Sins, Repentance and Forgiveness

Summary:

Sins are committed sometimes unintentionally or intentionally ranging from minor slip-ups to major or heinous crimes – no human being is safe from sins, and believers regret their short comings from lack of focus on acts of worship as well as subjecting themselves to slip-ups – happening day in and day out.  However, non-believers care less about their sins and mostly forget these and never try to correct or seek expiation for their sins.  One of signs of a devout Believer is to regularly repent and seek forgiveness from Allah^-azwj.  In this article, we will attempt to understand from Ahadith about sins, seeking repentance, being forgiven by Allah^-azwj – in particular how and when one would know if one has been forgiven or not!

The most Kind and the most Merciful Allah^-azwj, Obstructs us when we intend to commit an act of disobedience, when one insist on acting upon it, Allah^-azwj remove the barrier between him and the act of disobedience – so a sin is committed. See for example:

ابن بابويه، قال: حدثنا علي بن عبد الله الوراق، و محمد بن أحمد السناني، و علي بن أحمد بن محمد (رضي الله عنه)، 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 (عليه السلام)، قال: قلت: 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.

Ibn Babuwayh said, ‘It was narrated to us by Ali Bin Abdullah Al Waraq and Muhammad Bin Ahmad Al Sanany, and Ali Bin Ahmad Bin Muhammad who said, ‘It was narrate to us by Ahmad Bin Yahya Bin Zakariyya Al Qatan, from Bakr Bin Abullah Bin Habeeb, from Tameem Bin Bahloul, from his father, from Ja’far Bin Suleyman Al Basry, from Abdullah Bin Al Fazl Al Hashimy who said,

‘I asked Abu Abullah Ja’far^-asws Bin Muhammad^-asws saying, ‘The Words of the Mighty and Majestic: ‘And my success is not except by Allah [11:88], and the Words of the Mighty and Majestic: If Allah Helps you, then there is none that can overcome you, and if He Forsakes (Abandons) you, who is there then that can help you from after Him? [3:160]’.

فقال: «إذ فعل العبد ما أمره الله عز و جل به من الطاعة كان فعله وفقا لأمر الله عز و جل و سمي العبد موفقا،

So he^-asws said: ‘When the servant does what Allah^-azwj Mighty and Majestic Commanded him with, from the (act of) obedience, his deed would be in accordance to the Command of Allah^-azwj Mighty and Majestic and the servant would be named as ‘successful’.

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 المعصية، فلم يحل بينه و بينها حتى يركبها، فقد خذله و لم ينصره و لم يوفقه».

And when the servant intends to enter into something from the (acts of) disobedience to Allah^-azwj, Allah^-azwj Blessed and Exalted Forms a barrier between him and that (act of) disobedience, so he leaves it, his leaving it would be by the Inclination of Allah^-azwj, Exalted is His^-azwj Mention. And when He^-azwj Leaves him alone with his (act of) disobedience and does not Form a barrier between him and it until he indulges in it, so He^-azwj has Forsaken him and did not Help him and did not Incline him’’.[1]

Abundance of Sins

حدثنا احمد بن الحسن القطان قال: حدثنا احمد بن محمد بن سعيد الهمداني قال: حدثنا على بن الحسن بن فضال، عن أبيه، عن مروان بن مسلم عن ثابت بن أبى صفية، عن سعد الخفاف، عن الاصبغ بن نباته، قال: قال أمير المؤمنين ” ع “: ما جفت الدموع إلا لقسوة القلوب، وما قست القلوب إلا لكثرة الذنوب.

Ahmad Bin Al Hassan Al Qatan, from Ahmad Bin Muhammad Bin Saeed Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father, from marwan Bin Muslim, from Sabit Bin Abu Safiya, from Sa’ad Al Khafaf, from Al Asbagh Bin Nabata who said,

‘Amir Al-Momineen^-asws said: ‘The tears do not dry up except due to the hardening of the hearts, and the hearts do not harden except due to the abundance of the sins’.[2]

فَتَعَاوَنُوا عَلَى الْبِرِّ وَ التَّقْوَى وَ لَا تَعَاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوَانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ.

Rasool-Allah^-saww said (in a long Hadith): So help each other towards the righteousness and the piety but do not help each other towards the sins and the animosity. And fear Allah^-azwj for He^-azwj is Severe is the Punishment’. (An extract)[3]

Seeking Forgiveness before death:

بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي أُسَامَةَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ يَا زَيْدُ كَمْ أَتَى عَلَيْكَ مِنْ سَنَةٍ قُلْتُ جُعِلْتُ فِدَاكَ كَذَا سَنَةً قَالَ يَا أَبَا أُسَامَةَ جَدِّدْ عِبَادَةَ رَبِّكَ وَ أَحْدِثْ تَوْبَةً فَبَكَيْتُ فَقَالَ لِي مَا يُبْكِيكَ يَا زَيْدُ قُلْتُ نَعَيْتَ إِلَيَّ نَفْسِي قَالَ يَا زَيْدُ أَبْشِرْ فَإِنَّكَ مِنْ شِيعَتِنَا وَ أَنْتَ فِي الْجَنَّةِ.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Usama who said,

‘Abu Abdullah^-asws said to me: ‘O Zayd! How many years have come upon you?’ I said, ‘May I sacrificed for you^-asws! Such and such years’. He^-asws said: ‘O Abu Usama! Renew worshipping your Lord^-azwj and begin the repentance’. I started crying. He^-asws said to me: ‘What makes you cry, O Zayd?’ I said, ‘Your^-asws giving the news of my death to myself’. He^-asws said: ‘O Zayd! Receive glad tidings, for you are from our^-asws Shias, and you will be in the Paradise’’.[4]

Also Rasool-Allah^-saww said:

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله من أسبغ وضوءه، وأحسن صلوته، وأدى زكوته، وكف غضبه، وسجن لسانه، واستغفر لذنبه، وأدى النصيحة لاهل بيت نبيه فقد استكمل حقائق الايمان، وأبواب الجنة مفتحة له.

From him, from Al Nowfaly, from Al Sakuny, from Abu Abdullah having said:

‘Rasool-Allah^-saww said: ‘The one who perfects his ablution, and improves his Salat, and gives his Zakat, and restrains his anger, and imprisons his tongue, and seeks Forgiveness for his sins, and fulfils the commitment (that for what he is advised) to the People^-asws of the Household of his Prophet^-saww, so he has completed the realities of the Eman (faith), and the Gateways of the Paradise would be open for him’.[5]

Before we go to the main body of the article, we present two Ahadith here – Imam^-asws says (Ahadith to appear subsequently in the article):

1. Allah^-azwj does not Want from the people except for two characteristics, that he acknowledges to Him^-azwj of the Bounties so He^-azwj would Increase it for him, and (acknowledge) with the sins, so He^-azwj would Forgive these for him’.[6]
2. ‘There are three saviours – restraining your tongue, and weeping over your sins, and being sufficient for your household’.[7]

Introduction:

We review further Ahadith in this section on sins, repentance and forgiveness.  Starting with the detrimental effects of sins, one should never take lightly the small acts of disobedience, as small slip-ups lead to bigger ones and eventually one would fall into major and/or unforgivable sins:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ أَفْسَدَ لِلْقَلْبِ مِنْ خَطِيئَةٍ إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيئَةَ فَمَا تَزَالُ بِهِ حَتَّى تَغْلِبَ عَلَيْهِ فَيُصَيِّرَ أَعْلَاهُ أَسْفَلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying: ‘There is none from the things which is more spoiling for the heart than a sin. If the heart falls for the sin, so it (the sin) does not cease to be with it until it overcomes it (the heart), and its upper part comes to be its lower’ (the inverted heart void of Eman).[8]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمَا إِنَّهُ لَيْسَ مِنْ عِرْقٍ يَضْرِبُ وَ لَا نَكْبَةٍ وَ لَا صُدَاعٍ وَ لَا مَرَضٍ إِلَّا بِذَنْبٍ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ قَالَ ثُمَّ قَالَ وَ مَا يَعْفُو اللَّهُ أَكْثَرُ مِمَّا يُؤَاخِذُ بِهِ .

From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no vein being struck, nor a calamity, nor a headache, nor an illness except due to a sin, and these are the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults)’.

Then he^-asws said: ‘وَ مَا يَعْفُو اللَّهُ أَكْثَرُ مِمَّا يُؤَاخِذُ بِهِ’ And what He^-azwj Forgive is much more than what He^-azwj Seizes with’.[9]

Imam^-asws Clarifies a misconception about the Sins:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَمَّنْ ذَكَرَهُ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مَارِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِيثٌ رُوِيَ لَنَا أَنَّكَ قُلْتَ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ فَقَالَ قَدْ قُلْتُ ذَلِكَ قَالَ قُلْتُ وَ إِنْ زَنَوْا أَوْ سَرَقُوا أَوْ شَرِبُوا الْخَمْرَ فَقَالَ لِي إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ رَاجِعُونَ وَ اللَّهِ مَا أَنْصَفُونَا أَنْ نَكُونَ أُخِذْنَا بِالْعَمَلِ وَ وُضِعَ عَنْهُمْ إِنَّمَا قُلْتُ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ مِنْ قَلِيلِ الْخَيْرِ وَ كَثِيرِهِ فَإِنَّهُ يُقْبَلُ مِنْكَ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from the one who mentioned it, from Ubed Bin Zurara, from Muhammad Bin Marid who said,

‘I said to Abu Abdullah^-asws, ‘A Hadeeth has been reported to us that you^-asws said: ‘When you recognise (Al-Wilaya) so you can do whatever you so desire to’. So he^-asws said: ‘I^-asws have said that’. I said, ‘And even if they commit adultery, or are stealing, or drinking the wine?’ So he^-asws said to me: ‘We are from Allah^-azwj and to Him^-azwj we are returning. By Allah^-azwj! They have not been fair to us^-asws, that we^-asws would be Seized with the deed and it has been Dropped from them? But rather, I^-asws said, ‘When you recognise (Al-Wilayah), so do whatever you so desire to, be it from the little goodness and more, for it would be Accepted from you’.[10]

Eman is lost when one is committing a sin(s):

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) الْكَبَائِرُ تُخْرِجُ مِنَ الْإِيمَانِ فَقَالَ نَعَمْ وَ مَا دُونَ الْكَبَائِرِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym who said,

‘I said to Abu Al-Hassan^-asws, ‘The major sins exit one from the Emān?’ So he^-asws said: ‘Yes, and what is besides the major sins. Rasool-Allah^-saww said: ‘The adulterer would not commit the adultery while he is a Momin, and the thief would not steal while he is a Momin’.[11]

Major Sins and the Sins which are not Forgiven:

قب، المناقب لابن شهرآشوب‏ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى الصَّادِقِ ع وَ قَرَأَ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ‏ وَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ فَقَالَ نَعَمْ يَا عَمْرُو

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

Amro Bin Ubeyd entered to see Al-Sadiq^-asws and recited: If you shun the major sins which you are Forbidden from, [4:31]. And he said, ‘I would love to know the major sins from the Book of Allah^-azwj’. He^-asws said; ‘Yes, O Amro!’

Then he^-asws detailed it that the major sins are: –

ثُمَّ فَصَّلَهُ بِأَنَّ الْكَبَائِرَ الشِّرْكُ بِاللَّهِ- إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ

Association with Allah^-azwj – Allah does not Forgive if He is associated with, [4:48].

وَ الْيَأْسُ‏ وَ لا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ‏

And the despair – and do not despair from Mercy of Allah; [12:87].

وَ عُقُوقُ الْوَالِدَيْنِ لِأَنَّ الْعَاقَّ جَبَّارٌ شَقِيٌ‏ وَ بَرًّا بِوالِدَتِي وَ لَمْ يَجْعَلْنِي جَبَّاراً شَقِيًّا

And disloyalty to the parents, because the disloyal is a tyrant, a wretch – And righteousness with my mother, and did not Make me tyrannous, wretched [19:32].

وَ قَتْلُ النَّفْسِ- وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً

And killing the soul – And whoever kills a Momin intentionally, [4:93].

وَ قَذْفُ الْمُحْصَنَاتِ وَ أَكْلُ مَالِ الْيَتِيمِ- إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى‏ ظُلْماً

And slandering the married (chaste) women and devouring wealth of the orphans – (As for) those who are devouring the wealth of the orphans unjustly [4:10].

وَ الْفِرَارُ مِنَ الزَّحْفِ‏ وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ‏

And the fleeing from the march (army) – And the one who turns his back to them on that day [8:16].

وَ أَكْلُ الرِّبَا الَّذِينَ يَأْكُلُونَ الرِّبا

And consuming the interest – Those who are consuming the interest [2:275].

وَ السِّحْرُ وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ‏

And the sorcery – And they had taught to the one who bought it, [2:102].

وَ الزِّنَا وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً

And the adultery – nor are they committing adultery. And one who does that, indulges in sin [25:68].

وَ الْيَمِينُ الْغَمُوسُ‏ إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً

And the false oath – Those who are taking for the Covenant of Allah and their own oaths, a small price [3:77].

وَ الْغُلُولُ‏ وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَ‏

And the embezzlement – and the one who embezzles will bring what he had embezzled [3:161].

وَ مَنْعُ الزَّكَاةِ يَوْمَ يُحْمى‏ عَلَيْها فِي نارِ جَهَنَّمَ‏

And refusing (to pay) the Zakat – On the Day when these shall be heated in the Fire of Hell, [9:35].

وَ شَهَادَةُ الزُّورِ وَ كِتْمَانُ الشَّهَادَةِ وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ‏

And false testimony and concealing the testimony – And do not conceal the testimony, and the one who conceals it, so he is of a sinful heart; [2:283].

وَ شُرْبُ الْخَمْرِ لِقَوْلِهِ ع شَارِبُ الْخَمْرِ كَعَابِدِ وَثَنٍ

And drinking the wine due to his^-asws words: ‘Drinker of the wine is like a worshipper of the idols’.

وَ تَرْكُ الصَّلَاةِ لِقَوْلِهِ مَنْ تَرَكَ الصَّلَاةَ مُتَعَمِّداً فَقَدْ بَرِئَ مِنْ ذِمَّةِ اللَّهِ وَ ذِمَّةِ رَسُولِهِ

And neglecting the Salat, due to his^-asws words: ‘One who neglects the Salat deliberately, so he is free from the Responsibility of Allah^-azwj, and responsibility of His^-azwj Rasool^-saww’.

وَ نَقْضُ الْعَهْدِ وَ قَطِيعَةُ الرَّحِمِ- الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ‏

And breaking the pact and cutting off the kinship – Those who are breaking the Pact of Allah [2:27].

وَ قَوْلُ الزُّورِ- وَ اجْتَنِبُوا قَوْلَ الزُّورِ

And the false words – and keep aside from the false words [22:30].

وَ الْجُرْأَةُ عَلَى اللَّهِ- أَ فَأَمِنُوا مَكْرَ اللَّهِ‏

The audacity against Allah^-azwj: Are they feeling secure from the Plan of Allah? [7:99].

وَ كُفْرَانُ النِّعْمَةِ- وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ

And committing Kufr (ungratefulness) with the Bounties – and if you are ungrateful, then My Punishment is Severe” [14:7].

وَ بَخْسُ الْكَيْلِ وَ الْوَزْنِ‏ وَيْلٌ لِلْمُطَفِّفِينَ‏

And being deficient in measuring and weighing – Woe be unto the fraudsters [83:1].

وَ اللِّوَاطُ- الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ‏

And the sodomy – Those who are shunning the major sins [53:32].

وَ الْبِدْعَةُ قَوْلُهُ ع مَنْ تَبَسَّمَ فِي وَجْهِ مُبْتَدِعٍ فَقَدْ أَعَانَ عَلَى هَدْمِ دِينِهِ

And the innovation – His^-asws words: ‘One who smiles in the face of an innovator, so he has assisted upon demolishing his religion’.

قَالَ فَخَرَجَ عَمْرٌو وَ لَهُ صُرَاخٌ مِنْ بُكَائِهِ وَ هُوَ يَقُولُ هَلَكَ مَنْ سَلَبَ تُرَاثَكُمْ وَ نَازَعَكُمْ فِي الْفَضْلِ وَ الْعِلْمِ‏.

He (the narrator) said, ‘Amro went out and for him was screaming from his crying and he was saying, ‘He is destroyed, the one who looted your^-asws inheritance, and disputed you^-asws all regarding the merit and the knowledge!’’[12]

The Reasons for committing Major Sins:

Amir-ul-Momineen^-asws said:

وَ عِنْدَ تَصْحِيحِ الضَّمَائِرِ تُبْدُو الْكَبَائِرُ تَصْفِيَةُ الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ وَ تَخْلِيصُ النِّيَّةِ مِنَ الْفَسَادِ أَشَدُّ عَلَى الْعَامِلِينَ مِنْ طُولِ الْجِهَادِ هَيْهَاتَ لَوْ لَا التُّقَى لَكُنْتُ أَدْهَى الْعَرَبِ

And turning away from correcting the consciences (Zamir/self) leads to the major sins. Purification of the deeds is more difficult than the deed itself, and the sincerity of the intention from the corruption is more difficulty upon the performer of the deed than the lengthy Jihaad. Far it is! Had it not been for the piety I^-asws would have been the shrewdest of the Arabs (An Extract).[13]

The Grave Consequences of Committing Sins:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِذَا عَصَانِي مَنْ عَرَفَنِي سَلَّطْتُ عَلَيْهِ مَنْ لَا يَعْرِفُنِي .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abbad Bin Suheyb,

Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: “When the one who recognises Me^-azwj disobeys Me^-azwj, I^-azwj Cause him to be overcome by the one who does not recognise Me^-azwj”.[14]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ سُلَيْمَانَ بْنِ طَرِيفٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الذَّنْبَ يَحْرِمُ الْعَبْدَ الرِّزْقَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Suleyman Bin Tareyf, from Muhammad Bin Muslim, from

Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The sins impede (block) the sustenance from the servant’.[15]

Sins of Foolish Ones (from believers) are upon the Wise Ones:

سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَطَّابِ بْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ لَقِيَنِي أَبُو عَبْدِ اللَّهِ (عليه السلام) فِي طَرِيقِ الْمَدِينَةِ فَقَالَ مَنْ ذَا أَ حَارِثٌ قُلْتُ نَعَمْ قَالَ أَمَا لَأَحْمِلَنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ ثُمَّ مَضَى فَأَتَيْتُهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَدَخَلْتُ فَقُلْتُ لَقِيتَنِي فَقُلْتَ لَأَحْمِلَنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ فَدَخَلَنِي مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ فَقَالَ نَعَمْ مَا يَمْنَعُكُمْ إِذَا بَلَغَكُمْ عَنِ الرَّجُلِ مِنْكُمْ مَا تَكْرَهُونَ وَ مَا يَدْخُلُ عَلَيْنَا بِهِ الْأَذَى أَنْ تَأْتُوهُ فَتُؤَنِّبُوهُ وَ تَعْذِلُوهُ وَ تَقُولُوا لَهُ قَوْلًا بَلِيغاً فَقُلْتُ [لَهُ] جُعِلْتُ فِدَاكَ إِذاً لَا يُطِيعُونَا وَ لَا يَقْبَلُونَ مِنَّا فَقَالَ اهْجُرُوهُمْ وَ اجْتَنِبُوا مَجَالِسَهُمْ.

Sahl Bin Ziyad, from Ibn Mahboub, from Khataab Bin Muhammad, from Al-Haris Bin Al-Mugheira, who has narrated the following:

Abu Abdullah^-asws met me in a road of Al-Medina, so he^-asws said: ‘Who is that? Is it Haaris?’ I said, ‘Yes’. He^-asws said: ‘But I^-asws shall dump the sins of your foolish ones upon your knowledgeable ones’. Then he^-asws passed by. So I came up to him^-asws and sought permission to see him^-asws.

I said, ‘You^-asws met me and you^-asws said, ‘I^-asws shall dump the sins of your foolish ones upon your knowledgeable ones’, and that was a great matter upon me’. So he^-asws said: ‘Yes. What prevented you when it reached you from the man among you what you dislike, as it enters hurtful feelings to us^-asws, (you should) go to him and reproach (rebuke) him, and correct it (his wrong doings), and speak to him in eloquent words?’ I said to him^-asws, ‘May I be sacrificed for you^-asws, if he does not obey us and does not accept from us?’ So he^-asws said: ‘Flee from him, and avoid their gatherings’ (stop accompanying him).[16]

Avoid Sitting with (persistent) Sinners:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) لآَخُذَنَّ الْبَرِي‏ءَ مِنْكُمْ بِذَنْبِ السَّقِيمِ وَ لِمَ لَا أَفْعَلُ وَ يَبْلُغُكُمْ عَنِ الرَّجُلِ مَا يَشِينُكُمْ وَ يَشِينُنِي فَتُجَالِسُونَهُمْ وَ تُحَدِّثُونَهُمْ فَيَمُرُّ بِكُمُ الْمَارُّ فَيَقُولُ هَؤُلَاءِ شَرٌّ مِنْ هَذَا فَلَوْ أَنَّكُمْ إِذَا بَلَغَكُمْ عَنْهُ مَا تَكْرَهُونَ زَبَرْتُمُوهُمْ وَ نَهَيْتُمُوهُمْ كَانَ أَبَرَّ بِكُمْ وَ بِي.

A number of our companions, from Sahl Bin Ziyad, from Safwaan Bin Yahya, from Al-Haris Bin Al-Mugheira who said:

Abu Abdullah^-asws said: ‘I hold the innocent ones among you to be responsible for the sins of the morbid ones. And why should I^-asws not do so, and there reaches you from that (evil) man which shames you as well as shames me^-asws, but you are (still like to) sit with them and narrate from them. So, passer-by passes by, so he says, ‘They are more evil than this one’. So, if there reaches you from them what you dislike, express your abhorrence to them, and forbid them. That would be better for you and for me^-asws’.[17]

Persistence in Committing Sins:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ قَالَ الْإِصْرَارُ هُوَ أَنْ يُذْنِبَ الذَّنْبَ فَلَا يَسْتَغْفِرَ اللَّهَ وَ لَا يُحَدِّثَ نَفْسَهُ بِتَوْبَةٍ فَذَلِكَ الْإِصْرَارُ .

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

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic [3:135] and (who) do not knowingly persist in what they have done. He^-asws said: ‘The persistence, it is when he commits the sins, but he does not seek the Forgiveness of Allah^-azwj nor does he discuss the repentance within himself. So that is the persistence’.[18]

Repentance and how to Seek it?

يَا مُوسَى كُنْ كَمَسَرَّتِي فِيكَ فَإِنَّ مَسَرَّتِي أَنْ أُطَاعَ فَلَا أُعْصَى فَأَمِتْ قَلْبَكَ بِالْخَشْيَةِ وَ كُنْ خَلَقَ الثِّيَابِ جَدِيدَ الْقَلْبِ تُخْفَى عَلَى أَهْلِ الْأَرْضِ وَ تُعْرَفُ فِي أَهْلِ السَّمَاءِ حِلْسَ الْبُيُوتِ مِصْبَاحَ اللَّيْلِ وَ اقْنُتْ بَيْنَ يَدَيَّ قُنُوتَ الصَّابِرِينَ وَ صِحْ إِلَيَّ مِنْ كَثْرَةِ الذُّنُوبِ صِيَاحَ الْمُذْنِبِ الْهَارِبِ مِنْ عَدُوِّهِ وَ اسْتَعِنْ بِي عَلَى ذَلِكَ فَإِنِّي نِعْمَ الْعَوْنُ وَ نِعْمَ الْمُسْتَعَانُ

(Allah^-azwj Says in a long Hadith) O Musa^-as! Turn yourself^-as (to obedience) for the sake of My^-azwj Pleasure, for if My^-azwj Pleasure is obeyed, so I^-azwj am not disobeyed. Kill your heart with the fear and create new clothes for the heart. You^-as will be hidden from the people of the earth and be recognised by the people of the sky. Spread out the lamps in your house at night and plead before Me^-azwj with the pleading of the patient ones and wail to Me^-azwj from the great number of the sins like the wailing of the sinner who has fled from his enemies. And seek help for that from Me^-azwj for I^-azwj am the Best of the Helpers, and the best of the Supporters.

يَا مُوسَى لَا تَنْسَنِي عَلَى كُلِّ حَالٍ وَ لَا تَفْرَحْ بِكَثْرَةِ الْمَالِ فَإِنَّ نِسْيَانِي يُقْسِي الْقُلُوبَ وَ مَعَ كَثْرَةِ الْمَالِ كَثْرَةُ الذُّنُوبِ الْأَرْضُ مُطِيعَةٌ وَ السَّمَاءُ مُطِيعَةٌ وَ الْبِحَارُ مُطِيعَةٌ وَ عِصْيَانِي شَقَاءُ الثَّقَلَيْنِ وَ أَنَا الرَّحْمَنُ الرَّحِيمُ رَحْمَانُ كُلِّ زَمَانٍ آتِي بِالشِّدَّةِ بَعْدَ الرَّخَاءِ وَ بِالرَّخَاءِ بَعْدَ الشِّدَّةِ وَ بِالْمُلُوكِ بَعْدَ الْمُلُوكِ وَ مُلْكِي دَائِمٌ قَائِمٌ لَا يَزُولُ وَ لَا يَخْفَى عَلَيَّ شَيْ‏ءٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ وَ كَيْفَ يَخْفَى عَلَيَّ مَا مِنِّي مُبْتَدَؤُهُ وَ كَيْفَ لَا يَكُونُ هَمُّكَ فِيمَا عِنْدِي وَ إِلَيَّ تَرْجِعُ لَا مَحَالَةَ

O Musa^-as! Do not forget Me^-azwj in every situation, and do not be happy due to the abundance of the wealth, because forgetting Me^-azwj hardens the hearts, and the abundance of the wealth brings the abundance of the sins.

The earth is obedient, and the sky is obedient, and the oceans are obedient, whereas disobedient to Me^-azwj are the unfortunate ones of Humans and the Jinns (Al-Saqalayn). And I^-azwj am the Beneficent, the Merciful. I^-azwj am Beneficent in every era. I^-azwj Give hardship after ease, and ease after hardship, and kings after kings, whereas My^-azwj Kingdom is permanently based and will never cease. And there is not hidden from Me^-azwj anything in the earth, nor in the sky, and how can it be hidden from Me^-azwj and from Me^-azwj is its beginning, and how come you are not fearful regarding what is in My^-azwj possession, and to Me^-azwj you^-as will inevitably return.

يَا مُوسَى عَجِّلِ التَّوْبَةَ وَ أَخِّرِ الذَّنْبَ وَ تَأَنَّ فِي الْمَكْثِ بَيْنَ يَدَيَّ فِي الصَّلَاةِ وَ لَا تَرْجُ غَيْرِي اتَّخِذْنِي جُنَّةً لِلشَّدَائِدِ وَ حِصْناً لِمُلِمَّاتِ الْأُمُورِ

O Musa^-as! Hasten to the repentance, and delay the sins, and deliberate in your^-as staying in front of Me^-azwj during the Prayer, and do not place hope in others. Take Me^-azwj to be your^-as shield in the difficulties, and as a fortress in disastrous circumstances.

يَا مُوسَى اجْعَلْ لِسَانَكَ مِنْ وَرَاءِ قَلْبِكَ تَسْلَمْ وَ أَكْثِرْ ذِكْرِي بِاللَّيْلِ وَ النَّهَارِ تَغْنَمْ وَ لَا تَتَّبِعِ الْخَطَايَا فَتَنْدَمَ فَإِنَّ الْخَطَايَا مَوْعِدُهَا النَّارُ

O Musa^-as! Keep your^-as tongue behind your^-as heart and you^-as will be safe, and Remember Me^-azwj abundantly during the night and the day and you will gain, and do not follow the sins (errors) but you^-as will regret, for the sins are scheduled for the Fire.

يَا مُوسَى أَطِبِ الْكَلَامَ لِأَهْلِ التَّرْكِ لِلذُّنُوبِ وَ كُنْ لَهُمْ جَلِيساً وَ اتَّخِذْهُمْ لِغَيْبِكَ إِخْوَاناً وَ جِدَّ مَعَهُمْ يَجِدُّونَ مَعَكَ

O Musa^-as! Speak good to the people who have left the sins and be in their company, and take them as your^-as brother in your^-as absence, and strive along with them and let them strive with you^-as.

يَا مُوسَى إِنَّ الْحَسَنَةَ عَشَرَةُ أَضْعَافٍ وَ مِنَ السَّيِّئَةِ الْوَاحِدَةِ الْهَلَاكُ لَا تُشْرِكْ بِي لَا يَحِلُّ لَكَ أَنْ تُشْرِكَ بِي قَارِبْ وَ سَدِّدْ وَ ادْعُ دُعَاءَ الطَّامِعِ الرَّاغِبِ فِيمَا عِنْدِي النَّادِمِ عَلَى مَا قَدَّمَتْ يَدَاهُ فَإِنَّ سَوَادَ اللَّيْلِ يَمْحُوهُ النَّهَارُ وَ كَذَلِكَ السَّيِّئَةُ تَمْحُوهَا الْحَسَنَةُ وَ عَشْوَةُ اللَّيْلِ تَأْتِي عَلَى ضَوْءِ النَّهَارِ وَ كَذَلِكَ السَّيِّئَةُ تَأْتِي عَلَى الْحَسَنَةِ الْجَلِيلَةِ فَتُسَوِّدُهَا .

O Musa^-as! The good deeds are Rewarded tenfold but there is single punishment for a sin even one is so severe. Do not Associate (anyone) with Me^-azwj, it is not Permissible for you that you^-as should Associate with Me^-azwj. Come nearer and be steadfast, and supplicate like the supplication of the greedy one greedy for what is in My^-azwj Possession, and regretful over what he has sent by what his hands (had earned) before. Just as the blackness of the night obliterates the day, and similarly the sins obliterate the good deeds, and the darkness of the night comes over the whiteness of the day, and similarly the sins come over the outstanding sins and blacken them (further)’. (An Extract).[19]

In a Hadith, Imam^-asws says:

وَ إِنَّ الْخَطَايَا خَيْلٌ شُمُسٌ حُمِلَ عَلَيْهَا أَهْلُهَا وَ خُلِعَتْ لُجُمُهَا فَتَقَحَّمَتْ بِهِمْ فِي النَّارِ

And the sins are like uncontrollable horses which carry its riders, with its harnesses removed, plunging into the Fire.[20]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا أَذْنَبَ الرَّجُلُ خَرَجَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ انْمَحَتْ وَ إِنْ زَادَ زَادَتْ حَتَّى تَغْلِبَ عَلَى قَلْبِهِ فَلَا يُفْلِحُ بَعْدَهَا أَبَداً .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘Whenever the man sins a black dot appears in his heart. So if he repents, it is erased, and if he increases (commits more sins), it (also) increases until it overcomes upon his heart so he would not be successful after it, ever’.[21]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ مَا مِنْ عَبْدٍ إِلَّا وَ فِي قَلْبِهِ نُكْتَةٌ بَيْضَاءُ فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِي النُّكْتَةِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ ذَهَبَ ذَلِكَ السَّوَادُ وَ إِنْ تَمَادَى فِي الذُّنُوبِ زَادَ ذَلِكَ السَّوَادُ حَتَّى يُغَطِّيَ الْبَيَاضَ فَإِذَا غَطَّى الْبَيَاضَ لَمْ يَرْجِعْ صَاحِبُهُ إِلَى خَيْرٍ أَبَداً وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ .

Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Qasim Bin Urwat, from Ibn Bukeyr, from Zurara, from

Abu Ja’far^-asws says: ‘There is none from a servant except that there is a white spot in his heart. So when he commits a sin, a black spot appears in the (white) spot. So if he repents, that (black spot) goes away, and if he deliberates in the sins, that black (spot) increases until it covers the white (spot). So when the white (spot) is covered upon, its owner would not return to the goodness, ever! And these are the Words of Allah^-azwj Mighty and Majestic [83:14] Nay! rather, what they used to do has become like rust upon their hearts’.[22]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن جميل، عن زرارة، عن أبي جعفر (عليه السلام)، قال: «إذا بلغت النفس هذه- و أهوى بيده إلى حلقه- لم يكن للعالم توبة، و كانت للجاهل توبة».

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zarara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the soul reaches here’ – and he^-asws gestured by his^-asws hand to his^-asws throat – ‘there is no repentance for the scholar, but for the ignorant there is (still) repentance’.[23]

العياشي: عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام) قال: «رحم الله عبدا تاب إلى الله قبل الموت، فإن التوبة مطهرة من دنس الخطيئة، و منقذة من شقاء الهلكة».

Al Ayyashi, from Abu Umeyr Al Zubeyri,

(It has been narrated) from Abu Abdullah^-asws having said: ‘May Allah^-azwj have Mercy upon a servant who repents to Allah^-azwj before the death, for the repentance purifies the sins, and saves from the misery of the destruction’.[24]

A Believer guest takes away Sins of household:

عنه، عن عثمان بن عيسى، عن الحسين بن نعيم، قال: قال لى أبو عبد الله (ع): أتحب إخوانك يا حسين؟ – قلت: نعم، قال، تنفع فقراءهم؟ – قلت،: نعم، قال: أما إنه يحق عليك أن تحب من يحب الله أما والله لا تنفع منهم أحدا حتى تحبه، أتدعوهم إلى منزلك؟ – قلت: ما آكل إلا ومعى منهم الرجلان أو الثلاثة أو أقل أو أكثر، فقال أبو عبد الله (ع): فضلهم عليك أعظم من فضلك عليهم، فقلت: أدعوهم إلى منزلي، وأطعمهم طعامي وأسقيهم، وأوطئهم رحلى، ويكونون على أفضل منا؟! قال: نعم إنهم إذا دخلوا منزلك دخلوا بمغفرتك ومغفرة عيالك، وإذا خرجوا من منزلك خرجوا بذنوبك وذنوب عيالك

From him, from Usman Bin Isa, from Al Husayn Bin Naeem who said,

‘Abu Abdullah^-asws said to me: ‘Do you love your brothers, O Husayn?’ I said, ‘Yes’. The Imam^-asws said: ‘Did you serve their poor ones?’ I said, ‘Yes’. The Imam^-asws said: ‘But it is a right over you that you should love the one who loves Allah^-azwj. But, by Allah^-azwj, do not serve anyone from them until you love him. Do you invite them to your house?’ I said, ‘I do not eat except that with me are two men from them, or three, or less or more’. So, Abu Abdullah^-asws said: ‘Their grace over you is greater than your grace over them’. So I said, I invite them to my house, and feed them my food and quench them, and give them my rides, and they become preferable to me?’ The Imam^-asws said: ‘Yes. When they enter into your house, they, enter with Forgiveness for you and your family, and when they go out from your house, they go out (along) with your sins and sins of your family’.[25]

عنه، عن ابن محبوب، عن أبى أيوب، عن أبى جعفر (ع) قال: قال رسول الله صلى الله عليه وآله: من فطر مؤمنا في شهر رمضان كان له بذلك عتق رقبة ومغفرة لذنوبه في ما مضى، فان لم يقدر إلا على مذقة لبن ففطرها صائما، أو شربة من ماء عذب وتمر لا يقدر على أكثر من ذلك أعطاه الله هذا الثواب.

From him, from Ibn Mahboub, from Abu Ayoub, from

Abu Ja’far^-asws has narrated that Rasool-Allah^-saww said: ‘The one who provides Iftaar for a Believer in the Month of Ramazan, there would be for him, due to that, (a Recompense of) freeing of a slave, and Forgiveness of his sins of the past. So even if he does not have the ability except for diluted milk, so he should provide it as Iftaar for a Fasting one, or a drink from clear water, and dates, if he does not have the ability for more than that, Allah^-azwj would Give him this Reward’.[26]

Realising and Repenting

وَ ذَكَرَ الْمَدَائِنِيُّ فِي كِتَابِ الْخَوَارِجِ قَالَ- لَمَّا خَرَجَ عَلِيٌّ ع إِلَى أَهْلِ النَّهْرِ أَقْبَلَ رَجُلٌ مِنْ أَصْحَابِهِ مِمَّنْ كَانَ عَلَى مُقَدِّمَتِهِ يَرْكُضُ حَتَّى انْتَهَى إِلَى عَلِيٍّ فَقَالَ الْبُشْرَى يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ مَا بُشْرَاكَ قَالَ إِنَّ الْقَوْمَ عَبَرُوا النَّهْرَ لَمَّا بَلَغَهُمْ وُصُولُكَ فَأَبْشِرْ فَقَدْ مَنَحَكَ اللَّهُ أَكْتَافَهُمْ

And Al Madainy mentioned in Kitab Al Khawarij, said,

‘When Ali^-asws went out to the people of the river (Kharijites), a man from his^-asws companion, from the ones who were upon his^-asws vanguard (front line), galloped (with his horse) until he ended up to Ali^-asws. He said, ‘The glad tidings, O Amir Al-Momineen^-asws!’ He^-asws said: ‘What is your glad tidings?’ He said, ‘The people have crossed over the river when (news of) your^-asws arrival reached them, so receive glad tidings, for Allah^-azwj has granted you^-asws their shoulders’.

فَقَالَ اللَّهَ أَنْتَ رَأَيْتَهُمْ قَدْ عَبَرُوا قَالَ نَعَمْ فَأَحْلَفَهُ ثَلَاثَ مَرَّاتٍ فِي كُلِّهَا يَقُولُ نَعَمْ فَقَالَ ع وَ اللَّهِ مَا عَبَرُوا وَ لَنْ يَعْبُرُوهُ وَ إِنَّ مَصَارِعَهُمْ لَدُونَ النُّطْفَةِ وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَنْ يَبْلُغُوا الْأَثْلَاثَ وَ لَا قَصْرَ بُورَانَ حَتَّى يَقْتُلَهُمُ اللَّهُ‏ وَ قَدْ خابَ مَنِ افْتَرى‏

He^-asws said, ‘By Allah^-azwj! Did you see them to have crossed over?’ He said, ‘Yes’. He^-asws made him swear three times, during all of these he was saying, ‘Yes’. He^-asws said: ‘By Allah^-azwj! They have not crossed over they will never cross it, and their dying places are by the drop (river). By the One who Split the seed and Formed the person! They will never reach the third, nor the castle of Bowran, until Allah^-azwj Kills them: and the one who fabricates would be disappointed’ [20:61].

قَالَ ثُمَّ أَقْبَلَ فَارِسٌ آخَرُ يَرْكُضُ فَقَالَ كَقَوْلِ الْأَوَّلِ فَلَمْ يَكْتَرِثْ ع بِقَوْلِهِ وَ جَاءَتِ الْفُرْسَانُ كُلُّهَا تَرْكُضُ وَ تَقُولُ مِثْلَ ذَلِكَ فَقَامَ عَلِيٌّ ع فَجَالَ فِي مَتْنِ فَرَسِهِ قَالَ فَقَالَ شَابٌّ مِنَ النَّاسِ وَ اللَّهِ لَأَكُونَنَّ قَرِيباً مِنْهُ فَإِنْ كَانُوا عَبَرُوا النَّهْرَ لَأَجْعَلَنَّ سِنَانَ هَذَا الرُّمْحِ فِي عَيْنَيْهِ أَ يَدَّعِي عِلْمَ الْغَيْبِ

He (the narrator) said, ‘Then another horseman came galloping. He said like the words of the first one, but he^-asws did not care with his words; and two horsemen, both of them galloping and saying like that. He^-asws stood up and he^-asws circled in the main body of his^-asws cavalry. A youth from the people said, ‘By Allah^-azwj! I happened to be near from him^-asws, and if they had crossed the river, I would have made the blade of this spear to be in his^-asws eye. Is he^-asws claiming knowledge of the unseen?’

فَلَمَّا انْتَهَى عَلِيٌّ إِلَى النَّهْرِ وَجَدَ الْقَوْمَ قَدْ كَسَرُوا جُفُونَ سُيُوفِهِمْ وَ عَرْقَبُوا خَيْلَهُمْ وَ جَثَوْا عَلَى رُكَبِهِمْ وَ تَحَكَّمُوا تَحْكِيمَةً وَاحِدَةً بِصَوْتٍ عَظِيمٍ لَهُ زَجَلٌ فَنَزَلَ ذَلِكَ الشَّابُّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي كُنْتُ شَكَكْتُ فِيكَ آنِفاً وَ إِنِّي تَائِبٌ إِلَى اللَّهِ وَ إِلَيْكَ فَاغْفِرْ لِي فَقَالَ عَلِيٌّ ع إِنَّ اللَّهَ هُوَ الَّذِي يَغْفِرُ الذُّنُوبَ فَاسْتَغْفِرْهُ-.

When Ali^-asws ended up to the river, he^-asws found the people to have broken the covers of their swords, and hamstrung their horses, and knelt upon their knees, and judging one judgment in a mighty voice having rhythm for it.

That youth descended and said, ‘O Amir Al-Momineen^-asws! I had doubted regarding you^-asws, but now I am repenting to Allah^-azwj and to you^-asws, for forgive me’. Ali^-asws said: ‘He^-azwj is the One^-azwj Who Forgives the sins’, and he^-asws sought Forgiveness for him’’.[27]

Acknowledging the Sins and Bounties:

Allah^-azwj Forgives when one acknowledges his/her sins and becomes remorseful and also enhances the bounties when one gratefully acknowledges the bounties.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ مَا يَنْجُو مِنَ الذَّنْبِ إِلَّا مَنْ أَقَرَّ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘By Allah^-azwj! He will not be saved from the sins except the one who acknowledges with it’.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَفَى بِالنَّدَمِ تَوْبَةً .

He (the narrator) said, ‘And Abu Ja’far^-asws said: ‘The regret suffices as a repentance’.[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا وَ اللَّهِ مَا أَرَادَ اللَّهُ تَعَالَى مِنَ النَّاسِ إِلَّا خَصْلَتَيْنِ أَنْ يُقِرُّوا لَهُ بِالنِّعَمِ فَيَزِيدَهُمْ وَ بِالذُّنُوبِ فَيَغْفِرَهَا لَهُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘No, by Allah^-azwj! Allah^-azwj does not Want from the people except for two characteristics, that he acknowledges to Him^-azwj of the Bounties so He^-azwj would Increase it for him, and (acknowledge) with the sins, so He^-azwj would Forgive these for him’.[29]

Hiding Sins from others as well as good Deeds:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ مَوْلَى الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ ( عليه السلام ) يَقُولُ الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali,

(It has been narrated) from Al-Abbas, a slave of Al-Reza^-asws who said, ‘I heard him^-asws saying: ‘The veiling (hiding) of the good deed equates to seventy good deeds, and the broadcaster of the evil deeds is forsaken (condemned), and he would be Forgiven who hides his evil deeds (sins)’.[30]

Repentance is Loved by Allah^-azwj:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللَّهُ فَسَتَرَ عَلَيْهِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقُلْتُ وَ كَيْفَ يَسْتُرُ عَلَيْهِ قَالَ يُنْسِي مَلَكَيْهِ مَا كَتَبَا عَلَيْهِ مِنَ الذُّنُوبِ وَ يُوحِي إِلَى جَوَارِحِهِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ وَ يُوحِي إِلَى بِقَاعِ الْأَرْضِ اكْتُمِي مَا كَانَ يَعْمَلُ عَلَيْكِ مِنَ الذُّنُوبِ فَيَلْقَى اللَّهَ حِينَ يَلْقَاهُ وَ لَيْسَ شَيْ‏ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‏ءٍ مِنَ الذُّنُوبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘When the servant repents sincerely, Allah^-azwj Loves him, so He^-azwj Veils upon him in the world and the Hereafter’. So I said, ‘And how does He^-azwj Veil upon him?’ He^-asws said: ‘He^-azwj Causes His^-azwj Angels to forget what they had written against him from the sins, and He^-azwj Reveals unto his body parts: “Conceal his sins upon him”, and He^-azwj Reveals unto the spot of the earth: “Conceal what was committed upon you from the sin”. Thus, he would meet Allah^-azwj when he does Meet Him^-azwj, and there would be nothing to testify against him with anything from the sins’.[31]

Repentance is the key to Forgiveness:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ ذُنُوبُ الْمُؤْمِنِ إِذَا تَابَ مِنْهَا مَغْفُورَةٌ لَهُ فَلْيَعْمَلِ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ بَعْدَ التَّوْبَةِ وَ الْمَغْفِرَةِ أَمَا وَ اللَّهِ إِنَّهَا لَيْسَتْ إِلَّا لِأَهْلِ الْإِيمَانِ

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ibn Mahboub, Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘O Muhammad Bin Muslim! The sins of the Momin when he repents from these, are Forgiven for him, so let the Momin do (good deeds) to what he can resume after the repentance and the Forgiveness. But, by Allah^-azwj! It is not for anyone except for the people of Emān’.

قُلْتُ فَإِنْ عَادَ بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ وَ عَادَ فِي التَّوْبَةِ فَقَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ أَ تَرَى الْعَبْدَ الْمُؤْمِنَ يَنْدَمُ عَلَى ذَنْبِهِ وَ يَسْتَغْفِرُ مِنْهُ وَ يَتُوبُ ثُمَّ لَا يَقْبَلُ اللَّهُ تَوْبَتَهُ

I said, ‘Supposing if he repeats after the repentance and the Forgiveness from the sins, and repeats in the repentance?’ So he^-asws said: ‘O Muhammad Bin Muslim! Do you see that Momin servant regretting upon his sin and seeking Forgiveness from it and repenting, then Allah^-azwj does not Accept his repentance?’

قُلْتُ فَإِنَّهُ فَعَلَ ذَلِكَ مِرَاراً يُذْنِبُ ثُمَّ يَتُوبُ وَ يَسْتَغْفِرُ اللَّهَ فَقَالَ كُلَّمَا عَادَ الْمُؤْمِنُ بِالِاسْتِغْفَارِ وَ التَّوْبَةِ عَادَ اللَّهُ عَلَيْهِ بِالْمَغْفِرَةِ وَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَقْبَلُ التَّوْبَةَ وَ يَعْفُو عَنِ السَّيِّئَاتِ فَإِيَّاكَ أَنْ تُقَنِّطَ الْمُؤْمِنِينَ مِنْ رَحْمَةِ اللَّهِ .

I said, ‘Supposing he does that repeatedly, sinning then repenting and seeking Forgiveness of Allah^-azwj?’ So he^-asws said: ‘Every time the Momin repeats with the seeking of the Forgiveness and the repentance, Allah^-azwj Repeats upon him with the Forgiveness, and that Allah^-azwj is Most-Forgiving, the Merciful. He^-azwj Accepts the repentance and Forgives the evil deeds. So the Momineen should beware from despairing (hopeless) from the Mercy of Allah^-azwj’.[32]

Kufara (Expiation) for Sins of Believers:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي لَا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَ أَنَا أُرِيدُ أَنْ أَرْحَمَهُ حَتَّى أَسْتَوْفِيَ مِنْهُ كُلَّ خَطِيئَةٍ عَمِلَهَا إِمَّا بِسُقْمٍ فِي جَسَدِهِ وَ إِمَّا بِضِيقٍ فِي رِزْقِهِ وَ إِمَّا بِخَوْفٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ شَدَّدْتُ عَلَيْهِ عِنْدَ الْمَوْتِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said: “By My^-azwj Honour and My^-azwj Majesty! I^-azwj will not Exit a servant from the world and I^-azwj want to be Merciful to him until I^-azwj Fulfil every mistake (sin) from him which he has done, either by a sickness in his body, and either by constriction in his sustenance, and either by fear in his world. So if there remains upon him a remainder, I^-azwj would Intensify upon him (pangs) during the death.

وَ عِزَّتِي وَ جَلَالِي لَا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَ أَنَا أُرِيدُ أَنْ أُعَذِّبَهُ حَتَّى أُوَفِّيَهُ كُلَّ حَسَنَةٍ عَمِلَهَا إِمَّا بِسَعَةٍ فِي رِزْقِهِ وَ إِمَّا بِصِحَّةٍ فِي جِسْمِهِ وَ إِمَّا بِأَمْنٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ هَوَّنْتُ عَلَيْهِ بِهَا الْمَوْتَ .

And by My^-azwj Honour and My^-azwj Majesty! I^-azwj will not Exit a servant from the world and I^-azwj Want to Punish him until I^-azwj Fulfil for him every good deed that he has done, either by Expansion in his sustenance, and either by good healthy body, and either by security in this world. So if there remains upon him a remainder, I^-azwj shall Ease the death upon him due to it”’’.[33]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَ لَمْ يَكُنْ عِنْدَهُ مِنَ الْعَمَلِ مَا يُكَفِّرُهَا ابْتَلَاهُ بِالْحُزْنِ لِيُكَفِّرَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Ibrahim, from Al Hakam Bin Uteyba who said,

‘Abu Abdullah^-asws said: ‘When the sins of the servant are numerous and there does not happen to be with him from the deeds what would expiate these, He^-azwj would Try him by the grief in order to expiate those (sins)’.[34]

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

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The worries and the grief do not cease to be with the Momin until there is nothing left for him, from a sin’.[35]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الصَّمَدِ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَرِيضَةِ قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ أَسْتَغْفِرُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Samad, from Al Husayn Bin Hammad,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who says at the end of the Obligatory Salāt, before he bends his legs,

اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَتُوبُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ

‘Allah^-azwj is Who, there is no God except Him^-azwj. He^-azwj is the Living, the Everlasting, with Majesty and the Benevolence, and I repent to Him^-azwj’, three times.

غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ ذُنُوبَهُ وَ لَوْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ

Allah^-azwj Mighty and Majestic would Forgive his sins for him, and even if they were the likes of the foam of the sea (numerous)’.[36]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حُمَّى لَيْلَةٍ كَفَّارَةٌ لِمَا قَبْلَهَا وَ لِمَا بَعْدَهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan, from

Abu Abdullah^-asws having said: ‘Fever for a night is an expiation for his previous and future (sins).[37]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ مَرِضَ ثَلَاثاً فَلَمْ يَشْكُ إِلَى أَحَدٍ مِنْ عُوَّادِهِ أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ وَ دَماً خَيْراً مِنْ دَمِهِ فَإِنْ عَافَيْتُهُ عَافَيْتُهُ وَ لَا ذَنْبَ لَهُ وَ إِنْ قَبَضْتُهُ قَبَضْتُهُ إِلَى رَحْمَتِي .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww having said: ‘Allah^-azwj Mighty and Majestic Said: “The one who gets sick for three (days) and he does not complain to anyone from his consolers, I^-azwj would Change his flesh to better than his (current) flesh, and to better blood than his (current) blood. So if I^-azwj were to Grant him good health, it would be with no sins for him, and if I^-azwj were to Capture him (Cause him to die), would do so to My^-azwj Mercy”’.[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أُدْخِلَ الْمُؤْمِنُ قَبْرَهُ نُودِيَ أَلَا إِنَّ أَوَّلَ حِبَائِكَ الْجَنَّةُ وَ حِبَاءَ مَنْ تَبِعَكَ الْمَغْفِرَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Jabir, from

Abu Ja’far^-asws says: ‘When the Believer enters his grave it is called out: ‘Indeed! The first of your gifts is the Paradise, and a gift of the one who followed you (your coffin), is the Forgiveness (from sins)’.[39]

Seeking Forgiveness for the Deceased:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ كَانَ مُسْتَضْعَفاً فَقُلِ اللَّهُمَّ اغْفِرْ لِلَّذِينَ تَابُوا وَ اتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذَابَ الْجَحِيمِ وَ إِذَا كُنْتَ لَا تَدْرِي مَا حَالُهُ فَقُلِ اللَّهُمَّ إِنْ كَانَ يُحِبُّ الْخَيْرَ وَ أَهْلَهُ فَاغْفِرْ لَهُ وَ ارْحَمْهُ وَ تَجَاوَزْ عَنْهُ وَ إِنْ كَانَ الْمُسْتَضْعَفُ مِنْكَ بِسَبِيلٍ فَاسْتَغْفِرْ لَهُ عَلَى وَجْهِ الشَّفَاعَةِ لَا عَلَى وَجْهِ الْوَلَايَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby, from

Abu Abdullah^-asws having said: ‘If he (the deceased) was of weak understanding, so say, ‘O Allah^-azwj! [40:7] Grant Forgiveness to those who repent and follow Your Way, and save them from the Punishment of the Blazing Fire’. And when you do not know what his state is, so say, ‘O Allah^-azwj! If he used to love the good and its People^-asws, so Forgive him, and be Merciful to him, and Overlook (his sins) from him; and if he was of weaker understanding than yours in the Way (of Allah^-azwj), so seek Forgiveness for him upon the aspect of intercession, not upon the aspect of the Wilayah’.[40]

Sins of Shias will be forgiven but they should prepare for ‘Barzakh’:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَمِعْتُكَ وَ أَنْتَ تَقُولُ كُلُّ شِيعَتِنَا فِي الْجَنَّةِ عَلَى مَا كَانَ فِيهِمْ قَالَ صَدَقْتُكَ كُلُّهُمْ وَ اللَّهِ فِي الْجَنَّةِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ الذُّنُوبَ كَثِيرَةٌ كِبَارٌ فَقَالَ أَمَّا فِي الْقِيَامَةِ فَكُلُّكُمْ فِي الْجَنَّةِ بِشَفَاعَةِ النَّبِيِّ الْمُطَاعِ أَوْ وَصِيِّ النَّبِيِّ وَ لَكِنِّي وَ اللَّهِ أَتَخَوَّفُ عَلَيْكُمْ فِي الْبَرْزَخِ قُلْتُ وَ مَا الْبَرْزَخُ قَالَ الْقَبْرُ مُنْذُ حِينِ مَوْتِهِ إِلَى يَوْمِ الْقِيَامَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Isa, from Ahmad Bin Muhammad, from Abdul Rahman Bin Hammad, from Amro Bin Yazeed who said,

‘I said to Abu Abdullah^-asws, ‘I heard you^-asws and you^-asws were saying: ‘All of our^-asws Shias are in the Paradise upon what they used to be in’. He^-asws said: ‘You speak the truth. All of them, by Allah^-azwj, would be in the Paradise’. I said, ‘May I be sacrificed for you^-asws! If there are a lot of major sins?’ So he^-asws said: ‘But, during the Day of Judgement, so all of them would be in the Paradise by the intercession of the obeyed Prophet^-saww or a successor^-asws of the Prophet^-saww, but, by Allah^-azwj, I^-asws am afraid upon you during ‘الْبَرْزَخِ’ the Barzakh’. I said, ‘And what is the Barzakh?’ He^-asws said: ‘The (period of the) grave since his death, up to the Day of Judgement’.[41]

Good Deeds Erase Bad Deeds:

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ قَالَ صَلَاةُ الْمُؤْمِنِ بِاللَّيْلِ تَذْهَبُ بِمَا عَمِلَ مِنْ ذَنْبٍ بِالنَّهَارِ.

Muhammad Bin Isamil, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from the one who narrated it, from

Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [11:114] surely good deeds take away evil deeds. He^-asws said: ‘A Salāt of the Believer (Momin) at night erases the sins committed by him during the day’.[42]

Seeking Forgiveness on the Eve of Friday:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ فِي آخِرِ سَجْدَةٍ مِنَ النَّوَافِلِ بَعْدَ الْمَغْرِبِ لَيْلَةَ الْجُمُعَةِ

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Nazar Bin Suuweyd, from Abdullah Bin Sinan,

Abu Abdullah^-asws says: ‘You should be saying during the last Sajdah from the optional (Salāt) after Al-Maghrib on the night of Friday,

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِوَجْهِكَ الْكَرِيمِ وَ اسْمِكَ الْعَظِيمِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَغْفِرَ لِي ذَنْبِيَ الْعَظِيمَ

سَبْعاً .

‘O Allah^-azwj! I ask You^-azwj by Your^-azwj Benevolent Face and Your^-azwj Magnificent Name that You^-azwj should Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and that You^-azwj should Forgive my grave sins for me’

– seven (times)’.[43]

Forgiveness on the day of Friday:

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ إِذَا صَلَّيْتَ يَوْمَ الْجُمُعَةِ فَقُلِ

Ali Bin Muhammad, from Sahl Bin Ziyad, raising it, said,

‘He^-asws said: ‘When you pray Salāt of the day of Friday, so say,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الْأَوْصِيَاءِ الْمَرْضِيِّينَ بِأَفْضَلِ صَلَوَاتِكَ وَ بَارِكْ عَلَيْهِمْ بِأَفْضَلِ بَرَكَاتِكَ وَ السَّلَامُ عَلَيْهِ وَ عَلَيْهِمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.

‘O Allah^-azwj! Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the successors^-asws, the ones Pleased with, with the most superior of Your^-azwj Blessings, and Bless upon them with the most superior of Your^-azwj Blessings, and the greetings be upon him^-saww and upon them^-asws, and the Mercy of Allah^-azwj and His^-azwj Blessings’.

فَإِنَّهُ مَنْ قَالَهَا فِي دُبُرِ الْعَصْرِ كَتَبَ اللَّهُ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَ مَحَا عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَ قَضَى لَهُ بِهَا مِائَةَ أَلْفِ حَاجَةٍ وَ رَفَعَ لَهُ بِهَا مِائَةَ أَلْفِ دَرَجَةٍ

So the one who says it at the end of Al-Asr (Salāt), Allah^-azwj would Write a hundred thousand good deeds for him and Delete a hundred thousand sins from him, and Fulfil a hundred thousand needs for him due to it, and Raise a hundred thousand Levels for him’.[44]

Seeking Forgiveness During the Month of Ramazan:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ عُبَيْدِ بْنِ هَارُونَ قَالَ حَدَّثَنَا أَبُو يَزِيدَ عَنْ حُصَيْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) عَلَيْكُمْ فِي شَهْرِ رَمَضَانَ بِكَثْرَةِ الِاسْتِغْفَارِ وَ الدُّعَاءِ فَأَمَّا الدُّعَاءُ فَيُدْفَعُ بِهِ عَنْكُمُ الْبَلَاءُ وَ أَمَّا الِاسْتِغْفَارُ فَيَمْحَى ذُنُوبَكُمْ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Muhammad Bin Ubeyd, from Ubeyd Bin Haroun who said,

‘Abu Yazeed narrated to us, from Husayn, from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘It is upon you, during the Month of Ramzaan, with abundantly seeking of the Forgiveness, and the supplication. So, as for the supplication, the afflictions would be repelled from you, and as for the seeking of the Forgiveness, they would delete your sins’.[45]

Sins of a Zair (Visitor) of Holy Shrine are Forgiven:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَتَى الْحُسَيْنَ عَارِفاً بِحَقِّهِ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustaraq, from one of our companions, from Musna Al Hannat,

(It has been narrated) from Abu Al-Hassan^-asws the first who said, ‘I heard him^-asws saying: ‘The one who comes to Al-Husayn^-asws recognising his^-asws right, Allah^-azwj would Forgive for him whatever had preceded from his sins and whatever is delayed’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْخَيْبَرِيِّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) أَدْنَى مَا يُثَابُ بِهِ زَائِرُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِشَطِّ الْفُرَاتِ إِذَا عَرَفَ حَقَّهُ وَ حُرْمَتَهُ وَ وَلَايَتَهُ أَنْ يُغْفَرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Al Kahybari, from Al Husayn Bin Muhammad who said,

‘Abu Al-Hassan Musa^-asws said: ‘The lowest of what the performer of a Ziyarah of Abu Abdullah^-asws by the banks of the Euphrates is Rewarded with when he recognises his right, and his^-asws sanctity, and his^-asws Wilayah that He^-azwj would Forgive for him whatever had preceded from his sins and what is delayed’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ النِّصْفُ مِنْ شَعْبَانَ نَادَى مُنَادٍ مِنَ الْأُفُقِ الْأَعْلَى أَلَا زَائِرِي قَبْرِ الْحُسَيْنِ ارْجِعُوا مَغْفُوراً لَكُمْ وَ ثَوَابُكُمْ عَلَى رَبِّكُمْ وَ مُحَمَّدٍ نَبِيِّكُمْ .

Ali Bin Ibrahim, from his father, from one of his companions, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever it is the middle of Shabaan, a Caller Calls out from the high horizons: ‘Indeed! Visitors of the grave of Al-Husayn^-asws! Return (to your homes) as (your sins have been) Forgiven for you, and your Rewards are upon your Lord^-azwj, and Muhammad^-saww, your Prophet^-saww!’[48]

Sins are Forgiven upon Cursing the Killers of Imam Hussain^-asws:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَمَّنْ ذَكَرَهُ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ الْحَسَّانِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا اسْتَسْقَى الْمَاءَ فَلَمَّا شَرِبَهُ رَأَيْتُهُ قَدِ اسْتَعْبَرَ وَ اغْرَوْرَقَتْ عَيْنَاهُ بِدُمُوعِهِ ثُمَّ قَالَ لِي يَا دَاوُدُ لَعَنَ اللَّهُ قَاتِلَ الْحُسَيْنِ ( عليه السلام ) وَ مَا مِنْ عَبْدٍ شَرِبَ الْمَاءَ فَذَكَرَ الْحُسَيْنَ ( عليه السلام ) وَ أَهْلَ بَيْتِهِ وَ لَعَنَ قَاتِلَهُ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَ حَطَّ عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَ رَفَعَ لَهُ مِائَةَ أَلْفِ دَرَجَةٍ وَ كَأَنَّمَا أَعْتَقَ مِائَةَ أَلْفِ نَسَمَةٍ وَ حَشَرَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ ثَلِجَ الْفُؤَادِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ja’far, from the one who mentioned it, from Al Khashab, from Ali Bin Al Hasaan, from Abdul Rahman Bin Kaseer, from Dawood Al Raqy who said,

‘I was in the presence of Abu Abdullah^-asws when he^-asws asked for water. So when he^-asws drank it, I saw him^-asws bewail and his^-asws eyes filled with his^-asws tears. Then he^-asws said to me: ‘O Dawood! May Allah^-azwj Curse the killers of Al-Husayn^-asws, and there is none from a servant who drinks the water, so he remembers Al-Husayn^-asws and the People of his^-asws household, and curses his^-asws killers, except that Allah^-azwj Mighty and Majestic Writes for him one hundred thousand Rewards, and Deletes from him one hundred thousand sins, and raises for him one hundred thousand levels, and it is as if he has liberated one hundred thousand persons, and Allah^-azwj Mighty and Majestic would Resurrect him on the Day of Judgement as cool-hearted’.[49]

The Sins of People of Kindness will be Forgiven:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ يُقَالُ لَهُمْ إِنَّ ذُنُوبَكُمْ قَدْ غُفِرَتْ لَكُمْ فَهِبُوا حَسَنَاتِكُمْ لِمَنْ شِئْتُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Abdullah Al Barqy, from one of our companions, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The people (performers) of the acts of kindness, they are the people of the acts of kindness in the Hereafter. It would be said to them: ‘Your sins have been Forgiven for you, so you can gift your good deeds to whomsoever you so desire to’.[50]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي جَعْفَرٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَابٌّ سَخِيٌّ مُرَهَّقٌ فِي الذُّنُوبِ أَحَبُّ إِلَى اللَّهِ مِنْ شَيْخٍ عَابِدٍ بَخِيلٍ .

A number of our companions, from Sahl Bin Ziiyad, from Amro Bin Usman, from Muhammad Bin Shuayb, from Abu Ja’far Al Madainy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A youth drenched in the sins is more Beloved to Allah^-azwj than a worshipping stingy old man’.[51]

يا موسى أتدري أن عبدا من عبادي يكون له ذنوب وخطايا تبلغ أعنان السماء فأغفرها له، ولا أبالي؟ قال: يا رب وكيف لا تبالي؟

Allah^-azwj Said: ‘O Musa! Do you know that there is a servant from the servants for Mine whose sins reach to the limits of the sky, but I^-azwj Forgive him and do not hold him accountable?’ Musa^-asws asked: ‘O Lord! What is the reason for not quizzing him?’

قال تعالى: لخصلة شريفة تكون في عبدي احبها، وهي أن يحب إخوانه الفقراء المؤمنين، ويتعاهدهم، ويساوي نفسه بهم، ولا يتكبر عليهم. فاذا فعل ذلك غفرت له ذنوبه، ولا ابالي.

Allah^-azwj Said: ‘For the sake of one characteristic that I find in him and that is that he loves his poor believing brothers and inquires about their welfare and considers himself equal to them and is not arrogant to them. It is for this deed of his that I^-azwj Forgive all his sins and do not quiz him.’[52]

فان ذكر أنه جرى منه خير، حمد الله تعالى، وكبره على توفيقه، وإن ذكر معصية أو تقصيرا، إستغفر الله تعالى، وعزم على ترك معاودته، ومحا ذلك عن نفسه بتجديد الصلاة على محمد وآله الطيبين، وعرض بيعة أمير المؤمينن علي (عليه السلام) على نفسه، وقبوله لها، وإعادة لعن أعدائه وشانئيه ودافعيه عن حقه. فاذا فعل ذلك قال الله عزوجل: لست أناقشك في شئ من الذنوب مع موالاتك أوليائي، ومعاداتك أعدائي

‘And when he remembers his good deeds like this then he should Praise Allah^-azwj for Providing him with guidance, and if he remembers his sins or shortcomings he should repent and ask for forgiveness from Allah^-azwj and say that he will not repeat these again. He should then send salutations and felicitations on Muhammad^-saww and his^-saww goodly progeny^-asws, and renew his allegiance to the Commander of the Faithful^-asws and accept it (with humbleness), and send curses upon his enemies^-la and those that usurped his^-asws rights. If he were to do this then Allah^-azwj Says: ‘I will not Ask you anything about any of your sins for you are a friend of My^-azwj friends and an enemy of My^-azwj enemies.’

قوله عزوجل: ” اياك نعبد واياك نستعين “

The Words “You^-azwj do we worship and from You^-azwj do we seek for help”– (An extract).[53]

The Forgiveness Through Intercession:

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,

(It has been narrated) from Abu Abdullah^-asws having said: ‘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’.[54]

Love of Ahl Al-Bayt^-asws destroys the Sins:

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ( عليه السلام ) فَجَاءَ صَبِيٌّ مِنْ صِبْيَانِهِ فَنَاوَلَهُ وَرْدَةً فَقَبَّلَهَا وَ وَضَعَهَا عَلَى عَيْنَيْهِ ثُمَّ نَاوَلَنِيهَا وَ قَالَ يَا أَبَا هَاشِمٍ مَنْ تَنَاوَلَ وَرْدَةً أَوْ رَيْحَانَةً فَقَبَّلَهَا وَ وَضَعَهَا عَلَى عَيْنَيْهِ ثُمَّ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الْأَئِمَّةِ كَتَبَ اللَّهُ لَهُ الْحَسَنَاتِ مِثْلَ رَمْلِ عَالِجٍ وَ مَحَا عَنْهُ مِنَ السَّيِّئَاتِ مِثْلَ ذَلِكَ .

Ali Bin Muhammad, from one of his companions, form Abu Hashim Al Ja’fary who said,

‘I went over to Abu Al Hassan^-asws the owner of the army (Saahib Al-Askar^-asws), so there came a child from his^-asws children and gave him a rose. So he^-asws kissed it and placed it upon his^-asws eyes, then gave it to me and said: ‘O Abu Hashim! The one who grabs a rose or basil should kiss it and place it upon his eyes, then send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the Imams^-asws, Allah^-azwj would Write for him the rewards similar to the sands of the wilderness, and delete the sins from him similar to that’.[55]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عَبْدِ الْحَمِيدِ الْوَابِشِيِّ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قُلْتُ لَهُ إِنَّ لَنَا جَاراً يَنْتَهِكُ الْمَحَارِمَ كُلَّهَا حَتَّى إِنَّهُ لَيَتْرُكُ الصَّلَاةَ فَضْلًا عَنْ غَيْرِهَا فَقَالَ سُبْحَانَ اللَّهِ وَ أَعْظَمَ ذَلِكَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْهُ قُلْتُ بَلَى قَالَ النَّاصِبُ لَنَا شَرٌّ مِنْهُ أَمَا إِنَّهُ لَيْسَ مِنْ عَبْدٍ يُذْكَرُ عِنْدَهُ أَهْلُ الْبَيْتِ فَيَرِقُّ لِذِكْرِنَا إِلَّا مَسَحَتِ الْمَلَائِكَةُ ظَهْرَهُ وَ غُفِرَ لَهُ ذُنُوبُهُ كُلُّهَا إِلَّا أَنْ يَجِي‏ءَ بِذَنْبٍ يُخْرِجُهُ مِنَ الْإِيمَانِ وَ إِنَّ الشَّفَاعَةَ لَمَقْبُولَةٌ وَ مَا تُقُبِّلَ فِي نَاصِبٍ

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

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

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

 وَ إِنَّ الْمُؤْمِنَ لَيَشْفَعُ لِجَارِهِ وَ مَا لَهُ حَسَنَةٌ فَيَقُولُ يَا رَبِّ جَارِي كَانَ يَكُفُّ عَنِّي الْأَذَى فَيُشَفَّعُ فِيهِ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنَا رَبُّكَ وَ أَنَا أَحَقُّ مَنْ كَافَى عَنْكَ فَيُدْخِلُهُ الْجَنَّةَ وَ مَا لَهُ مِنْ حَسَنَةٍ وَ إِنَّ أَدْنَى الْمُؤْمِنِينَ شَفَاعَةً لَيَشْفَعُ لِثَلَاثِينَ إِنْسَاناً فَعِنْدَ ذَلِكَ يَقُولُ أَهْلُ النَّارِ فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ.

And that the Believer will intercede for his neighbour even if there is no good deed to his credit. He will say, ‘O Lord^-azwj! My neighbour used to restrain himself from hurting me’, so he will intercede for him’. So Allah^-azwj Blessed and High will say: “I^-azwj am your Lord^-azwj and more Right to Suffice for you. So He^-azwj will Enter him in the Paradise although there will be no good deeds to his credit. And that the lowest of the ‘Momineen’ (Believers) would intercede for thirty people. When that happens, the inhabitants of the Fire will say, “[26:100] So we have no intercessors, [26:101] Nor a true friend”.[56]

احمد بن محمد ويعقوب بن يزيد عن الحسن بن على بن فضال عن ابى جميله عن محمد بن الحلبي عن ابى عبد الله عليه السلام قال ان الله مثل لى امتى في الطين وعلمني اسمائهم كلها كما علم آدم الاسماء كلها فمر بى اصحاب الرايات فاستغفرت لعلى و شيعته ان ربى وعدني في شيعة على خصلة قيل يارسول الله وما هي قال المغفرة منهم لمن آمن واتقى لا يغادر منم صغيرة ولا كبيرة ولهم تبدل السيئات حسنات.

Ahmad Bin Muhammad and Yaqoub Bin Yazeed, from Al-Hassan Bin Ali Bin Fazaal, from Abu Jameela, from Muhammad Bin Al-Halby who has said:

Abu Abdullah^-asws, said: ‘Allah^-azwj Made the like of my^-saww community in the clay and Taught me^-asws all of their names just as He^-azwj Taught Adam^-as all the names.  When the flag bearers (angels of the proximity) pass by, they sought forgiveness for Ali^-asws’s Shiites, as my Lord^-azwj has Promised to me^-saww the special blessings for the Shiites. They asked: ‘O Messenger^-saww of Allah^-azwj, and what is it?’ He^-saww said: ‘The forgiveness for those who believe and observe piety, not leaving any sins on them, whether big or small, and to convert their sins into good deeds.’[57]

حدثنا الحسين بن محمد عن معلى بن محمد عن احمد بن عبد الله عن عبد الله بن اسحق عن على بن ابى بصير قال قال أبو عبد الله عليه السلام يا ابا محمد ما فعل أبو حمزة قال جعلت فداك خلفته صالحا فقال إذا رجعت إليه فاقرأه السلام واعلمه انه يموت يوم كذاوكذا من شهر وكذا وكذا قال أبو بصير جعلت فداك لقد كان فيه انس وكان لكم شيعة قال صدقت يا ابا محمد ما عندنا خير له قال جعلت فداك شيعتكم قال نعم إذا خاف الله بوراقبه وتوقى الذنوب فاذاه فعل ذلك كان معنا في درجاتنا قال أبو بصير فرجعت فما لبث أبو حمزة حتى هلك تلك الساعة في ذلك اليوم.

It has been narrated to us from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Abdullah, from Abdullah bin Is’haq, from Ali Bin Abu Baseer who said:

‘Abu Abdullah^-asws said: ‘O Abu Muhammad, what did Abu Hamza do?’ I said, ‘May I be sacrificed for you^-asws, he has a good legacy behind him’. He^-asws said: ‘When you return to him, convey my^-asws greetings to him, and let him know that he will be dying on such and such a day, in such and such a month’. Abu Baseer said, ‘May I be sacrificed for you, there was love in this, and he was a Shiite to you^-asws’. He ^-asws said: ‘You have spoken the truth, O Abu Muhammad, what we^-asws have is better for him’.

He said, ‘May I be sacrificed for you, your^-asws Shiites?’ He^-asws said: ‘Yes, if they fear Allah^-azwj by observing piety, and fear the sins. If they do that act, they would be with us^-asws in our^-asws levels’. Abu Baseer said, ‘I returned. Abu Hamza, as had been predicted for him, died in that predicted hour on that predicted day’.[58]

يا عبادي اعملوا أفضل الطاعات وأعظمها لاسامحكم وإن قصرتم فيما سواها واتركوا أعظم المعاصي وأقبحها لئلا اناقشكم في ركوب ماعداها. إن أعظم الطاعات توحيدي، وتصديق نبي، والتسليم لمن نصبه بعده ـ وهو علي بن أبي طالب (عليه السلام) ـ والائمة الطاهرين من نسله صلوات الله عليهم.

(Allah^-azwj Says in a long Hadith): O My^-azwj servants! Perform your deeds in obedience so that I^-azwj May deal with you by Forgiveness and Leniency, even though they may be deficient. Avoid major and evil sins so that I^-azwj will not Ask you about them. The greatest obedience is My^-azwj Unity, verifying My^-azwj Prophet^-saww and accepting from his^-saww chosen one – and he is Ali Bin Abi Talib^-asws and the pure Imams^-asws from his^-saww progeny^-asws. (An extract).[59]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) يَا أَبَا مُحَمَّدٍ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ مَلَائِكَةً يُسْقِطُونَ الذُّنُوبَ عَنْ ظُهُورِ شِيعَتِنَا كَمَا تُسْقِطُ الرِّيحُ الْوَرَقَ مِنَ الشَّجَرِ فِي أَوَانِ سُقُوطِهِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ… وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا وَ اللَّهِ مَا أَرَادَ بِهَذَا غَيْرَكُمْ.

Muhammad Bin Ahmad, from Abdullah Bin Al-Salt, from Yunus, from the one whom he mention, from Abu Baseer who said:

Abu Abdullah^-asws said: ‘O Abu Muhammad! Allah^-azwj Mighty and Majestic has Angels who cut off the sins from the backs of our^-asws Shiites just like the cutting by the wind of the leaves from the tree in the season of autumn and that is the Statement of the Mighty and Majestic: “[40:7] hymn the praises of their Lord and believe in Him and ask forgiveness for those who believe”, and Allah^-azwj has not Intended by this other than you’.[60]

A believer is not always inflicted due to Sins:

عن الصباح بن سيابة قال: قلت لابي عبد الله عليه السلام: ما أصاب المؤمن من بلاء فبذنب؟ قال: لا ولكن ليسمع أنينه وشكواه، ودعاؤه الذي يكتب له بالحسنات، وتحط عنه السيئات وتدخر له يوم القيامة.

From Al Sabah Bin Sayaba who said,

‘I said to Abu Abdullah^-asws, ‘Whatever hits the Momin from the afflictions, so it is due to sins?’ He^-asws said: ‘No, but it is in order for his lamentation and his complaints and his supplications to be heard for which the good deeds would be written for him, and the evil deeds would be dropped off from him, and there would be collected for him (treasures) on the Day of Judgment’.[61]

Respite for Asking Forgiveness:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْباً أُجِّلَ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘The servant, when he sins, is given respite from the morning till the night. So if he seeks Forgiveness of Allah^-azwj, it would not be Written against him’.[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَبْدُ الْمُؤْمِنُ إِذَا أَذْنَبَ ذَنْباً أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ مَضَتِ السَّاعَاتُ وَ لَمْ يَسْتَغْفِرْ كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ إِنَّ الْمُؤْمِنَ لَيُذَكَّرُ ذَنْبَهُ بَعْدَ عِشْرِينَ سَنَةً حَتَّى يَسْتَغْفِرَ رَبَّهُ فَيَغْفِرَ لَهُ وَ إِنَّ الْكَافِرَ لَيَنْسَاهُ مِنْ سَاعَتِهِ .

Ali Bin Ibrahim, from his father and Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazal Bin Ayoub, from Abdul Samad Bin Bashir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin servant, when he commits a sin, Allah^-azwj would Respite him for seven hours. So if he were to seek Forgiveness of Allah^-azwj, nothing would be Written against him; and if the seven hours pass by and he does not seek Forgiveness, one evil deed would be Written against him; and if the Momin remembers his sin after twenty year and he seeks Forgiveness of his Lord^-azwj, so He^-azwj would Forgive him; but the Kafir (unbeliever) would forget it from its time’.[63]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ يُقَارِفُ فِي يَوْمِهِ وَ لَيْلَتِهِ أَرْبَعِينَ كَبِيرَةً فَيَقُولُ وَ هُوَ نَادِمٌ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from hisham Bin Salim, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin who commits forty major sins during his day and his night, so he is saying while he is regretful,

أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ بَدِيعُ السَّمَاوَاتِ وَ الْأَرْضِ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَسْأَلُهُ أَنْ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ يَتُوبَ عَلَيَّ إِلَّا غَفَرَهَا اللَّهُ عَزَّ وَ جَلَّ

‘I seek Forgiveness of Allah^-azwj Who, there is no god except for Him^-azwj, the Living, the Eternal, Initiator of the skies and the earth, One with the Majesty and the Benevolence, and I ask Him^-azwj that He^-azwj Sends Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and that He^-azwj should Turned to me (with Mercy)’,

لَهُ وَ لَا خَيْرَ فِيمَنْ يُقَارِفُ فِي يَوْمٍ أَكْثَرَ مِنْ أَرْبَعِينَ كَبِيرَةً

Except that Allah^-azwj Mighty and Majestic would Forgive these for him; and there is no good in the one who commits during a day more than forty major sins’.[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَعَالَى أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ أَضَلَّ رَاحِلَتَهُ وَ زَادَهُ فِي لَيْلَةٍ ظَلْمَاءَ فَوَجَدَهَا فَاللَّهُ أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ ذَلِكَ الرَّجُلِ بِرَاحِلَتِهِ حِينَ وَجَدَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj the Exalted is more Intensely Happier with the repentance of His^-azwj servant than a man would be whose ride and his provision has strayed during a dark night, and he finds it. Allah^-azwj is more intensely Happy with the repentance of His^-azwj servant than that man would be when he finds his ride’.[65]

Repentance for the followers of Ahl Al-Bayt^-asws:

يج، الخرائج و الجرائح‏ رُوِيَ أَنَّ أَبَا جَعْفَرٍ ع كَانَ فِي الْحَجِّ وَ مَعَهُ ابْنُهُ جَعْفَرٌ ع فَأَتَاهُ رَجُلٌ فَسَلَّمَ عَلَيْهِ وَ جَلَسَ بَيْنَ يَدَيْهِ ثُمَّ قَالَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ قَالَ سَلِ ابْنِي جَعْفَراً

(The book) ‘Al Kharaij Wa Al Jaraih’ –

‘It is reported that Abu Ja’far^-asws was in (performing) the Hajj, and with him^-asws was his^-asws son^-asws Ja’far^-asws. A man came to him^-asws and greeted unto him^-asws and sat down in front of him^-asws, then said, ‘I want to ask you^-asws’. He^-asws said: ‘Ask my^-asws son^-asws Ja’far^-asws’’.

قَالَ فَتَحَوَّلَ الرَّجُلُ فَجَلَسَ إِلَيْهِ ثُمَّ قَالَ أَسْأَلُكَ قَالَ سَلْ عَمَّا بَدَا لَكَ قَالَ أَسْأَلُكَ عَنْ رَجُلٍ أَذْنَبَ ذَنْباً عَظِيماً قَالَ أَفْطَرَ يَوْماً فِي شَهْرِ رَمَضَانَ مُتَعَمِّداً قَالَ أَعْظَمُ مِنْ ذَلِكَ

He (the narrator) said, ‘The man turned and sat (in front of) him^-asws, then said, ‘I would like to ask you^-asws’. He^-asws said: ‘Ask about whatever comes to you’. He said, ‘I ask you^-asws about a man who commits a mighty sin’. He^-asws said: ‘Did he break Fast in the month of Ramazan deliberately?’ He said, ‘Mightier than that’.

قَالَ زَنَى فِي شَهْرِ رَمَضَانَ قَالَ أَعْظَمُ مِنْ ذَلِكَ قَالَ قَتَلَ النَّفْسَ قَالَ أَعْظَمُ مِنْ ذَلِكَ قَالَ إِنْ كَانَ مِنْ شِيعَةِ عَلِيٍّ ع مَشَى إِلَى بَيْتِ اللَّهِ الْحَرَامِ وَ حَلَفَ‏ أَنْ لَا يَعُودَ وَ إِنْ لَمْ يَكُنْ مِنْ شِيعَتِهِ فَلَا بَأْسَ

He^-asws said: ‘He committed adultery in the month of Ramazan?’ He said, ‘Mightier than that’. He^-asws said: ‘He killing the soul?’ He said, ‘Mightier than that’. He^-asws said, ‘If he was from the Shias of Ali^-asws, he should walk to the Sacred House of Allah^-azwj and oath that he would not repeat, and if he does not happen to be from his^-asws Shias, then there is nothing (no cure for him)’.

فَقَالَ لَهُ الرَّجُلُ رَحِمَكُمُ اللَّهُ يَا وُلْدَ فَاطِمَةَ ثَلَاثاً هَكَذَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص

The man said to him^-asws, ‘May Allah^-azwj have Mercy on you^-asws, O son^-asws of (Syeda) Fatima^-asws!’ – three times – ‘That is how I had heard it from Rasool-Allah^-saww!’

ثُمَّ إِنَّ الرَّجُلَ ذَهَبَ فَالْتَفَتَ أَبُو جَعْفَرٍ ع فَقَالَ عَرَفْتَ الرَّجُلَ قَالَ لَا قَالَ ذَلِكَ الْخَضِرُ إِنَّمَا أَرَدْتُ أَنْ أُعَرِّفَكَهُ.

Then the man went away, so Abu Ja’far^-asws turned and said, ‘Do you^-asws know the man?’ He^-asws said: ‘No’. He^-asws said: ‘That is Al-Khizr^-as. But rather, he^-asws wanted to (get to) know you^-asws’’.[66]

عنه، عن أبيه ومحمد بن عيسى، عن صفوان بن يحيى، عن اسحاق بن عمار، عن عباد بن زياد قال: قال لي أبو عبد الله عليه السلام: يا عباد، ما على ملة ابراهيم أحد غيركم، وما يقبل الله الا منكم، ولا يغفر الذنوب الا لكم.

From him, from his father, and Muhammad Bin Isa, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Abaad Bin Ziyad who said,

‘Abu Abdullah^-asws said to me: ‘O Abaad! There is none upon the Religion of Ibrahim^-as apart from you (Shiah), and Allah^-azwj will not Accept (from anyone) except from you all, nor Forgive the sins (for anyone) except for you all’.[67]

فضيل بن عثمان عن أبي عبيدة الحذاء قال: قلت لأبي جعفر عليه السلام جعلت فداك ادع الله لي فان لي ذنوبا كثيرة فقال: مه يا أبا عبيدة لا يكون الشيطان عونا على نفسك ان عفو الله لا يشبهه شئ

Fazeyl Bin Usman, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! Supplicate to Allah^-azwj for me, for there are a lot of sins for me’. So he^-asws said to him: ‘Shh! O Ubeyda! Do not let the Satan^-la assisted upon yourself. The Forgiveness of Allah^-azwj is such that nothing can resemble it’.[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ عَنْ سَيْفٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ لَفِي فُسْحَةٍ مِنْ أَمْرِهِ مَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ سَنَةً فَإِذَا بَلَغَ أَرْبَعِينَ سَنَةً أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَكَيْهِ قَدْ عَمَّرْتُ عَبْدِي هَذَا عُمُراً فَغَلِّظَا وَ شَدِّدَا وَ تَحَفَّظَا وَ اكْتُبَا عَلَيْهِ قَلِيلَ عَمَلِهِ وَ كَثِيرَهُ وَ صَغِيرَهُ وَ كَبِيرَهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from Dawood, from Sayf, from Abu Baseer who said:

Abu Abdullah^-asws said that: ‘The servant has the opportunity (to seek forgiveness) until he reaches at the age of forty (40) years. So when he reaches at the age of forty years, Allah^-azwj Reveals to His^-azwj two Angels: “I^-azwj have Let My^-azwj servant to get to this age, so stringent and be more strict with him and write down all from little, big, less, more from his deeds.[69]

وعن أبي جعفر عليه السلام قال: لو كانت ذنوب المؤمن مثل رمل عالج، ومثل زبد البحر لغفرها الله له فلا تجتروا.

And from Abu Ja’far^-asws having said: ‘(Even) if the sins of the Momin were the likes of the grains of sand of the desert or the foam of the sea, Allah^-azwj would Forgive it for him, but do not be audacious (in committing sins)’.[70]

وعن أبي عبد الله عليه السلام قال: يتوفى المؤمن مغفورا له ذنوبه [ ثم قال: إنا ] والله جميعا.

And from Abu Abdullah^-asws having said: ‘The Momin is dying, his sins having been Forgiven for him’. Then he^-asws said: ‘By Allah^-azwj! All of them’.[71]

Crying over Sins:

عنه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه، عن علي (ع) قال: ثلاث منجيات، تكف لسانك، وتبكى على خطيئتك، ويسعك بيتك.

From him, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘There are three saviours – restraining your tongue, and weeping over your sins, and being sufficient for your household’.[72]

عنه، عمن ذكره، قال: قال أبو عبد الله (ع): الخير كله في ثلاث خصال، في النظر، والسكوت، والكلام، فكل نظر ليس فيه اعتبار فهو سهو، وكل سكوت ليس فيه فكرة فهو غفلة، وكل كلام ليس فيه ذكر فهو لغو، فطوبى لمن كان نظره اعتبارا وسكوته فكرة وكلامه ذكرا، وبكى على خطيئته وآمن الناس شره

From him, from the one who mentioned it, said,

‘Abu Abdullah^-asws said: ‘All of the good is in three qualities – in the consideration, and the silence, and the speech. So every consideration in which there is no regard, so it is an oversight; and every silence in which there is no thinking, so it is oblivion; and every speech in which there is no remembrance (of Allah^-azwj), so it is a vanity. So the goodness is for the one who has regard in his consideration, and thinking in his silence, and remembrance in his speech, and he weeps over his sins, and the people would be secure from his evil’.[73]

Forgivable, unforgiveable Sins & Those which Allah^-azwj May Forgive:

عنه، رفعه قال: إن أمير المؤمنين (ع) صعد المنبر بالكوفة فحمد الله وأثنى عليه، ثم قال: أيها الناس إن الذنوب ثلاثة، ثم أمسك، فقال له حبة العرنى: يا أمير المؤمنين قلت: ” الذنوب ثلاثة ” ثم أمسكت، فقال له: ما ذكرتها إلا وأنا أريد أن أفسرها ولكنه عرض لى بهر حال بينى وبين الكلام، نعم، الذنوب ثلاثة، فذنب مغفور وذنب غير مغفور، وذنب نرجو لصاحبه ونخاف عليه،

From him, raising it, said,

‘Amir-ul-Momineen^-asws ascended the Pulpit at Al-Kufa, so he^-asws Praised Allah^-azwj and Extolled Him^-azwj, then said: ‘O you people! The sins are three!’ Then he^-asws was silent. So Habat Al-Arny said to him^-asws, ‘O Amir-ul-Momineen^-asws! You^-asws said, ‘The sins are three’, then you^-asws were silent’. So he^-asws said to him: ‘I^-asws did not mention it except that I^-asws intended to explain it, but it has been presented to me^-asws in between the speech. Yes, the sins are three – the Forgivable sins, and the Unforgiveable sins, and the sins which its committer except that his Master^-azwj (will Forgive) and fears Him^-azwj’.

قيل: يا أمير المؤمنين فبينها لنا قال: نعم، أما الذنب المغفور فعبد عاقبه الله على ذنبه في الدنيا فالله أحكم وأكرم أن يعاقب عبده مرتين،

It was said, ‘O Amir-ul-Momineen^-asws! So explain these to us’. He^-asws said: ‘Yes. As for the Forgivable sins, so the servant is Punished by Allah^-azwj for these sins in the world, and Allah^-azwj is more Wise and more benevolent that He^-azwj would Punish His^-azwj servant twice.

وأما الذنب الذي لا يغفر فظلم العباد بعضهم لبعض، إن الله تبارك وتعالى إذا برز لخلقه أقسم قسما على نفسه فقال: وعزتي وجلالى لا يجوزنى ظلم ظالم ولو كف بكف ولو مسحة بكف ونطحة ما بين الشاة القرناء إلى الشاة الجماء فيقتص الله للعباد بعضهم من بعض حتى لا يبقى لاحد عند أحد مظلمة، ثم يبعثهم الله إلى الحساب،

And as for the Unforgiveable sins, so the servants are unjust to each other. When Allah^-azwj Blessed and High Emerged His^-azwj creatures, Swore a Swear to Himself^-azwj. So He^-azwj Said: “By My^-azwj Honour and by My^-azwj Majestic! I^-azwj will not Permit the injustice of the unjust, even though it may be ‘a palm by a palm’, even if (one is) touched by a palm (branch) and the butting between one sheep and the other sheep”. Therefore, Allah^-azwj would Survey for the servants, some from the others until there does not remain any one with whom there is an injustice. Then Allah^-azwj would Send them to the Reckoning.

وأما الذنب الثالث فذنب ستره الله على عبده ورزقه التوبة فأصبح خاشعا من ذنبه، راجيا لربه، فنحن له كما هو لنفسه، نرجو له الرحمة، ونخاف عليه العقاب.

And as for the third (category) of sin – so it is a sin which Allah^-azwj Veils for His^-azwj servant, and Gives him the inclination for the repentance. Thus, he becomes humble due to his sin, hopeful to his Lord^-azwj.  So, we are to Him^-azwj just as He^-azwj is to Himself^-azwj. We hope to Him^-azwj, to Him^-azwj for the Mercy, and we fear to Him^-azwj for the Punishment’.[74]

Save Your Dying Ones from the Fire:

وفي رواية فضيل بن عثمان عمن رفعه قال: قال أبو – عبد الله عليه السلام: من شهد ” أن لا اله الا الله ” عند موته دخل الجنة قال النبي صلى الله عليه وآله: لقنوا موتاكم ” لا اله الا الله ” فانها تهدم الخطايا، قال كيف من قالها في حياته؟ – قال: هي أهدم وأهدم.

And in a report of Fazeyl Bin Usman, from the one who raised it, said,

‘Abu Abdullah^-asws said: ‘The one who testifies that ‘there is no god except for Allah^-azwj’ at the time of his death would enter the Paradise. The Prophet^-saww said: ‘Educate your dying ones to say that, ‘there is no god except for Allah^-azwj’, for it would demolish your sins’. He (the narrator) said, ‘How is it for the one who says it during his lifetime?’ He^-asws said: ‘It pulls down and destroys (the sins)’.[75]

Hoping for the Mercy of Allah^-azwj

عنه، عن ابن فضال، عن الحسن بن الجهم، عن بعض أصحابنا، عن أبي – جعفر عليه السلام، قال: يوقف عبد بين يدى الله تعالى يوم القيامة فيأمر به إلى النار فيقول: لا وعزتك ما كان هذا ظنى بك، فيقول: ما كان ظنك بي؟ – فيقول: كان ظنى بك أن تغفر لى، فيقول: قد غفرت لك.

From him, from Ibn Fazaal, from Al Hassan Bin Al Jaham, from one of his companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A servant would pause in front of Allah^-azwj the High on the Day of Judgement, so he would be Commanded with to go to the Fire. So he would be saying, ‘No, by Your^-azwj Honour! This was not my thinking of You^-azwj’. So He^-azwj would be Saying: “What was your thinking about Me^-azwj?” So he would be saying, ‘I thought of You^-azwj, that You^-azwj would be Forgiving me’. So Allah^-azwj would be Saying “I^-azwj have Forgiven you”.

قال أبو جعفر عليه السلام: أما والله ما ظن به في الدنيا طرفة عين ولو كان ظن به في الدنيا طرفة عين ما أوقفه ذلك الموقف لما رأى من العفو.

Abu Ja’far^-asws said: ‘But, by Allah^-azwj! Do not think (inappropriately) about Him^-azwj in the world even for the blink of an eye, and if you did think (inappropriately) about Him^-azwj in the world even for the blink of an eye, you would not pause in that pausing and see anything from the Forgiveness’.[76]

عنه، عن ابن محبوب، عن علي بن رئاب، قال: سمعت أبا عبد الله عليه السلام يقول: يؤتى بعبد يوم القيامة ظالم لنفسه، فيقول الله تعالى له: الم آمرك بطاعتي؟ ألم أنهك عن معصيتى؟ – فيقول: بلى يا رب، ولكن غلبت علي شهوتي، فان تعذبني فبذنبي، لم تظلمنى، فيأمر الله به إلى النار،

From him, from Ibn Mahboub, from Ali Bin Ra’ib who said,

‘I heard Abu Abdullah^-asws saying: ‘They will come with a servant on the Day of Judgement who had been unjust to himself (sinned). So Allah^-azwj the High would be Saying to him: “Did I^-azwj not Command you to obey Me^-azwj? Did I^-azwj not Forbid you from disobeying Me^-azwj?” So he would be saying, ‘Yes, O Lord^-azwj! But my lustful desires overcame me, so if You^-azwj were to Punish me for my sins, You^-azwj would not be unjust to me’. So Allah^-azwj would Command for him to be in the Fire.

فيقول: ما كان هذا ظنى بك، فيقول: ما كان ظنك بى؟ – قال كان ظنى بك أحسن الظن، فيأمر الله به إلى الجنة، فيقول الله تبارك وتعالى: لقد نفعك حسن ظنك بى الساعة.

So he would be saying, ‘This was not my thinking of You^-azwj’. So He^-azwj would be Saying: “What was your thinking of Me^-azwj?” He would say, ‘My thoughts of You^-azwj were good thoughts’. So Allah^-azwj Would Command him to be in the Paradise. So Allah^-azwj Blessed and High would Say: “I^-azwj have Excused you due to your good thoughts of Me^-azwj for a moment’.[77]

Supplications for Seeking Forgiveness:

عَنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَنْ قَالَ بَعْدَ الْفَرِيضَةِ مِنَ الصَّلَاةِ قَبْلَ أَنْ يُزَوِّلَ رُكْبَتَيْهِ أَشْهَدُ أَنْ‏ لَا إِلَهَ‏ إِلَّا اللَّهُ‏ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً عَشْرَ مَرَّاتٍ مَحَا اللَّهُ عَنْهُ أَرْبَعِينَ أَلْفَ أَلْفِ سَيِّئَةٍ وَ كَتَبَ اللَّهُ لَهُ أَرْبَعِينَ أَلْفَ أَلْفِ حَسَنَةٍ وَ كَانَ مِثْلَ مَنْ قَرَأَ الْقُرْآنَ اثْنَتَيْ عَشْرَةَ مَرَّةً ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ أَمَّا أَنَا فَلَا أُزَوِّلُ رُكْبَتَيَّ حَتَّى أَقُولَهَا مِائَةَ مَرَّةٍ وَ أَمَّا أَنْتُمْ فَقُولُوهَا عَشْرَ مَرَّاتٍ‏

From him, from his father, from Safwan, from Is’haq Bin Amaar who said,

‘Abu Abdullah^-asws said: ‘The one who says after the Obligatory Prayer before relieving his knees, ‘I testify that there is no god except for Allah^-azwj, One with no associates for Him^-azwj, One god, Eternal, not having Taken a companion or a son’ – ten times, Allah^-azwj would Delete from him forty thousand thousand sins, and Allah^-azwj would Write for him forty thousand thousand Rewards, and he would be like the one who recited the Quran twelve times’. Then he^-asws faced towards me and said: ‘But, I^-asws do not relieve my^-asws knees until I^-asws say it one hundred times, but as for you all, you should be saying it ten (10) times’.[78]

أَشْهَدُ أَنْ‏ لَا إِلَهَ‏ إِلَّا اللَّهُ‏ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً

For Seeking Forgiveness:

قَالَ أَبُو هَاشِمٍ فَقُلْتُ فِي نَفْسِي اللَّهُمَّ اجْعَلْنِي فِي حِزْبِكَ وَ فِي زُمْرَتِكَ فَأَقْبَلَ عَلَيَ‏[79]

(Abu Abdullah^-asws told for sins the following prayers to one of his companions:)

اَللَّهُمَّ إِنْ كَانَتْ ذُنُوبِي قَدْ أَخْلَقَتْ وَجْهِي عِنْدَكَ فَإِنِّي أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ نَبِيِّ الرَّحْمَةِ مُحَمَّدٍ ص وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الْأَئِمَّةِ (عليهم السلام)»

‘Our Allah^-azwj! If there were sins upon me, so I have bowed my face in Your^-azwj Presence. So I divert myself to You^-azwj by Your^-azwj Prophet^-saww, a Prophet^-saww of Mercy, and Ali^-asws, and Fatima^-asws, and Al-Hassan ^-asws, and Al-Husayn^-asws, and the Imams^-asws’.[80]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ يُقَارِفُ فِي يَوْمِهِ وَ لَيْلَتِهِ أَرْبَعِينَ كَبِيرَةً فَيَقُولُ وَ هُوَ نَادِمٌ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from hisham Bin Salim, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin who commits forty major sins during his day and his night, so he is saying while he is regretful,

أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ بَدِيعُ السَّمَاوَاتِ وَ الْأَرْضِ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَسْأَلُهُ أَنْ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ يَتُوبَ عَلَيَّ

‘I seek Forgiveness of Allah^-azwj Who, there is no god except for Him^-azwj, the Living, the Eternal, Initiator of the skies and the earth, One with the Majesty and the Benevolence, and I ask Him^-azwj that He^-azwj Sends Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and that He^-azwj should Turned to me (with Mercy)’,

إِلَّا غَفَرَهَا اللَّهُ عَزَّ وَ جَلَّ لَهُ وَ لَا خَيْرَ فِيمَنْ يُقَارِفُ فِي يَوْمٍ أَكْثَرَ مِنْ أَرْبَعِينَ كَبِيرَةً

Except that Allah^-azwj Mighty and Majestic would Forgive these for him; and there is no good in the one who commits during a day more than forty major sins’.^[81]

وفي حديث آخر رواه عبد الله بن سنان وابن اسماعيل، عن أخيه، عن أحدهما عليهما السلام، قال: إذا صليت يوم الجمعة فقل: ” اللهم صل على محمد وآل محمد، الاوصياء المرضيين بأفضل صلواتك، وبارك عليهم بأفضل بركاتك، والسلام عليه وعليهم، وعلى أرواحهم وأجسادهم ورحمة الله و بركاته ” كتب الله له مائة ألف حسنة، ومحا عنه مائة ألف سيئة، وقضى له بها مائة ألف حاجة، ورفع له بها مائة ألف درجة.

And in another Hadeeth, it has been reported from Abdullah Bin Sinan, and Ibn Ismail, from his brother,

(It has been narrated) from one of them^-asws (5^th or 6^th Imam^-asws) having said: ‘When you Pray on the day of Friday, so say, ‘Our Allah^-azwj! Send Salawaat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the successors^-asws You^-azwj are Pleased with, with the highest of Your^-azwj Salawaat, and Bless them with the highest of Your^-azwj Blessing, and the Greetings upon them and to them, and upon their souls and their bodies, and the Mercy of Allah^-azwj and His^-azwj Blessings’ – Allah^-azwj would Write for him one hundred thousand Rewards, and Delete from him one hundred thousand sins, and Fulfil for him one hundred thousand of his needs, and Raise for him, due to it, one hundred thousand Levels’.[82]

Seeking Forgiveness from uncountable Sins:

عنه، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن بكر بن محمد، عن فضيل بن يسار، عن أبي عبد الله عليه السلام، قال: من ذكرنا عنده، ففاضت عيناه ولو مثل جناح الذباب، غفر الله ذنوبه ولو كانت مثل زبد البحر.

From him, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Bakr Bin Muhammad, from Fazeyl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one in whose presence we^-asws are mentioned, so his eyes overflow (with tears) even though it may be like the wing of the flies, Allah^-azwj would Forgive his sins even though they may be like the foam of the sea’.[83]

Allah^-azwj had not Forgiven you:

One must keep on seeking forgiveness and should never abandon praying for forgiveness as it is part of worship.

يج، الخرائج و الجرائح رُوِيَ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ: كُنْتُ عِنْدَ الصَّادِقِ ع وَ أَبُو الْخَطَّابِ وَ الْمُفَضَّلُ وَ أَبُو عَبْدِ اللَّهِ الْبَلْخِيُّ إِذْ دَخَلَ عَلَيْنَا كَثِيرٌ النَّوَّاءُ وَ قَالَ إِنَّ أَبَا الْخَطَّابِ هُوَ يَشْتِمُ أَبَا بَكْرٍ وَ عُمَرَ وَ عُثْمَانَ وَ يُظْهِرُ الْبَرَاءَةَ مِنْهُمْ

(The book) ‘Al Kharaij Wa Al Jaraihi’ – It is reported from Dawood Bin Kaseer Al Raqqy who said,

‘I was in the presence of Al-Sadiq^-asws, and Abu Al-Khattab, and Abu Abdullah Al-Balkhy, when Kaseer Al-Nawa’a entered to us and said, ‘Abu Al-Khattab, he insults Abu Bakr, and Umar, and Usman, and he manifests the disavowal from them!’

فَالْتَفَتَ الصَّادِقُ ع إِلَى أَبِي الْخَطَّابِ وَ قَالَ يَا مُحَمَّدُ مَا تَقُولُ قَالَ كَذَبَ وَ اللَّهِ مَا سَمِعَ قَطُّ شَتْمَهُمَا مِنِّي فَقَالَ الصَّادِقُ ع قَدْ حَلَفَ وَ لَا يَحْلِفُ كَاذِباً فَقَالَ صَدَقَ لَمْ أَسْمَعْ أَنَا مِنْهُ وَ لَكِنْ حَدَّثَنِي الثِّقَةُ بِهِ عَنْهُ قَالَ الصَّادِقُ ع وَ إِنَّ الثِّقَةَ لَا يَبْلُغُ ذَلِكَ

Al-Sadiq^-asws turned to Abu Al-Khattab and said: ‘O Muhammad! What are you saying?’ He said, ‘By Allah^-azwj, he is lying! They have not been heard at all being insulted from me’. Al-Sadiq^-asws said: ‘He has sworn (by Allah^-azwj), and he does not swear falsely’. He said, ‘He speaks the truth. I did not hear from him, but it was narrated to me by a trustworthy one from him’. Al-Sadiq^-asws said: ‘And the trusted one does not reach that’.

فَلَمَّا خَرَجَ كَثِيرٌ النَّوَّاءُ قَالَ الصَّادِقُ ع أَمَا وَ اللَّهِ لَئِنْ كَانَ أَبُو الْخَطَّابِ ذَكَرَ مَا قَالَ كَثِيرٌ لَقَدْ عَلِمَ مِنْ أَمْرِهِمْ مَا لَمْ يَعْلَمْهُ كَثِيرٌ وَ اللَّهِ لَقَدْ جَلَسَا مَجْلِسَ أَمِيرِ الْمُؤْمِنِينَ ع غَصْباً فَلَا غَفَرَ اللَّهُ لَهُمَا وَ لَا عَفَا عَنْهُمَا

When Kaseer Al-Nawa’a went out, Al-Sadiq^-asws said: ‘But, by Allah^-azwj! Even if Abu Al-Khattab had mentioned what Kaseer said, he knows from their matter what Kaseer does not know. By Allah^-azwj! They had both sat in the seat of Amir Al-Momineen^-asws, usurping, may Allah^-azwj not Forgive them nor Pardon them!’

فَبُهِتَ أَبُو عَبْدِ اللَّهِ الْبَلْخِيُّ فَنَظَرَ إِلَى الصَّادِقِ ع مُتَعَجِّباً مِمَّا قَالَ فِيهِمَا فَقَالَ الصَّادِقُ ع أَنْكَرْتَ مَا سَمِعْتَ فِيهِمَا قَالَ كَانَ ذَلِكَ

Abu Abdullah Al- Balkhy was astonished. He looked at Al-Sadiq^-asws surprised from what he^-asws had said regarding them. Al-Sadiq^-asws said: ‘You didn’t like what I^-asws said about them?’ He said, ‘That has happened!’

قَالَ الصَّادِقُ ع فَهَلَّا كَانَ الْإِنْكَارُ مِنْكَ لَيْلَةَ دَفَعَ إِلَيْكَ‏ فُلَانُ بْنُ فُلَانٍ الْبَلْخِيُّ جَارِيَتَهُ فُلَانَةَ لِتَبِيعَهَا فَلَمَّا عَبَرْتَ النَّهَرَ افْتَرَشْتَهَا فِي أَصْلِ شَجَرَةٍ

Al-Sadiq^-asws said: ‘So why wasn’t there a dislike from you on the night so and so, son of so and so Al-Balkhy handed over a slave girl to you in order to sell her? When you crossed the river, you spread her bed in the base of the tree’.

فَقَالَ الْبَلْخِيُّ قَدْ مَضَى وَ اللَّهِ لِهَذَا الْحَدِيثِ أَكْثَرُ مِنْ عِشْرِينَ سَنَةً وَ لَقَدْ تُبْتُ إِلَى اللَّهِ مِنْ ذَلِكَ فَقَالَ الصَّادِقُ ع لَقَدْ تُبْتَ وَ مَا تَابَ اللَّهُ عَلَيْكَ وَ لَقَدْ غَضِبَ اللَّهُ لِصَاحِبِ الْجَارِيَةِ ثُمَّ رَكِبَ وَ سَارَ الْبَلْخِيُّ مَعَهُ

Al-Balkhy said, ‘By Allah^-azwj! More than twenty years have passed for this event, and I have already repented to Allah^-azwj from that!’ Al-Sadiq^-asws said: ‘Although you repented, but Allah^-azwj did not Turn to you, and Allah^-azwj is Angered for the owner of the slave girl’. Then he rode, and Al-Balkhy travelled with him -an extract. ’’[84]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ وَ عُبَيْدِ اللَّهِ الطَّوِيلِ عَنْ شَيْخٍ مِنَ النَّخَعِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي لَمْ أَزَلْ وَالِياً مُنْذُ زَمَنِ الْحَجَّاجِ إِلَى يَوْمِي هَذَا فَهَلْ لِي مِنْ تَوْبَةٍ قَالَ فَسَكَتَ ثُمَّ أَعَدْتُ عَلَيْهِ فَقَالَ لَا حَتَّى تُؤَدِّيَ إِلَى كُلِّ ذِي حَقٍّ حَقَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih, and Ubeydullan Al Taweel, from a Sheykh from Al Nakha’a who said,

‘I said to Abu Ja’far^-asws: ‘I have not ceased to be a governor since the era of Al-Hajjaj up to this day of mine. So, is there a repentance for me?’ So he^-asws remained silent. Then I repeated unto him^-asws, so he^-asws said: ‘No, until you repay to every rightful one, his right’.[85]

Self- Conceited and Boastful One:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ دَخَلَ رَجُلَانِ الْمَسْجِدَ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ فَاسِقٌ فَخَرَجَا مِنَ الْمَسْجِدِ وَ الْفَاسِقُ صِدِّيقٌ وَ الْعَابِدُ فَاسِقٌ وَ ذَلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ مُدِلًّا بِعِبَادَتِهِ يُدِلُّ بِهَا فَتَكُونُ فِكْرَتُهُ فِي ذَلِكَ وَ تَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلَى فِسْقِهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ مِمَّا صَنَعَ مِنَ الذُّنُوبِ .

From him, from Ahmad Bin Muhammad, from Ahmad Bin Abu Dawood, from one of our companions,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Two men entered the Masjid. One of them was a worshipper and the other one an immoral one. So when they both exited from the Masjid, the immoral one was truthful and the worshipper was immoral, and that is because the worshipper entered into the Masjid with a feeling of self-importance with praising (and being boastful about) his worship. So his thinking happened to be in that (state), and the thinking of the immoral one happened to be in the remorse upon his immorality, and he sought the Forgiveness of Allah^-azwj Mighty and Majestic from what he had done from the sins’.[86]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَعْمَلُ الْعَمَلَ وَ هُوَ خَائِفٌ مُشْفِقٌ ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ فَيَدْخُلُهُ شِبْهُ الْعُجْبِ بِهِ فَقَالَ هُوَ فِي حَالِهِ الْأُولَى وَ هُوَ خَائِفٌ أَحْسَنُ حَالًا مِنْهُ فِي حَالِ عُجْبِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullah^-asws, ‘The man does the (good) deed and he is fearful, worried. Then he does something from the righteousness, so something like the self-importance enters into him due to it’. So he^-asws said: ‘His being in his first state while he was fearful is a better state than him being in a state of self-importance’.[87]

وَ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِدَاوُدَ ( عليه السلام ) يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ وَ أَنْذِرِ الصِّدِّيقِينَ قَالَ كَيْفَ أُبَشِّرُ الْمُذْنِبِينَ وَ أُنْذِرُ الصِّدِّيقِينَ قَالَ يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ أَنِّي أَقْبَلُ التَّوْبَةَ وَ أَعْفُو عَنِ الذَّنْبِ وَ أَنْذِرِ الصِّدِّيقِينَ أَلَّا يُعْجَبُوا بِأَعْمَالِهِمْ فَإِنَّهُ لَيْسَ عَبْدٌ أَنْصِبُهُ لِلْحِسَابِ إِلَّا هَلَكَ .

(In a long Hadith Imam^-asws said) And he^-asws said: ‘Allah^-azwj Mighty and Majestic Said to Dawood^-as: “O Dawood^-as! Give glad tidings to the sinners and warn the truthful!” He^-as said: ‘How do I^-as give glad tidings to the sinners and warn the truthful?’ He^-azwj Said: “O Dawood^-as! Give glad tidings to the sinners that I^-azwj Accept the repentance and Pardon the sins, and warn the truthful that they should not be self-conceited with their deeds, for there is no servant who will be linked with it for the Reckoning except that he would be destroyed!”’.[88]

Appendix: Additional Ahadith on Sins and Forgiveness:

فض، كتاب الروضة يل، الفضائل لابن شاذان بِالْإِسْنَادِ يَرْفَعُهُ إِلَى الْأَصْبَغِ بْنِ نُبَاتَةَ أَنَّهُ قَالَ: كُنْتُ جَالِساً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ يَقْضِي بَيْنَ النَّاسِ إِذْ جَاءَهُ جَمَاعَةٌ مَعَهُمْ أَسْوَدُ مَشْدُودُ الْأَكْتَافِ فَقَالُوا هَذَا سَارِقٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ يَا أَسْوَدُ سَرَقْتَ قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَهُ ثَكِلَتْكَ أُمُّكَ إِنْ قُلْتَهَا ثَانِيَةً قَطَعْتُ يَدَكَ

(The books) ‘Al Rawza’, (and) ‘Al Fazaail’ of Ibn Shazan, by the chains raising it to Al Asbagh Bin Nubata who said,

‘I was seated in the presence of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws and he^-asws was judging between the women, when a group came having a black (man) of strong shoulders with them. They said, ‘This one is a thief, O Amir Al-Momineen^-asws!’ He^-asws said: ‘O black man! Did you steal?’ He said, ‘Yes, O Amir Al-Momineen^-asws! He^-asws said: ‘May your mother be bereft of you! If you were to say it a second time, I^-asws will cut your hand’.

قَالَ نَعَمْ يَا مَوْلَايَ قَالَ وَيْلَكَ انْظُرْ مَا ذَا تَقُولُ سَرَقْتَ قَالَ نَعَمْ يَا مَوْلَايَ فَعِنْدَ ذَلِكَ قَالَ اقْطَعُوا يَدَهُ فَقَدْ وَجَبَ عَلَيْهِ الْقَطْعُ قَالَ فَقُطِعَ يَمِينُهُ فَأَخَذَهَا بِشِمَالِهِ وَ هِيَ تَقْطُرُ دَماً فَاسْتَقْبَلَهُ رَجُلٌ يُقَالُ لَهُ ابْنُ الْكَوَّاءِ فَقَالَ يَا أَسْوَدُ مَنْ قَطَعَ يَمِينَكَ

He said, ‘Yes, O my Master^-asws!’ He^-asws said: ‘Woe be unto you! What is that you are saying, you committed theft?’ He said, ‘Yes, O my Master^-asws!’ At that, he^-asws said, ‘Cut his hand, for the cutting is Obligated upon him!’ They cut his right hand, and he took it with his left hand, and it was dripping blood. A man called Ibn Al-Kawa met him and he said, ‘O black man! Who cut your right hand?’

قَالَ قَطَعَ يَمِينِي سَيِّدُ الْوَصِيِّينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ أَوْلَى النَّاسِ بِالْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِمَامُ الْهُدَى وَ زَوْجُ فَاطِمَةَ الزَّهْرَاءِ ابْنَةِ مُحَمَّدٍ الْمُصْطَفَى أَبُو الْحَسَنِ الْمُجْتَبَى وَ أَبُو الْحُسَيْنِ الْمُرْتَضَى السَّابِقُ إِلَى جَنَّاتِ النَّعِيمِ مُصَادِمُ الْأَبْطَالِ الْمُنْتَقِمُ مِنَ الْجُهَّالِ

He said, ‘My right hand was cut by chief of the successors^-as, and guide of the resplendent, and foremost of the people with the Momineen, Ali^-asws Bin Abu Talib^-asws, the Imam^-asws of guidance, and husband of Fatima Al-Zahra^-asws daughter^-asws of Muhammad^-saww the Chosen one, father^-asws of Al-Hassan^-asws the Selected one, and father^-asws of Al-Husayn^-asws the well-pleased, the preceding to the Gardens of bliss, collider with the champions, the avenger from the ignoramuses;

مُعْطِي الزَّكَاةِ مَنِيعُ الصِّيَانَةِ مِنْ هَاشِمٍ الْقَمْقَامِ ابْنُ عَمِّ الرَّسُولِ الْهَادِي إِلَى الرَّشَادِ وَ النَّاطِقُ بِالسَّدَادِ شُجَاعٌ مَكِّيٌّ جَحْجَاحٌ‏ وَفِيٌّ بَطِينٌ أَنْزَعُ أَمِينٌ مِنْ آلِ‏ حم‏ وَ يس‏ وَ طه‏ وَ الْمَيَامِينَ مُحِلِّي الْحَرَمَيْنِ‏ وَ مُصَلِّي الْقِبْلَتَيْنِ خَاتَمُ الْأَوْصِيَاءِ وَ وَصِيُّ صَفْوَةِ الْأَنْبِيَاءِ

The giver of Zakat, impregnable fortress from (clan of) Hashim^-as, the ocean (of knowledge), son^-asws of an uncle^-as of the Rasool^-saww guiding to the rightful guidance, and the speaker with the correctness, brave, Meccan, bearer of vocabulary, loyal, belly filled with knowledge, trustworthy from the family of Ha Meem [41:1] and Ya Seen [36:1] and Ta Ha [20:1], the two right hands of the two Sanctuaries, and the prayer of Salat to two Qiblahs, last of the successors^-as and successor^-asws of the elite of the Prophets^-as;

الْقَسْوَرَةُ الْهُمَامُ وَ الْبَطَلُ الضِّرْغَامُ الْمُؤَيَّدُ بِجَبْرَائِيلَ الْأَمِينِ وَ الْمَنْصُورُ بِمِيكَائِيلَ الْمُبِينِ وَصِيُّ رَسُولِ رَبِّ الْعَالَمِينَ الْمُطْفِئُ نِيرَانَ الْمُوقِدِينَ وَ خَيْرُ مَنْ نَشَأَ مِنْ قُرَيْشٍ أَجْمَعِينَ الْمَحْفُوفُ بِجُنْدٍ مِنَ السَّمَاءِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ عَلَى رَغْمِ أَنْفِ الرَّاغِبِينَ‏ وَ مَوْلَى النَّاسِ أَجْمَعِينَ

The gallant lion, and the hero lion, the one supported by the trustworthy Jibraeel^-as, and the one helped by Mikaeel^-as, and the clarifying successor^-asws of Rasool^-saww of Lord^-azwj of the worlds, the extinguisher of the ignited fires, and best one growing from Quraysh in their entirety, the one endorsed by an army from the sky, Ali^-asws Bin Abu Talib^-asws Emir of the Momineen. Upon the rubbing of the nose of the loathing ones, and master of the people in their entirety’.

فَعِنْدَ ذَلِكَ قَالَ لَهُ ابْنُ الْكَوَّاءِ وَيْلَكَ يَا أَسْوَدُ قَطَعَ يَمِينَكَ وَ أَنْتَ تُثْنِي عَلَيْهِ هَذَا الثَّنَاءَ كُلَّهُ قَالَ وَ مَا لِي لَا أُثْنِي عَلَيْهِ وَ قَدْ خَالَطَ حُبُّهُ لَحْمِي وَ دَمِي وَ اللَّهِ مَا قَطَعَنِي إِلَّا بِحَقٍّ أَوْجَبَهُ اللَّهُ عَلَيَّ

At that, Ibn Al-Kawa said to him, ‘Woe be unto you, O black man! He^-asws cut your right hand and you are praising upon him^-asws with this praise, all of it!’ He said, ‘And why should I not praise upon him^-asws, and his^-asws love is mingled with my flesh and my blood? By Allah^-azwj! He^-asws did not cut me except by a right of Allah^-azwj Obligated upon me!’

قَالَ فَدَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقُلْتُ سَيِّدِي رَأَيْتُ عَجَباً قَالَ وَ مَا رَأَيْتَ قَالَ صَادَفْتُ أَسْوَداً قُطِعَتْ يَمِينُهُ وَ أَخَذَهَا بِشِمَالِهِ وَ هِيَ تَقْطُرُ دَماً فَقُلْتُ لَهُ يَا أَسْوَدُ مَنْ قَطَعَ يَمِينَكَ قَالَ سَيِّدُ الْمُؤْمِنِينَ وَ أَعَدْتُ عَلَيْهِ‏

He (Ibn Al Kawa) said, ‘I entered to see Amir Al-Momineen^-asws and I said, ‘My Master^-asws, I have seen a wonder’. He^-asws said: ‘And what did you see?’ He said, ‘I ran into a black man whose right hand had been cut and he was holding it with his left hand, and it was dripping blood. I said to him, ‘O black man! Who cut your right hand?’ He said, ‘Chief of the Momineen’ – and he counted (the praises) to him^-asws.

فَقُلْتُ لَهُ وَيْحَكَ قَطَعَ يَمِينَكَ وَ أَنْتَ تُثْنِي عَلَيْهِ هَذَا الثَّنَاءَ كُلَّهُ فَقَالَ وَ مَا لِي لَا أُثْنِي عَلَيْهِ وَ قَدْ خَالَطَ حُبُّهُ لَحْمِي وَ دَمِي وَ اللَّهِ مَا قَطَعَنِي إِلَّا بِحَقٍّ أَوْجَبَهُ اللَّهُ عَلَيَّ

I said to him, ‘Woe be unto you! He^-asws cut your right hand and you are praising upon him all of these praises!’ He said, ‘And why should I not praise upon him^-asws, and his^-asws love is mingled with my flesh and my blood? By Allah^-azwj! He^-asws did not cut me except due to a right of Allah^-azwj having been Obligated upon me’’.

قَالَ فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى وَلَدِهِ الْحَسَنِ وَ قَالَ قُمْ هَاتِ عَمَّكَ الْأَسْوَدَ

He (the narrator) said, ‘Amir Al-Momineen^-asws turned towards his^-asws son^-asws Al-Hassan^-asws and said: ‘Arise, and bring your^-asws uncle, the black man!’

قَالَ فَخَرَجَ الْحَسَنُ ع فِي طَلَبِهِ فَوَجَدَهُ فِي مَوْضِعٍ يُقَالُ لَهُ كِنْدَةُ وَ أَتَى بِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع ثُمَّ قَالَ لَهُ يَا أَسْوَدُ قَطَعْتُ يَمِينَكَ وَ أَنْتَ تُثْنِي عَلَيَّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا لِي لَا أُثْنِي عَلَيْكَ وَ قَدْ خَالَطَ حُبُّكَ دَمِي وَ لَحْمِي وَ اللَّهِ مَا قَطَعْتَ إِلَّا بِحَقٍّ كَانَ عَلَيَّ مِمَّا يُنْجِي مِنْ عِقَابِ الْآخِرَةِ

He (the narrator) said, ‘Al-Hassan^-asws went out in his search in a place called Kindah and came with him to Amir Al-Momineen^-asws. Then he^-asws said to him: ‘O black man! I^-asws cut your right hand and you are praising upon me^-asws?’ He said, ‘O Amir Al-Momineen^-asws! And why should I not praise upon you^-asws and your^-asws love had been mingled with my blood and my flesh? By Allah^-azwj! You^-asws did not cut except due to a right which was upon me, from what would be my salvation from the Punishment of the Hereafter’.

فَقَالَ ع هَاتِ يَدَكَ فَنَاوَلَهُ فَأَخَذَهَا وَ وَضَعَهَا فِي الْمَوْضِعِ الَّذِي قُطِعَتْ مِنْهُ ثُمَّ غَطَّاهَا بِرِدَائِهِ فَقَامَ وَ صَلَّى ع وَ دَعَا بِدُعَاءٍ سَمِعْنَاهُ يَقُولُ فِي آخِرِ دُعَائِهِ آمِينَ ثُمَّ شَالَ‏ الرِّدَاءَ وَ قَالَ اضْبِطِي أَيَّتُهَا الْعُرُوقُ كَمَا كُنْتِ وَ اتَّصِلِي

He^-asws said: ‘Give me^-asws your hand!’ He gave it to him^-asws. He^-asws took it and placed it in the place which it had been cut from. Then he^-asws covered it with his^-asws cloak and he^-asws prayed Salat and supplicated with a supplication. We heard him^-asws saying in the end of his^-asws supplication: ‘Ameen!’ Then he^-asws raised the cloak and said: ‘Be exact, o veins, like what you had been, and connect!’

فَقَامَ الْأَسْوَدُ وَ هُوَ يَقُولُ آمَنْتُ بِاللَّهِ وَ بِمُحَمَّدٍ رَسُولِهِ وَ بِعَلِيٍّ- الَّذِي رَدَّ الْيَدَ الْقَطْعَاءَ بَعْدَ تَخْلِيَتِهَا مِنَ الزَّنْدِ ثُمَّ انْكَبَّ عَلَى قَدَمَيْهِ وَ قَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا وَارِثَ عِلْمِ النُّبُوَّةِ.

The black man stood up and he was saying, ‘I believe in Allah^-azwj and in Muhammad^-saww His^-azwj Rasool^-saww and in Ali^-asws, who returned the cut hand after its being cut away from its forearm’. Then he fell to his^-asws feet and said, ‘May my father and my mother be (sacrificed) for you, O inheritor of the knowledge of the Prophet-hood’’.[89]

كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ أَوْ صَالِحِ بْنِ مِيثَمٍ عَنْ أَبِيهِ قَالَ: أَتَتِ امْرَأَةٌ مُجِحٌّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي طَهَّرَكَ اللَّهُ فَإِنَّ عَذَابَ الدُّنْيَا أَيْسَرُ مِنْ عَذَابِ الْآخِرَةِ الَّذِي لَا يَنْقَطِعُ فَقَالَ لَهَا مِمَّا أُطَهِّرُكِ فَقَالَتْ إِنِّي زَنَيْتُ

(The book) ‘Al Kafi’ – Ali Bin Ibrahim, form his father, form Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer, from Imran Bin Maysam, or Salih Bin Maysam, from his father who said,

‘A woman came over to Amir Al-Momineen^-asws, and she said, ‘O Amir Al-Momineen^-asws! I have committed adultery, so purify me, may Allah^-azwj Purify you^-asws, for the punishment of the world is easier than the Punishment of the Hereafter which would not be cut off’. He^-asws said to her: ‘From what should I^-asws purify you?’ She said, ‘I have committed adultery’.

فَقَالَ لَهَا ذَاتُ بَعْلٍ‏ أَنْتِ أَمْ غَيْرُ ذَلِكِ قَالَتْ بَلْ ذَاتُ بَعْلٍ فَقَالَ لَهَا أَ فَحَاضِراً كَانَ بَعْلُكِ إِذْ فَعَلْتِ مَا فَعَلْتِ أَمْ غَائِباً كَانَ عَنْكِ فَقَالَتْ بَلْ حَاضِراً فَقَالَ لَهَا انْطَلِقِي فَضَعِي مَا فِي بَطْنِكِ ثُمَّ ائْتِنِي أُطَهِّرْكِ

He^-asws said to her: ‘Are you with a husband or other than that?’ She said, ‘But, I am with a husband’. He^-asws said to her: ‘Were you with your husband, being present, when you did what you did, or was he absent from you?’ She said, ‘But, he was present’. He^-asws said: ‘Go and place (give birth to) whatever is in your belly, then come to me^-asws and I^-asws shall purify you’.

فَلَمَّا وَلَّتْ عَنْهُ الْمَرْأَةُ فَصَارَتْ حَيْثُ لَا تَسْمَعُ كَلَامَهُ قَالَ اللَّهُمَّ إِنَّهَا شَهَادَةٌ

So, When the woman turned away from him and went where she could not hear his^-asws speech, he^-asws said: ‘O Allah^-azwj! She has testified with one testimony’.

فَلَمْ يَلْبَثْ أَنْ أَتَتْهُ فَقَالَتْ قَدْ وَضَعْتُ فَطَهِّرْنِي قَالَ فَتَجَاهَلَ عَلَيْهَا فَقَالَ أُطَهِّرُكِ يَا أَمَةَ اللَّهِ مِمَّا ذَا فَقَالَتْ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ قَالَتْ نَعَمْ قَالَ فَكَانَ زَوْجُكِ حَاضِراً أَمْ غَائِباً قَالَتْ بَلْ حَاضِراً

It was not long before she came over and said, ‘I have placed (given birth), so purify me’. He (the narrator said), ‘He^-asws ignored her’. He^-asws said: ‘O maid of Allah^-azwj! I^-asws should purify you from what?’ She said, ‘I have committed adultery, so purify me’. He^-asws said: ‘And that was when you were with a husband when you did what you did?’ She said, ‘Yes’. He^-asws said: ‘And your husband was present or was he absent from you?’ She said, ‘But, he was present’.

قَالَ فَانْطَلِقِي فَأَرْضِعِيهِ‏ حَوْلَيْنِ كَامِلَيْنِ كَمَا أَمَرَكِ اللَّهُ قَالَ فَانْصَرَفَتِ الْمَرْأَةُ فَلَمَّا صَارَتْ مِنْهُ حَيْثُ‏ لَا تَسْمَعُ كَلَامَهُ قَالَ اللَّهُمَّ إِنَّهَا شَهَادَتَانِ

He^-asws said: ‘Go and breastfeed him for two years complete just as Allah^-azwj has Commanded you to’. The woman went away. When she went to where she could not hear his^-asws speech, he^-asws said: ‘O Allah^-azwj! These are two testimonies’.

قَالَ فَلَمَّا مَضَى حَوْلَانِ أَتَتِ الْمَرْأَةُ فَقَالَتْ قَدْ أَرْضَعْتُهُ حَوْلَيْنِ فَطَهِّرْنِي يَا أَمِيرَ الْمُؤْمِنِينَ فَتَجَاهَلَ عَلَيْهَا وَ قَالَ أُطَهِّرُكِ مِمَّا ذَا قَالَتْ إِنِّي زَنَيْتُ فَطَهِّرْنِي

He (the narrator) said, ‘When two years had passed by the woman came over, and she said, ‘I have breastfed him for two years, so purify me, O Amir Al-Momineen^-asws! He^-asws ignored her and said: ‘What is that which I^-asws should purify you from?’ She said, ‘I have committed adultery, so purify me’.

فَقَالَ وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ فَقَالَتْ نَعَمْ قَالَ وَ بَعْلُكِ غَائِبٌ إِذْ فَعَلْتِ مَا فَعَلْتِ أَوْ حَاضِرٌ قَالَتْ بَلْ حَاضِرٌ

He^-asws said: ‘And you were with a husband when you did what you did?’ She said, ‘Yes’. He^-asws said: ‘And being with a husband, was he absent from you when you did what you did, or was he present?’ She said, ‘But, present’.

قَالَ انْطَلِقِي فَاكْفُلِيهِ حَتَّى يَعْقِلَ أَنْ‏ يَأْكُلَ وَ يَشْرَبَ وَ لَا يَتَرَدَّى مِنْ سَطْحٍ وَ لَا يَتَهَوَّرَ فِي بِئْرٍ قَالَ فَانْصَرَفَتْ وَ هِيَ تَبْكِي فَلَمَّا وَلَّتْ فَصَارَتْ حَيْثُ لَا تَسْمَعُ كَلَامَهُ قَالَ اللَّهُمَّ إِنَّهَا ثَلَاثُ شَهَادَاتٍ

He^-asws said: ‘Go and look after him (your child) until he has intellect and he eats and drinks, and would not fall off from the roof, nor fall into a well’. She left, and she was crying. When she left to be where she could not hear his^-asws speech, he^-asws said: ‘O Allah^-azwj! These are three testimonies’.

قَالَ فَاسْتَقْبَلَهَا عَمْرُو بْنُ حُرَيْثٍ الْمَخْزُومِيُّ فَقَالَ لَهَا مَا يُبْكِيكِ يَا أَمَةَ اللَّهِ وَ قَدْ رَأَيْتُكِ تَخْتَلِفِينَ إِلَى عَلِيٍّ تَسْأَلِينَهُ أَنْ يُطَهِّرَكِ

He (the narrator) said, ‘Amro Bin Hureys Al-Makhzoumy met her, and he said to her, ‘What makes you cry, O maid of Allah^-azwj, and I have seen you having followed you to Ali^-asws, you asked him that he^-asws should purify you?’

فَقَالَتْ إِنِّي أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع فَسَأَلْتُهُ أَنْ يُطَهِّرَنِي‏ قَالَ اكْفُلِي وَلَدَكِ حَتَّى يَعْقِلَ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ لَا يَتَرَدَّى مِنْ سَطْحٍ وَ لَا يَتَهَوَّرَ فِي بِئْرٍ وَ قَدْ خِفْتُ أَنْ يَأْتِيَ عَلَيَّ الْمَوْتُ وَ لَمْ يُطَهِّرْنِي فَقَالَ لَهَا عَمْرُو بْنُ حُرَيْثٍ ارْجِعِي إِلَيْهِ فَأَنَا أَكْفُلُهُ

She said, ‘I went over to Amir Al-Momineen^-asws, and I asked him^-asws that he should purify me. He^-asws said: ‘Look after your child until he has intellect of eating and drinking, and does not fall off from the roof, nor fall into a well, and I fear that death would come unto me and he^-asws has not purified me’. Amro Bin Hureys said to her, ‘Return to him^-asws, for I will look after him (the child)’.

فَرَجَعَتْ فَأَخْبَرَتْ أَمِيرَ الْمُؤْمِنِينَ ع بِقَوْلِ عَمْرٍو فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ ع وَ هُوَ مُتَجَاهِلٌ عَلَيْهَا وَ لِمَ يَكْفُلُ عَمْرٌو وَلَدَكِ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ قَالَتْ نَعَمْ قَالَ أَ فَغَائِباً كَانَ بَعْلُكِ إِذْ فَعَلْتِ مَا فَعَلْتِ أَمْ حَاضِراً قَالَتْ‏ بَلْ حَاضِراً

She returned and informed Amir Al-Momineen^-asws with the words of Amro. Amir Al-Momineen^-asws said to her, and he^-asws was ignoring her: ‘And why would Amro look after your child?’ She said, ‘O Amir Al-Momineen^-asws! I have committed adultery, so purify me’. He^-asws said: ‘And you were with a husband when you did what you did?’ She said, ‘Yes’. He^-asws said: ‘Your husband was absent when you did what you did, or present?’ She said, ‘But, he was present’.

قَالَ فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ قَالَ اللَّهُمَّ إِنَّهُ قَدْ ثَبَتَ لَكَ عَلَيْهَا أَرْبَعُ شَهَادَاتٍ وَ إِنَّكَ قَدْ قُلْتَ لِنَبِيِّكَ ص فِيمَا أَخْبَرْتَهُ بِهِ مِنْ دِينِكَ يَا مُحَمَّدُ مَنْ عَطَّلَ حَدّاً مِنْ حُدُودِي فَقَدْ عَانَدَنِي وَ طَلَبَ بِذَلِكَ مُضَادَّتِي اللَّهُمَّ فَإِنِّي غَيْرُ مُعَطِّلٍ حُدُودَكَ وَ لَا طَالِبٍ مُضَادَّتَكَ وَ لَا مُضَيِّعٍ لِأَحْكَامِكَ بَلْ مُطِيعٌ لَكَ وَ مُتَّبِعٌ سُنَّةَ نَبِيِّكَ-

He (the narrator) said, ‘He^-asws raised his^-asws head towards the sky and said: ‘O Allah^-azwj! Four testimonies have been affirmed against her for You^-azwj, and You^-azwj have Said to Your^-azwj Prophet^-saww regarding what You^-azwj Informed him^-saww with from Your^-azwj Religion was: “O Muhammad^-saww! The one who fails any of My^-azwj Penalties, so he has opposed Me^-azwj and has sought by that what is opposite to Me^-azwj”. Therefore, I^-asws am not failing Your^-azwj Penalty (Hadd) and I^-asws do not seek opposite to You^-azwj, nor am I^-asws a waster of Your^-azwj Judgements. But I^-asws am obedient to You^-azwj, and obedient to the Sunnah of Your^-azwj Prophet^-saww’.

قَالَ فَنَظَرَ إِلَى عَمْرِو بْنِ حُرَيْثٍ‏ وَ كَأَنَّمَا الرُّمَّانُ يُفْقَأُ فِي وَجْهِهِ فَلَمَّا نَظَرَ إِلَى ذَلِكَ عَمْرٌو قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّنِي إِنَّمَا أَرَدْتُ أَنْ أَكْفُلَهُ إِذْ ظَنَنْتُ أَنَّكَ تُحِبُّ ذَلِكَ فَأَمَّا إِذَا كَرِهْتَهُ فَإِنِّي لَسْتُ أَفْعَلُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَ بَعْدَ أَرْبَعِ شَهَادَاتٍ بِاللَّهِ لَتَكْفُلَنَّهُ وَ أَنْتَ صَاغِرٌ

He (the narrator) said, ‘Amro Bin Hurays looked at him^-asws, and it was as if a pomegranate had been sliced upon his^-asws face (it was red). When Amro saw that, said, ‘O Amir Al-Momineen^-asws! I, but rather, I intended to look after him and thought that you^-asws would like that. If you^-asws are disliking it, then I will not do it’. Amir Al-Momineen^-asws said: ‘After four testimonies with Allah^-azwj? You will have to look after him, and you are humiliated’.

فَصَعِدَ أَمِيرُ الْمُؤْمِنِينَ ع الْمِنْبَرَ فَقَالَ يَا قَنْبَرُ نَادِ فِي النَّاسِ الصَّلَاةَ جَامِعَةً فَنَادَى قَنْبَرٌ فِي النَّاسِ فَاجْتَمَعُوا حَتَّى غَصَّ الْمَسْجِدُ بِأَهْلِهِ وَ قَامَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ إِمَامَكُمْ خَارِجٌ بِهَذِهِ الْمَرْأَةِ إِلَى هَذَا الظَّهْرِ لِيُقِيمَ عَلَيْهَا الْحَدَّ إِنْ شَاءَ اللَّهُ

Amir Al-Momineen^-asws ascended the Pulpit, and he^-asws said: ‘O Qanbar! Call out among the people for the congregational Prayer’. Qanbar called about among the people. They gathered until the Masjid was congested with its inhabitants. And Amir Al-Momineen^-asws stood up, so he^-asws Praised Allah^-azwj and Extolled Him^-azwj, then say: ‘O you people! Your Imam^-asws will be going out with this woman, to this backyard in order to establish the Penalty (Hadd) upon her, Allah^-azwj Willing! Therefore Amir Al-Momineen^-asws is instructing you that when you come out, and you should be masking yourselves, and with you should be your stones, no one should be able to recognise anyone from you until you disperse to your houses, Allah^-azwj Willing!’

فَعَزَمَ عَلَيْكُمْ أَمِيرُ الْمُؤْمِنِينَ لَمَّا خَرَجْتُمْ وَ أَنْتُمْ مُتَنَكِّرُونَ وَ مَعَكُمْ أَحْجَارُكُمْ لَا يَتَعَرَّفُ مِنْكُمْ أَحَدٌ إِلَى أَحَدٍ حَتَّى تَنْصَرِفُوا إِلَى مَنَازِلِكُمْ إِنْ شَاءَ اللَّهُ قَالَ ثُمَّ نَزَلَ فَلَمَّا أَصْبَحَ النَّاسُ بُكْرَةً خَرَجَ بِالْمَرْأَةِ وَ خَرَجَ النَّاسُ مُتَنَكِّرِينَ مُتَلَثِّمِينَ بِعَمَائِمِهِمْ وَ بِأَرْدِيَتِهِمْ وَ الْحِجَارَةُ فِي أَرْدِيَتِهِمْ وَ فِي أَكْمَامِهِمْ حَتَّى انْتَهَى بِهَا وَ النَّاسُ مَعَهُ إِلَى الظَّهْرِ بِالْكُوفَةِ فَأَمَرَ أَنْ يُحْفَرَ لَهَا حَفِيرَةٌ ثُمَّ دَفَنَهَا فِيهِ‏ ثُمَّ رَكِبَ بَغْلَتَهُ وَ أَثْبَتَ رِجْلَهُ‏ فِي غَرْزِ الرِّكَابِ

He (the narrator) said, ‘Then he^-asws descended. When the people woke up in the morning he^-asws went out with the woman, and the people went out having veiled themselves with their turbans, and their gowns, and the stones were in their garments and their sleeves, until he^-asws ended up with her to the back of Al-Kufa, and the people were with him^-asws. He^-asws instructed that they should dig a pit for her. Then he^-asws buried her (half) in it, then rode upon his^-asws mule and affirmed his^-asws feet in the stirrups.

ثُمَّ وَضَعَ إِصْبَعَيْهِ السَّبَّابَتَيْنِ فِي أُذُنَيْهِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَهِدَ إِلَى نَبِيِّهِ ص عَهْداً عَهِدَهُ مُحَمَّدٌ ص إِلَيَّ بِأَنَّهُ لَا يُقِيمُ الْحَدَّ مَنْ لِلَّهِ عَلَيْهِ حَدٌّ فَمَنْ كَانَ لِلَّهِ عَلَيْهِ مِثْلُ مَا لَهُ عَلَيْهَا فَلَا يُقِيمُ عَلَيْهَا الْحَدَّ

Then he^-asws placed his^-asws fingers, the two forefingers in his^-asws ears, then called out in a high voice: ‘O you people! Allah^-azwj Blessed and High Contracted with His^-azwj Prophet^-saww with a contract. Muhammad^-saww contracted it to me^-asws that no one should establish the Penalty (Hadd) of Allah^-azwj upon him is a Penalty (Hadd) due. So, upon whom there is a Penalty (Hadd) similar to what is upon her, he should not establish the Penalty (Hadd) upon her!’

قَالَ فَانْصَرَفَ النَّاسُ يَوْمَئِذٍ كُلُّهُمْ مَا خَلَا أَمِيرَ الْمُؤْمِنِينَ وَ الْحَسَنَ وَ الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَأَقَامَ هَؤُلَاءِ الثَّلَاثَةُ عَلَيْهَا الْحَدَّ يَوْمَئِذٍ وَ مَا مَعَهُمْ غَيْرُهُمْ قَالَ وَ انْصَرَفَ فِيمَنِ انْصَرَفَ يَوْمَئِذٍ مُحَمَّدُ بْنُ أَمِيرِ الْمُؤْمِنِينَ‏.

He (the narrator) said: ‘The people dispersed on that day, all of them, except for Amir Al-Momineen^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws. These three established the Penalty (Hadd) upon her on that day, and there was no one with them^-asws apart from themselves^-asws being there. And among the ones who had dispersed on that day was Muhammad, son of Amir Al-Momineen^-asws’’.[90]

كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: أَتَاهُ رَجُلٌ بِالْكُوفَةِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي قَالَ مِمَّنْ أَنْتَ قَالَ مِنْ مُزَيْنَةَ قَالَ أَ تَقْرَأُ مِنَ الْقُرْآنِ شَيْئاً قَالَ بَلَى قَالَ‏ فَاقْرَأْ فَقَرَأَ فَأَجَادَ فَقَالَ أَ بِكَ جِنَّةٌ قَالَ لَا قَالَ فَاذْهَبْ حَتَّى نَسْأَلَ عَنْكَ فَذَهَبَ الرَّجُلُ

(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid,

(It has been narrated) raising it to Amir Al-Momineen^-asws, said, ‘A man came over to him^-asws at Al-Kufa, and he said, ‘O Amir Al-Momineen^-asws! I had committed adultery, so purify me’. He^-asws said: ‘Where are you from?’ He said, ‘From Muzeyna’. He^-asws said: ‘Have you read anything from the Quran?’ He said, ‘Yes’. He^-asws said: ‘So read’. He read, and it was good (recitation). He^-asws said: ‘Are you with insanity’. He said, ‘No’. He^-asws said: ‘Go away, until we ask about you’. So, the man went away.

ثُمَّ رَجَعَ إِلَيْهِ بَعْدُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ أَ لَكَ زَوْجَةٌ قَالَ بَلَى قَالَ فَمُقِيمَةٌ مَعَكَ فِي الْبَلَدِ قَالَ نَعَمْ قَالَ فَأَمَرَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَذَهَبَ وَ قَالَ حَتَّى نَسْأَلَ عَنْكَ فَبَعَثَ إِلَى قَوْمِهِ فَسَأَلَ عَنْ خَبَرِهِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ صَحِيحُ الْعَقْلِ

Then he returned to him^-asws afterwards, so he said, ‘O Amir Al-Momineen^-asws! I have committed adultery, so purify me’. He^-asws said: ‘Is there a wife for you?’ He said, ‘Yes’. He^-asws said: ‘Is she staying with you in the city?’ He said, ‘Yes’. Amir Al-Momineen^-asws ordered him: ‘Go away until we ask about you’. He sent someone to his people who asked about his news. They said, ‘O Amir Al-Momineen^-asws! He is of healthy intellect’.

فَرَجَعَ إِلَيْهِ الثَّالِثَةَ فَقَالَ‏ مِثْلَ مَقَالَتِهِ فَقَالَ لَهُ اذْهَبْ حَتَّى نَسْأَلَ عَنْكَ فَرَجَعَ إِلَيْهِ الرَّابِعَةَ فَلَمَّا أَقَرَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لِقَنْبَرٍ احْتَفِظْ بِهِ ثُمَّ غَضِبَ ثُمَّ قَالَ مَا أَقْبَحَ بِالرَّجُلِ مِنْكُمْ أَنْ يَأْتِيَ بَعْضَ هَذِهِ الْفَوَاحِشِ فَيَفْضَحَ نَفْسَهُ عَلَى رُءُوسِ الْمَلَإِ أَ فَلَا تَابَ فِي بَيْتِهِ فَوَ اللَّهِ لَتَوْبَتُهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَفْضَلُ مِنْ إِقَامَتِي عَلَيْهِ الْحَدَّ

He returned to him for the third time, and he said to him similar to his words before. He^-asws said to him: ‘Go away until we ask about you’. Then he returned to him for the fourth time. When he had confessed, Amir Al-Momineen^-asws said to Qanbar: ‘Keep him locked up’. Then he^-asws got annoyed, then said: ‘There is nothing uglier with the man from you that he comes to one of these immoralities, so he disgraces himself upon the chiefs of the tribes. Why did he not repent in his own house, for by Allah^-azwj, his repentance between him and Allah^-azwj is superior to my^-asws establishing the Penalty (Hadd) upon him’.

ثُمَّ أَخْرَجَهُ وَ نَادَى فِي النَّاسِ يَا مَعْشَرَ النَّاسِ‏ اخْرُجُوا لِيُقَامَ عَلَى هَذَا الرَّجُلِ الْحَدُّ وَ لَا يَعْرِفَنَّ أَحَدُكُمْ صَاحِبَهُ فَأَخْرَجَهُ إِلَى الْجَبَّانِ‏ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُصَلِّي رَكْعَتَيْنِ‏ فَصَلَّى رَكْعَتَيْنِ

And he called out among the people: ‘O group of the Muslims! Come out for the establishment of the Penalty (Hadd) upon this man, and not one of you should be able to recognise his companion’. He^-asws brought him out to the wilderness. He said, ‘Respite me, O Amir Al-Momineen^-asws, while I pray two cycles Salat’. He prayed to Cycles Salat.

ثُمَّ وَضَعَهُ فِي حُفْرَتِهِ وَ اسْتَقْبَلَ النَّاسَ بِوَجْهِهِ فَقَالَ يَا مَعَاشِرَ الْمُسْلِمِينَ إِنَّ هَذِهِ حُقُوقُ اللَّهِ‏ فَمَنْ كَانَ لِلَّهِ فِي عُنُقِهِ حَقٌّ فَلْيَنْصَرِفْ وَ لَا يُقِيمُ حُدُودَ اللَّهِ مَنْ فِي عُنُقِهِ حَدٌّ

Then he^-asws placed him in his pit, and the people faced him. He^-asws said: ‘O group of the Muslims! This is a right from the Rights of Allah^-azwj Mighty and Majestic! The one whom had (such) a right upon his own neck, so let him disperse, and he should not establish the Penalties of Allah^-azwj, the one on whose neck is due a Penalty (Hadd) (of Allah^-azwj)’.

فَانْصَرَفَ النَّاسُ وَ بَقِيَ هُوَ وَ الْحَسَنُ وَ الْحُسَيْنُ ع وَ أَخَذَ حَجَراً فَكَبَّرَ ثَلَاثَ تَكْبِيرَاتٍ ثُمَّ رَمَاهُ بِثَلَاثَةِ أَحْجَارٍ فِي كُلِّ حَجَرٍ ثَلَاثُ تَكْبِيرَاتٍ ثُمَّ رَمَاهُ الْحَسَنُ مِثْلَ مَا رَمَاهُ أَمِيرُ الْمُؤْمِنِينَ ثُمَّ رَمَاهُ الْحُسَيْنُ

The people dispersed and there remained himself^-asws, and Al-Hassan^-asws and Al-Husayn^-asws. He^-asws grabbed the stones, exclaimed the Greatness of Allah^-azwj with three exclamations, then pelted him with three stones, during each stone, three exclamations. Then Al-Hassan^-asws pelted him similarly to what Amir Al-Momineen^-asws had pelted him. Then Al-Husayn^-asws pelted him^-asws.

فَمَاتَ الرَّجُلُ فَأَخْرَجَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَأَمَرَ فَحُفِرَ لَهُ وَ صَلَّى عَلَيْهِ وَ دَفَنَهُ فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ لَا تُغَسِّلُهُ فَقَالَ قَدِ اغْتَسَلَ بِمَا هُوَ طَاهِرٌ إِلَى يَوْمِ الْقِيَامَةِ لَقَدْ صَبَرَ عَلَى أَمْرٍ عَظِيمٍ‏.

The man died, and Amir Al-Momineen^-asws brought him out. He^-asws ordered for a grave to be dug out for him, and prayed Salat upon him, and buried him. It was said, ‘O Amir Al-Momineen^-asws! Will you not wash him (before burying him)?’ He^-asws said: ‘He has been washed by what has purified him up to the Day of Qiyamah. He was patient upon a grievous matter’’.[91]

كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي مَلَإٍ مِنْ أَصْحَابِهِ إِذْ أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَوْقَبْتُ‏ عَلَى غُلَامٍ فَطَهِّرْنِي فَقَالَ لَهُ يَا هَذَا امْضِ إِلَى مَنْزِلِكَ لَعَلَّ مِرَاراً هَاجَ بِكَ

(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib, from Maalik Bin Atiyya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whilst Amir Al-Momineen^-asws was among a group of his^-asws companions, when a man came over and said, ‘O Amir Al-Momineen^-asws! I have gone to a boy, therefore purify me’. He^-asws said: ‘O you! Go to your house, perhaps your gall bladder is exciting you’.

فَلَمَّا كَانَ مِنْ غَدٍ عَادَ إِلَيْهِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَوْقَبْتُ عَلَى غُلَامٍ فَطَهِّرْنِي فَقَالَ لَهُ يَا هَذَا امْضِ إِلَى مَنْزِلِكَ لَعَلَّ مِرَاراً هَاجَ بِكَ حَتَّى فَعَلَ ذَلِكَ ثَلَاثاً بَعْدَ مَرَّتِهِ الْأُولَى

When it was the next morning, he returned to him^-asws and said to him^-asws, ‘O Amir Al-Momineen^-asws! I have gone to a boy, therefore purify me’. He^-asws said to him: ‘O you! Go to your house, perhaps your gall bladder is exciting you’. He did it three times after the first.

فَلَمَّا كَانَ فِي الرَّابِعَةِ قَالَ لَهُ يَا هَذَا إِنَّ رَسُولَ اللَّهِ ص حَكَمَ فِي مِثْلِكَ بِثَلَاثَةِ أَحْكَامٍ فَاخْتَرْ أَيَّهُنَّ شِئْتَ قَالَ وَ مَا هُنَّ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ضَرْبَةٌ بِالسَّيْفِ فِي عُنُقِكَ بَالِغَةً مَا بَلَغَتْ أَوْ دَهْدَاهٌ‏ مِنْ جَبَلٍ مَشْدُودَ الْيَدَيْنِ وَ الرِّجْلَيْنِ أَوْ إِحْرَاقٌ بِالنَّارِ

So, when it was during the fourth, he^-asws said to him: ‘O you! Rasool-Allah^-saww had judged regarding (a case) similar to yours with three judgements, therefore choose which of these you like’. He said, ‘And what are these, O Amir Al-Momineen^-asws?’ He^-asws said: ‘A strike with the sword in your neck, it reaches what it reaches, or throwing you off the mountain with your hands and feet tied up or burning with the fire’.

فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَيُّهُنَّ أَشَدُّ عَلَيَّ قَالَ الْإِحْرَاقُ بِالنَّارِ قَالَ فَإِنِّي قَدِ اخْتَرْتُهَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فَخُذْ لِذَلِكَ أُهْبَتَكَ فَقَالَ نَعَمْ

He said, ‘O Amir Al-Momineen^-asws! Which of these is the harshest upon me?’ He^-asws said: ‘Burning with the fire’. He said, ‘So I have chosen it, O Amir Al-Momineen^-asws! He^-asws said: ‘Are you prepared to take that?’ He said, ‘Yes’.

فَقَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ جَلَسَ فِي تَشَهُّدِهِ فَقَالَ اللَّهُمَّ إِنِّي قَدْ أَتَيْتُ مِنَ الذَّنْبِ مَا قَدْ عَلِمْتَهُ وَ إِنَّنِي‏ تَخَوَّفْتُ مِنْ ذَلِكَ فَجِئْتُ إِلَى وَصِيِّ رَسُولِكَ وَ ابْنِ عَمِّ نَبِيِّكَ فَسَأَلْتُهُ أَنْ يُطَهِّرَنِي فَخَيَّرَنِي بَيْنَ ثَلَاثَةِ أَصْنَافٍ مِنَ الْعَذَابِ اللَّهُمَّ فَإِنِّي قَدِ اخْتَرْتُ أَشَدَّهَا اللَّهُمَّ فَإِنِّي أَسْأَلُكَ أَنْ تَجْعَلَ ذَلِكَ كَفَّارَةً لِذُنُوبِي وَ أَنْ لَا تُحْرِقَنِي بِنَارِكَ فِي آخِرَتِي

He^-asws said: ‘He (the sinner) prayed two Cycles Salat, then sat in his Tashahhud, so he said: ‘O Allah^-azwj! I had committed from the sins which You^-azwj Know of, and I feared from that. So, I went to the successor^-asws of Your^-azwj Rasool^-saww, and a cousin of Your^-azwj Prophet^-saww, and I asked him^-asws that he^-asws should purify me. He^-asws gave me a choice of three types of punishment. O Allah^-azwj! I have chosen the harshest of these. O Allah^-azwj! I ask You^-azwj that You^-azwj Make that as an expiation, of my sin, and that You^-azwj do not Burn me with Your^-azwj Fire in my Hereafter!’

ثُمَّ قَامَ وَ هُوَ بَاكٍ ثُمَّ جَلَسَ‏ فِي الْحُفْرَةِ الَّتِي حَفَرَهَا لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ هُوَ يَرَى النَّارَ تَتَأَجَّجُ‏ حَوْلَهُ قَالَ فَبَكَى‏ أَمِيرُ الْمُؤْمِنِينَ ع وَ بَكَى أَصْحَابُهُ جَمِيعاً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع قُمْ يَا هَذَا فَقَدْ أَبْكَيْتَ مَلَائِكَةَ السَّمَاءِ وَ مَلَائِكَةَ الْأَرْضِ فَإِنَّ اللَّهَ قَدْ تَابَ عَلَيْكَ فَقُمْ لَا تُعَاوِدَنَّ شَيْئاً مِمَّا قَدْ فَعَلْتَ‏.

Then he stood up and he was crying until he sat in the pit which had been dug out for him by Amir Al-Momineen^-asws, and he was seeing the fire inflaming around him. Amir Al-Momineen^-asws wept and his companions wept altogether. Amir Al-Momineen^-asws said to him: ‘Arise, O you, for you have made the Angels of the sky and the Angels of the earth to cry. Allah^-azwj has Turned towards you (with Mercy). Arise and do not repeat anything from what you have done!’’[92]

يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ أَسْوَداً دَخَلَ عَلَى عَلِيٍّ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي سَرَقْتُ فَطَهِّرْنِي فَقَالَ لَعَلَّكَ سَرَقْتَ مِنْ غَيْرِ حِرْزٍ وَ نَحَّى رَأْسَهُ عَنْهُ‏ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ سَرَقْتُ مِنْ حِرْزٍ فَطَهِّرْنِي فَقَالَ ع لَعَلَّكَ سَرَقْتَ غَيْرَ نِصَابٍ وَ نَحَّى رَأْسَهُ عَنْهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ سَرَقْتُ نِصَاباً

(The book) ‘Al Kharaij Wa Al Jaraih’ –

‘A black man entered to see Ali^-asws. He said, ‘O Amir Al-Momineen^-asws! I have stolen so purify me!’ He^-asws said: ‘Perhaps you stole from without it being protected’, and he^-asws turned his^-asws face away from him. He said, ‘O Amir Al-Momineen^-asws, ‘I stole from a protected (place), so purify me’. He^-asws said: ‘Perhaps you stole without swindling (deception)’ and turned his^-asws face away from him. He said, ‘O Amir Al-Momineen^-asws! I stole swindling’

فَلَمَّا أَقَرَّ ثَلَاثَ مَرَّاتٍ قَطَعَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَذَهَبَ وَ جَعَلَ يَقُولُ فِي الطَّرِيقِ قَطَعَنِي أَمِيرُ الْمُؤْمِنِينَ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ يَعْسُوبُ الدِّينِ وَ سَيِّدُ الْوَصِيِّينَ وَ جَعَلَ يَمْدَحُهُ

When he had acknowledged three times, Amir Al-Momineen^-asws cut him. He went away and kept saying in the road, ‘I have been cut by Amir of the Momineen^-asws, and Imam^-asws of the pious, and guide of the resplendent, and leader of the religion, and chief of the successors^-as’, and kept on praising him^-asws.

فَسَمِعَ ذَلِكَ مِنْهُ الْحَسَنُ وَ الْحُسَيْنُ ع وَ قَدِ اسْتَقْبَلَاهُ‏ فَدَخَلَا عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالا رَأَيْنَا أَسْوَداً يَمْدَحُكَ فِي الطَّرِيقِ فَبَعَثَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَعَادَهُ إِلَى عِنْدِهِ فَقَالَ ع قَطَعْتُكَ وَ أَنْتَ تَمْدَحُنِي

Al-Hassan^-asws and Al-Husayn^-asws heard that from him, and they received him and entered to see Amir Al-Momineen^-asws and said: ‘We^-asws saw a black man praising you^-asws in the street’. Amir Al-Momineen^-asws sent a message to return him to his^-asws presence. He^-asws said: ‘I^-asws cut you and you are praising me^-asws?’

فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ طَهَّرْتَنِي وَ إِنَّ حُبَّكَ قَدْ خَالَطَ لَحْمِي وَ عَظْمِي‏ فَلَوْ قَطَّعْتَنِي إِرْباً إِرْباً لَمَا ذَهَبَ حُبُّكَ مِنْ قَلْبِي فَدَعَا لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ وَضَعَ الْمَقْطُوعَ إِلَى مَوْضِعِهِ فَصَحَّ وَ صَلَحَ كَمَا كَانَ‏.

He said, ‘O Amir Al-Momineen^-asws! You^-asws purified me and your^-asws loved has been mingled with my flesh and my bones. Even if you^-asws had cut me into pieces and pieces, your^-asws love will not go away from my heart’. Amir Al-Momineen^-asws supplicated for him and placed the cut (part of the hand) to its place, and it became healthy like what it had been’’.[93]

الْحَاتِمِيُّ بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّهُ دَخَلَ أَسْوَدٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ أَقَرَّ أَنَّهُ سَرَقَ فَسَأَلَهُ ثَلَاثَ مَرَّاتٍ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ طَهِّرْنِي فَإِنِّي سَرَقْتُ فَأَمَرَ ع بِقَطْعِ يَدِهِ فَاسْتَقْبَلَهُ ابْنُ الْكَوَّاءِ فَقَالَ مَنْ قَطَعَ يَدَكَ

Al Hatimi, by his chain from Ibn Abbas,

‘A black man entered to see Amir Al-Momineen^-asws and acknowledged that he had stolen. He^-asws asked him three time. He said, ‘O Amir Al-Momineen^-asws! Purify me for I have stolen’. He^-asws ordered with cutting his hand. Ibn Al-Kawa met him. He said, ‘Who cut your hand?’

فَقَالَ لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ وَ مُصَادِمُ الْأَبْطَالِ الْمُنْتَقِمُ مِنَ الْجُهَّالِ كَرِيمُ الْأَصْلِ شَرِيفُ الْفَضْلِ مُحِلُّ الْحَرَمَيْنِ وَارِثُ الْمَشْعَرَيْنِ أَبُو السِّبْطَيْنِ أَوَّلُ السَّابِقِينَ وَ آخِرُ الْوَصِيِّينَ مِنْ آلِ يَاسِينَ- الْمُؤَيَّدُ بِجَبْرَائِيلَ الْمَنْصُورُ بِمِيكَائِيلَ- الْحَبْلُ الْمَتِينُ الْمَحْفُوظُ بِجُنْدِ السَّمَاءِ أَجْمَعِينَ ذَلِكَ وَ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ عَلَى رَغْمِ الرَّاغِمِينَ فِي كَلَامٍ لَهُ

He said, ‘Lion of Al-Hijaz, and battering ram of Al-Iraq, and collider with the heroes, the avenger from the ignoramuses, the original benevolent, the superior noble, permitted of the two sanctities, and inheritor of the Monuments, father^-asws of the two chiefs, first of the preceding ones, and last of the successors^-as from the family of Yaseen, the one assisted by Jibraeel^-as, and one helped by Mikaeel^-as, the strong mountain, the one protected by an army of the sky, the collection of that, by Allah^-azwj is Amir Al-Momineen^-asws!’ Upon a rubbing of the noses in a speech of his.

قَالَ ابْنُ كَوَّاءَ قَطَعَ يَدَكَ وَ تُثْنِي عَلَيْهِ قَالَ لَوْ قَطَّعَنِي إِرْباً إِرْباً مَا ازْدَدْتُ لَهُ إِلَّا حُبّاً

Ibn Kawa said, ‘He^-asws cuts your hand and you are praising upon him^-asws!’ He said, ‘Even if he^-asws had cut me into pieces and pieces, I would not increase for him^-asws except love’.

فَدَخَلَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ أَخْبَرَهُ بِقِصَّةِ الْأَسْوَدِ فَقَالَ يَا ابْنَ كَوَّاءَ إِنَ‏ مُحِبِّينَا لَوْ قَطَّعْنَاهُمْ إِرْباً إِرْباً مَا ازْدَادُوا لَنَا إِلَّا حُبّاً وَ إِنَّ فِي أَعْدَائِنَا مَنْ لَوْ أَلْعَقْنَاهُمُ السَّمْنَ وَ الْعَسَلَ‏ مَا ازْدَادُوا مِنَّا إِلَّا بُغْضاً

He entered to see Amir Al-Momineen^-asws and informed him the story of the black man. He^-asws said: ‘O Ibn Kawa! One who loves us^-asws, even if we^-asws were to cut him into pieces and pieces, he would not increase for us^-asws, except love, and among our enemies are ones, even if we^-asws were to make them lick the butter and the honey, they would not increase from us^-asws except hatred’.

وَ قَالَ لِلْحَسَنِ ع عَلَيْكَ بِعَمِّكَ الْأَسْوَدِ فَأَحْضَرَ الْحَسَنُ ع الْأَسْوَدَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَخَذَ يَدَهُ وَ نَصَبَهَا فِي مَوْضِعِهَا وَ تَغَطَّى بِرِدَائِهِ وَ تَكَلَّمَ بِكَلِمَاتٍ يُخْفِيهَا فَاسْتَوَتْ يَدُهُ وَ صَارَ يُقَاتِلُ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى أَنِ اسْتُشْهِدَ بِالنَّهْرَوَانِ وَ يُقَالُ كَانَ اسْمُ هَذَا الْأَسْوَدِ أَفْلَحَ-.

And he^-asws said to Al-Hassan^-asws: ‘Upon you^-asws is to come with your^-asws uncle, the black man’. Al-Hassan^-asws presented the black man to Amir Al-Momineen^-asws. He^-asws took his (cut) hand and installed it in its place and covered it by his^-asws cloak and spoke with phrases in a low voice. His hand became even (healthy) and he went on to fight in front of Amir Al-Momineen^-asws until he was martyred at Al-Nahrwan. And it is said that the name of this black man was Aflah.

وَ أُبِينَ إِحْدَى يَدَيْ هِشَامِ بْنِ عَدِيٍّ الْهَمْدَانِيِّ فِي حَرْبِ صِفِّينَ فَأَخَذَ عَلِيٌّ ع يَدَهُ وَ قَرَأَ شَيْئاً وَ أَلْصَقَهَا فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا قَرَأْتَ قَالَ فَاتِحَةَ الْكِتَابِ قَالَ فَاتِحَةَ الْكِتَابِ كَأَنَّهُ اسْتَقَلَّهَا فَانْفَصَلَتْ يَدُهُ نِصْفَيْنِ فَتَرَكَهُ عَلِيٌّ ع وَ مَضَى.

And one of the hands of Hisham Bin Aday Al-Hamdany was severed in the battle of Siffeen. Ali^-asws took his hand and recited something and stuck it back. He said, ‘O Amir Al-Momineen^-asws! What did you^-asws recite?’ He^-asws said: ‘Opening of the Book (Surah Al-Fatiha)’. It was as if he had belittled it, so his hand split up in two halves, and Ali^-asws neglected him and went away’’.[94]

Expiation of the Sins in the world:

أبى رحمه الله قال حدثنا محمد بن أبى القاسم ماجيلويه عن محمد ابن علي الكوفى عن محمد بن سنان عن المفضل بن عمر قال: قال أبو عبد الله عليه السلام يا مفضل اياك والذنوب وحذرها شيعتنا فوإلله ماهى إلى احد اسرع منها اليكم ان أحدكم لتصيبه المعرة من السلطان وما ذاك الا بذنوبه وانه ليصيبه السقم وما ذاك إلا بذنوبه وانه ليحبس عنه الرزق وما هو إلا بذنوبه وانه ليشدد عليه عند الموت وما هو إلا بذنوبه حتى يقول من حضره لقد غم بالموت

My father said, ‘Muhammad Bin Abu Al Qasim Majaylawiya narrated to us, from Muhammad Ibn Ali Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said: ‘O Mufazzal! Beware of the sins and caution our^-asws Shias of it. By Allah^-azwj! It is not except one of the quickest from it towards you, is his enduring of difficulties from the authorities, and what is that, except due to his own sins; and he is hit by the illness, and what is that except due to his own sins; and it is the withholding of the sustenance from him, and what is it except due to his own sins; and it is the difficulties during the death, and what is it except due to his own sins, to the extent that the ones present are saying, ‘He has been anguished by the death’.

فلما رأى ما قد دخلنى قال اتدرى لم ذاك يا مفضل؟ قال: قلت لاأدرى جعلت فداك قال ذاك والله انكم لا تؤاخذون بها في الآخرة وعجلت لكم في الدنيا.

So, when he^-asws saw what had entered into me (my mind), said: ‘Do you know why that is, O Mufazzal?’ I said, ‘I don’t know, may I be sacrificed for you!’ He^-asws said: ‘That, by Allah^-azwj, (is because) you all (Shias) would not be Seized for it in the Hereafter, and it (Punishment) has been Hastened to you all in the world’.[95]

حدثنا محمد القاسم المعروف بابى الحسن الجرجاني رضى الله عنه قال: حدثنا احمد بن الحسن الحسينى، عن الحسن بن علي الناصر عن ابيه عن محمد ابن علي عن ابيه الرضا عن ابيه موسى بن جعفر عليهما السلام قال: قيل للصادق عليه السلام صف لنا الموت؟ قال: للمؤمن كأطيب ريح يشمه فينعس لطيبه وينقطع التعب والالم كله عنه، وللكافر كلسع الافاعى ولذع العقارب أو أشد،

Muhammad Al Qasim well known as Abu Al Hassan Al Jarjany narrated to us, from Ahmad Bin Al Hassan Al Husayni, from Al Hassan Bin Ali Al Nasir, from his father,

(It has been narrated) from Muhammad^-asws Ibn Ali^-asws, from his^-asws father^-asws Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws having said, ‘It was said to Al-Sadiq^-asws, ‘Describe for us, the death?’ He^-asws said: ‘For the Believer it is like an aromatic fragrance which he smells, so he dozes due to its aroma, and the exhaustion and the pains, all of them are cut off from him. And for the Infidel, it is like the stinging of the snakes and the scorpions, or more intense’.

قيل فان قوما يقولون انه أصعب من نشر بالمناشير وقرض بالمقاريض ورضخ بالاحجار وتدوير قطب الارحية في الاحداق، قال: كذلك هو على بعض الكافرين والفاجرين بالله عز وجل ألا ترون منهم من يعانى الشدائد فذلكم الذي هو أشد من هذا ألاان من عذاب الآخرة فانه أشد من عذاب الدنيا،

It was said, ‘But there are a people who are saying that it is more difficult than being sawed by the chainsaws, and being cut by the scissors, and being crushed by the stones, and being grinded by the rotation of the swivel upon the millstones’. He^-asws said, ‘It is like that, upon some of the disbelievers in Allah^-azwj and the immoral. Have you not seen among them one who is suffering from the adversities? So those ones would be in more torment from the Punishment of the Hereafter, for it is more intense than the punishment of the world’.

قيل فما بالنا نرى كافرا يسهل عليه النزاع فينطفى وهو يحدث ويضحك ويتكلم، وفي المؤمنين أيضا من يكون كذلك وفي المؤمنين والكافرين من يقاسى عند سكرات الموت هذه الشدائد فقال: ماكان من راحة للمؤمن هناك فهو عاجل ثوابه وما كان من شديدة فتمصيحه من ذنوبه ليرد الآخرة نقيا نظيفا مستحقا لثواب الابد لامانع له دونه

It was said, ‘So what is the matter than we see ease upon the Infidel, from the pangs of death, and he is discussing and laughing and speaking, and among the Believers as well, there are ones who are like that. And among the Believers and the Infidels are ones who suffer a great deal during the pangs of death, from these difficulties?’ So he^-asws said: ‘Whatever was from the comfort for the Believers over here, so it is the hastening of his Rewards, and whatever was from the difficulties, so it is a cleansing from his sins, in order for him to return to the Hereafter clean and spotless, being deserving of the everlasting Rewards with no sins being upon him to prevent these from him.

وما كان من سهولة هناك على الكافر فليوف أجر حسناته في الدنيا ليرد الاخرة وليس له إلا ما يوجب عليه العذاب وما كان من شدة على الكافر هناك فهو إبتداء عذاب الله له بعد حسناته ذلكم بان الله عدل لايجور.

And whatever was from the ease over here upon the Infidel, so it is a fulfilment of a Recompense of his good deeds in the world, in order for him to be returned to the Hereafter, and there would be nothing for him except what Obligates the Punishment upon him. And whatever was from the difficulties upon the Infidel over here, so it is the beginning of the Punishment of Allah^-azwj for him, after his good deeds. That is because Allah^-azwj is Just, He^-azwj is not Unjust’.[96]

وبهذا الاسناد قال: قيل للصادق عليه السلام اخبرنا عن الطاعون فقال عذاب لقوم ورحمة لآخرين، قالوا: وكيف تكون الرحمة عذابا؟ قال أما تعرفون ان نيران جهنم عذاب على الكافر وخزنة جهنم معهم فيها فهى رحمة عليهم.

And by this chain, said,

‘It was said to Al-Sadiq^-asws, ‘Inform us about the plague’. So he^-asws said: ‘It is a Punishment for a people and a Mercy for another (people)’. They said, ‘And how can the Mercy be a Punishment?’ He^-asws said: ‘But are you not recognising that the Fires of Hell are a Punishment upon the Infidel, and Keepers of Hell are along with them therein, so it is a Mercy upon them’.[97]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن حماد بن عيسى عن ابراهيم بن عمر عمن حدثه عن أبي عبد الله عليه السلام في قول الله عزوجل (ان الحسنات يذهبن السيئات) قال صلاة المؤمن بالليل يذهبن بما عمل من ذنب النهار.

My father said, ‘Ali Bin Ibrahim, from his father, from Hamaad Bin Isa, from Ibrahim Bin Umar, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [11:114] surely good deeds take away evil deeds. He^-asws said: ‘The Prayer of the Believer at night does away with what he had done from the sins of the day’.[98]

The Believer during his days and his nights

أما الليل فصافون أقدامهم، تالين لأجزاء القرآن يرتلونه ترتيلا يحزنون به أنفسهم ويستثيرون به دواء دائهم، وتهيج أحزانهم بكاء على ذنوبهم ووجع كلوم جوانحهم. فإذا مروا بآية فيها تشويق ركنوا إليها طمعا وتطلعت إليها أنفسهم شوقا فظنوا أنها نصب أعينهم، حافين على أوساطهم، يمجدون جبارا عظيما، مفترشين جباههم وأكفهم وركبهم وأطراف أقدامهم، تجري دموعهم على خدودهم، يجأرون إلى الله في فكاك رقابهم من النار.

As for the night, they spend it upon their feet (worshipping), reciting parts of the Quran, reciting it gradually, grieving for themselves by it having been affected by it, healing their illnesses, their grief give rise to sadness within them (and eventually) leading them to weep for their sins.

So if they pass by a Verse in which there is an incentive, they turn their attention towards it in desire thinking that it has been established in front of their eyes and they are in the midst of it, they glorify a great glorification, they lay their foreheads and palm and knees on the floor (prostrate), tears flowing upon their cheeks hoping to go to Allah^-azwj and free their necks from the Fire.

وإذا مروا بآية فيها تخويف أصغوا إليها مسامع قلوبهم وأبصارهم، واقشعرت منها جلودهم ووجلت منها قلوبهم وظنوا أن صهيل جهنم وزفيرها وشهيقها في أصول آذانهم.

And if they pass by a Verse in which there is a scare, they turn the ears of their hearts and their vision towards it, and the hair of their skin stands upon its ends due to it, and their hearts tremble, and they think that they can hear the groaning of Hell and its exhalation and its inhalation ringing in their ears.

وأما النهار فحلماء علماء بررة أتقياء، برأهم الخوف فهم أمثال القداح، ينظر إليهم الناظر فيحسبهم مرضى وما بالقوم من مرض، أو قد خولطوا، قد خالط القوم أمر عظيم. إذا ذكروا عظمة الله وشدة سلطانه مع ما يخالطهم من ذكر الموت وأهوال القيامة، فزع ذلك قلوبهم وطاشت له حلومهم وذهلت عنهم عقولهم واقشعرت منها جلودهم. وإذا استفاقوا من ذلك بادروا إلى الله بالأعمال الزكية، لا يرضون لله بالقليل ولا يستكثرون له الجزيل.

And as for the day, they are forbearing, knowledgeable, goodly, pious, away from fear, for they are like the arrows. When a person looks at them he reckons them to be struck by illness, and they are not a people struck by illness or surrounded by it, but they are a people surrounded by a great matter. When the Greatness of Allah^-azwj is mentioned and the intensity of His^-azwj Governance along with the mention of the death and the situation of the Day of Judgement, their hearts are alarmed by it, their understanding is deeply disturbed, and their intellects are stunned, and the hair on their skin stands upon its ends. When they regain their senses they take the initiative to Allah^-azwj by the pure deeds, not being happy with a few (submitting) to Allah^-azwj, and not considering a lot (of their deeds) to be sufficient.

Apparent signs of the Believer

فهم لأنفسهم متهمون ومن أعمالهم مشفقون. إن زكي أحدهم خاف مما يقولون وقال: (أنا أعلم بنفسي من غيري، وربي أعلم بي من غيري. اللهم لا تؤاخذني بما يقولون واجعلني خيرا مما يظنون واغفر لي ما لا يعلمون، فإنك علام الغيوب وساتر العيوب).

They (Momineen) accuse themselves and are fearful of their own deeds. If someone praises them, they fear from what he is saying, and say (to themselves), ‘I know myself more than others, and my Lord^-azwj is More Knowing of myself than others.

Our Allah^-azwj, do not Take me to account for what he is saying, and Make me be better than what he is thinking (me to be), and Forgive me of what he does not know (about me), for You^-azwj are the Knowing of the hidden and the Concealer of the faults’.

ومن علامة أحدهم أنك ترى له قوة في دين، وحزما في لين، وإيمانا في يقين، وحرصا على علم، وفهما في فقه، وعلما في حلم، وشفقة في نفقة، وكيسا في رفق، وقصدا في غنى، وخشوعا في عبادة، وتحملا في فاقة، وصبرا في شدة، ورحمة للمجهود، وإعطاء في حق، ورفقا في كسب، وطيبا في الحلال، ونشاطا في الهدى، وتحرجا عن الطمع، وبرا في استقامة، واعتصاما عند شهوة.

And from the signs, one of them is that you will see in him strength in Religion and resoluteness in his gentleness, and compassion in his profound thoughts, and gentleness in intelligence, and moderation in wealth, and humbleness in worship, and toleration in poverty, and patience in difficulties, and merciful in the exertions, and a giver in rights, and a sharing in (their) earnings, and good in the Permissibles, and active in the guidance, critical of the greed, and respectful in uprightness, and holding back during desires.

The hidden signs of the Believer

لا يغره ثناء من جهله ولا يدع إحصاء عمله، مستبطأ لنفسه في العمل، يعمل الأعمال الصالحة. وهو رجل يمسي وهمه الشكر ويصبح وشغله الذكر. يبيت حذرا ويصبح فرحا، حذرا لما حذر وفرحا لما أصاب من الفضل والرحمة.

They (momineen) do not get tempted by the praises of the ignorant, and do not count their (good) deeds, not delaying themselves in performance of the deeds, they keep doing good deeds. And he is a man who ‘hums’ (chant) thankfulness in the evenings and in the mornings and busies himself with the Remembrance.

He (momin) spends the night cautiously (in fear) and in the morning he is happy. He is fearful of what he should be fearful of, and happy with what he has been given from the virtues and the Mercy.

وإن استصعب عليه نفسه فيما تكره لم يعطها سؤلها فيما إليه بشره. ففرحه فيما يخلد ويطول، وقرة عينه فيما لا يزول. رغبته فيما يبقى وزهادته فيما يفنى. يمزج الحلم بالعلم والعلم بالعقل. تراه بعيدا كسله، دائما نشاطه، قريبا أمله، قليلا زلله، متوقعا أجله، خاشعا قلبه، قانعة نفسه، متغيبا جهله، سهلا أمره، حريزا لدينه، ميتة شهوته، مكظوما غيظه، صافيا خلقه، آمنا منه جاره، ضعيفا كبره، قانعا بالذي قدر له، متينا صبره، محكما أمره، كثيرا ذكره.

And if he finds difficulty upon himself which he does not like, he does not try to overcome it by surrendering to his ‘nafs’ (ego). So he is happy with that which is eternal and long-lasting and delights his eyes in what will not pass away.

He (momin) desires that which is to remain and refrains from that which is doomed for (destruction). He mixes the forbearance with the knowledge and the knowledge with the intellect. You will see him to be remote from laziness, working endlessly, close to his deeds, (considering them to be) little with Allah^-azwj, anticipating his death, humble in his heart, content with himself, his ignorance is absent, his matters are easy, safeguarding his Religion, his desires have been killed, controlling his temper, keeping clean (physically and spiritually), his neighbour is safe from him, his arrogance is suppressed, he is satisfied with whatever that has been Decreed for him, robust in his patience, decisive in his matters, and frequent in his Remembrance.

لا يحدث بما اؤتمن عليه الأصدقاء، ولا يكتم شهادة الأعداء، ولا يعمل شيئا من الحق رياء ولا يتركه حياء. الخير منه مأمول، والشر منه مأمون. يعفو عمن ظلمه ويعطي من حرمه ويصل من قطعه. لا يعزب حلمه ولا يعجل فيما يريبه، ويصفح عما تبين له. بعيد جهله، لين قوله، عائب منكره، قريب معروفه، صادق قوله، حسن فعله، مقبل خيره، مدبر شره. وهو في الزلازل وقور، وفي المكاره صبور، وفي الرخاء شكور.

He does not narrate what the friends have entrusted to him, and does not conceal the testimony of the enemies, and does not do anything from the truth to show off or to avoid embarrassment.

The good deed from him (momin) is (always) expected, and people are safe from him as the evil from him is never emanating. He excuses the one who is unjust to him, and he gives sanctuary to the one who comes to him, and maintains relations with the one who cuts it off from him. His forbearance does not separate from him and he does not rush into that which is doubtful for him, and tolerates what is clear to him.

And his ignorance is remote from him, his talk is soft, he dislikes finding faults, he is near to good deeds, truthful in his speech, beautiful in his deeds, goes forward with his good deeds and leaves his evil deeds behind. And he is firm in shaky situations, and in hardship he is patient, and in the prosperity he is thankful.

The Believer and the people

لا يحيف على من يبغض، ولا يأثم فيما يحب، ولا يدعى ما ليس له، ولا يجحد حقا هو عليه. يعترف بالحق قبل أن يشهد به عليه. لا يضيع ما استحفظ عليه، ولا ينابز بالألقاب، ولا يبغي على أحد، ولا يهم بالحسد، ولا يضار بالجار، ولا يشمت بالمصائب. مؤد للأمانات، سريع إلى الصلوات، بطيئ عن المنكرات، يأمر بالمعروف وينهى عن المنكر. لا يدخل في الأمور بجهل ولا يخرج من الحق بعجز.

He (momin) is not unjust to the one who hates him, and does not sin in what he loves, and does not make a claim for that which is not for him, and does not fight against the rightful who is against him. He sides with the truth even before witnesses are brought against him. He does not waste that which he was guarding for someone else, taunt others with the titles (which they do not like), he is not unjust to anyone, and does not intent any jealousy, he does not harm the neighbours, and he does not gloat over (other people’s) calamities.

He (Momin) returns the entrustments, quick to go towards the Prayers, slow towards the evil actions, he enjoins the good and forbids from the evil. He does not enter into the matters due to ignorance, and does not exit from the truth due to frustration.

إن صمت لم يغمه الصمت، وإن نطق لم يقل خطأ، وإن ضحك لم يعل صوته. قانع بالذي قدر له. لا يجمح به الغيظ ولا يغلبه الهوى، ولا يقهره الشح، ولا يطمع فيما ليس له. يخالط الناس ليعلم، ويصمت ليسلم، ويسأل ليفهم، ويتجر ليغنم، ويبحث ليعلم.

If he is silent, his silence does not grieve him, and if he talks, he does not speak errors, and if he laughs he does not do it in a loud voice. He is satisfied with what has been Decreed for him.

He does not go wild in anger and his desires do not overcome him, scarcity does not make him to be oppressive, and he does not desire for that which is not for him. He mixes with the people to learn, and keeps quiet to remain safe, and he asks to learn (not to embarrass others or to impress them), does business to profit by it, and holds discussion to learn.

لا ينصت للخير ليفخر به، ولا يتكلم ليتجبر على من سواه. نفسه منه في عناء، والناس منه في راحة. أتعب نفسه لآخرته، وأراح الناس من نفسه. إن بغي عليه صبر حتى يكون الله هو المنتصر له. بعده عمن تباعد عنه زهد ونزاهة، ودنوه ممن دنا منه لين ورحمة. ليس تباعده تكبرا ولا عظمة، ولا دنوه خديعة ولا خلابة، بل يقتدي بمن كان قبله من أهل الخير. فهو إمام لمن خلفه من أهل البر.

He (Momin) does not listen to good to be proud by it, and does not speak to belittle others. He places himself in difficulties, and the people are in happiness from him, he tires himself for the Hereafter, and the people are happy from him. If he is oppressed he observes patience until Allah^-azwj Grants victory to him.

His remoteness from those who keep away from him is due to renunciation[99] and his self-restraint, and his nearness to those who come near him is due to softness and his compassion. He does not distance himself due to arrogance and greatness, and does not come near to deceive and that which would cause harm, but he follows the example of the ones who were before him of the good people, and he leaves a good example for people (who would come) after him.[100]

What should a Shia carry out before death:

56- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ عَنْ أَبِي الصَّبَّاحِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا زَيْدُ جَدِّدْ عِبَادَةً وَ أَحْدِثْ تَوْبَةً قَالَ نَعَيْتَ إِلَيَّ نَفْسِي جُعِلْتُ فِدَاكَ

(The book) ‘Basaair Al Darajaat’ – Al Hassan Bin Ali, from Abu Al Sabbah, from Zayd Al Shaham who said,

‘I entered to see Abu Abdullah^-asws and he^-asws said: ‘O Zayd! Renew the worship and begin repenting’. He said, ‘Are you^-asws giving me the news of my own death? May I be sacrificed for you^-asws!’

قَالَ فَقَالَ لِي يَا زَيْدُ مَا عِنْدَنَا خَيْرٌ لَكَ وَ أَنْتَ مِنْ شِيعَتِنَا قَالَ وَ قُلْتُ وَ كَيْفَ لِي أَنَا أَكُونُ مِنْ شِيعَتِكُمْ

He (the narrator) said, ‘He^-asws said to me: ‘O Zayd! What is with us^-asws is better for you, and you are from our^-asws Shias’. And I said, ‘And how can it be for me that I would happen to be from your^-asws Shias?’

قَالَ فَقَالَ لِي أَنْتَ مِنْ شِيعَتِنَا إِلَيْنَا الصِّرَاطُ وَ الْمِيزَانُ وَ حِسَابُ شِيعَتِنَا وَ اللَّهِ لَأَنَا أَرْحَمُ بِكُمْ مِنْكُمْ بِأَنْفُسِكُمْ كَأَنِّي أَنْظُرُ إِلَيْكَ وَ رَفِيقِكَ فِي دَرَجَتِكَ فِي الْجَنَّةِ.

He (the narrator) said, ‘He^-asws said to me: ‘You are from our^-asws Shias, to us^-asws is the Bridge, and the Scale, and the Reckoning of our^-asws Shias. By Allah^-azwj! We^-asws would be more merciful with you all than you are with yourselves. It is as if I^-asws am looking at you and your friend in my^-asws level in the Paradise’’.[101]

The Sign of Sincere Repentance:

ابن بابويه: عن أبيه، قال: حدثنا محمد بن يحيى، عن محمد بن أحمد، عن أحمد بن هلال، قال: سألت أبا الحسن الأخير (عليه السلام) عن التوبة النصوح، فكتب (عليه السلام): «أن يكون الباطن كالظاهر و أفضل من ذلك».

Ibn Babuwah, from his father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Hilal who said:

‘I asked Abu Al-Hassan^-asws about the sincere repentance, so he^-asws wrote: ‘The esoteric (Baatin) (of the person) becomes like the exoteric (Zaahir), and better than that’.[102]

وَ قَالَ ع‏ الِاسْتِغْفَارُ دَرَجَةُ الْعِلِّيِّينَ وَ هُوَ اسْمٌ وَاقِعٌ عَلَى سِتَّةِ مَعَانٍ أَوَّلُهَا النَّدَمُ عَلَى الْفِعْلِ وَ الثَّانِي الْعَزْمُ عَلَى التَّرْكِ وَ أَنْ لَا يَعُودَ وَ الثَّالِثُ تَأْدِيَةُ الْحُقُوقِ لِيَلْقَى اللَّهَ تَعَالَى وَ لَيْسَ عَلَيْهِ تَبِعَةٌ

And he^–asws said: ‘Seeking the Forgiveness (Al-Istighfar) is a level of Al-Illiyeen, and it is a name falling upon six meaning. Its first is his regretting upon the deed; and the second is his determination upon the leaving (it) and not to repeat; and the third is his fulfilling the rights in order to meet Allah^–azwj the Exalted and there isn’t any responsibility (grievance) upon him.

وَ الرَّابِعُ أَنْ يَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ فَيُؤَدِّيَ حَقَّهَا وَ الْخَامِسُ أَنْ يُذِيبَ اللَّحْمَ الَّذِي نَبَتَ منه [مِنَ‏] السُّحْتِ بِالْهُمُومِ وَ الْأَحْزَانِ حَتَّى يَكْتَسِيَ لَحْماً آخَرَ مِنَ الْحَلَالِ وَ السَّادِسُ أَنْ يُذِيقَ جِسْمَهُ أَلَمَ الطَّاعَةِ كَمَا أَذَاقَهُ لَذَّةَ الْمَعْصِيَةِ.

And the fourth is his deliberating to every Obligation, so he fulfills its right; and the fifth is his melting the flesh which has been built from his ill-gotten gains with the worrying and the grieving until he attains other flesh from the Permissible (earnings); and the sixth is his making his body taste the pain of the obedience just as he had made it taste the pleasure of the disobedience’’.^[103]

وَ قِيلَ لَهُ مَا التَّوْبَةُ النَّصُوحُ

And it was said to him^–asws, ‘What is the sincere repentance?’

فَقَالَ ع نَدَمٌ بِالْقَلْبِ وَ اسْتِغْفَارٌ بِاللِّسَانِ وَ الْقَصْدُ عَلَى أَنْ لَا يَعُودَ.

He^–asws said: ‘Regret with the heart, and seeking the Forgiveness with the tongue, and the aiming upon that it will not be repeated’’.^[104]

[1] التوحيد: 242/ 1.

[2] Al Illal Al Sharaie – V 1 Ch 74 H 1

[3] Al-Kafi, Vol. 8, H. 14487

[4] Bihar Al Anwaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 5 H 49

[5] Al Mahaasin – V 1 Bk 1 H 32

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 2

[7] Al Mahaasin – V 1 Bk 1 H 5

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 1

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 3

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 5

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 21

[12] Bihar Al Anwaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 7 H 4 a

[13] Al-Kafi, Vol. 8 (an Extract)

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 30

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 11

[16] Al-Kafi, V 8, H. 14617

[17] Al Kafi V8, H. 14598

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 114 H 2

[19] Al-Kafi V 8 H. 14456 (an extract).

[20] Al-Kafi V 8 (an extract).

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 13

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 20

[23] Al-Kafi, Vol. 2,

[24] تفسير العياشي 1: 361/ 27. (Extract)

[25] Al Mahaasin – V 2 Bk 3 H 28

[26] Al Mahaasin – V 2 Bk 3 H 65

[27] Bihar Al Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 23 H 587 e

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 1

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 2

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 189 H 1

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 1

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 6

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 3

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 2

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 9

[36] Al Kafi V 2 – The Book Of Supplication CH 47 H 1

[37] Al Kafi V 3 – The Book Of Funerals CH 2 H 10

[38] Al Kafi V 3 – The Book Of Funerals CH 3 H 1

[39] Al Kafi V 3 – The Book Of Funerals CH 42 H 1

[40] Al Kafi V 3 – The Book Of Funerals CH 56 H 3

[41] Al Kafi V 3 – The Book Of Funerals CH 87 H 3

[42] Al Kafi V 3 – The Book of Salāt CH 1 H 10

[43] Al Kafi V 3 – The Book of Salāt CH 75 H 1

[44] Al Kafi V 3 – The Book of Salāt CH 75 H 4

[45] Al Kafi – V 4 – The Book of Fasts Ch 10 H 7

[46] Al Kafi – V 4 – The Book of Hajj Ch 231 H 8

[47] Al Kafi – V 4 – The Book of Hajj Ch 231 H 9

[48] Al Kafi – V 4 – The Book of Hajj Ch 234 H 9

[49] Al Kafi – V 6 – The Book of Drinks Ch 11 H 6

[50] Al Kafi – V 4 – The Book of Zakaat Ch 69 H 2

[51] Al Kafi – V 4 – The Book of Zakaat Ch 76 H 14

[52] Tafseer Imam Hassan Askari^asws, an extract.

[53] Tafseer Imam Hassan Askari^asws, an Extract.

[54] Al Kafi – V 4 – The Book of Zakat Ch 83 H 9

[55] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 63 H 5

[56] Al-Kafi, V 8, H. 14520

[57] Basaair ul Darajat, Ch. 14, H. 1.

[58] Basaair ul Darajat, vol. 2, Ch. 1, H. 6

[59] Tafseer Imam Hassan Askari^asws, an Extract.

[60] Al-Kafi V 8, H. 14918

[61] Kitab Al Momin – Ch1 H 34

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 1

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 3

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 7

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 8

[66] Bihar Al Anwaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 4 H 20

[67] Al Mahaasin – V 1 Bk 4 – H 56

[68] Kitab Al Zohad – Ch 18 H 267

[69] Al-Kafi, Vol. 8, H. 14532

[70] Kitab Al Momin – Ch 2 H 64

[71] Kitab Al Momin – Ch 2 H 65

[72] Al Mahaasin – V 1 Bk 1 H 5

[73] Al Mahaasin – V 1 Bk 1 H 10

[74] Al Mahaasin – V 1 Bk 1 H 18

[75] Al Mahaasin – V 1 Bk 2 H27

[76] Al Mahaasin – V 1 Bk 2 H 3

[77] Al Mahaasin – V 1 Bk 2 H 4

[78] Al Mahaasin – V 1 Bk 2 H 73

[79] بحارالأنوار     83     188    باب 43- التعقيب المختص بصلاة الفجر

[80] تفسير القمّي 1: 344

[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 7

[82] Al Mahaasin – V 1 Bk 2 H 96

[83] Al Mahaasin – V 1 Bk 2 H 110

[84] Bihar Al Anwaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 5 H 149

[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 3

[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 6

[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 7

[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 8

[89] Bihar Al Anwaar – V 40, The book of History – Amir Al Momineen^asws, Ch 97 H 44

[90] Bihar Al Anwaar – V 40, The book of History – Amir Al Momineen^asws, Ch 97 H 47

[91] Bihar Al Anwaar – V 40, The book of History – Amir Al Momineen^asws, Ch 97 H 48

[92] Bihar Al Anwaar – V 40, The book of History – Amir Al Momineen^asws, Ch 97 H 51

[93] Bihar Al Anwaar – V 40, The book of History – Amir Al Momineen^asws, Ch 110 H 15

[94] Bihar Al Anwaar – V 40, The book of History – Amir Al Momineen^asws, Ch 110 H 24 b

[95] Al Illal Al Sharaie – V 1 Ch 235 H 1

[96] Al Illal Al Sharaie – V 1 Ch 235 H 2

[97] Al Illal Al Sharaie – V 1 Ch 235 H 3

[98] ILLAL AL SHARAIE – V 2 Ch 84 H 7

[99] Keeping away from backbiters.

[100] An extract from Sulym Ibn Qais Hilali

[101] Bihar Al Anwaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 5 H 56

[102] (معاني الأخبار: 174/ 1)

[103] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 15

[104] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 66