Summary:
‘Sila e Rehmi’ means to look after and/or offer favours to the near relatives. There are several Ahadith which encourage us in practising the ‘Sila e Rehmi’ even to those who are not believing the same faith, but still they have the rights of the kinship.[1]
The minimum ‘Sila e Rehmi’ is to keep in touch (say Salam) with relatives including those who live far away. Those who practise it will have their lives and sustenance extended, enjoy good health and many other bounties of Allah-azwj. However, those who cut it off, will suffer from the shortening of the life, reduction in the sustenance and will not be favoured in the Hereafter from intercession of Masomeen-asws. Ahadith on the rewards for ‘Sila e Rehmi and punishment of cutting it off are in Appendices I and II.
(Imam Hussain-asws said in a lengthy Hadith):
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ
And beware of accompanying ‘الْقَاطِعِ لِرَحِمِهِ’ the severer (who abandons) of his relationships, for I-asws find him to be an Accursed one in the Book of Allah-azwj Mighty and Majestic in three places – Allah-azwj Mighty and Majestic Says [47:22] But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! [47:23] Those it is whom Allah has Cursed so He has made them deaf and blinded their eyes.
وَ قَالَ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ
And He-azwj Said [13:25] And those who break the promise with Allah after its Covenant and are cutting asunder that which Allah has Commanded to be joined and making mischief in the land; they, for them is the Curse, and for them is the evil abode.
وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ .
And He-azwj Said in (Surah) Al-Baqarah [2:27] Who break the Covenant of Allah after its confirmation and cut asunder what Allah has Commanded to be joined, and make mischief in the land; these it is that are the losers’.[2] (An Extract)
It is also important to recognise that the rights of descendants of Prophet-saww are the foremost from the rights of the kinship:
كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ هَوْذَةَ عَنِ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً قَالَ ذَاكَ فِي صِلَةِ الرَّحِمِ وَ الرَّحِمُ رَحِمُ آلِ مُحَمَّدٍ عَلَيْهِمُ السَّلَامُ خَاصَّةً.
(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abas, from Ahmad Bin Howzat, from Al Nahawandy, from Abdullah Bin Hammad, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: [57:11] Who is that who will lend Allah a goodly loan, he-asws said: ‘Regarding maintaining good relations with relatives, and the relatives are relatives of the Progeny-asws of Muhammad-saww in particular’’.[3]
When it comes to spending for the good causes, as in the ‘Sila e Rehmi’, Rasool-Allah-saww Instructs us as:
فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) 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 أَجْر
Thus, Rasool-Allah-saww said: ‘Five dates, or five discs (of bread), or five Dinars or Dirhams which the human being owns, and he wants to spend these, so the most superior of what the human being can spend upon are his parents. Then secondly upon himself and his family. Then thirdly upon his poor relatives. Then fourthly upon his poor neighbours. Then fifthly in the Way of Allah-azwj, and it is of the lowest from the rewards.[4] (An extract)
Introduction:
We present some Ahadith here, being separated under different headings, to highlight the scope of ‘Sila e Rehmi’.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ فَقَالَ قَرَابَتُكَ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from Ibn Bukeyr, from Umar Bin Yazeed who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined. He-asws said: ‘Your relatives’.[5]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ ذِكْرُهُ وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً قَالَ فَقَالَ هِيَ أَرْحَامُ النَّاسِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِصِلَتِهَا وَ عَظَّمَهَا أَ لَا تَرَى أَنَّهُ جَعَلَهَا مِنْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj, Majestic is His-azwj Mention [4:1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you. So he-asws said: ‘These are the relationships of the people. Allah-azwj Mighty and Majestic Commanded with its goodly maintenance, and its magnification. Do you not see that He-azwj Made it to be from Him-azwj?’[6]
The Status of an Imam-asws is that of a ‘Father’:
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع مَنْ آثَرَ طَاعَةَ أَبَوَيْ دِينِهِ: مُحَمَّدٍ وَ عَلِيٍّ ع عَلَى طَاعَةِ أَبَوَيْ نَسَبِهِ، قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ: لَأُوثِرَنَّكَ كَمَا آثَرْتَنِي وَ لَأُشَرِّفَنَّكَ بِحَضْرَةِ أَبَوَيْ دِينِكَ، كَمَا شَرَّفْتَ نَفْسَكَ بِإِيثَارِ حُبِّهِمَا- عَلَى حُبِّ أَبَوَيْ نَسَبِكَ.
(Imam Hassan Al-Askari-asws said): ‘And Al-Hassan-asws Bin Ali-asws said: ‘The one who prefers the obedience to the two fathers-asws of his Religion – Muhammad-saww and Ali-asws, over the obedience of the father linked to him (biologically), Allah-azwj Mighty and Majestic Says to him: “I-azwj shall Prefer you just as you preferred Me-azwj and I-azwj shall Ennoble you by the presence of the two fathers-asws of your Religion, just as you ennobled yourself by preferring their-asws love over the love of the father linked to you”.
وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: وَ ذِي الْقُرْبى فَهُمْ مِنْ قَرَابَاتِكَ مِنْ أَبِيكَ وَ أُمِّكَ، قِيلَ لَكَ: اعْرِفْ حَقَّهُمْ كَمَا أُخِذَ الْعَهْدُ بِهِ عَلَى بَنِي إِسْرَائِيلَ، وَ أُخِذَ عَلَيْكُمْ مَعَاشِرَ أُمَّةِ مُحَمَّدٍ ص بِمَعْرِفَةِ حَقِّ قَرَابَاتِ مُحَمَّدٍ ص الَّذِينَ هُمُ الْأَئِمَّةُ بَعْدَهُ، وَ مَنْ يَلِيهِمْ بَعْدُ مِنْ خِيَارِ أَهْلِ دِينِهِمْ.
And as for His-azwj Words, the Mighty and Majestic and the ones with relationship [2:83] – so they are from your relatives of your father and your mother. He-azwj Said to you – recognise their-asws rights just as the Covenant was Taken upon the Children of Israel, and Taken upon you all, group of community of Muhammad-saww, with recognising the rights of the relatives of Muhammad-saww – they-asws are the Imams-asws from after him-saww, and ones who follow them afterwards, from the good people of their-asws Religion’’.[7]
مُحَمَّدُ بْنُ عَلِيٍّ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) عَسَلٌ وَ تِينٌ مِنْ هَمْدَانَ وَ حُلْوَانَ فَأَمَرَ الْعُرَفَاءَ أَنْ يَأْتُوا بِالْيَتَامَى فَأَمْكَنَهُمْ مِنْ رُءُوسِ الْأَزْقَاقِ يَلْعَقُونَهَا وَ هُوَ يَقْسِمُهَا لِلنَّاسِ قَدَحاً قَدَحاً فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لَهُمْ يَلْعَقُونَهَا فَقَالَ إِنَّ الْإِمَامَ أَبُو الْيَتَامَى وَ إِنَّمَا أَلْعَقْتُهُمْ هَذَا بِرِعَايَةِ الْآبَاءِ .
Muhammad Bin Ali, and someone else, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from A man, from Habeeb Bin Abu Sabit who said,
‘There came to Amir Al-Momineen-asws, honey and figs from Hamdan, and gifts. So he-asws ordered the officers that they should bring the orphans. So he-asws enabled them from top for the tasting. They were licking it and he-asws was distribution to the people, cup by cup. So it was said to him-asws, ‘O Amir Al-Momineen-asws! What is for them that they should be licking it?’
So he-asws said: ‘The Imam-asws is a father of the orphans, and rather this treat of theirs is due to the care of the father’.[8]
Maintaining the Good relationship with the Descendants of Rasool-Allah-saww:
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ رَحِمُ آلِ مُحَمَّدٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ رَحِمُ كُلِّ ذِي رَحِمٍ .
Al-Husayn Bin Muhammad, from Moallah Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The kinship (of the Progeny-asws of Muhammad-saww) would attach itself with the Throne saying, ‘O Allah-azwj! Maintain with the one who maintained me and Cut off the one who cut me off, and it is the relationship with the Progeny-asws of Muhammad-saww, and these are the Words of Allah-azwj Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined – and the relative is every one with the relationship’.[9]
Relatives-asws of Muhammad-saww would intercede for their-asws followers:
A person who had cut-off his relationships but he had maintained good relationships with the progeny of Muhammad-saww, the relatives of Rasool-Allah-saww will ask his relatives to forgive him on their behalf, as per their-asws intercession – also applicable in other deficiencies (shortcoming in deeds and indulgence in forbidden).
قَالَ الْبَاقِرُ ع وَ يُقَالُ لِلْمُوفِي بِعُهُودِهِ فِي الدُّنْيَا وَ نُذُورِهِ وَ أَيْمَانِهِ وَ مَوَاعِيدِهِ يَا أَيَّتُهَا الْمَلَائِكَةُ وَفَى هَذَا الْعَبْدُ فِي الدُّنْيَا بِعُهُودِهِ فَوَفُوا لَهُ هَاهُنَا بِمَا وَعَدْنَاهُ وَ سَامِحُوهُ وَ لَا تُنَاقِشُوهُ فَحِينَئِذٍ تُصَيِّرُهُ الْمَلَائِكَةُ إِلَى الْجِنَانِ
And Al-Baqir-asws said: ‘And He-azwj would Say to the fulfiller of his pact – in the world regarding his vows, and his oaths, and his promises: “O you Angels! This servant fulfilled his pacts in the world, therefore fulfil for him over here with what We-azwj had Promised him, and excuse him and do not discuss with him (too much about his sins)”. So this is where the Angels would take him to the Gardens.
وَ أَمَّا مَنْ قَطَعَ رَحِمَهُ فَإِنْ كَانَ وَصَلَ رَحِمَ مُحَمَّدٍ ص وَ قَدْ قَطَعَ رَحِمَ نَفْسِهِ شَفَعَ أَرْحَامُ مُحَمَّدٍ لَهُ إِلَى رَحِمِهِ وَ قَالُوا لَكَ مِنْ حَسَنَاتِنَا وَ طَاعَتِنَا مَا شِئْتَ فَاعْفُ عَنْهُ فَيُعْطُونَهُ مَا يَشَاءُ فَيَعْفُوا عَنْهُ وَ يُعَوِّضُ اللَّهُ الْمُعْطِينَ وَ لَا يَنْقُصُهُمْ
And as for the one who cuts off his relationships, so if he was maintaining with the relatives of Muhammad-saww, and he had cut off his own relatives, the relatives of Muhammad-saww would intercede to his relative, and they would be saying to him, ‘For you are our good deeds and our (acts of) obedience whatever you so desire, therefore forgive him’. And they would be forgiving him from these whatever he so desires, and he would forgive them, and Allah-azwj would Give to the giver what would benefit them and He-azwj would not be deficient with them.
وَ إِنْ كَانَ وَصَلَ أَرْحَامَ نَفْسِهِ وَ قَطَعَ أَرْحَامَ مُحَمَّدٍ ص بِأَنْ جَحَدَ حُقُوقَهُمْ وَ دَفَعَهُمْ عَنْ وَاجِبِهِمْ وَ سَمَّى غَيْرَهُمْ بِأَسْمَائِهِمْ وَ لَقَّبَهُمْ بِأَلْقَابِهِمْ وَ نَبَزَ بِالْأَلْقَابِ الْقَبِيحَةِ مُخَالِفِيهِ مِنْ أَهْلِ وَلَايَتِهِمْ قِيلَ لَهُ يَا عَبْدَ اللَّهِ اكْتَسَبْتَ عَدَاوَةَ آلِ مُحَمَّدٍ الطهراء [الْمُطَهَّرِ] أَئِمَّتِكَ لِصَدَاقَةِ هَؤُلَاءِ فَاسْتَعِنْ بِهِمُ الْآنَ لِيُعِينُوكَ فَلَا يَجِدُوا مُعِيناً وَ لَا مُغِيثاً وَ يَصِيرُ إِلَى الْعَذَابِ الْأَلِيمِ الْمُهِينِ
And if he had maintained relationships of his own relatives and cut off the relatives of Muhammad-saww, by rejecting their-asws rights, and repelling them-asws from what Obligates for them-asws, and name others with their-asws names, and entitle others with their-asws titles, and denounce with the ugly titles his adversaries from the people of their-asws Wilayah, it would be said to him, ‘O servant of Allah-azwj! You earned the enmity of the Progeny-asws of Muhammad-saww, the clean, your Imams-asws, in your ratification of these ones, so seek assistance with them now to assist you’. But he would not (be able to) find an aide, nor a helper, and he would come to the painful, abasing Punishment. (An Extract).[10]
This holds for all sins of the believers committed in this world, including the abandoning of the ‘Sila e Rehmi’ – which will be forgiven due to Masomeen-asws’s intercession – as we find in many other Ahadith. For example,
وَ عَنْهُ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي شَافِعٌ يَوْمَ الْقِيَامَةِ لِأَرْبَعَةِ أَصْنَافٍ وَ لَوْ جَاءُوا بِذُنُوبِ أَهْلِ الدُّنْيَا رَجُلٌ نَصَرَ ذُرِّيَّتِي وَ رَجُلٌ بَذَلَ مَالَهُ لِذُرِّيَّتِي عِنْدَ الْمَضِيقِ وَ رَجُلٌ أَحَبَّ ذُرِّيَّتِي بِاللِّسَانِ وَ بِالْقَلْبِ وَ رَجُلٌ يَسْعَى فِي حَوَائِجِ ذُرِّيَّتِي إِذَا طُرِدُوا أَوْ شُرِّدُوا .
And from him, from his father, from one of our companions,
Abu Abdullah-asws reports that Rasool-Allah-saww said: ‘I-saww would be an intercessor on the Day of Judgement for four types (of people) and even though they may have come with the sins of the people of the world – a man who helped my-saww children; and a man who spent his wealth for my-saww descendants during constraints; and a man who loved my-saww children by the tongue, and by the heart; and a man who strived regarding the needs of my-saww children when they were either expelled or displaced’.[11]
Kinship Rights for Those who are not on Wilayah:
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ صَفْوَانَ عَنِ الْجَهْمِ بْنِ حُمَيْدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَكُونُ لِيَ الْقَرَابَةُ عَلَى غَيْرِ أَمْرِي أَ لَهُمْ عَلَيَّ حَقٌّ قَالَ نَعَمْ حَقُّ الرَّحِمِ لَا يَقْطَعُهُ شَيْءٌ وَ إِذَا كَانُوا عَلَى أَمْرِكَ كَانَ لَهُمْ حَقَّانِ حَقُّ الرَّحِمِ وَ حَقُّ الْإِسْلَامِ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hassan Bin Ali, from Safwan, from Al Jaham Bin Humeyd who said,
‘I said to Abu Abdullah-asws, ‘There happen to be relatives for him being upon other than my matter (Al-Wilayah). Is there (any) right for them upon me?’
He-asws said: ‘Yes, the right of kinship. Nothing can cut it off. And had they been upon your matter (Al-Wilayah), there would have been two rights for them – the right of the kinship and the right of Al-Islam’.[12]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَدْعُو لِوَالِدَيَّ إِذَا كَانَا لَا يَعْرِفَانِ الْحَقَّ قَالَ ادْعُ لَهُمَا وَ تَصَدَّقْ عَنْهُمَا وَ إِنْ كَانَا حَيَّيْنِ لَا يَعْرِفَانِ الْحَقَّ فَدَارِهِمَا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ اللَّهَ بَعَثَنِي بِالرَّحْمَةِ لَا بِالْعُقُوقِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘Should I supplicate for my parents when they do not recognise the truth (Al-Wilayah)?’ He-asws said: ‘Supplicate for them both and give charity on their behalf; and if they were alive (and) not recognising the truth (Al-Wilayah), so circle around them (introduce to them the Al-Wilayah), for Rasool-Allah-saww said: ‘Allah-azwj Sent me-saww with the Mercy, not with the ingratitude’ (ungratefulness).[13]
One Cannot disavow a Momin ‘Friend/relative’ even if a ‘big’ sinner:
كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى شَيْخُ الطَّائِفَةِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنْ زَيْدِ بْنِ يُونُسَ الشَّحَّامِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع الرَّجُلُ مِنْ مَوَالِيكُمْ عَاصٍ يَشْرَبُ الْخَمْرَ وَ يَرْتَكِبُ الْمُوبِقَ مِنَ الذَّنْبِ نَتَبَرَّأُ مِنْهُ فَقَالَ تَبَرَّءُوا مِنْ فِعْلِهِ وَ لَا تَتَبَرَّءُوا مِنْ خَيْرِهِ وَ أَبْغِضُوا عَمَلَهُ
(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported by Sheykh al Taifa, by his chain, from Zayd bin Yunus Al Shaham who said,
‘I said to Abu Al-Hassan Musa-asws, ‘The man from your-asws friends disobeys, he drinks the wine and indulges in the destructive sins, should we disavow from him?’ He-asws said: ‘Disavow from his deeds and do not disavow from his goodness, and hate his deeds’.
فَقُلْتُ يَسَعُ لَنَا أَنْ نَقُولَ فَاسِقٌ فَاجِرٌ فَقَالَ لَا الْفَاسِقُ الْفَاجِرُ الْكَافِرُ الْجَاحِدُ لَنَا وَ لِأَوْلِيَائِنَا أَبَى اللَّهُ أَنْ يَكُونَ وَلِيُّنَا فَاسِقاً فَاجِراً وَ إِنْ عَمِلَ مَا عَمِلَ وَ لَكِنَّكُمْ قُولُوا فَاسِقُ الْعَمَلِ فَاجِرُ الْعَمَلِ مُؤْمِنُ النَّفْسِ خَبِيثُ الْفِعْلِ طَيِّبُ الرُّوحِ وَ الْبَدَنِ
I said, ‘Is there leeway for us that we should be saying, ‘Mischief-maker, immoral’?’ He-asws said: ‘No. The mischief-maker, the immoral, is the Kafir, the rejecter of us-asws and our-asws friends. Allah-azwj has Refused the our-asws friends be a mischief-maker, an immoral, and even if he does what he does, but you should be saying, ‘Mischievous of the deeds, immoral of the deeds, a Momin himself (may be the) wicked of the deeds, but good of the soul and the body.
لَا وَ اللَّهِ لَا يَخْرُجُ وَلِيُّنَا مِنَ الدُّنْيَا إِلَّا وَ اللَّهُ وَ رَسُولُهُ وَ نَحْنُ عَنْهُ رَاضُونَ يَحْشُرُهُ اللَّهُ عَلَى مَا فِيهِ مِنَ الذُّنُوبَ مُبْيَضّاً وَجْهُهُ مَسْتُورَةً عَوْرَتُهُ آمِنَةً رَوْعَتُهُ لَا خَوْفٌ عَلَيْهِ وَ لَا حُزْنٌ وَ ذَلِكَ أَنَّهُ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يُصَفَّى مِنَ الذُّنُوبِ إِمَّا بِمُصِيبَةٍ فِي مَالٍ أَوْ نَفْسٍ أَوْ وَلَدٍ أَوْ مَرَضٍ
No, by Allah-azwj! Our-asws friend does not exit from the world except and Allah-azwj and His-azwj Rasool-saww and we-asws are pleased from him. Allah-azwj would Resurrect him despite what he is in from the sins, whitened of face, veiled of his nakedness, and safe of his fear, neither would there be fear upon him nor grief, and that is because he will not exit from the world until he is cleaned from the sins. Either by difficulties regarding wealth, or self, or children, or illness.
وَ أَدْنَى مَا يُصْنَعُ بِوَلِيِّنَا أَنْ يُرِيَهُ اللَّهُ رُؤْيَا مَهُولَةً فَيُصْبِحَ حَزِيناً لِمَا رَآهُ فَيَكُونَ ذَلِكَ كَفَّارَةً لَهُ أَوْ خَوْفاً يَرِدُ عَلَيْهِ مِنْ أَهْلِ دَوْلَةِ الْبَاطِلِ أَوْ يُشَدَّدَ عَلَيْهِ عِنْدَ الْمَوْتِ فَيَلْقَى اللَّهَ عَزَّ وَ جَلَّ طَاهِراً مِنَ الذُّنُوبِ آمِنَةً رَوْعَتُهُ بِمُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ صَلَّى اللَّهُ عَلَيْهِمَا
And the least of what is done with our-asws friend is the Allah-azwj Shows him a horrific dream and he wakes up in the morning gloomy for what he had seen, and that would become an expiation for him, or some fear would be passing upon him from the people of the government of the falsehood, or there would be difficulty upon him at death, so he would meet Allah-azwj Mighty and Majestic, clean from the sins, secure from his fear due to Muhammad-saww and Amir Al-Momineen-asws.
ثُمَّ يَكُونُ أَمَامَهُ أَحَدُ الْأَمْرَيْنِ رَحْمَةُ اللَّهِ الْوَاسِعَةُ الَّتِي هِيَ أَوْسَعُ مِنْ أَهْلِ الْأَرْضِ جَمِيعاً أَوْ شَفَاعَةُ مُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ ع فَعِنْدَهَا تُصِيبُهُ رَحْمَةُ اللَّهِ الْوَاسِعَةُ الَّتِي كَانَ أَحَقَّ بِهَا وَ أَهْلَهَا وَ لَهُ إِحْسَانُهَا وَ فَضْلُهَا.
Then there would happen to be in front of him, one of the two matters – The extensive Mercy of Allah-azwj which is vaster than the people of the earth in their entirety, or intercession of Muhammad-saww and Amir Al-Momineen-asws. At that, he would achieve the extensive Mercy of Allah-azwj which he would be deserving with it, and its rightful one, and for him would be its Favour and its Grace’.[14]
What-If Relatives are hostile towards One?
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ بَلَغَنِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَهْلُ بَيْتِي أَبَوْا إِلَّا تَوَثُّباً عَلَيَّ وَ قَطِيعَةً لِي وَ شَتِيمَةً فَأَرْفُضُهُمْ قَالَ إِذاً يَرْفُضَكُمُ اللَّهُ جَمِيعاً قَالَ فَكَيْفَ أَصْنَعُ قَالَ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ كَانَ لَكَ مِنَ اللَّهِ عَلَيْهِمْ ظَهِيرٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Is’haq Bin Ammar who said,
‘It reached me from Abu Abdullah-asws that a man came over to the Prophet-saww and he said, ‘O Rasool-Allah-saww! My family members refuse except to leap upon me and cut me off and accuse me. So, shall I reject them?’ He-saww said: ‘Then Allah-azwj would Reject you entirely’. He said, ‘So how shall I deal with it?’ He-saww said: ‘Maintain good relationship with the one who cuts you off, and give to the one who deprives you, and excuse the one who oppresses you, for when you do that, there would be for you, from Allah-azwj, a Backing’.[15]
Maintaining Good Relationships with ‘Difficult Relatives’:
وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِيَ ابْنَ عَمٍّ أَصِلُهُ فَيَقْطَعُنِي وَ أَصِلُهُ فَيَقْطَعُنِي حَتَّى لَقَدْ هَمَمْتُ لِقَطِيعَتِهِ إِيَّايَ أَنْ أَقْطَعَهُ أَ تَأْذَنُ لِي قَطْعَهُ قَالَ إِنَّكَ إِذَا وَصَلْتَهُ وَ قَطَعَكَ وَصَلَكُمَا اللَّهُ عَزَّ وَ جَلَّ جَمِيعاً وَ إِنْ قَطَعْتَهُ وَ قَطَعَكَ قَطَعَكُمَا اللَّهُ .
From him, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘There is a cousin of mine I maintain kinship with, but he cuts me off, and I maintain kinship with him but he cuts me off, to the extent that I have thought that if he were to cut me off (again), I will cut him off. Do you-asws permit me to cut him off?’ He-asws said: ‘When you maintain it to him and he cuts you off, Allah-azwj Mighty and Majestic Maintains it with both of you together, and if you cut him off and he cuts you off, Allah-azwj would Cut off both of you’.[16]
Forwarding Rewards to the Deceased Parents is from Sila e Rehmi:
عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَمْنَعُ الرَّجُلَ مِنْكُمْ أَنْ يَبَرَّ وَالِدَيْهِ حَيَّيْنِ وَ مَيِّتَيْنِ يُصَلِّيَ عَنْهُمَا وَ يَتَصَدَّقَ عَنْهُمَا وَ يَحُجَّ عَنْهُمَا وَ يَصُومَ عَنْهُمَا فَيَكُونَ الَّذِي صَنَعَ لَهُمَا وَ لَهُ مِثْلُ ذَلِكَ فَيَزِيدَهُ اللَّهُ عَزَّ وَ جَلَّ بِبِرِّهِ وَ صِلَتِهِ خَيْراً كَثِيراً .
From him, from Muhammad Bin Ali, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said: ‘What prevents the man from you from being righteous with his parents, be they alive or dead. He can pray Salāt on their behalf, and give charity on their behalf, and perform Hajj on their behalf, and Fast on their behalf. Thus, that which he does for them both would happen to for him, the like of that, and Allah-azwj Mighty and Majestic would Increase him, due to his righteousness, and his kinship, a lot of good’.[17]
Keeping Good Relationships with the Relatives who live far Away:
وَ عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ مِنْهُمْ وَ مَنْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ إِلَى يَوْمِ الْقِيَامَةِ أَنْ يَصِلَ الرَّحِمَ وَ إِنْ كَانَتْ مِنْهُ عَلَى مَسِيرَةِ سَنَةٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ .
And from him, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam, from Jabir:
Abu Ja’far-asws says that Rasool-Allah-saww said: ‘I-saww hereby bequeath the present ones of my-saww community and the absent ones from them, and the ones in the backbones of the men and the wombs of the women up to the Day of Judgement that they should maintain goodly relationships with the relatives, and even if there was one from them upon a travel distance of a year, for that is from the Religion’.[18]
The Minimum from the rights of Kinship:
وَ عَنْهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) صِلُوا أَرْحَامَكُمْ وَ لَوْ بِالتَّسْلِيمِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً .
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Maintain your kinship even though it be with the greetings. Allah-azwj Blessed and High is Saying [4:1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you’.[19]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ صِلَةَ الرَّحِمِ وَ الْبِرَّ لَيُهَوِّنَانِ الْحِسَابَ وَ يَعْصِمَانِ مِنَ الذُّنُوبِ فَصِلُوا أَرْحَامَكُمْ وَ بَرُّوا بِإِخْوَانِكُمْ وَ لَوْ بِحُسْنِ السَّلَامِ وَ رَدِّ الْجَوَابِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘The maintenance of goodly relationship with the relatives, and the righteousness, would both east the Reckoning and would defend from the sins. Therefore, maintain your relationships and be good with your brethren, and even though it be by the goodly greeting and response’.[20]
Addendum:
المناقب لابن شهرآشوب دَخَلَ زَيْدُ بْنُ مُوسَى بْنِ جَعْفَرٍ ع عَلَى الْمَأْمُونِ فَأَكْرَمَهُ وَ عِنْدَهُ الرِّضَا ع فَسَلَّمَ زَيْدٌ عَلَيْهِ فَلَمْ يُجِبْهُ فَقَالَ أَنَا ابْنُ أَبِيكَ وَ لَا تَرُدُّ عَلَيَّ سَلَامِي
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘Zayd son of Musa-asws Bin Ja’far-asws entered to see Al-Mamoun. He honoured him, and Al-Reza-asws was with him. Zayd greeted unto him-asws, but he-asws did not answer him. He said, ‘I am a son of your-asws father-asws, and you-asws are not responding to me of my greeting?’
فَقَالَ ع أَنْتَ أَخِي مَا أَطَعْتَ اللَّهَ فَإِذَا عَصَيْتَ اللَّهَ لَا إِخَاءَ بَيْنِي وَ بَيْنَكَ.
He-asws said: ‘You are my-asws brother for as long as you obey Allah-azwj. When you disobey Allah-azwj, there is no brotherhood between me-asws and you’’.[21]
الأمالي للشيخ الطوسي جَمَاعَةٌ عَنِ الْمُفَضَّلِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الصَّمَدِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ عَمِّهِ عَبْدِ الْوَهَّابِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ: بَعَثَ أَبُو جَعْفَرٍ الْمَنْصُورُ إِلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ أَمَرَ بِفُرُشٍ فَطُرِحَتْ لَهُ إِلَى جَانِبِهِ فَأَجْلَسَهُ عَلَيْهَا ثُمَّ قَالَ عَلَيَّ بِمُحَمَّدٍ عَلَيَّ بِالْمَهْدِيِّ يَقُولُ ذَلِكَ مِرَاراً فَقِيلَ لَهُ السَّاعَةَ السَّاعَةَ يَأْتِي يَا أَمِيرَ الْمُؤْمِنِينَ مَا يَحْبِسُهُ إِلَّا أَنَّهُ يَتَبَخَّرُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Al Mufazzal, from Ibrahim Bin Abdul Samad Al Hashimy, from his father, from his uncle Al Wahab Bin Muhammad Bin Ibrahim, from his father who said,
‘Abu Ja’far Al-Mansour sent for Ja’far-asws Bin Muhammad-asws, and he ordered with a thick rug to be places to his side and seated him-asws upon it. Then he said, ‘To me, with Muhammad! To me, with the Mahdy!’ – saying that repeatedly. It was said to him, ‘In a moment! In a moment, he shall come, O commander of the faithful. Nothing is withholding him except that he is being perfumed!’
فَمَا لَبِثَ أَنْ وَافَى وَ قَدْ سَبَقَتْهُ رَائِحَتُهُ فَأَقْبَلَ الْمَنْصُورُ عَلَى جَعْفَرٍ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ حَدِيثٌ حَدَّثْتَنِيهِ فِي صِلَةِ الرَّحِمِ أَذْكُرُهُ يَسْمَعُهُ الْمَهْدِيُّ
It was not long before he arrived, and his aroma had preceded him. Al-Mansour faced to Ja’far-asws and said, ‘O Abu Abdullah-asws! Narrate to us regarding connecting (helping) the kinship, mentioning it so Al-Mahdy will hear’.
قَالَ نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الرَّجُلَ لَيَصِلُ رَحِمَهُ وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ عَزَّ وَ جَلَّ ثَلَاثِينَ سَنَةً وَ يَقْطَعُهَا وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُونَ سَنَةً فَيُصَيِّرُهَا اللَّهُ ثَلَاثَ سِنِينَ
He-asws said: ‘Yes. My-asws father-asws narrated to me-asws from his-asws father, from his-asws grandfather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘If a man were to connect with (help) his relatives, and three years were remaining from his lifespan, Allah-azwj Mighty and Majestic would Make it to be thirty years; and (if) he were to cut it (relationship) off, and thirty years were remaining from his lifespan, Allah-azwj would Make it to be three years’.
ثُمَّ تَلَا ع- يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ قَالَ هَذَا حَسَنٌ يَا أَبَا عَبْدِ اللَّهِ وَ لَيْسَ إِيَّاهُ أَرَدْتُ
Then he-asws recited: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. He (Al-Mansour) said, ‘This is excellent, O Abu Abdullah-asws, and it isn’t what I intended’.
قَالَ أَبُو عَبْدِ اللَّهُ نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تَعْمُرُ الدِّيَارَ وَ تَزِيدُ فِي الْأَعْمَارِ وَ إِنْ كَانَ أَهْلُهَا غَيْرَ أَخْيَارٍ
Abu Abdullah-asws said: ‘Yes. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Connecting the kinship builds the households and increases in the lifespans, and even if its people are not good’.
قَالَ هَذَا حَسَنٌ يَا أَبَا عَبْدِ اللَّهِ وَ لَيْسَ هَذَا أَرَدْتُ
He said, ‘This is excellent, O Abu Abdullah-asws, and this isn’t what I intended’.
فَقَالَ أَبُو عَبْدِ اللَّهِ نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ وَ تَقِي مِيتَةَ السَّوْءِ
Abu Abdullah-asws said: ‘Yes. My-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Connecting the kinship reduces the Reckoning and saved from the evil death’.
قَالَ الْمَنْصُورُ نَعَمْ هَذَا أَرَدْتُ.
Al-Mansour said, ‘Yes, this is what I wanted!’’[22]
عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُمَيْرِ بْنِ يَزِيدَ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع فَذَكَرَ مُحَمَّدَ بْنَ جَعْفَرٍ فَقَالَ إِنِّي جَعَلْتُ عَلَى نَفْسِي أَنْ لَا يُظِلَّنِي وَ إِيَّاهُ سَقْفُ بَيْتٍ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Hamdany, from Ali, from his father, from Umeyr Bin Yazeed who said,
‘I was in the presence of Abu Al-Hassan Al-Reza-asws, and he-asws mentioned Muhammad son of Ja’far-asws. He-asws said: ‘I-asws have made it to be upon myself that I-asws and him will not be shaded by the roof of one house’.
فَقُلْتُ فِي نَفْسِي هَذَا يَأْمُرُنَا بِالْبِرِّ وَ الصِّلَةِ وَ يَقُولُ هَذَا لِعَمِّهِ
I said within myself, ‘This one is instructing us with the righteousness, and the connecting (with kinship), and he-asws is saying this for his-asws own uncle?’
فَنَظَرَ إِلَيَّ فَقَالَ هَذَا مِنَ الْبِرِّ وَ الصِّلَةِ إِنَّهُ مَتَى يَأْتِينِي وَ يَدْخُلُ عَلَيَّ فَيَقُولُ فِيَّ فَيُصَدِّقُهُ النَّاسُ وَ إِذَا لَمْ يَدْخُلْ عَلَيَّ وَ لَمْ أَدْخُلْ عَلَيْهِ لَمْ يُقْبَلْ قَوْلُهُ إِذَا قَالَ.
He-asws looked at me. He-asws said: ‘This is from the righteousness and the connecting (the kinship). When he comes to me-asws and enters to see me-asws, he speaks regarding me-asws, and the people ratify him, and when he does not come to (see) me-asws and I-asws do not go to him, his word does not get accepted when he speaks’’.[23]
الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ الْبَزَوْفَرِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ سَالِمَةَ مَوْلَاةِ أَبِي عَبْدِ اللَّهِ قَالَتْ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع حِينَ حَضَرَتْهُ الْوَفَاةُ وَ أُغْمِيَ عَلَيْهِ فَلَمَّا أَفَاقَ قَالَ أَعْطُوا الْحَسَنَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ وَ هُوَ الْأَفْطَسُ سَبْعِينَ دِينَاراً وَ أَعْطِ فُلَاناً كَذَا وَ فُلَاناً كَذَا
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – A group, from Al BAzufary, from Ahmad Bin Idrees, from Ibn Isa, from Ibn Mahboub, from Jameel Bin Salih, from Hisham Bin Ahmad,
‘From Salima, a maid of Abu Abdullah-asws, she said, ‘I was in the presence of Abu Abdullah Ja’far-asws Bin Muhammad-asws when the expiry presented to him-asws and there was unconsciousness upon him-asws. When he-asws woke up, he-asws said: ‘Give seventy Dinars to Al-Hassan Bin Ali-asws Bin Al-Husayn-asws (and he is Al-Aftas), and give so and so such and such’.
فَقُلْتُ أَ تُعْطِي رَجُلًا حَمَلَ عَلَيْكَ بِالشَّفْرَةِ يُرِيدُ أَنْ يَقْتُلَكَ
I said, ‘Will you give to a man who attacked upon you with the knife intending to kill you-asws?’
قَالَ تُرِيدِينَ أَنْ لَا أَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ نَعَمْ يَا سَالِمَةُ إِنَّ اللَّهَ خَلَقَ الْجَنَّةَ فَطَيَّبَهَا وَ طَيَّبَ رِيحَهَا وَ إِنَّ رِيحَهَا لَتُوجَدُ مِنْ مَسِيرَةِ أَلْفَيْ عَامٍ وَ لَا يَجِدُ رِيحَهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ.
He-asws said: ‘Do you intend that I-asws should not be from the ones Allah-saww Mighty and Majestic Said: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]? Yes, O Salima! Allah-saww Created the Paradise, and Made it good, and Made its aroma to be good, and its aroma would be smelt from a travel distance of a thousand years, and its aroma would not be smelt by one disloyal (to parents), nor one cutting off kinship’’.[24]
رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ الْقُمِّيُّ قَالَ حَدَّثَنِي بَعْضُ الْمَشَايِخِ وَ لَمْ يَذْكُرِ اسْمَهُ عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ جَاءَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ جَعْفَرٍ يَسْأَلُنِي أَنْ أَسْأَلَ أَبَا الْحَسَنِ مُوسَى ع أَنْ يَأْذَنَ لَهُ فِي الْخُرُوجِ إِلَى الْعِرَاقِ وَ أَنْ يَرْضَى عَنْهُ وَ يُوصِيَهُ بِوَصِيَّةٍ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Qawlawiya Al Qummy who said, ‘It is narrated to me by one of the elders’ – and he did not mention his name,
‘From Ali son of Ja’far Bin Muhammad-asws having said, ‘Muhammad Bin Ismail son of Ja’far-asws came to me asking me to ask Abu Al-Hassan Musa-asws that he-asws grants permission for him regarding the going out (rebelling) to Al-Iraq, and that he-asws should be pleased with him and advise with some advice.
قَالَ فَتَجَنَّبَ حَتَّى دَخَلَ الْمُتَوَضَّأَ وَ خَرَجَ وَ هُوَ وَقْتٌ كَانَ يَتَهَيَّأُ لِي أَنْ أَخْلُوَ بِهِ وَ أُكَلِّمَهُ قَالَ فَلَمَّا خَرَجَ قُلْتُ لَهُ إِنَّ ابْنَ أَخِيكَ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَسْأَلُكَ أَنْ تَأْذَنَ لَهُ فِي الْخُرُوجِ إِلَى الْعِرَاقِ وَ أَنْ تُوصِيَهُ فَأَذِنَ لَهُ ع
He (the narrator) said, ‘He-asws went aside until he entered having performed wud’u, and he-asws came out during the time which he-asws had prepared for me that I be alone with him-asws and speak to him-asws. When he-asws came out, I said to him-asws, ‘The son of your-asws brother, Muhammad Bin Ismail, is asking you-asws if you-asws could permit for him regarding the going out to Al-Iraq, and that if you-asws could advise him’. He-asws permitted for him.
فَلَمَّا رَجَعَ إِلَى مَجْلِسِهِ قَامَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَ قَالَ يَا عَمِّ أُحِبُّ أَنْ تُوصِيَنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ اللَّهَ فِي دَمِي فَقَالَ لَعَنَ اللَّهُ مَنْ يَسْعَى فِي دَمِكَ ثُمَّ قَالَ يَا عَمِّ أَوْصِنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ اللَّهَ فِي دَمِي
When he-asws returned to his-asws seat, Muhammad Bin Ismail stood up and said, ‘O uncle-asws! I would love it if you-asws could advise me’. He-asws said: ‘I-asws advise you that you should fear Allah-azwj regarding (shedding) my-asws blood’. He said, ‘May Allah-azwj Curse the one who strives in (shedding) your-asws blood!’ Then he said, ‘O uncle, advise me!’ He-asws said: ‘I-asws advise you that you should fear Allah-azwj in (shedding) my-asws blood’.
قَالَ ثُمَّ نَاوَلَهُ أَبُو الْحَسَنِ ع صُرَّةً فِيهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَقَبَضَهَا مُحَمَّدٌ ثُمَّ نَاوَلَهُ أُخْرَى فِيهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَقَبَضَهَا ثُمَّ أَعْطَاهُ صُرَّةً أُخْرَى فِيهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَقَبَضَهَا ثُمَّ أَمَرَ لَهُ بِأَلْفٍ وَ خَمْسِمِائَةِ دِرْهَمٍ كَانَتْ عِنْدَهُ
He (the narrator) said, ‘Then Abu Al-Hassan-asws gave him a pouch where were one hundred and fifty Dinars. Muhammad took possession of it. Then he-asws gave him another, wherein were one hundred and fifty Dinars. He took possession of it. Then he-asws gave him another, wherein were one hundred and fifty Dinars. He took possession of it. Then he-asws ordered with one thousand and five hundred Dirhams to be for him, which were with him-asws.
فَقُلْتُ لَهُ فِي ذَلِكَ وَ لَاسْتَكْثَرْتَهُ فَقَالَ هَذَا لِيَكُونَ أَوْكَدَ لِحُجَّتِي إِذَا قَطَعَنِي وَ وَصَلْتُهُ
I said to him-asws regarding that, ‘And you-asws should not increase for him’. He said, ‘This is for it would be more emphatic for my-asws argument, when he shall cut off from me-asws and I-asws have connect him’.
قَالَ فَخَرَجَ إِلَى الْعِرَاقِ فَلَمَّا وَرَدَ حَضْرَةَ هَارُونَ أَتَى بَابَ هَارُونَ بِثِيَابِ طَرِيقِهِ قَبْلَ أَنْ يَنْزِلَ وَ اسْتَأْذَنَ عَلَى هَارُونَ وَ قَالَ لِلْحَاجِبِ قُلْ لِأَمِيرِ الْمُؤْمِنِينَ إِنَّ مُحَمَّدَ بْنَ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ بِالْبَابِ فَقَالَ الْحَاجِبُ انْزِلْ أَوَّلًا وَ غَيِّرْ ثِيَابَ طَرِيقِكَ وَ عُدْ لِأُدْخِلَكَ إِلَيْهِ بِغَيْرِ إِذْنٍ فَقَدْ نَامَ أَمِيرُ الْمُؤْمِنِينَ فِي هَذَا الْوَقْتِ
He (the narrator) said, ‘He went out to Al-Iraq. When he arrived to the presence of Haroun, he came to the door of Haroun with his road clothes before he had lodged, and sought permission to see Haroun, and he said to the doorman, ‘Say to commander of the faithful that Muhammad Bin Ismail son of Ja’far-asws Bin Muhammad-asws is at the door!’ The guard said, ‘Descend (lodge) first and change your road clothes and return, I shall let you enter to see him without permission, for the commander of the faithful is sleeping in this time’.
فَقَالَ أَعْلِمْ أَمِيرَ الْمُؤْمِنِينَ أَنِّي حَضَرْتُ وَ لَمْ تَأْذَنْ لِي فَدَخَلَ الْحَاجِبُ وَ أَعْلَمَ هَارُونَ قَوْلَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ فَأَمَرَ بِدُخُولِهِ فَدَخَلَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ خَلِيفَتَانِ فِي الْأَرْضِ مُوسَى بْنُ جَعْفَرٍ بِالْمَدِينَةِ يُجْبَى لَهُ الْخَرَاجُ وَ أَنْتَ بِالْعِرَاقِ يُجْبَى لَكَ الْخَرَاجُ
He said, ‘I shall let commander of the faithful know that I had presented, and you did not permit for me’. The guard entered and let Haroun know the words of Muhammad Bin Ismail. He ordered with his entry. He entered. He said, ‘O commander of the faithful! There are two caliphs in the earth. Musa-asws Bin Ja’far-asws, at Al-Medina, the taxes are being pulled to him-asws, and you at Al-Iraq, the taxes are being pulled to you!’
فَقَالَ وَ اللَّهِ فَقَالَ وَ اللَّهِ قَالَ فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ فَلَمَّا قَبَضَهَا وَ حُمِلَ إِلَى مَنْزِلِهِ أَخَذَتْهُ الرِّيحَةُ فِي جَوْفِ لَيْلَتِهِ فَمَاتَ وَ حُوِّلَ مِنَ الْغَدِ الْمَالُ الَّذِي حُمِلَ إِلَيْهِ.
He said, ‘By Allah-azwj?’ He said, ‘By Allah-azwj!’ He ordered a thousand Dirhams for him. When he had taken it and it was carried to his house, the wind seized him in the middle of his night and he died, and the next morning, the wealth which carried to him was turned around’’.[25]
كتاب النجوم عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ فِي كِتَابِ الدَّلَائِلِ بِإِسْنَادِهِ إِلَى مُيَسِّرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا مُيَسِّرُ قَدْ حَضَرَ أَجَلُكَ غَيْرَ مَرَّةٍ كُلَّ ذَلِكَ يُؤَخِّرُكَ اللَّهُ بِصِلَتِكَ رَحِمَكَ وَ بِرِّكَ قَرَابَتَكَ.
(The book) ‘Kitab Al Nujoun’ – Abdullah Bin Ja’far Al Himeyri in ‘The book of Al Dalail’, by his chain to Muyassir who said,
‘Abu Abdullah–asws said to me: ‘O Muyassir! Your death has presented many a time. During all that, Allah–azwj had Delayed it due to your maintaining your kinship and your righteousness with your relatives’’.[26]
رجال الكشي ابْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُيَسِّرٍ عَنْ أَحَدِهِمَا ع قَالَ: قَالَ لِي يَا مُيَسِّرُ إِنِّي لَأَظُنُّكَ وَصُولًا لِقَرَابَتِكَ
(The book) ‘Rijal’ of Al Kashy – Ibn Masoud, from Abdullah Bin Muhammad Bin Khalid, from Al Washa, from one of our companions, from Muyassir,
‘From one of the two (5th or 6th Imam–asws). He (the narrator) said, ‘He–asws said to me: ‘O Muyassir! I–asws think you do help your relatives’.
قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ لَقَدْ كُنْتُ فِي السُّوقِ وَ أَنَا غُلَامٌ وَ أُجْرَتِي دِرْهَمَانِ وَ كُنْتُ أُعْطِي وَاحِداً عَمَّتِي وَ وَاحِداً خَالَتِي
I said, ‘Yes, may I be sacrificed for you–asws! I used to be in the market, and I was a young boy, and my wages were two Dirham, and I used to give one to my paternal uncle and one to my maternal uncle’.
فَقَالَ أَمَا وَ اللَّهِ لَقَدْ حَضَرَ أَجَلُكَ مَرَّتَيْنِ كُلَّ ذَلِكَ يُؤَخَّرُ.
He–asws said; ‘But, by Allah–azwj, your death had presented twice. During each of that it was delayed’’.[27]
رجال الكشي إِبْرَاهِيمُ بْنُ عَلِيٍّ الْكُوفِيُّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ عَنْ حَنَانٍ وَ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ قَالَ: دَخَلْنَا عَلَى أَبِي جَعْفَرٍ ع وَ نَحْنُ جَمَاعَةٌ فَذَكَرُوا صِلَةَ الرَّحِمِ وَ الْقَرَابَةِ فَقَالَ أَبُو جَعْفَرٍ ع يَا مُيَسِّرُ أَمَا إِنَّهُ قَدْ حَضَرَ أَجَلُكَ غَيْرَ مَرَّةٍ وَ لَا مَرَّتَيْنِ كُلَّ ذَلِكَ يُؤَخَّرُ بِصِلَتِكَ قَرَابَتَكَ.
(The book) ‘Rijal’ of Al Kashy – Ibrahim Bin Ali Al Kufy, from Is’haq Bin Ibrahim, from Yunus, from Hanan and Ibn Muskan, from Muyassir who said,
‘We entered to see Abu Ja’far–asws, and we were a group. They mentioned maintaining the kinship and the relatives. Abu Ja’far–asws said: ‘O Murassir! But, your death had presented not once, nor twice, during all that it was delayed due to your maintaining (helping) your relatives’’.[28]
كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ إِسْمَاعِيلَ التَّمِيمِيُّ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَجُلًا أَتَى النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي أَهْلًا قَدْ كُنْتُ أَصِلُهُمْ وَ هُمْ يُؤْذُونِّي وَ قَدْ أَرَدْتُ رَفْضَهُمْ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Ismail Al Tameemi, from Abdullah Bin Talha who said,
‘I heard Abu Abdullah–asws saying: ‘A man came to the Prophet–saww. He said, ‘O Rasool-Allah‑-saww! There are family members for me. I have been helping them and they are hurting me, and I am intending to reject them’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص إِذَنْ يَرْفُضَكُمُ اللَّهُ جَمِيعاً
Rasool-Allah–saww said to him: ‘Then Allah–azwj will Reject you all!’
قَالَ وَ كَيْفَ أَصْنَعُ
He said, ‘And what should I do?’
قَالَ تُعْطِي مَنْ حَرَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ فَإِذَا فَعَلْتَ ذَلِكَ كَانَ اللَّهُ عَزَّ وَ جَلَّ لَكَ عَلَيْهِمْ ظَهِيراً
He–asws said; ‘Give to the one who deprives you, and connect with the one who cuts you off, and pardon the one who is unjust to you. When you were to do that, Allah–azwj Mighty and Majestic will be a Backer to you against them’.
قَالَ ابْنُ طَلْحَةَ فَقُلْتُ لَهُ ع مَا الظَّهِيرُ قَالَ الْعَوْنُ.
Ibn Talha (the narrator) said, ‘I said to him–asws, ‘What is the backing?’ He–asws said: ‘The assistance’’.[29]
Appendix I: Benefits of Keeping Good Relationships with Relatives and neighbours
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَكُونُ الرَّجُلُ يَصِلُ رَحِمَهُ فَيَكُونُ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ ثَلَاثِينَ سَنَةً وَ يَفْعَلُ اللَّهُ مَا يَشَاءُ.
And from him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘The man happens to maintain goodly relations with his relatives, and it so happens that there remains three years from his life, and Allah-azwj Makes it to become thirty years, and Allah-azwj Does whatever He-azwj so Desires to’.[30]
وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُيَسِّرُ الْحِسَابَ وَ تُنْسِئُ فِي الْأَجَلِ .
From him, from Ali Bin Al Hakam, from Khattab Al Awr, from Abu Hamza who said,
‘Abu Ja’far-asws said: ‘Goodly relationships with the relatives purifies the deeds, and increases the wealth, and repels the afflictions, and eases the Reckoning, and delays the death’.[31]
وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ وَ تُسَمِّحُ الْكَفَّ وَ تُطَيِّبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزْقِ وَ تُنْسِئُ فِي الْأَجَلِ .
And from him, from Ali Bin al Hakam, from Hafs, from Abu Hamza,
(It has been narrated) from Abu Abdullah-asws having said: ‘Goodly relationships with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.[32]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا تُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا وَ صِلَةُ الرَّحِمِ مَنْسَأَةٌ فِي الْأَجَلِ مَحْبَبَةٌ فِي الْأَهْلِ.
From him, from Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Be good to your relatives and even if it is by a drink of water; and the most superior of what you can be good with the relative is restraining the harm from them; and goodly relationships with the relatives is a delayer regarding the death, and brings about love in the family’.[33]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُنْمِي الْأَمْوَالَ وَ تُنْسِئُ لَهُ فِي عُمُرِهِ وَ تُوَسِّعُ فِي رِزْقِهِ وَ تُحَبِّبُ فِي أَهْلِ بَيْتِهِ فَلْيَتَّقِ اللَّهَ وَ لْيَصِلْ رَحِمَهُ .
From him, from Usman Bin Isa, from Khattab Al Awr, from Abu Hamza who said,
‘Abu Ja’far-asws said: ‘Goodly relationship purifies the deeds, and repels the afflictions, and increases the wealth, and delays the death for him in his lifetime, and expands in his sustenance, and brings about love among his family members, so let him fear Allah-azwj and let him be good with his relatives’.[34]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَكَمِ الْحَنَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلَةُ الرَّحِمِ وَ حُسْنُ الْجِوَارِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyrs, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Hannat who said,
‘Abu Abdullah-asws said: ‘Goodness with the relatives and goodness with the neighbours both build the houses (households) and increase in the lifespans’.[35]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْجَلَ الْخَيْرِ ثَوَاباً صِلَةُ الرَّحِمِ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah, from Abu Ubeyda Al Haza’a,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of the Rewards for a good deed is for maintaining good relationships with the relatives’.[36]
عَنْهُ عَنْ غَيْرِ وَاحِدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْقَوْمَ لَيَكُونُونَ فَجَرَةً وَ لَا يَكُونُونَ بَرَرَةً فَيَصِلُونَ أَرْحَامَهُمْ فَتَنْمِي أَمْوَالُهُمْ وَ تَطُولُ أَعْمَارُهُمْ فَكَيْفَ إِذَا كَانُوا أَبْرَاراً بَرَرَةً .
From him, from someone else, from Ziyad Al Qandy, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The group of the people happens to be immoral and they do not happen to be righteous, so they are maintaining their kinships, and are developing their wealth and prolonging their life-spans. So how would it be if they were righteous, doing righteous deeds?’[37]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ وَ هِيَ مَنْسَأَةٌ فِي الْعُمُرِ وَ تَقِي مَصَارِعَ السُّوءِ وَ صَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Samad Bin Bashir who said,
‘Abu Abdullah-asws said: ‘The goodly relationships would ease the Reckoning on the Day of Judgement, and it is a delayer is the (termination of the) life-span and saves from the evil misfortunes; and the giving of the charity at night extinguishes the Anger of the Lord-azwj’.[38]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ صِلَةَ الرَّحِمِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تُيَسِّرُ الْحِسَابَ وَ تَدْفَعُ الْبَلْوَى وَ تَزِيدُ فِي الرِّزْقِ .
Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The goodly relationships purify the deeds, and develops the wealth, and eases the Reckoning, and repels the afflictions, and increases in the sustenance’.[39]
Appendix II: Punishment for Cutting-off Relationships with Relatives and neighbours
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ حَافَتَا الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَ الْأَمَانَةُ فَإِذَا مَرَّ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ نَفَذَ إِلَى الْجَنَّةِ وَ إِذَا مَرَّ الْخَائِنُ لِلْأَمَانَةِ الْقَطُوعُ لِلرَّحِمِ لَمْ يَنْفَعْهُ مَعَهُمَا عَمَلٌ وَ تَكَفَّأَ بِهِ الصِّرَاطُ فِي النَّارِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father,
(It has been narrated) from Abu Ja’far-asws having said: ‘Abu Zarr-ra said: ‘I-ra heard Rasool-Allah-saww saying: ‘On the two edges of the Bridge on the Day of Judgement would be the kinship and the entrustment. So when the maintainer of the relationships and the fulfiller of the entrustments passes by, would pass through to the Paradise, and when the betrayer of the entrustment, the cutter of the relationships passes by, the deeds would not benefit him along with these two, and the Bridge would fling him into the Fire’.[40]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا نَعْلَمُ شَيْئاً يَزِيدُ فِي الْعُمُرِ إِلَّا صِلَةَ الرَّحِمِ حَتَّى إِنَّ الرَّجُلَ يَكُونُ أَجَلُهُ ثَلَاثَ سِنِينَ فَيَكُونُ وَصُولًا لِلرَّحِمِ فَيَزِيدُ اللَّهُ فِي عُمُرِهِ ثَلَاثِينَ سَنَةً فَيَجْعَلُهَا ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ يَكُونُ أَجَلُهُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً فَيَكُونُ قَاطِعاً لِلرَّحِمِ فَيَنْقُصُهُ اللَّهُ ثَلَاثِينَ سَنَةً وَ يَجْعَلُ أَجَلَهُ إِلَى ثَلَاثِ سِنِينَ .
Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘We-asws do not know of anything which increases in the life-span except for the goodly relations with the relatives. The man might happen to have three years term (left of his life), and he maintains good relations with the relatives, so Allah-azwj would Increase thirty years in his life-span, and Make it to be thirty three years; and (or) his (remaining) life-span might be thirty three years and he cuts off the relationships, so Allah-azwj would Cut-off thirty years and Make his (remaining) term to be three years’.
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِثْلَهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha,
(It has been narrated) from Abu Al Hassan Al Reza-asws – similar to it.[41]
[1] ‘I said to Abu Abdullahasws, ‘There happen to be relatives for him being upon other than my matter (Al-Wilayah). Is there (any) right for them upon me?’ Heasws said: ‘Yes, the right of kinship. Nothing can cut if off. And had they been upon your matter (Al-Wilayah), there would have been two rights for them – the right of the kinship and the right of Al-Islam’. (ref. Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 67 H 112)
[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 7
[3] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 64 H 6
[4] Al Kafi – V 5 – The Book of Subsistence Ch 1 H 1
[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 27
[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 1
[7] Tafseer Imam Hassan Al Askariasws – S 201
[8] Al Kafi V 1 – The Book Of Divine Authority CH 104 H 5
[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 7
[10] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 67 H 112
[11] Al Kafi – V 4 – The Book of Zakat Ch 83 H 9
[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 30
[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 8
[14] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 3 H 139
[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 2
[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 24
[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 7
[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 5
[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 22
[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 31
[21] Bihar Al Awaar – V 49, The book of History – Ali Al Rezaasws, Ch 16 H 10
[22] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq-asws, Ch 6 H 3
[23] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiqasws, Ch 8 H 4
[24] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiqasws, Ch 9 H 17
[25] Bihar Al Awaar – V 48, The book of History – Musa Al Kazimasws, Ch 9 H 48
[26] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 45
[27] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 46
[28] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 47
[29] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 50
[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 3
[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 4
[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 6
[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 9
[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 13
[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 14
[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 15
[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 21
[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 32
[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 33
[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 11
[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 17