Suicide, A Momin never commits Suicide

Introduction:

In this short article, some Ahadith of Masomeen^-asws are presented to establish that a believer (a Momin – who believes in 12 Divine Imams^-asws and through their^-asws Ahadith he acts and takes all decisions in his life) would have extremely difficult living conditions but would stay content and thankful (for all the bounties he has, in particular, the Wilayah of Masomeen^-asws).  Under these harsh living conditions, which a Momin regularly faces, a non-Momin (an unbeliever) considers killing himself or will have a death wish!  As per the Ahadith of Masomeen^-asws (Infallible Divine Guides^-asws) a Momin would leave for the better world (face death) from all kinds of reasons terminating his life but would never kill himself.

First, we find that there are two types of believers (Momineen), the firm believers and the infirm ones.  However, as per Ahadith, the conditions pertinent to a ‘Momin’ would also apply to all types of Muslims (including a Munafiq – a hypocrite). Additional Ahadith related to the above topic are presented in the following sections:

Momineen are of two types

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نُصَيْرٍ أَبِي الْحَكَمِ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مُؤْمِنَانِ فَمُؤْمِنٌ صَدَقَ بِعَهْدِ اللَّهِ وَ وَفَى بِشَرْطِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَذَلِكَ الَّذِي لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nusayr Abu Al Hakam Al Khash’amy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momineen are of two (types of) Momineen. So there is a Momin who ratified with the Covenant of Allah^-azwj and loyal with His^-azwj Stipulation (Condition), and that is in the Words of Allah^-azwj Mighty and Majestic [33:23] From the Believers are men who ratified what Covenant Allah Made with them. So that is the one who would not be hit by the horrors of the world and the Hereafter, and that is from the ones who would intercede but would (be in no need) to be interceded for.

وَ مُؤْمِنٌ كَخَامَةِ الزَّرْعِ تَعْوَجُّ أَحْيَاناً وَ تَقُومُ أَحْيَاناً فَذَلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يُشْفَعُ لَهُ وَ لَا يَشْفَعُ .

And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. So that is from the ones who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the ones who would be interceded for and he would not be interceding (for anyone else)’.^[1]

The Divine Rules for Momineen are also Applicable to the Hypocrites:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ كَانَ الطَّيَّارُ يَقُولُ لِي إِبْلِيسُ لَيْسَ مِنَ الْمَلَائِكَةِ وَ إِنَّمَا أُمِرَتِ الْمَلَائِكَةُ بِالسُّجُودِ لآِدَمَ ( عليه السلام ) فَقَالَ إِبْلِيسُ لَا أَسْجُدُ فَمَا لِإِبْلِيسَ يَعْصِي حِينَ لَمْ يَسْجُدْ وَ لَيْسَ هُوَ مِنَ الْمَلَائِكَةِ

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

‘Al-Tayyar was saying to me, ‘Iblees^-la is not from the Angels, and rather (it was) the Angels who had been Commanded with the Prostration to Adam^-as. Therefore, Iblees^-la said, ‘I^-la will not prostrate’. Thus Iblees^-la did not disobey where he^-la did not prostrate as he^-la was not from the Angels’.

قَالَ فَدَخَلْتُ أَنَا وَ هُوَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فَأَحْسَنَ وَ اللَّهِ فِي الْمَسْأَلَةِ فَقَالَ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ الْمُؤْمِنِينَ مِنْ قَوْلِهِ يا أَيُّهَا الَّذِينَ آمَنُوا أَ دَخَلَ فِي ذَلِكَ الْمُنَافِقُونَ مَعَهُمْ قَالَ نَعَمْ وَ الضُّلَّالُ وَ كُلُّ مَنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ وَ كَانَ إِبْلِيسُ مِمَّنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ مَعَهُمْ .

He (the narrator) said, ‘So he and I went over to Abu Abdullah^-asws, and by Allah^-azwj, he was good regarding the question, so he said, ‘May I be sacrificed for you^-asws! What is your^-asws view of Allah^-azwj Mighty and Majestic’s Call to the Momineen, what He^-azwj Called out to, from His^-azwj Words: “O you who believe!”. Are the hypocrites included along with them?’ He^-asws said: ‘Yes, and the straying ones, and everyone who acknowledged with the call apparently, and Iblees^-la was from the ones who acknowledged with the Call apparently, along with them’.^[2]

Allah^-azwj Wishes hardship for a Momin for his betterment:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَنْ لَا تُصَدَّقَ مَقَالَتُهُ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ وَ مَا مِنْ مُؤْمِنٍ يَشْفِي نَفْسَهُ إِلَّا بِفَضِيحَتِهَا لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ .

Muhammad Bin Yahya, from Ahmad Bin Isa, from Ali Bin Al numan, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Took a Covenant upon the Momin (to have patience) when his words are not accepted as true and he cannot not avenge his enemies.  A Momin will not have any satisfaction without subjecting his soul to disgrace (before his own conscience) every Momin is harnessed (subjected to hardships to control his worldly desires) ’.^[3]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ أَخَذَ مِيثَاقَ الْمُؤْمِنِ عَلَى بَلَايَا أَرْبَعٍ أَيْسَرُهَا عَلَيْهِ مُؤْمِنٌ يَقُولُ بِقَوْلِهِ يَحْسُدُهُ أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ شَيْطَانٌ يُغْوِيهِ أَوْ كَافِرٌ يَرَى جِهَادَهُ فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Took a Covenant with the Momin to exercise patience in the face of four kinds of misfortunes, the least (serious) of these is the envying of another Momin against him who has the same belief or a hypocrite who follows him (to harm him), or a Satan^-la tempting him, or a disbeliever showing his struggle (against him). So what would remain of the Momin after this (very little – just to survive)?’^[4]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ وَ لَرُبَّمَا اجْتَمَعَتِ الثَّلَاثُ عَلَيْهِ إِمَّا بُغْضُ مَنْ يَكُونُ مَعَهُ فِي الدَّارِ يُغْلِقُ عَلَيْهِ بَابَهُ يُؤْذِيهِ أَوْ جَارٌ يُؤْذِيهِ أَوْ مَنْ فِي طَرِيقِهِ إِلَى حَوَائِجِهِ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ شَيْطَاناً يُؤْذِيهِ وَ يَجْعَلُ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ مَعَهُ إِلَى أَحَدٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Ibn Muskan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘No Momin would escape from one of the three, and perhaps all three would be gathered upon him – either the hatred of the one who happens to be with him in the house, closing the door upon him, bothering him; or a neighbour who would bother him; or the one in his way to his needs, would trouble him. And if a Momin were to be at the top of a mountain (to seek peace), Allah^-azwj Mighty and Majestic would Send a Satan^-la to him who would harm him, and Allah^-azwj would Make his Emān to be a comfort for him, he would not yearn for anyone with it’.^[5]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَرْبَعٌ لَا يَخْلُو مِنْهُنَّ الْمُؤْمِنُ أَوْ وَاحِدَةٍ مِنْهُنَّ مُؤْمِنٌ يَحْسُدُهُ وَ هُوَ أَشَدُّهُنَّ عَلَيْهِ وَ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ عَدُوٌّ يُجَاهِدُهُ أَوْ شَيْطَانٌ يُغْوِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan who said,

‘I heard Abu Abdullah^-asws saying: ‘Four (matters), the Believer would not be devoid of, or (at least) one of these – a Momin who would envy him, and it is the most difficult of these upon him; and a hypocrite removing his traces, or an enemy fighting against him, or a Satan^-la tempting him’.^[6]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ وَلِيَّهُ فِي الدُّنْيَا غَرَضاً لِعَدُوِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Sent His^-azwj friend into the world to endure His^-azwj enemy’s (opposition).^[7]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَا إِلَيْهِ رَجُلٌ الْحَاجَةَ فَقَالَ لَهُ اصْبِرْ فَإِنَّ اللَّهَ سَيَجْعَلُ لَكَ فَرَجاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I was in the presence of Abu Abdullah^-asws, and a man complained to him^-asws of his needs. So he^-asws said to him: ‘Be patient, from Allah^-azwj would soon Make a relief to be for you’.

قَالَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ أَقْبَلَ عَلَى الرَّجُلِ فَقَالَ أَخْبِرْنِي عَنْ سِجْنِ الْكُوفَةِ كَيْفَ هُوَ فَقَالَ أَصْلَحَكَ اللَّهُ ضَيِّقٌ مُنْتِنٌ وَ أَهْلُهُ بِأَسْوَإِ حَالٍ قَالَ فَإِنَّمَا أَنْتَ فِي السِّجْنِ فَتُرِيدُ أَنْ تَكُونَ فِيهِ فِي سَعَةٍ أَ مَا عَلِمْتَ أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ .

He (the narrator) said, ‘Then he^-asws remained silent for a while, then turned towards the man and he^-asws said: ‘Inform me about the prison of Al-Kufa, how is it?’ So he said, ‘May Allah^-azwj Keep you^-asws well! Narrow, smelly, and its inhabitants are in an evil state’. He^-asws said: ‘So rather, you are in the prison, and you are wanting that you happen to be capacious in it? Do you not know that the world is a prison for a Momin?’.^[8]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الدُّنْيَا سِجْنُ الْمُؤْمِنِ فَأَيُّ سِجْنٍ جَاءَ مِنْهُ خَيْرٌ .

From him, from Muhammad Bin Ali, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb who said,

‘I heard Abu Abdullah^-asws saying: ‘The world is a prison for the Momin, so which prison is it that any good came from it?’.^[9]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مُكَفَّرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Abu Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin is unappreciated’.

وَ فِي رِوَايَةٍ أُخْرَى وَ ذَلِكَ أَنَّ مَعْرُوفَهُ يَصْعَدُ إِلَى اللَّهِ فَلَا يُنْشَرُ فِي النَّاسِ وَ الْكَافِرُ مَشْكُورٌ .

And in another report, ‘(He^-asws said): ‘And that is because his good deeds ascend to Allah^-azwj, therefore he is not publicised among the people, and the disbeliever is appreciated’.^[10]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ إِلَّا وَ قَدْ وَكَّلَ اللَّهُ بِهِ أَرْبَعَةً شَيْطَاناً يُغْوِيهِ يُرِيدُ أَنْ يُضِلَّهُ وَ كَافِراً يَغْتَالُهُ وَ مُؤْمِناً يَحْسُدُهُ وَ هُوَ أَشَدُّهُمْ عَلَيْهِ وَ مُنَافِقاً يَتَتَبَّعُ عَثَرَاتِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin except that Allah^-azwj has Allocated four Satans^-la with him, tempting him, intending to stray him; and a disbeliever fighting him, and a Momin envying him – and it is the most difficult upon him, and a hypocrite pursuing his tracks’.^[11]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا مَاتَ الْمُؤْمِنُ خَلَّى عَلَى جِيرَانِهِ مِنَ الشَّيَاطِينِ عَدَدَ رَبِيعَةَ وَ مُضَرَ كَانُوا مُشْتَغِلِينَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘When the Momin dies, the Satans^-la of the number of the (tribes of) Rabi’e and Muzar are freed to be upon his neighbours, who used to be pre-occupied with him’.^[12]

سَهْلُ بْنُ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ وَ لَا يَكُونُ وَ لَيْسَ بِكَائِنٍ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ لَابْتَعَثَ اللَّهُ لَهُ مَنْ يُؤْذِيهِ .

Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Neither has there ever been, nor will there ever be, and there is no Momin existing except that there is a neighbour for him harming him; and if a Momin were to be in an island from the islands of the sea, Allah^-azwj would Send someone (there) who would trouble him’.^[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا كَانَ وَ لَا يَكُونُ إِلَى أَنْ تَقُومَ السَّاعَةُ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘There has never happened to be, nor will there happen to be up to the Establishment of the Hour any Momin, except that there would be a neighbour for him troubling him’.^[14]

The Trial of a Momin is according to the status of his Eman:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْبَلَاءُ وَ مَا يَخُصُّ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمُؤْمِنَ فَقَالَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَشَدُّ النَّاسِ بَلَاءً فِي الدُّنْيَا فَقَالَ النَّبِيُّونَ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ وَ يُبْتَلَى الْمُؤْمِنُ بَعْدُ عَلَى قَدْرِ إِيمَانِهِ وَ حُسْنِ أَعْمَالِهِ فَمَنْ صَحَّ إِيمَانُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ مَنْ سَخُفَ إِيمَانُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajjaj who said,

‘The afflictions were mentioned in the presence of Abu Abdullah^-asws and what Allah^-azwj Mighty and Majestic has Particularised a Momin with. So he^-asws said: ‘Rasool-Allah^-saww was asked, ‘Who is the most severely afflicted of the people in the world?’ So he^-saww said: ‘The Prophets^-as, then the next most – then thereafter those similar to the previous group and so forth’;

A Momin is afflicted in accordance to his Emān and the excellence of his deeds. So the one whose Emān is correct and his deeds are excellent, the more severe would be his afflictions, and the one whose Emān is light and his deeds are weak, would be with few afflictions’.^[15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ عُبَيْدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ وَ عِنْدَهُ سَدِيرٌ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً وَ إِنَّا وَ إِيَّاكُمْ يَا سَدِيرُ لَنُصْبِحُ بِهِ وَ نُمْسِي .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Ubeyd, from Al Husayn  Bin Alwan,

(It has been narrated) from Abu Abdullah^-asws having said, and in his^-asws presence was Sadeyr: ‘Allah^-azwj, when He^-azwj Loves a servant Immerses him in the afflictions with an immersion, and I^-asws and you all, O Sadeyr, are with it, in the morning and evening’.^[16]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَظِيمَ الْأَجْرِ لَمَعَ عَظِيمِ الْبَلَاءِ وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The great Recompense is with the great afflictions, and Allah^-azwj does not Love a people except that He^-azwj Afflicts them’.^[17]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ عَلَاءٍ عَنْ حَمَّادٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً وَ ثَجَّهُ بِالْبَلَاءِ ثَجّاً فَإِذَا دَعَاهُ قَالَ لَبَّيْكَ عَبْدِي لَئِنْ عَجَّلْتُ لَكَ مَا سَأَلْتَ إِنِّي عَلَى ذَلِكَ لَقَادِرٌ وَ لَئِنِ ادَّخَرْتُ لَكَ فَمَا ادَّخَرْتُ لَكَ فَهُوَ خَيْرٌ لَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al Waleed Bin Ala’a, from Hammad, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and High, when Allah^-azwj Loves a servant, He^-azwj Immerses him in afflictions with an immersion, and Bleeds him by the afflictions with a bleeding. So when he supplicates to Him^-azwj, He^-azwj Says: “Here I^-azwj am, My^-azwj servant! I^-azwj can Hasten to you what you are asking for, I^-azwj am Able upon that, and I^-azwj can Set it aside for you (for the Hereafter), but whatever I^-azwj Set aside for you, so it is better for you’.^[18]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيَكُونُ لِلْعَبْدِ مَنْزِلَةٌ عِنْدَ اللَّهِ فَمَا يَنَالُهَا إِلَّا بِإِحْدَى خَصْلَتَيْنِ إِمَّا بِذَهَابِ مَالِهِ أَوْ بِبَلِيَّةٍ فِي جَسَدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There happens be a status for the servant in the Presence of Allah^-azwj, but it cannot be attained except with one of the two qualities – either by the departure of his wealth or by affliction in his body’.^[19]

A Momin will never commit suicide:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا مَاتَ الْمُؤْمِنُ خَلَّى عَلَى جِيرَانِهِ مِنَ الشَّيَاطِينِ عَدَدَ رَبِيعَةَ وَ مُضَرَ كَانُوا مُشْتَغِلِينَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘When the Momin dies, the Satans^-la of the number of the (tribes of) Rabi’e and Muzar are freed to be upon his neighbours, who used to be pre-occupied with him’.^[20]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَاجِيَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُغِيرَةَ يَقُولُ إِنَّ الْمُؤْمِنَ لَا يُبْتَلَى بِالْجُذَامِ وَ لَا بِالْبَرَصِ وَ لَا بِكَذَا وَ لَا بِكَذَا فَقَالَ إِنْ كَانَ لَغَافِلًا عَنْ صَاحِبِ يَاسِينَ إِنَّهُ كَانَ مُكَنَّعاً ثُمَّ رَدَّ أَصَابِعَهُ فَقَالَ كَأَنِّي أَنْظُرُ إِلَى تَكْنِيعِهِ أَتَاهُمْ فَأَنْذَرَهُمْ ثُمَّ عَادَ إِلَيْهِمْ مِنَ الْغَدِ فَقَتَلُوهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘I said to Abu Ja’far^-asws, ‘Al-Mugheira is saying that the Momin does not get afflicted by neither the leprosy nor by the vitiligo, nor by such and such’. So he^-asws said: ‘It is as if he is oblivious from ‘Sahib Yaseen’ (36:20). He was of a paralytic hand’, then he^-asws retracted his^-asws fingers, and he^-asws said: ‘It is as if I^-asws am looking at his^-asws paralysis. He went over to them and warned them. Then he repeated to them the next day, so they killed him’.

ثُمَّ قَالَ إِنَّ الْمُؤْمِنَ يُبْتَلَى بِكُلِّ بَلِيَّةٍ وَ يَمُوتُ بِكُلِّ مِيتَةٍ إِلَّا أَنَّهُ لَا يَقْتُلُ نَفْسَهُ .

Then he^-asws said: ‘The Momin could be afflicted with every affliction and he could be dying with every death except that he would not kill himself’.^[21]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَاجِيَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُؤْمِنَ يُبْتَلَى بِكُلِّ بَلِيَّةٍ وَ يَمُوتُ بِكُلِّ مِيتَةٍ إِلَّا أَنَّهُ لَا يَقْتُلُ نَفْسَهُ .

Muhammad Bin Yahya, from Muhammad, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘Abu Ja’far^-asws said: ‘The Believer would be Tried with every trial and he would be dying with every (type of) death except that he would not kill himself’.^[22]

قال الأشعث بن قيس الكندي: فهلا فعلت كما فعل ابن عفان؟ فقال علي عليه السلام: يا عرف النار، أو كما فعل ابن عفان رأيتموني فعلت؟ أنا عائذ بالله من شر ما تقول، يا بن قيس، والله إن الذي فعل ابن عفان لمخزاة لمن لا دين له ولا الحق في يده، فكيف أفعل ذلك وأنا على بينة من ربي وحجته في يدي والحق معي؟ والله إن امرء مكن عدوه من نفسه حتى يجز لحمه ويفري جلده ويهشم عظمه ويسفك دمه وهو يقدر على أن يمنعه لعظيم وزره وضعيف ما ضمت عليه جوانح صدره. فكن أنت ذلك يا بن قيس فأما أنا فدون – والله – أن أعطي بيدي ضرب بالمشرفي تطير له فراش الهام وتطيح منه الكف والمعصم ويفعل الله بعد ما يشاء.

Al-Ash’as Bin Qays Al-Kindi said, ‘Why did you^-asws not do what Ibn Affan did?’ Ali^-asws said: ‘O one who is known to the Fire, do you see me doing what Ibn Affan did? I^-asws seek Refuge in Allah^-azwj from the evil of what you are saying, O Ibn Qays. By Allah^-azwj, that which Ibn Affan did, does not even befit the one who has no religion to him, nor truth in his hands.

So, how can I^-asws do that and I^-asws am on the clear evidence from my^-asws Lord^-azwj, and Proofs in my^-asws hand, and the truth is with me^-asws? By Allah^-azwj, the man who strengthens his enemy over himself until he cuts his flesh, and rips his skin, and breaks his bones, and spills his blood whilst he had the ability to prevent it, has a great sin upon him, and weak are the wings of his chest. So you are like that, O Ibn Qays. As for myself^-asws, by Allah^-azwj, if I^-asws come with my^-asws hands and strike them by my^-asws honourable (sword), the important seats will be overthrown and from it hands and wrists will be cut off, and Allah^-azwj will Do what He^-azwj so Desires to.

ويلك يا بن قيس، المؤمن يموت بكل موتة غير أنه لا يقتل نفسه، فمن قدر على حقن دمه ثم خلا بينه وبين قاتله فهو قاتل نفسه.

Woe be unto you, O Ibn Qays, a believer dies of every (kind of) death apart from that he does not kill himself (suicide). Therefore, the one who has the ability of saving his own blood, then leaves opportunity between himself and his killer, so he has killed himself.

ويلك يا بن قيس، إن هذه الأمة تفترق على ثلاث وسبعين فرقة، فرقة واحدة منها في الجنة واثنتان وسبعون في النار. وشرها وأبغضها إلى الله وأبعدها منه السامرة الذين يقولون: (لا قتال)، وكذبوا. قد أمر الله عز وجل بقتال هؤلاء الباغين في كتابه وسنة نبيه وكذلك المارقة.

Woe be unto you, O ibn Qays. This community will divide into seventy-three (73) sects. One sect from it will be in the Paradise, and seventy-two (72) will be in the Fire. And the worst ones of it, and the most abhorrent ones of it to Allah^-azwj, and the most distant ones from it are the ones who are saying, ‘Do not fight them’, and they are liars. Allah^-azwj Mighty and Majestic has Ordered for the killing of these rebels, in His^-azwj Book, and the Sunnah of His^-azwj Prophet^-saww, and similar is the case for the renegades.[23]

وَ- قَالَ الصَّادِقُ ع‏ مَنْ‏ قَتَلَ‏ نَفْسَهُ‏ مُتَعَمِّداً فَهُوَ فِي نَارِ جَهَنَّمُ خالِداً فِيها.

And Imam Al-Sadiq^-asws said, ‘Whoever intentionally kills himself will dwell in the Hellfire forever.’[24]

‘Aql’ of a Momin is never overcome by Iblis^-la:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُثْمَانَ النَّوَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ كَيْفَ سُلِّطَ إِبْلِيسُ عَلَى مَالِهِ وَ عَلَى وُلْدِهِ وَ عَلَى أَهْلِهِ وَ عَلَى كُلِّ شَيْ‏ءٍ مِنْهُ وَ لَمْ يُسَلَّطْ عَلَى عَقْلِهِ تُرِكَ لَهُ لِيُوَحِّدَ اللَّهَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Usman Al Nawwa’a, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Afflicts a Momin with every affliction, and Causes him to died with every (kind of) death, but He^-azwj does not Afflict him with the departure of his ‘Aql’ (intellect-a quality through with the Hujjat^-asws of Allah^-azwj is recognised[25]). But, do you not see (Prophet) Ayoub^-as – how Iblees^-la overcame upon his^-as wealth, and upon his^-as children, and upon his^-as wife (making her ill), and upon everything from him^-saww but could not overcome upon his^-as ‘Aql’ (intellect). It was left for him^-as in order for him^-as to (understand) the Oneness of Allah^-azwj with it’ (to remain on the Divine Religion).^[26]

يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلَامَةُ قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى اعْتَزَلَ أَهْلَ الدُّنْيَا وَ الرَّاغِبِينَ فِيهَا وَ رَغِبَ فِيمَا عِنْدَ رَبِّهِ وَ كَانَ اللَّهُ آنِسَهُ فِي الْوَحْشَةِ وَ صَاحِبَهُ فِي الْوَحْدَةِ وَ غِنَاهُ فِي الْعَيْلَةِ وَ مُعِزَّهُ فِي غَيْرِ عَشِيرَة

O Hisham! The ability to overcome (your desires) when alone shows the strength of one’s Aql.  The Aql is the (quality) through which the Commandments of Allah^-azwj are understood and will surely (enable him to) withdraw from the people of the worldly pleasures. He (due to Aql) will also be inclined towards that which Allah^-azwj has Promised and will regard Allah^-azwj as refuge in his solitude (loneliness), the companion in loneliness, the fortune in poverty and the supporter instead of the clan. (an extract, see ref. 21).

The Temporary Eman:

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن إسماعيل بن مرار، عن يونس، عن بعض أصحابنا، عن أبي الحسن (عليه السلام)، قال: «إن الله خلق النبيين على النبوة، فلا يكونون إلا أنبياء، و خلق المؤمنين على الإيمان فلا يكونون إلا مؤمنين، و أعار قوما إيمانا فإن شاء تممه لهم، و إن شاء سلبهم إياه-

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ismail Bin Maraar, from Yunus, from one of our companions,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Allah^-azwj Created the Prophets^-as upon the Prophet-hood, so they did not become (anything else) except for Prophets^-as; and (Allah^-azwj) Created the believers upon the ‘Eman’ (belief), so they did not become (anything else) except for believers; and Lent (temporary) Eman to a people, so if He^-azwj so Desires to, He^-azwj would Complete it for them, and if He^-azwj so Desires to, would Confiscate it from them’.

قال- و فيهم جرت فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ». و قال لي: «إن فلانا كان مستودعا  فلما كذب علينا سلبه الله إيمانه.

The Imam^-asws said: ‘And regarding them flows [6:98] then there is a (permanent) resting-place and a (temporary) depository’. And he^-asws said to me: ‘When so and so (Al-Zubeyr) who was a (temporary) depository, he lied against us^-asws, Allah^-azwj Confiscated his Eman (belief)’.[27]

العياشي، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: قلت: وَ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قال: «ما يقول أهل بلدك الذي أنت فيه؟». قال: قلت: يقولون: مستقر في الرحم، و مستودع في الصلب.

Al Ayyashi, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws, who said, ‘I said, ‘(What about) [6:98] And He it is Who has Brought you into being from a single soul, then there is a (permanent) resting-place and a (temporary) depository? He^-asws said: ‘What are the people of your city saying with regards to it?’ I said, ‘They are saying, ‘The resting place is the womb, and the depository is regarding the confiscation’.

فقال: «كذبوا، المستقر: ما استقر الإيمان في قلبه فلا ينزع منه أبدا، و المستودع: الذي يستودع الإيمان زمانا ثم يسلبه، و قد كان الزبير منهم».

So he^-asws said: ‘They are lying! The resting place – is where the ‘Eman’ rests in his Qalb (heart), so it is not removed from it, ever; and the depository – that which the Eman is deposited in it for a time (temporary), then it is Confiscated. And Al-Zubeyr was from them’.[28]

وَ قَالَ ع: مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ الْمَشْئُومُ عَبْدُ اللَّه‏

(Amir-ul-Momineen^-asws said): Zubeyr used to be considered among us^-asws the Ahl Al-Bayt^-asws, until his ill-fated son, Abd Allah was born.[29]

‏مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ وَ اسْتَوْدَعَ بَعْضَهُمُ الْإِيمَانَ فَإِنْ يَشَأْ أَنْ يُتِمَّهُ لَهُمْ أَتَمَّهُ وَ إِنْ يَشَأْ أَنْ يَسْلُبَهُمْ إِيَّاهُ سَلَبَهُمْ وَ كَانَ فُلَانٌ مِنْهُمْ مُعَاراً.

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn Isa who from Al-Hassan ibn Mahbub, who from Hussain ibn Nuaym Al-Sahhaf, who says:

I heard either of the two Imams^-asws, saying, ‘Allah^-azwj has Created a creature for Eman and there is no alteration in it. He^-azwj has Created a creature for disbelief and there is no alteration in it.  He^-azwj has Created a creature in between.  He^-azwj has deposited Eman in certain individuals among them.  If He^-azwj Wills to complete it for them He^-azwj Does so for them, but if He^-azwj Wishes to remove it from them He^-azwj Does so and so and so had the temporary (Eman) among them’.[30]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ يُصْبِحُ مُؤْمِناً وَ يُمْسِيَ كَافِراً وَ يُصْبِحُ كَافِراً وَ يُمْسِيَ مُؤْمِناً وَ قَوْمٌ يُعَارُونَ الْإِيمَانَ ثُمَّ يُسْلَبُونَهُ وَ يُسَمَّوْنَ الْمُعَارِينَ ثُمَّ قَالَ فُلَانٌ مِنْهُمْ.

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from Al-Hussaain ibn Said, from Fdalah ibn Ayyub, and Al-Qasim ibn Mohammed Al-Jawhari, who from Kylayb ibn Muawiyah Al-Asadi, who says:

(Imam) Abu Abd Allah^-asws has said:  A servant of (Allah^-azwj) may live in the morning as a believer (with Eman) and in the evening as an unbeliever (without Eman).  One may live in the morning as an unbeliever and in the evening as a believer.  A people (who are given a) borrowed Eman then it is removed from them and they are called the people with ‘temporary’ (Eman).  Then Imam^-asws said: So and so is from them.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ عِيسَى شَلَقَانَ قَالَ: كُنْتُ قَاعِداً فَمَرَّ أَبُو الْحَسَنِ مُوسَى ع وَ مَعَهُ بَهْمَةٌ قَالَ قُلْتُ يَا غُلَامُ مَا تَرَى مَا يَصْنَعُ أَبُوكَ يَأْمُرُنَا بِالشَّيْ‏ءِ ثُمَّ يَنْهَانَا عَنْهُ أَمَرَنَا أَنْ نَتَوَلَّى أَبَا الْخَطَّابِ ثُمَّ أَمَرَنَا أَنْ نَلْعَنَهُ وَ نَتَبَرَّأَ مِنْهُ فَقَالَ أَبُو الْحَسَنِ ع وَ هُوَ غُلَامٌ إِنَّ اللَّهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ أَعَارَهُ الْإِيمَانَ يُسَمَّوْنَ الْمُعَارِينَ إِذَا شَاءَ سَلَبَهُمْ وَ كَانَ أَبُو الْخَطَّابِ مِمَّنْ أُعِيرَ الْإِيمَانَ قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ مَا قُلْتُ لِأَبِي الْحَسَنِ ع وَ مَا قَالَ لِي فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّهُ نَبْعَةُ نُبُوَّةٍ.

Ali Ibn Ibrahim has narrated from his father, who from ibn Abu Umayr, from Hafs ibn Al-Bakhtari and others from Isa Shalqan, who says:

Once I was sitting when Abu Al-Hassan Musa^-asws passed by and with him was a goat.  I (the narrator) asked him^-asws, ‘O young man^-asws, do you know what your^-asws father^-asws does? He^-asws commands us to do something and then he^-asws prohibits us to do the same thing. He^-asws commanded us to be friends with Abu Al-Khattab and then he^-asws commanded us to condemn and disown him’.

Abu Al-Hassan^-asws said, and he was only a young boy, ‘Allah^-azwj has Created a creature for Eman, which does not leave (him).  Allah^-azwj has Created a creature for disbelief which does not leave (him).  Allah^-azwj has Created a creature in between and has deposited Eman in them and they are called people with temporary Eman.  When Allah^-azwj Wills He^-azwj Removes Eman from them and Abu Al-Khattab was the one in whom Eman was deposited temporarily’.

I (the narrator) then went in the presence of Abu Abd Allah^-asws and informed him^-asws of what I had said to Abu Al-Hassan^-asws and what Abu Al-Hassan^-asws had said to me.  Abu Abd Allah^-asws then said: He^-asws is one of the fountains from Prophet-hood.[32]

Prayer for the Protection of Eman:

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ لِي‏ أَكْثِرْ مِنْ أَنْ تَقُولَ- اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ‏^[33] وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ قُلْتُ أَمَّا الْمُعَارِينَ فَقَدْ عَرَفْتُ فَمَا مَعْنَى لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ كُلُّ عَمَلٍ تَعْمَلُهُ تُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَكُنْ فِيهِ مُقَصِّراً عِنْدَ نَفْسِكَ فَإِنَّ النَّاسَ كُلَّهُمْ فِي أَعْمَالِهِمْ فِي مَا بَيْنَهُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ مُقَصِّرُونَ.

It has been narrated from Ibn Mahbub from al Fadl ibn Yunus who has said:

Imam Abu Al-Hassan^-asws (7^th Imam^-asws) one said to me, ‘Recite very frequently:

اَللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ‏ وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ

O Lord^-azwj, do not Place me among those whose Eman (belief) is temporary and do not take me out of shortcomings’

I (the narrator) asked, ‘I know who the people of temporary belief are, but what are the meanings of the ‘Do not take me out of shortcomings’?

The Imam^-asws replied: In every good deed you may perform, just for the sake of Allah^-azwj, you should feel within yourself as falling far short; all people in their deeds between them and Allah^-azwj, the Most Majestic, the Most Holy, fall far short from (delivering) perfect (deeds).^[34]

Protection from Undignified Death:.

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الصَّدَقَةُ تَدْفَعُ مِيتَةَ السَّوْءِ.

Ali Bin Ibrahim Bin Hashim, from his father, from Al Husayn Bin Yazeed Al Nowfaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The charity prevents an undignified death’.[35]

Offering the Sālat on the one who commits Suicide:

There is a great deal of disagreement among the Muslims whether salat over the one who commits suicide to be recited or not.  However, as per Ahadith, salat on everyone who has died, should be recited, whether that person was a hypocrite, adulterer, or has committed suicide.  See the Ahadith below:

وَ قَالَ رَسُولُ اللَّهِ ص‏ صَلُّوا عَلَى الْمَرْجُومِ مِنْ أُمَّتِي وَ عَلَى الْقَاتِلِ نَفْسَهُ مِنْ أُمَّتِي وَ لَا تَدَعُوا أَحَداً مِنْ أُمَّتِي بِلَا صَلَاةٍ.

And Rasool Allah^-saww said:  Offer sālat (over dead-body) of the one from my nation who has been ‘rajam’ (who was stoned to death due to adultery) and that who has killed himself (suicide) from my^-saww nation, and do not leave anyone from my^-saww nation without offering sālat.[36] 

وَ سَأَلَ هِشَامُ بْنُ سَالِمٍ- أَبَا عَبْدِ اللَّهِ ع‏- عَنْ شَارِبِ الْخَمْرِ وَ الزَّانِي وَ السَّارِقِ يُصَلَّى عَلَيْهِمْ إِذَا مَاتُوا فَقَالَ نَعَمْ.

Hasham Ibn Salam asked from Imam Abu Abd Allah: Shall we offer salat on the dead body of a thief, an adulterer, and a wine drinker? Imam^-asws replied: Yes.[37]

Salat over the dead-body of a Hypocrite/Enemy of Allah^-azwj:

In the context of the present article, if one commits suicide, and it is not known if that person was a ‘Momin or not’ or had an intention to take his life or someone played a part in getting him killed, so if one is unclear about the situation (of the dead person), so he can recite the following prayers while offering the ‘Salat-e-Janaza’ depending upon his knowledge regarding the position of the dead in the Presence of Allah^-azwj (as a believer or a disbeliever).

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ رَجُلٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ شَفَاعَتَهُ وَ بَيِّضْ وَجْهَهُ وَ أَكْثِرْ تَبَعَهُ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from a man, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You should be saying, ‘I testify that there is no god except for Allah^-azwj, and I testify that Muhammad^-saww is Rasool-Allah^-azwj. O Allah^-azwj! Send Blessings upon Muhammad^-saww, Your^-azwj servant and Your^-azwj Rasool^-saww. O Allah^-azwj Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and Accept his intercession, and Whiten his^-saww face and Multiply his^-saww followers.

اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ تُبْ عَلَيَّ اللَّهُمَّ اغْفِرْ لِلَّذِينَ تَابُوا وَ اتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذَابَ الْجَحِيمِ فَإِنْ كَانَ مُؤْمِناً دَخَلَ فِيهَا وَ إِنْ كَانَ لَيْسَ بِمُؤْمِنٍ خَرَجَ مِنْهَا .

O Allah^-azwj! Forgive me, and be Merciful to me, and Turn towards me. 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’. So if he was a believer, he would be included in it, but if was not a believer, he would be out from it’.^[38]

سَهْلٌ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَاتَ رَجُلٌ مِنَ الْمُنَافِقِينَ فَخَرَجَ الْحُسَيْنُ ( عليه السلام ) يَمْشِي فَلَقِيَ مَوْلًى لَهُ فَقَالَ لَهُ إِلَى أَيْنَ تَذْهَبُ فَقَالَ أَفِرُّ مِنْ جِنَازَةِ هَذَا الْمُنَافِقِ أَنْ أُصَلِّيَ عَلَيْهِ فَقَالَ لَهُ الْحُسَيْنُ ( عليه السلام ) قُمْ إِلَى جَنْبِي فَمَا سَمِعْتَنِي أَقُولُ فَقُلْ مِثْلَهُ

Sahl, from Ibn Abu Najran, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man from the hypocrites died, so Al-Husayn^-asws went out walking, and he^-asws came across a slave of his. So he^-asws said to him: ‘Where are you going to?’ So he said, ‘I am fleeing from the funeral of this hypocrite that I would have to pray Salat upon him’. So Al-Husayn^-asws said to him: ‘Stand by my^-asws side, and whatever you hear from me^-asws, so say the like of it’.

قَالَ فَرَفَعَ يَدَيْهِ فَقَالَ اللَّهُمَّ أَخْزِ عَبْدَكَ فِي عِبَادِكَ وَ بِلَادِكَ اللَّهُمَّ أَصْلِهِ حَرَّ نَارِكَ اللَّهُمَّ أَذِقْهُ أَشَدَّ عَذَابِكَ فَإِنَّهُ كَانَ يَتَوَلَّى أَعْدَاءَكَ وَ يُعَادِي أَوْلِيَاءَكَ وَ يُبْغِضُ أَهْلَ بَيْتِ نَبِيِّكَ ( صلى الله عليه وآله ) .

He^-asws said: ‘So he^-asws raised his^-asws hands and said: ‘O Allah^-azwj! Withhold Your^-azwj servant among Your^-azwj servants and Your^-azwj city. O Allah^-azwj! Cause the heat of Your^-azwj Fire to arrive to him. O Allah^-azwj! Make him taste the intensity of Your^-azwj Punishment, for he used to befriend Your^-azwj enemies, and was inimical to Your^-azwj friends, and used to hate the People^-asws of the Household of Your^-azwj Prophet^-saww’.^[39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ عَلَى عَدُوِّ اللَّهِ فَقُلِ اللَّهُمَّ إِنَّ فُلَاناً لَا نَعْلَمُ مِنْهُ إِلَّا أَنَّهُ عَدُوٌّ لَكَ وَ لِرَسُولِكَ اللَّهُمَّ فَاحْشُ قَبْرَهُ نَاراً وَ احْشُ جَوْفَهُ نَاراً وَ عَجِّلْ بِهِ إِلَى النَّارِ فَإِنَّهُ كَانَ يَتَوَلَّى أَعْدَاءَكَ وَ يُعَادِي أَوْلِيَاءَكَ وَ يُبْغِضُ أَهْلَ بَيْتِ نَبِيِّكَ اللَّهُمَّ ضَيِّقْ عَلَيْهِ قَبْرَهُ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you (have to) pray Salat upon an enemy of Allah^-azwj, so say, ‘O Allah^-azwj! So and so, we do not know from him except that he is an enemy of Yours^-azwj and of Your^-azwj Rasool^-saww. Therefore, Pack his grave with fire, and Fill his inside with fire, and Hasten with him to the Fire, for he used to befriend Your^-azwj enemies and was inimical to Your^-azwj friends, and used to hate the People^-asws of the Household of Your^-azwj Prophet^-saww. O Allah^-azwj! Straiten his grave upon him’.

فَإِذَا رُفِعَ فَقُلِ اللَّهُمَّ لَا تَرْفَعْهُ وَ لَا تُزَكِّهِ .

So when he (the deceased) is raised, say, ‘O Allah^-azwj! Neither Raise him (his levels), nor Purify him (by Forgiving his sins)’.^[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنْ كَانَ جَاحِداً لِلْحَقِّ فَقُلِ اللَّهُمَّ امْلَأْ جَوْفَهُ نَاراً وَ قَبْرَهُ نَاراً وَ سَلِّطْ عَلَيْهِ الْحَيَّاتِ وَ الْعَقَارِبَ وَ ذَلِكَ قَالَهُ أَبُو جَعْفَرٍ ( عليه السلام ) لِامْرَأَةِ سَوْءٍ مِنْ بَنِي أُمَيَّةَ صَلَّى عَلَيْهَا أَبِي وَ قَالَ هَذِهِ الْمَقَالَةَ وَ اجْعَلِ الشَّيْطَانَ لَهَا قَرِيناً

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws having said: ‘If he (deceased) was one who fought against the Truth, so say, ‘O Allah^-azwj! Fill his inside with fire, and his grave with fire, and Make the snakes and the scorpions to arrive to him’, and that is what Abu Ja’far^-asws said for an evil woman of the Clan of Umayya. My^-asws father^-asws prayed Salat over her and said these words: ‘And Make the devils as her companions’’.

قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ فَقُلْتُ لَهُ لِأَيِّ شَيْ‏ءٍ يَجْعَلُ الْحَيَّاتِ وَ الْعَقَارِبَ فِي قَبْرِهَا فَقَالَ إِنَّ الْحَيَّاتِ يَعْضَضْنَهَا وَ الْعَقَارِبَ يَلْسَعْنَهَا وَ الشَّيَاطِينَ تُقَارِنُهَا فِي قَبْرِهَا قُلْتُ تَجِدُ أَلَمَ ذَلِكَ قَالَ نَعَمْ شَدِيداً .

Muhammad Bin Muslim said, ‘So I said to him^-asws, ‘For which thing were the snakes and the scorpions to be in her grave?’ So he^-asws said: ‘The snakes would bite her and the scorpions would sting her and the devils would accompany her in her grave’. I said, ‘Would she find the pain of that?’ He^-asws said: ‘Yes, intense’.^[41]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ تَقُولُ اللَّهُمَّ أَخْزِ عَبْدَكَ فِي عِبَادِكَ وَ بِلَادِكَ اللَّهُمَّ أَصْلِهِ نَارَكَ وَ أَذِقْهُ أَشَدَّ عَذَابِكَ فَإِنَّهُ كَانَ يُعَادِي أَوْلِيَاءَكَ وَ يُوَالِي أَعْدَاءَكَ وَ يُبْغِضُ أَهْلَ بَيْتِ نَبِيِّكَ ( صلى الله عليه وآله ) .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘You should be saying, ‘O Allah^-azwj! Humiliate Your^-azwj servant among Your^-azwj servants and Your^-azwj city. O Allah^-azwj! Make Your^-azwj fire to arrive to him and Make him taste the intensity of Your^-azwj Punishment, for he used to be inimical to Your^-azwj friends and used to befriend Your^-azwj enemies, and used to hate the People^-asws of the Household of Your^-azwj Prophet^-saww’.^[42]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَاتَتِ امْرَأَةٌ مِنْ بَنِي أُمَيَّةَ فَحَضَرْتُهَا فَلَمَّا صَلَّوْا عَلَيْهَا وَ رَفَعُوهَا وَ صَارَتْ عَلَى أَيْدِي الرِّجَالِ قَالَ اللَّهُمَّ ضَعْهَا وَ لَا تَرْفَعْهَا وَ لَا تُزَكِّهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Al Hajjal, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws, or from the one who mentioned it, from Abu Abdullah^-asws having said: ‘A woman from the Clan of Umayya died, so I attended her (funeral). So when Salat had been prayed over her, and she was raised, and came to be in the hands of the men (for the burial), he^-asws said: ‘O Allah^-azwj! Place her down and do not Raise her, and do not Purify her’.

قَالَ وَ كَانَتْ عَدُوَّةً لِلَّهِ قَالَ وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ لَنَا .

He (the narrator) said, ‘And she was an enemy of Allah^-azwj, and I do not know it except that he^-asws said: ‘And (an enemy of) ours^-asws’.^[43]

The Rewards and the Punishments:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَلْ لِأَحَدٍ عَلَى مَا عَمِلَ ثَوَابٌ عَلَى اللَّهِ مُوجَبٌ إِلَّا الْمُؤْمِنِينَ قَالَ لَا

Ali ibn Ibrahim has narrated from Mohammed ibn Isa, who from Yunus from Yaqub ibn Shuayb, who says:

Once I asked Abu Abd Allah^-asws: Does anyone, other than the believers (Momineen) have any reward with Allah^-azwj for his good deeds? The Imam^-asws said: No, there is no one as such.[44]

Reduction in the Punishment of a Non-Momin:

قُلْتُ وَ هُوَ مَيِّتٌ هَلْ يَدْخُلُ ذَلِكَ عَلَيْهِ قَالَ نَعَمْ حَتَّى يَكُونُ مَسْخُوطاً عَلَيْهِ فَيُغْفَرُ لَهُ أَوْ يَكُونُ مُضَيَّقاً عَلَيْهِ فَيُوَسَّعُ عَلَيْهِ قُلْتُ فَيَعْلَمُ هُوَ فِي مَكَانِهِ أَنَّ عَمَلَ ذَلِكَ لَحِقَهُ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ نَاصِباً يَنْفَعُهُ ذَلِكَ قَالَ نَعَمْ يُخَفَّفُ عَنْهُ .

I said, ‘And he is deceased, would that enter upon him?’ He^-asws said: ‘Yes, to the extent that if he happens to be under Wrath, so it would be Forgiven for him, or if there happens to be a constriction upon him, so it would be Expanded upon him’. I said, ‘So he, in his place, would know that, that deed was performed for his right?’ He^-asws said: ‘Yes’. I said, ‘And even if he was a Nasibi (Hostile one), that would benefit him?’ He^-asws said: ‘Yes. It (Punishment) would be Lightened from him’.[45]

Appendix: The Poverty is attached to the Momin:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِ مِنَ الْعِذَارِ عَلَى خَدِّ الْفَرَسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The poverty is more of an adornment for the Momin that the harness is upon the cheek of the horse’.^[46]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ وَ أَبِي إِسْحَاقَ الْخَفَّافِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِمُصَاصِ شِيعَتِنَا فِي دَوْلَةِ الْبَاطِلِ إِلَّا الْقُوتُ شَرِّقُوا إِنْ شِئْتُمْ أَوْ غَرِّبُوا لَنْ تُرْزَقُوا إِلَّا الْقُوتَ .

From him, from Nuh Bin Shuayb and Abu Is’haq Al Khaffaf, from A man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is nothing for our^-asws sincere Shia in the government of the falsehood except for the bare necessities. They can go east if they so like to, or west, they will never be Graced except with the bare necessities’.^[47]

Illness for a Momin:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبِي يَحْيَى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ كَانَ مِسْقَاماً فَقَالَ لِي يَا عَبْدَ اللَّهِ لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ مِنَ الْأَجْرِ فِي الْمَصَائِبِ لَتَمَنَّى أَنَّهُ قُرِّضَ بِالْمَقَارِيضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibrahim Bin Muhammad Al Ashary, from Abu Yahya Al Hannat, from Abdullah Bin Abu Yafour who said,

‘I complained to Abu Abdullah^-asws of what I face from the pains, and I was sick. So he^-asws said to me: ‘O Abdullah! If the Momin was to know what is for him from the Recompense in the difficulties, he would desire to be cut (into pieces) with the scissors’.^[48]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي الْجَنَّةِ مَنْزِلَةً لَا يَبْلُغُهَا عَبْدٌ إِلَّا بِالِابْتِلَاءِ فِي جَسَدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Fuzayl Bin Usman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In the Paradise there is a station which no servant can reach except by having been afflicted in his body’.^[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يُعَافَى فِي الدُّنْيَا فَلَا يُصِيبَهُ شَيْ‏ءٌ مِنَ الْمَصَائِبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Nuaym Al Sahhaf, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘I^-asws do not like it for a (Momin) person that he be healthy in the world but is not hit by anything from the difficulties’.^[50]

The Condition of a Momin and the hypocrite:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الْمُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ كَذَا وَ كَذَا وَ كَذَلِكَ الْمُؤْمِنُ تُكْفِئُهُ الْأَوْجَاعُ وَ الْأَمْرَاضُ وَ مَثَلُ الْمُنَافِقِ كَمَثَلِ الْإِرْزَبَّةِ الْمُسْتَقِيمَةِ الَّتِي لَا يُصِيبُهَا شَيْ‏ءٌ حَتَّى يَأْتِيَهُ الْمَوْتُ فَيَقْصِفَهُ قَصْفاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘An example of the Momin is like an example of the sprouting plant, the wind sways it such and such; and similar to that is the Momin, The aches and the illnesses bend him; and an example of the hypocrite is like an example of the straight iron mallet which nothing can affect until the death comes to him, so it breaks it with a breakage’.^[51]

The Narration of Prophet Ayoub:

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ {83} فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ {84}

[21:83] And Ayoub, when he called out to his Lord: Harm has touched me, and You are the most Merciful of the merciful ones [21:84] Therefore We Responded to him and Took off what harm he had, and We Gave him his family and the like of them with them: a Mercy from Us and a Reminder to the worshippers

يَحْيَى بْنُ عِمْرَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتَيْناهُ أَهْلَهُ وَ مِثْلَهُمْ مَعَهُمْ قُلْتُ وُلْدُهُ كَيْفَ أُوتِيَ مِثْلَهُمْ مَعَهُمْ قَالَ أَحْيَا لَهُ مِنْ وُلْدِهِ الَّذِينَ كَانُوا مَاتُوا قَبْلَ ذَلِكَ بِآجَالِهِمْ مِثْلَ الَّذِينَ هَلَكُوا يَوْمَئِذٍ.

Yahya Bin Umraan, from Haroun Bin Kharjat, from Abu Baseer, who has narrated the following:

Abu Abdullah^-asws regarding the Statement of Allah^-azwj Mighty and Majestic: [21:84] Therefore We Responded to him and Took off what harm he had, and We Gave him his family and the like of them with them. I said, ‘His (Prophet Ayoub^-as) children, how was he^-as given the like of them, with them?’ He^-asws said: ‘He^-azwj Revived for him^-as from his^-as children who had died before that of natural causes, and the like (number) of those who had died in those days’.^[52]

في الكافي عدة من أصحابنا عن سهل بن زياد عن محمد بن سنان عن عثمان النواء من ذكره عن أبى عبد الله عليه السلام قال: ان الله عزوجل يبتلى المؤمن بكل بلية، ويميته بكل ميتة ولا يبتليه بذهاب عقله أما ترى أيوب عليه السلام كيف سلط ابليس على ماله وعلى أهله، وكل شئ منه، ولم يسلط على عقله، ترك له يوحد الله عزوجل به.

In Al Kafi – A Number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from usman Al Nawa’a who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Afflicts the Believer with every affliction, and Causes him to die by every (type of) death, but does not Afflict him with the loss of his intellect. Have you not seen Ayoub^-as, how Iblees^-la overcame upon his^-as wealth and upon his^-as family, and everything from it, but did not overcome upon his^-as intellect, leaving it for him^-as to profess the Oneness of Allah^-azwj Mighty and Majestic, by it’.^[53]

وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ {40} وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ {41} ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ {42} وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ {43} وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ {44}

[38:40] And most surely he had a nearness to Us and an excellent resort [38:41] And remember Our servant Ayoub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment [38:42] Urge with your foot; here is a cool washing-place and a drink [38:43] And We Gifted to him his family and the like of them with them, as a Mercy from Us, and as a Reminder to those possessed of understanding. [38:44] And take in your hand a green branch and beat her with It and do not break your oath; surely We Found him to be patient; most excellent the servant! Surely he was frequently returning (to Allah)

يَحْيَى بْنُ عِمْرَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتَيْناهُ أَهْلَهُ وَ مِثْلَهُمْ مَعَهُمْ قُلْتُ وُلْدُهُ كَيْفَ أُوتِيَ مِثْلَهُمْ مَعَهُمْ قَالَ أَحْيَا لَهُ مِنْ وُلْدِهِ الَّذِينَ كَانُوا مَاتُوا قَبْلَ ذَلِكَ بِآجَالِهِمْ مِثْلَ الَّذِينَ هَلَكُوا يَوْمَئِذٍ.

Yahya Bin Umraan, from Haroun Bin Kharjat, from Abu Baseer, who has narrated the following:

Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: “[21:84] and We gave him his household (that he had lost) and the like thereof along with them”. I said, ‘His (Prophet Ayub^-as) children, how was he^-as given the like of them, with them?’ He^-asws said: ‘He^-azwj Revived for him^-as from his^-as children who had died before that of natural causes, and the like (number) of those who had died on that day’.^[54]

ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه (رضي الله عنه)، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبيه، عن محمد بن أبي عمير، عن أبي أيوب، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «إنما كانت بلية أيوب التي ابتلي بها في الدنيا لنعمة أنعم الله بها عليه فأدى شكرها، و كان إبليس في ذلك الزمان لا يحجب دون العرش، فلما صعد عمل أيوب بأداء شكر النعمة حسده إبليس، فقال: يا رب إن أيوب لم يؤد شكر هذه النعمة إلا بما أعطيته من الدنيا، فلو حلت بينه و بين دنياه ما أدى إليك شكر نعمة، فسلطني على دنياه حتى تعلم أنه لا يؤدي شكر نعمة.

Ibn babuwayh, from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al-Qasim, from Ahmad Biin Abu Abdullah ^-asws from his father, from Muhammad Bin Abu Umeyr, from Abu Ayoub, from Abu Baseer,

‘Abu Abdullah^-asws having said: ‘But rather, the affliction of Ayoub which he^-as was afflicted with in the world was for the Bounties which Allah^-azwj had Favoured him^-as with, so he^-as left its appreciation. And Iblees^-la during that era was not veiled, underneath the Throne. So when the deeds of Ayoub^-as ascended due to his^-as appreciation for it, Iblees^-la envied him^-as, so he^-la said, ‘O Lord^-azwj! Ayoub^-as does not leave appreciating for these Bounties except for You^-azwj having Favoured him^-as with what You^-azwj have Given to him^-as in the world. If You^-azwj were to dissolve between him^-as and his^-as world, he^-as would not show appreciation for the Bounties. So let me^-la overcome his^-as world until You^-azwj Know that he^-as does not show appreciation for Your^-azwj Bounties’.

فقال: قد سلطتك على دنياه. فلم يدع له دنيا، و لا ولدا إلا أهلكه، كل ذلك و هو يحمد الله عز و جل، ثم رجع إليه، فقال: يا رب إن أيوب يعلم أنك سترد عليه دنياه، التي أخذتها منه، فسلطني على بدنه حتى تعلم أنه لا يؤدي شكر نعمة. قال الله عز و جل: قد سلطتك على بدنه ما عدا عينيه، و قلبه، و لسانه، و سمعه».

So He^-azwj Said: “You^-la can overcome upon his^-as world”. So he^-la did not leave for him^-as his^-as world, nor children except that he^-la destroyed it. All that (was taking place) and he^-as was Praising Allah^-azwj Mighty and Majestic. Then he^-la returned to Him^-azwj, so he^-la said, ‘O Lord^-azwj! Surely, Ayoub^-as knows that You^-azwj will be Returning to him^-as his^-as world which I^-la have taken away from him^-as, so let me^-la overcome his^-as body until You^-azwj Know that he^-as would not leave appreciation for the Bounties’. Allah^-azwj Mighty and Majestic Said: “You^-la can overcome over his^-as body, except for his^-as eyes, and his^-as heart, and his^-as tongues, and his^-as hearing”.^[55]

وعنه، بهذا الإسناد: عن الحسن بن علي الوشاء، عن فضل الأشعري، عن الحسين بن المختار، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «ابتلي أيوب (عليه السلام) سبع سنين بلا ذنب».

And from him, by this chain, from Al-Hassan Bin Ali Al-Washa, from FazAl-Al-Ash’ary, from Al-Husayn Bin Al-Mukhtar, from Abu Baseer,

‘Abu Abdullah^-asws has said: ‘Ayoub^-as was afflicted for seven years, without having sinned’.^[56]

وعنه، قال: حدثنا أحمد بن الحسن القطان، قال: حدثنا الحسن بن علي السكري، قال: حدثنا محمد بن زكريا الجوهري، قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن جعفر بن محمد، عن أبيه (عليهما السلام)، قال: إن أيوب (عليه السلام) ابتلي من غير ذنب، و إن الأنبياء لا يذنبون لأنهم معصومون مطهرون، لا يذنبون، و لا يزيغون، و لا يرتكبون ذنبا صغيرا و لا كبيرا».

And from him, from Ahmad Bin Al-Hassan Al-Qataan, from Al-Hassan Bin Ali Al-Sakry, from Muhammad Bin Zakariyya Al-Jowhary, from Ja’far Bin Muhammad Bin Amarat, from his father,

Ja’far^-asws Bin Muhammad^-asws from his^-asws father^-asws having said: ‘Ayoub^-as was afflicted without him^-as having sinned, and that the Prophets^-as do not commit sins because they^-as are Infallible, Purified, do not commit sins, and do not deviate, and do not ride upon the sins, be it small or big’.

و قال (عليه السلام): «إن أيوب (عليه السلام) مع جميع ما ابتلي به لم تنتن له رائحة، و لا قبحت له صورة، و لا خرجت منه مدة «2» من دم، و لا قيح، و لا استقذره أحد رآه، و لا استوحش منه أحد شاهده، و لا تدود شي‏ء من جسده، و هكذا يصنع الله عز و جل بجميع من يبتليه من أنبيائه و أوليائه المكرمين عليه.

And he^-asws said: ‘Ayoub^-as with all that he^-as was afflicted with, there was no foul odour coming out from his^-as body, and not deformity in his^-as face, and no puss or blood came out from him^-as, nor anything dirty which was seen by anybody, nor was anyone repulsed by what he saw, nor any worms came out from his^-as body, and this is how Allah^-azwj Mighty and Majestic Deals will all that He^-azwj Afflicts with from His^-azwj Prophets^-as, and His^-azwj Guardians^-as in Proximity to Him^-azwj’.

و إنما اجتنبه الناس لفقره و ضعفه في ظاهر أمره، لجهلهم بما له عند ربه تعالى من التأييد و الفرج، و قد قال النبي (صلى الله عليه و آله): أعظم الناس بلاء الأنبياء، ثم الأمثل فالأمثل، و إنما ابتلاه الله عز و جل بالبلاء العظيم الذي يهون معه على جميع الناس، لئلا يدعوا له الربوبية.

But rather, the people kept away from him^-as due to his^-as poverty, and the apparent weakness in his^-as affairs, due to their ignorance of what is for him^-as in the Presence of his^-as Lord^-azwj the High, from the Support and Relief. And the Prophet^-saww had said: ‘The greatest of the afflictions which befell were upon the Prophets^-as rather than on the people. But rather, Allah^-azwj Mighty and Majestic Tries with the afflictions in accordance with how lofty the status of a person is with Him^-azwj from all the people, so that they would leave the Lordship only for Him^-azwj’.^[57]

الشيخ في (التهذيب): بإسناده عن الحسن بن محبوب، عن حنان بن سدير: أن عباد المكي قال: قال لي سفيان الثوري: أرى لك من أبي عبد الله (عليه السلام) منزلة، فاسأله عن رجل زنى و هو مريض، فإن أقيم عليه الحد خافوا أن يموت، ما تقول فيه؟ قال: فسألته، فقال لي: «هذه المسألة من تلقاء نفسك، أو أمرك إنسان أن تسأل عنها؟» قال: قلت: إن سفيان الثوري أمرني أن أسألك عنها.

Al-Sheykh in Al-Tehzeeb, by his chain, from Al-Hassan Bin Mahboub, from Hanan Bin sudeyr, from Abaad Al-Makky, from Sufyan Al-Sowry who said,

‘I have seen a status for you with Abu Abdullah^-asws, so I asked him^-asws about a man who committed adultery and he was sick, so should the Limit (of the Law) be applied upon him, fearing that he might die. What do you^-asws say regarding it?’ I asked him^-asws so he^-asws said to me: ‘This is the question from yourself, or someone told you to ask about it?’ I said, ‘Sufyan Al-Sowry ordered me that I should ask you^-asws about it’.

قال: فقال: «إن رسول الله (صلى الله عليه و آله) أتي برجل كبير قد استسقى بطنه، و بدت عروق فخذيه، و قد زنى بامرأة مريضة، فأمر رسول الله (صلى الله عليه و آله) فأتي بعرجون فيه مائة شمراخ، فضربه ضربة واحدة، و ضربها ضربة واحدة، و خلى سبيلهما، و ذلك قوله تعالى: وَ خُذْ بِيَدِكَ ضِغْثاً فَاضْرِبْ بِهِ وَ لا تَحْنَثْ».

So he^-asws said: ‘A big man was brought to Rasool-Allah^-saww who had yellow water in his belly, and veins had appeared upon his thighs, and he had committed adultery with a sick woman. So Rasool-Allah^-saww commanded that they should bring a date palm stalk which had a hundred leaves in it, and hit him with one strike, and hit her with one strike, and release the two of them, and these are the Words of the High [38:44] And take in your hand a green branch and beat her with It and do not break your oath’.^[58]

الصدوق (قدس سره) في الامالي بإسناده إلى النبي صلى الله عليه وآله قال: إذا كان يوم القيامة زين عرش رب العالمين بكل زينة، ثم يؤتى بمنبرين من نور طولهما مائة ميل، فيوضع أحدهما عن يمين العرش والآخر عن يسار العرش، ثم يؤتى بالحسن والحسين عليهما السلام، فيقوم الحسن على أحدهما والحسين على الآخر، يزين الرب تبارك وتعالى عرشه  كما يزين المرأة قرطاها.

Al-Sadouq in Al-Amaali, by his chain going up to

The Prophet^-saww having said: ‘When it will be the Day of Judgement, the Throne of the Lord^-azwj of the Worlds would be Adorned with every adoration. Then two Pulpits of Light would be brought, the lengths of which would be of one hundren miles. So they would place one of these on the right of the Throne, and the other one on the left of the Throne. Then would come forward, Al-Hassan^-asws and Al-Husayn^-asws. So, Al-Hassan^-asws would stand upon one of these, and Al-Husayn^-asws upon the other one. The Lord^-azwj Blessed and High would Adorn His^-azwj Throne, like the woman adorns her ear-rings’.

فقال أمير المؤمنين (عليه السلام): أ تدري ما قصة أيوب، و سبب تغير نعمة الله عليه؟». قال: الله أعلم، و أنت يا أمير المؤمنين. قال: «لما كان عند الانبعاث للمنطق شك أيوب في ملكي و بكى، فقال: هذا خطب جليل، و أمر جسيم. قال الله عز و جل: يا أيوب، أ تشك في صورة أقمته أنا، إني قد ابتليت آدم بالبلاء، فوهبته له و صفحت عنه بالتسليم له بإمرة المؤمنين، و أنت تقول: خطب جليل و أمر جسيم! فو عزتي و جلالي لأذيقنك من عذابي، أو تتوب إلي بالطاعة لأمير المؤمنين. ثم أدركته السعادة بي» يعني أنه تاب إلى الله، و أذعن بالطاعة لأمير المؤمنين.

Amir-ul-Momineen^-asws said: ‘Do you^ar know what the story of Ayoub^-as is, and the reason for the Changing of the Bounties of Allah^-azwj on him^-as?’ He^ar said, ‘Allah^-azwj Knows, and you^-asws do, O Amir-ul-Momineen^-asws’. He^-asws said: ‘When he^-as was in the logic Ayoub^-as doubted regarding my^-asws kingdom and wept, so he^-as said: ‘This is a grave and serious matter’. Allah^-azwj Mighty and Majestic Said: “O Ayoub^-as! You^-as are doubting with regards to a face which I^-azwj have Established? I^-azwj Tried Adam^-as with the affliction, so I^-azwj Granted it for him^-as and Forgave him^-as due to his^-as submission for him^-asws as Amir-ul-Momineen^-asws, and you^-as are saying, ‘This is a grave and a serious matter? So, by My^-azwj Honour and My^-azwj Majesty, I^-azwj shall Make you^-as Taste My^-azwj Punishment until you^-as repent to Me^-azwj by being obedience to Amir-ul-Momineen^-asws!” Then he^-as realised the happiness by me^-asws’. Meaning he^-as repented to Allah^-azwj, and succumbed to the obedience to Amir-ul-Momineen^-asws’.^[59]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ تُؤْتَى بِالْمَرْأَةِ الْحَسْنَاءِ يَوْمَ الْقِيَامَةِ الَّتِي قَدِ افْتُتِنَتْ فِي حُسْنِهَا فَتَقُولُ يَا رَبِّ حَسَّنْتَ خَلْقِي حَتَّى لَقِيتُ مَا لَقِيتُ فَيُجَاءُ بِمَرْيَمَ (عليها السلام) فَيُقَالُ أَنْتِ أَحْسَنُ أَوْ هَذِهِ قَدْ حَسَّنَّاهَا فَلَمْ تُفْتَتَنْ

Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Al-Kindy, from Ahmad Bin Al-Hassan Al-Maysamy, from Aban Bin usman, from Abdul A’la a slave of progeny of Saam who said:

I heard Abu Abdullah^-asws saying: ‘On the Day of Judgement, they will bring a beautiful woman who had done Fitna (mischief) due to her beauty. So she will say, ‘O Lord^-azwj! You^-azwj Created me beautiful until I did what I did. So they will come with Maryam^-as and say to her, ‘Are you more beautiful or her^-as? She^-as had beauty in her^-as but did not do Fitna (mischief)’.

وَ يُجَاءُ بِالرَّجُلِ الْحَسَنِ الَّذِي قَدِ افْتُتِنَ فِي حُسْنِهِ فَيَقُولُ يَا رَبِّ حَسَّنْتَ خَلْقِي حَتَّى لَقِيتُ مِنَ النِّسَاءِ مَا لَقِيتُ فَيُجَاءُ بِيُوسُفَ (عليه السلام) فَيُقَالُ أَنْتَ أَحْسَنُ أَوْ هَذَا قَدْ حَسَّنَّاهُ فَلَمْ يُفْتَتَنْ

And they would come with the handsome man who had done Fitna (mischief) due to his beauty. So he will say, ‘O Lord^-azwj! You^-azwj Created me with beauty until I did with the women what I did. So they will bring Yusuf^-as and say, ‘Are you more handsome or he^-as is? He^-as had beauty but did not do Fitna (mischief)’.

وَ يُجَاءُ بِصَاحِبِ الْبَلَاءِ الَّذِي قَدْ أَصَابَتْهُ الْفِتْنَةُ فِي بَلَائِهِ فَيَقُولُ يَا رَبِّ شَدَّدْتَ عَلَيَّ الْبَلَاءَ حَتَّى افْتُتِنْتُ فَيُؤْتَى بِأَيُّوبَ (عليه السلام) فَيُقَالُ أَ بَلِيَّتُكَ أَشَدُّ أَوْ بَلِيَّةُ هَذَا فَقَدِ ابْتُلِيَ فَلَمْ يُفْتَتَنْ.

And they will come with the afflicted person who had been involved in Ftina (mischief) due to his afflictions. So he will say, ‘O Lord^-azwj! The intensity of the afflictions upon me were such that I did Fitna (mischief)’. So they would come with Ayyub^-as. So they would say, ‘Were your afflictions more severe or his^-as afflictions? He^-as was in afflictions but did not do Fitna (mischief)’.^[60]

5- حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِنَّ قُدَّامَ‏ قِيَامِ‏ الْقَائِمِ‏ عَلَامَاتٍ بَلْوَى مِنَ اللَّهِ تَعَالَى لِعِبَادِهِ الْمُؤْمِنِينَ قُلْتُ وَ مَا هِيَ قَالَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ لَنَبْلُوَنَّكُمْ بِشَيْ‏ءٍ مِنَ الْخَوْفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الْأَمْوالِ وَ الْأَنْفُسِ وَ الثَّمَراتِ وَ بَشِّرِ الصَّابِرِينَ‏ قَالَ‏ لَنَبْلُوَنَّكُمْ‏ يَعْنِي الْمُؤْمِنِينَ‏ بِشَيْ‏ءٍ مِنَ الْخَوْفِ‏ مِنْ مُلُوكِ بَنِي فُلَانٍ فِي آخِرِ سُلْطَانِهِمْ- وَ الْجُوعِ‏ بِغَلَاءِ أَسْعَارِهِمْ‏ وَ نَقْصٍ مِنَ الْأَمْوالِ‏ فَسَادِ التِّجَارَاتِ وَ قِلَّةِ الْفَضْلِ فِيهَا- وَ الْأَنْفُسِ‏ قَالَ مَوْتٌ ذَرِيعٌ‏- وَ الثَّمَراتِ‏ قِلَّةِ رَيْعٍ مَا يُزْرَعُ وَ قِلَّةِ بَرَكَةِ الثِّمَارِ- وَ بَشِّرِ الصَّابِرِينَ‏ عِنْدَ ذَلِكَ بِخُرُوجِ الْقَائِمِ ع ثُمَّ قَالَ لِي يَا مُحَمَّدُ هَذَا تَأْوِيلُهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ‏.

(5) Muhammad bin Hammam narrated from Abdullah bin Ja’far al-Himyari from al-Hasan bin Mahboob from Ali bin Ri’ab that Muhammad bin Muslim had said:

“Abu Abd Allah^-asws had said: “Before the rising of ‘Al-Qa’im^-asws’ (12^th Imam^-asws) there will be some signs, with which Allah^-azwj Tries His^-azwj faithful people (Momineen).”

I asked: “What are they?”

He (the Imam^-asws) said: “These are the Words of Allah^-azwj, “And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient.”(2:155)

When Allah^-azwj Says (We will try you) He^-azwj means the ‘Momineen’ (the believers), when He^-azwj Says (with somewhat of fear), He^-azwj Refers to the fright that is caused at the end of the rule of the family of so-and-so, (hunger) is because of expensive prices, (loss of property) is corruption of trade and littleness of profits, (lives) is quick deaths, (fruits) is little production of plants and little blessing of fruits and (give good news to the patient) when Al-Qa’im^-asws appears.”

Then he^-asws said to me: “O Muhammad, this is the interpretation of the verse. Allah^-azwj Says, “But none knows its interpretation except Allah and those who are firmly rooted in knowledge (3:7). [61]

حَدَّثَنَا أَبُو سُلَيْمَانَ أَحْمَدُ بْنُ هَوْذَةَ الْبَاهِلِيُّ قَالَ حَدَّثَنَا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ إِسْحَاقَ النَّهَاوَنْدِيُّ سَنَةَ ثَلَاثٍ وَ سَبْعِينَ وَ مِائَتَيْنِ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ حَمَّادٍ الْأَنْصَارِيُّ سَنَةَ تِسْعٍ وَ عِشْرِينَ وَ مِائَتَيْنِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ دَخَلَ عَلَيْهِ بَعْضُ أَصْحَابِهِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي وَ اللَّهِ أُحِبُّكَ وَ أُحِبُّ مَنْ يُحِبُّكَ يَا سَيِّدِي‏ مَا أَكْثَرَ شِيعَتُكُمْ‏ فَقَالَ لَهُ اذْكُرْهُمْ فَقَالَ كَثِيرٌ فَقَالَ تُحْصِيهِمْ فَقَالَ هُمْ أَكْثَرُ مِنْ ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَا لَوْ كَمُلَتِ الْعِدَّةُ الْمَوْصُوفَةُ ثَلَاثَمِائَةٍ وَ بِضْعَةَ عَشَرَ كَانَ الَّذِي تُرِيدُونَ وَ لَكِنْ شِيعَتُنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ وَ لَا شَحْنَاؤُهُ بَدَنَهُ‏ وَ لَا يَمْدَحُ بِنَا مُعْلِناً وَ لَا يُخَاصِمُ بِنَا قَالِياً وَ لَا يُجَالِسُ لَنَا عَائِباً وَ لَا يُحْدِثُ لَنَا ثَالِباً وَ لَا يُحِبُّ لَنَا مُبْغِضاً وَ لَا يُبْغِضُ لَنَا مُحِبّاً فَقُلْتُ فَكَيْفَ أَصْنَعُ بِهَذِهِ الشِّيعَةِ الْمُخْتَلِفَةِ الَّذِينَ يَقُولُونَ إِنَّهُمْ يَتَشَيَّعُونَ فَقَالَ فِيهِمُ التَّمْيِيزُ وَ فِيهِمُ التَّمْحِيصُ وَ فِيهِمُ التَّبْدِيلُ يَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ وَ سَيْفٌ يَقْتُلُهُمْ وَ اخْتِلَافٌ يُبَدِّدُهُمْ‏ إِنَّمَا شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ الْكَلْبِ وَ لَا يَطْمَعُ طَمَعَ الْغُرَابِ وَ لَا يَسْأَلُ النَّاسَ بِكَفِّهِ وَ إِنْ مَاتَ جُوعاً قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ أَطْلُبُ هَؤُلَاءِ الْمَوْصُوفِينَ بِهَذِهِ الصِّفَةِ فَقَالَ اطْلُبْهُمْ فِي أَطْرَافِ الْأَرْضِ أُولَئِكَ الْخَفِيضُ عَيْشُهُمُ‏ الْمُنْتَقِلَةُ دَارُهُمْ الَّذِينَ إِنْ شَهِدُوا لَمْ يُعْرَفُوا وَ إِنْ غَابُوا لَمْ يُفْتَقَدُوا وَ إِنْ مَرِضُوا لَمْ يُعَادُوا- وَ إِنْ خَطَبُوا لَمْ يُزَوَّجُوا وَ إِنْ مَاتُوا لَمْ يُشْهَدُوا أُولَئِكَ الَّذِينَ فِي أَمْوَالِهِمْ يَتَوَاسَوْنَ وَ فِي قُبُورِهِمْ يَتَزَاوَرُونَ وَ لَا تَخْتَلِفُ أَهْوَاؤُهُمْ وَ إِنِ اخْتَلَفَتْ بِهِمُ الْبُلْدَانُ.

Abu Sulayman Ahmad bin Hawtha al-Bahili narrated from Abu Iss’haq Ibraheem bin Isshaq an-Nahawandi from Abdullah bin Hammad al-Ansari, who has narrated:

One of our companions visited Abu Abd Allah (Al-Sadiq^-asws) and said to him^-asws: “May I die for you^-asws! By Allah^-azwj, I love you^-asws and love whoever loves you^-asws. O my master^-asws, how many your^-asws Shia are!” Abu Abd Allah^-asws said: “Would you please mention them?” The man said: “They are too many.” He^-asws said: “Could you count them?” The man said: “They are much more than to be counted.” Abu Abd Allah^-asws said: “If the number becomes three hundred and a little more then what you want will happen.

Our^-asws Shia are those, whose voice does not pass beyond their ears, nor does their zeal (passion) go beyond their body, nor do they praise us^-asws openly, nor quarrel with anyone because of us^-asws, nor sit with anyone criticizing us^-asws, nor talk with anyone abusing us^-asws, nor love whoever hates us^-asws and do not hate whoever loves us^-asws.”

The man said: “Then how do we deal with these different groups, who pretend that they are Shia?” He (the Imam^-asws) said: “They will be tried, purified and distinguished. Years come that will perish them, a sword that will kill them and disagreement that will scatter them. Our^-asws real Shia are those, who do not growl like a dog, do not covet like a crow and do not ask people for alms even if they die of hunger.”

The man said: “May I die for you^-asws! Where can I find such a kind of people?”

He (the Imam^-asws) said: “You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to another, who if are seen, will not be noticed, if absent, will not be missed, if become ill, will not be visited, if propose to a woman, will not be married and if die, their funerals will not be attended. It is they, who divide their monies among them, who visit each other in their graves and who never disagree even if their countries are different.”^[62]

حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ قَالَ حَدَّثَنَا حُمَيْدُ بْنُ زِيَادٍ الْكُوفِيُّ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ سَمَاعَةَ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ الْمِيثَمِيُّ عَنْ عَلِيِّ بْنِ مَنْصُورٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِيهِ مِهْزَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع بِمِثْلِهِ إِلَّا أَنَّهُ زَادَ فِيهِ‏ وَ إِنْ رَأَوْا مُؤْمِناً أَكْرَمُوهُ وَ إِنْ رَأَوْا مُنَافِقاً هَجَرُوهُ وَ عِنْدَ الْمَوْتِ لَا يَجْزَعُونَ وَ فِي قُبُورِهِمْ يَتَزَاوَرُونَ ثُمَّ تَمَامَ الْحَدِيثِ.

The same was narrated by Muhammad bin Hammam from Hameed bin Ziyad al-Kufi from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Hasan al-Maythami from Ali bin Mansoor from Ibraheem bin Muhzim al-Asadi from his father, who says:

(The same was narrated) Abu Abdullah Al-Sadiq^-asws but with an addition:

“If they see a believer, they will honour him but if they see a hypocrite, they will leave him aside. They do not worry when about to die and they visit each other in their graves.”^[63]

The Enemies of a Believer:

وَ فِي عُيُونِ الْأَخْبَارِ وَ فِي الْعِلَلِ عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ جَعْفَرٍ الْهَمَذَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ عَبْدِ السَّلَامِ بْنِ صَالِحٍ الْهَرَوِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي حَدِيثٍ رُوِيَ عَنِ الصَّادِقِ ع قَالَ إِذَا خَرَجَ الْقَائِمُ قَتَلَ ذَرَارِيَّ قَتَلَةِ الْحُسَيْنِ ع بِفِعَالِ آبَائِهَا فَقَالَ ع هُوَ كَذَلِكَ فَقُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى‏ مَا مَعْنَاهُ قَالَ صَدَقَ اللَّهُ فِي جَمِيعِ أَقْوَالِهِ وَ لَكِنْ ذَرَارِيُّ قَتَلَةِ الْحُسَيْنِ ع يَرْضَوْنَ بِفِعَالِ آبَائِهِمْ وَ يَفْتَخِرُونَ بِهَا وَ مَنْ رَضِيَ شَيْئاً كَانَ كَمَنْ أَتَاهُ وَ لَوْ أَنَّ رَجُلًا قُتِلَ بِالْمَشْرِقِ فَرَضِيَ بِقَتْلِهِ رَجُلٌ بِالْمَغْرِبِ لَكَانَ الرَّاضِي عِنْدَ اللَّهِ عَزَّ وَ جَلَّ شَرِيكَ الْقَاتِلِ وَ إِنَّمَا يَقْتُلُهُمُ الْقَائِمُ ع إِذَا خَرَجَ لِرِضَاهُمْ بِفِعْلِ آبَائِهِمْ الْحَدِيثَ

It is written in Uyun al-Akhbar with reference to Ahmed Ibn Ziad ibn Jafar al-Hamdani, who from Ali ibn Ibrahim ibn Hashim who from his father who from Abd al-Islam ibn Salay al-Hadawi, who has said the following:

I asked from Abi al-Hassan^-asws Ali^-asws ibn Musa^-asws Al-Reza^-asws:  What do you say about the tradition of your forefather Imam Jafar-e-Sadiq^-asws:  ‘When our al-Qaim^-ajfj will appear, he^-ajfj will kill the descendants of the killers of Imam Hussain^-asws’.

Imam^-asws replied: Yes, this hadith is true.  I said but Allah^-azwj Says:  ‘And no bearer of burden shall bear the burden of another’ (6:164), what are the meanings of this Verse?  Imam^-asws replied: All Divine Commandments are true.  Since the descendants of the killers of Imam Hussain^-asws are pleased with and are proud of the evil deeds of their forefathers, so the one who agrees with someone is similar to the one who performs it (at first place).  Imam^-asws said: ‘If one is killed in the East and a person in the West agrees with the killer, he has a share in the killing of that person (by agreeing to the killing).  This is the reason why Imam^-ajfj will kill all those who would agree with the deeds of their forefathers.^[64]

وَ فِي الْعِلَلِ وَ التَّوْحِيدِ وَ عُيُونِ الْأَخْبَارِ بِهَذَا الْإِسْنَادِ عَنِ الرِّضَا ع قَالَ قُلْتُ لَهُ لِأَيِّ عِلَّةٍ أَغْرَقَ اللَّهُ عَزَّ وَ جَلَّ الدُّنْيَا كُلَّهَا فِي زَمَنِ نُوحٍ ع وَ فِيهِمُ الْأَطْفَالُ وَ مَنْ لَا ذَنْبَ لَهُ فَقَالَ مَا كَانَ فِيهِمُ الْأَطْفَالُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْقَمَ أَصْلَابَ قَوْمِ نُوحٍ وَ أَرْحَامَ نِسَائِهِمْ أَرْبَعِينَ عَاماً فَانْقَطَعَ نَسْلُهُمْ فَغَرِقُوا وَ لَا طِفْلَ فِيهِمْ مَا كَانَ اللَّهُ لِيُهْلِكَ بِعَذَابِهِ مَنْ لَا ذَنْبَ لَهُ وَ أَمَّا الْبَاقُونَ مِنْ قَوْمِ نُوحٍ ع فَأُغْرِقُوا بِتَكْذِيبِهِمْ لِنَبِيِّ اللَّهِ نُوحٍ ع وَ سَائِرُهُمْ أُغْرِقُوا بِرِضَاهُمْ بِتَكْذِيبِ الْمُكَذِّبِينَ وَ مَنْ غَابَ عَنْ أَمْرٍ فَرَضِيَ بِهِ كَانَ كَمَنْ شَاهَدَهُ وَ أَتَاهُ

It is narrated from the same chain of narrator’s that Imam Ali Reza^-asws was asked: Why did Allah^-azwj drowned so many people during the time of Prophet Nuh^-as whereas there must have been innocent children among them?  Imam^-asws replied:  Whereas the children are concerned, there was not a single child at that time because for the last 40 years Allah^-azwj has Made both men and women of that time infertile.  Their growth rate was therefore terminated at that time.  As for the case of the grown-ups, they consisted of either the deniers (of the Truth) or were in agreement of the deniers.

Indeed the one who is in agreement with the acts of the someone is accounted and is considered to be part of it, therefore all of them were among the sinners, and otherwise Allah^-azwj does not Punish the innocent ones.^[65]

وَ فِي الْخِصَالِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ‏ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ الْعَامِلُ بِالظُّلْمِ وَ الرَّاضِي بِهِ وَ الْمُعِينُ عَلَيْهِ شُرَكَاءُ ثَلَاثَةٌ

Talha ibn Zaid narrates from Imam Jafar^-asws who from his infallible forefathers^-asws:

Amir-ul-Momineen^-asws said: The cruel, his supporter and that who agrees with him, all three have a share in the unjust act.^[66]

وَ عَنْ مُحَمَّدِ بْنِ الْأَرْقَطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لِي تَنْزِلُ الْكُوفَةَ فَقُلْتُ نَعَمْ فَقَالَ تَرَوْنَ قَتَلَةَ الْحُسَيْنِ ع بَيْنَ أَظْهُرِكُمْ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا بَقِيَ مِنْهُمْ أَحَدٌ قَالَ فَأَنْتَ إِذاً لَا تَرَى الْقَاتِلَ إِلَّا مَنْ قَتَلَ أَوْ مَنْ وَلِيَ الْقَتْلَ أَ لَمْ تَسْمَعْ إِلَى قَوْلِ اللَّهِ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ فَأَيَّ رَسُولٍ قَتَلَ الَّذِينَ كَانَ مُحَمَّدٌ ص بَيْنَ أَظْهُرِهِمْ وَ لَمْ يَكُنْ بَيْنَهُ وَ بَيْنَ عِيسَى رَسُولٌ وَ إِنَّمَا رَضُوا قَتْلَ أُولَئِكَ فَسُمُّوا قَاتِلِينَ

I heard it from Mohammed ibn al-Aaraqat who narrates the following:

Abu Abd Allah^-asws asked me: Do you live in Kufa?  I replied: Yes, I do.  Imam^-asws asked: Do you see around you the killer of (Imam) Hussain^-asws?

I replied:  May I be sacrificed for your cause; none of them is alive today.  (Imam^-asws asked) Do you only consider those killers who have directly killed (Imam Hussain^-asws)?  Have you not heard Allah^-azwj Says (3:183): Say: Indeed, there came to you messengers before me with clear arguments and with that which you demand; why then did you kill them if you are truthful? Then who did those people kill? The ones, who were present during the time of Prophet Mohammed^-saww but there was no Prophet between the Prophet Isa^-as and Prophet Mohammed^-saww.  Since, the people of that time were in the conformity of the earlier ones that is why they are referred to as the killers (in the Verse 3:183).^[67]

How a Believer is Protected in the World?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ ع إِنَّ لِلَّهِ عَزَّ وَ جَلَّ مَعَ السُّلْطَانِ أَوْلِيَاءَ يَدْفَعُ بِهِمْ عَنْ أَوْلِيَائِهِ

Ali ibn Ibrahim has narrated from his rather from ibn abu ‘Umayr from certain persons or our people from Ali ibn Yaqtin who has said the following:

‘Abu al-Hassan^-asws once said to me, Allah^-azwj has friends with the Sultan through whom He protects His friends’.^[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِهْرَانَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ جَبَّارٍ إِلَّا وَ مَعَهُ مُؤْمِنٌ يَدْفَعُ اللَّهُ بِهِ عَنِ الْمُؤْمِنِينَ وَ هُوَ أَقَلُّهُمْ حَظّاً فِي الْآخِرَةِ يَعْنِي أَقَلَّ الْمُؤْمِنِينَ حَظّاً لِصُحْبَةِ الْجَبَّارِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hussein from his father from ‘Uthman ibn ‘Isa from Mehran ibn Muhammad ibn abu Nasr who has said the following:

‘I once heard Abu Abd Allah^-asws saying: ‘With every tyrant there is a believing person with whom Allah^-azwj Defends the believing people, and he (such believing person) receives the least of rewards in the next life because of his association with the tyrant’.^[69]

[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 1

[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 177 H 1

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 1

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 2

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 3

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 4

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 5

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 6

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 7

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 8

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 9

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 10

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 11

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 13

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 2

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 6

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 3

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 7

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 23

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 10

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 12

[22] Al Kafi V 3 – The Book Of Funerals CH 1 H 8

[23] كتاب سليم بن قيس الهلالي، ج‏2، ص: 661 , الحديث الثاني عشر [1]

[24] من لا يحضره الفقيه، ج‏3، ص: 571, H. 4953

[25] See for example, تحف العقول، النص، ص: 385

[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 22

[27] الكافي 2: 306/ 4.

[28] تفسير العيّاشي 1: 371/ 69

[29] نهج البلاغة (للصبحي صالح)، ص: 555, saying no. 453

[30] الكافي (ط – الإسلامية)، ج‏2، ص: 418, H. 1.

[31] الكافي (ط – الإسلامية)، ج‏2، ص: 418, H. 2.

[32] الكافي (ط – الإسلامية)، ج‏2، ص: 418, H. 3.

[33] ( 2) أي لا تجعلنى من الذين يكون ايمانهم عندهم معارا.

[34] الكافي (ط – الإسلامية)، ج‏2، ص: 579, H7.

[35] الكافي (ط – الإسلامية)، ج‏4، ص: 2, H. 1

[36] من لا يحضره الفقيه، ج‏1، ص: 166, H. 480

[37]  من لا يحضره الفقيه، ج‏1، ص: 166, H. 481

[38] Al Kafi V 3 – The Book Of Funerals CH 56 H 5

[39] Al Kafi V 3 – The Book Of Funerals CH 57 H 3

[40] Al Kafi V 3 – The Book Of Funerals CH 57 H 4

[41] Al Kafi V 3 – The Book Of Funerals CH 57 H 5

[42] Al Kafi V 3 – The Book Of Funerals CH 57 H 6

[43] Al Kafi V 3 – The Book Of Funerals CH 57 H 7

[44]  الكافي ج : 2 ص : 464, H1.

[45] Al Kafi – V 4 – The Book of Hajj Ch 72 H 4

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 22

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 7

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 15

[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 14

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 19

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 25

[52] Al Kafi – H 14802

[53] Tafseer Noor Al Saqalayn – Ch 21 H 130

[54] الكافي 8: 252/ 354

[55] علل الشرائع: 75/ 1

[56] علل الشرائع: 75/ 3

[57] الخصال: 399/ 108

[58] التهذيب 10: 32/ 108.

[59] Taweel Al Ayaat Al Zaahira – CH 38 H 5

[60] Al Kafi – H 14739

[61] الغيبة للنعماني، النص، ص: 250

[62]الغيبة للنعماني، النص، ص: 203, H. 4.

[63]  الغيبة للنعماني، النص، ص: 203, H. 5.

[64] Wasail ul Shia, H. 21180,  وسائل‏الشيعة ج : 16 ص : 139

[65] Ibid, H. 21181

[66] Ibid, H. 21182   وسائل‏الشيعة ج : 16 ص : 140

[67] Wasail ul Shia, H. 21190  وسائل‏الشيعة ج : 16 ص : 142

[68] Al-Kafi, vol. 5, H. 8483, Ch. 30, h, 7

[69] Al-Kafi, vol. 5, H. 8481, Ch. 30, h, 5