azwj did not Choose them except that it was in His^-azwj Knowledge that they will never do anything that will exit them from His^-azwj Mastership, and cut themselves off from His^-azwj obedience and be deserving of His^-azwj Punishment and Retribution.

They said that we asked him^-asws: It has been related to us that when the Messenger of Allah^-asws associated Ali^-asws with Mastership and Imamate, Allah^-azwj Presented the Mastership of Ali^-asws in front of numerous Angels, but they rejected it, and so He^-azwj Converted them into frogs. He^-asws said: I seek refuge in Allah^-azwj! They have forged lies against us^-asws. The Angels, they are Messengers of Allah^-azwj like the rest of the Prophets^-as of Allah^-azwj to the creation. Do any of them^-asws ever commit infidelity? We said: No. He^-asws said: And neither do the Angels. The majesty of the Angels is great and their status is glorious.

The Words of the Almighty O you who believe! do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement (2:104).[172]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حُمَّ رَسُولُ اللَّهِ ص فَأَتَاهُ جَبْرَئِيلُ ع فَعَوَّذَهُ فَقَالَ بِسْمِ اللَّهِ أَرْقِيكَ يَا مُحَمَّدُ وَ بِسْمِ اللَّهِ أَشْفِيكَ وَ بِسْمِ اللَّهِ مِنْ كُلِّ دَاءٍ يُعْيِيكَ بِسْمِ اللَّهِ وَ اللَّهُ شَافِيكَ بِسْمِ اللَّهِ خُذْهَا فَلْتَهْنِيكَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ لَتَبْرَأَنَّ بِإِذْنِ اللَّهِ قَالَ بَكْرٌ وَ سَأَلْتُهُ عَنْ رُقْيَةِ الْحُمَّى فَحَدَّثَنِي بِهَذَا

Al-Husayn from Muhammad al-Ashariy has narrated from Muhammad ibn Ishaq al-Ashariy from Bakr ibn Muhammad al-Azdiy who has narrated the following:

Abu Abd Allah^-asws has said, Once the Messenger of Allah^-saww had fever. Jibraeel^-as came and read a protective recitation. In the name of Allah, read this protective recitation, O Muhammad^-saww, in the name of Allah^-azwj, I seek cure for you^-saww, In the name of Allah^-azwj, I seek cure for you^-saww from every illness that makes you^-saww tired. In the name of Allah^-azwj, Allah^-azwj Grants you^-saww cure. In the name of Allah^-azwj, you can take it in good health, In the name of Allah^-azwj, I do not swear by the places of the stars. You will be cured by the permission of Allah^-azwj. Bakr has said, I asked the Imam^-asws about the recitation for fever and Imam^-asws narrated this to me.[173]

The Evil-Eye (Nazr-e-Bad):

وَ قَالَ ع الْعَيْنُ حَقٌّ وَ الرُّقَى حَقٌّ وَ السِّحْرُ حَقٌّ وَ الْفَأْلُ حَقٌّ وَ الطِّيَرَةُ لَيْسَتْ بِحَقٍّ وَ الْعَدْوَى لَيْسَتْ بِحَقٍّ وَ الطِّيبُ نُشْرَةٌ وَ الْعَسَلُ نُشْرَةٌ وَ الرُّكُوبُ نُشْرَةٌ وَ النَّظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ

Amir-ul-Momineen^-asws said:  An evil eye (Nazar-e-Bad) is surely harmful, so is the effect of those who blow into amulet/threads and certainly there is an adverse effect of the magic as well as the interpretation of a dream Faal (these do occur in this world) but taking something as a bad omen (superstition) is false and so is the contraction of a disease.  A fragrance and the honey are effective, along with riding and looking at the greenery leave a deep impression on ones soul.[174]

وَ مِنْهُ، عَنِ الصَّادِقِ ع لَوْ كَانَ شَيْ‏ءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَهُ الْعَيْنُ

Al-Sadiq^-asws said: If anything proceeds over Qader (fate) it is the evil eye.[175]

محمد بن ميمون المكي قال حدثنا عثمان بن عيسى عن الحسن بن مختار عن صفوان الجمال عن أبى عبد الله الصادق عليه السلام قال: لو نبش لكم عن القبور لرأيتم ان اكثر مو تاكم بالعين العين حق إلا ان رسول الله صلى الله عليه وآله قال: العين حق فمن اعجبه من اخيه شئ فليذكر الله في ذلك فانه إذا ذكر الله لم يضره

Mohammed ibn Mamoon al-Makki narrates from Usman ibn Isa, who from al-Hassan ibn Mukhtar, who from Safwan al-Jamal who has narrated the following from Abi Abd Allah Al-Sadiq^-asws:

If graves opened for you, you can see that most of them died because of Evil-eye. The Evil-eye is Haq (exists), Rasool Allah^-saww said Evil-eye is Haq, when you see anything you like about your brother remember Allah^-azwj (Zikr Allah^-azwj) if you do so it wont harm him.[176]

One should be ‘Tahir’ (Pure) Regarding Taweez (Amulet):

عن علي بن الحسن بن فضال، عن جعفر بن محمد بن حكيم، و جعفر بن محمد بن أبي الصباح، جميعا، عن إبراهيم بن عبد الحميد، عن أبي الحسن (عليه السلام)، قال: «المصحف لا تمسه على غير طهر، و لا جنبا، و لا تمس خيطه ، و لا تعلقه، إن الله يقول: لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ.

Al Sheykh in Al Tehzeeb, by his chain, from Ali Bin Al Hassan Bin Fazaal, from Jafar Bin Muhammad Bin Hakim, and Jafar Bin Muhammad Bin Abu Al Sabaah, together, from Ibrahim Bin Abdul Hameed, who has narrated the following:

Abu Abdullah^-asws said: The Parchment should not be touched by the one who is not clean, nor kept by his side, and not touch its writing, and not attached to him, for Allah^-azwj has Said None shall touch it save the purified ones [56:79].[177]

لا يجوز للجنب و الحائض و المحدث مس المصحف، عن محمد بن علي الباقر (عليهما السلام) في معنى الآية.

Al-Tabarsy, from Muhammad Bin Ali Al Baqir^-asws regarding the meaning of this Verse said: It is not permissible for the one who is in a state which requires major ablution, and the menstruating woman, and the impure can touch the Parchment.[178]

في الكافي على بن ابراهيم عن أبيه عن ابن ابى عمير عن داود بن فرقد عن أبى عبد الله عليه السلام قال: سألته عن التعويذ يعلق على الحائض ؟ قال: نعم لا بأس، قال: وقال: تقرءه وتكتبه ولا تصيبه يدها.

In Al-Kafi – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dawood Bin Farqad, from Abu Abd Allah^-asws, said when he^-asws was asked about the amulet worn by the menstruating woman? He^-asws said: Yes, there is no problem with that. He said, And he^-asws said: Reading it, and writing it, and not picking it up by her hand.[179]

Some Ahadith on the emulate are given in Appendix V:

Ahadith on Cure of Evil Eye[180]

جُنَّةُ الْأَمَانِ، لِلْكَفْعَمِيِّ قَالَ ذَكَرَ عَبْدُ الْكَرِيمِ بْنُ مُحَمَّدِ بْنِ الْمُظَفَّرِ السَّمْعَانِيُّ فِي كِتَابِهِ أَنَّ جَبْرَئِيلَ نَزَلَ عَلَى النَّبِيِّ ص فَرَآهُ مُغْتَمّاً فَسَأَلَهُ عَنْ غَمِّهِ فَقَالَ لَهُ إِنَّ الْحَسَنَيْنِ أَصَابَتْهُمَا عَيْنٌ فَقَالَ لَهُ يَا مُحَمَّدُ الْعَيْنُ حَقٌّ فَعَوِّذْهُمَا بِهَذِهِ الْعُوذَةِ

In Junnat Al Amaan of Al Kafamy, he said that it has been mentioned by Abdul Kareem Bin Muhammad Bin Al Muzaffar Al Sama’any in his book that, ‘Jibraeel Descended upon the Prophet^-saww and saw him^-saww to be sad. So he asked him^-saww about his^-saww grief. So he^-saww said to him that: ‘Al Hasanayn (The two Imams^-asws Al Hassan^-asws and Al Husayn^-asws) have both been affected by the (evil) eye’. So he said to him^-saww: ‘O Muhammad^-saww, the (evil) eye is truth, so seek refuge by this charm –

اللَّهُمَّ يَا ذَا السُّلْطَانِ الْعَظِيمِ وَ الْمَنِّ الْقَدِيمِ وَ الْوَجْهِ الْكَرِيمِ ذَا الْكَلِمَاتِ التَّامَّاتِ وَ الدَّعَوَاتِ الْمُسْتَجَابَاتِ عَافِ الْحَسَنَ وَ الْحُسَيْنَ مِنْ أَنْفُسِ الْجِنِّ وَ أَعْيُنِ الْإِنْس‏

‘Our Allah^-azwj, O One with the Magnificent Authority, and the Al Manna of Old, and One with the Generous Face, One with Complete Words, and the Responder to the supplications, Grant health to Al Hassan^-asws and Al Husayn^-asws from the souls of the Jinn and the (evil) eyes of the humans’.[181]

روي عن أبي عبد الله ع أنه قال العين حق و ليس تأمنها منك على نفسك و لا منك على غيرك فإذا خفت شيئا من ذلك فقل

It has been reported from Abu Abdullah^-asws that he^-asws said: ‘The (evil) eye is truth, and do not consider yourselves to be safe from it, nor from yourselves to others if you feared something from that’. So recite:

ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ العلي العظيم (ثلاثا)

‘Allah^-azwj Does what He^-azwj so Desires. There is no Might except with Allah^-azwj, the High, the Magnificent’ – three times’.[182]

عن محمد بن عيسى قال سألت الرضا ع عن السحر فقال هو حق و هو يضر بإذن الله تعالى فإذا أصابك ذلك فارفع يدك حذاء وجهك و اقرأ عليها باسم الله العظيم باسم الله العظيم رب العرش العظيم إلا ذهبت و انقرضت قال

From Muhammad Bin Isa who said, ‘I asked Al Ridha^-asws about the magic (witchcraft)’. So he^-asws said: ‘It is truth, and it hurts by the Permission of Allah^-azwj the High. If you get affected by that, raise your footwear by your hand and your face and recite over it –

باسم الله العظيم باسم الله العظيم رب العرش العظيم إلا ذهبت و انقرضت

‘In the Name of Allah^-azwj the Magnificent. In the Name of Allah^-azwj the Magnificent, the Lord^-azwj of the Magnificent Throne’ – it will go away and become extinct’.

قال و سأله رجل عن العين فقال حق فإذا أصابك ذلك فارفع كفيك حذاء وجهك و اقرأ الحمد لله و قل هو الله أحد و المعوذتين و امسحهما على نواصيك فإنه نافع بإذن الله

He said, ‘And a man asked about the (evil) eye, so he^-asws said: ‘Truth, so if you get affected by that, raise your shoes by your hands and your face and recite – ‘Praise be to Allah^-azwj (Surah Al-Hamd), and Say He^-azwj Allah^-azwj is One (Surah Al-Ikhlaas), and the Maw’azatein (Surah Al-Naas and Surah Al-Falaq), and wipe the two (shoes) on your forehead, for it will be beneficial by the Permission of Allah^-azwj’.[183]

Some Ahadith on the cure of ‘Evil Eye’ are given in Appendix VI:

The Origin of Jadu (Magic):

Imam Ali Reza has narrated from his grandfather (Imam Jafar-e-Sadiq^-asws) who said the folIowing regarding the Holy Words Allah^-azwj’s, ‘They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at Babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying, ‘We are only for trial; so do not blaspheme.’ They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah^-azwj’s permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew (2:102).

The atheist evil ones used magic for the people of Solomon^-as. The people followed them and thought that Solomon^-as had used the same forms of magic to rule. So they thought that they would use the same means of magic to show miracles to the people and have the people obey them. They said that Solomon^-as was a blasphemer and a powerful magician. The Honourable the Exalted Allah^-azwj Refutes them and says, ‘ … the blasphemers Were, not Solomon, … .(2:102) He did not use magic as they claim ‘ … but the evil ones (blasphemed), teaching men Magic (2:102) which they ascribed to Solomon^-as and the two angels^-as ‘ … and such things as came down at Babylon to the angels Harut and Marut. (2:102)

There were many magicians and tricksters after (Prophet) Noah^-as. Therefore, the Honourable the Exalted Allah^-azwj Sent the two angels (Harut and Marut) to the Prophet^-as of the time to teach him magic and how to cancel its effect. Solomon^-as learned this from those two angels and taught it to the people according to the Honourable the Exalted Allah^-azwj’s Commands. He^-azwj Commanded the two angels to stand up against magic and cancel its effect this way. He^-azwj Admonished them against using magic on the people. This is like introducing a poison and its anti-poison to someone.

Then Allah^-azwj said, ‘ … But neither of these taught anyone (such things) without saying, ‘We are only for trial; so do not blaspheme .. (2:102).  This means that that Prophet^-as ordered the two angels to appear to the people in human form and teach the people what Allah^-azwj had Taught them in this regard. Allah^-azwj also Said, ‘ … But neither of these taught anyone (such things) without saying, ‘We are only for trial; so do not blaspheme … (2:102).  And the trial for the people is in obeying Allah^-azwj by what they learn and cancel the effect of the magic acts of the magicians. Therefore, you should also not blaspheme by using this magical power and harming the people, or inviting them to believe that you raise the dead or put the living to death using these magical powers and do things which no one but Allah^-azwj can do. Do not blaspheme since these deeds constitute blasphemy.

Allah^-azwj said, ‘ … They learned from them (2:102), meaning the people who were seeking magic learned it from what the Satans wrote for the people of Solomon^-as and things which were sent down at Babylon to the angels Harut and Marut. They learned ‘the means to sow discord between man and wife. (2:102)These were the people who taught other people ways to harm others.’

Using various tricks and manipulations such as such and such a thing is buried in such and such a place, or so and so did such and such an act, they learned how to harm the people and make a married woman fall in love with a strange man or make a married man fall in love with a woman. Thus they caused discord between a couple. Then Allah^-azwj Says, ‘ … But they could not thus harm anyone except by Allah’s permission (2:102).  This means that Allah^-azwj is Aware of what they do, but leaves them on their Own. Had He^-azwj Wished to stop them He^-azwj could have Done so using force and Wrath. He^-azwj then Says, ‘ … And they learned what harmed them, not what profited them … . (2:102), since once they learned magic with the intention of casting a spell over others and harming them they would have learned what would hurt their religion or what would be of no benefit for their religion. Rather they would have abandoned Allah^-azwj’s religion using magic.

These people knew well that whoever sells his religion for these things will have no share in Paradise, ‘ … And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. (2:102).  Then Allah^-azwj said, ‘ … And vile was the price for which they did sell their souls, if they but knew! (2:102) .. and exposed themselves to everlasting punishment. They had sold their Hereafter and abandoned their share of Paradise. But those who taught magic were the same people who believed that there is no Allah^-azwj, no Resurrection and no Hereafter. That is why Allah^-azwj Says, ‘ … And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter (2:102), since they believed that there is no Hereafter. They believed that if there is no Hereafter, they would not have any benefits in this world either. And if there is a Hereafter, they would not gain any benefits there due to their disbelief. Then Allah^-azwj says, ‘ … And vile was the price for which they did sell their souls … (2:102) meaning that they will be punished since they sold the Hereafter for this world and exposed themselves to everlasting punishment if they but knew! (2:102).  But they do not know since they deny it. Once they did not ponder over Allah’s proofs to understand and learn, Allah^-azwj will Punish them for their false beliefs and for their denial of the truth.

Also it mentioned to Imam Hassan Askari^-asws that ‘There are some people who believe that Harut and Marut were two angels who were sent down to the Earth when the extent of the disobedience of the Children of Adam increased. Allah^-azwj Chose those two angels and sent them down along with another angel. They were attracted to Venus and fell into sin by her charm, and drinking wine and killing people. Then Allah^-azwj Punished them in Babylon and perverted that woman named Venus into the form of the planet Venus.’

The Imam^-asws replied: ‘I seek refuge in Allah^-azwj from these words! The angels are innocent, and are safeguarded from atheism and bad deeds by Allah^-azwj’s Grace. About them the Honorable the Exalted Allah^-azwj said, ‘ … who flinch not. (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded (66:6), Also the Honorable the Exalted Allah^-azwj said, ‘To Him belong all (creatures) in the Heavens and on earth. Even those who are in His (very) Presence are not too proud to serve Him^-azwj, nor are they (ever) weary (of His service). They celebrate His praises night and day, nor do they ever flag or intermit. (21:19-20)

Allah^-azwj has also Said the following about the angels, •… Glory be to Him! they are (but) servants raised to honor. They speak not before He speaks, and they act (in all things) by His Command. He knows what is before them, and what is behind them, and they offer no intercession except for those who are acceptable, and they stand in awe and reverence of His (Glory). (21:26-28)

Then the Imam^-asws added, ‘Then if it be as they said, Allah had established these angels as His vicegerents on the Earth and they were like the Prophets and the Divine Leaders. Do the Prophets and the Divine Leaders ever commit murders or adultery? Don’t you know that the Honorable the Exalted Allah has never left the Earth without a human Prophet or Divine Leader? Has not the Honorable the Exalted Allah said, ‘Nor did We send before thee (as apostles) … (12:109) meaning apostles to the people ‘… any but men, whom we did inspire, (men) living in human habitations … .(12:109). Therefore He^-azwj has Informed us that He^-azwj has not Sent the angels down to the Earth as leaders or rulers but to be as messengers to Allah’s Prophets^-as.’

Some companions asked from the Imam^-asws: ‘Was Satan an angel or not?’ Imam Hassan Askari^-asws replied: ‘No. He was of the genies. Have you not heard that the Honorable the Exalted Allah^-azwj Said, ‘Behold! We said to the angels, ‘Bow down to Adam. ‘ They bowed down except Satan. He was one of the Jinn (18:50).  Thus in this verse Allah^-azwj Informs us that Satan is one of the genies. It is the same about whom Allah^-azwj Said, ‘And the Jinn race, We had created before, from the fire of a scorching wind. (15:27)

Also Rasool Allah^-asws said, ‘The Honorable the Exalted Allah^-azwj Chose us the Household of Muhammad^-asws and chose the Prophets^-as and the nearby stationed angels. This appointment was based upon the fact that we^-asws will not do anything which would cause us^-asws to forgo His^-azwj Mastery, would be denied His^-azwj Protection and join the ranks of those who deserve His Punishment. ‘

The companions said that we told the Imam^-asws that it is narrated that when Allah’s Prophet^-saww declared the Mastery of Ali^-asws, the Honorable the Exalted Allah presented His Mastery to a group of people and angels in the Heavens but they refused to accept it. Then Allah^-azwj Perverted them into the shape of frogs.’ The Imam^-asws said, ‘I take refuge in Allah^-azwj! They denounce us^-asws and ascribe lies to us^-asws. The angels are Allah’s messengers like other Prophets and Messengers to the people. Could they blaspheme to Allah?’ We said, ‘No.’ The Imam (s) said, ‘The angels are this way. The rank of the angels is very high. Their affairs are very magnificent.’[184]

The Punishment for a Magician[185]:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَاحِرُ الْمُسْلِمِينَ يُقْتَلُ وَ سَاحِرُ الْكُفَّارِ لَا يُقْتَلُ قِيلَ يَا رَسُولَ اللَّهِ وَ لِمَ لَا يُقْتَلُ سَاحِرُ الْكُفَّارِ قَالَ لِأَنَّ الْكُفْرَ أَعْظَمُ مِنَ السِّحْرِ وَ لِأَنَّ السِّحْرَ وَ الشِّرْكَ مَقْرُونَانِ

Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has narrated the following:

Abu Abd Allah^-asws has said that the Messenger of Allah^-saww has said: Muslim magicians are put to death but not the non-Muslim magicians. It was asked, O Messenger of Allah^-saww, why the non-Muslim magicians are not put to death? The Messenger of Allah^-saww said, because disbelief is greater than magic and that because magic and paganism are very close.[186]

مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ الْحُسَيْنِ وَ حَبِيبُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ الْعَطَّارِ عَنْ بَشَّارٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ السَّاحِرُ يُضْرَبُ بِالسَّيْفِ ضَرْبَةً وَاحِدَةً عَلَى [أُمِ‏] رَأْسِهِ

Muhammad ibn Yahya and Muhammad ibn al-Hassan and Habib ibn al-Hassan from Muhammad ibn Abd al-Hamid al-Attar from Bashar from Zayd al-Shahham who has narrated the following:

Abu Abd Allah^-asws has said that a magician must be hit with the sword only once on his head.[187]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ التُّفَّاحُ يَنْفَعُ مِنْ خِصَالٍ عِدَّةٍ مِنَ السَّمِّ وَ السِّحْرِ وَ اللَّمَمِ يَعْرِضُ مِنْ أَهْلِ الْأَرْضِ وَ الْبَلْغَمِ الْغَالِبِ وَ لَيْسَ شَيْ‏ءٌ أَسْرَعَ مِنْهُ مَنْفَعَةً

Ahmad ibn Muhammad has narrated from Bakr ibn Salih from al-Jafariy who has said:

‘I once heard Abu al-Hassan^-asws, Musa^-asws, saying, Apple has several benefits. It is beneficial against poison, magic and slight mental derangement, which is caused (spread) from the people of the earth and increased phlegm. No other thing is so quickly beneficial.[188]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ حَدَّثَنِي شَيْخٌ مِنْ أَصْحَابِنَا الْكُوفِيِّينَ قَالَ دَخَلَ عِيسَى بْنُ شَفَقِيٍّ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ كَانَ سَاحِراً يَأْتِيهِ النَّاسُ وَ يَأْخُذُ عَلَى ذَلِكَ الْأَجْرَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَنَا رَجُلٌ كَانَتْ صِنَاعَتِيَ السِّحْرَ وَ كُنْتُ آخُذُ عَلَى ذَلِكَ الْأَجْرَ وَ كَانَ مَعَاشِي وَ قَدْ حَجَجْتُ مِنْهُ وَ مَنَّ اللَّهُ عَلَيَّ بِلِقَائِكَ وَ قَدْ تُبْتُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَهَلْ لِي فِي شَيْ‏ءٍ مِنْ ذَلِكَ مَخْرَجٌ قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع حُلَّ وَ لَا تَعْقِدْ

Ali ibn Ibrahim has narrated from his father from who has said that a Shaykh from our people of al-Kufah has said following:

Once Isa ibn Shafaqiy visited Abu Abd Allah^-asws. He was a magician. People would come to him and he charged them a certain amount for wages. He said, I pray to Allah^-azwj to keep my soul in service for your cause, I work as a magician and I charge a certain amount as my wages to earn for my living. From such incomes I have performed Hajj and Allah^-azwj has Granted me the opportunity to visit you^-asws. I have repented before Allah^-azwj. Is there a way out to safety for me from this? The Imam^-asws said, Open it up (turn it ineffective) but do not tie down (make it effective).[189]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ص قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ع يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ نَعَمْ يَا عَمْرُو أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ يَقُولُ اللَّهُ وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ بَعْدَهُ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ ثُمَّ الْأَمْنُ لِمَكْرِ اللَّهِ لِأَنَّ اللَّهَ‏ عَزَّ وَ جَلَّ يَقُولُ فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ وَ مِنْهَا عُقُوقُ الْوَالِدَيْنِ لِأَنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الْعَاقَّ جَبَّاراً شَقِيّاً  وَ السِّحْرُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ ……………..َ‏

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Abd al-Azim ibn Abd Allah al-Hassani who has said:

Abu Jafar^-asws narrated to me saying, I^-asws heard my father^-asws saying, I^-asws heard my father^-asws, Musa^-asws ibn Jafar^-asws, saying, Once Umro ibn Ubayd came to see Abu Abd Allah^-asws, and when he offered the greeting of peace and took his seat he read the following verse of the Holy Quran, Those who stay away from grave (major) sins and indecency … ‘ (53:32) and stopped reading further. Abu Abd Allah^-asws asked, What made you stop reading further? He said, I would like to know the major sins from the book of Allah^-azwj. The Imam^-asws said, O Amr, the biggest of the major sins is to consider things as partners of Allah. Allah^-azwj Says, Whoever considers things as partners of Allah must know that Allah has forbidden their entering into paradise. Thereafter is to despair of the mercy of Allah; Allah, the Most Majestic, the Most Holy, says, No one despairs from the mercy of Allah except the unbelievers. (12:87) Another of the major sins is to feel safe from the punishment of Allah^-azwj; Allah^-azwj Says, No one disregards the punishment of Allah except the losing people.’ (7:99) Of the major sins is to disregard maintaining good relations with parents; Allah^-azwj has considered such a person oppressive and hard-hearted. (19:4) ………….

Another major sin is performing magic: Allah^-azwj, says,  … They knew very well that one who engaged in witch-craft will have no reward in the life hereafter……. (2: 102).[190]

وَ قَالَ ع الْعَيْنُ حَقٌّ وَ الرُّقَى حَقٌّ وَ السِّحْرُ حَقٌّ وَ الْفَأْلُ حَقٌّ وَ الطِّيَرَةُ لَيْسَتْ بِحَقٍّ وَ الْعَدْوَى لَيْسَتْ بِحَقٍّ وَ الطِّيبُ نُشْرَةٌ وَ الْعَسَلُ نُشْرَةٌ وَ الرُّكُوبُ نُشْرَةٌ وَ النَّظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ

Amir-ul-Momineen^-asws said:  An evil eye (Nazar-e-Bad) is surely harmful, so is the effect of those who blow into amulet/threads and certainly there is an adverse effect of the magic as well as the interpretation of a dream Faal (these do occur in this world) but taking something as a bad omen (superstition) is false and so is the contraction of a disease.  A fragrance and the honey are effective, along with riding and looking at the greenery leaves a deep impression on ones soul.[191]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) الطِّيَرَةُ عَلَى مَا تَجْعَلُهَا إِنْ هَوَّنْتَهَا تَهَوَّنَتْ وَ إِنْ شَدَّدْتَهَا تَشَدَّدَتْ وَ إِنْ لَمْ تَجْعَلْهَا شَيْئاً لَمْ تَكُنْ شَيْئاً.

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Hureys who said:

Abu Abdullah^-asws said: ‘The omen is upon what you make it to be. If you take it lightly, it would be light, if you take it seriously it would be intense, and if you do not make anything of it, it would not be anything’.[192]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) كَفَّارَةُ الطِّيَرَةِ التَّوَكُّلُ.

Ali Bin Ibrahim, from his father, from Al Nawfaly, from Al Sakuny, who has narrated:

Abu Abdullah^-asws says that the Messenger^-saww of Allah^-azwj said: ‘The expiation of the omen is the reliance (upon Allah^-azwj)’.[193]

Cure for magic:

‏ عَبْدُ اللَّهِ بْنُ العَلَاءِ الْقَزْوِينِيُّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ عَنْ عَبَايَةَ الْأَسَدِيِّ أَنَّهُ سَمِعَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَأْمُرُ بَعْضَ أَصْحَابِهِ وَ قَدْ شَكَا إِلَيْهِ السِّحْرَ فَقَالَ اكْتُبْ فِي رَقِّ ظَبْيٍ وَ عَلِّقْهُ عَلَيْكَ فَإِنَّهُ لَا يَضُرُّكَ وَ لَا يَجُوزُ كَيْدُهُ فِيكَ بِسْمِ اللَّهِ وَ بِاللَّهِ بِسْمِ اللَّهِ وَ مَا شَاءَ اللَّهُ بِسْمِ اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ قالَ مُوسى‏ ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ فَوَقَعَ الْحَقُّ وَ بَطَلَ ما كانُوا يَعْمَلُونَ فَغُلِبُوا هُنالِكَ وَ انْقَلَبُوا صاغِرِينَ‏

It is narrated from Amir-ul-Momaneen^-asws that Imam^-asws prescribed to some of his^-asws companions, who complained about their sufferings from the influence of magic, to write this on a parchment of an antelope skin and wear it (as a Taweez).[194]

بِسْمِ اللَّهِ وَ بِاللَّهِ بِسْمِ اللَّهِ وَ مَا شَاءَ اللَّهُ بِسْمِ اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ قالَ مُوسى‏ ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ فَوَقَعَ الْحَقُّ وَ بَطَلَ ما كانُوا يَعْمَلُونَ فَغُلِبُوا هُنالِكَ وَ انْقَلَبُوا صاغِرِينَ‏

‏ سَهْلُ بْنُ مُحَمَّدِ بْنِ سَهْلٍ عَنْ عَبْدِ رَبِّهِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ أُورَمَةَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النُّشْرَةِ لِلْمَسْحُورِ فَقَالَ مَا كَانَ أَبِي ع يَرَى بِهَا بَأْساً

وَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ هَذِهِ الْعُوذَةُ الَّتِي أَمْلَاهَا عَلَيْنَا أَبُو عَبْدِ اللَّهِ ع يَذْكُرُ أَنَّهَا وِرَاثَةٌ وَ أَنَّهَا تُبْطِلُ السِّحْرَ تُكْتَبُ عَلَى وَرَقٍ وَ يُعَلَّقُ عَلَى الْمَسْحُورِ قالَ مُوسى‏ ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ وَ يُحِقُّ اللَّهُ الْحَقَّ بِكَلِماتِهِ وَ لَوْ كَرِهَ الْمُجْرِمُونَ أَ أَنْتُمْ أَشَدُّ خَلْقاً أَمِ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها الْآيَاتِ فَوَقَعَ الْحَقُّ وَ بَطَلَ ما كانُوا يَعْمَلُونَ فَغُلِبُوا هُنالِكَ وَ انْقَلَبُوا صاغِرِينَ وَ أُلْقِيَ السَّحَرَةُ ساجِدِينَ قالُوا آمَنَّا بِرَبِّ الْعالَمِينَ رَبِّ مُوسى‏ وَ هارُونَ‏

It has been ascribed to Imam Abu Abdullah^-asws by Suhail, through a chain of narrators, that Imam^-asws asked us to write down an Amulet (Taweez) while mentioning that it is an inheritance and that it annuls the magic, write it on a piece of paper and put it on the effected one.[195]

قالَ مُوسى‏ ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ وَ يُحِقُّ اللَّهُ الْحَقَّ بِكَلِماتِهِ وَ لَوْ كَرِهَ الْمُجْرِمُونَ أَ أَنْتُمْ أَشَدُّ خَلْقاً أَمِ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها الْآيَاتِ فَوَقَعَ الْحَقُّ وَ بَطَلَ ما كانُوا يَعْمَلُونَ فَغُلِبُوا هُنالِكَ وَ انْقَلَبُوا صاغِرِينَ وَ أُلْقِيَ السَّحَرَةُ ساجِدِينَ قالُوا آمَنَّا بِرَبِّ الْعالَمِينَ رَبِّ مُوسى‏ وَ هارُونَ‏

Appendix I: The Man-Made ‘murshid’:

Appendix II: Istikhara:

Istikhara-Seeking Divine Guidance

We have been asked to rely on Allah^-azwj and His Divine messengers^-asws to have ‘Tawakal’ and keep on praying for what have been made permissible and just for us.  However, sometimes, we have to take certain decisions, which may have good or bad outcome and may have significant impact on our lives at later stages.  In addition, one would also like to have Divine blessings for his/her action(s), no matter how important or unimportant these are.  For these reasons, we have been advised by Masomeen^-asws to first carefully analyse the situation and then have consultation with wise and trustworthy brothers-in-faith and preferably seek Divine guidance through supplications and Istikhara.

It is narrated from Amir-ul-Momineen^-asws that whoever does not seek advice from others and acts on his own judgement, frequently risks being caught in turmoil.   Amir-ul-Momineen^-asws also warned and admonished those who would not give a good piece of advice to fellow Muslims even though they are aware of the facts related to the asked issues.[196]

To Whom One Should Consult?

It is narrated from Imam Jafar-e-Sadiq^-asws that sometimes there is more harm in consultation than the benefits if certain rules regarding consultation principles are not followed, the person one should consult may belong to one of the followings: (1) be a wise person; (2) be impartial and righteous and (3) be a brother-in-faith and a trustworthy friend and finally give him all the information, as much as you know, so that he may review and assess all aspects (before advising you) and then do not disclose his advice to others. The benefits of acting on these rules would be that if he is a wise person then you will benefit from his knowledge and expertise, if he is impartial and righteous then he will justify the effort and thinking required in finding you a good solution, if he is your brother-in-faith and sincere friend then he will not reveal your secrets to others.

To Whom One Should not Consult!

It is narrated from Rasool Allah^-saww do not consult with a spineless and timid person as he will make your easy escape difficult, from the calamities in front of you, misers and stingy would stop you from doing any good and reaching your goals and objectives and do not consult with greedy and avaricious[197] as they will recommend and praise the worst possible options.[198]

Once we pass these stages and come to a stage when we have to finalise our course of action(s) then it is recommended by Masomeen^-asws to seek Divine guidance, e.g., whether to perform an act or rather wait for another time?  This final consultation is called Istikhara and may only be seeking for those things, which are under one’s control to act/adapt or decline.  Similarly, Istikhara may be performed on behalf of someone else, if one makes such a request.

The Meanings and Blessings of Istikhara

The meanings of Istikhara are: to seek Divine guidance, to seek the best from Allah^-azwj in one’s affairs. As recommended by Masomeen^-asws in several traditions, e.g.,

(1)

عن أبى عبد الله (ع) قال: قال الله عزوجل: من شقاء عبدى أن يعمل الاعمال فلا يستخيرنى

It is narrated from Imam al-Sadiq^-asws that Allah^-azwj, the most Glorious and the most High said: “One of the reasons for the misfortune of My servant is that he performs an action without seeking the best from Me.[199]

(2)

  (1) اللَّهُمَّ إِنِيِّ أَسْتَخِيرُكَ بِعِلْمِكَ، فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ اقْضِ لِي بِالْخِيَرَةِ (2) وَ أَلْهِمْنَا مَعْرِفَةَ الِاخْتِيَارِ، وَ اجْعَلْ ذَلِكَ ذَرِيعَةً إِلَى الرِّضَا بِمَا قَضَيْتَ لَنَا وَ التَّسْلِيمِ لِمَا حَكَمْتَ فَأَزِحْ عَنَّا رَيْبَ الِارْتِيَابِ، وَ أَيِّدْنَا بِيَقِينِ الْمُخْلِصِينَ. (3) وَ لَا تَسُمْنَا عَجْزَ الْمَعْرِفَةِ عَمَّا تَخَيَّرْتَ فَنَغْمِطَ قَدْرَكَ، وَ نَكْرَهَ مَوْضِعَ رِضَاكَ، وَ نَجْنَحَ إِلَى الَّتِي هِيَ أَبْعَدُ مِنْ حُسْنِ الْعَاقِبَةِ، وَ أَقْرَبُ إِلَى ضِدِّ الْعَافِيَةِ (4) حَبِّبْ إِلَيْنَا مَا نَكْرَهُ مِنْ قَضَائِكَ، وَ سَهِّلْ عَلَيْنَا مَا نَسْتَصْعِبُ مِنْ حُكْمِكَ (5) وَ أَلْهِمْنَا الِانْقِيَادَ لِمَا أَوْرَدْتَ عَلَيْنَا مِنْ مَشِيَّتِكَ حَتَّى لَا نُحِبَّ تَأْخِيرَ مَا عَجَّلْتَ، وَ لَا تَعْجِيلَ مَا أَخَّرْتَ، وَ لَا نَكْرَهَ مَا أَحْبَبْتَ، وَ لَا نَتَخَيَّرَ مَا كَرِهْتَ. (6) وَ اخْتِمْ لَنَا بِالَّتِي هِيَ أَحْمَدُ عَاقِبَةً، وَ أَكْرَمُ مَصِيراً، إِنَّكَ تُفِيدُ الْكَرِيمَةَ، وَ تُعْطِي الْجَسِيمَةَ، وَ تَفْعَلُ مَا تُرِيدُ، وَ أَنْتَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ.

Imam Zain-ul-Abideen^-asws says in Sahifa-e-Kamila”O’ Allah^-azwj, I beg from You^-azwj for the best in Your knowledge, may blessings be upon Muhammad^-saww and his pure progeny^-asws and command me that You^-azwj see the best! Inspire me with knowledge so that I could choose the most appropriate and enable me to act on what you have destined and judged for me and make me content with its outcome!

Inspire us to yield to that which You^-azwj will Bring upon us by Your^-azwj Will, unless we love the delay of what You^-azwj have not hastened and the hastening of what You^-azwj have delayed, and dislike what You^-azwj Love the most, and choose which You^-azwj dislike the most!

Seal us with that which is the most praised in outcome and most generous in issue!  Surely You Give generous gain, Bestow the Immense, do what you Will and You have the Power over everything.’[200]

(3)

وقال صلى الله عليه وآله: من سعادة ابن آدم استخارة  الله ورضاه بما قضى الله. ومن شقوة ابن آدم تركه استخارة الله وسخطه بما قضى الله

The Prophet of Allah^-saww said: `One of the blessings of Allah^-azwj extended to the children of Adam is to seek the best advice from Allah^-azwj and be pleased with what Allah^-azwj has decided for him. One of the misfortunes of the children of Adam is not to consult Allah^-azwj for what is best for him and to remain unsatisfied with what Allah has decided for him.[201]

(4)

جعفر بن محمد، عن أبيه عليه السلام قال: كنا نتعلم الاستخارة كما نتعلم السورة من كتاب الله عز وجل

It is narrated from Imam Jafar bin Mohammed^-asws that Imam^-asws said: “We (the Ahl al-Bait) teach the method of Istikhara just as we teach the Surahs of the Book of Allah, the Glorious and the most High.[202] ”

(5)

قلت لابي عبد الله عليه السلام: بلغني أنك قلت: ما استخار الله عبد في أمره مائة مرة إلا قذفه بخير الامرين

Imam Jafar al-Sadiq^-asws said: ‘There is no believing slave (of Allah^-azwj) who would ask the best from Allah^-azwj one time in his affair, except that He^-azwj would provide means to select the best between the two ways.[203]

(6)

سمعت أبا عبد الله (عليه السلام) يقول: ” ما استخار الله عزوجل عبد مؤمن إلا خار له، وإن وقع في ما يكره

Imam Jafar al-Sadiq^-asws said: “There is no believing slave (of Allah^-azwj) that asks Allah -the Glorious and High -for goodness except that Allah prepares the best for him even if he would not like it.[204] ”

For What Matters One May Take Istikhara?

Istikhara may be taken on anything, which one has under his jurisdiction, excluding those matters, which are related to what would happen in the future, or how, and what someone else would react/do.  Seeking advice of fortune-tellers, palm-readers or any other ‘Amal’ apart from supplications as per traditions of Masomeen^-asws, are certainly forbidden.  One would also not take Istikhara on certain matters which, although are permissible and belong to present but for some reasons outside one’s powers, e.g., if one has no money and there is a request for a loan from a fellow brother then he has no option but to decline the loan request.  Similarly matters related to compulsory/permissible (Wajib/halal) non-permissible (Harram) are also outside the scope of Istikhara.  Those matters which are within one’s means and are permissible under Islamic law are therefore, the ones for which Istikhara is Mustahib, regardless of their value/importance, e.g., issues from buying or selling a house/car to going for a hair cut or buying a pair of shoes.  As per the traditions of Masomeen^-asws:

(1)

عن أبي عبد الله عليه السلام أنه كان إذا أراد شرى شئ من العبد والدابة أو الحاجة الخفيفة أو الشئ اليسير، استخار الله عز وجل فيه سبع مرات، فان كان أمرا جسيما استخار الله فيه مائة مرة

Imam Abi Abdullah^-asws would seek guidance from Allah^-azwj whenever Imam^-asws has an intention of buying or selling something, from slaves or animals or the less valuable items or less effort requiring tasks.  And would make supplications to Allah^-asws (before taking Istikhara) seven or one hundred times, depending on the seriousness of an issue.[205]

(2)

قال أبو عبد الله عليه السلام: ما استخار الله عبد سبعين مرة بهذه الاستخارة إلا رماه الله بالخير يقول: يا أبصر الناظرين ويا أسمع السامعين ويا أسرع الحاسبين ويا أرحم الراحمين صل على محمد وعلى أهل بيته و خر لي في كذا وكذا،

Abu Abdullah^-asws said: When, among the slaves of Allah^-azwj sought guidance, Allah^-asws sends good to him.  So keep on praying for a better solution, even if it exceeds seventy times while sending Salawat on Mohammed^-saww and Aale Mohammed^-asws.[206]

(3)

عن عثمان بن عيسى، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: كان علي بن الحسين عليه السلام إذا هم بأمر حج أو عمرة أو بيع أو شراء أو عتق تطهر ثم صلى ركعتين للاستخارة، فقرأ فيها سورة الحشر، والرحمن والمعوذتين، وقل هو الله أحد، ثم قال ” اللهم إن كان كذا وكذا خيرا لي في ديني وخيرا لي في دنياي وآخرتي، وعاجل أمري وآجله، فيسره لي، رب اعزم على رشدي وإن كرهت ذلك وأبته نفسي

It is narrated from Ali bin Ibrahim, who from his father, who from Usman bin Isa who from Ummr bin Shamr who heard from Abi Jafar^-asws that whenever Imam Ali Bin Al Hussain^-asws wanted to go for pilgrimage or Umrah or intended to sell or purchase or free a slave, Imam^-asws would seek Divine guidance by performing Wazu/Ablution, offering two-Rakat salat and reciting the following sura’s Al-Hashar, Al-Rahman, Al-Muazateen, and Al-Tawheed. Then would recite the following Dua:-[207]

اللَّهُمَّ وَ إِنْ كَانَ كَذَا وَ كَذَا شَرّاً لِي فِي دِينِي وَ دُنْيَايَ وَ آخِرَتِي وَ عَاجِلِ أَمْرِي وَ آجِلِهِ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ اصْرِفْهُ عَنِّي رَبِّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ اعْزِمْ لِي عَلَى رُشْدِي وَ إِنْ كَرِهْتُ ذَلِكَ أَوْ أَبَتْهُ نَفْسِي

How to Perform Istikhara?

There are several ways of taking out Istikhara, but for the brevity of the article we have only included one method, among several described by the Masomeen^-asws.  Additional traditions from Masomeen^-asws are included in Appendix I and Istikhara by Quran is given in Appendix II.  Here, we present a tradition referred to Imam-e-Zaman^ajfj

وَ فِيهِ، سَمِعْتُ وَالِدِي قُدِّسَ سِرُّهُ يَرْوِي عَنْ شَيْخِهِ الْبَهَائِيِّ أَنَّهُ كَانَ يَقُولُ سَمِعْنَا مُذَاكَرَةً عَنْ مَشَايِخِنَا عَنِ الْقَائِمِ عَجَّلَ اللَّهُ تَعَالَى فَرَجَهُ فِي الِاسْتِخَارَةِ بِالسُّبْحَةِ أَنَّهُ يَأْخُذُهَا وَ يُصَلِّي عَلَى النَّبِيِّ وَ آلِهِ ص ثَلَاثَ مَرَّاتٍ وَ يَقْبِضُ عَلَى السُّبْحَةِ وَ يَعُدُّ اثْنَتَيْنِ اثْنَتَيْنِ فَإِنْ بَقِيَتْ وَاحِدَةٌ فَهُوَ افْعَلْ وَ إِنْ بَقِيَتْ اثْنَتَانِ فَهُوَ لَا تَفْعَلْ

It has been narrated from al-Qa’im^ajfj on taking out Istikhara by ‘Tasbih’ Beads: “The Tasbih should be taken[208], and blessings should be sent on Muhammad and his pure progeny^-asws three times, and then pick a spot on the beads (with your right hand) and count beads two by two (toward the imam). If at the end only one bead remains, then you should take it positive; and if two beads remain (or none when you approach Imam), then you should refrain from performing it.[209]

The Best Way to Perform Istikhara?

 10122 وَ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ فِيمَا صَنَّفَهُ مِنْ كِتَابِ رَسَائِلِ الْأَئِمَّةِ ع فِيمَا يَخْتَصُّ بِمَوْلَانَا الْجَوَادِ ع فَقَالَ وَ مِنْ كِتَابٍ لَهُ إِلَى عَلِيِّ بْنِ أَسْبَاطٍ فَهِمْتُ مَا ذَكَرْتَ مِنْ أَمْرِ ضَيْعَتِكَ وَ ذَكَرَ مِثْلَهُ إِلَّا أَنَّهُ زَادَ وَ لْتَكُنِ الِاسْتِخَارَةُ بَعْدَ صَلَاتِكَ رَكْعَتَيْنِ

It is narrated from Imam al-Jawad^-asws: `It is best that you seek the best (from Allah^-asws) after a two rakat Salat.[210].  In another tradition, it is also recommended; perform Ghusal (bath) prior to taking out Istikhara.[211]

The One Who Ignores the Istikhra or its Result!

قلت لابي عبد الله (ع): فمن أبغض الخلق إلى الله؟ – قال(ع): من يتهم الله، قلت: وأحد يتهم الله؟ – قال(ع): نعم، من استخار الله فجاءته الخيرة بما يكره فسخط فذلك يتهم الله

Once Imam al-Sadiq^-asws was asked: “Who is the worst creation in the eyes of Allah?” The Imam^-asws replied, “The one who stages an accusation against Allah^-azwj. The person asked again, “Is it possible for a person to come up with an accusation against Allah^-azwj?” Imam^-asws, replied, “Yes. The one who asks Allah^-azwj for the best and when (the best) is given to him but he does not like what is given to him, and he becomes upset. Thus, this is the one who has staged an accusation against Allah^-azwj.[212]

APPENDIX III: Traditions of Masomeen^-asws on Istikhara

(1)

النبي صلى الله عليه وآله : يا علي ما حار من استخار، ولا ندم من استشار

The Prophet of Islam^-saww said, “O’ ‘Ali^-asws! Whosoever asks the best (from Allah), will never be confused, and whosoever asks (others) for advice will never be regretful.”[213]

(2)

ما ندم من اسخار  : قال أمير المؤمنين عليه السلام

Imam ‘Ali^-asws said, “Whosoever asks the best (from Allah^-azwj) will never be regretful.”[214]

(3)

) 3863قال أمير المؤمنين عليه السلام (استخر و لا تتخير فكم من تخير أمرا كان هلاكه فيه

Amir-ul-Momineen^-asws said: (when you intend to do something), seek Allah^-azwj‘s guidance and do not decide on your own. How many people have acted upon their self-Judgement and have met destruction in it? [215]

(4)

قال أبو عبد الله (ع): من دخل في أمر بغير استخارة ثم ابتلى لم يؤجر

Imam al-Sadiq^-asws said: “Whosoever enters into an action without asking Allah^-azwj for what is the best and then falls into a difficulty will not receive the reward ( for being going through the difficulties).[216]

(5)

عن أبي عبد الله عليه السلام قال: ما ابالي إذا استخرت الله على أي طرفي وقعت،

Imam al-Sadiq^-asws said: “It does not matter to me, when I seek the best from Allah^-azwj, which way it falls (whether it results in ease for me, or causes me difficulties).[217]”

APPENDIX IV: Iktikhara by Quran-al-Hakeem

رَسُولِ اللَّهِ ص إِذَا أَرَدْتَ أَنْ تَتَفَأَّلَ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَاقْرَأْ سُورَةَ الْإِخْلَاصِ ثَلَاثَ مَرَّاتٍ ثُمَّ صَلِّ عَلَى النَّبِيِّ وَ آلِهِ ثَلَاثاً ثُمَّ قُلِ اللَّهُمَّ تَفَأَّلْتُ بِكِتَابِكَ وَ تَوَكَّلْتُ عَلَيْكَ فَأَرِنِي مِنْ كِتَابِكَ مَا هُوَ مَكْتُومٌ مِنْ سِرِّكَ الْمَكْنُونِ فِي غَيْبِكَ ثُمَّ افْتَحِ الْجَامِعَ وَ خُذِ الْفَأْلَ مِنَ الْخَطِّ الْأَوَّلِ فِي الْجَانِبِ الْأَوَّلِ

Prophet of Allah^-asws said: “Whenever you want to seek the best from the Book of Allah^-azwj, the most Glorious and Great, recite Surah al-Ikhlas three times send blessings on the Prophet and his family three times, then say:

 اللَّهُمَّ تَفَأَّلْتُ بِكِتَابِكَ وَ تَوَكَّلْتُ عَلَيْكَ فَأَرِنِي مِنْ كِتَابِكَ مَا هُوَ مَكْتُومٌ مِنْ سِرِّكَ الْمَكْنُونِ فِي غَيْبِكَ

O Allah^-azwj! I am seeking the best from Your Book and I am relying upon You^-azwj so show me from Your^-azwj book that what is written from Your^-azwj secrets and known from Your^-azwj Unseen Knowledge.’ Then open the Qur’an and take what is best for you from beginning of the first line on the right side page. “[218]

Appendix V: Some Examples of Taweez from Ahadith:

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنِ ابْنِ الْمُنْذِرِ قَالَ ذُكِرَتْ عِنْدَ أَبِي عَبْدِ اللَّهِ ع الْوَحْشَةُ فَقَالَ أَ لَا أُخْبِرُكُمْ بِشَيْ‏ءٍ إِذَا قُلْتُمُوهُ لَمْ تَسْتَوْحِشُوا بِلَيْلٍ وَ لَا نَهَارٍ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ تَوَكَّلْتُ عَلَى اللَّهِ وَ أَنَّهُ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْ‏ءٍ قَدْراً اللَّهُمَّ اجْعَلْنِي فِي كَنَفِكَ وَ فِي جِوَارِكَ وَ اجْعَلْنِي فِي أَمَانِكَ وَ فِي مَنْعِكَ فَقَالَ بَلَغَنَا أَنَّ رَجُلًا قَالَهَا ثَلَاثِينَ سَنَةً وَ تَرَكَهَا لَيْلَةً فَلَسَعَتْهُ عَقْرَبٌ

Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from more than one person from Aban from ibn al-Mundhir who has said:

Once I mentioned fear before Abu Abd Allah^-asws and he^-asws said, I should tell you something that after saying it you will not be frightened during the day or night, say, In the name of Allah, with (the help of) Allah, I place my trust before Allah; whoever places his trust before Allah, He^-azwj is suffices him and Allah^-azwj Completes his affairs. Allah^-azwj has assigned a measure for everything. O Lord^-azwj, place me under Your^-azwj protection, in Your^-azwj proximity, include me in Your^-azwj amnesty and under Your protection’.[219]

I (the narrator) heard the case of a man who had practiced this for thirty years. He did not say it one night and a scorpion bit him.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْ أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِعَفْوِ اللَّهِ وَ أَعُوذُ بِمَغْفِرَةِ اللَّهِ وَ أَعُوذُ بِرَحْمَةِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ الَّذِي هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ أَعُوذُ بِكَرَمِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ مِنْ شَرِّ كُلِّ جَبَّارٍ عَنِيدٍ وَ كُلِّ شَيْطَانٍ مَرِيدٍ وَ شَرِّ كُلِّ قَرِيبٍ أَوْ بَعِيدٍ أَوْ ضَعِيفٍ أَوْ شَدِيدٍ وَ مِنْ شَرِّ السَّامَّةِ وَ الْهَامَّةِ وَ الْعَامَّةِ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ صَغِيرَةٍ أَوْ كَبِيرَةٍ بِلَيْلٍ أَوْ نَهَارٍ وَ مِنْ شَرِّ فُسَّاقِ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ شَرِّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ

Ali ibn Ibrahim has narrated from his father from Muhsin ibn Ahmad from Yunus ibn Yaqub from abu Basir who has narrated the following from Abu Abd Allah^-asws:

For protection say, I seek protection with the majesty of Allah^-azwj, I seek protection with the Power of Allah^-azwj, I seek protection with glory of Allah^-azwj, I seek protection with the Greatness of Allah^-azwj, I seek protection with the Pardoning of Allah^-azwj, I seek protection with the Forgiveness of Allah^-azwj, I seek protection with the Mercy of Allah^-azwj, I seek protection with the Authority of Allah^-azwj, Who has power over all things, I seek protection with the Generosity of Allah^-azwj, I seek protection with the community of Allah^-azwj against the evil of all tyrants and hate-mongers and all the condemned devils, all near and far, weak and strong, all poisonous beasts, fear, plague, the evil of all small and large animals, during the night or day, the evil of sinful Arabs and non-Arabs and the evil of the sinful Jinn and man’.[220]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رَقَى النَّبِيُّ ص حَسَناً وَ حُسَيْناً فَقَالَ أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّاتِ وَ أَسْمَائِهِ الْحُسْنَى كُلِّهَا عَامَّةً مِنْ شَرِّ السَّامَّةِ وَ الْهَامَّةِ وَ مِنْ شَرِّ كُلِّ عَيْنٍ لَامَّةٍ وَ مِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ ثُمَّ الْتَفَتَ النَّبِيُّ ص إِلَيْنَا فَقَالَ هَكَذَا كَانَ يُعَوِّذُ إِبْرَاهِيمُ إِسْمَاعِيلَ وَ إِسْحَاقَ ع

Ali ibn Ibrahim has narrated from his father from certain individuals of his people, who from al-Qaddah who has narrated the following from Abu Abd Allah^-asws:

Amir-ul-Momineen^-asws has said: The Holy Prophet read the following for the protection of AI-Hassan^-asws and Al-Hussain^-asws:

I seek protection for both of you with the perfect words of Allah^-azwj, with all of His^-azwj beautiful, universal names against the evil of the poisonous ones, that which causes worry, all the Evil-eyes, and the envious ones when they exercise their envy. The Holy Prophet^-saww then turned to us saying, This is how Ibrahim^-as sought protection for Ismail^-as and Ishaq^-as.[221]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ بُكَيْرٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ إِذَا أَمْسَيْتَ فَنَظَرْتَ إِلَى الشَّمْسِ فِي غُرُوبٍ وَ إِدْبَارٍ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً وَ الْحَمْدُ لِلَّهِ الَّذِي يَصِفُ وَ لَا يُوصَفُ وَ يَعْلَمُ وَ لَا يُعْلَمُ يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَ مَا تُخْفِي الصُّدُورُ وَ أَعُوذُ بِوَجْهِ اللَّهِ الْكَرِيمِ وَ بِاسْمِ اللَّهِ الْعَظِيمِ مِنْ شَرِّ مَا بَرَأَ وَ ذَرَأَ وَ مِنْ شَرِّ مَا تَحْتَ الثَّرَى وَ مِنْ شَرِّ مَا بَطَنَ وَ ظَهَرَ وَ مِنْ شَرِّ مَا وَصَفْتُ وَ مَا لَمْ أَصِفْ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ذَكَرَ أَنَّهَا أَمَانٌ مِنْ كُلِّ سَبُعٍ وَ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ ذُرِّيَّتِهِ وَ كُلِّ مَا عَضَّ أَوْ لَسَعَ وَ لَا يَخَافُ صَاحِبُهَا إِذَا تَكَلَّمَ بِهَا لِصّاً وَ لَا غُولًا قَالَ قُلْتُ لَهُ إِنِّي صَاحِبُ صَيْدِ السَّبُعِ وَ أَنَا أَبِيتُ فِي اللَّيْلِ فِي الْخَرَابَاتِ وَ أَتَوَحَّشُ فَقَالَ لِي قُلْ إِذَا دَخَلْتَ بِسْمِ اللَّهِ أَدْخُلُ وَ أَدْخِلْ رِجْلَكَ الْيُمْنَى وَ إِذَا خَرَجْتَ فَأَخْرِجْ رِجْلَكَ الْيُسْرَى وَ سَمِّ اللَّهَ فَإِنَّكَ لَا تَرَى مَكْرُوهاً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Bukayr from Sulaiman al-Jafari who has said:

l heard Abu AI-Hassan^-asws saying, In the evening when you see the sun about to go down and disappear then say, In the name of Allah^-azwj, with (the help of) Allah^-azwj, all praise belongs to Allah^-azwj, Who has not taken any companion, or children, Who has no partner in His^-azwj kingdom or a supporter against weakness, and He^-azwj is greater than can be described, all praise belongs to Allah^-azwj Who describes (things) and Himself^-azwj cannot be described, Who^-azwj knows all things but Himself^-azwj cannot be known. He^-azwj knows the stealth glance of the eyes and whatever the chests hide. I seek protection with His^-azwj honourable Face, and with His^-azwj great Names against the evil of whatever He^-azwj has spread and has populated, the evil of the things beneath the earth, the evil of what is apparent and that which is hidden, the evil of what I mentioned or did not mention, all praise belongs to Allah^-azwj Lord of the worlds.

The Imam mentioned that this is protection against all the beasts and all devils condemned to stoning and all the biting and stinging animals. One who reads this supplication should have no fear from thieves or the devils.

I (the narrator) then said to him^-asws, I hunt beasts and at night I sleep in ruined places and I get scared. He^-asws said on entering them say, In the name of Allah^-azwj, I enter and step your right foot first but when coming out step with your left foot first and mention the name of Allah^-azwj you will not see any frightening thing’.[222]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ عَلَّمَنِي أَبُو عَبْدِ اللَّهِ ع قَالَ قُلْ بِسْمِ اللَّهِ الْجَلِيلِ أُعِيذُ فُلَاناً بِاللَّهِ الْعَظِيمِ مِنَ الْهَامَّةِ وَ السَّامَّةِ وَ اللَّامَّةِ وَ الْعَامَّةِ وَ مِنَ الْجِنِّ وَ الْإِنْسِ وَ مِنَ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ نَفْثِهِمْ وَ بَغْيِهِمْ وَ نَفْخِهِمْ وَ بِآيَةِ الْكُرْسِيِّ ثُمَّ تَقْرَؤُهَا ثُمَّ تَقُولُ فِي الثَّانِيَةِ بِسْمِ اللَّهِ أُعِيذُ فُلَاناً بِاللَّهِ الْجَلِيلِ حَتَّى تَأْتِيَ عَلَيْهِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Qutaybah al-A Sha who has said:

Abu Abd Allah^-asws instructed me with this supplication:

In the name of Allah^-azwj, I seek protection for so and so (name the person(s) with (the help of) Allah^-azwj against all small living things[223], the venomous things, Evil-eyes, plague, the evil of Jinn and human beings of Arabs and non-Arabs, against their sorcery, transgression and against their spell, with reading verse Aiat-ul-Kursi (2:255) and in the second time reading the above supplication say, In the name of Allah^-azwj, I seek protection for so and so(name the person(s), with (the help of) Allah^-azwj,… to the end of the above supplication’.[224]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنِّي أَخَافُ الْعَقَارِبَ فَقَالَ انْظُرْ إِلَى بَنَاتِ نَعْشٍ الْكَوَاكِبِ الثَّلَاثَةِ الْوُسْطَى مِنْهَا بِجَنْبِهِ كَوْكَبٌ صَغِيرٌ قَرِيبٌ مِنْهُ تُسَمِّيهِ الْعَرَبُ السُّهَا وَ نَحْنُ نُسَمِّيهِ أَسْلَمَ أَحِدَّ النَّظَرَ إِلَيْهِ كُلَّ لَيْلَةٍ وَ قُلْ ثَلَاثَ مَرَّاتٍ اللَّهُمَّ رَبَّ أَسْلَمَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ فَرَجَهُمْ وَ سَلِّمْنَا قَالَ إِسْحَاقُ فَمَا تَرَكْتُهُ مُنْذُ دَهْرِي إِلَّا مَرَّةً وَاحِدَةً فَضَرَبَتْنِي الْعَقْرَبُ

Ali ibn Ibrahim has narrated from his father from ibn abu Umayr from Ishaq ibn Ammar who has said:

Once I said to Abu Abd Allah^-asws May Allah keep my soul in service for your cause, I am afraid of scorpions. The Imam^-asws said, Look at the little bear (Ursa Minor) and of the three stars next to the middle one of them there is a small star. Arabs call it al-Suha, We call it Aslama, look at it gazing every night and say, O Lord^-azwj of Aslama, send Salawat on Mohammed^-saww and his^-saww pure progeny^-asws, hasten their^-asws happiness and grant us safety and protection. Ishaq has said that he did not miss it except once at which time a scorpion stung him’.[225]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَالَ هَذِهِ الْكَلِمَاتِ فَأَنَا ضَامِنٌ لَهُ أَلَّا يُصِيبَهُ عَقْرَبٌ وَ لَا هَامَّةٌ حَتَّى يُصْبِحَ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَ لَا فَاجِرٌ مِنْ شَرِّ مَا ذَرَأَ وَ مِنْ شَرِّ مَا بَرَأَ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ

Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan from al-Abbas ibn Amir from Muhammad abu Jamilah from Sad al-Iskaf who has said:

I heard the Imam^-asws saying, Whoever says these words I guarantee that scorpions and small vermin will not harm him, I seek protection through such words of Allah^-azwj that no virtuous or wicked person is able to bypass, I seek protection thereby against the evil of whatever He^-azwj has spread and settled (on earth), against the evil of all walking things on earth under His^-azwj control. My Lord^-azwj has the straight path’.[226]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ع قَالَ كَانَ رَسُولُ اللَّهِ ص فِي بَعْضِ مَغَازِيهِ إِذَا شَكَوْا إِلَيْهِ الْبَرَاغِيثَ أَنَّهَا تُؤْذِيهِمْ فَقَالَ إِذَا أَخَذَ أَحَدُكُمْ مَضْجَعَهُ فَلْيَقُلْ أَيُّهَا الْأَسْوَدُ الْوَثَّابُ الَّذِي لَا يُبَالِي غَلَقاً وَ لَا بَاباً عَزَمْتُ عَلَيْكَ بِأُمِّ الْكِتَابِ أَلَّا تُؤْذِيَنِي وَ أَصْحَابِي إِلَى أَنْ يَذْهَبَ اللَّيْلُ وَ يَجِي‏ءَ الصُّبْحُ بِمَا جَاءَ وَ الَّذِي نَعْرِفُهُ إِلَى أَنْ يَئُوبَ الصُّبْحُ مَتَى مَا آبَ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza who has narrated the following from Abu Al-Hassan^-asws:

During certain expeditions people complained before the Messenger of Allah^-saww against fleas that irritated them. He^-saww said: When going into your bed say, O black jumping thing that does not stop by the barrier or door I ask you by the original Book, do not irritate me and my companions until the night passes and morning comes with whatever it will bring along. The narrator has said, As we know the last part of this Hadith has the following expression: Until morning comes back when it is the time to come back’.[227]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا لَقِيتَ السَّبُعَ فَقُلْ أَعُوذُ بِرَبِّ دَانِيَالَ وَ الْجُبِّ مِنْ شَرِّ كُلِّ أَسَدٍ مُسْتَأْسِدٍ

Ali ibn has narrated from ibn Jumhur from his father from Muhammad ibn Sinan from : Abd Allah ibn Sinan who has narrated the following from Abu Abd Allah^-asws:

Amir-ul-Momineen^-asws has said, If you come face to face with a beast say, I. seek protection with the Lord^-azwj of Daniel[228] and the well against the evil of all powerful lions’.[229]

مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ‏  بْنِ مُحَمَّدِ بْنِ هَارُونَ أَنَّهُ كَتَبَ إِلَى أَبِي جَعْفَرٍ ع يَسْأَلُهُ عُوذَةً لِلرِّيَاحِ الَّتِي تَعْرِضُ لِلصِّبْيَانِ فَكَتَبَ إِلَيْهِ بِخَطِّهِ بِهَاتَيْنِ الْعُوذَتَيْنِ وَ زَعَمَ صَالِحٌ أَنَّهُ أَنْفَذَهُمَا إِلَيَّ إِبْرَاهِيمُ بِخَطِّهِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا رَبَّ لِي إِلَّا اللَّهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ لَا شَرِيكَ لَهُ سُبْحَانَ اللَّهِ مَا شَاءَ اللَّهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ اللَّهُمَّ ذَا الْجَلَالِ وَ الْإِكْرَامِ رَبَّ مُوسَى وَ عِيسَى وَ إِبْرَاهِيمَ الَّذِي وَفَّى إِلَهَ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ وَ يَعْقُوبَ وَ الْأَسْبَاطِ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ مَعَ مَا عَدَّدْتَ مِنْ آيَاتِكَ وَ بِعَظَمَتِكَ وَ بِمَا سَأَلَكَ بِهِ النَّبِيُّونَ وَ بِأَنَّكَ رَبُّ النَّاسِ كُنْتَ قَبْلَ كُلِّ شَيْ‏ءٍ وَ أَنْتَ بَعْدَ كُلِّ شَيْ‏ءٍ أَسْأَلُكَ بِاسْمِكَ الَّذِي تُمْسِكُ بِهِ السَّمَاوَاتِ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِكَ وَ بِكَلِمَاتِكَ التَّامَّاتِ الَّتِي تُحْيِي بِهِ الْمَوْتَى أَنْ تُجِيرَ عَبْدَكَ فُلَاناً مِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ وَ مَا يَعْرُجُ إِلَيْهَا وَ مَا يَخْرُجُ مِنَ الْأَرْضِ وَ مَا يَلِجُ فِيهَا وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ كَتَبَ إِلَيْهِ أَيْضاً بِخَطِّهِ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ إِلَى اللَّهِ وَ كَمَا شَاءَ اللَّهُ وَ أُعِيذُهُ بِعِزَّةِ اللَّهِ وَ جَبَرُوتِ اللَّهِ وَ قُدْرَةِ اللَّهِ وَ مَلَكُوتِ اللَّهِ هَذَا الْكِتَابُ مِنَ اللَّهِ شِفَاءٌ لِفُلَانِ بْنِ فُلَانٍ ابْنِ عَبْدِكَ وَ ابْنِ أَمَتِكَ عَبْدَيِ اللَّهِ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ

Muhammad ibn Jafar abu al=Abbas has narrated from Muhammad ibn Isa from Salih ibn Said from Ibrahim ibn Muhammad ibn Harun who has narrated the following:

I wrote to Abu Jafar asking for a supplication for protection of children against bothering spirits (gasses).  The Imam^-asws wrote in his own hand writing the following supplications for protection:

Allah^-azwj is greater than can be described, Allah^-azwj is greater than can be described, Allah^-azwj is greater than can be described. I testify that no one deserves to be worshipped except Allah^-azwj. I testify that Muhammad^-saww is the Messenger of Allah^-azwj. Allah^-azwj is Greater than can be described. Allah^-azwj is Greater than can be described.

No one deserves to be worshipped except Allah^-azwj. No one is my Lord^-azwj, except Allah^-azwj, to Him^-azwj belongs the kingdom, all praise belongs to Him^-azwj and He^-azwj has no partner. Allah^-azwj is free of all defects. As Allah^-azwj willed it was, whatever He^-azwj did not will does not exist. O Lord^-azwj, the Possessor of glory and magnanimity, Lord^-azwj of Moses^-as, Jesus^-as and Ibrahim^-as who fulfilled his duty, Lord^-azwj of Ibrahim^-as, Ismail^-as, Ishaq^-as, Yaqub^-as and the tribes, no one deserves to be worshipped except You^-azwj. I glorify You^-azwj by means of Your^-azwj signs that You^-azwj have shown, by means of Your^-azwj greatness, and by means of the facts with which the Prophets^-as pleaded before You^-azwj for help that You^-azwj are Lord of the people, that You^-azwj were before everything and that You^-azwj will be after everything.

I plead before You^-azwj through Your^-azwj name with which You^-azwj hold the skies from falling on earth except by Your^-azwj permission, through Your^-azwj perfect words with which You^-azwj bring the dead to life, grant protection to Your^-azwj servant so and so against the evil of whatever comes down from the sky and whatever goes up into the sky, whatever comes out of the earth and whatever enters into it, peace be with the messengers^-as, all praise belongs to Allah^-azwj, the Lord^-azwj of the worlds.

He also wrote in his own handwriting, In the name of Allah^-azwj, with (the help of) Allah^-azwj, to Allah^-azwj, and as Allah^-azwj wills, I seek protection (from Allah^-azwj) for him with the majesty of Allah^-azwj, with the might of Allah^-azwj, with the Power of Allah^-azwj, with the possession of Allah^-azwj, this writing is cure from Allah^-azwj for so and so, son of male and female, two servant of Allah^-azwj, O Allah^-azwj, bestow al-Salawat upon Muhammad^-saww and pure progeny^-asws.[230]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا لَقِيتَ السَّبُعَ فَاقْرَأْ فِي وَجْهِهِ آيَةَ الْكُرْسِيِّ وَ قُلْ لَهُ عَزَمْتُ عَلَيْكَ بِعَزِيمَةِ اللَّهِ وَ عَزِيمَةِ مُحَمَّدٍ ص وَ عَزِيمَةِ سُلَيْمَانَ بْنِ دَاوُدَ ع وَ عَزِيمَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ الْأَئِمَّةِ الطَّاهِرِينَ مِنْ بَعْدِهِ فَإِنَّهُ يَنْصَرِفُ عَنْكَ إِنْ شَاءَ اللَّهُ قَالَ فَخَرَجْتُ فَإِذَا السَّبُعُ قَدِ اعْتَرَضَ فَعَزَمْتُ عَلَيْهِ وَ قُلْتُ لَهُ إِلَّا تَنَحَّيْتَ عَنْ طَرِيقِنَا وَ لَمْ تُؤْذِنَا قَالَ فَنَظَرْتُ إِلَيْهِ قَدْ طَأْطَأَ بِرَأْسِهِ وَ أَدْخَلَ ذَنَبَهُ بَيْنَ رِجْلَيْهِ وَ انْصَرَفَ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from Ali ibn Muhammad from Abd Allah ibn Yahya al-Kahili who has said:

‘Abu Abd Allah^-asws has said, Whenever you may come face to face with a wild beast, read verse Aiyat-ul-Kursi (2:255) to its face and say, I swear you by the oath of Allah^-azwj, the oath of Muhammad^-saww, the oath of Solomon^-as son of David, the oath of Amir-ul-Momineen^-asws, and Aimmah^-asws, the clean ones (of all sins), after the Holy Prophet^-saww. The beast will turn away from you by the will of Allah^-azwj. I (the narrator) went out and a wild beast came face to face with me. I then swore it and said to it to turn and move out of the way without harming me. I looked at the beast, who had bent his head down, with the tail between the two legs and turned away’.[231]

عَنْهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْجَارُودِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ قَالَ فِي دُبُرِ الْفَرِيضَةِ أَسْتَوْدِعُ اللَّهَ الْعَظِيمَ الْجَلِيلَ نَفْسِي وَ أَهْلِي وَ وُلْدِي وَ مَنْ يَعْنِينِي أَمْرُهُ وَ أَسْتَوْدِعُ اللَّهَ الْمَرْهُوبَ الْمَخُوفَ الْمُتَضَعْضِعَ لِعَظَمَتِهِ كُلُّ شَيْ‏ءٍ نَفْسِي وَ أَهْلِي وَ مَالِي وَ وُلْدِي وَ مَنْ يَعْنِينِي أَمْرُهُ حُفَّ بِجَنَاحٍ مِنْ أَجْنِحَةِ جَبْرَئِيلَ ع وَ حُفِظَ فِي نَفْسِهِ وَ أَهْلِهِ وَ مَالِهِ

It is narrated from him (narrator of the previous Hadith) from Jafar ibn Muhammad from Yunus from certain individuals of our people from abu al-Jarud who has narrated the following from Abu Abd Allah^-asws:

Whoever, after an obligatory prayer, says, Under the trust of Allah^-azwj, I place myself, family, children and all those whose affairs concern me, under the trust of Allah^-azwj, whose Greatness is beyond description, frightful and unapproachable, I place myself, family, children and all those whose affairs concern me, he will be guarded under the wing of Jibraeel^-as, his person, family and belonging will be protected’.[232]

عَنْهُ رَفَعَهُ قَالَ مَنْ بَاتَ فِي دَارٍ وَ بَيْتٍ وَحْدَهُ فَلْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَقُلِ اللَّهُمَّ آنِسْ وَحْشَتِي وَ آمِنْ رَوْعَتِي وَ أَعِنِّي عَلَى وَحْدَتِي

It is narrated from him (narrator of the previous Hadith) in a marfu manner[233] from the Imam^-asws who has said:

If one sleeps alone in a house he should read Aiat-ul-Kursi (2:255) and say, O Lord^-azwj, calm down my anxiety, change my concern into peace and assist me in my loneliness’.[234]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ يَزِيدَ بْنِ مُرَّةَ عَنْ بُكَيْرٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ قَالَ لِي رَسُولُ اللَّهِ ص يَا عَلِيُّ أَ لَا أُعَلِّمُكَ كَلِمَاتٍ إِذَا وَقَعْتَ فِي وَرْطَةٍ أَوْ بَلِيَّةٍ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَصْرِفُ بِهَا عَنْكَ مَا يَشَاءُ مِنْ أَنْوَاعِ الْبَلَاءِ

Abu Ali al-Ashari has narrated from Muhammad ibn Salim from Ahmad ibn al-Nadr from Amr ibn Shimr from Yazid ibn Murray from Bukayr who has said:

I heard Amir-ul-Momineen^-asws saying: The Messenger of Allah^-saww once said to me, O Ali^-asws I^-saww should convey you^-asws with the words that you^-asws should say in a troublesome condition or a misfortune: (I begin) in the name of Allah^-azwj, the Beneficent, the Merciful. There are no means and no power without Allah^-azwj, Allah^-azwj will Divert away from you through these words, many kinds of misfortune as He^-azwj wills’.[235]

Appendix VI: Ahadith on Cure of Evil Eye[236]

 (1)

جُنَّةُ الْأَمَانِ، لِلْكَفْعَمِيِّ قَالَ ذَكَرَ عَبْدُ الْكَرِيمِ بْنُ مُحَمَّدِ بْنِ الْمُظَفَّرِ السَّمْعَانِيُّ فِي كِتَابِهِ أَنَّ جَبْرَئِيلَ نَزَلَ عَلَى النَّبِيِّ ص فَرَآهُ مُغْتَمّاً فَسَأَلَهُ عَنْ غَمِّهِ فَقَالَ لَهُ إِنَّ الْحَسَنَيْنِ أَصَابَتْهُمَا عَيْنٌ فَقَالَ لَهُ يَا مُحَمَّدُ الْعَيْنُ حَقٌّ فَعَوِّذْهُمَا بِهَذِهِ الْعُوذَةِ

In Junnat Al Amaan of Al Kafamy, he said that it has been mentioned by Abdul Kareem Bin Muhammad Bin Al Muzaffar Al Sama’any in his book that, ‘Jibraeel Descended upon the Prophet^-saww and saw him^-saww to be sad. So he asked him^-saww about his^-saww grief. So he^-saww said to him that: ‘Al Hasanayn (The two Imams^-asws Al Hassan^-asws and Al Husayn^-asws) have both been affected by the (evil) eye’. So he said to him^-saww: ‘O Muhammad^-saww, the (evil) eye is truth, so seek refuge by this charm –

اللَّهُمَّ يَا ذَا السُّلْطَانِ الْعَظِيمِ وَ الْمَنِّ الْقَدِيمِ وَ الْوَجْهِ الْكَرِيمِ ذَا الْكَلِمَاتِ التَّامَّاتِ وَ الدَّعَوَاتِ الْمُسْتَجَابَاتِ عَافِ الْحَسَنَ وَ الْحُسَيْنَ مِنْ أَنْفُسِ الْجِنِّ وَ أَعْيُنِ الْإِنْس‏

‘Our Allah^-azwj, O One with the Magnificent Authority, and the Al Manna of Old, and One with the Generous Face, One with Complete Words, and the Responder to the supplications, Grant health to Al Hassan^-asws and Al Husayn^-asws from the souls of the Jinn and the (evil) eyes of the humans’.[237]

(2)

روي عن أبي عبد الله ع أنه قال العين حق و ليس تأمنها منك على نفسك و لا منك على غيرك فإذا خفت شيئا من ذلك فقل

It has been reported from Abu Abdullah^-asws that he^-asws said: ‘The (evil) eye is truth, and do not consider yourselves to be safe from it, nor from yourselves to others if you feared something from that’. So recite:

ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ العلي العظيم (ثلاثا)

‘Allah^-azwj Does what He^-azwj so Desires. There is no Might except with Allah^-azwj, the High, the Magnificent’ – three times’.[238]

(3)

عن محمد بن عيسى قال سألت الرضا ع عن السحر فقال هو حق و هو يضر بإذن الله تعالى فإذا أصابك ذلك فارفع يدك حذاء وجهك و اقرأ عليها باسم الله العظيم باسم الله العظيم رب العرش العظيم إلا ذهبت و انقرضت قال

From Muhammad Bin Isa who said, ‘I asked Al Ridha^-asws about the magic (witchcraft)’. So he^-asws said: ‘It is truth, and it hurts by the Permission of Allah^-azwj the High. If you get affected by that, raise your footwear by your hand and your face and recite over it –

باسم الله العظيم باسم الله العظيم رب العرش العظيم إلا ذهبت و انقرضت

‘In the Name of Allah^-azwj the Magnificent. In the Name of Allah^-azwj the Magnificent, the Lord^-azwj of the Magnificent Throne’ – it will go away and become extinct’.

قال و سأله رجل عن العين فقال حق فإذا أصابك ذلك فارفع كفيك حذاء وجهك و اقرأ الحمد لله و قل هو الله أحد و المعوذتين و امسحهما على نواصيك فإنه نافع بإذن الله

He said, ‘And a man asked about the (evil) eye, so he^-asws said: ‘Truth, so if you get affected by that, raise your shoes by your hands and your face and recite – ‘Praise be to Allah^-azwj (Surah Al-Hamd), and Say He^-azwj Allah^-azwj is One (Surah Al-Ikhlaas), and the Maw’azatein (Surah Al-Naas and Surah Al-Falaq), and wipe the two (shoes) on your forehead, for it will be beneficial by the Permission of Allah^-azwj’.[239]

Surah Al-Hamd 

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ {1}

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {2}

الرَّحْمَٰنِ الرَّحِيمِ {3}

مَالِكِ يَوْمِ الدِّينِ {4}

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ {5}

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ {6}

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ {7}

Surah Al-Ikhlaas

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

قُلْ هُوَ اللَّهُ أَحَدٌ {1}

اللَّهُ الصَّمَدُ {2}

لَمْ يَلِدْ وَلَمْ يُولَدْ {3}

وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ {4}

Surah Al-Falaq

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ {1}

مِنْ شَرِّ مَا خَلَقَ {2}

وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ {3}

وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ {4}

وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ {5}

Surah Al-Naas

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ النَّاسِ {1}

مَلِكِ النَّاسِ {2}

إِلَٰهِ النَّاسِ {3}

مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ {4}

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ {5}

مِنَ الْجِنَّةِ وَالنَّاسِ {6}

[1] تفسير العيّاشي 2: 83/ 33.

[2] عوالي‏اللآلي     4     129    الجملة الثانية في الأحاديث المتعلقة, Nahjul Israr, pg. 34.

[3] And if they see a miracle they turn aside and say: Transient magic (54:2).

[4] The Descendants of the Holy Prophet^saww

[5] Traditions

[6] Man deviced worship rituals

[7] Path, methodology.

[8] Giving in by placing their hand as a sign of Allegiance

[9] Murshid with Capital ‘M’ is used for Masomeen^asws

[10] Total reliance

[11] Comparative/similarity/likeness/resemblance

[12] Al-Kafi, Vol. 1, – H 176, Ch. 19, h20

[13] Bring in ‘Ghair Allah’

[14] See for example, Al-Kafi, Vol. 8, H. 92, الكافي ج : 8 ص : 113

[15] A kind of Polytheism, by following another personality who is not Nominated by Allah^azwj

[16] This is certainly Shirk in person (Shirk bil Zaat)

[17]  وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآَخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ (11)

And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss.

[18] Al-Kafi, Vol. 1, H.370.

[19] الكافي     2     397    باب الشرك …..  ص : 397, H. 3

[20] الكافي     2     397    باب الشرك …..  ص : 397, H. 4

[21] Al-Kafi, vol. 8, H. 14570

[22] The Prophet who brought down a Divine Book

[23]    كمال‏الدين     2     461    43- باب ذكر من شاهد القائم ع و رآه

[24] Who claim to love Ahlul Bayt^asws but also like Abu Bakr^la & Ummer^la (Promoters of Ittihad ban-ul-Muslameen)

[25] Having total authority

[26] People of Madina who support Prophet when he migrated to Madina.

[27] An amount/wealth to paid in order to live within a Muslim ruler as a non-Muslim

[28] Religious scholars

[29] Ahtijaj-e-Tabrasi, vol. 2, pg. 363 ( الاحتجاج ج : 2 ص : 363), also Al-Kafi, vol. 5, pg 23 (H 8184, Ch. 7, h 1)

[30] Followers of Hazrat Zaid, the son of Imam Zanul Abadeen^asws

[31] Al-Kafi, vol. 5, الكافي ج : 5 ص : 20

[32] Al-Mahasin, Vol. 1, pg. 269  المحاسن ج : 1 ص : 269   Kama ul deen, vol. 1, Ch. Reply to an Objection, pg. 65,      كمال‏الدين ج : 1 ص : 46,  Tafseer e Furat al-Kufi, Verse of Kaaf, pg. تفسيرفرات‏الكوفي ص : 246

[33] Guardian, Allah^azwj/Prophet^asws/Imam^asws.

[34] Guide (Allah^azwj/Prophet^asws/Imam^asws )

[35] resources

[36]Al-Touheed, Ch. 35, h, 1,     التوحيد ص : 242, also see for example معاني‏الأخبار ص : 21

[37] Al-Kafi, Vol. 5, H. 9562, h, 2  الكافي ج : 5 ص : 371

[38] Complete Hadith may be found at http://hubeali.com/articles/Eid-e-Ghadeer-09.pdf  which refers to               تهذيب‏الأحكام     3     145    7- باب صلاة الغدير …..  ص : 143

[39] Sahifa e Sajjadia,                         بحارالأنوار ج : 91 ص : 154

[40] الاحتجاج ج : 2 ص : 35

[41] Al-Kafi, Vol. 2, H. 2396    الكافي ج : 2 ص : 267

[42] Manla Yazar ul Faqih, Vol. 4, H. 5866,

[43] Al-Kafi, Vol. 1, H. 224

[44] Al-Kafi, Vol. 1, H. 225                             الكافي ج : 1 ص : 86

[45] Al-Kafi, Vol. 1, H. 226

[46] معاني‏الأخبار ص : 18, H. 14, also pg. 56 (Urdu)

[47] Bahrul Maurif, pg. 444,  بحارالأنوار     2     32    باب 9- استعمال العلم و الإخلاص

[48] Al-Kafi, Vol. 1, H. 227

[49] Al-Kafi, Vol. 1, H. 228

[50] Al-Kafi, Vol. 1, H. 229.                             الكافي ج : 1 ص : 87

[51] Reciting Quran behind an imam as part of Salat in the month of Ramazan.

[52] Al-Kafi, Vol. 1, H. 136

[53] Wasail ul Shia, H. 33417

[54] Wasail ul Shia, H. 33297

[55] Al-Kafi, Vol. 5, H. 8260

[56]Tuhaf al-Uqoul, pg. 258(English), no. 153,    تحف‏العقول ص : 224

[57] Tuhaf al-Uqoul, pg. 258(English), تحف‏العقول ص : 355  Also , Ilul al-Sharia, vol. 1, Ch. 96, h, 6,  علل‏الشرائع ج : 1 ص : 109

[58] Plural of Wali, the Guardian from Allah.

[59]                         تفسيرالعياشي ج : 2 ص : 117

[60] Al-Touheed, Ch. 29, pg. 179, التوحيد          216    29- باب أسماء الله تعالى و الفرق بي

[61] Jama-ul-Akhbar, Ch. 14, H, 107, جامع‏الأخبار          31    الفصل الرابع عشر في زيارة علي

[62] Auon-e-Akhbar al-Reza, Vol. 1, H. 66-18                          عيون‏أخبارالرضا(ع) ج : 2 ص : 259

[63] Those^asws who were sent with Divine Authority.

[64] Jama-ul-Akhbar, Ch. 18, H, 135

[65] Jama-ul-Akhbar, Ch. 18, H, 137

[66] Nahjul Balagha, Sermon no. 194, pg 593 (Urdu), نهج‏البلاغة ص : 309

[67]     الكافي ج : 1 ص : 353

[68] Al-Kafi, Vol. 1, H. 104          الكافي ج : 1 ص : 44

[69] Al-Kafi, Vol. 1, H. 181          الكافي ج : 1 ص : 44

[70] Jama-ul-Akhbar, Ch. 18, H, 136

[71] Al-Kafi, Vol. 1, H. 465     الكافي ج : 1 ص : 182

[72] Al-Kafi, Vol. 1, H. 1452    الكافي ج : 2 ص : 11

[73] Al-Kafi, Vol. 1, H. 348

[74] Al-Kafi, Vol. 1, H. 580

[75] Al-Kafi, Vol. 1, H. 581           الكافي ج : 1 ص : 221

[76] Al-Kafi, Vol. 1, H. 1055              الكافي ج : 1 ص : 406

[77] The Divine Path, Wilayat of Aaimmah^asws

[78] Al-Kafi, Vol. 1, H. 1116                    419 الكافي ج : 1 ص :

[79] The Divine Tablet

[80]Al-Kafi, Vol. 5, H. 9566     الكافي ج : 5 ص : 373

[81] Bahrul Al-Maurif, pg. 353, Nahjul Israr, Vol. 1, Pg. 107.

[82] Al-Kafi, Vol 1, H. 117.

[83] Al-Kafi, Vol. 8, H. 14743

[84] Al-Kafi, Vol. 8, H. 398

[85] Al-Kafi, Vol. 1, H. 907

[86] Al-Kafi, Vol. 1, H. 2664

[87]   مستدرك‏الوسائل ج : 5 ص : 74

[88] Al-Kafi, vol, 2, H. 2105, Ch. 76, h 3

[89] The Imam perhaps indicated that the narrator, in fact, had vowed to kiss the Imam^asws‘s hand, head and feet

[90] Al-Kafi, vol, 2, H. 2106, Ch. 76, h 4

[91] Al-Kafi, vol, 2, H. 2107, Ch. 76, h 5          الكافي ج : 2 ص : 186

[92] Al-Kafi, vol, 2, H. 2108, Ch. 76, h 6

[93] The visitor of Holy Shrines

[94] الخصال ج : 2 ص : 611

[95] People living in leaf-made enclosures

[96]   Al-Kafi, Vol. 1, Pg. 392.   الكافي     1     392

[97] Al-Kafi,Vol. 1, H. 629.      الكافي ج : 1 ص : 239

[98] Al-Kafi,Vol. 1, H. 631.           الكافي ج : 1 ص : 241

[99] Al-Kafi,Vol. 1, H. 632

[100] Al-Kafi,Vol. 1, H. 633

[101] Al-Kafi, Vol. 1, H. 808,    الكافي ج : 1 ص : 312, also see: بحارالأنوار     49     24    باب 2- النصوص على الخصوص عليه صلوات‏الإرشاد     2     249    فصل …..  ص : 247إعلام‏الورى          315    الفصل الثاني في ذكر النصوص الدالة عالخرائج‏والجرائح     2     897    فصل …..  ص : 897الصراطالمستقيم     2     164    السابع النص على الرضا ع …..  ص : الغيبةللطوسي          36    الكلام على الواقفة …..  ص : 23كشف‏الغمة     2     271    و أما مناقبه و صفاته …..  ص : 260المناقب     4     367    فصل في المفردات …..  ص : 366

[102] Al-Kafi, Vol. 7, H. 13947            الكافي ج : 7 ص : 322

[103] Al-Kafi, Vol. 7, H. 13948     also, H. 5222 in Manla Hazar ul-Faqih, من‏لايحضره‏الفقيه ج : 4 ص : 113

[104] Al-Kafi, Vol. 7, H. 13951  الكافي ج : 7 ص : 323

[105] Sirat, the Bridge over the Hell to Paradise

[106] Uyon Akhbar Al-Reza (asws) 11-26    عيون‏أخبارالرضا(ع) ج : 1 ص : 130

[107] معاني‏الأخبار          28    باب معنى الحروف المقطعة في أوائل ال, المناقب     1     137    فصل في المفردات من المعجزات

[108] Tafseer-e-Ayashi, Vol. 2, pg. 3, also see Tafseer-e-Noor Al-Thaqalain, Vol. 3, pg. 322 (Urdu),

[109] Tafseer-e-Imam Hassan Askari^asws, H. 33

[110] The Urdu translation on pg. 60 ‘Asaar-e-Hayderi is wrong.

[111] Tafseer-e-Imam Hassan Askari^asws, H. 33

[112] A Hadith with unbroken chain to the Holy Prophet^saww.

[113] Al-Kafi, Vol. 1, H. 1213, الكافي     1     449    باب مولد النبي ص و وفاته

[114] Al-Kafi, Vol. 1, H. 1214.

[115] Al-Kafi, Vol. 1, H. 644.    الكافي ج : 1 ص : 252

[116] Al-Kafi, vol. 8, H. 233

[117] Al-Kafi, vol. 8, H. 508

[118] Al-Kafi, vol. 8, H. 88

[119] A religious way of life characterized by the practice of renouncing worldly pursuits to fully devote one’s self to spiritual work.

[120] Al-Kafi, Vol. 4, H. 6640

[121] Fast

[122] Central masjid

[123] Manla Hazar ul Faqi, H. 2086-87, Al-Kafi, Vol. 4, H. 6645

[124] Al-Kafi, Vol. 5, H. 9953.  الكافي ج : 5 ص : 495

[125] Al-Kafi, Vol. 5, H. 9954

[126] Al-Kafi, Vol. 5, H. 9955.     الكافي ج : 5 ص : 496

[127] There are several traditions narrated by him

[128] Ceremonial bath

[129] Al-Kafi, Vol. 5, H. 9956

[130] Al-Kafi, Vol. 5, H. 9957

[131] Al-Kafi, Vol. 5, H. 9958.    الكافي ج : 5 ص : 497

[132] Al-Kafi, Vol. 2, H. 3508.  الكافي ج : 2 ص : 615

[133] Tuhaf al-Uquol, pg. 387.

[134] Nahjul Balagha, Sermon no. 202.                        نهج‏البلاغة ص : 321

[135] A unit of measurement.

[136] One who restrains from worldly matters

[137] Plural of Zahid (to restrain from worldly matters)

[138] Al-Kafi, Vol. 5, H. 8308.    الكافي ج : 5 ص : 66

[139] In need of obligatory ‘ghusal’ (bath)

[140] Al-Kafi, Vol. 8, H. 14510

[141] Al-Kafi, Vol. 8, H. 14505

[142] Al-Kafi, Vol. 8, H. 14506

[143] Al-Kafi, Vol. 8, H. 14507

[144] Al-Kafi, Vol. 8, H. 14508

[145] Al-Kafi, Vol. 8, H. 14509,     الكافي ج : 8 ص : 91

[146] Contract marriage

[147] Al-Kafi, Vol. 8, H. 447.      الكافي ج : 8 ص : 293

[148] Al-Kafi, Vol. 8, H. 448            الكافي ج : 8 ص : 294

[149] Al-Kafi, Vol. 8, H. 528   الكافي ج : 8 ص : 336

[150] Al-Kafi, Vol. 8, H. 529

[151] Al-Kafi, Vol. 8, H. 530

[152] Uyun Akhbar Ali Reza (asws), 66-11, pg. 584,   عيون‏أخبارالرضا(ع) ج : 2 ص : 258

[153] Ibid, Ch. 6, H. 3

[154] Ibid, Ch. 7, H. 2

[155] Tuhaf al-Uqoul, pg. 62,    بحارالأنوار     74     156    باب 7

[156] Tafseer-e-Furat, Verse of Mohammed. تفسيرفرات‏الكوفي ص : 418

[157] Al-Kafi, Vol. 1, H. 462,               الكافي ج : 1 ص : 181

[158] Al-Kafi, Vol. 2, H. 2269,

[159] Al-Kafi, Vol. 2, H. 2987,

[160] Al-Kafi, Vol. 2, H. 2989

[161] Al-Kafi, Vol. 2, H. 3074

[162] Wasail ul Shia, H. 34894.                                                     وسائل‏الشيعة     28     336

[163] Al-Kafi, Vol. 2, H. 2927

[164] Al-Kafi, Vol. 2, H. 2928                            الكافي ج : 2 ص : 425

[165] Al-Kafi, Vol. 2, H. 2929

[166] Al-Kafi, Vol. 2, H. 2930

[167] Imam Ali^asws Teaches 400 Golden Rules for the World and the Hereafter   الخصال ج : 2 ص : 611

[168] Wasail-ul-Shia, H. 7822

[169] Wasail-ul-Shia, H. 7824

[170] Wasail-ul-Shia, H. 7825

[171] Wasail-ul-Shia, H. 7823,        وسائل‏الشيعة ج : 6 ص : 237

[172] Tafseer-e-Imam Hassan Askari, H. 304.  تفسيرالإمام‏العسكري ص : 472

[173] Al-Kafi, Vol. 8, H. 88

[174] Nahjul Balagha, Irshad no. 400,

[175] Bihar, Makaram Al Akhlak, Jame Al-Akhbar   بحارالأنوار     60     26    باب 1- تأثير السحر و العين و حقيقته

[176] Tib-ul-Aimah^asws, pg. 121

[177] Tafseer Al Burhan – H 10439

[178] Tafseer Al Burhan – H 10440

[179] Tafseer Noor al Thaqalayn – Ch 56 H 97

[180] Please note that the supplications should be recited in Arabic and not the translation of it in order to benefit from the Divine Words as Revealed.

[181] بحارالأنوار     92     132    باب 96- الدعاء لدفع السحر و العين

[182] مكارم‏الأخلاق          386    و مثله …..  ص : 386

[183] مكارم‏الأخلاق          413    في السحر …..  ص : 413

[184] Uyun Akhbar al-Reza, Vol. 1, h 27-1

[185] There are several Verses in the Holy Quran on Jadu, e.g., (10:81, 20:71, 20:73, 21:3, 26:49)

[186] Al-Kafi, Vol. 7, H. 13694.  الكافي ج : 7 ص : 260

[187] Al-Kafi, Vol. 7, H. 13695.

[188] Al-Kafi, Vol. 6, H. 11691.

[189] Al-Kafi, Vol. 5, H. 8494.

[190] Al-Kafi, Vol. 2, H. 2454.   الكافي ج : 2 ص : 286

[191] Nahjul Balagha, Irshad no. 400,

[192] Al-Kafi, Vol. 8, H. 15683

[193] Al-Kafi, Vol. 8, H. 15684

[194]  باب 96-  الدعاء لدفع السحر و العين , بحارالأنوار ج : 92 ص : 125

[195]      بحارالأنوار ج : 92 ص : 128

[196] Tahzib-ul-Islam, Allama Majlasi, U, pp.464

[197] who would do anything for money

[198] Tahzib-ul-Islam, Allama Majlasi, U, pp.465

[199] Al Mahasen, vol. 2, pp. 598

[200] al-Sahifah al-Kamilah of Imam Ali^asws ibn al-Hussain^asws  الصحيفةالسجادية(ع) ص : 156

[201] Tofatul Aqool, pp. 55

[202] Bihar-ul-Anwar, vol.88, pp. 224.

[203] Bihar-ul-Anwar, vol.88, pp. 257.

[204] Fatah-al-Aiyab, pp. 149

[205] Bihar-ul-Anwar-Vol-88.Page-280

[206] Bihar-ul-Anwar Vol-88.Page-282.

[207] الكافي     3     470    باب صلاة الاستخارة …..  ص : 47, Al-Kafi, Vol, 3, H, 2, also Bihar-ul-Anwar Vol-88.Page-263

[208] Take it in the left hand, holding from connecting bead, also called imam.

[209] مستدرك‏الوسائل     6     265    7- باب استحباب الاستخارة بالدعاء و Bihar al-Anwar, vol 88, pp.250, h.4

[210] Fath al-Abwab, Page 143 / Wasa’il ash-Shi’a, Volume 8, Pp 77.

[211] وسائل‏الشيعة     8     77    5- باب استحباب الدعاء بطلب الخيرة و Al-Qatara, vol.2. pp. 110

[212] Al-Mahason, vol 2, pp. 598

[213] Bihar-ul-Anwar, vol. 75, pp. 78

[214] Ghurur al-Hikm, pp. 326

[215] Ghurur al-Hikm, pp. 196, غررالحكم          196    أهمية التوكل و فضيلته …..  ص : 96

[216] Al-Mahason, vol. 2, pp. 598

[217] Bihar-ul-Anwar, vol. 88, pp.223

[218]بحارالأنوار     88     241    باب 4- الاستخارة و التفؤل بالقرآن also Bihar al-Anwar, vol 91, pp. 246.

[219] Al-Kafi, Vol. 2, H. 3404

[220] Al-Kafi, Vol. 2, H. 3405

[221] Al-Kafi, Vol. 2, H. 3406

[222] Al-Kafi, Vol. 2, H. 3407, الكافي ج : 2 ص : 570

[223] For example, vermin, insect, germs, viruses

[224] Al-Kafi, Vol. 2, H. 3408

[225] Al-Kafi, Vol. 2, H. 3409

[226] Al-Kafi, Vol. 2, H. 3410.  الكافي ج : 2 ص : 571

[227] Al-Kafi, Vol. 2, H. 3411

[228] Daniel was thrown in a well with wild beasts but they did not harm him

[229] Al-Kafi, Vol. 2, H. 3412

[230] Al-Kafi, Vol. 2, H. 3413.  الكافي ج : 2 ص : 572

[231] Al-Kafi, Vol. 2, H. 3414

[232] Al-Kafi, Vol. 2, H. 3415.  الكافي ج : 2 ص : 573

[233] A Hadith with unbroken chain to the Holy Prophet^saww.

[234] Al-Kafi, Vol. 2, H. 3416.

[235] Al-Kafi, Vol. 2, H. 3417

[236] Please note that the supplications should be recited in Arabic and not the translation of it in order to benefit from the Divine Words as Revealed.

[237] بحارالأنوار     92     132    باب 96- الدعاء لدفع السحر و العين

[238] مكارم‏الأخلاق          386    و مثله …..  ص : 386

[239] مكارم‏الأخلاق          413    في السحر …..  ص : 413