Tabligh (Preaching)

Summary:

‘Tabligh’ (Preaching) is one of an extremely important duty to be fulfilled by the believers, as agreed by almost all Muslim sects. The word ‘Baligh’ (preach) has been mentioned more than twelve times in the Holy Quran, there are over sixty Verses where the obligation of Tabligh is emphasised.[1]  In this article, we will try to understand its importance in context to one’s circumstances, i.e., under what conditions it becomes obligatory and where one should avert it and rather practice dissimulation (Taqeeya)!  The emphasis of the article is placed on the present conditions of the Grand Occultation of Imam^-ajfj.  We also recommend our members to read two of our other publications; ‘Jihad’[2] and ‘Social Manners’[3], since some important ahadith relevant to ‘Tabligh’ are covered therein.  Also some important ahadith, overlapping with the topic of Tabligh, are included in our next article on ‘Jaddal/Manazara’[4], and the ‘Mubahila’[5].

After having established that we all have an obligation to carry out ‘Tabligh’, its first application is on one’s self, then on his near ones, followed by those who are prepared to listen to him and are devout followers of Ahl al-Bayt^-asws. The latter group of people are considered to be the orphans of Ahl al-Bayt^-asws who need to be looked after by those who have the knowledge of the ahadith of Masomeen^-asws, as they are unable to get directions from the Imam^-ajfj of their time.  However, without over-burdening them, information should be conveyed to them as per their level of intellect and capabilities.  Ahadith of infallibles^-asws also command that one should also be prepared to reject and denounce ‘the evil’ in one’s heart and try to warn his fellow brethren from its implications, while strictly observing the conditions of Taqeeya. These are the prescribed boundaries of the ‘Tabligh’, being made obligatory on the followers of the Ahl al-Bayt^-asws.

We, the followers of Ahl al-Bayt^-asws are categorically, being asked not to exceed the above-mentioned limits.  In addition, the following must also be strictly practised:

One should not invite ‘others’[6] to their^-asws Wilayat, refrain from disclosing their^-asws secrets to ‘others’ and leave it to the Wish of Allah^-azwj and His^-azwj Divine Imams^-asws to guide that who is worthy of being saved from the punishment of the Hereafter.  The followers of Ahl al-Bayt^-asws are also commanded to avoid debates, unless one is forced into it (but still need to adhere to respectful manners, however should cease discussions when it reaches to the ‘Self’ of Allah^-azwj).  The followers of Ahl al-Bayt^-asws are also commanded to acquire a basic level of recognition of ‘Eman’[7]; avoid the company of persistent sinners, mischievous ‘mullahs’[8] and the ‘Ghalis’[9].  They are advised to hold exclusive ‘Majalis’ (gatherings) and share traditions of Ahl al-Bayt^-asws only with those who are people of Wilayat while safeguarding themselves from all that which is forbidden.

Introduction:

Allah^-azwj has Warned the Muslim Ummah[10] against getting into conflicts and creating divisions and have Commanded them to remain united, for example Allah^-azwj Says:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آَيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ (1033:)

And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way (3:103).

The Prophet of Islam^-saww has advised us on how to remain united in the famous hadith of ‘Thaqalain’, which has been narrated by almost all Muslim ahadith compilers, in ‘Tafseer al-Burhan it is narrates as:[11]

الديلمي، و أبو الحسن محمد بن شاذان، عن زيد بن ثابت، قال: قال رسول الله (صلى الله عليه و آله): «إني تارك فيكم الثقلين: كتاب الله، و علي بن أبي طالب، و علي أفضل لكم من كتاب الله، لأنه مترجم لكم عن كتاب الله».

Al Daylami, and Abu Al Hassan Muhammad Bin Shazaan, from Zayd Bin Thabit who said that the Messenger of Allah^-saww:

‘I^-saww am leaving behind among you two weighty things – the Book of Allah^-azwj and Ali^-asws Bin Abu Talib^-asws. And, Ali^-asws is higher for you than the Book of Allah^-azwj, because he^-asws explains for you the Book of Allah^-azwj’.

Unfortunately, the majority of the Muslim nation went astray, immediately after their Prophet^-saww’s departure from this mortal World and divided into several sects.  The division has continued until today as was prophesied by Amir-ul-Momineen^-saww:

قال أبان قال سليم و سمعت علي بن أبي طالب ع يقول إن الأمة ستفترق على ثلاث و سبعين فرقة اثنتان و سبعون فرقة في النار و فرقة في الجنة و ثلاث عشرة فرقة من الثلاث و السبعين تنتحل محبتنا أهل البيت واحدة [منها] في الجنة و اثنتا عشرة في النار

Aban says that he heard from Amir-ul-momineen^-asws that ‘Muslim Nation’ will be divided into 73 sects out of whom 72 will go to hell-fire and only one will succeed in reaching the gardens of paradise. There will be 13 sects who would claim to love Ahl al-Bayt^-asws, out of which only one sect will enter into Paradise’.[12]

No Compulsion in Religion (La Ikra Fee Deen):

There is no compulsion in the religion; Allah^-azwj has Given a free will to people to choose their own way forward and face the consequences in the Hereafter, but subsequent to revealing to them a clear message, through His^-azwj Divine Prophets^-as and Imams^-asws about the ‘Haq and Batil’ (the right and the wrong).

فقال الرضا ع حدثني أبي موسى بن جعفر عن أبيه جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي عن أبيه علي بن أبي طالب ع قال إن المسلمين قالوا لرسول الله ص لو أكرهت يا رسول الله من قدرت عليه من الناس على الإسلام لكثر عددنا و قوينا على عدونا فقال رسول الله ص ما كنت لألقى الله عز و جل ببدعة لم يحدث إلي فيها شيئا و ما أنا من المتكلفين فأنزل الله تعالى عليه يا محمد وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعاً على سبيل الإلجاء و الاضطرار في الدنيا كما يؤمن عند المعاينة و رؤية البأس من الآخرة و لو فعلت ذلك بهم لم يستحقوا مني ثوابا و لا مدحا و لكني أريد منهم أن يؤمنوا مختارين غير مضطرين ليستحقوا مني الزلفى و الكرامة و دوام الخلود في جنة الخلد أ فأنت تكره الناس حتى يكونوا مؤمنين‏ و أما قوله عز و جل وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ فليس ذلك على سبيل تحريم الإيمان

Imam Ali Reza^-asws narrate a hadith that Imam Hussain^-asws said that Muslims came and requested my grandfather, Prophet Mohammed^-saww to force everyone to embrace Islam, so that Muslims form the majority, this would increase their strength against their enemies.  Rasool Allah^-saww replied: ‘No, I^-saww would certainly not do that as I do not want to introduce an innovation in Allah^-azwj’s Deen and would not appear in front of Him^-azwj with what He^-azwj has forbidden.  I am not among those who force others against their wills.

Thus, at this point, Allah^-azwj sent down the following Divine message: Ya Mohammed^-saww!  If Your Lord^-azwj Wanted, indeed, all inhabitants of the earth would embrace Eman (10:99).  It was very easy for Me^-azwj to Punish and compel them and they would submit to Me^-azwj as they will submit to Eman in the hereafter after observing no way out from their Lord’s wrath and submit to Me^-azwj in desperation.

If I^-azwj were do so in this world then there will be no eligible criteria for reward or punishment and that’s why I^-azwj decided to let them act on their free-will so they either choose Eman or disobey My^-azwj Command by not submitting to Eman.  They will reside in the Paradise forever by selecting the former option otherwise face punishment in the hell-fire by becoming disbelievers.  Ya Rasool^-saww, surely, you would not like to compel them to embrace Eman?[13]

Allah^-azwj Praises those Who Do Tabligh (with Politeness):

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ (3341:)

Who is better in speech than one who calls (men) to Allah, works righteousness, and says, “I am of those who bow in Islam”(41:33)?

In a Hadith, reported in tafseer-e-Ayashi, the above Verse is interpreted as: ‘The believers politely try to win back those who deviate due to their own ideology as well as (by the influence of) the people of innovation.[14]

What is ‘Amr Bil Mauroof wa Nihi Anal Munkir’:

The famous Verse from Holy Quran (3:104 & 3:110) are quoted here with explanations of these Verses from a Hadith of Masoom^-asws:

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ (1043:)

And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful (3:104).

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ آَمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ (1103:)

You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors (3:104).

The above two Verses of the Holy Quran are explained by the following Hadith:

الشيخ المفيد باسناده إلى محمد بن السائب الكلبي قال: لما قدم الصادق عليه السلام العراق نزل الحيرة، فدخل عليه أبو حنيفة وسأله [ عن ] مسائل، وكان مما سأله أن قال له: جعلت فداك ما الامر بالمعروف ؟ فقال عليه السلام المعروف يا أبا حنيفة المعروف في أهل السماء، المعروف في أهل الارض، وذاك أمير المؤمنين علي بن أبي طالب عليه السلام. قال: جعلت فداك فما المنكر ؟ قال: اللذان ظلماه حقه، وابتزاه أمره، وحملا الناس على كتفه. قال: ألا ما هوأن ترى الرجل على معاصي الله فتنهاه عنها ؟ فقال أبو عبد الله عليه السلام: ليس ذاك أمرا بمعروف ولا نهيا عن منكر، إنما ذاك خير قدمه. قال: أبو حنيفة: أخبرني جعلت فداك عن قول الله عزوجل (ثم لتسئلن يومئذ عن النعيم) قال: فما هو عندك يا أبا حنيفة ؟ قال: الامن في السرب، وصحة البدن، والقوت الحاضر. فقال: يا أبا حنيفة لئن وقفك  الله وأوقفك يوم القيامة حتى يسألك عن كل أكلة أكلتها، وشربة شربتها ليطولن وقوفك. قال: فما النعيم جعلت فداك ؟ قال: النعيم نحن الذين أنقذ الله الناس بنا من الضلالة، وبصر (هم) بنا من العمى، وعلمهم بنا من الجهل. قال: جعلت فداك فكيف كان القرآن جديدا أبدا ؟ قال: لانه لم يجعل لزمان دون زمان فتخلقه الايام، ولو كان كذلك لفني القرآن قبل فناء العالم

Sheikh al-Mufeed report through a chain of narrators, including Mohammed ibn al-Sail al-Qalabi the following:

Once Imam Sadiq^-asws came to Iraq and stayed at Hirra.  Abu Hanifa also visited the Imam^-asws and asked questions on several issues, one of his questions was: May I be sacrificed for your^-asws cause. What are the meanings of the ‘Amr bil Marauf’?  Imam^-asws replied:  O Abu Hanifa! ‘Al-Marauf’ is that which is known to the people of the Heavens as well as to the inhabitants of the earth.  It refers to Amir-ul-Momineen Ali^-asws ibn Abi Talib^-asws.  He then asked: May I be sacrificed for your cause, what are the meanings of ‘al-Munkar’?  Imam^-asws replied: It refers to the ‘those two’ who usurped his^-asws rights, spoilt his^-asws affairs and incited people against him^-asws.

Abu Hanifa then said:  Is it not ‘Nahi anal Munkir’ to stop someone who is doing something forbidden by Allah^-azwj?  Imam^-asws replied:  It is neither ‘Nihy nanal Munkir’ nor it is ‘Amr bil Mauruf’ but it is a good deed, which one performs for himself.

Abu Hanifa said:  May I be sacrificed for you, please inform me about the Words of Allah^-azwj:  Then on that day you shall most certainly be questioned about the ‘Nayam’ (102:8). Imam^-asws said: O Abu Hanifa!  First tell me what is your understanding?  Abu Hanifa said: Its means to be in good health, living peacefully and eating good food.  Imam^-asws said: O Abu Hanifa! If Allah^-azwj would Stop you on the Day of Judgement and start asking about every single morsel you had eaten and every single sip you had drunk, then you will be standing there for a very long time.

Abu Hanifa became fearful and asked: May I be killed for you, please tell me the meanings of ‘Nayam’?  Imam^-asws replied: ‘Nayam’ refers to us^-asws the Ahl al-Bayt^-asws, since Allah^-azwj has Saved people from destruction through us^-asws and because of us^-asws the evil of blindness has been replaced with Wisdom, and through us^-asws people have been brought to knowledge out of ignorance.  Abu Hanifa asked:  Will the Verses of the Book remain alive (applicable) forever?  Imam^-asws replied:  Yes, the Holy Quran is not for a specific time to become invalid for another time or its Verses become obsolete, if this were the case then the Book would become invalid even before the Dooms Day.[15]

Commanding the Obligatory and Prohibiting the Evil:

Here several Ahadith demonstrating the importance of ‘Tabligh’ are presented:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ بِشْرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عِصْمَةَ قَاضِي مَرْوَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ يَكُونُ فِي آخِرِ الزَّمَانِ قَوْمٌ يُتَّبَعُ فِيهِمْ قَوْمٌ مُرَاءُونَ يَتَقَرَّءُونَ وَ يَتَنَسَّكُونَ حُدَثَاءُ سُفَهَاءُ لَا يُوجِبُونَ أَمْراً بِمَعْرُوفٍ وَ لَا نَهْياً عَنْ مُنْكَرٍ إِلَّا إِذَا أَمِنُوا الضَّرَرَ يَطْلُبُونَ لِأَنْفُسِهِمُ الرُّخَصَ وَ الْمَعَاذِيرَ يَتَّبِعُونَ زَلَّاتِ الْعُلَمَاءِ وَ فَسَادَ عَمَلِهِمْ يُقْبِلُونَ عَلَى الصَّلَاةِ وَ الصِّيَامِ وَ مَا لَا يَكْلِمُهُمْ فِي نَفْسٍ وَ لَا مَالٍ وَ لَوْ أَضَرَّتِ الصَّلَاةُ بِسَائِرِ مَا يَعْمَلُونَ بِأَمْوَالِهِمْ وَ أَبْدَانِهِمْ لَرَفَضُوهَا كَمَا رَفَضُوا أَسْمَى الْفَرَائِضِ وَ أَشْرَفَهَا إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَرِيضَةٌ عَظِيمَةٌ بِهَا تُقَامُ‏ الْفَرَائِضُ هُنَالِكَ يَتِمُّ غَضَبُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِمْ فَيَعُمُّهُمْ بِعِقَابِهِ فَيُهْلَكُ الْأَبْرَارُ فِي دَارِ الْفُجَّارِ وَ الصِّغَارُ فِي دَارِ الْكِبَارِ إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ سَبِيلُ الْأَنْبِيَاءِ وَ مِنْهَاجُ الصُّلَحَاءِ فَرِيضَةٌ عَظِيمَةٌ بِهَا تُقَامُ الْفَرَائِضُ وَ تَأْمَنُ الْمَذَاهِبُ وَ تَحِلُّ الْمَكَاسِبُ وَ تُرَدُّ الْمَظَالِمُ وَ تُعْمَرُ الْأَرْضُ وَ يُنْتَصَفُ مِنَ الْأَعْدَاءِ وَ يَسْتَقِيمُ الْأَمْرُ فَأَنْكِرُوا بِقُلُوبِكُمْ وَ الْفِظُوا بِأَلْسِنَتِكُمْ وَ صُكُّوا بِهَا جِبَاهَهُمْ وَ لَا تَخَافُوا فِي اللَّهِ لَوْمَةَ لَائِمٍ فَإِنِ اتَّعَظُوا وَ إِلَى الْحَقِّ رَجَعُوا فَلَا سَبِيلَ عَلَيْهِمْ إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُولئِكَ لَهُمْ عَذابٌ أَلِيمٌ هُنَالِكَ فَجَاهِدُوهُمْ بِأَبْدَانِكُمْ وَ أَبْغِضُوهُمْ بِقُلُوبِكُمْ غَيْرَ طَالِبِينَ سُلْطَاناً وَ لَا بَاغِينَ مَالًا وَ لَا مُرِيدِينَ بِظُلْمٍ ظَفَراً حَتَّى يَفِيئُوا إِلَى أَمْرِ اللَّهِ وَ يَمْضُوا عَلَى طَاعَتِهِ قَالَ وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى شُعَيْبٍ النَّبِيِّ ص أَنِّي مُعَذِّبٌ مِنْ قَوْمِكَ مِائَةَ أَلْفٍ أَرْبَعِينَ أَلْفاً مِنْ شِرَارِهِمْ وَ سِتِّينَ أَلْفاً مِنْ خِيَارِهِمْ فَقَالَ ع يَا رَبِّ هَؤُلَاءِ الْأَشْرَارُ فَمَا بَالُ الْأَخْيَارِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ دَاهَنُوا أَهْلَ الْمَعَاصِي وَ لَمْ يَغْضَبُوا لِغَضَبِي

A number of our people have narrated from Ahmad ibn Muhammad, who from ibn Khalid from certain persons of our people from Bashir ibn Abd Allah from abu Ismah Qadiy of Marve from Jabir who has said the following:

‘Abu Jafar^-asws has said: ‘During the last era of time, (earth will carry) those who will be followed by a certain people who just show off. They worship and perform rituals as children with insufficient understanding and ignorance. They will not deem asking others to do good and will be prohibiting evil as necessary unless doing so is totally harmless for them. They will seek for themselves permissions and excuses and follow the mistakes of the ‘mullahs’ and (emulate/do taqleed) of their invalid deeds. They will perform Salat and offer fast and will abide by things that will not affect them in matters of their lives and properties.

If performing Salat would affect their other activities about their properties and their personal interest, they will disregard it just as they reject the highest quality obligations and the noblest ones.

Asking people to do ‘good’ and to prohibit them from committing evil is a great obligation by which responsibilities should be fulfilled. In such case the anger of Allah^-azwj becomes complete upon them. His^-azwj torment encompasses them; thus, even virtuous people are destroyed in the location of the sinful ones and the children along with the grown-up ones.

Asking others to do good and prohibiting them from evil is the path of the Prophets^-as and the method of the virtuous ones. It is a great responsibility with which obligations are fulfilled and religions are protected, earnings become lawful, usurped properties are retrieved, the land is developed, justice is made available for even the enemies and the matters are kept upright.

You must then dislike evil in your hearts, reject it with your tongues, strike it against their faces and do not fear anyone’s blames in matters concerning Allah^-azwj. If people committing evil accepted your advice and returned to the truth then that is fine. ‘Blameworthy are those who do injustice to people and rebel in the land without any truthful cause, for them there will be painful punishment.’ (42: 42) Against such people you must fight them on a personal level and have hatred for them in your hearts without wanting domination, gaining properties or victory through injustice. You must continue until they come to the Command of Allah^-azwj and to obey Him^-azwj.

The Imam^-asws said: ‘Allah^-azwj Sent revelation to Prophet Shuayb^-as: ‘I^-azwj want to punish one hundred thousand people from your followers, forty thousand of the evil doers and sixty thousand of the good ones.’ He^-as asked: ‘O Lord^-azwj, these are the evil doers but what about the good ones?’ Allah^-azwj Sent him revelation that said: ‘They stopped giving the good advice to the evildoers and did not become angry because of My becoming angry with them.’[16]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا قُدِّسَتْ أُمَّةٌ لَمْ يُؤْخَذْ لِضَعِيفِهَا مِنْ قَوِيِّهَا بِحَقِّهِ غَيْرَ مُتَعْتَعٍ

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from a group of our people who has said the following:

‘Abu Abd Allah^-asws has said: ‘The one, who does not take back the rights of the weak ones, among them, from the stronger ones, without causing any harm, can never become righteous.’[17]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَ لَتَنْهُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُسْتَعْمَلَنَّ عَلَيْكُمْ شِرَارُكُمْ فَيَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ

A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Muhammad ibn Isa from Muhammad ibn Umar ibn Arafah who has said the following:

‘I heard abu al-Hassan^-asws saying: ‘You must ask others to do good and prohibit them from committing evil, otherwise, the evil ones, among you, will be made rulers over you and then the prayers of the virtuous ones, among you, will not be answered.’[18]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ وَيْلٌ لِقَوْمٍ لَا يَدِينُونَ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Numan, who from ‘Abd Allah ibn Muskan from Dawud ibn Farqad from abu Sa’id al-Zuhriy who has narrated the following from abu Jafar^-asws and abu ‘Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Woe upon a people who do not consider asking others to do good and prohibiting them from evil as part of the religion of Allah^-azwj.’[19]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ع بِئْسَ الْقَوْمُ قَوْمٌ يَعِيبُونَ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ

The narrator of the previous Hadith through his chain of narrators has said the following:

‘Abu Jafar^-asws has said: The one, who does not consider asking others to do good and prohibiting them from evil, a blame-worthy act, is from a devious group of inhabitants.’[20]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ عُقَيْلٍ عَنْ حَسَنٍ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَمَّا بَعْدُ فَإِنَّهُ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حَيْثُ مَا عَمِلُوا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ وَ إِنَّهُمْ لَمَّا تَمَادَوْا فِي الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ نَزَلَتْ بِهِمُ الْعُقُوبَاتُ فَأْمُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ اعْلَمُوا أَنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَمْ يُقَرِّبَا أَجَلًا وَ لَمْ يَقْطَعَا رِزْقاً إِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ كَقَطْرِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قَدَّرَ اللَّهُ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَإِنْ أَصَابَ أَحَدَكُمْ مُصِيبَةٌ فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ وَ رَأَى عِنْدَ أَخِيهِ غَفِيرَةً فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ فَلَا تَكُونَنَّ عَلَيْهِ فِتْنَةً فَإِنَّ الْمَرْءَ الْمُسْلِمَ لَبَرِي‏ءٌ مِنَ الْخِيَانَةِ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ فَيَخْشَعُ لَهَا إِذَا ذُكِرَتْ وَ يُغْرَى بِهَا لِئَامُ النَّاسِ كَانَ كَالْفَالِجِ الْيَاسِرِ الَّذِي يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ الْمَغْنَمَ وَ يُدْفَعُ بِهَا عَنْهُ الْمَغْرَمُ وَ كَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِي‏ءُ مِنَ الْخِيَانَةِ يَنْتَظِرُ مِنَ اللَّهِ تَعَالَى إِحْدَى الْحُسْنَيَيْنِ إِمَّا دَاعِيَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقَ اللَّهِ فَإِذَا هُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ دِينُهُ وَ حَسَبُهُ إِنَّ الْمَالَ وَ الْبَنِينَ حَرْثُ الدُّنْيَا وَ الْعَمَلَ الصَّالِحَ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ لِأَقْوَامٍ فَاحْذَرُوا مِنَ اللَّهِ مَا حَذَّرَكُمْ مِنْ نَفْسِهِ وَ اخْشَوْهُ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ يَعْمَلْ لِغَيْرِ اللَّهِ يَكِلْهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ نَسْأَلُ اللَّهَ مَنَازِلَ الشُّهَدَاءِ وَ مُعَايَشَةَ السُّعَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ

A number of our people have narrated from Sahl ibn Ziyad from ‘Abd al-Rahman ibn abu Najran from ‘Asim ibn Humayd from abu Hamzah from Yahya ibn Aqil from Hassan who has said the following:

‘Amir-ul-Momineen^-asws once delivered a sermon. Imam^-asws first praised and glorified Allah^-azwj. Thereafter he^-asws said: ‘People before were destroyed because when they committed sins the Rabbis and Monks did not stop them from committing such deeds. When they continued committing disobedience and the Rabbis and Monks did not prohibit them, torments descended upon them.

They then commanded others to do good and prohibited to commit evil, (and) they found out that this did not make the time of their death closer and nor did it reduce their sustenance. The command comes from the sky to the earth, like the drops of rain to everyone as Allah^-azwj measures for it (soul) in matters of increase and reduction. If one of you is affected in matters of family, property or life and finds all such things with his brother in abundance, it should not become matters of trial for him. A Muslim is free of all forms of treachery as long as acts of lowliness do not take place from him (through his hands), about the mention of which he remains fearful.

On the other hand, people of lowly manners remain interested in lowly acts like a gambler who waits for the hit by the first winning arrow, which brings him gains and fends off from him the loss. A Muslim who is free of treachery expects from Allah^-azwj, one of the two forms of gains. It is either the call from Allah^-azwj, thus what is with Allah^-azwj for him is better, or sustenance from Allah^-azwj. So he has a family, property with religion and valuable status. Wealth and children are worldly plantations but good deeds are plantations for the next life.

At certain times Allah^-azwj Places both of them together for certain people. You must remain anxious about your submission to Allah^-azwj just as He^-azwj has told you to be anxious about such submission. You must worry, without shortcomings and about your status before Him^-azwj. You must act without showing off and seeking popularity; those who act for something other than Allah^-azwj, He^-azwj Leaves him to the one for whom he has acted. I pray to Allah^-azwj to lead us to the destinations of the martyrs, living of those who have gained salvation and the company of the Prophets^-as (of Allah^-azwj)’.[21]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مَلَكَيْنِ إِلَى أَهْلِ مَدِينَةٍ لِيَقْلِبَاهَا عَلَى أَهْلِهَا فَلَمَّا انْتَهَيَا إِلَى الْمَدِينَةِ وَجَدَا رَجُلًا يَدْعُو اللَّهَ وَ يَتَضَرَّعُ فَقَالَ أَحَدُ الْمَلَكَيْنِ لِصَاحِبِهِ أَ مَا تَرَى هَذَا الدَّاعِيَ فَقَالَ قَدْ رَأَيْتُهُ وَ لَكِنْ أَمْضِي لِمَا أَمَرَ بِهِ رَبِّي فَقَالَ لَا وَ لَكِنْ لَا أُحْدِثُ شَيْئاً حَتَّى أُرَاجِعَ رَبِّي فَعَادَ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا رَبِّ إِنِّي انْتَهَيْتُ إِلَى الْمَدِينَةِ فَوَجَدْتُ عَبْدَكَ فُلَاناً يَدْعُوكَ وَ يَتَضَرَّعُ إِلَيْكَ فَقَالَ امْضِ بِمَا أَمَرْتُكَ بِهِ فَإِنَّ ذَا رَجُلٌ لَمْ يَتَمَعَّرْ وَجْهُهُ غَيْظاً لِي قَطُّ

Muhammad ibn Yahya has narrated from al-Hussain ibn Ishaq, who from Ali ibn Mahziyar, who from al-Nadr ibn al-Suwayd, who from Durust ibn abu Mansur, who from certain individuals of his people who has said the following:

‘Abu Abd Allah^-asws has said: Once, Allah^-azwj Sent two angels to a city to turn it upside down on the people therein. When they came to the city, they found a man praying to Allah^-azwj with great devotion and desperation. One of the angels then asked the other: ‘Do you see this person praying?’ The other angel replied: ‘Yes, I have seen him but I must obey the Command which my Lord^-azwj has Issued.’  The other angel said: ‘No, I will not do anything before asking my Lord^-azwj about it.’ This angel returned to the presence of Allah^-azwj and said: ‘O Lord^-azwj, I went to the city and found there one of Your^-azwj servants, so and so praying to You^-azwj and asking You^-azwj in desperation and in a helpless condition.’ The Lord^-azwj said: ‘You must do as you were Commanded to do; he is a man who has never even frowned for My^-azwj sake as an expression of his anger against evil deeds’.[22]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي مَا أَفْضَلُ الْإِسْلَامِ قَالَ الْإِيمَانُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ ثُمَّ صِلَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ قَالَ فَقَالَ الرَّجُلُ فَأَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ قَالَ الشِّرْكُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ قَطِيعَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ

Humayd ibn Ziyad has narrated from Al-Hussain ibn Muhammad from Samaah from several other narrators from Aban ibn ‘Uthaman from ‘Abd Allah ibn Muhammad who has said the following:

‘Abu Abd Allah^-asws says: once a man from Khatham came to the Messenger of Allah^-saww and asked: ‘O Messenger of Allah^-saww, what is the most virtuous in aI-Islam?’ He^-saww replied: ‘It is belief in Allah^-azwj.’ He then asked, ‘What is most virtuous thereafter?’ The Messenger of Allah^-saww replied: ‘It is maintaining good relations with relatives.’ He asked, ‘What is most important thereafter?’ The Messenger of Allah^-saww replied: ‘It is asking others to do what is good and prohibit them from committing evil.’ The narrator has said that the man then asked: ‘What is the most hated act in the sight of Allah^-azwj?’ He^-saww replied: ‘It is considering things as partners of Allah^-azwj.’ He then asked: ‘What is most hated thereafter?’ The Messenger of Allah^-saww replied: ‘It is cutting off good relations with relatives.’ He then asked: ‘What is most hated thereafter?’ The Messenger of Allah^-saww replied: ‘It is asking people to commit evil and prohibit them from doing good’.[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ‏ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَرَنَا رَسُولُ اللَّهِ ص أَنْ نَلْقَى أَهْلَ الْمَعَاصِي بِوُجُوهٍ مُكْفَهِرَّةٍ

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

‘Abu Abd Allah^-asws says that Amir-ul-Momineen^-asws has said: ‘The Messenger of Allah^-saww had commanded us^-asws to meet sinful people with a frowning face’.[24]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص كَيْفَ بِكُمْ إِذَا فَسَدَتْ نِسَاؤُكُمْ وَ فَسَقَ شَبَابُكُمْ وَ لَمْ تَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ تَنْهَوْا عَنِ الْمُنْكَرِ فَقِيلَ لَهُ وَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ فَقَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ كَيْفَ بِكُمْ إِذَا أَمَرْتُمْ بِالْمُنْكَرِ وَ نَهَيْتُمْ عَنِ الْمَعْرُوفِ فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ يَكُونُ ذَلِكَ قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ كَيْفَ بِكُمْ إِذَا رَأَيْتُمُ الْمَعْرُوفَ مُنْكَراً وَ الْمُنْكَرَ مَعْرُوفاً

Ali ibn Ibrahim has narrated from Harun ibn Muslim from Masadah ibn Sadaqah who has said the following:

‘Abu Abd Allah^-asws has said: ‘The Holy Prophet^-saww has said: ‘What will you do when your women will become corrupt, your young people sinful and you will not ask others to do good and prohibit them to commit evil?’ They asked: ‘Will such things happen, O Messenger of Allah^-saww?’ The Messenger of Allah^-saww replied: ‘Yes, even worse than this will happen. What will you do when you ask others to commit evil and prohibit them from doing good?’ It was then asked: ‘Will such things happen, O Messenger of Allah^-saww?’ He^-saww replied: ‘Yes, even worse than this will happen. What will you do when you see good things (are perceived) as bad and evil things (are promoted) as good?[25]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ النَّبِيُّ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيُبْغِضُ الْمُؤْمِنَ الضَّعِيفَ الَّذِي لَا دِينَ لَهُ فَقِيلَ لَهُ وَ مَا الْمُؤْمِنُ الَّذِي لَا دِينَ لَهُ قَالَ الَّذِي لَا يَنْهَى عَنِ الْمُنْكَرِ

The narrator of the previous Hadith through his chain of narrators has said the following:

‘The Holy Prophet^-saww has said: ‘Allah^-azwj dislikes a believing, weak person who has no religion.’ It was asked: ‘Who is a believing weak person who has no religion?’ He^-saww said: ‘He is that who does not prohibit committing evil.’[26]

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ قَالَ كَانُوا ثَلَاثَةَ أَصْنَافٍ صِنْفٌ ائْتَمَرُوا وَ أَمَرُوا فَنَجَوْا وَ صِنْفٌ ائْتَمَرُوا وَ لَمْ يَأْمُرُوا فَمُسِخُوا ذَرّاً وَ صِنْفٌ لَمْ يَأْتَمِرُوا وَ لَمْ يَأْمُرُوا فَهَلَكُوا

وَ رَوَاهُ الصَّدُوقُ فِي الْخِصَالِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَهْلِ بْنِ زِيَادٍ نَحْوَهُ

Mohammed ibn Yaqoob narrates from his people, who heard it from Suhail ibn Ziad, who from Youmro ibn Usman, who from Abd Allah ibn al-Mughara, who from Talha ibn Ziad who said the following:

Abu Abd Allah^-asws explained the Verse: So when they neglected what they had been reminded of, We delivered those who forbade evil and We overtook those who were unjust with an evil chastisement because they transgressed. (7:165)

Imam^-asws said: Those were of three kinds: (1) the ones who preached and also acted upon and were among the successful; (2) the ones who did not preach others but acted upon the good, they were deformed into ants; (3) the ones who neither advised others nor acted upon, they were destroyed.[27]

Is ‘Amr bil Maruf Nahy annal Munkr’ for the whole Nation?

After having established that ‘Amir bil Maruf wa Nayh annal Mukr’ is to be practised but it is for everyone and/or for all occasion? Or are there any specific requirements and conditions where one must practise it? And where one must observe ‘Taqeeya’ (dissimulation). Here, we try to understand under what conditions one should practice ‘Amr and Nahy’ and what is its scope and under what conditions one must reject the evil from one’s heart and, instead opt for ‘Taqeeya’.

وَ بِهَذَا الْإِسْنَادِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنِ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ أَ وَاجِبٌ هُوَ عَلَى الْأُمَّةِ جَمِيعاً فَقَالَ لَا فَقِيلَ لَهُ وَ لِمَ قَالَ إِنَّمَا هُوَ عَلَى الْقَوِيِّ الْمُطَاعِ الْعَالِمِ بِالْمَعْرُوفِ مِنَ الْمُنْكَرِ لَا عَلَى الضَّعِيفِ الَّذِي لَا يَهْتَدِي سَبِيلًا إِلَى‏ أَيٍّ مِنْ أَيٍّ يَقُولُ مِنَ الْحَقِّ إِلَى الْبَاطِلِ وَ الدَّلِيلُ عَلَى ذَلِكَ كِتَابُ اللَّهِ عَزَّ وَ جَلَّ قَوْلُهُ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ فَهَذَا خَاصٌّ غَيْرُ عَامٍّ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ وَ لَمْ يَقُلْ عَلَى أُمَّةِ مُوسَى وَ لَا عَلَى كُلِّ قَوْمِهِ وَ هُمْ يَوْمَئِذٍ أُمَمٌ مُخْتَلِفَةٌ وَ الْأُمَّةُ وَاحِدَةٌ فَصَاعِداً كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ يَقُولُ مُطِيعاً لِلَّهِ عَزَّ وَ جَلَّ وَ لَيْسَ عَلَى مَنْ يَعْلَمُ ذَلِكَ فِي هَذِهِ الْهُدْنَةِ مِنْ حَرَجٍ إِذَا كَانَ لَا قُوَّةَ لَهُ وَ لَا عُذْرَ وَ لَا طَاعَةَ قَالَ مَسْعَدَةُ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنِ الْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ص إِنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ مَا مَعْنَاهُ قَالَ هَذَا عَلَى أَنْ يَأْمُرَهُ بَعْدَ مَعْرِفَتِهِ وَ هُوَ مَعَ ذَلِكَ يُقْبَلُ مِنْهُ وَ إِلَّا فَلَا

Ali ibn Ibrahim has narrated from Harun ibn Muslim from Masadah ibn Sadaqah who has said the following:

‘I heard abu Abd Allah^-asws: When asked about commanding others to do what is obligatory and prohibit them committing what is evil, whether this is obligatory upon the whole nation.  The Imam^-asws said: ‘No, it is not obligatory up on the whole nation.’

He^-asws (the Imam) was asked: ‘Why it is not obligatory upon the whole nation?’ He^-asws (the Imam^-asws) replied: ‘It is obligatory only upon the strong ones who are obeyed and who know well what is obligatory and what is evil. It is not obligatory upon the weak ones who are not able to find the way – about what the facts are – to the truth and falsehood.

The proof thereof is in the Book of Allah^-azwj: ‘Among you there must live a nation who must command to do what is obligatory and prohibit committing evil.’ (3:104) This verse has specific meanings as opposed to the superficial meanings (as taken by people)[28], just as in the following verse: ‘Of the people of Moses, there is a nation who guide to the truth and with truth they issue judgments.’ (7:158) Allah^-azwj has not said: ‘It is obligatory upon the nation of Moses or upon his whole nation who in those days formed many nations.’ Nation is also used to mean one person as well as to mean more than one person. Allah^-azwj has said: ‘Ibrahim was a nation (person) very obedient to Allah.’ (16: 119).  In peace-time when one is not able to enforce such commands it does not apply to his case.’

‘Masadah has also said: ‘I heard abu ‘Abd Allah^-asws when asked about a Hadith narrated from the Messenger of Allah^-saww that said: ‘The best Jihad is saying a word of justice before an unjust ruler.’ He^-asws (the Imam) said: ‘This is true when commanding to do good, if he knows well about what is ‘good’ as well as knowing that he (the ruler) will accept his command in the matter, otherwise, it (asking to do good) is not obligatory.[29]

Tabligh is not Obligatory on Everyone:

وَ بِإِسْنَادِهِ عَنِ الْأَعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي حَدِيثِ شَرَائِعِ الدِّينِ قَالَ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ وَاجِبَانِ عَلَى مَنْ أَمْكَنَهُ ذَلِكَ وَ لَمْ يَخَفْ عَلَى نَفْسِهِ وَ لَا عَلَى أَصْحَابِهِ

Al-Ammisk narrates through a chain of narrators that the following has been said by Imam Jafar ibn Mohammed^-asws:

Imam Jafar-e-Sadiq^-asws said: ‘Amir bil Mauroof wa Nahy anal Munkir’ is only obligatory on that person who is in a position to (execute it) and has no fear of harm either for himself or for his family.[30]

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ وَ سُئِلَ عَنِ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ أَ وَاجِبٌ هُوَ عَلَى الْأُمَّةِ جَمِيعاً فَقَالَ لَا فَقِيلَ لَهُ وَ لِمَ قَالَ إِنَّمَا هُوَ عَلَى الْقَوِيِّ الْمُطَاعِ الْعَالِمِ بِالْمَعْرُوفِ مِنَ الْمُنْكَرِ لَا عَلَى الضَّعِيفِ الَّذِي لَا يَهْتَدِي سَبِيلًا إِلَى أَيٍّ مِنْ أَيٍّ يَقُولُ مِنَ الْحَقِّ إِلَى الْبَاطِلِ وَ الدَّلِيلُ عَلَى ذَلِكَ كِتَابُ اللَّهِ عَزَّ وَ جَلَّ قَوْلُهُ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ فَهَذَا خَاصٌّ غَيْرُ عَامٍّ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ وَ لَمْ يَقُلْ عَلَى أُمَّةِ مُوسَى وَ لَا عَلَى كُلِّ قَوْمِهِ وَ هُمْ يَوْمَئِذٍ أُمَمٌ مُخْتَلِفَةٌ وَ الْأُمَّةُ وَاحِدٌ فَصَاعِداً كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ يَقُولُ مُطِيعاً لِلَّهِ عَزَّ وَ جَلَّ وَ لَيْسَ عَلَى مَنْ يَعْلَمُ ذَلِكَ فِي هَذِهِ الْهُدْنَةِ مِنْ حَرَجٍ إِذَا كَانَ لَا قُوَّةَ لَهُ وَ لَا عَدَدَ وَ لَا طَاعَةَ قَالَ مَسْعَدَةُ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنِ الْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ص إِنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ مَا مَعْنَاهُ قَالَ هَذَا عَلَى أَنْ يَأْمُرَهُ بَعْدَ مَعْرِفَتِهِ وَ هُوَ مَعَ ذَلِكَ يَقْبَلُ مِنْهُ وَ إِلَّا فَلَا

وَ رَوَاهُ الصَّدُوقُ فِي الْخِصَالِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ وَ ذَكَرَ الْمَسْأَلَتَيْنِ وَ رَوَاهُ الشَّيْخُ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ كَذَلِكَ

Mohammed ibn Yaqoob, who from Ali ibn Ibrahim, who from Haroon ibn Muslim, who Musada ibn Sadaqa who has narrated the following:

I have heard Imam Jafar ibn Mohammed^-asws reply to a question on ‘Amr bil Mauroof wa Nahy anal Munkar’ whether it is obligatory on all the nation?

Imam^-asws replied: No.

It was then asked: Why not?

Imam^-asws replied: It is on that (1) Who is well versed; (2) who is obeyed; (3) and who can distinguish between the right and the wrong.

And it is not on an infirm person (in belief) who thinks he is on the right path but ends up going astray.  The Quranic Verse (3:104) justifies this: And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.

Imam^-asws said:  The Command is for specific group and not for every one, as the Allah^-azwj Says in another Verse:

And of Musa’s people was a party who guided (people) with the truth, and thereby did they do justice.  Allah^-azwj did not Say: All Nation of Musa or all of his nation as his nation was made up of various groups.  And the word ‘Umma’ is referred to one or more people, as Allah^-azwj Says: ‘Indeed Abraham was a nation, devout (and) obedient to Allah (16:120).

Imam^-asws said:  ‘During this time of peace and order, if one has the knowledge but lacks strength, support and follow-ship, he is then not required to do (Amr & Nahya).

Masadah says: ‘I have heard Imam Jafar-e-Sadiq^-asws say this when asked about the meaning of the Hadith ascribed to Prophet Mohammed^-saww: ‘The most superior Jihad is to say the words of ‘Truth’ in front of a dictator governor.’  Imam^-asws replied: This is only for that person who has the thorough knowledge of ‘Amr wa Munkir’ and his statements are accepted otherwise it is not for him.’ [31]

وَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ صَاحِبِ الْمُقْرِي قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا يُؤْمَرُ بِالْمَعْرُوفِ وَ يُنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ فَأَمَّا صَاحِبُ سَوْطٍ أَوْ سَيْفٍ فَلَا

Ali from his father, who from ibn abi Umayr, from yahiya al-Toweel Shahib al-Muqary who has said the following:

Abu Abd Allah^-asws said: To do the good and refrain from the evil is only for that Momin who appreciates advice or for an ignorant who learns from it but not for a person with the whip or with sword (ruler or corrupt rude person).[32]

A weak Person should not do Tabligh:

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُفَضَّلِ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع ‏قَالَ قَالَ لِي يَا مُفَضَّلُ مَنْ تَعَرَّضَ لِسُلْطَانٍ جَائِرٍ فَأَصَابَتْهُ بَلِيَّةٌ لَمْ يُؤْجَرْ عَلَيْهَا وَ لَمْ يُرْزَقِ الصَّبْرَ عَلَيْهَا

It is narrated from (Ali ibn Ibrahim) his father from ibn abu ‘Umayr from al-Mufaddal ibn Yazid who has said the following:

‘Abu Abd Allah^-asws once said to me: ‘O Mufaddal, if one protests against an unjust ruler and he faces an affliction, he will not receive any reward for such suffering nor is he granted any patience to bear in such suffering.’[33]

وَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ وَ ابْنِ أَبِي نَجْرَانَ جَمِيعاً عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ الْمَسِيحُ ع يَقُولُ إِنَّ التَّارِكَ شِفَاءَ الْمَجْرُوحِ مِنْ جُرْحِهِ شَرِيكُ جَارِحِهِ لَا مَحَالَةَ إِلَى أَنْ قَالَ فَكَذَلِكَ لَا تُحَدِّثُوا بِالْحِكْمَةِ غَيْرَ أَهْلِهَا فَتُجَهَّلُوا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَأْثَمُوا وَ لْيَكُنْ أَحَدُكُمْ بِمَنْزِلَةِ الطَّبِيبِ الْمُدَاوِي إِنْ رَأَى مَوْضِعاً لِدَوَائِهِ وَ إِلَّا أَمْسَكَ

It has been reported from several of our companions, who from Suhail ibn Ziad, from al-dahqan who from Abd Allah, who from ibn al-Qasim and ibn abi Najran who from Aban ibn Taghleeb who said the following:

Abi Abd Allah^-asws said: Prophet Isa^-as used to say that the one who does not treat the injured joins the cruelty of the striker, and then said do not tell these kinds of words of wisdoms to unworthy people as they will consider you ignorant but do not hide these from those who are worthy of these otherwise you will be considered among the sinners.  You should act like an experienced physician who knows quite well where to treat.[34]

Imam^-asws Does not Preach to Those Who do not Listen:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي عُيُونِ الْأَخْبَارِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ جَاءَ قَوْمٌ بِخُرَاسَانَ إِلَى الرِّضَا ع فَقَالُوا إِنَّ قَوْماً مِنْ أَهْلِ بَيْتِكَ يَتَعَاطَوْنَ أُمُوراً قَبِيحَةً فَلَوْ نَهَيْتَهُمْ عَنْهَا فَقَالَ لَا أَفْعَلُ قِيلَ وَ لِمَ قَالَ لِأَنِّي سَمِعْتُ أَبِي ع يَقُولُ النَّصِيحَةُ خَشِنَة

Mohammed ibn Ali ibn al-Hussain reports in Ayon al-Akbar, from his father, who from Abd Allah ibn Jafar al-Hamari who from al-Riyan ibn Sallat, who from a group of people from al-Kharasan who has said the following:

Some people from Khurrasan visited Imam Ali al-Reza^-asws and said: ‘Some of your people are engaged in inappropriate acts; it would be good if you stop them. Imam^-asws replied: I will not do this. They asked: Why is that? Imam^-asws replied:  ‘I have heard from my father that advice is always bitter (which is mostly rejected).[35]

Rejecting Evil in one’s Heart:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ صَاحِبِ الْمُقْرِي عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ حَسْبُ الْمُؤْمِنِ غَيْراً إِذَا رَأَى مُنْكَراً أَنْ يَعْلَمَ اللَّهُ عَزَّ وَ جَلَّ مِنْ قَلْبِهِ إِنْكَارَهُ

Mohammed ibn Yaqub heard it from Ali ibn Ibrahim who from his father who from ibn abi Umayr who from Yahiya al-Taweel Sahib al-Muqri who reports from his father the following:

Abi Abd Allah^-asws said: ‘Upon observing or becoming aware of an evil, it is sufficient for the ‘Gharat’ (honour) of a momin to reject it whole heartedly and dislike what is against the Laws of Allah^-azwj.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ صَاحِبِ الْمِنْقَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ حَسْبُ الْمُؤْمِنِ عِزّاً إِذَا رَأَى مُنْكَراً أَنْ يَعْلَمَ اللَّهُ عَزَّ وَ جَلَّ مِنْ قَلْبِهِ إِنْكَارَهُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Yahya al-Attar Sahib al-Minqariy who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘It is enough in terms of honour for a believing person who upon seeing an evil act committed informs (if he finds) Allah^-azwj that he rejects and denounces such an act.’[37]

To Whom One May Preach:

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا يُؤْمَرُ بِالْمَعْرُوفِ وَ يُنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ وَ أَمَّا صَاحِبُ سَوْطٍ أَوْ سَيْفٍ فَلَا

It is narrated from the narrator of the previous Hadith who has said the following:

‘Abu Abd Allah^-asws has said: ‘Only believing people who accept good advice should be asked to do good and prohibit committing evil but not those who have the whip and the sword.’[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَحْفُوظٍ الْإِسْكَافِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع رَمَى جَمْرَةَ الْعَقَبَةِ وَ انْصَرَفَ فَمَشَيْتُ بَيْنَ يَدَيْهِ كَالْمُطَرِّقِ لَهُ فَإِذَا رَجُلٌ أَصْفَرُ عَمْرَكِيٌّ قَدْ أَدْخَلَ عُودَةً فِي الْأَرْضِ شِبْهَ السَّابِحِ وَ رَبَطَهُ إِلَى فُسْطَاطِهِ وَ النَّاسُ وُقُوفٌ لَا يَقْدِرُونَ عَلَى أَنْ يَمُرُّوا فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا هَذَا اتَّقِ اللَّهَ فَإِنَّ هَذَا الَّذِي تَصْنَعُهُ لَيْسَ لَكَ قَالَ فَقَالَ لَهُ الْعَمْرَكِيُّ أَ مَا تَسْتَطِيعُ أَنْ تَذْهَبَ إِلَى عَمَلِكَ لَا يَزَالُ الْمُكَلِّفُ الَّذِي لَا يُدْرَى مَنْ هُوَ يَجِيئُنِي فَيَقُولُ يَا هَذَا اتَّقِ اللَّهَ قَالَ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ع بِخِطَامِ بَعِيرٍ لَهُ مَقْطُوراً فَطَأْطَأَ رَأْسَهُ فَمَضَى وَ تَرَكَهُ الْعَمْرَكِيُّ الْأَسْوَدُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Mahfuz al-lskaf who has said the following:

‘I saw abu Abd Allah^-asws who had completed throwing pebbles on Jamarah al-’Aqabah and was moving away. I walked before (him^-asws) to clear the path for him^-asws. There was a man of yellow complexion from ‘Amrak – or a quarrelsome one- who had fixed a peg in the ground and had tied a rope from it to his tent which had blocked people’s movement. Abu ‘Abd Allah^-asws said to him: ‘O you, be pious before Allah^-azwj. This (path) does not belong to you.’ He (the narrator) has said that al-’Amraki said to him: ‘Why can you not mind your own business instead of imposing on me a burden without knowing who passes by (my tent) and say: ‘O you, be pious before Allah^-azwj.’ The narrator has said that abu Abd Allah^-asws then lifted the rope of his camel bowed down his head and passed by AI-’Amrakiy, the black person also left him alone.’[39]

Invite Your Own Near Ones to Islam:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَهْلَ بَيْتٍ وَ هُمْ يَسْمَعُونَ مِنِّي أَ فَأَدْعُوهُمْ إِلَى هَذَا الْأَمْرِ فَقَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Numan from ‘Abd Allah ibn Muskan from Sulayman ibn Khalid who has said the following:

‘Once I asked abu Abd Allah^-asws: ‘I know a family, who listens to me, should I invite them to this cause (your^-asws Wilayat)?’  The Imam^-asws said: ‘Yes, Allah^-azwj Says in His book: ‘Believers, save yourselves and your families from the fire which is fuelled with people and stones. (66:6)[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ وَ النَّاسَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً فَتَرَكَهُ وَ هُوَ يَجُولُ لِذَلِكَ وَ يَطْلُبُهُ ثُمَّ قَالَ لَوْ أَنَّكُمْ إِذَا كَلَّمْتُمُ النَّاسَ قُلْتُمْ ذَهَبْنَا حَيْثُ ذَهَبَ اللَّهُ وَ اخْتَرْنَا مَنِ اخْتَارَ اللَّهُ وَ اخْتَارَ اللَّهُ مُحَمَّداً وَ اخْتَرْنَا آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Kulayb ibn Muawiyah al-Saydawi who bas said the following:

‘Once abu Abd Allah^-asws said to me: ‘Beware of people.’ If Allah^-azwj wills good for a servant, He^-azwj Places a dot in his heart. He^-azwj then leaves him alone and for that reason he moves around and searches it (belief).’ The Imam^-asws then said, ‘Were you to talk to people, say we have gone where Allah goes, we choose whoever Allah^-azwj chooses. Allah^-azwj Chose Muhammad^-saww and we chose the family of Muhammad^-asws.’[41]

Don’t Invite Others to Our^-asws Wilayat:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ أَبِي سَعِيدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ أَهْلَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدُكُمْ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ بِمَعْرُوفٍ إِلَّا عَرَفَهُ وَ لَا بِمُنْكَرٍ إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma’il from abu Isma’il AI- Sarraj from ibn Muskan from Thabit abu Sa’id who has said the following:

‘Once abu Abd Allah^-asws said to me: ‘O Thabit, what do you have to do with people? Leave the people alone and do not invite anyone to our Amr^-asws (your belief). By Allah^-azwj, if the inhabitants of heaven and the inhabitants of earth would come together to mislead a servant whom Allah^-azwj Wants to guide, they would not be able to do it.

Leave the people alone and no one of you should say: ‘What about my brother, the son of my Uncle and my neighbour’? When Allah^-azwj Wills good for a servant, He^-azwj Cleanses his spirit and thereafter he does not listen to any ‘khar’ (good) but that he recognises, and acknowledges it and does not hear of a wickedness but that he hates it. Then Allah^-azwj Places a ‘Kalimah’ word in his heart that serves as a source of guidance in his affairs.[42]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَدْعُو النَّاسَ إِلَى هَذَا الْأَمْرِ فَقَالَ يَا فُضَيْلُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ حَتَّى أَدْخَلَهُ فِي هَذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً

Abu Ali al-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar tram Safwan ibn Yahya from Muhammad ibn Marwan from al-Fudayl who has said the following:

‘Once I said to abu Abd Allah^-asws: ‘Should we invite people to this ‘Amr’ your^-asws cause (Your^-asws Wilayat)?’ The Imam^-asws said: ‘O al-Fudayl, it is certain, when Allah^-azwj Wills good for a servant, He^-azwj commands an angel who holds his neck until he brings him into this cause whether he likes or dislikes it.’[43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى السَّمَاءِ وَ لَا تُخَاصِمُوا بِدِينِكُمُ النَّاسَ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ص إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ص وَ عَلِيٍّ ع وَ لَا سَوَاءٌ وَ إِنَّنِي سَمِعْتُ أَبِي يَقُولُ إِذَا كَتَبَ اللَّهُ عَلَى عَبْدٍ أَنْ‏ يُدْخِلَهُ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Ali ibn ‘Uqbah from his father who has said the following:

‘Once abu Abd Allah^-asws said: ‘Keep to yourself our^-asws Amr (your belief) for the sake of Allah and do not make it for people; what is for Allah^-azwj is for Allah^-azwj and what is for people cannot ascend to heaven.

Do not argue with people about your religion; argumentation causes sickness to the heart. Allah^-azwj has said to His Holy Prophet^-saww: you cannot guide whomever you love, but Allah guides whomever He wants …. ‘ (28:56). He^-azwj has also said, ‘ (Muhammad), do you force people to have faith’? (10:99).

(Imam^-asws said) Leave the people alone; they take it (religion) from people and you take it from the Messenger of Allah^-saww and from Amir-ul-Momineen^-asws and this is not equal. I heard my father^-asws saying: ‘When Allah^-azwj Writes for a servant to enter into this cause (Amr of Ahl al-Bayt^-asws) he rushes to it quicker than a bird would to its nest.’[44]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ قَوْماً لِلْحَقِّ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ خَلَقَ قَوْماً لِغَيْرِ ذَلِكَ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ

Ali ibn Ibrahim has narrated from his father from ‘Uthman from ibn ‘Udhaynah who has narrated the following from abu Abd Allah^-asws:

‘Allah^-azwj has Created a people for the truth, when they pass by the door of the truth, their hearts accept it, even though they may not know it. When they pass by the door of falsehood, their hearts reject it, even though they may not know it. He^-azwj has Created a people for things other than this. When they pass by the door of the truth, their hearts reject it, even though they may not know it. When they pass by the door of falsehood, their hearts accept it, even though they may not know it.’[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ فَأَضَاءَ لَهَا سَمْعُهُ وَ قَلْبُهُ حَتَّى يَكُونَ أَحْرَصَ عَلَى مَا فِي أَيْدِيكُمْ مِنْكُمْ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ فَأَظْلَمَ لَهَا سَمْعُهُ وَ قَلْبُهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from’ Abd al-Hamid ibn abu al-r Ala’ who has narrated the following from abu Abd Allah^-asws:

‘When Allah^-azwj Wills good for a servant, He^-azwj Places a dot of light in his heart, which shines his ears and heart to the extent that he becomes more eager and protective of this cause than you are. When He^-azwj Wants to punish a servant, He^-azwj places a black dot in his heart and it darkens his ears and his heart. Then the Imam^-asws recited this verse: ‘Allah will open the hearts of whomever He wants to guide to Islam, but He will constrict the chest of one whom He has led astray, as though he were to climb high up into the sky .(6:125).[46]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً بَيْضَاءَ وَ فَتَحَ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ وَ سَدَّ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ

It is narrated from him (narrator of the Hadith above) from his father from ibn abu ‘Umayr from Muhammad ibn Humran from Muhammad ibn Muslim who narrates the following from abu Abd Allah^-asws:

‘When Allah^-azwj Wills good for a servant, He^-azwj Places a white dot on his heart, opens up his ears and heart and assigns an angel to keep him on the right path. When He^-azwj Wants to punish a servant, He^-azwj Places a black dot in his heart and shuts down his ears and heart and leaves him to Satan who misleads him.’[47]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا تُخَاصِمُوا النَّاسَ فَإِنَّ النَّاسَ لَوِ اسْتَطَاعُوا أَنْ يُحِبُّونَا لَأَحَبُّونَا

Ahmed ibn Mohammed ibn Khalid al-Baraqi in Al-Mahasen narrates from his father who from al-Qasim ibn Mohammed, who from Ali ibn Abi Hamza who from abi Basir who has said the following:

Abi Jafar^-asws said: Do not fight with people (for the sake of religion), as if they can love us^-asws they will surely do it.[48]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتِ بْنِ سَعِيدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ أَهْلَ الْأَرَضِينَ اجْتَمَعُوا عَلَى أَنْ يَهْدُوا عَبْداً يُرِيدُ اللَّهُ ضَلَالَتَهُ مَا اسْتَطَاعُوا عَلَى أَنْ يَهْدُوهُ وَ لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ أَهْلَ الْأَرَضِينَ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هِدَايَتَهُ مَا اسْتَطَاعُوا أَنْ يُضِلُّوهُ كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدٌ عَمِّي وَ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ مَعْرُوفاً إِلَّا عَرَفَهُ وَ لَا مُنْكَراً إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

A number of our people have narrated from Ahmad ibn Mohammed ibn Isa, who from Mohammed ibn Ismail, who from Ismail al-Sarraj, who from ibn Muskan, who from Thabit ibn Said, who said the following:

Once Abu Abd Allah^-asws said:  O Thabit! Why do you worry about other people? Leave them alone and do not call anyone to accept your belief (Shiite).  I say it by Allah^-azwj that even if all the people in the Heavens and the Earth come together to guide a person whom Allah^-azwj does not Want to guide, they will never be able to guide him.  If all the people in the Heavens and on the Earth will come together to misguide a person whom Allah^-azwj Wants to guide, they will never be able to misguide him.  Leave the people alone.

None of you (Shia) should say (about our enemies): ‘(He is) my uncle, my brother, the son of my uncle and my neighbour.’  When Allah^-azwj Wants good for a person, Allah^-azwj Cleanses his spirit.  That person, then, does not hear any lawful thing but that he accepts it and no unlawful thing but that he rejects it.  Then Allah^-azwj Places a ‘Kalima’ (Word) in his heart with which He^-azwj Organises all his affairs.’[49]

Do Not Call ‘others’ to Our^-asws Wilayat Unless being Asked for!

وَ بِالْإِسْنَادِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع أَدْعُو النَّاسَ إِلَى مَا فِي يَدِي فَقَالَ لَا قُلْتُ إِنِ اسْتَرْشَدَنِي أَحَدٌ أُرْشِدُهُ قَالَ نَعَمْ إِنِ اسْتَرْشَدَكَ فَأَرْشِدْهُ فَإِنِ اسْتَزَادَكَ فَزِدْهُ وَ إِنْ جَاحَدَكَ فَجَاحِدْهُ

أَقُولُ وَ تَقَدَّمَ مَا يَدُلُّ عَلَى ذَلِكَ

Abi Basir who has said the following:

I asked from Abi Jafar^-asws: Shall I call people to the ‘Amr’, which I have?  Imam^-asws replied: Don’t! I asked: How about if someone asks for guidance from me?  Imam^-asws replied: Yes, then guide him and if he asks for more then tell him more.  But if he rejects you then you should also reject him.[50]

Amr and Nahy is Mandatory on Near Ones:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً جَلَسَ رَجُلٌ مِنَ الْمُسْلِمِينَ يَبْكِي وَ قَالَ أَنَا عَجَزْتُ عَنْ نَفْسِي كُلِّفْتُ أَهْلِي فَقَالَ رَسُولُ اللَّهِ ص حَسْبُكَ أَنْ تَأْمُرَهُمْ بِمَا تَأْمُرُ بِهِ نَفْسَكَ وَ تَنْهَاهُمْ عَمَّا تَنْهَى عَنْهُ نَفْسَكَ

A number of our people have narrated from Ahmad ibn Muhammad from Muhammad Ismail from Muhammad ibn ‘Adhafir from Ishaq ibn ‘Ammar from ‘Abd al-Ala’, Mawla ale Sam who has said the following:

‘Abu Abd Allah^-asws has said that the following verse of the Holy Quran was revealed: ‘O believers save yourselves and your family from a fire  (66:6) One man from the Muslims sat straight and began to weep, saying: ‘I have failed in saving myself and now I am commanded to save my family also.’ The Messenger of Allah^-saww said: ‘It is enough for you to ask them to do good as you ask yourself and prohibit them from committing sins as you prohibit yourself.’[51]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً قُلْتُ كَيْفَ أَقِيهِمْ قَالَ تَأْمُرُهُمْ بِمَا أَمَرَ اللَّهُ وَ تَنْهَاهُمْ عَمَّا نَهَاهُمُ اللَّهُ فَإِنْ أَطَاعُوكَ كُنْتَ قَدْ وَقَيْتَهُمْ وَ إِنْ عَصَوْكَ كُنْتَ قَدْ قَضَيْتَ مَا عَلَيْكَ

It is narrated from the narrator of the previous Hadith, who from Uthaman ibn ‘Isa from Samaah from abu Basir from who has said the following:

‘About the words of Allah^-azwj: Save yourselves and your family from a fire..’ (66:6) I asked him^-asws: ‘How can I save them?’ He^-asws replied: ‘You must order them to do what Allah^-azwj has Commanded to do and prohibit them from what Allah^-azwj has Prohibited them. If they obeyed you, you have saved them. If they disobeyed you, you have fulfilled your responsibility.’[52]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً كَيْفَ نَقِي أَهْلَنَا قَالَ تَأْمُرُونَهُمْ وَ تَنْهَوْنَهُمْ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn ‘Uthaman from Samaah who from abu Basir who has said the following:

‘About the words of Allah, ‘ save yourselves and your family….’ (66:6) I asked abu Abd Allah^-asws: ‘How can we save our families?’ He^-asws (the Imam) said: ‘Command them and prohibit them.’[53]

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً جَلَسَ رَجُلٌ مِنَ الْمُسْلِمِينَ يَبْكِي وَ قَالَ أَنَا عَجَزْتُ عَنْ نَفْسِي كُلِّفْتُ أَهْلِي فَقَالَ رَسُولُ اللَّهِ ص حَسْبُكَ أَنْ تَأْمُرَهُمْ بِمَا تَأْمُرُ بِهِ نَفْسَكَ وَ تَنْهَاهُمْ عَمَّا تَنْهَى عَنْهُ نَفْسَكَ

Mohammed ibn Yaqoob heard from his companions who from Ahmed ibn Mohammed, who from Mohammed ibn Ismail, who from Mohammed ibn Youzfir, who from Ishaq ibn Ammar, who has narrated the following from Abi Abd Allah^-asws:

Abi Abd Allah^-asws said:  ‘When this Verse was revealed: O you who believe! Save yourselves and your families from a fire whose fuel is men and stones   (66:6). A Muslim came and sat in front of Prophet^-saww and said while crying: ‘It is already hard enough for me to save myself from the destruction (in the Hereafter) but now I am burden with saving my wife and children from the fire.  Prophet of Allah^-saww replied: ‘It is sufficient for you to ask them the good, which you act upon and ask them to stop from the bad, which you abhor for yourself.[54]

وَ عَنْهُمْ عَنْ أَحْمَدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً قُلْتُ كَيْفَ أَقِيهِمْ قَالَ تَأْمُرُهُمْ بِمَا أَمَرَ اللَّهُ وَ تَنْهَاهُمْ عَمَّا نَهَاهُمُ اللَّهُ فَإِنْ أَطَاعُوكَ كُنْتَ قَدْ وَقَيْتَهُمْ وَ إِنْ عَصَوْكَ كُنْتَ قَدْ قَضَيْتَ مَا عَلَيْكَ

وَ رَوَاهُ الشَّيْخُ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ كَذَا الَّذِي قَبْلَهُ‏

Ahmed ibn Usman ibn Isa who heard it from Abi Basir the following:

Imam^-asws was asked about the Verse: O you who believe! Save yourselves and your families from a fire whose fuel is men and stones   (66:6).  (The narrator asked) I can save myself but how can I save my dependents (from the fire)?  Imam^-asws replied: ‘You just ask them what Allah^-azwj has Asked you to do and instruct them to refrain from that which Allah^-azwj has Forbidden.  Hence, if they follow you then you have saved them but if they opposed you then you have fulfilled your duties (in warning them).[55]

Those who Displease Allah^-azwj to Please their Superiors:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ كَانَ حَامِدُهُ مِنَ النَّاسُ ذَامّاً وَ مَنْ آثَرَ طَاعَةَ اللَّهِ عَزَّ وَ جَلَّ بِمَا يُغْضِبُ النَّاسَ كَفَاهُ اللَّهُ عَزَّ وَ جَلَّ عَدَاوَةَ كُلِّ عَدُوٍّ وَ حَسَدَ كُلِّ حَاسِدٍ وَ بَغْيَ كُلِّ بَاغٍ وَ كَانَ اللَّهُ لَهُ نَاصِراً وَ ظَهِيراً

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ismail ibn Mehran from Sayf ibn Amirah, who from Amr ibn Shamir, from Jabir who has narrated the following from abu Jafar^-asws:

‘The Messenger of Allah^-saww has said: ‘Those who seek to please people by means of things that displease Allah^-azwj, eventually people who praise them turn to blame them. Those who prefer to obey Allah^-azwj, by means of things that displease people, Allah^-azwj suffices them against the animosity of all enemies, jealousy of all jealous ones, the transgression of all transgressors and Allah^-azwj is their Helper and Supporter.’[56]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَرْضَى سُلْطَاناً بِسَخَطِ اللَّهِ خَرَجَ عَنْ دِينِ الْإِسْلَامِ

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

‘Abu Abd Allah^-asws has said that the Messenger of Allah^-saww has said: ‘If one pleases a Sultan (king) to displease Allah^-azwj, he has gone out of al-Islam.’[57]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ كَانَ حَامِدُهُ مِنَ النَّاسِ ذَامّاً

بَابُ كَرَاهَةِ التَّعَرُّضِ لِمَا لَا يُطِيقُ

The narrator of the previous Hadith through his chain of narrators has said the following:

‘The Messenger of Allah^-saww has said: ‘Those who seek to please people by means of things that displease Allah^-azwj, (eventually) people praising him turn to blame him.’[58]

Rewards of Teaching Knowledge:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَلَّمَ خَيْراً فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ قُلْتُ فَإِنْ عَلَّمَهُ غَيْرَهُ يَجْرِي ذَلِكَ لَهُ قَالَ إِنْ عَلَّمَهُ النَّاسَ كُلَّهُمْ جَرَى لَهُ قُلْتُ فَإِنْ مَاتَ قَالَ وَ إِنْ مَاتَ

Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basil who narrates the following from abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘Whoever teaches something good will receive a reward each time his student practices such knowledge.’ Abu Basir has said: ‘I asked the Imam^-asws, would this apply to the student if he teaches other people’?’ The Imam^-asws, said: ‘Yes, it applies to him even if he teaches it to all people.’ I then asked, ‘Will it apply to him if he will already be dead?’ The Imam^-asws responded: ‘Yes, even if he will die.’[59]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ عَلَّمَ بَابَ هُدًى فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أُجُورِهِمْ شَيْئاً وَ مَنْ عَلَّمَ بَابَ ضَلَالٍ كَانَ عَلَيْهِ مِثْلُ أَوْزَارِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أَوْزَارِهِمْ شَيْئاً

Through the same chain of narrators it is narrated from Muhammad ibn ‘Abd al-Hamid from al-Ala’ ibn Razin from abu ‘Ubayda al-Hadhdha’ from abu Jafar^-asws who has said the following:

Abu Jafar^-asws said: ‘Whoever teaches a chapter of guidance will receive a reward equal to the rewards of all of those who practice such guidance without any reduction in the rewards of the later ones. Whoever introduces a chapter of misguidance will suffer for each time others practice it without any reduction in the suffering of whoever may practice such misguidance.’[60]

Orphans of Ahl al-Bayt^-asws:

عن رسول الله صلى الله عليه وآله أنه قال: أشد من يتم اليتيم الذي انقطع عن أبيه يتم يتيم انقطع عن إمامه ولا يقدر على الوصول إليه، ولا يدري كيف حكمه فيما يبتلي به من شرائع دينه، ألا فمن كان من شيعتنا عالما بعلومنا وهذا الجاهل بشريعتنا المنقطع عن مشاهدتنا يتيم في حجره ألا فمن هداه وأرشده وعلمه شريعتنا كان معنا في الرفيق الأعلى. بيان: قال الجزري: في حديث الدعاء: ألحقني بالرفيق الأعلى

Rasool Allah^-saww said: He is orphan who is unable to receive his parents’ care and is therefore not brought up by them.  However, he is not that miserable as compared with the one who is unable to reach Imam^-asws of his time and is unable to receive and comprehend his Imam^-asws’s blessings and guidance.  He does not know what are his Imam^-asws’s verdicts on those religious affairs faced by him.  He is the Orphan of Alay-Mohammed^-asws.  Be aware! He should be looked after by those who have the knowledge about our^-asws traditions.  Whoever would teach him our attributes, our Marafat (recognition) and our traditions will be with us in the hereafter.[61] Also see two more Ahadtih in Appendix I from Imam Hassan Askari^-asws.

قال موسى بن جعفر عليهما السلام: ففيه واحد ينقذ يتيما من أيتامنا المنقطعين عنا وعن مشاهدتنا بتعليم ما هو محتاج إليه أشد على إبليس من ألف عابد لأن العابد همه ذات نفسه فقط، وهذا همه مع ذات نفسه ذات عباد الله وإمائه لينقذهم من يد إبليس ومردته، فذلك هو أفضل عند الله من ألف ألف عابد، وألف ألف عابدة.

In another tradition from Masoom^-asws, It is narrated from Imam Musa-e-Kazim^-asws that the one who knows our teachings and would guide and teach even one of our orphans, who are unable to reach us, would irritate/subdue Iblis more than that achieved by one thousand devout worshipers.  The devout worshiper would only have the intention to enrich his spiritual level but the one who teaches our traditions would not only gain spiritual benefits but also provide guidance to Allah^-azwj’s servants and maids.  He would free these men and women from Iblis’s web.  That’s why he is given preference by Allah^-azwj over one thousand men and thousand and thousand women worshipers.[62]

وعن محمد بن الحسن ، عن بعض أصحابنا ، عن علي ابن الحكم ، عن الحكم بن مسكين ، عن رجل من قريش قال : قال لي سفيان الثوري: اذهب بنا إلى جعفر بن محمد قال : فذهبت معه إليه ، فقال له سفيان : يا أبا عبدالله ( عليه السلام ) ! حدثنا بحديث خطبة رسول الله ( صلى الله عليه وآله ) في مسجد الخيف ـ إلى أن قال : ـ فقال سفيان : مر لي بدواة وقرطاس حتى اثبته ، فدعا به ، ثم قال : اكتب بسم الله الرحمن الرحيم خطبة رسول الله ( صلى الله عليه وآله ) في مسجد الخيف : نضر الله عبدا سمع مقالتي ، فوعاها ، وبلغها من لم تبلغه ، يا أيها الناس ! ليبلغ الشاهد الغائب ، فرب حامل فقه ليس بفقيه ، ورب حامل فقه إلى من هو أفقه منه . الحديث .

And from Muhammad Bin Al Hassan, from one of our companions, from Ali Bin Al Hakam, from Al Hakam Bin Maskeen, from A man from the Qureysh who said that Sufyan Al Sury told him to accompany him to Ja’far Bin Muhammad^-asws.

He said, ‘I went with him to him^-asws. Sufyan said to him^-asws, ‘O Abu Abdullah^-asws! Narrate to us the sermon of the Messenger of Allah^-saww in Masjid Al Kheef’. Until he said that Sufyan said, ‘Get for me a pen and paper so that I may write it down’. He^-asws ordered it for him, then said: ‘Write – In the Name of Allah^-azwj the Beneficent the Merciful – Sermon of the Messenger of Allah^-saww in Masjid Al Kheef: ‘May Allah^-azwj Make happy a servant who hears my^-saww speech, accepts it, tells it to the one to whom it has not been told. O you People! Let those who are present tell it to those who are absent. Sometimes a recipient is not an understanding one, and sometimes the one to whom he relates it to is more understanding than him’.[63]

وعن علي بن الحسين ، عن محمد الكناسي ، عمن رفعه إلى أبي عبدالله ( عليه السلام ) في قول الله عزّ وجلّ : ( ومن يتق الله يجعل له مخرجا * ويرزقه من حيث لا يحتسب ) قال : هؤلاء قوم من شيعتنا ضعفاء ، ليس عندهم ما يتحملون به إلينا فيسمعون حديثنا ، ويقتبسون من علمنا ، فيرحل قوم فوقهم ، وينفقون أموالهم ، ويتبعون أبدانهم حتى يدخلوا علينا ، فيسمعون حديثنا فينقلوه إليهم ، فيعيه هؤلاء ، ويضيعه هؤلاء ، فاولئك الذين يجعل الله لهم مخرجا ويرزقهم من حيث لا يحتسبون .

And from Ali Bin Al Husayn, from Muhammad Al Kunasy, from his chain up to Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic ‘and whoever is careful of (his duty to) Allah, He will make for him an outlet, And give him sustenance from whence he thinks not’ – 65:2-3, said: ‘These are a group of our^-asws weak Shiites who do not have the means to come to us^-asws. They hear our^-asws Hadith, and quote from our^-asws knowledge. A group higher than them makes arrangements, spend money and place their bodies in tiredness until they come to us^-asws. They hear our^-asws Hadith and relate it to those ones who benefit from them whilst these waste them. Those are the ones about whom Allah^-azwj has Found an outlet and has Provided sustenance for them from where they thought not’.[64]

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

An in Uyoon Al Akhbaar from Abdul Wahid Bin Muhammad Bin Abdous, from Ali Bin Muhammad Bin Quteyba, from Hamad bin Suleyman, from Abdul Salaam Al Haqwy, from Al Ridha^-asws, said:

‘May Allah^-azwj have Mercy on the one who keep alive our^-asws affairs’. I said, ‘How does one keep alive your^-asws affairs?’ He^-asws said: ‘He learns our^-asws knowledge, and teaches it to the people, for if the people were to come to know the good in our^-asws speech, they will follow us^-asws‘.[65]

وبهذا الاسناد قال : قال رسول الله ( صلى الله عليه وآله ) : من حفظ من امتي أربعين حديثا ، ينتفعون بها ، بعثه الله يوم القيامة فقيها عالما .

And by this chain, said: ‘The Messenger of Allah^-saww said: ‘One who from my^-saww community memorises forty Hadith, benefits the people by them, Allah^-azwj will Send him on the Day of Judgment as a Faqih (man of understanding), a knowledgeable one’.[66]

وفي ( عيون الأخبار ) و ( العلل ) بأسانيد تأتي عن الفضل بن شاذان ، عن الرضا ( عليه السلام ) ـ في حديث ـ قال : إنما امروا بالحج لعلة الوفادة إلى الله عزّ وجلّ ، وطلب الزيادة ، والخروج من كل ما اقترف العبد ـ إلى أن قال : ـ مع ما فيه من التفقه ، ونقل أخبار الأئمة ( عليهم السلام ) إلى كل صقع وناحية ، كما قال الله عزّ وجلّ : ( فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون ) ، و ( ليشهدوا منافع لهم )

And in Uyoon Al Akhbaar and Al Illal by their chains from Al Fazl Bin Shazaan, from Al Ridha^-asws – in a Hadith – said: ‘Allah^-azwj only Ordered the Pilgrimage so that they would all come as a group, and seek the increase, and exit from all their errors committed by the servants’ – until he^-asws said: ‘And let among them be those that ponder, and copy the Hadith of the Imams^-asws to every corner of the world, as Allah^-azwj Mighty and Majestic has Said “why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?” – 9:122 and “That they may witness advantages for them” – 22:28.[67]

محمد بن مكي الشهيد في كتاب ( الأربعين ) عن السيد عميد الدين محمد بن عليّ بن الأعرج ، عن العلامة الحسن بن يوسف بن المطهر ، عن أبيه ، عن عز الدين محمد بن الحسن الحسيني ، عن أبي المكارم حمزة بن علي بن زهرة الحسيني ، عن الحسن بن طارق الحلي ، عن السيد أبي الرضا الراوندي ، عن السكري ، عن سعيد بن أبي سعيد العيار ، عن أبي الحسن الحافظ ، عن علي بن محمد بن مهرويه ، عن داود ابن سليمان ، عن الرضا ، عن آبائه ( عليهم السلام ) ، عن النبي ( صلى الله عليه وآله ) ، قال : من حفظ على امتي أربعين حديثاً ، ينتفعون بها ، بعثه الله يوم القيامة فقيها عالما .

Muhammad Bin Makky Al Shaheed in the book Al Arbaeen from Al Syed Umeyd Al Deen Muhammad Bin Ali Bin Al A’raj, from Al Alaamat Al Hassan Bin Yusuf Bin Al Mutahar, from his father, from Az Al Deen Muhammad Bin Al Hassan Al Husayni, from Abu Al Makraam Hamza Bin Ali Bin Zahra Al Husayni, from Al Hassan Bin Taariq Al Hilli, from Al Syed Abu Al Ridha Al Rawandy, from Al Sakry, from Saeed Bin Abu Saeed Al Ayaar, from Abu Al Hassan Al Hafiz, from Ali Bin Muhammad Bin Mahrawiya, from Dawood Ibn Suleyman, from Al Reza^-asws, from his^-asws forefathers^-asws from the Prophet^-saww, said: ‘One from my^-saww community who memorises forty Hadith and benefits others by these, Allah^-azwj will Send him on the Day of Judgment as a knowledgeable man of understanding’.[68]

Do not Over-Burden your Fellow Brethren:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَا عُمَرُ لَا تَحْمِلُوا عَلَى شِيعَتِنَا وَ ارْفُقُوا بِهِمْ فَإِنَّ النَّاسَ لَا يَحْتَمِلُونَ مَا تَحْمِلُونَ

It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Umar ibn Hanzalah who has narrated the following:

‘Abu Abd Allah^-asws once said: ‘O ‘Umar! You must not overburden our Shias! You must be kind to them because (general) people do not bear what you bear.[69]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَضُوهُمْ ثُمَّ قَالَ كَذَلِكَ حَتَّى يَنْتَهِيَ إِلَى السَّبْعَةِ

A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah, who from al- Hassan ibn Mahbub from ‘Ammar ibn abu al-Ahwas who has narrated the following from abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Allah^-azwj Made belief in seven shares: Virtue, Truthfulness, Certainty, Compliance, Loyalty, Knowledge and Forbearance. Allah^-azwj then Distributed it among the people, whoever received all seven shares is perfect and heavy. Allah^-azwj has Given to certain people one share or two or three and so on up to seven.’ The Imam^-asws then said: ‘Do not expect (the performance of) two shares from those who have been given one share or three from those who have received two shares lest you overburden them, and so on up to seven.’[70]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْيَقْظَانِ عَنْ يَعْقُوبَ بْنِ الضَّحَّاكِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا سَرَّاجٍ وَ كَانَ خَادِماً لِأَبِي عَبْدِ اللَّهِ ع  قَالَ بَعَثَنِي أَبُو عَبْدِ اللَّهِ ع فِي حَاجَةٍ وَ هُوَ بِالْحِيرَةِ أَنَا وَ جَمَاعَةً مِنْ مَوَالِيهِ قَالَ فَانْطَلَقْنَا فِيهَا ثُمَّ رَجَعْنَا مُغْتَمِّينَ قَالَ وَ كَانَ فِرَاشِي فِي الْحَائِرِ الَّذِي كُنَّا فِيهِ نُزُولًا فَجِئْتُ وَ أَنَا بِحَالٍ فَرَمَيْتُ بِنَفْسِي فَبَيْنَا أَنَا كَذَلِكَ إِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ع قَدْ أَقْبَلَ قَالَ فَقَالَ قَدْ أَتَيْنَاكَ أَوْ قَالَ جِئْنَاكَ فَاسْتَوَيْتُ جَالِساً وَ جَلَسَ عَلَى صَدْرِ فِرَاشِي فَسَأَلَنِي عَمَّا بَعَثَنِي لَهُ فَأَخْبَرْتُهُ فَحَمِدَ اللَّهَ ثُمَّ جَرَى ذِكْرُ قَوْمٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَبْرَأُ مِنْهُمْ إِنَّهُمْ لَا يَقُولُونَ مَا نَقُولُ قَالَ فَقَالَ يَتَوَلَّوْنَا وَ لَا يَقُولُونَ مَا تَقُولُونَ تَبْرَءُونَ مِنْهُمْ قَالَ قُلْتُ نَعَمْ قَالَ فَهُوَ ذَا عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ فَيَنْبَغِي لَنَا أَنْ نَبْرَأَ مِنْكُمْ قَالَ قُلْتُ لَا جُعِلْتُ فِدَاكَ قَالَ وَ هُوَ ذَا عِنْدَ اللَّهِ مَا لَيْسَ عِنْدَنَا أَ فَتَرَاهُ اطَّرَحَنَا قَالَ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا نَفْعَلُ قَالَ فَتَوَلَّوْهُمْ وَ لَا تَبَرَّءُوا مِنْهُمْ إِنَّ مِنَ الْمُسْلِمِينَ مَنْ لَهُ سَهْمٌ وَ مِنْهُمْ مَنْ لَهُ سَهْمَانِ وَ مِنْهُمْ مَنْ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ خَمْسَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سِتَّةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سَبْعَةُ أَسْهُمٍ فَلَيْسَ يَنْبَغِي أَنْ يُحْمَلَ صَاحِبُ السَّهْمِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّهْمَيْنِ وَ لَا صَاحِبُ السَّهْمَيْنِ عَلَى مَا عَلَيْهِ صَاحِبُ الثَّلَاثَةِ وَ لَا صَاحِبُ الثَّلَاثَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْأَرْبَعَةِ وَ لَا صَاحِبُ الْأَرْبَعَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْخَمْسَةِ وَ لَا صَاحِبُ الْخَمْسَةِ عَلَى مَا عَلَيْهِ صَاحِبُ السِّتَّةِ وَ لَا صَاحِبُ السِّتَّةِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّبْعَةِ وَ سَأَضْرِبُ لَكَ مَثَلًا إِنَّ رَجُلًا كَانَ لَهُ جَارٌ وَ كَانَ نَصْرَانِيّاً فَدَعَاهُ إِلَى الْإِسْلَامِ وَ زَيَّنَهُ لَهُ فَأَجَابَهُ فَأَتَاهُ سُحَيْراً فَقَرَعَ عَلَيْهِ الْبَابَ فَقَالَ لَهُ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ فَقَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ مُرَّ بِنَا إِلَى الصَّلَاةِ قَالَ فَتَوَضَّأَ وَ لَبِسَ ثَوْبَيْهِ وَ خَرَجَ مَعَهُ قَالَ فَصَلَّيَا مَا شَاءَ اللَّهُ ثُمَّ صَلَّيَا الْفَجْرَ ثُمَّ مَكَثَا حَتَّى أَصْبَحَا فَقَامَ الَّذِي كَانَ نَصْرَانِيّاً يُرِيدُ مَنْزِلَهُ فَقَالَ لَهُ الرَّجُلُ أَيْنَ تَذْهَبُ النَّهَارُ قَصِيرٌ وَ الَّذِي بَيْنَكَ وَ بَيْنَ الظُّهْرِ قَلِيلٌ قَالَ فَجَلَسَ مَعَهُ إِلَى أَنْ صَلَّى الظُّهْرَ ثُمَّ قَالَ وَ مَا بَيْنَ الظُّهْرِ وَ الْعَصْرِ قَلِيلٌ فَاحْتَبَسَهُ حَتَّى صَلَّى الْعَصْرَ قَالَ ثُمَّ قَامَ وَ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّ هَذَا آخِرُ النَّهَارِ وَ أَقَلُّ مِنْ أَوَّلِهِ فَاحْتَبَسَهُ حَتَّى صَلَّى الْمَغْرِبَ ثُمَّ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّمَا بَقِيَتْ صَلَاةٌ وَاحِدَةٌ قَالَ فَمَكَثَ حَتَّى صَلَّى الْعِشَاءَ الْآخِرَةَ ثُمَّ تَفَرَّقَا فَلَمَّا كَانَ سُحَيْرٌ غَدَا عَلَيْهِ فَضَرَبَ عَلَيْهِ الْبَابَ فَقَالَ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ قَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ اخْرُجْ بِنَا فَصَلِّ قَالَ اطْلُبْ لِهَذَا الدِّينِ مَنْ هُوَ أَفْرَغُ مِنِّي وَ أَنَا إِنْسَانٌ مِسْكِينٌ وَ عَلَيَّ عِيَالٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَدْخَلَهُ فِي شَيْ‏ءٍ أَخْرَجَهُ مِنْهُ أَوْ قَالَ أَدْخَلَهُ مِنْ مِثْلِ ذِهْ وَ أَخْرَجَهُ مِنْ مِثْلِ هَذَا

Abu Ali al-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar from Mohammed ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Faddal from al-Hassan ibn al-Jahm from abu al-Yaqzan from Ya’qub ibn al-Dahhak from a man of our people, Sarraj who was a servant of Abu ‘Abd Allah^-asws has said the following:

‘Abu Abd Allah^-asws once sent me with a group of his followers for an errand and at that time he^-asws was in Hirah (a place near Kufa Iraq), We left for it and returned depressed, My bed was in al-Hair (a comfortable private quarter). I went there in an upset condition and threw myself (on couch) in depression. At this time, Abu Abd Allah^-asws, came in saying, ‘we^-asws have come to see you,’ or he^-asws said: ‘We have come to you.’ I then sat up straight and he^-asws sat in the middle of my bed and asked me about the short trip for which he^-asws had sent me. I reported to him^-asws and he^-asws thanked Allah^-azwj.

Thereafter, a mention of certain people came up and I said, ‘May Allah^-azwj keep my soul in service for your^-asws cause, we disassociate from these people; they do not say what we say.  ‘The Imam^-asws then said: ‘If they love and support us^-asws, but do not say what you say, do you (still) disassociate from them?’ I then said: ‘Yes, we do so.’ The Imam^-asws said:  ‘It is just like this (‘Aimmah^-asws ‘s case). We^-asws have what you do not have. Should we^-asws disassociate from you?’ I then said, ‘No, may Allah^-azwj keep my soul in service for your cause.’

The Imam^-asws said: ‘It is just like this (the case of Allah^-azwj). With Him^-azwj there is what we do not have.  Do you think we should give it up?’ ‘I then said, ‘No, may Allah^-azwj keep my soul in service for your cause, we should not do so.’ The Imam^-asws said: ‘Be friends with them and do not disassociate from them.

Among the Muslims, there are those who have only one share, those who have two shares, three shares, four shares, five shares, six shares and those who have seven shares. It is not proper for those who have one share to blame those who have two shares, or those who have two shares to blame those who have three shares, those who have three shares to blame those who have four shares, those who have four shares to blame those who have five shares, those who have five shares to blame those who have six shares and those who have six shares to blame those who have seven shares, I will give an example:

‘A man had a Christian neighbour to whom he preached Islam attractively and the neighbour accepted. It was early next morning when he knocked at his (convert’s) door.  He said, ‘Who is it?  He (the preacher) said, ‘I am so and so.’ ‘What do you want’?’ The (convert) asked:  ‘Make Wuzu, dress up in your two cloths and join us for prayer,’ said the preacher. The new convert then made Wuzu, dressed up in his two pieces of cloth and joined him. They performed prayers a great deal. Then they prayed the Morning Prayer, and then waited until it was light. The convert got up to go home and the man asked him, ‘Where are you going’?

The day is short. The time left to noontime is very little.’ The new convert sat down with him until noontime and they prayed the noontime prayer. Then he said that there is very little time to afternoon prayer. He prevented the new convert from going home until they said the afternoon prayer. He then wanted to go home but he (the preacher) said, ‘It is the last part of the day and is less than the beginning of it.’ So he (the preacher) stopped him until they performed the prayer at sunset. Then the new convert wanted to go home, he (the preacher) said, ‘Only one more prayer is left.’ He then waited until they performed the late evening prayer and then they departed each other.

Next early morning he (the preacher) went and knocked at the door of the new convert. He (the new convert) asked, ‘Who is it’?’ He (the preacher) said, ‘I am so and so.’ He (the new convert) asked, ‘What do you want’?’ He (the preacher) said, ‘Make Wuzu, dress up in your two pieces of cloth and join us for prayer.’ He (the Christian man) said, ‘Find other persons for this religion who have more free time. I am a poor person with a family to feed.’ ‘Abu ‘Abd Allah^-asws then said, ‘He (the preacher) took him (Christian) into a thing in such a way that it took him (the new convert) out of it. Or that the Imam said, ‘Took him in like this and forced him out like that.’[71]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى بْنِ أَبَانٍ عَنْ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً فَقُلْتُ أَصْلَحَكَ اللَّهُ فَكَيْفَ ذَاكَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَ أَرْبَعِينَ جُزْءاً ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً فَجَعَلَ الْجُزْءَ عَشْرَةَ أَعْشَارٍ ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ فَجَعَلَ فِي رَجُلٍ عُشْرَ جُزْءٍ وَ فِي آخَرَ عُشْرَيْ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءاً تَامّاً وَ فِي آخَرَ جُزْءاً وَ عُشْرَ جُزْءٍ وَ آخَرَ جُزْءاً وَ عُشْرَيْ جُزْءٍ وَ آخَرَ جُزْءاً وَ ثَلَاثَةَ أَعْشَارِ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءَيْنِ تَامَّيْنِ ثُمَّ بِحِسَابِ ذَلِكَ حَتَّى بَلَغَ بِأَرْفَعِهِمْ تِسْعَةً وَ أَرْبَعِينَ جُزْءاً فَمَنْ لَمْ يَجْعَلْ فِيهِ إِلَّا عُشْرَ جُزْءٍ لَمْ يَقْدِرْ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْعُشْرَيْنِ وَ كَذَلِكَ صَاحِبُ الْعُشْرَيْنِ لَا يَكُونُ مِثْلَ صَاحِبِ الثَّلَاثَةِ الْأَعْشَارِ وَ كَذَلِكَ مَنْ تَمَّ لَهُ جُزْءٌ لَا يَقْدِرُ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْجُزْءَيْنِ وَ لَوْ عَلِمَ النَّاسُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ هَذَا الْخَلْقَ عَلَى هَذَا لَمْ يَلُمْ أَحَدٌ أَحَداً

Ahmad ibn Muhammad has narrated from al-Hassan ibn Musa from Ahmad ibn ‘Umar from Yahya ibn Aban from Shihab who has said the following:

‘I heard Abu ‘Abd Allah^-asws saying: ‘Had the people known how Allah^-azwj has Created this creation no one would blame others.’ I then said: ‘May Allah^-azwj Grant you good health, how is that?  The Imam^-asws said: ‘Allah^-azwj Created parts numbering ninety-four parts. He then made them into tenths; thus, He^-azwj Made one part into ten parts. He^-azwj then distributed them among the creatures.  In one man, He^-azwj Placed one tenth, in another person He^-azwj Placed two tenths until there came a man in whom He^-azwj Place a whole part. In another, He^-azwj Placed one part and one tenth, in another person one part and two tenths and in another one part and three tenths up to a man in whom He^-azwj Placed two whole parts and so on up to the highest one in whom He^-azwj Placed ninety-four whole parts.

Therefore, one in whom only one tenth of a part is placed cannot be like the one in whom two tenths are placed. The one in whom two tenths of a part are placed cannot be like the one in whom three tenths are placed. So also the owner of one part cannot be like the owner of two whole parts. Had the people known that Allah^-azwj has Created them in this way no one would have blamed the others.’[72]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِ بْنِ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْخَزَّازِ عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عَبْدَ الْعَزِيزِ إِنَّ الْإِيمَانَ عَشْرُ دَرَجَاتٍ بِمَنْزِلَةِ السُّلَّمِ يُصْعَدُ مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ فَلَا يَقُولَنَّ صَاحِبُ الِاثْنَيْنِ لِصَاحِبِ الْوَاحِدِ لَسْتَ عَلَى شَيْ‏ءٍ حَتَّى يَنْتَهِيَ إِلَى الْعَاشِرِ فَلَا تُسْقِطْ مَنْ هُوَ دُونَكَ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ وَ إِذَا رَأَيْتَ مَنْ هُوَ أَسْفَلُ مِنْكَ بِدَرَجَةٍ فَارْفَعْهُ إِلَيْكَ بِرِفْقٍ وَ لَا تَحْمِلَنَّ عَلَيْهِ مَا لَا يُطِيقُ فَتَكْسِرَهُ فَإِنَّ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ

Mohammed ibn Yahya has narrated from Muhammad ibn Ahmad from certain individuals of his people from al-Hassan from Ali ibn abu ‘Othman from Mohammed ibn Uthman, who from Mohammed ibn Hammad al-Khazzaz, who from Abd Al-Aziz al-Qaratisi who has said the following:

Once Abu Abd Allah^-asws said: O Abd Al-Aziz, Eman[73] is of ten stages, like the steps of a ladder.  To climb, one uses it one step after the other one by one. One who possesses two degrees of belief should never say to one who possesses only one degree that he does not have enough belief and so on up to the tenth degree or stage. One who is higher should not throw back the one below because the one above you may also fall. If you see one below, you should help him climb up higher gently and do not burden him with what he cannot lift up; he may break down and if one breaks down a believer, he will be held responsible for compensation to him.[74]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع إِنَّ الْمُؤْمِنِينَ عَلَى مَنَازِلَ مِنْهُمْ عَلَى وَاحِدَةٍ وَ مِنْهُمْ عَلَى اثْنَتَيْنِ وَ مِنْهُمْ عَلَى ثَلَاثٍ وَ مِنْهُمْ عَلَى أَرْبَعٍ وَ مِنْهُمْ عَلَى خَمْسٍ وَ مِنْهُمْ عَلَى سِتٍّ وَ مِنْهُمْ عَلَى سَبْعٍ فَلَوْ ذَهَبْتَ تَحْمِلُ عَلَى صَاحِبِ الْوَاحِدَةِ ثِنْتَيْنِ لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثِّنْتَيْنِ ثَلَاثاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثَّلَاثِ أَرْبَعاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْأَرْبَعِ خَمْساً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْخَمْسِ سِتّاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ السِّتِّ سَبْعاً لَمْ يَقْوَ وَ عَلَى هَذِهِ الدَّرَجَاتُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ibn Muskan from Sadir who has said the following:

‘Abu Ja’far^-asws said to me: ‘Momineen[75] are of various positions in connection with Eman.  There are those who have one degree of belief, others have two degrees, still others may have three or four, five, six or seven degrees of belief. If you expect two degrees of belief from one that has only one degree of belief he is not able to bear it, or expect three degrees of belief from the one who has only two degrees of it he also is not able to bear it. The one who may have three cannot bear four degrees of belief; the one who has four degrees of belief is not able to bear five degrees of belief.  One who has only five degrees of belief is not able to bear six degrees of belief and one who has six degrees of belief is not able to bear seven degrees of belief. This is how the degrees of belief are.’[76]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا أَنْتُمْ وَ الْبَرَاءَةَ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ إِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ وَ بَعْضُهُمْ أَكْثَرُ صَلَاةً مِنْ بَعْضٍ وَ بَعْضُهُمْ أَنْفَذُ بَصَراً مِنْ بَعْضٍ وَ هِيَ الدَّرَجَاتُ

It is narrated from him (Muhammad ibn Yahya) from Ali ibn al-Hakam from Muhammad ibn Sinan from al-Sabah ibn Siyabah from abu ‘Abd Allah^-asws who has said the following:

Abu Abd Allah^-asws said: ‘What is this disavowing and disassociation of yours? There are those of you who renounce the others. Among the Momineen there are those who are better than others. Among them there are those who pray more, and others are of sharp insight. Such are the degrees of belief.’[77]

Guidance Comes From Allah^-azwj:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَا يَنْسُبُهُ أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهُ أَحَدٌ بَعْدِي إِلَّا بِمِثْلِ ذَلِكَ إِنَّ الْإِسْلَامَ هُوَ التَّسْلِيمُ وَ التَّسْلِيمَ هُوَ الْيَقِينُ وَ الْيَقِينَ هُوَ التَّصْدِيقُ وَ التَّصْدِيقَ هُوَ الْإِقْرَارُ وَ الْإِقْرَارَ هُوَ الْعَمَلُ وَ الْعَمَلَ هُوَ الْأَدَاءُ إِنَّ الْمُؤْمِنَ لَمْ يَأْخُذْ دِينَهُ عَنْ رَأْيِهِ وَ لَكِنْ أَتَاهُ مِنْ رَبِّهِ فَأَخَذَهُ إِنَّ الْمُؤْمِنَ يُرَى يَقِينُهُ فِي عَمَلِهِ وَ الْكَافِرَ يُرَى إِنْكَارُهُ فِي عَمَلِهِ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا عَرَفُوا أَمْرَهُمْ فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَ الْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals of our people in a marfu’ manner from Amir-ul-Momineen^-asws who has said the following:

Amir-ul-Momineen^-asws said: ‘I will describe Islam in a way that no one could have done before or would do after me except just as my description: ‘Islam is submission and submission is certainty. Certainty is affirmation (and confirmation). Affirmation is professing. Professing is action. Action and deeds are completion and remittance. A believer does not take his religion from his own personal opinion. It comes from his Lord and he accepts it. A believer finds his certainty in his deeds. An unbeliever finds his rejection in his deeds. I swear by the One^-azwj in whose hands is my^-asws soul, they did not recognise their goal. Take a lesson from the case of the filthy deeds of the unbelievers and the hypocrites.’[78]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَجِي‏ءُ الْمَلَكَانِ مُنْكَرٌ وَ نَكِيرٌ إِلَى الْمَيِّتِ حِينَ يُدْفَنُ أَصْوَاتُهُمَا كَالرَّعْدِ الْقَاصِفِ وَ أَبْصَارُهُمَا كَالْبَرْقِ الْخَاطِفِ يَخُطَّانِ الْأَرْضَ بِأَنْيَابِهِمَا وَ يَطَئَانِ فِي شُعُورِهِمَا فَيَسْأَلَانِ الْمَيِّتَ مَنْ رَبُّكَ‏ وَ مَا دِينُكَ قَالَ فَإِذَا كَانَ مُؤْمِناً قَالَ اللَّهُ رَبِّي وَ دِينِيَ الْإِسْلَامُ فَيَقُولَانِ لَهُ مَا تَقُولُ فِي هَذَا الرَّجُلِ الَّذِي خَرَجَ بَيْنَ ظَهْرَانَيْكُمْ فَيَقُولُ أَ عَنْ مُحَمَّدٍ رَسُولِ اللَّهِ ص تَسْأَلَانِي فَيَقُولَانِ لَهُ تَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ فَيَقُولُ أَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ فَيَقُولَانِ لَهُ نَمْ نَوْمَةً لَا حُلُمَ فِيهَا وَ يُفْسَحُ لَهُ فِي قَبْرِهِ تِسْعَةَ أَذْرُعٍ وَ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ وَ يَرَى مَقْعَدَهُ فِيهَا وَ إِذَا كَانَ الرَّجُلُ كَافِراً دَخَلَا عَلَيْهِ وَ أُقِيمَ الشَّيْطَانُ بَيْنَ يَدَيْهِ عَيْنَاهُ مِنْ نُحَاسٍ فَيَقُولَانِ لَهُ مَنْ رَبُّكَ وَ مَا دِينُكَ وَ مَا تَقُولُ فِي هَذَا الرَّجُلِ الَّذِي قَدْ خَرَجَ مِنْ بَيْنَ ظَهْرَانَيْكُمْ فَيَقُولُ لَا أَدْرِي فَيُخَلِّيَانِ بَيْنَهُ وَ بَيْنَ الشَّيْطَانِ فَيُسَلِّطُ عَلَيْهِ فِي قَبْرِهِ تِسْعَةً وَ تِسْعِينَ تِنِّيناً لَوْ أَنَّ تِنِّيناً وَاحِداً مِنْهَا نَفَخَ فِي الْأَرْضِ مَا أَنْبَتَتْ شَجَراً أَبَداً وَ يُفْتَحُ لَهُ بَابٌ إِلَى النَّارِ وَ يَرَى مَقْعَدَهُ فِيهَا

Muhammad ibn Yahya, who from Ahmed ibn Mohammed ibn Isa, who from al-Hasan ibn Ali who from Khalib ibn Usman, who from Bashir al-Dahhan, who has narrated the following from Abu Abd Allah^-asws: The angels will ask who is your ‘Rab’ and what is your religion?  The Imam^-asws then said, if the deceased is a believer he will say, ‘Allah is my Lord and Islam is my religion.  They will then ask the deceased: ‘What do you say about the person who appears in front of you?  The deceased will ask: ‘Are you asking me about Mohammed^-saww, the Messenger of Allah^-azwj?  They will ask: Do you testify that he^-saww is the Messenger of Allah^-saww? He will say: ‘Yes, I do testify that he is the Messenger of Allah^-saww.  They then will say: ‘Rest to sleep without dreams.[79]

How one is Guided to the Religion of Allah^-azwj?

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ وَ فَتَحَ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ وَ سَدَّ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ

Ali ibn Ibrahim ibn Hashim has narrated from his father who from ibn abu Umayr from Muhammad ibn Humran from Sulayman ibn Khalid who said the following from Abu ‘Abd Allah^-asws:

(Abu Allah^-asws said): ‘When Allah^-azwj Wants good for a person, Allah^-azwj Places a ‘Point of Light’ in his heart and Opens the ears of his heart and Assigns an angel to support him. When Allah^-azwj Wants to Punish a person, Allah^-azwj Places a dark black spot in his heart, Closes the ears of his heart and Assigns a Satan[80] to mislead that fellow.’ The Imam^-asws then recited the following verse of the Holy Quran. ‘Allah will open the hearts of whomever He wants to guide to Islam, but He will constrict the chest of one whom He has led astray, as though he were climbing high up into the sky. (6: 125).[81]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اجْعَلُوا أَمْرَكُمْ لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللَّهِ وَ لَا تُخَاصِمُوا النَّاسَ لِدِينِكُمْ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ اللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ ص إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ص إِنِّي سَمِعْتُ أَبِي ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا كَتَبَ عَلَى عَبْدٍ أَنْ يَدْخُلَ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ

A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Ali ibn ‘Uqba from his father who said the following:

‘I heard abu ‘Abd Allah^-asws saying: ‘Leave your affairs to Allah^-azwj and do not leave them to the people. Whatever is for Allah^-azwj it is for Him^-azwj. Whatever is for people it will not rise-up to Allah^-azwj.

Do not quarrel with people about your belief; quarrelling sickens the heart.  Allah^-azwj said to His Prophet^-saww: ‘You cannot guide whomever you love, but Allah guides whomever He wants and knows best those who seek guidance.’ (28:56)

‘(Muhammad), do you force people to have faith?’ (10:99).

‘Leave the people alone; people learn from people and you have learned from the Messenger of Allah^-saww. I heard my father^-asws saying: ‘When Allah^-azwj Writes for a person to enter in this belief he will do so faster than the flight of a bird to its nest.’[82]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَدْعُو النَّاسَ إِلَى هَذَا الْأَمْرِ فَقَالَ لَا يَا فُضَيْلُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ فَأَدْخَلَهُ فِي هَذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً  تَمَّ كِتَابُ الْعَقْلِ وَ الْعِلْمِ وَ التَّوْحِيدِ مِنْ كِتَابِ الْكَافِي وَ يَتْلُوهُ كِتَابُ الْحُجَّةِ فِي الْجُزْءِ الثَّانِي مِنْ كِتَابِ الْكَافِي تَأْلِيفِ الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ

Abu Ali al-Ashari has narrated from Mohammed ibn Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Marwan from Fudayl ibn Yasar the following:

‘Once I asked Abu Abd Allah^-asws: ‘Can we invite people to this ‘Amr’ belief (the belief of the followers of Ahl al-Bayt^-asws)?’ He^-asws said: No, do not invite them, O Fudayl! When Allah^-azwj Wants good for a servant of His, He^-azwj Orders an angel to grab him by his neck and then moves him in this belief whether he likes it or not.’[83]

Tabligh is for Masomeen^-asws or Whoever They^-asws Instruct:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا مَعَاشِرَ قُرَّاءِ الْقُرْآنِ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ فِيمَا حَمَّلَكُمْ مِنْ كِتَابِهِ فَإِنِّي مَسْئُولٌ وَ إِنَّكُمْ مَسْئُولُونَ إِنِّي مَسْئُولٌ عَنْ تَبْلِيغِ الرِّسَالَةِ وَ أَمَّا أَنْتُمْ فَتُسْأَلُونَ عَمَّا حُمِّلْتُمْ مِنْ كِتَابِ اللَّهِ وَ سُنَّتِي

Abu Ali al-Ashari has narrated from Muhammad ibn . Abd al-Jabbar from ibn abu Najran from abu Jamilah from Jabir who has narrated the following from abu Jafar^-asws:

‘The Messenger of Allah^-saww has said: ‘O community of the readers of the Holy Quran be pious before Allah^-azwj in the matters of the responsibility that He^-azwj has Placed upon you toward His^-azwj book. I^-saww will be questioned and you will be questioned. I^-saww will be questioned about the ‘Tabligh’[84] of the message and you will be questioned about your responsibility toward the book of Allah^-azwj and my^-saww Sunnah (the laws).’[85]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يَوْمَ عَرَفَةَ بِالْمَوْقِفِ وَ هُوَ يُنَادِي بِأَعْلَى صَوْتِهِ أَيُّهَا النَّاسُ إِنَّ رَسُولَ اللَّهِ ص كَانَ الْإِمَامَ ثُمَّ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ثُمَّ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ع ثُمَّ هَهْ فَيُنَادِي ثَلَاثَ مَرَّاتٍ لِمَنْ بَيْنَ يَدَيْهِ وَ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ وَ مِنْ خَلْفِهِ اثْنَيْ عَشَرَ صَوْتاً وَ قَالَ عَمْرٌو فَلَمَّا أَتَيْتُ مِنًى سَأَلْتُ أَصْحَابَ الْعَرَبِيَّةِ عَنْ تَفْسِيرِ هَهْ فَقَالُوا هَهْ لُغَةُ بَنِي فُلَانٍ أَنَا فَاسْأَلُونِي قَالَ ثُمَّ سَأَلْتُ غَيْرَهُمْ أَيْضاً مِنْ أَصْحَابِ الْعَرَبِيَّةِ فَقَالُوا مِثْلَ ذَلِكَ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hussain from al-Nadr ibn al-Suwayd from ‘Amar ibn abu al-Miqdam who has said the following:

Umuru ibn Abi Muqdam has narrated that I have seen Imam Abu Abd Allah^-asws on the day of Arfa[86], standing at the place of ‘Moaqaf’[87] and addressing people, around him^-asws, in a loud voice:  ‘O people! Prophet Mohammed^-saww was an Imam^-asws, then was Ali^-asws ibn Abi Talib^-asws, then was Hassan^-asws, then was Hussain^-asws, followed by Ali^-asws ibn Hussain^-asws, followed by Mohammed^-asws ibn Ali^-asws and then its ‘Me^-asws’. This announcement was made three times while Imam^-asws faced people in front of him^-asws, then he^-asws repeated three times to people on his^-asws right, repeated the same to people on his^-asws left and finally turned to group who were behind him^-asws and repeated the announcement three times. In total, Imam^-asws announced it 12 times.[88]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُهُ عَزَّ وَ جَلَّ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ  قَالَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ آلِ مُحَمَّدٍ فَهُوَ يُنْذِرُ بِالْقُرْآنِ كَمَا أَنْذَرَ بِهِ رَسُولُ اللَّهِ ص‏

Al-Hussain ibn Muhammad has narrated from Mu’alla ibn Muhammad ‘from al- Washsha’ from Ahmad ibn al-ia’idh from ‘Udhayna from Malik al-Juhanni who has said the following:

‘I asked Abu Abd Allah^-asws about the words of Allah^-azwj: ‘He has revealed this Quran to me to warn you and the coming generations (against disobeying Allah) (6:19) The Imam^-asws said: ‘Whoever from the family of Muhammad^-saww becomes an Imam^-asws will warn people by means of the Holy Quran just as the Messenger of Allah^-saww had done!’[89]

أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنِ ابْنِ أُذَيْنَةَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ

قَالَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ آلِ مُحَمَّدٍ يُنْذِرُ بِالْقُرْآنِ كَمَا يُنْذِرُ بِهِ رَسُولُ اللَّهِ ص

Ahmad has narrated from ‘Abd al-Azim from ibn ‘Udhayna from Malik al-Juhanni who has said the following:

‘Once I asked Abu Abd Allah^-asws about the meaning of the words of Allah: ‘ … He has revealed this Quran to me to warn you and those who will receive it. … ‘ (6: 19) ‘The Imam^-asws said: ‘It means, whoever of the family of Muhammad^-asws will be the (chosen) Imam^-asws (Leader with Divine Authority), will warn people by means of the Holy Quran, just as the Messenger of Allah did’.’[90]

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَعْمَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عُكَايَةَ التَّمِيمِيِّ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ الْفِهْرِيِّ عَنْ أَبِي عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ أَرْمَضَنِي اخْتِلَافُ الشِّيعَةِ فِي مَذَاهِبِهَا فَقَالَ يَا جَابِرُ أَ لَمْ أَقِفْكَ عَلَى مَعْنَى اخْتِلَافِهِمْ مِنْ أَيْنَ اخْتَلَفُوا وَ مِنْ أَيِّ جِهَةٍ تَفَرَّقُوا قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ قَالَ فَلَا تَخْتَلِفْ إِذَا اخْتَلَفُوا يَا جَابِرُ إِنَّ الْجَاحِدَ لِصَاحِبِ الزَّمَانِ كَالْجَاحِدِ لِرَسُولِ اللَّهِ ص فِي أَيَّامِهِ يَا جَابِرُ اسْمَعْ وَ عِ قُلْتُ إِذَا شِئْتَ قَالَ اسْمَعْ وَ عِ وَ بَلِّغْ حَيْثُ انْتَهَتْ بِكَ رَاحِلَتُكَ ……

Amir-ul-Momineen^-asws said to Jabir: ‘O Jabir listen attentively, I then said: As you like, I will listen attentively, He^-asws said: Listen, pay attention and preach wherever your stumper will take you……[91]

Do Not Publicise Our^-asws Cause:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from ‘Abd Allah ibn Yahya from Hariz from Mu’alla ibn Khunays who has said the following:

‘Once Abu ‘Abd Allah^-asws said to me, ‘O Mu’alla, conceal our^-asws cause and do not make it public.  Those who do not publicise it; Allah^-azwj Grants them with honour in this world. Allah^-azwj will Mark it a light between his eyes in the next life, which would lead him to paradise.

O Mu’alla! Whoever publicises our^-asws cause and does not conceal it, Allah^-azwj Humiliates him in this world, removes the light between his eyes in the next life and will inflict darkness on him that will lead him to astray. O Mu’alla, ‘al-Taqeeya’ is my religion and the religion of my predecessors. There is no religion for one who does not observe al-Taqeeya. O Mu’alla, Allah^-azwj Loves to be worshipped secretly just as He^-azwj loves to be worshipped publicly. O Mu’alla! one who publicises our cause is like one who rejects it altogether.’[92]

عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي عَلِيٍّ الْجَوَّانِيِّ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَقُولُ لِمَوْلًى لَهُ يُقَالُ لَهُ سَالِمٌ وَ وَضَعَ يَدَهُ عَلَى شَفَتَيْهِ وَ قَالَ يَا سَالِمُ احْفَظْ لِسَانَكَ تَسْلَمْ وَ لَا تَحْمِلِ النَّاسَ عَلَى رِقَابِنَا

It is narrated from him (narrator of the Hadith above) from al-Hassan ibn Mahbub from abu Ali al-Jawwani who has said the following:

‘I saw Abu ‘Abd Allah^-asws, recipient of divine supreme covenant, speaking to one of his slaves called Salim, placing his hands over his (slaves) mouth, ‘O Salim, control your tongue and you will have peace and do not load people over our necks.’[93]

 Taqeeya Should be Observed When Necessary:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ بِمَا صَبَرُوا عَلَى التَّقِيَّةِ  وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim and others who have narrated the following from Abu Abd Allah^-asws:

‘About the words of Allah^-azwj: ‘These will receive double reward for their forbearance, replacing evil by virtue ’ (28:54) the Imam^-asws said: ‘Their exercising patience with observing ‘al-Taqeeya’[94] and their repelling evil by means of good deeds means: ‘al-Taqeeya’ is a good deed but publicity or disregarding ‘al-Taqeeya’ is evil.’[95]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ مِنْ دِينِ اللَّهِ قُلْتُ مِنْ دِينِ اللَّهِ قَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ وَ لَقَدْ قَالَ يُوسُفُ ع أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا شَيْئاً وَ لَقَدْ قَالَ إِبْرَاهِيمُ ع إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيما

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from’ Uthman ibn ‘Isa from heard it from abu Basil’ who has said the following:

‘Abu Abd Allah^-asws has said: ‘Al-Taqeeya is of the religion of Allah^-azwj.’ I asked: ‘Is it of the religion of Allah^-azwj?’ The Imam^-asws said: ‘Yes, by Allah^-azwj, it is of the religion of Allah^-azwj. Yusuf^-as had said: ‘O people of the caravan of camels, you are thieves.’ By Allah^-azwj, they had not stolen anything and Ibrahim^-as had said: ‘I am ill’, by Allah^-azwj he^-as had no illness.’[96]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ جَابِرٍ الْمَكْفُوفِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ اتَّقُوا عَلَى دِينِكُمْ فَاحْجُبُوهُ بِالتَّقِيَّةِ فَإِنَّهُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّمَا أَنْتُمْ فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَوْ أَنَّ الطَّيْرَ تَعْلَمُ مَا فِي أَجْوَافِ النَّحْلِ مَا بَقِيَ مِنْهَا شَيْ‏ءٌ إِلَّا أَكَلَتْهُ وَ لَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِي أَجْوَافِكُمْ أَنَّكُمْ تُحِبُّونَّا أَهْلَ الْبَيْتِ لَأَكَلُوكُمْ بِأَلْسِنَتِهِمْ وَ لَنَحَلُوكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ رَحِمَ اللَّهُ عَبْداً مِنْكُمْ كَانَ عَلَى وَلَايَتِنَا

Abu Ali al-Ashari has narrated from al-Hassan ibn Ali al-Kufi from al-’Abbas ibn ‘Amir from Jabir al-Makfuf, who from ‘Abd Allah ibn abu Ya’fur, who has narrated the following from Abu Abd Allah^-asws:

‘Protect your religion and veil it with ‘al-Taqeeya’; one who does not observe al-Taqeeya has no belief.  You, among others, are like honeybees in birds. Had birds known what is inside honeybees no honeybee would have survived and it all would have been consumed! Had people known that you love Ahl al-Bayt^-asws they might have destroyed you with their tongues, abusing you in private and in public. May Allah^-azwj Bless those of you who are in our Walayah (Divine Guardianship).’[97]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دُرُسْتَ الْوَاسِطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا بَلَغَتْ تَقِيَّةُ أَحَدٍ تَقِيَّةَ أَصْحَابِ الْكَهْفِ إِنْ كَانُوا لَيَشْهَدُونَ الْأَعْيَادَ وَ يَشُدُّونَ الزَّنَانِيرَ فَأَعْطَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from al-Hassan ibn Ali from Durust al-Wasiti who has said the following:

‘Abu Abd Allah^-asws has said: ‘No one’s al-Taqeeya reached the level of strictness to that of the people of the Cave who would attend the festivities while wearing neck ties, thus, Allah^-azwj gave them twice as many rewards.’[98]

وَ عَنْ حُذَيْفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ وَ لا تُلْقُوا  بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ قَالَ هَذَا فِي التَّقِيَّةِ

Hazyafa narrates from Imam Abi Abd Allah the following:

Abi Abd Allah^-asws said: The Verse ‘and make not your own hands contribute to (your) destruction (2:195), means to observe Taqeeya (do not violate conditions of Taqeeya)’.[99]

Imam^-asws Admonish those who Publically Disclose their^-asws Amr:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لِي مَا زَالَ سِرُّنَا مَكْتُوماً حَتَّى صَارَ فِي يَدَيْ وُلْدِ كَيْسَانَ فَتَحَدَّثُوا بِهِ فِي الطَّرِيقِ وَ قُرَى السَّوَادِ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Rabi’ ibn Muhammad al-Musalli from ‘Abd Allah ibn Sulayman who has narrated the following from abu Abd Allah^-asws:

‘Abu Abd Allah^-asws, recipient of divine supreme covenant, once said to me: ‘Our cause had still been hidden until the children of Kisan began to speak of it on the roads, villages and in large places.’[100]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ لَلَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونَ بِذَلِكَ خَارِجاً عَنْ وَلَايَتِنَا

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Salih from abu ‘Ubaydah al-Hadhdha’ who has said the following:

‘I heard abu Jafar^-asws saying:  ‘By Allah^-azwj, the most beloved to me of my companions are most restraining from the worldly attractions, most knowledgeable in religion and most secretive in our^-asws Hadith.

Of the worst conditions among them and the most disliked is the one who on hearing Hadith, ascribes it to us^-asws, and narrates it from us^-asws.  (The listener) Not only he rejects it, also he abhors it. He has made those who follow it turn to disbelief while he does not know. It is likely that the Hadith has come out from us^-asws and to us^-asws is ascribed and with this he will be out of our^-asws Walayah (guardianship).’[101]

Do not Disclose Our^-asws Secrets and be Unnoticed:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ قَالَ أَبُو جَعْفَرٍ ع وَلَايَةُ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهَا مُحَمَّدٌ إِلَى عَلِيٍّ ع وَ أَسَرَّهَا عَلِيٌّ إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُونَ ذَلِكَ مَنِ الَّذِي أَمْسَكَ حَرْفاً سَمِعَهُ قَالَ أَبُو جَعْفَرٍ ع فِي حِكْمَةِ آلِ دَاوُدَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكُونَ مَالِكاً لِنَفْسِهِ مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ فَاتَّقُوا اللَّهَ وَ لَا تُذِيعُوا حَدِيثَنَا فَلَوْ لَا أَنَّ اللَّهَ يُدَافِعُ عَنْ أَوْلِيَائِهِ وَ يَنْتَقِمُ لِأَوْلِيَائِهِ مِنْ أَعْدَائِهِ أَ مَا رَأَيْتَ مَا صَنَعَ اللَّهُ بِآلِ بَرْمَكَ وَ مَا انْتَقَمَ اللَّهُ لِأَبِي الْحَسَنِ ع وَ قَدْ كَانَ بَنُو الْأَشْعَثِ عَلَى خَطَرٍ عَظِيمٍ فَدَفَعَ اللَّهُ عَنْهُمْ بِوَلَايَتِهِمْ لِأَبِي الْحَسَنِ ع وَ أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أَمْهَلَ اللَّهُ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ قَدْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr who has said the following:

‘Once I asked abu al-Hassan al-Reza^-asws a question. He refrained (from answering) but after remaining silent, he^-asws said: ‘If we^-asws give you everything you want, it may become evil for you and the neck of the owner of this cause will be caught tight.’ (Then Imam^-asws said the following):

‘Abu Jafar^-asws has said: ‘It is the guardianship of Allah^-azwj, Who told it secretly to Jibril^-as, who confidently told it to Muhammad^-saww who quietly told it to AIi^-asws, who secretly told it to whoever Allah^-azwj wanted and then you publicise it.  Who is he that has heard a word then has held it secretly?’

‘Abu Jafar^-asws has said: ‘It is in the wisdom of ‘Ale Dawud^-as (family of David), ‘It is necessary for a Muslim to have control over his soul, be attentive to his affairs and have full knowledge of the people of his time.  ‘Be pious before Allah^-azwj and do not publicise our^-asws Hadith. It is a fact that Allah^-azwj Defends his friends and exacts recompense for His^-azwj friends from His^-azwj enemies. Have you considered how Allah^-azwj dealt with Ale Barmak (family of Barmak) and how He^-azwj recompensed for Abu al-Hassan^-asws, when banu Ashath faced the great danger and Allah^-azwj Defended them for their supporting Abu al-Hassan^-asws!

In Iraq you are well aware of the deeds of those Pharaohs and the respite that Allah^-azwj has given them. Therefore, you must observe piety before Allah^-azwj and do not allow the worldly life to deceive you. Do not be confused about those who have been given respite. It is as if the matter (reappearance of al-Mahdi^-ajfj) is almost within your reach.’[102]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَهُ اللَّهُ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ يَنَابِيعُ الْعِلْمِ يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ وَ لَا بِالْجُفَاةِ الْمُرَاءِينَ

Al-Hussain ibn Muhammad has narrated from Mu’alla ibn Muhammad from al-Hassan ibn Ali al-Washsha from ‘Umar ibn Aban from abu Basir who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘The Messenger of Allah^-saww has said: ‘Tuba’[103] is for a servant who is unknown to people but Allah^-azwj Knows him.  Such people are the lamps of guidance and the fountains of knowledge. Through them every darkening calamity brightens. They do not publicise undisclosed facts and they are not quarrelsome braggarts.’[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يَعْرِفُهُ اللَّهُ مِنْهُ بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ وَ لَا تَكُونُوا عُجُلًا مَذَايِيعَ فَإِنَّ خِيَارَكُمُ الَّذِينَ إِذَا نُظِرَ إِلَيْهِمْ ذُكِرَ اللَّهُ وَ شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu al-Hassan al-Asbahani who has narrated the following from Abu Abd Allah^-asws:

‘Amir-ul-Momineen^-asws has said: ‘Tuba’ is for every servant (of Allah^-azwj) who is unnoticed among the people but knows people and they do not know him. Allah^-azwj Knows him from His side with happiness. They are the torches of guidance. Through them every darkening calamity is removed aside and for them every door to blessing opens. They do not publicise undisclosed facts (of religion) and they are not quarrelsome braggarts.’ He^-asws has also said: ‘Speak of the good so you become known for it. Do ‘good’ and belong to the group of people (who do good) and do not be hastening announcers.

The best of you are those, who would remind others of Allah^-azwj, upon coming in contact with others, and the wicked ones among you are those who publicise undisclosed facts (of religion), they cause separation among the loved ones and search for faults in the innocent people.’[105]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نَفَسُ الْمَهْمُومِ لَنَا الْمُغْتَمِّ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لِأَمْرِنَا عِبَادَةٌ وَ كِتْمَانُهُ لِسِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ قَالَ لِي مُحَمَّدُ بْنُ سَعِيدٍ اكْتُبْ هَذَا بِالذَّهَبِ فَمَا كَتَبْتَ شَيْئاً أَحْسَنَ مِنْهُ

Al-Hussain ibn Muhammad an Muhammad ibn Yahya all have narrated from Ali ibn Muhammad ibn Sa’d from Muhammad ibn Muslim from Muhammad ibn Sa’id ibn Ghazwan from Ali ibn al-Hakam from ‘Umar ibn Aban from ‘Isa ibn abu Mansur who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘A breath with a sigh of concern and sadness due to injustice done to us^-asws is Tasbih[106] and one’s concern about our^-asws cause is worship, his concealing our secret is the Jihad.’

‘Muhammad ibn Sa’id told me to write it down with gold.  No other words, which I ever wrote, were better than that.’[107]

Imam^-asws Complains About the Dissemination of Beliefs:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ الْبَجَلِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ فَقَالَ لِي شَبِيهاً بِالْفَزِعِ فَتَرَكْتُمْ أَحَداً يَكُونُ مُسْتَضْعَفاً وَ أَيْنَ الْمُسْتَضْعَفُونَ فَوَ اللَّهِ لَقَدْ مَشَى بِأَمْرِكُمْ هَذَا الْعَوَاتِقُ إِلَى الْعَوَاتِقِ فِي خُدُورِهِنَّ وَ تُحَدِّثُ بِهِ السَّقَّايَاتُ فِي طَرِيقِ الْمَدِينَةِ

It was narrated to us by Mohammed ibn Hassan ibn Ahmed ibn Walid, who refer to Mohammed ibn Hassan Saffar, who from Ahmed ibn Mohammed Isa, who from Ali ibn Hakam, who from Abd Allah ibn Junad, who from Safyaan ibn Samat Bajli who has said the following:

I asked from Abu Abd Allah: ‘What do you say about ‘Mustaghfeen’ (the feeble minded people)?  Imam^-asws asked me in a manner similar to one frightened:  Have you people left anyone to be considered ‘Mustazaef’ feeble?  Where are ‘Mustaghfeen’?  By Allah^-azwj, girls behind the curtains have heard about our cause (Divine Authority of Ahl al-Bayt^-asws) and the water carriers of Medina speak about it.[108]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ الْقَاسِمِ شَرِيكِ الْمُفَضَّلِ وَ كَانَ رَجُلَ صِدْقٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَلَقٌ فِي الْمَسْجِدِ يَشْهَرُونَّا وَ يَشْهَرُونَ أَنْفُسَهُمْ أُولَئِكَ لَيْسُوا مِنَّا وَ لَا نَحْنُ مِنْهُمْ أَنْطَلِقُ فَأُوَارِي وَ أَسْتُرُ فَيَهْتِكُونَ سِتْرِي هَتَكَ اللَّهُ سُتُورَهُمْ يَقُولُونَ إِمَامٌ أَمَا وَ اللَّهِ مَا أَنَا بِإِمَامٍ إِلَّا لِمَنْ أَطَاعَنِي فَأَمَّا مَنْ عَصَانِي فَلَسْتُ لَهُ بِإِمَامٍ لِمَ يَتَعَلَّقُونَ بِاسْمِي أَ لَا يَكُفُّونَ اسْمِي مِنْ أَفْوَاهِهِمْ فَوَ اللَّهِ لَا يَجْمَعُنِي اللَّهُ وَ إِيَّاهُمْ فِي دَارٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa from Ali ibn al-Numan from al-Qasim Sharik al-Mufaddal who was a truthful man who bas narrated the following:

‘I once heard Abu Abd Allah^-asws say: ‘In the Masjid, there is a group (of people), which exposes us^-asws to harm and exposes them as well. They are not from us^-asws and we^-asws are not of them. I^-asws go to hide and provide cover but they unveil my cover, may Allah^-azwj unveil their cover. They say: ‘He is the Imam (leader).’ By Allah^-azwj, I^-asws am not an Imam except for those who obey me; but those who disobey me^-asws, I am not their Imam. Why do they attach (themselves) to my^-asws name? Why do they not refrain from pronouncing my^-asws name, by Allah^-azwj, may Allah^-azwj not gather me^-asws together with them in a house!’[109]

جَعْفَرٌ عَنْ عَنْبَسَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِيَّاكُمْ وَ ذِكْرَ عَلِيٍّ وَ فَاطِمَةَ ع فَإِنَّ النَّاسَ لَيْسَ شَيْ‏ءٌ أَبْغَضَ إِلَيْهِمْ مِنْ ذِكْرِ عَلِيٍّ وَ فَاطِمَةَ ع

Jafar has narrated from’ Anbasah who has narrated the following:

‘Abu Abd Allah^-asws has said: ‘You must maintain caution about speaking of Ali^-asws and Fatimah^-asws because there is nothing more hateful to them than speaking of Ali^-asws and Fatimah^-asws.’[110]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ أَقْوَاماً بِالْإِذَاعَةِ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from’ Uthman ibn . Isa from Muhammad ibn Ajlan who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘Allah^-azwj has criticised people for publicising confidential matters in His words, ‘When they receive any news of peace or war, they announce it in public . ‘ (4:83) Therefore, be on your guard against publicity of confidential matters.’[111]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا فَهُوَ بِمَنْزِلَةِ مَنْ جَحَدَنَا حَقَّنَا قَالَ وَ قَالَ لِمُعَلَّى بْنِ خُنَيْسٍ الْمُذِيعُ حَدِيثَنَا كَالْجَاحِدِ لَهُ

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad al-Khazzaz who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws has said: ‘Whoever publicises our^-asws (confidential) Hadith is like the one who has denied our^-asws rights.’ The Imam^-asws had also said to al-Mu’alla ibn khunays: ‘One who publicises our^-asws Hadith is like the one who rejects them.’[112]

يُونُسُ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا سَلَبَهُ اللَّهُ الْإِيمَانَ

Yunus has narrated from ibn Muskan from ibn abu Yaphur who has said the following:

‘Abu Abd Allah^-asws has said: ‘Whoever publicises our (confidential) Hadith, Allah^-azwj will take away his belief.’[113]

يُونُسُ بْنُ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا قَتَلَنَا مَنْ أَذَاعَ حَدِيثَنَا قَتْلَ خَطَإٍ وَ لَكِنْ قَتَلَنَا قَتْلَ عَمْدٍ

Yunus ibn Ya’qub has narrated from certain individuals of his people who have narrated the following from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Whoever publicises our (confidential) Hadith is like the one who does not kill us^-asws by mistake but he does so on purpose.’[114]

يُونُسُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ يُحْشَرُ الْعَبْدُ يَوْمَ الْقِيَامَةِ وَ مَا نَدِيَ دَماً فَيُدْفَعُ إِلَيْهِ شِبْهُ الْمِحْجَمَةِ أَوْ فَوْقَ ذَلِكَ فَيُقَالُ لَهُ‏ هَذَا سَهْمُكَ مِنْ دَمِ فُلَانٍ فَيَقُولُ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنَّكَ قَبَضْتَنِي وَ مَا سَفَكْتُ دَماً فَيَقُولُ بَلَى سَمِعْتَ مِنْ فُلَانٍ رِوَايَةَ كَذَا وَ كَذَا فَرَوَيْتَهَا عَلَيْهِ فَنُقِلَتْ حَتَّى صَارَتْ إِلَى فُلَانٍ الْجَبَّارِ فَقَتَلَهُ عَلَيْهَا وَ هَذَا سَهْمُكَ مِنْ دَمِهِ

Yunus has narrated from al-ala who from Muhammad ibn Muslim who has said the following:

‘I heard Abu Jafar^-asws saying: ‘A servant (of Allah^-azwj) will be raised on the Day of Judgment, although he had not caused any bloodshed, something containing a dose or more blood will be given to him and he will be told: ‘This is your share of the blood of so and so.’ He will say: ‘Lord, You^-azwj know that You^-azwj caused me to die and I had not committed any blood-shed.’ The Lord^-azwj will say: ‘Yes, you did commit bloodshed. You heard such and such facts from so and so, you narrated it against his interests and transmitted it until it reached so and so tyrant, who murdered him on the basis of the narration, and this is your share of that blood.’[115]

يُونُسُ عَنِ ابْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ تَلَا هَذِهِ الْآيَةَ ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ قَالَ وَ اللَّهِ مَا قَتَلُوهُمْ بِأَيْدِيهِمْ وَ لَا ضَرَبُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنَّهُمْ سَمِعُوا أَحَادِيثَهُمْ فَأَذَاعُوهَا فَأُخِذُوا عَلَيْهَا فَقُتِلُوا فَصَارَ قَتْلًا وَ اعْتِدَاءً وَ مَعْصِيَةً

Yunus has narrated from ibn Sinan from Ishaq ibn ‘Ammar who has narrated the following from Abu Abd Allah^-asws:

‘The Imam^-asws recited this verse: ‘ … for they denied the evidence (of the existence of Allah) and murdered His Prophets without reason; they were disobedient transgressors.’ (2:61).  The Imam^-asws said: ‘By Allah^-azwj they did not murder them with their hands or swords but they would hear their Hadith and publicise them, causing them to be captured and murdered. It is considered (for them) murder, transgression and disobedience.’[116]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍّ فَقَالَ أَمَا وَ اللَّهِ مَا قَتَلُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنْ أَذَاعُوا سِرَّهُمْ وَ أَفْشَوْا عَلَيْهِمْ فَقُتِلُوا

A number of our people have narrated from Ahmad ibn abu Abd Allah from ‘Uthman ibn ‘Isa from Sama from abu Basir who has narrated the following from Abu Abd Allah^-asws:

‘About the words of Allah^-azwj ‘… for unjustly murdering the prophets … ,’ (3:112) the Imam^-asws said: ‘By Allah, they did not murder them with their swords but they publicised their secrets, spread them against the prophets who then were murdered.’[117]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ قَوْماً بِالْإِذَاعَةِ فَقَالَ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ

It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from Muhammad ibn ‘Ajlan who has narrated the following from Abu Abd Allah^-asws:

‘Allah^-azwj in His words has criticised a group of people for publicising confidential facts: ‘When they receive any news of peace or war, they announce it in public … ‘ (4:83) therefore, be on your guard against publicising confidential facts.’[118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ أَذَاعَ عَلَيْنَا شَيْئاً مِنْ أَمْرِنَا فَهُوَ كَمَنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَأً

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Husayn ibn ‘Uthman from those who reported to him who has reported the following from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Whoever publicises our (confidential) cause is like one who murders us^-asws on purpose, and not by mistake.’[119]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نَصْرِ بْنِ صَاعِدٍ مَوْلَى أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مُذِيعُ السِّرِّ شَاكٌّ وَ قَائِلُهُ‏ عِنْدَ غَيْرِ أَهْلِهِ كَافِرٌ وَ مَنْ تَمَسَّكَ بِالْعُرْوَةِ الْوُثْقَى فَهُوَ نَاجٍ قُلْتُ مَا هُوَ قَالَ التَّسْلِيمُ

Al-Hussain ibn Muhammad has narrated from Mu’alla ibn Muhammad from Ahmad ibn Muhammad from Nasr ibn Said, Mawla who has narrated the following from Abu ‘Abd Allah^-asws:

‘I heard Abu ‘Abd Allah^-asws saying: ‘The propagator (of the confidential Hadith of ‘A’immahy^-asws) is in doubt about his belief in ‘A’immahy^-asws and the narrator (of confidential matter) before a stranger (unreliable audience) is an unbeliever. Whoever holds fast to the firm ring, is saved.’ I (the narrator) then asked: ‘What is it (the ring)?’ The Imam^-asws said: ‘It is submission (to the commands of ‘A’immah^-asws, and acceptance of the same).’[120]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنِ اسْتَفْتَحَ نَهَارَهُ بِإِذَاعَةِ سِرِّنَا سَلَّطَ اللَّهُ عَلَيْهِ حَرَّ الْحَدِيدِ وَ ضِيقَ الْمَحَابِسِ

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

‘Abu Abd Allah^-asws has said: ‘Whoever opens his morning activities with the publicity of our secrets Allah^-azwj will Make the heat of iron and the congestion of prisons dominate him.’[121]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنِ ابْنِ الدَّيْلَمِيِّ عَنْ دَاوُدَ الرَّقِّيِّ وَ مُفَضَّلٍ وَ فُضَيْلٍ فِي حَدِيثٍ قَالُوا قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تُذِيعُوا أَمْرَنَا وَ لَا تُحَدِّثُوا بِهِ إِلَّا أَهْلَهُ فَإِنَّ الْمُذِيعَ عَلَيْنَا أَمْرَنَا أَشَدُّ عَلَيْنَا مَئُونَةً مِنْ عَدُوِّنَا انْصَرِفُوا رَحِمَكُمُ اللَّهُ وَ لَا تُذِيعُوا سِرَّنَا

Ahmed ibn Mohammed ibn Khalid al-Barqi reports in al-Mahasen from ibn aldaylmy, who from Dawood al-Baraqi, who from Mufazzil and Mufzeel a Hadith as:

Abu Abd Allah^-asws said: ‘Do not publicise our ‘Amr’ and do not narrate it to anyone except the one who is recipient of it, because whoever publicises our ‘Amr’ is more distressing for us^-asws than our enemies.  Go back, May Allah have Mercy on you and do not disclose our^-asws secrets.[122]

وَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ مُخْتَارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَدِيثٍ فَقَالَ هَلْ كَتَمْتَ عَلَيَّ شَيْئاً قَطُّ فَبَقِيتُ أَتَذَكَّرُ فَلَمَّا رَأَى مَا بِي قَالَ أَمَّا مَا حَدَّثْتَ بِهِ أَصْحَابَكَ فَلَا بَأْسَ إِنَّمَا الْإِذَاعَةُ أَنْ تُحَدِّثَ بِهِ غَيْرَ أَصْحَابِكَ أَقُولُ وَ تَقَدَّمَ مَا يَدُلُّ عَلَى ذَلِكَ وَ قَدْ رَوَى النُّعْمَانِيُّ فِي كِتَابِ الْغَيْبَةِ أَحَادِيثَ كَثِيرَةً فِي هَذَا الْمَعْنَى

I heard it from my father, who from Hammad ibn Isa, who from Hussain ibn Mukhtar, who from Abi Basir, who said the following:

I asked from Abu Abd Allah^-asws regarding a hadith (tradition).  Imam^-asws replied: Have you (people) ever kept a secret?  I started thinking, Imam^-asws after observing my uneasiness said:  There is no harm in transmitting those Ahadith, which you have narrated to your companions.  The disclosure of a secret ‘Izaat’ is to narrate it to those who are not associated with us.[123]

The Religious-Knowledge One Must Have:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الدِّينِ الَّذِي لَا يَسَعُ الْعِبَادَ جَهْلُهُ فَقَالَ الدِّينُ وَاسِعٌ وَ لَكِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ مِنْ جَهْلِهِمْ قُلْتُ جُعِلْتُ فِدَاكَ فَأُحَدِّثُكَ بِدِينِيَ الَّذِي أَنَا عَلَيْهِ فَقَالَ بَلَى فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَتَوَلَّاكُمْ وَ أَبْرَأُ مِنْ عَدُوِّكُمْ وَ مَنْ رَكِبَ رِقَابَكُمْ وَ تَأَمَّرَ عَلَيْكُمْ وَ ظَلَمَكُمْ حَقَّكُمْ فَقَالَ مَا جَهِلْتَ شَيْئاً هُوَ وَ اللَّهِ الَّذِي نَحْنُ عَلَيْهِ قُلْتُ فَهَلْ سَلِمَ أَحَدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَا إِلَّا الْمُسْتَضْعَفِينَ قُلْتُ مَنْ هُمْ قَالَ نِسَاؤُكُمْ وَ أَوْلَادُكُمْ ثُمَّ قَالَ أَ رَأَيْتَ أُمَّ أَيْمَنَ فَإِنِّي أَشْهَدُ أَنَّهَا مِنْ أَهْلِ الْجَنَّةِ وَ مَا كَانَتْ تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ

Al-Hussain ibn Mohammed has narrated from Mualla ibn Mohammed from al-Washsha, who from Muthanna, who from Ismail al-Jufi, who has said the following:

‘Once I asked Abu Jafar^-asws about how much religious knowledge people must have!  The Imam^-asws said:  ‘Religion is vast but the Khawariji[124] group has narrowed it down upon themselves due to their ignorance.  I asked, May Allah^-azwj keep my soul in service for your^-asws cause. Can I tell you what I believe in?  Imam^-asws replied:  Yes, go ahead.  I said: ‘I testify that no one deserves to be worshipped except Allah^-azwj and I testify Mohammed^-saww is His^-azwj Servant and Messenger.  I affirm to whatever he^-saww has brought from Allah^-azwj.  I love you^-asws (the ahl al-Bayt^-asws) and disavow your^-asws enemies and those who have suppressed you^-asws, kept (unjust) control over you^-asws and who have usurped your^-asws rights.’  The Imam^-asws said: ‘You are not of ignorant of anything. This, by Allah^-azwj, is what we^-asws follow.  I asked: ‘Is one who does not know this would be safe?  The Imam^-asws said: No, except the feeble-minded people.  I asked: Who are they?  The Imam^-asws said:  Your women and children.  Then he^-asws said: Consider Umm Ayman.  I^-asws testify that she is of the people of Paradise, but she did not know what you believe.[125]

جابر عن أبي جعفر عليه السلام قال: قلت: لاي شئ يحتاج إلى النبي والامام ؟ فقال: لبقاء العالم على صلاحه،

It is quoted, through a chain of narrators, that Jabir bin Abd Allah Ansari asked from Imam Mohammed Baqir^-asws: O Son of Prophet of Allah^-saww, what is the purpose served by a Prophet or an Imam?  Imam^-asws replied, to stabilise the universe and to manage and organise its operations.[126]

The Recognition of Eman:

بِالْإِسْنَادِ الْأَوَّلِ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ الْإِيمَانِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ فَالصَّبْرُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الْإِشْفَاقِ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَ مَنْ رَاقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ وَ الْيَقِينُ عَلَى أَرْبَعِ شُعَبٍ ‏تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَعْرِفَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ أَبْصَرَ الْفِطْنَةَ عَرَفَ الْحِكْمَةَ وَ مَنْ تَأَوَّلَ الْحِكْمَةَ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ عَرَفَ السُّنَّةَ وَ مَنْ عَرَفَ السُّنَّةَ فَكَأَنَّمَا كَانَ مَعَ الْأَوَّلِينَ وَ اهْتَدَى إِلَى الَّتِي هِيَ أَقْوَمُ وَ نَظَرَ إِلَى مَنْ نَجَا بِمَا نَجَا وَ مَنْ هَلَكَ بِمَا هَلَكَ وَ إِنَّمَا أَهْلَكَ اللَّهُ مَنْ أَهْلَكَ بِمَعْصِيَتِهِ وَ أَنْجَى مَنْ أَنْجَى بِطَاعَتِهِ وَ الْعَدْلُ عَلَى أَرْبَعِ شُعَبٍ غَامِضِ الْفَهْمِ وَ غَمْرِ الْعِلْمِ وَ زَهْرَةِ الْحُكْمِ وَ رَوْضَةِ الْحِلْمِ فَمَنْ فَهِمَ فَسَّرَ جَمِيعَ الْعِلْمِ وَ مَنْ عَلِمَ عَرَفَ شَرَائِعَ الْحُكْمِ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ فِي النَّاسِ حَمِيداً وَ الْجِهَادُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ وَ شَنَآنِ الْفَاسِقِينَ فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظَهْرَ الْمُؤْمِنِ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أَنْفَ الْمُنَافِقِ وَ أَمِنَ كَيْدَهُ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى الَّذِي عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ غَضِبَ لِلَّهِ وَ مَنْ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ فَذَلِكَ الْإِيمَانُ وَ دَعَائِمُهُ وَ شُعَبُهُ

Through the same chain of narrators as the above Hadith it is narrated from ibn Mahbub from Yaqub al-Sarraj from Jabir who has narrated the following from Abu Jafar^-asws:

‘Amir-ul-Momineen^-asws was asked about Eman (belief), he responded: ‘Allah^-azwj made belief upon four pillars: ‘Al-Sabr’; Al-Yaqeen; Al-Adel and Al-Jihad’ ‘Patience, Certainty, Justice and Jihad. ‘The Patience therein has four branches: striving for good, fear, restraint and vigilance. One who has a longing for paradise forgets the worldly desires. One who has fear of hell abstains from unlawful things. One who exercises restraint in worldly matters the worldly hardships become easier for him, and one who is vigilant of death hastens to good deeds.

‘The ‘Certainty’ therein is also of four branches. They consist of sharp understanding, proper application of wisdom, recognising good lessons and knowledge of the traditions of the people of the past. One who possesses sharp understanding recognises the matters of wisdom. One who applies wisdom properly recognises the good lessons, and one who recognises the good lessons recognises the traditions, and one who recognises traditions is like the one who has lived with the people of the past and has found proper and firm guidance. He has seen who found salvation and through which means they (previous ones) found. He has also seen those who were destroyed and things that destroyed them. Allah^-azwj Destroys only those who disobey Him^-azwj and Grants salvation for the ones (who seek) obedience to His^-azwj commands.

‘The Justice therein is also of four branches. It is a matter of deep understanding, a huge body of knowledge, the bloom of wisdom and the garden of forbearance. One who has deep understanding has the ability to interpret all knowledge. One who has a huge body of knowledge knows the ways of wisdom, and one who is forbearing is not an extremist in his decrees and lives among the people with a good name.

‘The Jihad therein, is also of four branches. They consist of helping others to perform their duties and to stay away from that, which is prohibited, to speak the truth whenever needed and to shun sins and sinners. One who helps others to perform their duties has supported the believer. One who helps stop others from sinning has humiliated the hypocrites and has thwarted their wicked plans. One who speaks the truth at the right time, his is the winning side. One who shuns the sinners has used anger for Allah^-azwj. One who becomes angry for Allah^-azwj, Allah^-azwj becomes angry for him. Such is Eman, its foundations and branches.’[127]

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ فِي وَصِيَّتِهِ لِوَلَدِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ يَا بُنَيَّ اقْبَلْ مِنَ‏ الْحُكَمَاءِ مَوَاعِظَهُمْ وَ تَدَبَّرْ أَحْكَامَهُمْ وَ كُنْ آخَذَ النَّاسِ بِمَا تَأْمُرُ بِهِ وَ أَكَفَّ النَّاسِ عَمَّا تَنْهَى عَنْهُ وَ أْمُرْ بِالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ فَإِنَّ اسْتِتْمَامَ الْأُمُورِ عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ

Mohammed ibn Ali ibn Hussein reports that Amir-ul-Momineen^-asws in his^-asws will to Mohammed ibn al-Hanifia said:  ‘O son! Stay with the wise and listen to their advise and methodologies, including what they say about (Divine) laws that explain what is forbidden for people and communicate that to your family what is good to act and what is bad and should be avoided.[128]

ثم قال رسول الله ص يا عباد الله هذا سعد بن معاذ من خيار عباد الله آثر رضى الله على سخط قراباته و أصهاره من اليهود، و أمر بالمعروف، و نهى عن المنكر، و غضب لمحمد رسول الله و لعلي ولي الله، و وصي رسول الله، أن يخاطبا بما لا يليق بجلالتهما، فشكر الله له تعصبه لمحمد و علي، و بوأه في الجنة منازل كريمة، و هيأ له فيها خيرات واسعة لا تأتي الألسن على وصفها، و لا القلوب على توهمها و الفكر فيها، و لسلكة من مناديل موائده في الجنة خير من الدنيا بما فيها من زينتها و لجينها و جواهرها، و سائر أموالها و نعيمها. فمن أراد أن يكون فيها رفيقه و خليطه، فليتحمل غضب الأصدقاء و القرابات و ليؤثر عليهم رضى الله في الغضب لرسول الله [محمد]. و ليغضب إذا رأى الحق متروكا، و رأى الباطل معمولا به، و إياكم و التهون فيه مع التمكن و القدرة و زوال التقية، فإن الله تعالى لا يقبل لكم عذرا عند ذلك

Then the Messenger of Allah^-saww said: ‘O servants of Allah^-azwj! This is Sa’d Bin Muaz^ar, who is from the good servants of Allah^-azwj and Allah^-azwj is Pleased with his discontent with the Jews, and enjoined good and forbade the evil, and was angry for their addressing to Muhammad^-saww and Ali^-asws in a manner not befitting them^-asws. Allah^-azwj Thanked him for being a well-wisher of Muhammad^-saww and Ali^-asws and Allocated for him in Paradise, prestigious stations, which contain such Bounties that neither can the tongues describe their qualities, nor can the hearts contemplate them. One of the strands of his^ar cloth in Paradise is better than the world and all that it contains of its adornments, and its treasures, and other wealth and bounties’.

And if any one intends to be his^ar friend and a partner with him^ar therein, should bear anger against his^ar tribesmen and relatives and for the Pleasure of Allah^-azwj and their rage against Muhammad^-saww the Messenger of Allah^-azwj. And he should be angry when he sees that the truth is being trampled, and sees that falsehood is being acted upon. And beware, that you should be observing dissimulation according to your ability, for otherwise Allah^-azwj will not Accept any excuse from you in that’.[129]

Triumph for a Momin:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ حَسْبُ الْمُؤْمِنِ نُصْرَةً أَنْ يَرَى عَدُوَّهُ يَعْمَلُ بِمَعَاصِي اللَّهِ

Mohammed ibn Ali ibn al-Hussain reports from ibn abi Ummar who from Ziad al-Hindi who from Abd Allah ibn Wahab who said the following:

Imam Al-Sadiq Jafar^-asws ibn Mohammed^-asws said: It is a significance triumph for a momin to see his enemy in disobeying Allah^-azwj.[130]

The Cruel and his Supports have the same Fate:

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 content 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.[131]

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 someone is accounted and is considered to be part of it, therefore all of them were among the sinners; otherwise Allah^-azwj does not Punish the innocent ones.[132]

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 the one who agrees with him, all three have a share in the unjust act.[133]

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 notice the killer of (Imam) Hussain^-asws around you?

I replied:  May I be sacrificed for your cause; none of them is alive today.  (Imam^-asws asked) Do you consider only those killers who were directly involved in the killing of (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 whom 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).[134]

Don’t Sit with Those Scholars who Create Mischief:

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

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

Aba Abd Allah^-asws said: The sins of our shias are on the necks of the scholars.  Why do you sit in the company of those who abhors you and me^-asws but you still speak with him?  And a passer-by says about you that he is worse than the others.  You should rebuke this kind of people.  I said: ‘Even if I try to stop them (the scholars) they still continue with their mischief.  Imam said^-asws:  Then you should avoid them and stop sitting in their gatherings.[135]

Worshiping Others besides Allah^-azwj:

عَلِيُّ بْنُ إِبْرَاهِيمَ فِي تَفْسِيرِهِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ‏ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ اتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا كَلَّا سَيَكْفُرُونَ بِعِبادَتِهِمْ وَ يَكُونُونَ عَلَيْهِمْ ضِدًّا قَالَ لَيْسَ الْعِبَادَةُ هِيَ السُّجُودَ وَ الرُّكُوعَ إِنَّمَا هِيَ طَاعَةُ الرِّجَالِ مَنْ أَطَاعَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ فَقَدْ عَبَدَهُ أَقُولُ وَ تَقَدَّمَ مَا يَدُلُّ عَلَى ذَلِكَ

Ali ibn Ibrahim reports from Jafar ibn Ahmed, who from Youbad Allah ibn Musa, who from al-Hussain ibn Ali ibn Abi Hamza who from his father, who from abi Basir who has said the following:

Imam Abi Abd Allah^-asws was asked about the interpretation of the Verses (19:81-82): And they have taken gods besides Allah, that they should be to them a source of strength (81) By no means! They shall soon deny their worshipping them, and they shall be adversaries to them (82).

 Imam^-asws replied:  ‘Worshiping is not only through ‘Raku and Sajud’ (bowing down and prostration) but is in following other people, therefore if one obeys someone while disobeying Allah^-azwj, it is, as if, he has worshiped him’.[136]

A Momin Must not Humiliate Himself:

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى الْمُؤْمِنِ أُمُورَهُ كُلَّهَا وَ لَمْ يُفَوِّضْ إِلَيْهِ أَنْ يَكُونَ ذَلِيلًا أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ يَقُولُ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ فَالْمُؤْمِنُ يَكُونُ عَزِيزاً وَ لَا يَكُونُ ذَلِيلًا ثُمَّ قَالَ إِنَّ الْمُؤْمِنَ أَعَزُّ مِنَ الْجَبَلِ إِنَّ الْجَبَلَ يُسْتَقَلُّ مِنْهُ بِالْمَعَاوِلِ وَ الْمُؤْمِنَ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْ‏ءٌ

Muhammad in AI-Husayn has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad al-Ansariy from ‘Abd Allah ibn Sinan from abu al-Hassan al-Ahmasiy who has said the following:

‘Abu Abd Allah^-asws said:  ‘Allah^-azwj has delegated all affairs of a believer to him with the exception of letting him to humiliate himself. Have you not heard the words of Allah^-azwj: ‘All honour belongs to Allah^-azwj, His Messenger^-saww and the believers (63:7).  Thus, believers are honourable but not lowly and humiliated.’  Imam^-asws added: ‘All believers are stronger than the mountains. Mountains could be carved but nothing from the believers could be taken away, even in small amounts, in matters of their religion.[137]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِ‏ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ قِيلَ لَهُ وَ كَيْفَ يُذِلُّ نَفْسَهُ قَالَ يَتَعَرَّضُ لِمَا لَا يُطِيقُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Dawud al-Riqqiy who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘Believers must not humiliate themselves.’ It was asked: ‘How can one humiliate himself?’ The Imam^-asws replied: ‘This happens when he does things that are beyond his resources/capabilities.[138]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ قُلْتُ بِمَا يُذِلُّ نَفْسَهُ قَالَ يَدْخُلُ فِيمَا يَتَعَذَّرُ مِنْهُ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Muhammad ibn Sinan from Mufaddal ibn ‘Umar who has said the following:

‘Abu ‘Abd Allah^-asws said: ‘A believer must not humiliate himself.’ I then asked: ‘In what way can he humiliate himself?’ He^-asws replied: ‘He can do so by involving himself in things that he cannot do.[139]

An Innovation Kills a Tradition:

مُحَمَّدُ بْنُ الْحُسَيْنِ الرَّضِيُّ فِي نَهْجِ الْبَلَاغَةِ عَنْ عَلِيٍّ ع فِي خُطْبَةٍ لَهُ قَالَ وَ مَا أُحْدِثَتْ بِدْعَةٌ إِلَّا تُرِكَتْ بِهَا سُنَّةٌ فَاتَّقُوا الْبِدَعَ وَ الْزَمُوا الْمَهْيَعَ إِنَّ عَوَازِمَ الْأُمُورِ أَفْضَلُهَا وَ إِنَّ مُحْدَثَاتِهَا شِرَارُهَا أَقُولُ وَ يَأْتِي مَا يَدُلُّ عَلَى ذَلِكَ فِي الْوُقُوفِ

Mohammed ibn al-Hussain al-Razi reports in Nahjul Balagha that Amir-ul-Momineen^-asws said the following during a speech:

Amir-ul-Momineen^-asws said: A Sunnah is eliminated with the introduction of an innovation.  Therefore, stay away from innovations and adhere to our^-asws traditions since the worse deeds are to follow innovations.’[140]

Young Ones Have Better Chances of Accepting Guidance:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِأَبِي جَعْفَرٍ الْأَحْوَلِ وَ أَنَا أَسْمَعُ أَتَيْتَ الْبَصْرَةَ فَقَالَ نَعَمْ قَالَ كَيْفَ رَأَيْتَ مُسَارَعَةَ النَّاسِ إِلَى هَذَا الْأَمْرِ وَ دُخُولَهُمْ فِيهِ قَالَ وَ اللَّهِ إِنَّهُمْ لَقَلِيلٌ وَ لَقَدْ فَعَلُوا وَ إِنَّ ذَلِكَ لَقَلِيلٌ فَقَالَ عَلَيْكَ بِالْأَحْدَاثِ فَإِنَّهُمْ أَسْرَعُ إِلَى كُلِّ خَيْرٍ ثُمَّ قَالَ مَا يَقُولُ أَهْلُ الْبَصْرَةِ فِي هَذِهِ الْآيَةِ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُمْ يَقُولُونَ إِنَّهَا لِأَقَارِبِ رَسُولِ اللَّهِ ص فَقَالَ كَذَبُوا إِنَّمَا نَزَلَتْ فِينَا خَاصَّةً فِي أَهْلِ الْبَيْتِ فِي عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ أَصْحَابِ الْكِسَاءِ ع

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Isma’il ibn ‘Abd al-Khaliq who has narrated the following:

‘I once heard Abu Abd Allah^-asws asking Abu Jafar al-Ahwal^-asws when I was present there: ‘Did you go to Basra?’ He^-asws replied: ‘Yes, I went to Basra.’ The Imam^-asws asked: ‘How was people’s promptness to accept this matter (Wilayah of ‘A’immah^-asws)? He^-asws replied: ‘By Allah^-azwj it is very little, not many but few have accepted it.’ The Imam^-asws said: ‘You must approach the young ones because they are quicker to all good things.’

The Imam^-asws then asked me: ‘What do people of Basrah say about the verse of al-Quran, ‘ … say, ‘I do not ask of you any compensation for it (preaching Islam) except that you must love (my) relatives (family).’ (42:23).  I then said: ‘I pray to Allah^-azwj to keep my soul in service for your cause, they say that it is about the relatives of the Messenger of Allah^-saww.’  He^-asws said: ‘They have spoken a lie. It was revealed about us^-asws especially, about Ahl al-Bayt^-asws, Ali^-asws, Fatimah^-asws, AI-Hassan^-asws and Al-Hussain^-asws, the people of the Cloak^-asws.’[141]

Allah^-azwj Protects Eman:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا فَقَالَ أَمَا لَقَدْ بَسَطُوا عَلَيْهِ وَ قَتَلُوهُ وَ لَكِنْ أَ تَدْرُونَ مَا وَقَاهُ وَقَاهُ أَنْ يَفْتِنُوهُ فِي دِينِهِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Numan from Ayyub ibn al-Hurr who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: ‘About the words of Allah^-azwj ‘Allah protected him against their evil plans ..(40:45).  The Imam^-asws said: ‘In fact, they perpetrated and murdered him but do you know what was protected? He^-azwj Protected him against bewilderness in his religion.’[142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع لِأَصْحَابِهِ اعْلَمُوا أَنَّ الْقُرْآنَ هُدَى اللَّيْلِ وَ النَّهَارِ وَ نُورُ اللَّيْلِ الْمُظْلِمِ عَلَى مَا كَانَ مِنْ جَهْدٍ وَ فَاقَةٍ فَإِذَا حَضَرَتْ بَلِيَّةٌ فَاجْعَلُوا أَمْوَالَكُمْ دُونَ أَنْفُسِكُمْ وَ إِذَا نَزَلَتْ نَازِلَةٌ فَاجْعَلُوا أَنْفُسَكُمْ دُونَ دِينِكُمْ وَ اعْلَمُوا أَنَّ الْهَالِكَ مَنْ هَلَكَ دِينُهُ وَ الْحَرِيبَ مَنْ حُرِبَ دِينُهُ أَلَا وَ إِنَّهُ لَا فَقْرَ بَعْدَ الْجَنَّةِ أَلَا وَ إِنَّهُ لَا غِنَى بَعْدَ النَّارِ لَا يُفَكُّ أَسِيرُهَا وَ لَا يَبْرَأُ ضَرِيرُهَا

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from abu Jamilah who has said the following:

Abu ‘Abd Allah^-asws has said: ‘It was in the will of Amir-ul-Momineen^-asws to his companions: ‘You must know that this Quran is guidance day and night and it is the light in the dark night that is due to hardships and destitution. When misfortune befalls, protect yourselves with your properties. When a misfortune (to religion) befalls, protect your religion with yourselves. You must know that the destroyed, in reality, is the one whose religion is destroyed and looted. It is certain that there is no poverty in paradise. It is also certain that there is no prosperity in hellfire, wherein its captives are never freed and there is no cure for its blind.’[143]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَلَامَةُ الدِّينِ وَ صِحَّةُ الْبَدَنِ خَيْرٌ مِنَ الْمَالِ وَ الْمَالُ زِينَةٌ مِنْ زِينَةِ الدُّنْيَا حَسَنَةٌ

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ

Ali has narrated from his father from Hammad ibn ‘lsa from Ribi ibn ‘Abd Allah from Fudayl ibn Yasar who has narrated the following from Abu Jafar^-asws:

Abi Abd Allah^-asws said: Soundness of religion and good health is better than property.

Property is an accessory of the worldly accessories and it is a sound to have.’[144]

Muhammad ibn Isma’il has narrated from Fadl ibn Shadhan from Hammad from Ribi from al-Fudayl from Abu Jafar^-asws a similar Hadith.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَانَ رَجُلٌ يَدْخُلُ عَلَى أَبِي عَبْدِ اللَّهِ ع مِنْ أَصْحَابِهِ فَغَبَرَ زَمَاناً لَا يَحُجُّ فَدَخَلَ عَلَيْهِ بَعْضُ مَعَارِفِهِ فَقَالَ لَهُ فُلَانٌ مَا فَعَلَ قَالَ فَجَعَلَ يُضَجِّعُ الْكَلَامَ يَظُنُّ أَنَّهُ إِنَّمَا يَعْنِي الْمَيْسَرَةَ وَ الدُّنْيَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَيْفَ دِينُهُ فَقَالَ كَمَا تُحِبُّ فَقَالَ هُوَ وَ اللَّهِ الْغِنَى

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Faddal from Yunus ibn Ya’qub from certain individuals of his people who has said the following:

‘A man, of the companions of Abu Abd Allah^-asws would very often attend the gathering with the Imam^-asws. He remained absent for a certain time and did not attend Hajj also.  Once a certain individual of his people who knew him came in and the Imam^-asws asked: ‘How so and so is doing?’ The narrator has said that the man then began to speak of him in very short expressions thinking that he meant thereby wealth and the world. Abu Abd Allah^-asws then asked: ‘How is his religion?’ He said, ‘It has just your love.’ The Imam^-asws said: ‘That, by Allah^-azwj is wealth.’[145]

One Should Stop a ‘Discussion’ When It Comes to Allah^-azwj:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَنَّ إِلى‏ رَبِّكَ الْمُنْتَهى‏ فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj from Sulayman ibn Khalid who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: The words of Allah^-azwj that say: ‘And that the final end is unto thy Lord’ (53:42), is to instruct people to end a discussion that may take up Allah^-azwj’s Self as an object of investigation.’[146]

One Should Avoid Debate:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تَهْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِالشَّيْ‏ءِ فَلَا يُغْفَرَ لَهُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلَامُهُمْ إِلَى اللَّهِ فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ وَ فِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الْأَرْضِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from ibn abi Umayr from Muhammad ibn Humran from abi Ubaydah (Ziyad ibn ‘Isa) al-Hadhdha who reports the following from Abu Jafar^-asws:

‘O Ziyad, beware of debates; they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing and perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge. Instead they sought a knowledge that was not required of them. They came to speak of Allah’s Self and they became confused. Their extreme perplexity was such that if called from the front they would reply to the back and to the front if called from the back.

‘In another Hadith it reads, ‘They (confused people mentioned above) totally vanished in the land, the earth (due to confusion).’[147]

وَ قَالَ ع لِعَمَّارِ بْنِ يَاسِرٍ وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً دَعْهُ يَا عَمَّارُ فَإِنَّهُ لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَهُ مِنَ الدُّنْيَا وَ عَلَى عَمْدٍ لَبَسَ عَلَى نَفْسِهِ لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ

Amir-ul-Momineen^-asws after hearing Ammr ibn Yasir asking and answers questions from Mughara ibn Shaaba said: O Ammr! Leave this man alone, he has only taken that part of the religion, which he had required for the worldly benefits, (for the rest of the religion) he has, on purpose, embraced ambiguities so that he could justify he wrong doing.[148]

Who rejects a Masoom^-asws is Similar to a Nasabi:

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سَالِمِ بْنِ أَبِي سَلَمَةَ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ لِي جَارَيْنِ أَحَدُهُمَا نَاصِبٌ وَ الْآخَرُ زَيْدِيٌّ وَ لَا بُدَّ مِنْ مُعَاشَرَتِهِمَا فَمَنْ أُعَاشِرُ فَقَالَ هُمَا سِيَّانِ مَنْ كَذَّبَ بِآيَةٍ مِنْ كِتَابِ اللَّهِ فَقَدْ نَبَذَ الْإِسْلَامَ وَرَاءَ ظَهْرِهِ وَ هُوَ الْمُكَذِّبُ بِجَمِيعِ الْقُرْآنِ وَ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ قَالَ ثُمَّ قَالَ إِنَّ هَذَا نَصَبَ لَكَ وَ هَذَا الزَّيْدِيُّ نَصَبَ لَنَا

AI-Husayn from Muhammad al-Ashariy has narrated from Ali ibn Muhammad ibn Sa’id from Muhammad ibn Salim ibn abu Salmah from Muhammad ibn Sa’id ibn Ghazwan who has narrated the following:

‘Abd Allah ibn al-Mughirah narrated: ‘I once said to Abu al-Hassan^-asws that I have two neighbours, one is hostile to ‘A’immah^-asws and the other is Zaydiy and I must associate with them so which one can I associate with?’ He^-asws said: ‘They are the same. One who rejects a verse of the book of Allah^-azwj he has thrown Islam behind his back and he is like rejecting the whole al-Quran, Prophets^-as and the messengers^-as.’ The Imam^-asws then said: ‘He is hostile to you and Zaydiy is hostile to us^-asws.’[149]

مُحَمَّدُ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الْكَشِّيُّ فِي كِتَابِ الرِّجَالِ عَنْ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ أَنَّ أَبَا الْحَسَنِ مُوسَى ع قَالَ لَهُ كُلُّ شَيْ‏ءٍ مِنْكَ حَسَنٌ جَمِيلٌ مَا خَلَا شَيْئاً وَاحِداً قُلْتُ أَيُّ شَيْ‏ءٍ قَالَ إِكْرَاؤُكَ جِمَالَكَ مِنْ هَذَا الرَّجُلِ يَعْنِي هَارُونَ إِلَى أَنْ قَالَ يَا صَفْوَانُ أَ يَقَعُ كِرَاؤُكَ عَلَيْهِمْ قُلْتُ نَعَمْ قَالَ أَ تُحِبُّ بَقَاءَهُمْ حَتَّى يَخْرُجَ كِرَاؤُكَ قُلْتُ نَعَمْ قَالَ فَمَنْ أَحَبَّ بَقَاءَهُمْ فَهُوَ مِنْهُمْ وَ مَنْ كَانَ مِنْهُمْ كَانَ وَرَدَ النَّارَ قَالَ صَفْوَانُ فَذَهَبْتُ فَبِعْتُ جِمَالِي عَنْ آخِرِهَا الْحَدِيثَ

أَقُولُ وَ تَقَدَّمَ مَا يَدُلُّ عَلَى ذَلِكَ فِي أَحَادِيثِ الْعِشْرَةِ وَ يَأْتِي مَا يَدُلُّ عَلَيْهِ

Mohammed ibn Ummer ibn Abd al-Aziz al-Kashi narrates from Mohammed ibn Ismail al-Razi who from al-Hassan ibn Ali ibn Fazil, who Safwan al-Jammal the following:

Abl Hassan Musa^-asws said: O Safwan! Your all affairs are in order except one.  I asked: Please inform me about it. Imam^-asws said:  Your rent out your camels to him (Haroon al-Rashid^-la)!  Imam^-asws continued: O Safwan!  They are responsible for giving you the rent. I said: Yes, my master.  Imam^-asws asked: ‘Do you want him to be alive until he pays out all your rent? I replied: Yes.  Imam^-asws said:  Thus, whoever would wish for the safety of cruel will be considered as one of them.  And who is among them, is the fuel of the hell fire. Safwan says: (thereafter) I immediately sold my camels.[150]

Associating with Persistent Sinners:

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

 

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

‘Abu Abd Allah^-asws has said: ‘It is not proper for a believer to attend a meeting wherein Allah^-azwj is disobeyed and one is not able to change it.’[151]

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

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

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

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

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

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

Abu al-Hassan^-asws said: ‘Are you not afraid of the misfortune that may befall him and inflict all of you also? Do you not know about the thing that happened to the people of Moses^-as? The father of one of them was of the people of the Pharaoh. When the Pharaoh’s horsemen approached Moses^-as, he withdrew himself from Moses to convince his father to join Moses but his father kept moving while he argued against his father until they reached the shore and both were drowned. The news reached Moses^-as and he^-as said: ‘He is in the Mercy of Allah^-azwj, but when misfortune falls there is no defence for those who are close to the sinners.’[152]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ

Abu Ali al-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar from ‘Abd al-Rahman ibn abu Najran from ‘Umar ibn Yazid who has narrated the following from Abu Abd Allah^-asws:

‘Do not associate with the people of Bidah (heretics) and do not sit with them so you may become one of them in the eyes of the people. The Messenger of Allah^-saww has said: ‘A man is in the religion of his friends and associates.’[153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ

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

‘The Messenger of Allah^-saww has said: ‘When you, after me find people of Bidah (heresy) and liars, express your disapproval of them and increase your condemnation, words and opposition to and evidence against them so they may not become greedy to bring destruction to Islam.

You must warn people against them and against learning their heretic ideas. Allah^-azwj will Reward you for this and will raise your position in the next life.’[154]

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

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

‘Abu Abd Allah^-asws has said: ‘It is not proper for a Muslim to establish friendship and brotherhood with a blatant sinner, a silly person or a liar.’[155]

عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ص إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ وَ الْأَحْمَقِ وَ الْكَذَّابِ فَأَمَّا الْمَاجِنُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنْ تَكُونَ مِثْلَهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَلَيْكَ عَارٌ وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يُرْجَى لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ أَجْهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ مَنْفَعَتَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنِئُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَفْنَى أُحْدُوثَةً مَطَّهَا بِأُخْرَى حَتَّى إِنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُغْرِي بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ فَاتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ

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

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

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

‘You can never have a happy life with a lying person. He narrates your words to others and the words of the others to you. Whenever he runs out of a story, he stretches one story to the other so much so that even if he may tell the truth it is not believed. He creates animosity among people and grows hatred in the hearts. Be pious before Allah^-azwj and look after your souls.’ [156]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ص يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ فَقُلْتُ يَا أَبَهْ مَنْ هُمْ قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَاعِدُ لَكَ الْقَرِيبَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ‏ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى‏ أَبْصارَهُمْ وَ قَالَ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ‏

A number of our people have narrated from Sahl ibn Ziyad from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Adhafir from certain individuals of his people from Muhammad ibn Muslim or abu Hamza who has narrated the following from Abu Abd Allah^-asws, who from his father^-asws:

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

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

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

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

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

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

I^-asws have found him being condemned in three places of the book of Allah^-azwj: ‘If you ignore the commands of Allah, would you then also spread evil in the land and sever the ties of kinship? (47:22). Allah has condemned these people and made them deaf, dumb, and blind.’ (47:23) ‘Those who disregard their covenant with Allah after He has taken such a pledge from them, who sever the proper relations that Allah has commanded them to establish, and those who spread evil in the land will have Allah’s condemnation instead of reward and will face the most terrible end.’ (13 :25)

The evil doers (2:26) who break their established covenant with Him and the relations He has commanded to be kept and who spread evil in the land; these are the ones who lose a great deal.’ (2:27).[157]

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

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

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

The Imam^-asws said: ‘It means that when you hear the man who rejects the truth, denies it and opposes ‘A’immah^-asws, you then must leave him and do not sit with him no matter whoever he may be.’[158]

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

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

‘Whoever believes in Allah^-azwj and in the Day of Judgment must not sit in a seat whereby an Imam is belittled or a believer is criticized.’[159]

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

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

‘Amir-ul-Momineen^-asws has said: ‘Whoever believes in Allah^-azwj and in the Day of Judgment must not stay in a place that casts doubt on one’s understanding (of the religion).’[160]

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

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

‘I heard Abu Abd Allah^-asws saying: ‘Whoever believes in Allah^-azwj and in the Day of Judgment must not sit in a place where an Imam^-asws is belittled or a believer is criticised.’[161]

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

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

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

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

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

‘(Unbelievers), do not follow whatever your lying tongues may tell you is lawful or unlawful to invent lies against Allah’ (16: 116).[162]

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

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

‘If you are caught up with the people who are bitter enemies of ‘A’immah^-asws and you associate with them, you must act like a person on a piece of stone heated in a furnace whereby you move away as fast as you can. Allah^-azwj Hates them and condemns them. If you find them, speak against anyone of ‘A’immah^-asws, you must move away from them; Allah^-azwj’s Wrath descends down there upon them.’[163]

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

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

‘Abu Abd Allah^-asws has said: ‘Whoever sits with those who abuse the friends of Allah^-azwj has certainly disobeyed Allah^-azwj.’[164]

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

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

‘Whoever sits in a gathering where any of ‘A’immah^-asws is abused and one is able to move out of such gathering, but does not do so, Allah^-azwj will Dress him with humiliation in this world and punish him in the next life and take away from him the goodness that was granted to him due to his acquaintance with us^-asws.’[165]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِيَّاكُمْ وَ التَّفَكُّرَ فِي اللَّهِ وَ لَكِنْ إِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى عَظَمَتِهِ فَانْظُرُوا إِلَى عَظِيمِ خَلْقِهِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ‘Abd al-Hamid from al-’Ala’ ibn Razin from Muhammad ibn Muslim who has narrated the following from Abu Ja’far^-asws:

‘Beware of thinking about Allah^-azwj’s Self. If you like to think about the greatness of Allah, think about His great and wonderful creations.’[166]

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

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

‘Abu Abd Allah^-asws has said: ‘If a believing person maintains good relations with his brother in belief, he is considered as maintaining such relations with the Messenger of Allah^-saww.’[167]

To Whom Favours Should be Extended?

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

Abu Basir narrates the following:

Abi Jafar^-asws said: Once a Bedouin came to Prophet^-saww and said: Please advise me.  Prophet^-saww said: Among others, one piece of advice was: You should not be less keen in doing favours to those who deserve it.[168]

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

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

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

Aba Abd Allah^-asws said: A favour is nothing until it is extended to an honourable-family person or to a religious one.[169]

وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ‏ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ أَرْبَعٌ تَذْهَبُ ضَيَاعاً مَوَدَّةٌ تُمْنَحُ مَنْ لَا وَفَاءَ لَهُ وَ مَعْرُوفٌ يُوضَعُ عِنْدَ مَنْ لَا يَشْكُرُهُ وَ عِلْمٌ يُعَلَّمُ مَنْ لَا يَسْتَمِعُ لَهُ وَ سِرٌّ (يُوضَعُ عِنْدَ مَنْ لَا حَضَانَةَ لَهُ)

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

Aba Abd Allah^-asws said: Four things go to waste; (1) to love a disloyal person; (2) favouring an unthankful person; (3) teaching an uninterested person; (4) telling a secret to an unreliable person.[170]

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

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

‘Abu Abd Allah^-asws once said to Mufaddal ibn ‘Umar: ‘O Mufaddal, if you want to know whether a man is the most wicked or most fortunate, find out to whom he provides Benevolent Assistance. If he finds a properly deserving recipient, it is information for you that good consequences await him; if he provides Benevolent Assistance to those who do not deserve it notice that there is not anything good for him before Allah^-azwj.’[171]

The Best Way to Communicate Ahadith:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ شِيعَتُنَا الرُّحَمَاءُ بَيْنَهُمُ الَّذِينَ إِذَا خَلَوْا ذَكَرُوا اللَّهَ إِنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ إِنَّا إِذَا ذُكِرْنَا ذُكِرَ اللَّهُ وَ إِذَا ذُكِرَ عَدُوُّنَا ذُكِرَ الشَّيْطَانُ

A number of Our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Fadalah ibn Ayyub from Ali ibn abu Hamza who has said the following:

‘I heard Abu Abd Allah^-asws saying: ‘Our Shia are compassionate to each other. When alone they speak of and remember Allah^-azwj. To speak of us^-asws is to speak of Allah^-azwj. When we^-asws are mentioned Allah^-azwj is mentioned, but when our enemies are spoken of it is like speaking of Satan^-la.’[172]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ تَزَاوَرُوا فَإِنَّ فِي زِيَارَتِكُمْ إِحْيَاءً لِقُلُوبِكُمْ وَ ذِكْراً لِأَحَادِيثِنَا وَ أَحَادِيثُنَا تُعَطِّفُ بَعْضَكُمْ عَلَى بَعْضٍ فَإِنْ أَخَذْتُمْ بِهَا رَشَدْتُمْ وَ نَجَوْتُمْ وَ إِنْ تَرَكْتُمُوهَا ضَلَلْتُمْ وَ هَلَكْتُمْ فَخُذُوا بِهَا وَ أَنَا بِنَجَاتِكُمْ زَعِيمٌ

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

‘Visit each other; in it there is a revival for your hearts and a study of our^-asws Ahadith (may take place). Our^-asws Ahadith helps you to be kind to each other. If you follow them you will find guidance and salvation in them. If you disregard them you will go astray and be destroyed. Therefore, follow them and I^-asws will assure you of your salvation.’[173]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبَّادِ بْنِ كَثِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي مَرَرْتُ بِقَاصٍّ يَقُصُّ وَ هُوَ يَقُولُ هَذَا الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَيْهَاتَ هَيْهَاتَ أَخْطَأَتْ أَسْتَاهُهُمُ الْحُفْرَةَ إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ سِوَى الْكِرَامِ الْكَاتِبِينَ فَإِذَا مَرُّوا بِقَوْمٍ‏ يَذْكُرُونَ مُحَمَّداً وَ آلَ مُحَمَّدٍ قَالُوا قِفُوا فَقَدْ أَصَبْتُمْ حَاجَتَكُمْ فَيَجْلِسُونَ فَيَتَفَقَّهُونَ مَعَهُمْ فَإِذَا قَامُوا عَادُوا مَرْضَاهُمْ وَ شَهِدُوا جَنَائِزَهُمْ وَ تَعَاهَدُوا غَائِبَهُمْ فَذَلِكَ الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ

A number of our people have narrated from Sahl ibn Ziyad from al-Washsha’ from Mansur ibn Yunus from ‘Abbad ibn Kathir who has said the following:

‘I said to Abu Abd Allah^-asws, ‘Once I passed by a storyteller who said to his audience, ‘This is a gathering whose attendants do not suffer wickedness.’ The narrator has said that Abu Abd Allah^-asws then said: ‘How extremely far is it from reality!’ You passed by the wrong gathering. (Astahahum al-Hufrah) How terribly wrong is their expression! Allah^-azwj has certain angels^-as who visit places, and they are other than the honourable scribes. When they pass by a people, who speak of Muhammad^-saww and Ale Muhammad^-asws, these angels^-as say: ‘Stop here. You have found what you needed.’ They will sit down and begin to think and understand with them. When the gathering disperses they visit their people suffering due to ill health, attend their funerals and look after those of them who are absent. That is the gathering whose attendants do not suffer wickedness.’[174]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُسْتَوْرِدِ النَّخَعِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ مِنَ الْمَلَائِكَةِ الَّذِينَ فِي السَّمَاءِ لَيَطَّلِعُونَ إِلَى الْوَاحِدِ وَ الِاثْنَيْنِ وَ الثَّلَاثَةِ وَ هُمْ يَذْكُرُونَ فَضْلَ آلِ مُحَمَّدٍ قَالَ فَتَقُولُ أَ مَا تَرَوْنَ إِلَى هَؤُلَاءِ فِي قِلَّتِهِمْ وَ كَثْرَةِ عَدُوِّهِمْ يَصِفُونَ فَضْلَ آلِ مُحَمَّدٍ ص قَالَ فَتَقُولُ الطَّائِفَةُ الْأُخْرَى مِنَ الْمَلَائِكَةِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from al-Mustawrid al-Nakha’i from those whom he has mentioned (in his book) who has narrated the following from Abu Abd Allah^-asws:

‘Certain angels of heaven look at one, two or three people on earth speak of the excellence and praise of Muhammad^-saww and his^-saww family^-asws and they say, ‘Look at the small number of these people, their enemies are so numerous, they still speak of the praise of Muhammad^-saww and his^-saww family^-asws.’ The Imam^-asws then said: ‘Another group of angels say to them: ‘It is a favour to them from Allah^-azwj that He^-azwj Grants to whomever He^-azwj Wants, Allah^-azwj possesses a great deal of favours.’[175]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ لِي أَ تَخْلُونَ وَ تَتَحَدَّثُونَ وَ تَقُولُونَ مَا شِئْتُمْ فَقُلْتُ إِي وَ اللَّهِ إِنَّا لَنَخْلُو وَ نَتَحَدَّثُ وَ نَقُولُ مَا شِئْنَا فَقَالَ أَمَا وَ اللَّهِ لَوَدِدْتُ أَنِّي مَعَكُمْ فِي بَعْضِ تِلْكَ الْمَوَاطِنِ أَمَا وَ اللَّهِ إِنِّي لَأُحِبُّ رِيحَكُمْ وَ أَرْوَاحَكُمْ وَ إِنَّكُمْ عَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ فَأَعِينُوا بِوَرَعٍ وَ اجْتِهَادٍ

It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from ibn Faddal from ibn Muskan from Muyassir who has said the following:

‘Once Abu Jafar^-asws asked me: ‘Do you hold private gatherings wherein you say whatever you want?’ I said: ‘Yes, I swear by Allah^-azwj, we hold private gatherings and say whatever we like to say (in praise of Muhammad^-saww and his family^-asws).’ The Imam^-asws said: ‘I swear by Allah^-azwj, I^-asws wish I^-asws could be with you at such gatherings. I^-asws swear by Allah^-azwj, I^-asws love your fragrance and your spirits. You, certainly, follow the religion of Allah^-azwj, and the religion of the angels^-as. Pay attention to restraining from the worldly attractions (sins) and assist yourselves with striving hard in work.’[176]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحْمَدَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ خَالِدِ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْمُؤْمِنِينَ فَصَاعِداً إِلَّا حَضَرَ مِنَ الْمَلَائِكَةِ مِثْلُهُمْ فَإِنْ دَعَوْا بِخَيْرٍ أَمَّنُوا وَ إِنِ اسْتَعَاذُوا مِنْ شَرٍّ دَعَوُا اللَّهَ لِيَصْرِفَهُ عَنْهُمْ وَ إِنْ سَأَلُوا حَاجَةً تَشَفَّعُوا إِلَى اللَّهِ وَ سَأَلُوهُ قَضَاءَهَا وَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْجَاحِدِينَ إِلَّا حَضَرَهُمْ عَشَرَةُ أَضْعَافِهِمْ مِنَ الشَّيَاطِينِ فَإِنْ تَكَلَّمُوا تَكَلَّمَ الشَّيْطَانُ بِنَحْوِ كَلَامِهِمْ وَ إِذَا ضَحِكُوا ضَحِكُوا مَعَهُمْ وَ إِذَا نَالُوا مِنْ أَوْلِيَاءِ اللَّهِ نَالُوا مَعَهُمْ فَمَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِهِمْ فَإِذَا خَاضُوا فِي ذَلِكَ فَلْيَقُمْ وَ لَا يَكُنْ شِرْكَ شَيْطَانٍ وَ لَا جَلِيسَهُ فَإِنَّ غَضَبَ اللَّهِ عَزَّ وَ جَلَّ لَا يَقُومُ لَهُ شَيْ‏ءٌ وَ لَعْنَتَهُ لَا يَرُدُّهَا شَيْ‏ءٌ ثُمَّ قَالَ ص‏ فَإِنْ لَمْ يَسْتَطِعْ فَلْيُنْكِرْ بِقَلْبِهِ وَ لْيَقُمْ وَ لَوْ حَلْبَ شَاةٍ أَوْ فُوَاقَ نَاقَةٍ

Al-Hussain ibn Muhammad and Muhammad ibn Yahya all have narrated I’ Tom Ali ibn Muhammad ibn Sa’d from Muhammad ibn Muslim from Ahmad ibn Zakariya, from Muhammad ibn Khalid ibn Maymun from Abd Allah ibn Sinan from Ghiyath ibn Ibrahim who has narrated it from Abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Wherever three or more believing people gather together an equal number of angels also attend it (gathering). If they pray for a good purpose the angels say Amen! If they seek protection (from Allah^-azwj) against an evil matter, the angels pray to Allah^-azwj to divert it from them. If they pray so their wishes come true, the angels intercede for them before Allah^-azwj and pray to Him^-azwj to Grant their wishes.

Wherever three or more rejecters (of belief) gather together, ten times their number, Satans also attend it. If they speak Satan also speaks likewise, if they laugh, they (Satans) laugh with them. If they succeed (in abuse) against the friends of Allah^-azwj, they (Satans) do the same. If any of the believing people is trapped among them and when they involve themselves in such behaviours he should move away from them so he does not become of the attendance along with Satan; the Wrath of Allah^-azwj, is insurmountable and His^-azwj Condemnation is irremovable.’ The Imam^-asws then said: ‘If he cannot do so (move away) he must condemn it in his heart and stand up even for a short while and move a little, like the time of allowing the young animal to have its share of milk while milking the mother.’[177]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَيْسَ شَيْ‏ءٌ أَنْكَى لِإِبْلِيسَ وَ جُنُودِهِ مِنْ زِيَارَةِ الْإِخْوَانِ فِي اللَّهِ بَعْضِهِمْ لِبَعْضٍ قَالَ وَ إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيَذْكُرَانِ اللَّهَ ثُمَّ يَذْكُرَانِ فَضْلَنَا أَهْلَ الْبَيْتِ فَلَا يَبْقَى عَلَى وَجْهِ إِبْلِيسَ مُضْغَةُ لَحْمٍ إِلَّا تَخَدَّدُ حَتَّى إِنَّ رُوحَهُ لَتَسْتَغِيثُ مِنْ شِدَّةِ مَا يَجِدُ مِنَ الْأَلَمِ فَتَحُسُّ مَلَائِكَةُ السَّمَاءِ وَ خُزَّانُ الْجِنَانِ فَيَلْعَنُونَهُ حَتَّى لَا يَبْقَى مَلَكٌ مُقَرَّبٌ إِلَّا لَعَنَهُ فَيَقَعُ خَاسِئاً حَسِيراً مَدْحُوراً

Through the same chain of narrators it is narrated from Muhammad ibn Sulayman from Muhammad ibn Mahfuz from abu al-Maghra’ who has said the following:

‘I heard Abu al-Hassan^-asws saying: ‘There is nothing more injurious to Satan and his soldiers than believing people’s visitation of their brothers (in belief) for the sake of Allah^-azwj.’ The Imam^-asws said: ‘When believing people meet each other, speak of Allah^-azwj and speak of the praise and excellence of Ahl al-Bayt^-asws, all the flesh at the face of Satan disappear, he even cries for help due to the severity of his suffering and the angels of heaven sense it as well as the keepers of paradise and they all condemn him until all the angels close to Allah^-azwj condemn him and Satan remains humiliated, frustrated and defeated.’[178]

Appendix I:

وقال الامام (عليه السلام): وأشد من يتم هذا اليتيم، يتيم ـ ينقطع ـ عن إمامه لا يقدر على الوصول إليه، ولا يدرى كيف حكمه فيما يبتلي به من شرايع دينه. ألا فمن كان من شيعتنا عالما بعلومنا، وهذا الجاهل بشريعتنا المنقطع عن مشاهدتنا يتيم في حجره، ألا فمن هداه وأرشده وعلمه شريعتنا كان معنا في الرفيق الاعلى. حدثني بذلك أبي، عن آبائه، عن رسول الله (صلى الله عليه وآله).

And the Imam Hassan Al-Askari^-asws said: ‘And the one who is more an orphan than these orphans is the one who is cut-off from his Imam^-asws and does not have the power to go to him^-asws and does not know how to acquire his^-asws orders in the law of his religion.  It is for our Shiites who are knowledgeable with our^-asws knowledge to teach the one who is ignorant of our Law and is cut-off from seeing us^-asws in his separation, and guide him and teach him our^-asws Law like a friend. This has been narrated to me^-asws from my^-asws father^-asws from his^-asws forefathers^-asws, from the Messenger of Allah^-saww’.[179]

وقال على بن أبي طالب (عليه السلام): من كان من شعيتنا عالما بشريعتنا، وأخرج ضعفاء شيعتنا من ظلمة جهلهم إلى نور العلم الذي حبوناه ـ به ـ جاء يوم القيامة وعلى رأسه تاج من نور يضئ لاهل جميع تلك العرصات، و ـ عليه ـ حلة لا يقوم لاقل سلك منها الدنيا بحذافيرها. ثم ينادي مناد ـ من عند الله ـ: يا عباد الله هذا عالم من بعض تلامذة آل محمد ألا فمن أخرجه في الدنيا من حيرة جهله فيلتشبث بنوره، ليخرجه من حيرة ظلمة هذه العرصات إلى نزه الجنان. فيخرج كل من كان علمه في الدنيا خيرا، أو فتح عن قلبه من الجهل قفلا، أو أوضح له عن شبهة.

Imam Ali Bin Abu Talib^-asws said: ‘If there is from our^-asws Shiites one who is knowledgeable of our^-asws Law, and expels the weak of our^-asws Shiites from the darkness of their ignorance towards the light of the knowledge which we^-asws have endowed him with, will come on the Day of Judgment with a crown of light on his head, the illumination of which will reach all of those on the plains and will be suited in a garment for which there is no comparison in this world. Then a caller will call out from Allah^-azwj: ‘O servants of Allah^-azwj! This is a scholar from some of the students of the Progeny^-asws of Muhammad^-saww. In the world, whosoever has been taken out from the confusion of his ignorance to the clearance of his light, he will be taken out from the confusion of the darkness of these plains towards the light of the Gardens. He will then take out all of those that he helped in the world with his knowledge and unlocked the locks of ignorance in their hearts or cleared from them their doubts’.[180]

[1] See for example: 5:67, 6:19, 12:22, 18:86, 18:90, 18:93, 24:59, 28:14, 37:102, 46:15

[2] http://hubeali.com/images/newimg/JihadDuringOccultation_of_Imam_ajtf.pdf

[3] http://hubeali.com/images/newimg/On_Social_Manners.pdf

[4] Debate

[5] Denouncing the liar

[6] Other than those who believe in the ‘Wilayat-e-Mutliqa’ (Absolute) of Masomeen^asws.

[7] Faith

[8] Self-claimed scholars

[9] Those who say about Masomeen^asws ‘that’ which they^asws do not say about themselves^asws. Usool-e-Kafi, vol. 2, pp. 315.

[10] Nation

[11] Hadith 85

[12]          كتاب‏سليم‏بن‏قيس ص : 605

[13] Ehtijaj-e-Tabrasi, pp. 209 (Haqaiq-ul-wasiat, pp. 318)                           الاحتجاج ج : 2 ص : 413

[14] تفسيرالعياشي ج : 1 ص : 213

[15] Taweeel Al Ayath Page 816. Bihar V 10 & 24 Page 208 & 58

[16] Al-Kafi, vol. 5, Ch. 21, h, 1   الكافي ج : 5 ص : 56

[17] Ibid, h. 2

[18] Ibid, h, 3

[19] Ibid, h, 4

[20] Ibid, h, 5

[21] Ibid, h, 6     الكافي ج : 5 ص : 57

[22] Ibid, h, 8

[23] Ibid, h, 9

[24] Al-Kafi, vol, 5, Ch. 21, h, 10

[25] Ibid, h, 14

[26] Ibid, h, 15

[27] Ibid, H. 21208  وسائل‏الشيعة ج : 16 ص : 149

[28] The Command is for certain people and not for everyone

[29] Al-Kafi, vol, 5, Ch. 21, h, 16

[30] Wasail ul Shia, H. 21148-       وسائل‏الشيعة ج : 16 ص : 125

[31] Ibid, H. 21152-       وسائل‏الشيعة ج : 16 ص : 127

[32] Ibid, H. 21153-  وَ رَوَاهُ الصَّدُوقُ فِي الْخِصَالِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ الْبَصْرِيِّ مِثْلَهُ

[33] Al-Kafi, vol, 5, Ch. 22, h, 3

[34] Ibid, H. 21156

[35] Wasail ul Shia, H. 21158

[36] Ibid, H. 21177  وَ رَوَاهُ الشَّيْخُ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بِالْإِسْنَادِ إِلَّا أَنَّهُ قَالَ حَسْبُ الْمُؤْمِنِ عِزّاً إِذَا رَأَى مُنْكَراً أَنْ يَعْلَمَ اللَّهُ مِنْ نِيَّتِهِ أَنَّهُ لَهُ كَارِهٌ

[37] Al-Kafi, vol, 5, Ch. 22, h, 1

[38] Ibid, h, 2

[39] Ibid, h, 5

[40] Al-Kafi, vol. 2, H 2214, Ch. 89, h 1

[41] Al-Kafi, vol. 2, H 2215, Ch. 90, h 1

[42] Al-Kafi, vol. 2, H 2216, Ch. 90, h 2  الكافي ج : 2 ص : 213

[43] Al-Kafi, vol. 2, H 2217, Ch. 90, h 3

[44] Al-Kafi, vol. 2, H 2218, Ch. 90, h 4    الكافي ج : 2 ص : 214

[45] Al-Kafi, vol. 2, H 2219, Ch. 90, h 5

[46] Al-Kafi, vol. 2, H 2220, Ch. 90, h 6

[47] Al-Kafi, vol. 2, H 2222, Ch. 90, h 8

[48] Al-Mahasen and Wasail ul Shia, H. 21317

[49] Al-Kafi, vol. 1, pg. 129 (English),                         الكافي ج : 1 ص : 166

[50] Ibid, H. 31318

[51] Al-Kafi, vol, 5, Ch. 22-b, h, 1

[52] Ibid, h, 2

[53] Ibid, h, 3

[54] Wasail ul Shia, H. 21205,  وسائل‏الشيعة ج : 16 ص : 148

[55] Ibid, H. 21206

[56] Al-Kafi, vol, 5, Ch. 23, h, 1

[57] Ibid, h, 2

[58] Ibid, h, 3

[59] Ibid, vol. 2, H. 59, h, 3

[60] Al-Kafi, vol. 1, H. 60, h 4. الكافي     1     35    باب ثواب العالم و المتعلم …..  ص

[61] Ahtijab, pp. 2 (Haqaiq-ul-wasiat, pp. 32)

[62] Ahtajaj-e-Tabrasi, pp. 3 (Haqaiq-ul-wasiat, pp. 39)

[63] Wasaail al Shia, H. 33289

[64] Wasaail al Shia, H. 33290

[65] Wasaail al Shia, H. 33297

[66] Wasaail al Shia, H. 33299

[67] Wasaail al Shia, H. 33310

[68] WASAAIL AL SHIA  H 33317

[69] Al-Kafi, vol. 8, H 14970, h 522

[70] Ibad, vol. 2, H 1518, h 1

[71] Al-Kafi, vol. 2, H 1519, h 2   الكافي ج : 2 ص : 43

[72] Ibid, H 1520, h 1

[73] Belief

[74] Al-Kafi, vol. 2, H 1521, h 2    الكافي ج : 2 ص : 45

[75] Believers

[76] Ibid, H 1522, h 3

[77] Al-Kafi, vol. 2, H 1523, h 4,

[78] Al-Kafi, vol. 2, H. 1524, Ch. 18, h1,                         الكافي ج : 2 ص : 46

[79] Al-Kafi, vol. 3, H. 4677, Ch. 86, h. 7,

[80] Satan has an army of its descendants, two Satans born with the birth of each human child, upon doing Aqiqa (sacrificing lamb) both offspring’s of Satan are killed otherwise they live with the infant.

[81] Al-Kafi, Vol. 1, H 422, Ch. 35, h, 2

[82] Al-Kafi, vol. 1, H 423, Ch. 35, h, 3

[83] Ibid, h, 4.

[84] Preaching

[85] Al-Kafi, vol. 2, H. 3477, Ch. 2, h, 9

[86] 9^th of Zilhajj

[87] A place which is 7 miles from Afraft

[88] Al-Kafi, vol. 4, pp. 466. الكافي ج : 4 ص :  466

[89] Al-Kafi, vol. 1, H. 1098 الكافي     1     416    باب فيه نكت و نتف من التنزيل في الو

[90] Al-Kafi, vol. 1, H. 1138   الكافي     1     424    باب فيه نكت و نتف من التنزيل في الو

[91] Al-Kafi, vol. 8, H 14452, h. 4 (pg. 14)

[92] Ibid, vol. 2, H 2260, Ch. 94, h, 8    الكافي ج : 2 ص : 224

[93] Ibid, vol. 2, H 1811, Ch. 52, h 3

[94] Concealing faith

[95] Al-Kafi, vol. 2, H 2230, CH 93, h 1, الكافي     2     217    باب التقية …..  ص : 217

[96] Ibid, H 2232, Ch. 93, h 3,

[97] Ibid, H 2234, CH 93, h 5                             الكافي ج : 2 ص : 218

[98] Al-Kafi, vol, 2, H 2237, CH 93, h 8

[99] Tafseer Ayashi, vol. 1, pg. 87,   وسائل‏الشيعة ج : 16 ص :  214

[100] Ibid, H 2258, CH 94, h 6

[101] Al-Kafi, vol, 2, H 2259, Ch. 94, h 7

[102] Al-Kafi, vol, 2, H 2262, Ch. 94, h 10                 الكافي ج : 2 ص : 225

[103] A blessed tree in Paradise

[104] Ibid, H 2263, Ch. 94, h, 11

[105] Al-Kafi, vol. 2, H 2264, Ch. 94, h 12

[106] Speaking of the glory of Allah

[107] Al-Kafi, vol. 2, H 2268, CH 94, h 16

[108] Al-Kafi, vol. 2, H. 2880, Ch. 167, h. 4, الكافي     2     404    باب المستضعف …..  ص : 404

[109] Al-Kafi, vol. 8, H 15009, h, 562                                 الكافي ج : 8 ص : 375

[110] Al-Kafi, vol. 8, H 14604, h, 156

[111] Al-Kafi, vol. 2, H. 2792, Ch. 156, h, 1

[112] Al-Kafi, vol. 2, H. 2793, Ch. 156, h, 2

[113] Al-Kafi, vol. 2, H. 2794, Ch. 156, h, 3

[114] Al-Kafi, vol. 2, H. 2795, Ch. 156, h, 4

[115] Al-Kafi, vol. 2, H. 2796, Ch. 156, h, 5   الكافي ج : 2 ص : 371

[116] Al-Kafi, vol. 2, H. 2797, Ch. 156, h, 6

[117] Al-Kafi, vol. 2, H. 2798, Ch. 156, h, 7

[118] Al-Kafi, vol. 2, H. 2799, Ch. 156, h, 8  الكافي ج : 2 ص : 372

[119] Al-Kafi, vol. 2, H. 2800, Ch. 156, h, 9

[120] Al-Kafi, vol. 2, H. 2801, Ch. 156, h, 10

[121] Al-Kafi, vol. 2, H. 2803, Ch. 156, h, 12

[122] Wasail ul Shia, H. 21494

[123] Wasail ul Shia, H. 21497      وسائل‏الشيعة ج : 16 ص : 253

[124] Those who turned against Amir ul Momaneen Ali ibn abi Talib^asws and fought against him^asws in the battle of Nahriwan

[125] Al-Kafi, vol, 2, H. 2882, Ch. 167, h, 6

[126] Bihar-ul-Anwar, vol. 7, pp. 7 (Haqaiq-ul-wasiat, pp. 245).

[127] الكافي ج : 2 ص : 51

[128] Wasail-u-Shia, H. 21209   وسائل‏الشيعة ج : 16 ص : 150

[129] Tafseer Imam Hassan Askari^asws, H. 306                             تفسيرالإمام‏العسكري ص : 480

[130] Ibid, H. 21179  وَ رَوَاهُ أَيْضاً مُرْسَلًا وَ رَوَاهُ فِي الْخِصَالِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ رَوَاهُ فِي الْمَجَالِسِ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ

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

[132] Ibid, H. 21181

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

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

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

[136] Wasail ul Shia, H. 21231  وسائل‏الشيعة ج : 16 ص : 156

[137] Al-Kafi, vol. 5, H. 8302, h, 1

[138] Ibid, h, 4,    الكافي ج : 5 ص : 64

[139] Ibid, h, 5

[140] Wasail ul Shia, H. 21280, وسائل‏الشيعة ج : 16 ص : 176

[141] Al-Kafi, vol, 8, H 14514, h 66

[142] Al-Kafi, vol. 2, H 2226, Ch. 92, h, 1       الكافي ج : 2 ص : 216

[143] Al-Kafi, vol. 2, H 2227, Ch. 92, h, 2

[144] Al-Kafi, vol. 2, H. 2228, Ch. 92, h, 3

[145] Al-Kafi, vol. 2, H 2229, Ch. 92, h, 4

[146] Al-Kafi, Vol. 1, H. 245, Ch. 8, h, 2

[147] Al-Kafi, vol. 1, H 247, Ch. 8, h, 4

[148] Nahjul Balagha, saying no. 405

[149] Al-Kafi, vol. 8, H 14762, h 314

[150] Wasail ul Shia, H. 21508

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[166] Al-Kafi, vol. 1, H 250, Ch. 8, h, 7

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

[168] Wasail ul Shia, H. 21592

[169] Ibid, H. 21596

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

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

[172] Al-Kafi, vol, 2, H. 2109 Ch. 77 h 1

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

[174] Al-Kafi, vol, 2, H. 2111 Ch. 77 h 3          الكافي ج : 2 ص : 187

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

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

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

[178] Al-Kafi, vol, 2, H. 2115 Ch. 77 h 7

[179] Tafseer-e-Imam Hassan Askari^asws, H, 214

[180] Tafseer-e-Imam Hassan Askari^asws, H, 215