الكافي
AL-KAFI
ج 2
Volume 2
Part 2 out of 8
للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية
Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni
Well known as ‘The trustworthy of Al-Islam Al-Kulayni’
Who died in the year 329 H
AL KAFI VOLUME 2 Part 2
Chapter 31 – Satisfaction with the Judgement (of Allah-azwj)
Ali Bin Ibrahim, from his father, from Ibn Abu UUmeyr, from Jameel Bin Salih, from one of the Sheykhs of the clan of Al Najjashy,
(It has been narrated)from Abu Abdullah-asws having said: ‘The chief of obedience to Allah-azwj is the patience and the satisfaction from Allah-azwj regarding whatever the servant loves or abhors; and a servant would not be satisfied from Allah-azwj regarding whatever he loves or abhors except it was better for him regarding what He-azwj Loves or Abhors’.[1]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَرْضَاهُمْ بِقَضَاءِ اللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad Bin Isa, from Abdullah Bin Muskan, from Lays Al Murady,
(It has been narrated)from Abu Abdullah-asws having said: ‘The most knowledgeable of the people with Allah-azwj is the one most satisfied of them with the Judgement of Allah-azwj Mighty and Majestic’.[2]
عَنْهُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ رَأْسُ طَاعَةِ اللَّهِ وَ مَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ فِيمَا قَضَى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا مَا هُوَ خَيْرٌ لَهُ .
From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,
(It has been narrated)from Ali-asws Bin Al-Husayn-asws having said: ‘The patience and the satisfaction from Allah-azwj is the chief of the obedience to Allah-azwj, and the one who is patient and satisfied from Allah-azwj regarding whatever has been Judged upon him, with regards to whatever he loves or abhors, Allah-azwj Mighty and Majestic would not Judge for him regarding whatever he loves or abhors, except what is better for him’.[3]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْغِنَى وَ السَّعَةِ وَ الصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَ السَّعَةِ وَ صِحَّةِ الْبَدَنِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Dawood Al Raqqy, from Abu Ubeyda Al Haza’a,
(It has been narrated)from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From My-azwj believing servants there are servants whose matters of their Religion cannot be correct for them except with the richness and the capacity, and the health in the body. Therefore, I-azwj Test them with the riches, and the capacity, and the health of the body in order to Correct upon them the matter of their Religion.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ
And from My-azwj believing servants are such servants that the matter of their Religion cannot be correct for them except with the destitution, and the poverty, and the sickness in their bodies. Therefore, I-azwj Test then with the destitution, and the poverty, and the sickness, in order to Correct upon them the matter of their Religion. And I-azwj am more Knowing with what is correct upon him in the matter of the Religion of My-azwj believing servant.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارِئٌ عَلَيْهَا
And that, from My-azwj believing servants is the one who strive in My-azwj worship. So he is standing from his mattress and the pleasure of his pillow, and he spends the night in praying Salāt to Me-azwj, thus tiring himself in My-azwj worship. So I-azwj Strike him with the drowsiness for the night and the two nights, as a Consideration from Me-azwj to him, whether he would remain upon it. But he goes to sleep until the morning. Then he arises, and he is disgusted with himself, upset over it.
وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذَلِكَ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنَّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And if I-azwj were to Leave him alone, between him and what he wants from My-azwj worship, the self-conceit would enter into him due to that, so he would become self-conceited to the strife by his deed, and there would come to him from that what has destruction in it due to his self-conceitedness by his deeds, and satisfaction from himself, until he would think that he has surpassed the (other) worshippers and has exceeded in My-azwj worship, the limit of deficiency. Thus, he would be remote from Me-azwj during that, and he would be thinking that he has come nearer to Me-azwj.
فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ وَ أَفْنَوْا أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ دَرَجَاتِيَ الْعُلَى فِي جِوَارِي وَ لَكِنْ فَبِرَحْمَتِي
Thus, the workers should not be reliant upon their deeds which they are performing for My-azwj Rewards. If they were to strive and exhaust themselves and finish off their lifetime in My-azwj worship, they would be deficient ones without having reach in My-azwj worship, that which My-azwj worship should happen to be regarding what they are seeking from My-azwj Benevolence and the Bounties in My-azwj Paradise, and the highest of My-azwj lofty Levels in My-azwj vicinity, but (they should be relying upon) My-azwj Mercy.
فَلْيَثِقُوا وَ بِفَضْلِي فَلْيَفْرَحُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ .
So let them be trusting in My-azwj Grace, so let they be happy and have good thoughts with Me-azwj, for in My-azwj Mercy would come to them during that, and from Me-azwj, My-azwj Pleasure would reach them, and My-azwj Forgiveness clothing them in My-azwj Pardoning. So I-azwj, I-azwj am Allah-azwj, the Beneficent, the Merciful, and with that I-azwj am Named’.[4]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, Bin Abu Nasr, from Safwan Al Jammal,
(It has been narrated)from Abu Al-Hassan-asws the 1st having said: ‘It is befitting for the one who minds about Allah-azwj that he does not consider Him-azwj as being slow regarding his sustenance, nor accuse him regarding His-azwj Judgement’.[5]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ نُهَيْكٍ بَيَّاعِ الْهَرَوِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ عَبْدِيَ الْمُؤْمِنَ لَا أَصْرِفُهُ فِي شَيْءٍ إِلَّا جَعَلْتُهُ خَيْراً لَهُ فَلْيَرْضَ بِقَضَائِي وَ لْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ يَا مُحَمَّدُ مِنَ الصِّدِّيقِينَ عِنْدِي .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Amro Bin Nuheyk Baya’a Al Harwy who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Said: “My-azwj believing servant, I-azwj do not Exchange anything from him except that I-azwj Make it to be better for him. So let him be pleased with My-azwj Judgement, and let him be patient upon My-azwj afflictions, and let him be thankful for My-azwj Bounties. I-azwj shall Write for him, O Muhammad-saww, as being from the truthful in My-azwj Presence’.[6]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) يَا مُوسَى بْنَ عِمْرَانَ مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ فَإِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَزْوِي عَنْهُ مَا هُوَ شَرٌّ لَهُ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ عَبْدِي فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَائِي وَ أَطَاعَ أَمْرِي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Dawood Bin Farqad,
(It has been narrated)from Abu Abdullah-asws: ‘Among what Allah-azwj Mighty and Majestic Revealed unto Musa Bin Imran-as was: “O Musa-as Bin Imran! I-azwj have not Created a creature more Beloved to Me-azwj than My-azwj believing servant. So I-azwj, rather, Test him for what is better for him, and Grant him health which is better for him, and Deter from him what is evil for him to what is better for him, and I-azwj am more Knowing with what is correct upon My-azwj servant. Therefore, let him be patient upon My-azwj afflictions, and let him be grateful for My-azwj Bounties, and let him be pleased with My-azwj Judgement. I-azwj shall Write for him to be among the truthful ones in My-azwj Presence, when he acts by My-azwj Pleasure and obeys My-azwj Commands’.[7]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ لَا يَقْضِي اللَّهُ عَزَّ وَ جَلَّ لَهُ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ وَ إِنْ قُرِّضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا كَانَ خَيْراً لَهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour,
(It has been narrated)from Abu Abdullah-asws having said: ‘How astounding is the Muslim person. Allah-azwj Mighty and Majestic does not Judge a Judgement for him except if it was better for him, and if he is indebted with the debts, it would be better for him, and if he was the king of the east of the earth and its west, it would be better for him’.[8]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَحَقُّ خَلْقِ اللَّهِ أَنْ يُسَلِّمَ لِمَا قَضَى اللَّهُ عَزَّ وَ جَلَّ مَنْ عَرَفَ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ رَضِيَ بِالْقَضَاءِ أَتَى عَلَيْهِ الْقَضَاءُ وَ عَظَّمَ اللَّهُ أَجْرَهُ وَ مَنْ سَخِطَ الْقَضَاءَ مَضَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,
(It has been narrated)from Abu Ja’far-asws having said ‘The most rightful of the creatures of Allah-azwj is (one who) submits to whatever Allah-azwj Mighty and Majestic has Judged. The one who recognises Allah-azwj Mighty and Majestic, and the one who is satisfied with the Judgement, the Judgement would come upon him anyway, and Allah-azwj would Magnify his Recompense; and the one who is angry with the Judgement, the Judgement would come upon him anyway, and Allah-azwj would Drop his Recompense’.[9]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا الزُّهْدُ عَشَرَةُ أَجْزَاءٍ أَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا .
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ali Bin Hashim Bin Al Bareyd, from his father who said,
‘Ali-asws Bin Al-Husayn-asws said to me: ‘The ascetism has ten parts. The highest level of the ascetism is the lowest level of the piety; and the highest level of the piety is the lowest level of the conviction; and the highest level of the conviction is the lowest level of the satisfaction (from the Judgement of Allah-azwj)’.[10]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقِيَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَقَالَ يَا عَبْدَ اللَّهِ كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَ هُوَ يَسْخَطُ قِسْمَهُ وَ يُحَقِّرُ مَنْزِلَتَهُ وَ الْحَاكِمُ عَلَيْهِ اللَّهُ وَ أَنَا الضَّامِنُ لِمَنْ لَمْ يَهْجُسْ فِي قَلْبِهِ إِلَّا الرِّضَا أَنْ يَدْعُوَ اللَّهَ فَيُسْتَجَابَ لَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ali Bin Asbaat, from the one who mentioned it,
(It has been narrated)from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws met Abdullah Bin Ja’far, so he-asws said: ‘O Abdullah! How can the Momin happen to be a Momin and he is angry at his distribution, and he belittles his status, and the Ruler upon him is Allah-azwj? And I-asws am the guarantor to the one who does not have a notion in his heart except for the satisfaction that he would supplicate to Allah-azwj, so He-azwj would Answer to him’.[11]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ بِأَيِّ شَيْءٍ يُعْلَمُ الْمُؤْمِنُ بِأَنَّهُ مُؤْمِنٌ قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ أَوْ سَخَطٍ .
From him, from his father, from Ibn Sinan, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘By which thing does the Momin know that he is a Momin?’ He-asws said: ‘By the submission to Allah-azwj, and the satisfaction regarding whatever traspires upon him, from the joy or anger’.[12]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ لِشَيْءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ .
From him, from Ibn Sinan, from Al Husayn Bin Al Mukhtar, from Abdullah in Abu Yafour,
(It has been narrated)from Abu Abdullah-asws having said: ‘It did not happen that Rasool-Allah-saww was saying for something which had transpired: ‘If only something else would have happened’’.[13]
بَابُ التَّفْوِيضِ إِلَى اللَّهِ وَ التَّوَكُّلِ عَلَيْهِ
Chapter 32 – The delegating (of matters) to Allah-azwj and the reliance upon Him-azwj
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ ثُمَّ تَكِيدُهُ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ إِلَّا جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ وَ مَا اعْتَصَمَ عَبْدٌ مِنْ عِبَادِي بِأَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ وَ الْأَرْضِ مِنْ يَدَيْهِ وَ أَسَخْتُ الْأَرْضَ مِنْ تَحْتِهِ وَ لَمْ أُبَالِ بِأَيِّ وَادٍ هَلَكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Mufazzal,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed unto Dawood-as: “No servant from My-azwj servants would hold on to Me-azwj besides anyone from My-azwj creatures, recognising that from his intention, then they plot against him, the skies and the earth and the ones in these, except that I-azwj would Make an exit to be for him from between these; and no servant from My-azwj servants would hold on to any one from My-azwj creatures, recognising that from his intention, except that I-azwj would Cut-off the causes of the skies and the earth from his hands, and I-azwj shall Harden the earth from beneath him, and I-azwj would not Care in which valley he perishes’.[14]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ عَمْرِو [عُمَرَ] بْنِ خَالِدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) قَالَ خَرَجْتُ حَتَّى انْتَهَيْتُ إِلَى هَذَا الْحَائِطِ فَاتَّكَأْتُ عَلَيْهِ فَإِذَا رَجُلٌ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ يَنْظُرُ فِي تُجَاهِ وَجْهِي ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً أَ عَلَى الدُّنْيَا فَرِزْقُ اللَّهِ حَاضِرٌ لِلْبَرِّ وَ الْفَاجِرِ قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Mahboub, from Abu Hafs Al Ashay, from Amro Umar Bin Khali Abu Hamza Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘I-asws went out until I-asws ended up to this wall. So I-asws leaned against it, and there was a man upon whom were two white clothes, looking towards my-asws face. Then he said, ‘O Ali-asws Bin Al-Husayn-asws! What is the matter I see you-asws as bleak, aggrieved, is it upon the world? But, the sustenance of Allah-azwj is for the righteous and the immoral’. I-asws said: ‘It is not upon this that I-asws grieve, and it is just like you are saying’.
قَالَ فَعَلَى الْآخِرَةِ فَوَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِكٌ قَاهِرٌ أَوْ قَالَ قَادِرٌ قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ
He said, ‘So, upon the Hereafter? But the Promise is true. The King (Allah-azwj) has Judged with regards to it. The King, the Compeller’, or he said, ‘All-Powerful’. I-asws said: ‘It is not upon this that I-asws grieve, and it is just like what you are saying’.
فَقَالَ مِمَّ حُزْنُكَ قُلْتُ مِمَّا نَتَخَوَّفُ مِنْ فِتْنَةِ ابْنِ الزُّبَيْرِ وَ مَا فِيهِ النَّاسُ
So he said, ‘From what is your-asws grief?’ I-asws said: ‘From what we-asws are fearing from the strife of Ibn Al-Zubeyr and what the people are indulging in’.
قَالَ فَضَحِكَ ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ هَلْ رَأَيْتَ أَحَداً دَعَا اللَّهَ فَلَمْ يُجِبْهُ قُلْتُ لَا قَالَ فَهَلْ رَأَيْتَ أَحَداً تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ قُلْتُ لَا قَالَ فَهَلْ رَأَيْتَ أَحَداً سَأَلَ اللَّهَ فَلَمْ يُعْطِهِ قُلْتُ لَا ثُمَّ غَابَ عَنِّي .
He-asws said: ‘So he laughed, then said, ‘O Ali-asws Bin Al-Husayn-asws! Have you-asws seen anyone who supplicated to Allah-azwj, but He-azwj did not Answer him?’ I said, ‘No’. He-asws said: ‘So have you-asws seen anyone who relied upon Allah-azwj, but He-azwj did no Suffice him?’ I-asws said: ‘No’. He said, ‘So have you-asws seen anyone who asked Allah-azwj, but He-azwj did not Give him?’ I-asws said: ‘No’. Then he disappeared’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ
Ali Bin Ibrahim, from his father, from Ibn Mahboub – similar to it.[15]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْغِنَى وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The richness and the splendour wander around. When they acquire a trustworthy place, they both settle’.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَسَّانَ مِثْلَهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Hassan – similar to it.[16]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا عَبْدٍ أَقْبَلَ قِبَلَ مَا يُحِبُّ اللَّهُ عَزَّ وَ جَلَّ أَقْبَلَ اللَّهُ قِبَلَ مَا يُحِبُّ وَ مَنِ اعْتَصَمَ بِاللَّهِ عَصَمَهُ اللَّهُ وَ مَنْ أَقْبَلَ اللَّهُ قِبَلَهُ وَ عَصَمَهُ لَمْ يُبَالِ لَوْ سَقَطَتِ السَّمَاءُ عَلَى الْأَرْضِ أَوْ كَانَتْ نَازِلَةٌ نَزَلَتْ عَلَى أَهْلِ الْأَرْضِ فَشَمِلَتْهُمْ بَلِيَّةٌ كَانَ فِي حِزْبِ اللَّهِ بِالتَّقْوَى مِنْ كُلِّ بَلِيَّةٍ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْمُتَّقِينَ فِي مَقامٍ أَمِينٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever servant comes forward to accept whatever Allah-azwj Mighty and Majestic Loves, Allah-azwj would Come forwards with what he loves; and the one who seeks Allah-azwj’s Protection, Allah-azwj will Protect him, and the one who comes forward, Allah-azwj will Protect him, no matter if the sky were to fall upon the earth, or there was to descend a descent upon the inhabitants of the earth and engulf them in an affliction, he would be in the party of Allah-azwj with the piety, (safe) from every affliction. Isn’t Allah-azwj Mighty and Majestic Saying [44:51] Surely the pious are in a secure place?’[17]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ فَقَالَ التَّوَكُّلُ عَلَى اللَّهِ دَرَجَاتٌ مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللَّهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً تَعْلَمُ أَنَّهُ لَا يَأْلُوكَ خَيْراً وَ فَضْلًا وَ تَعْلَمُ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَوَكَّلْ عَلَى اللَّهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ وَ ثِقْ بِهِ فِيهَا وَ فِي غَيْرِهَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,
(It has been narrated) from Abu Al-Hassan-asws the 1st, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [65:3] and whoever relies upon Allah, He is sufficient for him. So he-asws said: ‘The reliance upon Allah-azwj has levels – from it is that you rely upon Allah-azwj in your matters, all of them. So whatever He-azwj Does with you, you should be satisfied from Him-azwj. You should know that He-azwj would not Keep away any goodness and Grace from you; and know that the Decision regarding that is for Him-azwj. Therefore, rely upon Allah-azwj by delegating that to Him-azwj, and trust in Him-azwj regarding it, and in other such matters’.[18]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أُعْطِيَ ثَلَاثاً لَمْ يُمْنَعْ ثَلَاثاً مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Yahya Bin Al Mubarak,
(It has been narrated) from Abdullah Bin Jabala, from Muawiya Bin Wahab, from Abu Abdullah-asws having said: ‘The one who gives three (things) would not be denied three (things) – The one who gives the supplication would be Given the answer, and the one gives the thanks would be Given the increase, and the one who gives the reliance would be Given the sufficient’.
ثُمَّ قَالَ أَ تَلَوْتَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ وَ قَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ.
Then he-asws said: ‘Did you recite the Book of Allah-azwj Mighty and Majestic [65:3] and whoever relies upon Allah, He is sufficient for him?’ And he-asws said: ‘[14:7] If you are grateful, I would Increase it more for you. And He-azwj Said [40:60] And your Lord says: Call upon Me, I will Answer you’.[19]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ قَالَ كُنَّا فِي مَجْلِسٍ نَطْلُبُ فِيهِ الْعِلْمَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ أَصْحَابِنَا مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ فُلَاناً فَقَالَ إِذاً وَ اللَّهِ لَا تُسْعَفُ حَاجَتُكَ وَ لَا يَبْلُغُكَ أَمَلُكَ وَ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ مَا عَلَّمَكَ رَحِمَكَ اللَّهُ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Ali, from Muhammad Bin Al Hassan, from Al Husayn Bin Rashid, from Al Husayn Bin Ulwan who said,
‘We were in a gathering seeking knowledge therein, and my expense monies had been depleted during one of my journeys. So, one of our companions said to me, ‘Who would take care of what has befallen you?’ So I said, ‘So and so’. So he said, ‘Then, by Allah-azwj, your need would not be relieved, nor would your work be accomplished, nor would your seeking be successful’. I said, ‘And what made you know, may Allah-azwj have Mercy on you?’
قَالَ إِنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) حَدَّثَنِي أَنَّهُ قَرَأَ فِي بَعْضِ الْكُتُبِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ مَجْدِي وَ ارْتِفَاعِي عَلَى عَرْشِي لَأَقْطَعَنَّ أَمَلَ كُلِّ مُؤَمِّلٍ [مِنَ النَّاسِ] غَيْرِي بِالْيَأْسِ وَ لَأَكْسُوَنَّهُ ثَوْبَ الْمَذَلَّةِ عِنْدَ النَّاسِ وَ لَأُنَحِّيَنَّهُ مِنْ قُرْبِي وَ لَأُبَعِّدَنَّهُ مِنْ فَضْلِي
He said, ‘Abu Abdullah-asws narrated to me that he-asws read in one of the Books that Allah-azwj Blessed and High is Saying: ‘By My-azwj Honour and My-azwj Majesty, and My-azwj Glory, and by Exaltedness upon My-azwj Throne! I-azwj shall Cut-off the work of every worker (from the people) working for other than Me-azwj, by the despair, and I-azwj shall Clothe him in the disgrace in the presence of the people and I-azwj shall Prevent him to come near to Me-azwj, and Distance him from My-azwj Grace.
أَ يُؤَمِّلُ غَيْرِي فِي الشَّدَائِدِ وَ الشَّدَائِدُ بِيَدِي وَ يَرْجُو غَيْرِي وَ يَقْرَعُ بِالْفِكْرِ بَابَ غَيْرِي وَ بِيَدِي مَفَاتِيحُ الْأَبْوَابِ وَ هِيَ مُغْلَقَةٌ وَ بَابِي مَفْتُوحٌ لِمَنْ دَعَانِي
Is he working for other than Myself-azwj during the difficulties, while the difficulties are in My-azwj Hands? And he is hoping to other than Myself-azwj and he is knocking with the infidelity, a door other than Mine, and the keys of the doors are in My-azwj Hands, and it is locked while My-azwj Door is open for the one who calls Me-azwj.
فَمَنْ ذَا الَّذِي أَمَّلَنِي لِنَوَائِبِهِ فَقَطَعْتُهُ دُونَهَا وَ مَنْ ذَا الَّذِي رَجَانِي لِعَظِيمَةٍ فَقَطَعْتُ رَجَاءَهُ مِنِّي جَعَلْتُ آمَالَ عِبَادِي عِنْدِي مَحْفُوظَةً فَلَمْ يَرْضَوْا بِحِفْظِي وَ مَلَأْتُ سَمَاوَاتِي مِمَّنْ لَا يَمَلُّ مِنْ تَسْبِيحِي وَ أَمَرْتُهُمْ أَنْ لَا يُغْلِقُوا الْأَبْوَابَ بَيْنِي وَ بَيْنَ عِبَادِي
So who is that who hoped in Me-azwj for his ravages and I-azwj Cut him off from it? And who is that who hoped in Me-azwj for his great hardships and I-azwj Cut-off his hopes from Me-azwj? I-azwj Made the deeds of My-azwj servants to be preserved in My-azwj Presence, so I-azwj was not Pleased with My-azwj Preservation, and I-azwj Filled My-azwj skies from the ones who do not other work than Glorifying Me-azwj, and I-azwj Commanded them that they should not be locking the doors between Me-azwj and My-azwj servants.
فَلَمْ يَثِقُوا بِقَوْلِي أَ لَمْ يَعْلَمْ [أَنَّ] مَنْ طَرَقَتْهُ نَائِبَةٌ مِنْ نَوَائِبِي أَنَّهُ لَا يَمْلِكُ كَشْفَهَا أَحَدٌ غَيْرِي إِلَّا مِنْ بَعْدِ إِذْنِي فَمَا لِي أَرَاهُ لَاهِياً عَنِّي أَعْطَيْتُهُ بِجُودِي مَا لَمْ يَسْأَلْنِي ثُمَّ انْتَزَعْتُهُ عَنْهُ فَلَمْ يَسْأَلْنِي رَدَّهُ وَ سَأَلَ غَيْرِي
So why does he not trust in My-azwj Words? Does he not know that if I-azwj were to leave someone in a hardship from My-azwj Hardships, no one would have the power to remove it apart from Myself, except from after My-azwj Permission? So what is the matter I-azwj See him mindless from Me-azwj. I-azwj Gave to him by My-azwj Benevolence what he had not even asked Me-azwj for. Then I-azwj Snatched it from him, but he did not ask Me-azwj for its return, and asked others.
أَ فَيَرَانِي أَبْدَأُ بِالْعَطَاءِ قَبْلَ الْمَسْأَلَةِ ثُمَّ أُسْأَلُ فَلَا أُجِيبُ سَائِلِي أَ بَخِيلٌ أَنَا فَيُبَخِّلُنِي عَبْدِي أَ وَ لَيْسَ الْجُودُ وَ الْكَرَمُ لِي أَ وَ لَيْسَ الْعَفْوُ وَ الرَّحْمَةُ بِيَدِي أَ وَ لَيْسَ أَنَا مَحَلَّ الْآمَالِ فَمَنْ يَقْطَعُهَا دُونِي أَ فَلَا يَخْشَى الْمُؤَمِّلُونَ أَنْ يُؤَمِّلُوا غَيْرِي
Does a servant view Me-azwj that I-azwj would Given him before the asking even? (if so) then he would be asking, but I-azwj would not Answer the one who asks Me-azwj? Am I-azwj Stingy, so that I-azwj would be Stingy to My-azwj servant? Or, is not the Generosity and Benevolence for Me-azwj? Or is not the Pardoning and the Mercy in My-azwj Hands? Or am I-azwj not a Respiter of the deeds? So the one who cuts off besides Me-azwj, does he not fear the working if he were to work for other than Me-azwj!
فَلَوْ أَنَّ أَهْلَ سَمَاوَاتِي وَ أَهْلَ أَرْضِي أَمَّلُوا جَمِيعاً ثُمَّ أَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ مِثْلَ مَا أَمَّلَ الْجَمِيعُ مَا انْتَقَصَ مِنْ مُلْكِي مِثْلَ عُضْوِ ذَرَّةٍ وَ كَيْفَ يَنْقُصُ مُلْكٌ أَنَا قَيِّمُهُ فَيَا بُؤْساً لِلْقَانِطِينَ مِنْ رَحْمَتِي وَ يَا بُؤْساً لِمَنْ عَصَانِي وَ لَمْ يُرَاقِبْنِي .
Thus, if the inhabitants of My-azwj skies, and the inhabitants of My-azwj earth were to work altogether, then if I-azwj were to Give one of them the like of what all of them had worked for, there would be no reduction from My-azwj Possessions by a part of a particle. And how can there be a reduction of a Kingdom and I-azwj am its Establisher. So how miserable it is for the despondents from My-azwj Mercy! And how miserable it is for the ones who disobey Me-azwj and are not looking at Me-azwj (in expectation)’.[20]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبَّادِ بْنِ يَعْقُوبَ الرَّوَاجِنِيِّ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كُنْتُ مَعَ مُوسَى بْنِ عَبْدِ اللَّهِ بِيَنْبُعَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ وُلْدِ الْحُسَيْنِ مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ مُوسَى بْنَ عَبْدِ اللَّهِ فَقَالَ إِذاً لَا تُقْضَى حَاجَتُكَ ثُمَّ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنِّي قَدْ وَجَدْتُ فِي بَعْضِ كُتُبِ آبَائِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ ذَكَرَ مِثْلَهُ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَمْلِ عَلَيَّ فَأَمْلَاهُ عَلَيَّ فَقُلْتُ لَا وَ اللَّهِ مَا أَسْأَلُهُ حَاجَةً بَعْدَهَا.
Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from one of our companions, from Abbad Bin Yaqoub Al Rawwajiny, from Saeed Bin Abdul Rahman who said,
‘I was with Musa Bin Abdullah at Yanbu, and my expense monies had depleted in one of the journeys. So one of the sons of Al-Husayn-asws said to me, ‘Who will take care of what has befallen you?’ So I said, ‘Musa Bin Abdullah’. So he said, ‘Then your need would not be fulfilled. Then your seeking would not be accomplished’. I said, ‘And why is that so?’ He said, ‘Because I have found in one of the Books of my forefathers-asws that Allah-azwj Mighty and Majestic is Saying . . .’, and he mentioned similar to it (the above Hadeeth). So I said, ‘O son of Rasool-Allah-saww! Dictate it to me’. So he dictated it to me. So I said, ‘No, by Allah-azwj! I will not ask him for a need after it’.[21]
بَابُ الْخَوْفِ وَ الرَّجَاءِ
Chapter 33 – The fear and the hope
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ أَوْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا كَانَ فِي وَصِيَّةِ لُقْمَانَ قَالَ كَانَ فِيهَا الْأَعَاجِيبُ وَ كَانَ أَعْجَبَ مَا كَانَ فِيهَا أَنْ قَالَ لِابْنِهِ خَفِ اللَّهَ عَزَّ وَ جَلَّ خِيفَةً لَوْ جِئْتَهُ بِبِرِّ الثَّقَلَيْنِ لَعَذَّبَكَ وَ ارْجُ اللَّهَ رَجَاءً لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَحِمَكَ
A number of our companions from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Mansour Bin Yunus, from Al Haris Bin Al Mugheira, or his father,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘What was in the bequest of Luqman-as?’ He-asws said: ‘Therein were marvels, and the most impressive of what was in it was that he-as said to his-as son: ‘Fear Allah-azwj Mighty and Majestic with such a fear that even if you go to Him-azwj with the righteous deeds of the Jinn and the human, (fearing) that He-azwj would Punish you; and hope to Allah-azwj with such a hope that if you were to go to Him-azwj with the sins of the humans and the Jinn, (hoping) He-azwj would be Merciful to you’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا [وَ] فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا .
Then Abu Abdullah-asws said: ‘My-asws father-asws was saying that there is none from a believing servant except in his heart would be two lights – a light of fear, and a light of hope. If this one was to be weighed it would not increase upon this, and if this one was to be weighed, it would no increase upon this’ (equal in strength).[22]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقُ خَفِ اللَّهَ كَأَنَّكَ تَرَاهُ وَ إِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنْ كُنْتَ تَرَى أَنَّهُ لَا يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ يَرَاكَ ثُمَّ بَرَزْتَ لَهُ بِالْمَعْصِيَةِ فَقَدْ جَعَلْتَهُ مِنْ أَهْوَنِ النَّاظِرِينَ عَلَيْكَ .
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘O Is’haq! Fear Allah-azwj as if you can see Him-azwj, and even although you are not seeing him, but He-saww (surely) see you. So if you were to think that He-azwj cannot see you, then you would have (certainly) disbelieved; and if you believe that He-azwj sees you and you disobey Him-azwj, so you would have Made Him-azwj to be from the most insignificant of the onlookers upon you’.[23]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ خَافَ اللَّهَ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al haysam Bin Waqid who said,
‘I heard Abu Abdullah-asws saying: ‘The one who fears Allah-azwj, Allah-azwj would Make everything to fear him; and the one who does not fear Allah-azwj, Allah would Make him to fear from every thing’.[24]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اللَّهَ خَافَ اللَّهَ وَ مَنْ خَافَ اللَّهَ سَخَتْ نَفْسُهُ عَنِ الدُّنْيَا .
A number of our companions, from Ahmad Bin Abdu Abdullah, from his father, from Hamza Bin Abdullah Bin Al Ja’fary, from Jameel Bin Darraj, from Abu Hamza who said,
‘Abu Abdullah-asws said: ‘The one who recognises Allah-azwj would fear Allah-azwj, and the one who fears Allah-azwj, ignores his own soul in this world’.[25]
عَنْهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْمٌ يَعْمَلُونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَلَا يَزَالُونَ كَذَلِكَ حَتَّى يَأْتِيَهُمُ الْمَوْتُ فَقَالَ هَؤُلَاءِ قَوْمٌ يَتَرَجَّحُونَ فِي الْأَمَانِيِّ كَذَبُوا لَيْسُوا بِرَاجِينَ إِنَّ مَنْ رَجَا شَيْئاً طَلَبَهُ وَ مَنْ خَافَ مِنْ شَيْءٍ هَرَبَ مِنْهُ .
From him, from Ibn Abu Najran, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘A group are acting in disobedience and they are saying, ‘We are (living in hope)’. So they are not ceasing to be like that until the death comes to them’. So he-asws said: ‘They are a people swaying in the beliefs. They are lying! They are not with the hope. The one who hopes for something would seek it, and the one who fears from something, would flee from it’.[26]
وَ رَوَاهُ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ قَوْماً مِنْ مَوَالِيكَ يُلِمُّونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَقَالَ كَذَبُوا لَيْسُوا لَنَا بِمَوَالٍ أُولَئِكَ قَوْمٌ تَرَجَّحَتْ بِهِمُ الْأَمَانِيُّ مَنْ رَجَا شَيْئاً عَمِلَ لَهُ وَ مَنْ خَافَ مِنْ شَيْءٍ هَرَبَ مِنْهُ .
And it is reported by Ali Bin Muhammad, raising it, said,
‘I said to Abu Abdullah-asws, ‘A group of people from the ones in your-asws Wilayah are commiting minor sins of disobedience and are saying, ‘We (live in hope)’. So he-asws said: ‘They are lying! There are no friends for us-asws (like) those people. The belief is swaying with them. The one who hopes for something would work for it, and the one who fears from something, would flee from it’.[27]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ حَمْزَةَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنَ الْعِبَادَةِ شِدَّةَ الْخَوْفِ مِنَ اللَّهِ عَزَّ وَ جَلَّ يَقُولُ اللَّهُ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ وَ قَالَ جَلَّ ثَنَاؤُهُ فَلا تَخْشَوُا النَّاسَ وَ اخْشَوْنِ وَ قَالَ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Salih Bin Hamza, raising it, said,
‘Abu Abdullah-asws said: ‘From the worship is the intense fear from Allah-azwj Mighty and Majestic. Allah-azwj is Saying [35:28] but rather it is those of His servants only who have knowledge who fear Allah. And He-azwj, Majestic is His-azwj Praise, Said [5:44] therefore fear not the people and fear Me. And the Blessed and High Said [65:2] and whoever is fearful of Allah, He will make for him an outlet’.
قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ حُبَّ الشَّرَفِ وَ الذِّكْرِ لَا يَكُونَانِ فِي قَلْبِ الْخَائِفِ الرَّاهِبِ .
He (the narrator) said, ‘And Abu Abdullah-asws said: ‘Love for fame and to be mentioned (popularity/dominance) will not exist in the heart of the one who is fearful (of Allah-azwj)’.[28]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) [قَالَ] قَالَ إِنَّ رَجُلًا رَكِبَ الْبَحْرَ بِأَهْلِهِ فَكُسِرَ بِهِمْ فَلَمْ يَنْجُ مِمَّنْ كَانَ فِي السَّفِينَةِ إِلَّا امْرَأَةُ الرَّجُلِ فَإِنَّهَا نَجَتْ عَلَى لَوْحٍ مِنْ أَلْوَاحِ السَّفِينَةِ حَتَّى أَلْجَأَتْ عَلَى جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ وَ كَانَ فِي تِلْكَ الْجَزِيرَةِ رَجُلٌ يَقْطَعُ الطَّرِيقَ وَ لَمْ يَدَعْ لِلَّهِ حُرْمَةً إِلَّا انْتَهَكَهَا فَلَمْ يَعْلَمْ إِلَّا وَ الْمَرْأَةُ قَائِمَةٌ عَلَى رَأْسِهِ فَرَفَعَ رَأْسَهُ إِلَيْهَا فَقَالَ إِنْسِيَّةٌ أَمْ جِنِّيَّةٌ فَقَالَتْ إِنْسِيَّةٌ فَلَمْ يُكَلِّمْهَا كَلِمَةً حَتَّى جَلَسَ مِنْهَا مَجْلِسَ الرَّجُلِ مِنْ أَهْلِهِ
Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Al Husayn, from Muhammad Bin Sinan, from Abu Saeed Al Mukary, from Abu Hamza Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘A man sailed the sea with his family, and it (the ship) broke (capsized) upon them. So none were rescued from the ones who were in the ship except for the wife of the man. So she was saved upon a plank from the planks of the ship until she came to an island from the islands of the sea; and it was so that in that island was a man who was a bandit and he had not left any Prohibition of Allah-azwj except that he had violated it. So he did not know, and the woman was standing by his head. So he raised his head towards her and he said, ‘A human or a Jinn?’ So she said, ‘A human’. So he did not speak to her a word until he sat upon her with a sitting which the man tends to sit upon his wife with.
فَلَمَّا أَنْ هَمَّ بِهَا اضْطَرَبَتْ فَقَالَ لَهَا مَا لَكِ تَضْطَرِبِينَ فَقَالَتْ أَفْرَقُ مِنْ هَذَا وَ أَوْمَأَتْ بِيَدِهَا إِلَى السَّمَاءِ قَالَ فَصَنَعْتِ مِنْ هَذَا شَيْئاً قَالَتْ لَا وَ عِزَّتِهِ قَالَ فَأَنْتِ تَفْرَقِينَ مِنْهُ هَذَا الْفَرَقَ وَ لَمْ تَصْنَعِي مِنْ هَذَا شَيْئاً وَ إِنَّمَا أَسْتَكْرِهُكِ اسْتِكْرَاهاً فَأَنَا وَ اللَّهِ أَوْلَى بِهَذَا الْفَرَقِ وَ الْخَوْفِ وَ أَحَقُّ مِنْكِ
So when he was intending with her, she became restless. So he said to her, ‘What is the matter with you being so restless?’ So she said, ‘I am scared of this’, and she gestured by her hand towards the sky. He said, ‘So have you done anything from this (adultery) before?’ She said, ‘No, by His-azwj Honour’. He said, ‘So you are being scared from Him-azwj by this fright and you have not done anything from this (before), and rather I am coercing you with a coercion. So (now), by Allah-azwj, I am closer with this fright and the fear, and more deserving than you (of being scared)’.
قَالَ فَقَامَ وَ لَمْ يُحْدِثْ شَيْئاً وَ رَجَعَ إِلَى أَهْلِهِ وَ لَيْسَتْ لَهُ هِمَّةٌ إِلَّا التَّوْبَةُ وَ الْمُرَاجَعَةُ فَبَيْنَا هُوَ يَمْشِي إِذْ صَادَفَهُ رَاهِبٌ يَمْشِي فِي الطَّرِيقِ فَحَمِيَتْ عَلَيْهِمَا الشَّمْسُ فَقَالَ الرَّاهِبُ لِلشَّابِّ ادْعُ اللَّهَ يُظِلَّنَا بِغَمَامَةٍ فَقَدْ حَمِيَتْ عَلَيْنَا الشَّمْسُ فَقَالَ الشَّابُّ مَا أَعْلَمُ أَنَّ لِي عِنْدَ رَبِّي حَسَنَةً فَأَتَجَاسَرَ عَلَى أَنْ أَسْأَلَهُ شَيْئاً
He-asws said: ‘So he moved away and without doing anything he returned back to his family, and there was no eagerness for him except for the repentance, and the review (of his sins). Once he was walking (on a path) when he came across a priest walking in the street. The sun was bright upon the two of them, and the priest said to the youth (once the robber), ‘Supplicate to Allah-azwj to Shade us with a cloud, for the sun is too hot upon us’. So the youth said, ‘I do not know of a (single) good deed which is with my Lord-azwj, so it would be too audacious of me to ask Him-azwj for anything’.
قَالَ فَأَدْعُو أَنَا وَ تُؤَمِّنُ أَنْتَ قَالَ نَعَمْ فَأَقْبَلَ الرَّاهِبُ يَدْعُو وَ الشَّابُّ يُؤَمِّنُ فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ أَظَلَّتْهُمَا غَمَامَةٌ فَمَشَيَا تَحْتَهَا مَلِيّاً مِنَ النَّهَارِ ثُمَّ تَفَرَّقَتِ الْجَادَّةُ جَادَّتَيْنِ فَأَخَذَ الشَّابُّ فِي وَاحِدَةٍ وَ أَخَذَ الرَّاهِبُ فِي وَاحِدَةٍ فَإِذَا السَّحَابَةُ مَعَ الشَّابِّ فَقَالَ الرَّاهِبُ أَنْتَ خَيْرٌ مِنِّي لَكَ اسْتُجِيبَ وَ لَمْ يُسْتَجَبْ لِي فَأَخْبِرْنِي مَا قِصَّتُكَ فَأَخْبَرَهُ بِخَبَرِ الْمَرْأَةِ فَقَالَ غُفِرَ لَكَ مَا مَضَى حَيْثُ دَخَلَكَ الْخَوْفُ فَانْظُرْ كَيْفَ تَكُونُ فِيمَا تَسْتَقْبِلُ .
He said, ‘So I shall supplicate, and you say ‘Ameen’’. He said, ‘Yes’. So the priest came forward supplicating and the youth said ‘Ameen’. And it was so that soon a cloud shaded them. So they both walked under it careful during the day. Then their ways separated into two, and the youth took to one, and the priest took to the other. So the cloud (went) with the youth. So the priest said, ‘You are better than I am. For you it (the supplication) was Answered and it was not Answered for me. So inform me what your story is. So he informed him of the news of the woman. So he said, ‘There has been Forgiveness for you what is past (from the sins) when the fear entered into you, therefore consider how you want to be in the future’’.[29]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِمَّا حُفِظَ مِنْ خُطَبِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ لَكُمْ مَعَالِمَ فَانْتَهُوا إِلَى مَعَالِمِكُمْ وَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ أَلَا إِنَّ الْمُؤْمِنَ يَعْمَلُ بَيْنَ مَخَافَتَيْنِ بَيْنَ أَجَلٍ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ فِيهِ وَ بَيْنَ أَجَلٍ قَدْ بَقِيَ لَا يَدْرِي مَا اللَّهُ قَاضٍ فِيهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Hamza Bin Humran who said,
‘I heard Abu Abdullah-asws saying: ‘From the preserved sermons of the Prophet-saww is that he-saww said: ‘O you people! For you there are teachers, so end up to your teachers, and that for you are terminals, so end up to your terminals. Indeed! The Believer acts between the two fears – between a term which has passed, not knowing what Allah-azwj would be Doing with regards to it, and between a term which remains (the future), not knowing what Allah-azwj has Judged with regards to it.
فَلْيَأْخُذِ الْعَبْدُ الْمُؤْمِنُ مِنْ نَفْسِهِ لِنَفْسِهِ وَ مِنْ دُنْيَاهُ لآِخِرَتِهِ وَ فِي الشَّبِيبَةِ قَبْلَ الْكِبَرِ وَ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ مَا بَعْدَ الدُّنْيَا مِنْ مُسْتَعْتَبٍ وَ مَا بَعْدَهَا مِنْ دَارٍ إِلَّا الْجَنَّةُ أَوِ النَّارُ .
Thus, let the believing servant take from his own soul for himself, and from his world for his Hereafter, and (should act) during the youth before the old age, and during the lifetime before the death, for by the One-azwj in Whose Hand is the soul of Muhammad-saww, there will not be an effort (time for deeds) after the world, and there will not be a house except for the Paradise and the Hell’.[30]
عَنْهُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ قَالَ مَنْ عَلِمَ أَنَّ اللَّهَ يَرَاهُ وَ يَسْمَعُ مَا يَقُولُ وَ يَعْلَمُ مَا يَعْمَلُهُ مِنْ خَيْرٍ أَوْ شَرٍّ فَيَحْجُزُهُ ذَلِكَ عَنِ الْقَبِيحِ مِنَ الْأَعْمَالِ فَذَلِكَ الَّذِي خَافَ مَقَامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوَى .
From him, from Ahmad, from Ibn Mahboub, from Dawood Al Raqqy,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [55:46] And for the one who fears to stand before his Lord would have the two Gardens. He-asws said: ‘The one who knows that Allah-azwj Sees him and Hears whatever he is saying, and he knows that whatever he does, be it from good or evil, so that would detain him from the ugly ones of the deeds, so that would be the one who fears to stand before His-azwj Lord-azwj, and has prevented himself from the personal desires’.[31]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ أَبِي سَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً وَ لَا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَامِلًا لِمَا يَخَافُ وَ يَرْجُو .
From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Al Hassan Bin Abu Sara who said,
‘I heard Abu Abdullah-asws saying: ‘ A ‘Momin’ (Believer) will not happen to be a Momin until he happens to be fearful and hopeful; and he cannot happen to be fearful and hopeful, until he happens to work for what he fears from and hopes for’.[32]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ بَيْنَ مَخَافَتَيْنِ ذَنْبٍ قَدْ مَضَى لَا يَدْرِي مَا صَنَعَ اللَّهُ فِيهِ وَ عُمُرٍ قَدْ بَقِيَ لَا يَدْرِي مَا يَكْتَسِبُ فِيهِ مِنَ الْمَهَالِكِ فَهُوَ لَا يُصْبِحُ إِلَّا خَائِفاً وَ لَا يُصْلِحُهُ إِلَّا الْخَوْفُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Fuzayl Bin usman, from Abu Ubeyda Al Haza’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘A ‘Momin’ (Believer) is between the two fears – sins of the past, without knowing what Allah-azwj would be Doing with regards to it, and the life which has remained, not knowing what he would be attaining during it, from the destruction. Thus, he will not wake up in the morning except as fearful, and nothing would correct his (affairs – best) except for the fear’.[33]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا وَ فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,
(It has been narrated)from Abu Abdullah-asws having said: ‘My-asws father-asws was saying: ‘There is none from the believing servants except in his heart would be two lights – a light of fear and a light of hope. If this was to be weighed, it would not increase upon this, and if this one was to be weighed, it would not increase upon this one (i.e. both being equal)’.[34]
بَابُ حُسْنِ الظَّنِّ بِاللَّهِ عَزَّ وَ جَلَّ
Chapter 34 – Goodly thoughts about Allah-azwj Mighty and Majestic
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ الدَّرَجَاتِ الْعُلَى فِي جِوَارِي وَ لَكِنْ بِرَحْمَتِي
A number of our companions, from AAhmad Bin Muhammad, from Ibn Mahboub, from Dawood Bin Kaseer, from Abu Ubeyda Al Haza’a,
(It has been narrated)from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and High Said: “The workers should not be relying upon their deeds which they are performing for My-azwj Rewards, for even if they were to strive and exhaust themselves for their (entire) lifetimes in My-azwj worship, they would (still) be deficient without reaching in their worship the true essence of My-azwj worship, regarding what they are seeking in My-azwj Presence, from My-azwj Benevolence and the Bounties in My-azwj Gardens and being Raised to the Lofty Levels in My-azwj vicinity, but (they should be relying) upon My-azwj Mercy.
فَلْيَثِقُوا وَ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ .
So let them be trusting in My-azwj Grace, and let them be hopeful, and to have good thoughts about Me-azwj, and let be coveting, for My-azwj Mercy would come across them during that, and My-azwj Pleasure would reach them from Me-azwj, and My-azwj Forgiveness (as well), Clothing them in My-azwj Pardon, for I-azwj am Allah-azwj, the Beneficent, the Merciful, and with that I-azwj am Named as such’.[35]
ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ وَ هُوَ عَلَى مِنْبَرِهِ وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ وَ رَجَائِهِ لَهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ
Ibn Mahboub, from Jameel Bin Salih, from Bureyd Bin Muawiya,
(It has been narrated)from Abu Ja’far-asws having said: ‘We-asws found in the Book of Ali-asws that Rasool-Allah-saww said, and he-saww was upon his-saww Pulpit: ‘By the One-azwj Who, there is no god except for Him-azwj! A Momin is not Given anything at all from the good of this world and the Hereafter except by the goodness of his thoughts in Allah-azwj, and his hopefulness to Him-azwj, and the good manners of his, and the restraint from backbiting the Believer.
وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَا يُعَذِّبُ اللَّهُ مُؤْمِناً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا بِسُوءِ ظَنِّهِ بِاللَّهِ وَ تَقْصِيرِهِ مِنْ رَجَائِهِ وَ سُوءِ خُلُقِهِ وَ اغْتِيَابِهِ لِلْمُؤْمِنِينَ
By the One-azwj, there being no god except for Him-azwj! Allah-azwj does not Punish a Momin after the repentance and the seeking of Forgiveness except by the evil thoughts of his about Allah-azwj, and his deficiency from his hopefulness, and his evil manners, and his backbiting the Believers.
وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَا يَحْسُنُ ظَنُّ عَبْدٍ مُؤْمِنٍ بِاللَّهِ إِلَّا كَانَ اللَّهُ عِنْدَ ظَنِّ عَبْدِهِ الْمُؤْمِنِ لِأَنَّ اللَّهَ كَرِيمٌ بِيَدِهِ الْخَيْرَاتُ يَسْتَحْيِي أَنْ يَكُونَ عَبْدُهُ الْمُؤْمِنُ قَدْ أَحْسَنَ بِهِ الظَّنَّ ثُمَّ يُخْلِفَ ظَنَّهُ وَ رَجَاءَهُ فَأَحْسِنُوا بِاللَّهِ الظَّنَّ وَ ارْغَبُوا إِلَيْهِ .
By the One-azwj Who, there is no God except for Him-azwj! A believing servant will not have good thoughts about Allah-azwj except that Allah-azwj would Transpire (matters) as per the goodly thoughts of His-azwj believing servant, because Allah-azwj is Benevolent. In His-azwj Hands are the goodly things. He-azwj is too Bashful that the Believer would happen to have goodly thoughts about Him-azwj, then He-azwj would Oppose his thinking and his hopes. Therefore have goodly thoughts about Allah-azwj, and turn towards Him-azwj’.[36]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ أَحْسِنِ الظَّنَّ بِاللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَنَا عِنْدَ ظَنِّ عَبْدِيَ الْمُؤْمِنِ بِي إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazi’e,
(It has been narrated)from Abu Al-Hassan Al-Reza-asws having said: ‘Have good thoughts about Allah-azwj, for Allah-azwj Mighty and Majestic is Saying: “I-azwj Assume the thoughts of My-azwj believing servant has with Me-azwj – if good, so good, but if evil, so evil’.[37]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حُسْنُ الظَّنِّ بِاللَّهِ أَنْ لَا تَرْجُوَ إِلَّا اللَّهَ وَ لَا تَخَافَ إِلَّا ذَنْبَكَ .
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna who said,
‘I heard Abu Abdullah-asws saying: ‘The goodly thoughts about Allah-azwj is that you do not hope except in Allah-azwj and do not fear except for your sins’.[38]
بَابُ الِاعْتِرَافِ بِالتَّقْصِيرِ
Chapter 35 – The acknowledgement of the deficiency
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ لِبَعْضِ وُلْدِهِ يَا بُنَيَّ عَلَيْكَ بِالْجِدِّ لَا تُخْرِجَنَّ نَفْسَكَ مِنَ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُعْبَدُ حَقَّ عِبَادَتِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Sa’ad Bin Abu Khalaf,
(It has been narrated)from Abu Al-Hassan Al-Musa-asws having said to one of his-asws sons: ‘O my-asws son! Upon you is with the seriousness. Do not let yourself exit from the limit of the deficiency in worshipping Allah-azwj Mighty and Majestic and His-azwj obedience, for Allah-azwj cannot be worshipped as truly as He-azwj should be worshiped’.[39]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) يَا جَابِرُ لَا أَخْرَجَكَ اللَّهُ مِنَ النَّقْصِ وَ [لَا] التَّقْصِيرِ .
A number of our companions, from Ahmad Bin Abu Abdullah, from one of the Iraqis, from Muhammad Bin Al Musna Al Hazramy, from his father, from Usman Bin Zayd, from Jabir who said,
‘Abu Ja’far-asws said to me: ‘O Jabir! May Allah-azwj not Exit you from the shortfall nor the deficiency’.[40]
عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا فِي بَنِي إِسْرَائِيلَ عَبَدَ اللَّهَ أَرْبَعِينَ سَنَةً ثُمَّ قَرَّبَ قُرْبَاناً فَلَمْ يُقْبَلْ مِنْهُ فَقَالَ لِنَفْسِهِ مَا أُتِيتُ إِلَّا مِنْكِ وَ مَا الذَّنْبُ إِلَّا لَكِ قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ ذَمُّكَ لِنَفْسِكَ أَفْضَلُ مِنْ عِبَادَتِكَ أَرْبَعِينَ سَنَةً .
From him, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,
‘I heard Abu Al-Hassan-asws saying: ‘A man from the Children of Israel worshipped Allah-azwj for forty years. Then he offered an offering, but it was not Accepted from him. So he said to himself, ‘It has not come to you except from yourself, and there is no sin except for you’. He-asws said: ‘So Allah-azwj Blessed and High Revealed unto him: “Your condemning yourself is superior than your worship for forty years’.[41]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ أَكْثِرْ مِنْ أَنْ تَقُولَ اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ قُلْتُ أَمَّا الْمُعَارُونَ فَقَدْ عَرَفْتُ أَنَّ الرَّجُلَ يُعَارُ الدِّينَ ثُمَّ يَخْرُجُ مِنْهُ فَمَا مَعْنَى لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ
Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Fazl Bin Yunus,
(It has been narrated)from Abu Al-Hassan-asws having said: ‘Frequent from saying, ‘O Allah-azwj! Neither Make me to be from the ones with temporary Emān, nor Exit me from the deficiency’. I said, ‘As for the temporary ones, so I have recognised that the man tends to borrow (acquire temporarily) the Religion, then he exits from it. So what is the meaning of ‘Do not Exit me from the deficiency’?’
فَقَالَ كُلُّ عَمَلٍ تُرِيدُ بِهِ اللَّهَ عَزَّ وَ جَلَّ فَكُنْ فِيهِ مُقَصِّراً عِنْدَ نَفْسِكَ فَإِنَّ النَّاسَ كُلَّهُمْ فِي أَعْمَالِهِمْ فِيمَا بَيْنَهُمْ وَ بَيْنَ اللَّهِ مُقَصِّرُونَ إِلَّا مَنْ عَصَمَهُ اللَّهُ عَزَّ وَ جَلَّ .
So he-asws said: ‘Every work that you intend Allah-azwj Mighty and Majestic with, so be a deficient with yourself, for the people, all of them are in their deeds regarding what is between them and Allah-azwj, deficient, except for the one whom Allah-azwj Mighty and Majestic Preserves’.[42]
بَابُ الطَّاعَةِ وَ التَّقْوَى
Chapter 36 – The obedience and the piety
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدٍ أَخِي عُرَامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَذْهَبْ بِكُمُ الْمَذَاهِبُ فَوَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنْ أَطَاعَ اللَّهَ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad the brother of Uram, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Do not (let) the (other) doctrines go with you, for by Allah-azwj, our-asws Shia is not except for the one who obeys Allah-azwj Mighty and Majestic’.[43]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ رَسُولُ اللَّهِ ( عليه السلام ) فِي حَجَّةِ الْوَدَاعِ فَقَالَ يَا أَيُّهَا النَّاسُ وَ اللَّهِ مَا مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ الْجَنَّةِ وَ يُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَ قَدْ أَمَرْتُكُمْ بِهِ وَ مَا مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ النَّارِ وَ يُبَاعِدُكُمْ مِنَ الْجَنَّةِ إِلَّا وَ قَدْ نَهَيْتُكُمْ عَنْهُ
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww addressed (the people) during the farewell Hajj, so he-saww said: ‘O you people! By Allah-azwj! There is none from the things which brings you closer to the Paradise and distance you from the Fire except that I-saww have ordered you with it; and there is none from a thing which brings you closer to the Fire and distances you from the Paradise, except that I-saww have forbidden you from it.
أَلَا وَ إِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلْ أَحَدَكُمْ اسْتِبْطَاءُ شَيْءٍ مِنَ الرِّزْقِ أَنْ يَطْلُبَهُ بِغَيْرِ حِلِّهِ فَإِنَّهُ لَا يُدْرَكُ مَا عِنْدَ اللَّهِ إِلَّا بِطَاعَتِهِ .
Indeed! And the trustworthy spirit (Jibraeel-as) blew into my-saww person that not a soul would be dying until its sustenance is completed. Therefore, fear Allah-azwj and be vigorous in the seeking (of the livelihood), and not one of you should bear indolence for anything from the sustenance if he seeks it without its Permissibility, for whatever is in the Presence of Allah-azwj cannot be realised except being in His-azwj obedience’.[44]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي يَا جَابِرُ أَ يَكْتَفِي مَنِ انْتَحَلَ التَّشَيُّعَ أَنْ يَقُولَ بِحُبِّنَا أَهْلَ الْبَيْتِ فَوَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنِ اتَّقَى اللَّهَ وَ أَطَاعَهُ وَ مَا كَانُوا يُعْرَفُونَ يَا جَابِرُ إِلَّا بِالتَّوَاضُعِ وَ التَّخَشُّعِ وَ الْأَمَانَةِ وَ كَثْرَةِ ذِكْرِ اللَّهِ وَ الصَّوْمِ وَ الصَّلَاةِ وَ الْبِرِّ بِالْوَالِدَيْنِ وَ التَّعَاهُدِ لِلْجِيرَانِ مِنَ الْفُقَرَاءِ وَ أَهْلِ الْمَسْكَنَةِ وَ الْغَارِمِينَ وَ الْأَيْتَامِ وَ صِدْقِ الْحَدِيثِ وَ تِلَاوَةِ الْقُرْآنِ وَ كَفِّ الْأَلْسُنِ عَنِ النَّاسِ إِلَّا مِنْ خَيْرٍ وَ كَانُوا أُمَنَاءَ عَشَائِرِهِمْ فِي الْأَشْيَاءِ
Abu Ali Al Ashary, from Muhammad Bin Salim, and Ahmad Bin Abu Abdullah, from his father, altogether from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘O Jabir! Is he content, the one who is posing as the Shia that he is speaking of his love for us-asws, the People-asws of the Household? By Allah-azwj! He is not our-asws Shia except for the one who fears Allah-azwj and obeys Him-azwj; and they (the Shia) would not be recognised, O Jabir, except with the reverence, and the humbleness, and the trustworthiness, and frequency of the Mention of Allah-azwj, and the Fasting, and the Salāt, and the righteousness with the parents, and the commitment with the neighbours from the poor ones, and the destitute, and the indebted ones, and the orphans, and the truthfulness of the narrations, and the recitation of the Quran, and restraining of the tongues from the people except from goodness, and being trusted by their clan regarding the things’.
قَالَ جَابِرٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا نَعْرِفُ الْيَوْمَ أَحَداً بِهَذِهِ الصِّفَةِ فَقَالَ يَا جَابِرُ لَا تَذْهَبَنَّ بِكَ الْمَذَاهِبُ حَسْبُ الرَّجُلِ أَنْ يَقُولَ أُحِبُّ عَلِيّاً وَ أَتَوَلَّاهُ ثُمَّ لَا يَكُونَ مَعَ ذَلِكَ فَعَّالًا فَلَوْ قَالَ إِنِّي أُحِبُّ رَسُولَ اللَّهِ فَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرٌ مِنْ عَلِيٍّ ( عليه السلام ) ثُمَّ لَا يَتَّبِعُ سِيرَتَهُ وَ لَا يَعْمَلُ بِسُنَّتِهِ مَا نَفَعَهُ حُبُّهُ إِيَّاهُ شَيْئاً
Jabir said, ‘So I said, ‘O son-asws of Rasool-Allah-saww! We do not recognise today anyone with these characteristics’. So he-asws said: ‘O Jabir! Do not (let) the (other) doctrines (sects) go away with you. The man reckons that he is speaking the love for Ali-asws, and being in his-asws Wilayah, then he does not happen to be with that in deeds. So if he were to say, ‘I love Rasool-Allah-saww’, so Rasool-Allah-saww is better than Ali-asws, then he does not follow his-saww way, and does not act by his-saww Sunnah, his love for him-saww would not benefit him anything.
فَاتَّقُوا اللَّهَ وَ اعْمَلُوا لِمَا عِنْدَ اللَّهِ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ قَرَابَةٌ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَكْرَمُهُمْ عَلَيْهِ أَتْقَاهُمْ وَ أَعْمَلُهُمْ بِطَاعَتِهِ يَا جَابِرُ وَ اللَّهِ مَا يُتَقَرَّبُ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى إِلَّا بِالطَّاعَةِ وَ مَا مَعَنَا بَرَاءَةٌ مِنَ النَّارِ وَ لَا عَلَى اللَّهِ لِأَحَدٍ مِنْ حُجَّةٍ مَنْ كَانَ لِلَّهِ مُطِيعاً فَهُوَ لَنَا وَلِيٌّ وَ مَنْ كَانَ لِلَّهِ عَاصِياً فَهُوَ لَنَا عَدُوٌّ وَ مَا تُنَالُ وَلَايَتُنَا إِلَّا بِالْعَمَلِ وَ الْوَرَعِ .
Therefore, fear Allah-azwj and work for what is in the Presence of Allah-azwj. There is no relationship between Allah-azwj and anyone. The most Beloved of the servants to Allah-azwj Mighty and Majestic and the most prestigious to Him-azwj is the most pious of them the most working of them in His-azwj obedience. O Jabir! By Allah-azwj! One cannot get closer to Allah-azwj Blessed and High except with the obedience. And what is the meaning of the freedom from the Fire, and there is no argument for anyone against Allah-azwj. The one who was obedient to Allah-azwj so he would be a friend of ours-asws, and the one who was disobedient to Allah-azwj, so he would be an enemy of ours-asws; and you cannot attain our-asws Wilayah except with the deeds and the piety’.[45]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَقُومُ عُنُقٌ مِنَ النَّاسِ فَيَأْتُونَ بَابَ الْجَنَّةِ فَيَضْرِبُونَهُ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ فَيَقُولُونَ نَحْنُ أَهْلُ الصَّبْرِ فَيُقَالُ لَهُمْ عَلَى مَا صَبَرْتُمْ فَيَقُولُونَ كُنَّا نَصْبِرُ عَلَى طَاعَةِ اللَّهِ وَ نَصْبِرُ عَنْ مَعَاصِي اللَّهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا أَدْخِلُوهُمُ الْجَنَّةَ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated)from Abu Abdullah-asws havings said: ‘When it will be the Day of Judgement, (some) necks of the people would stand and they would be coming to the Door of the Paradise, and they would be knocking it. So it would be said to them, ‘Who are you?’ So they would be saying, ‘We are the people of patience’. So it would be said to them, ‘What were you patient upon?’ So they would be saying, ‘We were patient upon the obedience of Allah-azwj, and we were patient from (not) disobeying Allah-azwj’. So Allah-azwj Mighty and Majestic would be Saying: “They are speaking the truth. Enter them into the Paradise”. And these are the Words of Allah-azwj Mighty and Majestic [39:10] But rather, it is the patient who will be paid back their Recompense without Reckoning’.[46]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ لَا يَقِلُّ عَمَلٌ مَعَ تَقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Fuzayl Bin Usman, from Abu Ubeyda,
(It has been narrated)from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws was saying: ‘Do not belittle a deed performed with piety, and how can one belittle what is Accepted?’.[47]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مَعْشَرَ الشِّيعَةِ شِيعَةِ آلِ مُحَمَّدٍ كُونُوا النُّمْرُقَةَ الْوُسْطَى يَرْجِعُ إِلَيْكُمُ الْغَالِي وَ يَلْحَقُ بِكُمُ التَّالِي فَقَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ يُقَالُ لَهُ سَعْدٌ جُعِلْتُ فِدَاكَ مَا الْغَالِي قَالَ قَوْمٌ يَقُولُونَ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا فَلَيْسَ أُولَئِكَ مِنَّا وَ لَسْنَا مِنْهُمْ قَالَ فَمَا التَّالِي قَالَ الْمُرْتَادُ يُرِيدُ الْخَيْرَ يُبَلِّغُهُ الْخَيْرَ يُؤْجَرُ عَلَيْهِ
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from Amro Bin Khalid,
(It has been narrated)from Abu Ja’far-asws having said: ‘O group of Shia, the Shia of the Progeny-asws of Muhammad-saww! Take a central position. The exaggerator would return to you and the ‘Ta’aly’ would catch up with you’. So a man from the Helpers called Sa’ad, said, ‘May I be sacrificed for you-asws! What is the exaggerator?’ He-asws said: ‘People who are saying regarding us-asws (that which) we-asws are not saying regarding ourselves-asws. So those are not from us-asws and we-asws are not from them’. He said, ‘So what is the ‘Ta’aly’?’ He-asws said: ‘The apostate indenting the goodness. The goodness reaches him and he is Recompensed upon it’.
ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ وَ اللَّهِ مَا مَعَنَا مِنَ اللَّهِ بَرَاءَةٌ وَ لَا بَيْنَنَا وَ بَيْنَ اللَّهِ قَرَابَةٌ وَ لَا لَنَا عَلَى اللَّهِ حُجَّةٌ وَ لَا نَتَقَرَّبُ إِلَى اللَّهِ إِلَّا بِالطَّاعَةِ فَمَنْ كَانَ مِنْكُمْ مُطِيعاً لِلَّهِ تَنْفَعُهُ وَلَايَتُنَا وَ مَنْ كَانَ مِنْكُمْ عَاصِياً لِلَّهِ لَمْ تَنْفَعْهُ وَلَايَتُنَا وَيْحَكُمْ لَا تَغْتَرُّوا وَيْحَكُمْ لَا تَغْتَرُّوا .
Then he-asws turned to face us and he-asws said: ‘By Allah-azwj! There is no freedom (from the Fire) with us-asws from Allah-azwj, nor is there between us-asws and Allah-azwj a relationship, nor is there an argument for us-asws against Allah-azwj, nor do we-asws get closer to Allah-azwj except by obedience. So the one from you who was obedient to Allah-azwj, our-asws Wilayah would benefit him, and the one from you who was disobedient to Allah-azwj, our-asws Wilayah would not benefit him. Woe be unto you! Do not be decieved. Woe be unto you! Do not be deceived’.[48]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَذَكَرْنَا الْأَعْمَالَ فَقُلْتُ أَنَا مَا أَضْعَفَ عَمَلِي فَقَالَ مَهْ اسْتَغْفِرِ اللَّهَ ثُمَّ قَالَ لِي إِنَّ قَلِيلَ الْعَمَلِ مَعَ التَّقْوَى خَيْرٌ مِنْ كَثِيرِ الْعَمَلِ بِلَا تَقْوَى قُلْتُ كَيْفَ يَكُونُ كَثِيرٌ بِلَا تَقْوَى قَالَ نَعَمْ مِثْلُ الرَّجُلِ يُطْعِمُ طَعَامَهُ وَ يَرْفُقُ جِيرَانَهُ وَ يُوَطِّئُ رَحْلَهُ فَإِذَا ارْتَفَعَ لَهُ الْبَابُ مِنَ الْحَرَامِ دَخَلَ فِيهِ فَهَذَا الْعَمَلُ بِلَا تَقْوَى وَ يَكُونُ الْآخَرُ لَيْسَ عِنْدَهُ فَإِذَا ارْتَفَعَ لَهُ الْبَابُ مِنَ الْحَرَامِ لَمْ يَدْخُلْ فِيهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin isa, from Mufazzal Bin Umar who said,
‘I was in the Presence of Abu Abdullah-asws, and we mentioned the deeds. So I said, ‘How weak are my deeds’. So he-asws said: ‘Shh! Seek Forgiveness of Allah-azwj’. Then he-asws said to me: ‘The few deeds performed with the piety are better than the abundant deeds performed without piety’. I said, ‘How can a lot happen to be without piety?’ He-asws said: ‘Yes, like the man who feeds the food, and is kind to his neighbours, and uses his belongings (for others). So when the door of the Prohibition is raised for him (an opportunity of committing sins presents itself to him), he enters into it. So this is the deed performed without piety; and another one can happen to be such that this is not with him, but when the door of the Prohibition is raised for him, he does not enter into it’.[49]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ مُحَسِّنٍ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا نَقَلَ اللَّهُ عَزَّ وَ جَلَّ عَبْداً مِنْ ذُلِّ الْمَعَاصِي إِلَى عِزِّ التَّقْوَى إِلَّا أَغْنَاهُ مِنْ غَيْرِ مَالٍ وَ أَعَزَّهُ مِنْ غَيْرِ عَشِيرَةٍ وَ آنَسَهُ مِنْ غَيْرِ بَشَرٍ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Abu Dawood Al Mustariq, from Muhassin Al Maysami, from Yaqoub Bin Shuayb who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic does not Transfer a servant from the disgrace of the disobedience to the honour of the piety except He-azwj would Enrich him from without wealth, and Honour him from without a clan, and Give him companionship from without a person’.[50]
بَابُ الْوَرَعِ
Chapter 37 – The devoutness
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ هِلَالٍ الثَّقَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي لَا أَلْقَاكَ إِلَّا فِي السِّنِينَ فَأَخْبِرْنِي بِشَيْءٍ آخُذُ بِهِ فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Zayd Al Shahaam, from Amro Bin Saeed Bin Hilal Al Saqafy,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘I do not meet you-asws except after years, so inform me with something I can take to’. So he-asws said: ‘I-asws advise you with the fear of Allah-azwj and the devoutness, and the striving; and know that the striving would not benefit it there is no devoutness in it’.[51]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اتَّقُوا اللَّهَ وَ صُونُوا دِينَكُمْ بِالْوَرَعِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Hadeed Bin Hakeem who said,
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj and maintain your Religion with the devoutness’.[52]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ وَعَظَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَ وَ زَهَّدَ ثُمَّ قَالَ عَلَيْكُمْ بِالْوَرَعِ فَإِنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِالْوَرَعِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Yazed Bin Khalifa who said,
‘Abu Abdullah-asws advised us and instructed with the ascetism. Then he-asws said: ‘Upon you is the devoutness, for whatever is in the Presence of Allah-azwj cannot be attained except with the devoutness’.[53]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The striving would not benefit if there is no devoutness in it’.[54]
عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ أَشَدَّ الْعِبَادَةِ الْوَرَعُ .
From him, from his father, from Fazalat Bin Ayoub, from Al Hassan Bin Ziyad Al Sayqal, from Fuzayl Bin Yasaar who said,
‘Abu Ja’far-asws said: ‘The most difficult of the worship is the devoutness’.[55]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ قَالَ أَبُو الصَّبَّاحِ الْكِنَانِيُّ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا نَلْقَى مِنَ النَّاسِ فِيكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ مَا الَّذِي تَلْقَى مِنَ النَّاسِ فِيَّ فَقَالَ لَا يَزَالُ يَكُونُ بَيْنَنَا وَ بَيْنَ الرَّجُلِ الْكَلَامُ فَيَقُولُ جَعْفَرِيٌّ خَبِيثٌ فَقَالَ يُعَيِّرُكُمُ النَّاسُ بِي فَقَالَ لَهُ أَبُو الصَّبَّاحِ نَعَمْ قَالَ فَقَالَ مَا أَقَلَّ وَ اللَّهِ مَنْ يَتَّبِعُ جَعْفَراً مِنْكُمْ إِنَّمَا أَصْحَابِي مَنِ اشْتَدَّ وَرَعُهُ وَ عَمِلَ لِخَالِقِهِ وَ رَجَا ثَوَابَهُ فَهَؤُلَاءِ أَصْحَابِي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Hanan Bin Sadeyr who said,
‘Abu Al-Sabbah Al-Kinany said to Abu Abdullah-asws, ‘What we face from the people regarding you-asws’. So Abu Abdullah-asws said: ‘And what is that which you face from the people regarding me?’ So he said, ‘There does not cease to be the (heated) speech betwee us and the man, so he is saying, ‘A Ja’fary, a wicked one’. So he-asws said: ‘The people are reproaching you (because of) me-asws?’ So Abu Al-Sabbah said to him-asws, ‘Yes’. So he-asws said: ‘By Allah-azwj! How few are the ones who follow Ja’far-asws among you. But rather, my-asws companion is the one with intense devoutness, and works for his Creator, and hopes for His-azwj Rewards. So they are my-asws companions’.[56]
حَنَانُ بْنُ سَدِيرٍ عَنْ أَبِي سَارَةَ الْغَزَّالِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ ابْنَ آدَمَ اجْتَنِبْ مَا حَرَّمْتُ عَلَيْكَ تَكُنْ مِنْ أَوْرَعِ النَّاسِ .
Hanan Bin Sadeyr, from Abu Sara Al Gazzal,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Said: ‘Son of Adam-as! Keep away from what I-saww Prohibited upon you (in order for) you to become from the most devout of the people’.[57]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْوَرِعِ مِنَ النَّاسِ فَقَالَ الَّذِي يَتَوَرَّعُ عَنْ مَحَارِمِ اللَّهِ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from hafs Bin Giyas who said,
‘I asked Abu Abdullah-asws about the devoutness from the people. So he-asws said: ‘Those who refrain from the Prohibitions of Allah-azwj Mighty and Majestic’.[58]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ الْجِوَارِ وَ كُونُوا دُعَاةً إِلَى أَنْفُسِكُمْ بِغَيْرِ أَلْسِنَتِكُمْ وَ كُونُوا زَيْناً وَ لَا تَكُونُوا شَيْناً وَ عَلَيْكُمْ بِطُولِ الرُّكُوعِ وَ السُّجُودِ فَإِنَّ أَحَدَكُمْ إِذَا أَطَالَ الرُّكُوعَ وَ السُّجُودَ هَتَفَ إِبْلِيسُ مِنْ خَلْفِهِ وَ قَالَ يَا وَيْلَهُ أَطَاعَ وَ عَصَيْتُ وَ سَجَدَ وَ أَبَيْتُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al numan, from Abu Asama who said,
‘I heard Abu Abdullah-asws saying: ‘Upon you is with fearing Allah-azwj and the devoutness, and the striving, and truthful narration, and paying back the entrustment, and the good manners, and the favours to the neighbours, and become (so pious that you) impress (others and attract) to yourselves without (using) your tongues, and become an adornment and do not become a shame; and upon you is with the prolongation of the Bowings and the Prostrations. So if one of you, when he prolongs the Bowings and the Prostrations, Iblees-la would yell from behind him and say, ‘O woe! He obeys and I-la disobeyed! And he Prostrates and I-la refused’.[59]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي زَيْدٍ عَنْ أَبِيهِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عِيسَى بْنُ عَبْدِ اللَّهِ الْقُمِّيُّ فَرَحَّبَ بِهِ وَ قَرَّبَ مِنْ مَجْلِسِهِ ثُمَّ قَالَ يَا عِيسَى بْنَ عَبْدِ اللَّهِ لَيْسَ مِنَّا وَ لَا كَرَامَةَ مَنْ كَانَ فِي مِصْرٍ فِيهِ مِائَةُ أَلْفٍ أَوْ يَزِيدُونَ وَ كَانَ فِي ذَلِكَ الْمِصْرِ أَحَدٌ أَوْرَعَ مِنْهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Abu Zayd, from his father who said,
‘I was in the presence of Abu Abdullah-asws, and Isa Bin Abdullah Al-Qummy came over. So he-asws welcomed him and seated him near to him-asws. Then he-asws said: ‘O Isa Bin Abdullah! He is not from us, and there is no prestige, the one who was in a city wherein were one hundred thousand or more, and in that city there was one who was more devout than him’.[60]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ هِلَالٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْصِنِي قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ .
From him, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Abu Kahmas, from Amro Bin Saeed Bin Hilal who said,
‘I said to Abu Abdullah-asws, ‘Advise me’. He-asws said: ‘I-asws advise you with the fear of Allah-azwj, and the devoutness, and the striving; and know that the striving would not benefit if there is no devoutness in it’.[61]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَعِينُونَا بِالْوَرَعِ فَإِنَّهُ مَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مِنْكُمْ بِالْوَرَعِ كَانَ لَهُ عِنْدَ اللَّهِ فَرَجاً وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً فَمِنَّا النَّبِيُّ وَ مِنَّا الصِّدِّيقُ وَ الشُّهَدَاءُ وَ الصَّالِحُونَ .
From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Ja’far-asws having said: ‘Assist us-asws with the devoutness, for the one of you whom meets Allah-azwj Mighty and Majestic with the devoutness, there would be for him, in the Presence of Allah-azwj, a relief; and that Allah-azwj Mighty and Majestic is Saying [4:69] And whoever obeys Allah and the Rasool, these are with those upon whom Allah has Bestowed Favours from among the Prophets and the Truthful and the Martyrs and the Righteous, and a goodly company are they! Thus, from us-asws is the Prophet-saww, and from us-asws is the truthful, and the martyrs and the righteous ones’.[62]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا لَا نَعُدُّ الرَّجُلَ مُؤْمِناً حَتَّى يَكُونَ لِجَمِيعِ أَمْرِنَا مُتَّبِعاً مُرِيداً أَلَا وَ إِنَّ مِنِ اتِّبَاعِ أَمْرِنَا وَ إِرَادَتِهِ الْوَرَعَ فَتَزَيَّنُوا بِهِ يَرْحَمْكُمُ اللَّهُ وَ كَبِّدُوا أَعْدَاءَنَا بِهِ يَنْعَشْكُمُ اللَّهُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib,
(It has been narrated) from Abu Abdullah-asws having said: ‘We-asws do not count the man as a Momin (Believer) until he happens to be obedient to the entirety of our-asws orders, a partisan. Indeed! And from the obedience to our-asws orders and wanting it, is the devoutness. Therefore, adorn yourselves with it, may Allah-azwj have Mercy on you, and inflict pain on our-asws enemies by it. May Allah-azwj Invigorate you’.[63]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُونُوا دُعَاةً لِلنَّاسِ بِغَيْرِ أَلْسِنَتِكُمْ لِيَرَوْا مِنْكُمُ الْوَرَعَ وَ الِاجْتِهَادَ وَ الصَّلَاةَ وَ الْخَيْرَ فَإِنَّ ذَلِكَ دَاعِيَةٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Al A’ala, from Ibn Abu Yafour who said,
‘Abu Abdullah-asws said: ‘Become inviting to the people without (using) your tongues. Let them see from you the devoutness, and the striving, and the Salāt, and the goodness, for that is the inviter’.[64]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ الْعَلَوِيِّ قَالَ أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَلِيٍّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَثِيراً مَا كُنْتُ أَسْمَعُ أَبِي يَقُولُ لَيْسَ مِنْ شِيعَتِنَا مَنْ لَا تَتَحَدَّثُ الْمُخَدَّرَاتُ بِوَرَعِهِ فِي خُدُورِهِنَّ وَ لَيْسَ مِنْ أَوْلِيَائِنَا مَنْ هُوَ فِي قَرْيَةٍ فِيهَا عَشَرَةُ آلَافِ رَجُلٍ فِيهِمْ مِنْ خَلْقِ اللَّهِ أَوْرَعُ مِنْهُ .
Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Saeed, from Muhammad Bin Muslim, from Muhammad Bin Hama Al Alawy who said, ‘Ubeydullah Bin Ali informed me,
(It has been narrated) from Abu Al-Hassan-asws the 1st having said: ‘I-asws used to frequently hear my-asws father-asws saying: ‘He is not from our-asws Shia, the one whose devoutness is not talked about by the women in their coverings; and he is not from our-asws friends, the one who is in a town wherein are ten thousand men, among them is a creature of Allah-azwj who is more devout than him’.[65]
بَابُ الْعِفَّةِ
Chapter 38 – The Chastity
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْءٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj has not been worshipped with anything more superior than chastity for the belly and the private part’.[66]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ أَفْضَلَ الْعِبَادَةِ عِفَّةُ الْبَطْنِ وَ الْفَرْجِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sadeyr, from his father who said,
‘Abu Ja’far-asws said: ‘The most superior worship is the chastity of the belly and the private part’.[67]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ أَفْضَلُ الْعِبَادَةِ الْعَفَافُ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun A Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws was saying: ‘The most superior of the worship is the chastity’.[68]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ رَجُلٌ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي ضَعِيفُ الْعَمَلِ قَلِيلُ الصِّيَامِ وَ لَكِنِّي أَرْجُو أَنْ لَا آكُلَ إِلَّا حَلَالًا قَالَ فَقَالَ لَهُ أَيُّ الِاجْتِهَادِ أَفْضَلُ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran al Halby, from Moalla Abu Usman, from Abu Baseer who said,
‘A man said to Abu Ja’far-asws, ‘I am weak of deeds, and of few Fasts, but I am hoping that I would not be consuming except for the Permissible’. So he-asws said to him: ‘Which striving is more superior than chastity of the belly and the private part?’[69]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرُ مَا تَلِجُ بِهِ أُمَّتِي النَّارَ الْأَجْوَفَانِ الْبَطْنُ وَ الْفَرْجُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Most of what my community would be consumed by the Fire are the two hollow (things) – the belly and the private part’.[70]
وَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ أَخَافُهُنَّ عَلَى أُمَّتِي مِنْ بَعْدِي الضَّلَالَةُ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتُ الْفِتَنِ وَ شَهْوَةُ الْبَطْنِ وَ الْفَرْجِ .
And by his chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Three (things) I-saww a fearing these off upon my-saww community from after me-saww – the straying after the recognition, and the deceptions of the strife, and the lustful desires of the belly and the private part’.[71]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَيْمُونٍ الْقَدَّاحِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَا مِنْ عِبَادَةٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from one of his companions, from Maymoun Al Qaddah who said,
‘I heard Abu Ja’far-asws saying: ‘There is none from a worship more superior than the chastity of the belly and the private part’.[72]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ عِبَادَةٍ أَفْضَلَ عِنْدَ اللَّهِ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Mansour Bin Hazim,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is none from a ‘worship’ more superior in the Presence of Allah-azwj than the chastity of the belly and the private part’.[73]
بَابُ اجْتِنَابِ الْمَحَارِمِ
Chapter 39 – Keeping aloof from the Prohibitions
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ قَالَ مَنْ عَلِمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَرَاهُ وَ يَسْمَعُ مَا يَقُولُهُ وَ يَفْعَلُهُ مِنْ خَيْرٍ أَوْ شَرٍّ فَيَحْجُزُهُ ذَلِكَ عَنِ الْقَبِيحِ مِنَ الْأَعْمَالِ فَذَلِكَ الَّذِي خافَ مَقامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوى .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Dawood Bin Kaseer Al Raqqy,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [55:46] And for the one who fears to stand before his Lord would have two Gardens. He-asws said: ‘The one who knows that Allah-azwj Sees him, and Hears what he is saying and doing, be it from goodness or evil, so that would deter him from the ugly ones of the deeds. So that is the one who fears standing before his Lord-azwj, and forbids his self from the personal desires’.[74]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ غَيْرَ ثَلَاثٍ عَيْنٍ سَهِرَتْ فِي سَبِيلِ اللَّهِ وَ عَيْنٍ فَاضَتْ مِنْ خَشْيَةِ اللَّهِ وَ عَيْنٍ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,
(It has been narrated) from Abu Ja’far-asws having said: ‘Every eye will weep on the Day of Judgement apart from three – The eye that stayed awake in the Way of Allah-azwj, and the eye that overflowed from fear of Allah-azwj, and the eye that was closed from the Prohibition of Allah-azwj’.[75]
عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى مَا تَقَرَّبَ إِلَيَّ الْمُتَقَرِّبُونَ بِمِثْلِ الْوَرَعِ عَنْ مَحَارِمِي فَإِنِّي أُبِيحُهُمْ جَنَّاتِ عَدْنٍ لَا أُشْرِكُ مَعَهُمْ أَحَداً .
Ali, from Muhammad Bin Isa, from Yunus, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Among what Allah-azwj Whispered to Musa-as with, was: “O Musa-as! Those coming near Me-azwj do not come near Me-azwj with (anything) like the devoutness from keeping away from My-azwj Prohibitions. So I-azwj have sold to them the Gardens of Eden (of ever-lasting Bliss), not Participating anyone else along with them’.[76]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ ذِكْرُ اللَّهِ كَثِيراً ثُمَّ قَالَ لَا أَعْنِي سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ إِنْ كَانَ مِنْهُ وَ لَكِنْ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ وَ حَرَّمَ فَإِنْ كَانَ طَاعَةً عَمِلَ بِهَا وَ إِنْ كَانَ مَعْصِيَةً تَرَكَهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Ubeyda,
(It has been narrated) from Abu Abdullah-asws having said: ‘From the most difficult of what Allah-azwj Imposed upon His-azwj creatures is the frequent Mention of Allah-azwj’. Then he-asws said: ‘I-asws do not mean (saying of), ‘Glory be to Allah-azwj, and the Praise is due to Allah-azwj, and there is no god except for Allah-azwj, and Allah-azwj is the Greatest’, and even though this is from it, but the Mention of Allah-azwj during what He-azwj has Permitted and Prohibited. So if it was obedience, act upon it, and if it was disobedience, leave it’.[77]
ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدِمْنا إِلى ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً قَالَ أَمَا وَ اللَّهِ إِنْ كَانَتْ أَعْمَالُهُمْ أَشَدَّ بَيَاضاً مِنَ الْقَبَاطِيِّ وَ لَكِنْ كَانُوا إِذَا عَرَضَ لَهُمُ الْحَرَامُ لَمْ يَدَعُوهُ .
Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [25:23] And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust. He-asws said: ‘But, by Allah-azwj! Even if their deeds were more intensely whiter than the Coptic tapestry, but whenever the Prohibition was presented to them, they were not leaving it’.[78]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَرَكَ مَعْصِيَةً لِلَّهِ مَخَافَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى أَرْضَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who leaves the disobedience of Allah-azwj out of fearing Allah-azwj Blessed and High, Allah-azwj would Please him on the Day of Judgement’.[79]
بَابُ أَدَاءِ الْفَرَائِضِ
Chapter 40 – Performing of the Obligations
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ خَيْرِ النَّاسِ .
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abu Hamza Al Sumaly who said,
‘Ali-asws Bin Al-Husayn-asws said: ‘The one who performs what Allah-azwj has Imposed upon him, so he is from the best of the people’.[80]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا قَالَ اصْبِرُوا عَلَى الْفَرَائِضِ .
Ali Bin Ibrahim, from his father, form Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abdullah Bin Abu Yafour,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [3:200] O you who believe! Be patient and excel in patience and remain steadfast. He-asws said: ‘Being patient upon the Obligations’.[81]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي السَّفَاتِجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا قَالَ اصْبِرُوا عَلَى الْفَرَائِضِ وَ صَابِرُوا عَلَى الْمَصَائِبِ وَ رَابِطُوا عَلَى الْأَئِمَّةِ ( عليهم السلام ) .
A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Hammad Bin Isa, from Abu Al Saffatij,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [3:200] O you who believe! Be patient and excel in patience and remain steadfast. He-asws said: ‘Being patient upon the Obligations, and excelling in patience upon the difficulties, and being steadfast upon the Imams-asws’.
وَ فِي رِوَايَةِ ابْنِ مَحْبُوبٍ عَنْ أَبِي السَّفَاتِجِ وَ زَادَ فِيهِ فَاتَّقُوا اللَّهَ رَبَّكُمْ فِيمَا افْتَرَضَ عَلَيْكُمْ .
And in a report of Ibn Mahboub, from Abu Al-Saffatij, and there is an increase in it, ‘(He-asws said): ‘Therefore fear Allah-azwj, regarding what He-azwj has Imposed upon you’.[82]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ أَتْقَى النَّاسِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘(Through) performing the Obligations of Allah-azwj, you would become the most pious of the people’.[83]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا تَحَبَّبَ إِلَيَّ عَبْدِي بِأَحَبَّ مِمَّا افْتَرَضْتُ عَلَيْهِ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and High Said: “There is nothing more Beloved to Me-azwj from My-azwj servant to be loved by than him performing what I-azwj has Imposed upon him’.[84]
بَابُ اسْتِوَاءِ الْعَمَلِ وَ الْمُدَاوَمَةِ عَلَيْهِ
Chapter 41 – Regularity of the deed and the persistence upon it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ الرَّجُلُ عَلَى عَمَلٍ فَلْيَدُمْ عَلَيْهِ سَنَةً ثُمَّ يَتَحَوَّلُ عَنْهُ إِنْ شَاءَ إِلَى غَيْرِهِ وَ ذَلِكَ أَنَّ لَيْلَةَ الْقَدْرِ يَكُونُ فِيهَا فِي عَامِهِ ذَلِكَ مَا شَاءَ اللَّهُ أَنْ يَكُونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘Abu Abdullah-asws said: ‘When the man was upon a (particular) deed, so let him persist upon it for a year. Then he should change from it, Allah-azwj Willing, to something else, and that is because the Night of Pre-determination (Laylat Al-Qadr) would occur in it during that year of his. Whatever Allah-azwj so Desires would transpire’.[85]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا دَاوَمَ عَلَيْهِ الْعَبْدُ وَ إِنْ قَلَّ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The most Beloved of the deeds to Allah-azwj Mighty and Majestic is what the servants persists upon, and even though it may be little’.[86]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجَبَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ عَمَلٍ يُدَاوَمُ عَلَيْهِ وَ إِنْ قَلَّ .
Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Muawiya Bin Ammar, from Najbat,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is none from the things more Beloved to Allah-azwj Mighty and Majestic than a (good) deed persisted upon, and even though it may be little’.[87]
عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) يَقُولُ إِنِّي لَأُحِبُّ أَنْ أُدَاوِمَ عَلَى الْعَمَلِ وَ إِنْ قَلَّ .
From him, from Fazalat Bin Ayoub, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘I-asws love to persists upon the (good) deed, and even though it may be little’.[88]
عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) يَقُولُ إِنِّي لَأُحِبُّ أَنْ أَقْدِمَ عَلَى رَبِّي وَ عَمَلِي مُسْتَوٍ .
From him, from Fazalat Bin Ayoub, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘I-asws love to go forward to my-asws Lord-azwj and my-asws deed is regular’.[89]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ أَنْ تَفْرِضَ عَلَى نَفْسِكَ فَرِيضَةً فَتُفَارِقَهَا اثْنَيْ عَشَرَ هِلَالًا .
A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ja’far Bin Bashir, from Abdul Kareem Bin Amro, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said: ‘Beware, if you have imposed upon yourself an Obligation, so you separate (not perform) it for twelve crescents’.[90]
بَابُ الْعِبَادَةِ
Chapter 42 – The worship
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي التَّوْرَاةِ مَكْتُوبٌ يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأُ قَلْبَكَ غِنًى وَ لَا أَكِلْكَ إِلَى طَلَبِكَ وَ عَلَيَّ أَنْ أَسُدَّ فَاقَتَكَ وَ أَمْلَأَ قَلْبَكَ خَوْفاً مِنِّي وَ إِنْ لَا تَفَرَّغْ لِعِبَادَتِي أَمْلَأُ قَلْبَكَ شُغُلًا بِالدُّنْيَا ثُمَّ لَا أَسُدَّ فَاقَتَكَ وَ أَكِلْكَ إِلَى طَلَبِكَ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Umar Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is written in the Torah: ‘O son of Adam-as! Free yourself for My-azwjworship, I-azwj shall Fill your heart with riches and will not Fatigue you to your seeking (sustenance), and it would be upon Me-azwj to Aim to excel you and fill your heart with fear from Me-azwj, and that if you don’t free yourself for My-azwj worship, I-azwj shall fill your heart with a pre-occupation with the world, then I-azwj will not excel you and will Exhaust you to the seeking (of the livelihood)’.[91]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا عِبَادِيَ الصِّدِّيقِينَ تَنَعَّمُوا بِعِبَادَتِي فِي الدُّنْيَا فَإِنَّكُمْ تَتَنَعَّمُونَ بِهَا فِي الْآخِرَةِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Abu Jameela who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Blessed and High Said: “O My-azwj servants, the truthful ones! Enjoy with My-azwj worship in the world, so you would be enjoying with it in the Hereafter’.[92]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ النَّاسِ مَنْ عَشِقَ الْعِبَادَةَ فَعَانَقَهَا وَ أَحَبَّهَا بِقَلْبِهِ وَ بَاشَرَهَا بِجَسَدِهِ وَ تَفَرَّغَ لَهَا فَهُوَ لَا يُبَالِي عَلَى مَا أَصْبَحَ مِنَ الدُّنْيَا عَلَى عُسْرٍ أَمْ عَلَى يُسْرٍ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Amro Bin Jumie,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The most superior of the people is the one who has passion for the worship. So he embraces it, and loves it, and undertakes it with his body and frees himself for it. Thus, he does not care upon what he becomes from the world – upon difficulties or upon ease’.[93]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ شَاذَانَ بْنِ الْخَلِيلِ قَالَ وَ كَتَبْتُ مِنْ كِتَابِهِ بِإِسْنَادٍ لَهُ يَرْفَعُهُ إِلَى عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ قَالَ عِيسَى بْنُ عَبْدِ اللَّهِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا الْعِبَادَةُ قَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوُجُوهِ الَّتِي يُطَاعُ اللَّهُ مِنْهَا أَمَا إِنَّكَ يَا عِيسَى لَا تَكُونُ مُؤْمِناً حَتَّى تَعْرِفَ النَّاسِخَ مِنَ الْمَنْسُوخِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Shazaan Bin Al Khaleel who said, ‘And a letter from a letter of his, raising it to Isa Bin Abdullah said,
‘Isa Bin Abdullah said to Abu Abdullah-asws, ‘May I be sacrificed for your-asws! What is the worship?’ He-asws said: ‘The good intention in obedience (to Allah-azwj) from the aspect which Allah-azwj can be obeyed from. As for you, O Isa, you cannot become a Believer until you recognise the Abrogating from the Abrogated (Verses of the Holy Quran)’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ قَالَ فَقَالَ أَ لَيْسَ تَكُونُ مَعَ الْإِمَامِ مُوَطِّناً نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ فَيَمْضِي ذَلِكَ الْإِمَامُ وَ يَأْتِي إِمَامٌ آخَرُ فَتُوَطِّنُ نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ قَالَ قُلْتُ نَعَمْ قَالَ هَذَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ .
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! And what is the recognition of the Abrgating from the Abrogated?’ So he-asws said: ‘Do you not happen to be with the Imam-asws, placed in your self upon the good intention, being in his-asws obedience. So that Imam-asws passes away and another Imam-asws comes, so you place yourself upon the good intention of being in his-asws obedience?’ I said, ‘Yes’. He-asws said: ‘This is the recognition of the Abgrogating and the Abrogated’.[94]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعُبَّادَ ثَلَاثَةٌ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ قَوْمٌ عَبَدُوا اللَّهَ تَبَارَكَ وَ تَعَالَى طَلَبَ الثَّوَابِ فَتِلْكَ عِبَادَةُ الْأُجَرَاءِ وَ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَ هِيَ أَفْضَلُ الْعِبَادَةِ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel, from Haroun Bin Kharjat,
(It has been narrated) from Abu Abdullah-asws having said: ‘The worshippers are three (types) – There is a group who are worshipping Allah-azwj Mighty and Majestic out of fear. So that is the worship of the slaves; and there is a group who is worshipping Allah-azwj Blessed and High seeking the Rewards. So that is the worship of the employees; and there is a group who is worshipping Allah-azwj Mighty and Majestic out of love for Him-azwj. So that is the worship of the free ones, and it is the most superior of the worships’.[95]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى وَ أَقْبَحَ الْخَطِيئَةَ بَعْدَ الْمَسْكَنَةِ وَ أَقْبَحُ مِنْ ذَلِكَ الْعَابِدُ لِلَّهِ ثُمَّ يَدَعُ عِبَادَتَهُ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘How ugly is the poverty after the enrichment, and the ugliness of the sinning after the destitution, and uglier than that is the worship of Allah-azwj, then leaving His-azwj worship’.[96]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ أَعْبَدِ النَّاسِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aasim Bin Humeyd, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘The one who act by what Allah-azwj has Obligated upon him, so he is the most worshipping one of the people’.[97]
بَابُ النِّيَّةِ
Chapter 43 – The Intention
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) قَالَ لَا عَمَلَ إِلَّا بِنِيَّةٍ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘There is no deed except with an intention’.[98]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The intention of the Believer is better than his deed, and the intention of the disbeliever is more evil than his deed, and every deed is performed upon its intention’.[99]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ الْمُؤْمِنَ الْفَقِيرَ لَيَقُولُ يَا رَبِّ ارْزُقْنِي حَتَّى أَفْعَلَ كَذَا وَ كَذَا مِنَ الْبِرِّ وَ وُجُوهِ الْخَيْرِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْهُ بِصِدْقِ نِيَّةٍ كَتَبَ اللَّهُ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُ لَهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The poor believing servant, let him be saying, ‘O Lord-azwj! Grace me until I can do such and such from the righteousness, and in the righteous direction’. So when Allah-azwj Mighty and Majestic Knows that from him by the sincerity of his intention, Allah-azwj would Write for him, from the Recompense, the like of what He-azwj would have Written from him, if he had done it. Surely Allah-azwj is Capacious, Benevolent’.[100]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ الْحُسَيْنِ عَنْ عَمْرٍو عَنْ حَسَنِ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَدِّ الْعِبَادَةِ الَّتِي إِذَا فَعَلَهَا فَاعِلُهَا كَانَ مُؤَدِّياً فَقَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Asbaat, from Muhammad Bin Is’haq Bin Al Husayn, from Amro, from Hasan Bin Aban, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the limit of the worship which, when the performer does it, he would be a performer. So he-asws said: ‘Good intention with the obedience’.[101]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ ثُمَّ تَلَا قَوْلَهُ تَعَالَى قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ قَالَ عَلَى نِيَّتِهِ .
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘Abu Abdullah-asws said: ‘But rather, the inhabitants of the Fire would be in the Fire eternally because their intentions in world was such that if they had eternally been in it, they would have disobeyed Allah-azwj forever; and rather the inhabitants of the Paradise would be in the Paradises eternally because their intentions in the world were such that if they had remained in it (eternally), they would have obeyed Allah-azwj forever. Thus, the eternality is by the intentions of these ones and those ones’. Then he-asws recited the Words of the Exalted [17:84] Everyone acts according to his own disposition. He-asws said: ‘Upon his intention’.[102]
بَابٌ
Chapter 44 – A Chapter
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَلَا إِنَّ لِكُلِّ عِبَادَةٍ شِرَّةً ثُمَّ تَصِيرُ إِلَى فَتْرَةٍ فَمَنْ صَارَتْ شِرَّةُ عِبَادَتِهِ إِلَى سُنَّتِي فَقَدِ اهْتَدَى وَ مَنْ خَالَفَ سُنَّتِي فَقَدْ ضَلَّ وَ كَانَ عَمَلُهُ فِي تَبَابٍ أَمَا إِنِّي أُصَلِّي وَ أَنَامُ وَ أَصُومُ وَ أُفْطِرُ وَ أَضْحَكُ وَ أَبْكِي فَمَنْ رَغِبَ عَنْ مِنْهَاجِي وَ سُنَّتِي فَلَيْسَ مِنِّي
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Al Ahowl, from Sallam Bin Al Mustaneer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Indeed! Every worship has a vigour, then it comes to the nature. So the one who becomes vigorous in his worship to my-saww Sunnah, so he has been Guided, and the one who opposes my-saww Sunnah, so he has strayed, and his deeds would be in ruination. As for me-saww, I-saww pray Salāt, and sleep, and Fast, and break the Fast, and smile, and cry. So the one who turns away from my-saww Manifesto and my-saww Sunnah, so he is not from me-saww’.
وَ قَالَ كَفَى بِالْمَوْتِ مَوْعِظَةً وَ كَفَى بِالْيَقِينِ غِنًى وَ كَفَى بِالْعِبَادَةِ شُغُلًا .
And he-asws said: ‘Suffice with death as an exhortation, and suffice with the conviction as affluence, and suffice with the worship as a pre-occupation’.[103]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِكُلِّ أَحَدٍ شِرَّةٌ وَ لِكُلِّ شِرَّةٍ فَتْرَةٌ فَطُوبَى لِمَنْ كَانَتْ فَتْرَتُهُ إِلَى خَيْرٍ .
A number of our companions, from Sahl Bin Ziyad, from Al Hajjal, from Sa’alba who said,
‘Abu Abdullah-asws said: ‘For everyone is an enthusiasm, and every enthusiasm has a decline. So ‘Tuba’ (a tree in the Paradise) is for the one whose nature was to goodness’.[104]
بَابُ الِاقْتِصَادِ فِي الْعِبَادَةِ
Chapter 45 – The moderation in the worship
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلُوا فِيهِ بِرِفْقٍ وَ لَا تُكَرِّهُوا عِبَادَةَ اللَّهِ إِلَى عِبَادِ اللَّهِ فَتَكُونُوا كَالرَّاكِبِ الْمُنْبَتِّ الَّذِي لَا سَفَراً قَطَعَ وَ لَا ظَهْراً أَبْقَى .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘This Religion is robust, therefore delve into it with softness, and do not make the worship of Allah-azwj seem abhorrent to the servants of Allah-azwj, so you would become like the excessive rider who neither cuts (completes) a journey nor does a back (of an animal) remain (for him)’.
مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُقَرِّنٍ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .
Muhammad Bin Sinan, from Muqarrin, from Muhammad Bin Sowqat, from Abu Ja’far-asws – similar to it’.[105]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُكَرِّهُوا إِلَى أَنْفُسِكُمُ الْعِبَادَةَ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from al Fazl Bin Shazaan altogether, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not make the worship to be abhorrent to yourselves’.[106]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً فَعَمِلَ عَمَلًا قَلِيلًا جَزَاهُ بِالْقَلِيلِ الْكَثِيرَ وَ لَمْ يَتَعَاظَمْهُ أَنْ يَجْزِيَ بِالْقَلِيلِ الْكَثِيرَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Hanan Bin Sadeyr who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic, when He-azwj Loves a servant, so he performs a little deed, Recompenses him for the little, a lot; and He-azwj does not Consider Granting a great reward, for a little deed, a difficult thing at all’.[107]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ مَنْصُورٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ بِي أَبِي وَ أَنَا بِالطَّوَافِ وَ أَنَا حَدَثٌ وَ قَدِ اجْتَهَدْتُ فِي الْعِبَادَةِ فَرَآنِي وَ أَنَا أَتَصَابُّ عَرَقاً فَقَالَ لِي يَا جَعْفَرُ يَا بُنَيَّ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً أَدْخَلَهُ الْجَنَّةَ وَ رَضِيَ عَنْهُ بِالْيَسِيرِ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jahm, from Mansour, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father-asws passed by me-asws and I-asws was in the Tawāf, and I-asws was young and had strived regarding the worship. So he-asws saw me-asws, and I-asws was affected by perspiration. So he-asws said to me-asws: ‘O Ja’far-asws! O my-asws son-asws! Allah-azwj, when He-azwj Loves a servant, Enters him into the Paradise and is Pleased from him with the little’.[108]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اجْتَهَدْتُ فِي الْعِبَادَةِ وَ أَنَا شَابٌّ فَقَالَ لِي أَبِي ( عليه السلام ) يَا بُنَيَّ دُونَ مَا أَرَاكَ تَصْنَعُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً رَضِيَ عَنْهُ بِالْيَسِيرِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and someone else,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws strive regarding the worship and I-asws was a youth. So my-asws father-asws said to me-asws: ‘O my-asws son-asws! Besides what I-asws see you-asws doing, Allah-azwj Mighty and Majestic, when He-azwj Loves a servant, (He-azwj) is Please from him with the little’.[109]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلْ فِيهِ بِرِفْقٍ وَ لَا تُبَغِّضْ إِلَى نَفْسِكَ عِبَادَةَ رَبِّكَ فَإِنَّ الْمُنْبَتَّ يَعْنِي الْمُفْرِطَ لَا ظَهْراً أَبْقَى وَ لَا أَرْضاً قَطَعَ فَاعْمَلْ عَمَلَ مَنْ يَرْجُو أَنْ يَمُوتَ هَرِماً وَ احْذَرْ حَذَرَ مَنْ يَتَخَوَّفُ أَنْ يَمُوتَ غَداً .
Humeyd Bin Ziyad, from Al Khasshab, from Ibn Baqah, from Muaz Bin Sabit, from Amro Bin Jumie,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! This Religion is robust, so delve softly into it and do not make it hateful to yourself the worship of your-asws Lord-azwj, for the hyper one, meaning the excessive one, there would not remain a back for him (to ride upon) nor a land to cut (travel through). Therefore, perform deeds of the one who wishes that he would be dying in old age, and be cautious with a caution of the one who is fearing that he would be dying tomorrow’.[110]
بَابُ مَنْ بَلَغَهُ ثَوَابٌ مِنَ اللَّهِ عَلَى عَمَلٍ
Chapter 46 – The one to whom reaches that there is a Reward from Allah-azwj upon a (particular) deed
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَمِعَ شَيْئاً مِنَ الثَّوَابِ عَلَى شَيْءٍ فَصَنَعَهُ كَانَ لَهُ وَ إِنْ لَمْ يَكُنْ عَلَى مَا بَلَغَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who hears anything from the Rewards upon (the performance of) something, so he does it, it would be for him, and even if it did not happen to be upon what (information) had reached him’.[111]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ بَلَغَهُ ثَوَابٌ مِنَ اللَّهِ عَلَى عَمَلٍ فَعَمِلَ ذَلِكَ الْعَمَلَ الْتِمَاسَ ذَلِكَ الثَّوَابِ أُوتِيَهُ وَ إِنْ لَمْ يَكُنِ الْحَدِيثُ كَمَا بَلَغَهُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Imran Al Zafrany, from Muhammad Bin Marwan who said,
‘I heard Abu Ja’far-asws saying: ‘The one to whom reaches (Hadeeth of a particular) Reward from Allah-azwj upon the performance of a deed, so he does that deed seeking that Reward, it would be Given to him, and even if the Hadeeth did not happen to be just as it had reached him’.[112]
بَابُ الصَّبْرِ
Chapter 47 – The Patience
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبْرُ رَأْسُ الْإِيمَانِ .
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The patience is the head of the Emān’.[113]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ .
Abu Ali Al Ashary, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’ala Bin Fuzayl,
(It has been narrated) from Abu Abdullah-asws having said: ‘The patience is from the Emān at the status of the head to the body. So when the head is gone, the body is gone. Similar to that, when the patience goes, the Emān is gone’.[114]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا
Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,
‘The one who observes patience, is patient (for a) little while, and the one who panics, panics (for a) little while’.
ثُمَّ قَالَ عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) فَأَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ فَقَالَ وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا وَ ذَرْنِي وَ الْمُكَذِّبِينَ أُولِي النَّعْمَةِ
Then he-asws said: ‘Upon you is to be with the patience in the entirety of your affairs, for when Allah-azwj Mighty and Majestic Sent Muhammad-saww, He-azwj Commanded him-saww with the observance of patience and the gentleness, so He-azwj Said [73:10] And bear patiently at what they say and avoid them with a becoming avoidance [73:11] And leave Me and the rejecters, the possessors of ease and plenty.
وَ قَالَ تَبَارَكَ وَ تَعَالَى ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ [السَّيِّئَةَ] فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ
And the Blessed and High Said [41:34] Refute (evil) with what is best, So if there is enmity between you and him, (he would be) as if he is an intimate friend. [41:35] And none are made to receive it but those who are patient, and none are made to receive it but those who have a great share.
فَصَبَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَتَّى نَالُوهُ بِالْعَظَائِمِ وَ رَمَوْهُ بِهَا فَضَاقَ صَدْرُهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ
So Rasool-Allah-saww was patient to the extent that they came to him-saww with the bones (of the animals) and hit him-saww with these. So his-saww chest was constricted, and Allah-azwj Mighty and Majestic Revealed unto him-saww [15:97] And We Know that you tend to constrict your chest at what they are saying [15:98] Therefore Glorify with the Praise of your Lord, and become from the Prostrating ones.
ثُمَّ كَذَّبُوهُ وَ رَمَوْهُ فَحَزِنَ لِذَلِكَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا
Then they belied him-saww and hit him-as, so he-saww was grieved due to that. So Allah-azwj Mighty and Majestic Revealed [6:33] We know indeed that what they say certainly grieves you, but surely they cannot call you a liar; but the unjust deny the Signs of Allah [6:34] And certainly Rasools before you were belied, but they were patient on being belied and persecuted until Our Help came to them.
فَأَلْزَمَ النَّبِيُّ ( صلى الله عليه وآله ) نَفْسَهُ الصَّبْرَ فَتَعَدَّوْا فَذَكَرَ اللَّهَ تَبَارَكَ وَ تَعَالَى وَ كَذَّبُوهُ فَقَالَ قَدْ صَبَرْتُ فِي نَفْسِي وَ أَهْلِي وَ عِرْضِي وَ لَا صَبْرَ لِي عَلَى ذِكْرِ إِلَهِي فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ
So the Prophet-saww necessitated the patience upon himself-saww. But, they transgressed and mentioned Allah-azwj Blessed and High and belied Him-azwj. So he-saww said: ‘I-saww have been patient with regards to myself-saww and my-saww family and my-saww honour, and (but) there is no patience for me-saww upon the mention of my-saww God. So Allah-azwj Mighty and Majestic Revealed [50:38] And We have Created the skies and the earth and what is between them in six days and there touched Us not any fatigue [50:39] Therefore be patient of what they are saying.
فَصَبَرَ النَّبِيُّ ( صلى الله عليه وآله ) فِي جَمِيعِ أَحْوَالِهِ ثُمَّ بُشِّرَ فِي عِتْرَتِهِ بِالْأَئِمَّةِ وَ وُصِفُوا بِالصَّبْرِ فَقَالَ جَلَّ ثَنَاؤُهُ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
So the Prophet-saww was patient during the entirety of his-saww states. Then He-azwj Gave him-saww the glad tidings regarding his-saww offspring with the Imamate, and described it with the patience, so He-azwj, Majestic is His-azwj Praise, Said [32:24] And We Made of them Imams to Guide by Our Command when they were patient, and they were certain of Our Signs.
فَعِنْدَ ذَلِكَ قَالَ ( صلى الله عليه وآله ) الصَّبْرُ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ فَشَكَرَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ لَهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ
So during that, he-saww said: ‘The patience from the Emān is like the head to the body’. So he-saww thanked Allah-azwj Mighty and Majestic for it. So Allah-azwj Mighty and Majestic Revealed [7:137] and the Good Word of your Lord was fulfilled in the Children of Israel because they bore up (sufferings) patiently; and We utterly Destroyed what Pharaoh and his people had wrought and what they built.
فَقَالَ ( صلى الله عليه وآله ) إِنَّهُ بُشْرَى وَ انْتِقَامٌ فَأَبَاحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ قِتَالَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ وَ اقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ
So he-saww said: ‘It is Glad tidings and a revenge’. So Allah-azwj Mighty and Majestice Permitted for him to fight against the Polytheists. So Allah-azwj Revealed [9:5] So when the Sacred Months have passed away, then fight the Polytheists wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush [2:191] And kill them wherever you find them.
فَقَتَلَهُمُ اللَّهُ عَلَى يَدَيْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَحِبَّائِهِ وَ جَعَلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ مَا ادَّخَرَ لَهُ فِي الْآخِرَةِ فَمَنْ صَبَرَ وَ احْتَسَبَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُقِرَّ اللَّهُ لَهُ عَيْنَهُ فِي أَعْدَائِهِ مَعَ مَا يَدَّخِرُ لَهُ فِي الْآخِرَةِ .
Thus, Allah-azwj Killed them upon the hands of Rasool-Allah-saww, and his-saww beloved ones, and Made for him-saww the Rewards of his-saww patience along with what He-azwj had Horaded for him-saww in the Hereafter. Therefore, the one who is patient and is contented, would not exit from the world until Allah-azwj Delights his eyes along with what He-azwj has Hoarded for him in the Hereafter’.[115]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ السَّرَّاجِ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Muhammad Abdullah Al Sarraj,
(It has been narrated) raising it to Ali-asws Bin Al-Husayn-asws having said: ‘The patience from the Emān is at the status of the head to the body, and there is no Emān for the one who has no patience for him’.[116]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The patience is from the Emān at the status of the head from the body. So when the head goes, the body is gone. Similar to that is when the patience goes, the Emān is gone’.[117]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْحُرَّ حُرٌّ عَلَى جَمِيعِ أَحْوَالِهِ إِنْ نَابَتْهُ نَائِبَةٌ صَبَرَ لَهَا وَ إِنْ تَدَاكَّتْ عَلَيْهِ الْمَصَائِبُ لَمْ تَكْسِرْهُ وَ إِنْ أُسِرَ وَ قُهِرَ وَ اسْتُبْدِلَ بِالْيُسْرِ عُسْراً كَمَا كَانَ يُوسُفُ الصِّدِّيقُ الْأَمِينُ ( صلوات الله عليه ) لَمْ يَضْرُرْ حُرِّيَّتَهُ أَنِ اسْتُعْبِدَ وَ قُهِرَ وَ أُسِرَ وَ لَمْ تَضْرُرْهُ ظُلْمَةُ الْجُبِّ وَ وَحْشَتُهُ وَ مَا نَالَهُ أَنْ مَنَّ اللَّهُ عَلَيْهِ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ali Bin Al Nu’man, from Abdullah Bin Muskan, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The free one is free upon the entirety of his states. The seeds he plants, the patience springs out of it. And if the difficulties batter him, they would not break him, and if he is made a captive, and conquered, and the ease is replaced by the hardships, just as it was with Yusuf-as, the truthful, the trustworthy, his-as freedom did not harm him-as when he-as was distanced, and compelled, and imprisoned, and the darkness of the pit did not harm him-as, and his-as loneliness and whatever was Bestowed upon him-as was a Favour of Allah-azwj upon him-as.
فَجَعَلَ الْجَبَّارَ الْعَاتِيَ لَهُ عَبْداً بَعْدَ إِذْ كَانَ لَهُ مَالِكاً فَأَرْسَلَهُ وَ رَحِمَ بِهِ أُمَّةً وَ كَذَلِكَ الصَّبْرُ يُعَقِّبُ خَيْراً فَاصْبِرُوا وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الصَّبْرِ تُوجَرُوا .
So He-azwj Made the tyrant to come to him-as as a slave of his-as after him having been his-as king. So he-as sent him (as a free man) and was merciful with the community. And similar to that is the patience, its end result is good. Therefore be patient and resign yourselves upon the patience, you would be Recompensed’.[118]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْجَنَّةُ مَحْفُوفَةٌ بِالْمَكَارِهِ وَ الصَّبْرِ فَمَنْ صَبَرَ عَلَى الْمَكَارِهِ فِي الدُّنْيَا دَخَلَ الْجَنَّةَ وَ جَهَنَّمُ مَحْفُوفَةٌ بِاللَّذَّاتِ وَ الشَّهَوَاتِ فَمَنْ أَعْطَى نَفْسَهُ لَذَّتَهَا وَ شَهْوَتَهَا دَخَلَ النَّارَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from Hamza Bin Humran Bin Humran,
(It has been narrated) from Abu Ja’far-asws having said: ‘The (road to) Paradise is surrounded with difficulties and the (observance of) patience. So the one who is patient upon the difficulties in the world would enter the Paradise; and the (road to) Hell is surrounded by the pleasures and the lustful desires. So the one takes his self to its pleasures and its lustful desires, would enter the Fire’.[119]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ عَنْ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلَ الْمُؤْمِنُ فِي قَبْرِهِ كَانَتِ الصَّلَاةُ عَنْ يَمِينِهِ وَ الزَّكَاةُ عَنْ يَسَارِهِ وَ الْبِرُّ مُطِلٌّ عَلَيْهِ وَ يَتَنَحَّى الصَّبْرُ نَاحِيَةً فَإِذَا دَخَلَ عَلَيْهِ الْمَلَكَانِ اللَّذَانِ يَلِيَانِ مُسَاءَلَتَهُ قَالَ الصَّبْرُ لِلصَّلَاةِ وَ الزَّكَاةِ وَ الْبِرِّ دُونَكُمْ صَاحِبَكُمْ فَإِنْ عَجَزْتُمْ عَنْهُ فَأَنَا دُونَهُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboubn, from Abdullah bin Marhoum, from Abu Sayyar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a ‘Momin’ (Believer) enters into his grave, the Salāt would be on his right, and the Zakāt on his left, and the righteousness hovering over him, and the patience would end up by corner. So when the two Angels come over to him, those who would be questioning him, the patience would say to the Salāt, and the Zakāt, and the righteousness, ‘Be with your companion. But, if you are frustrated from (helping) him, so I would be with him’.[120]
عَلِيٌّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْمَسْجِدَ فَإِذَا هُوَ بِرَجُلٍ عَلَى بَابِ الْمَسْجِدِ كَئِيبٍ حَزِينٍ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَكَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُصِبْتُ بِأَبِي [وَ أُمِّي] وَ أَخِي وَ أَخْشَى أَنْ أَكُونَ قَدْ وَجِلْتُ
Ali, from his father, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws entered the Masjid, and there was a man at the door of the Masjid, gloomy, grief-stricken. So Amir Al-Momineen-asws said to him: ‘What is the matter with you?’ He said, ‘O Amir Al-Momineen-asws! I am bereaved with my father (or my mother), and my brother, and I fear that I have become scared’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَيْكَ بِتَقْوَى اللَّهِ وَ الصَّبْرِ تَقْدَمْ عَلَيْهِ غَداً وَ الصَّبْرُ فِي الْأُمُورِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا فَارَقَ الرَّأْسُ الْجَسَدَ فَسَدَ الْجَسَدُ وَ إِذَا فَارَقَ الصَّبْرُ الْأُمُورَ فَسَدَتِ الْأُمُورُ .
So Amir Al-Momineen-asws said to him: ‘Upon you is to be with the fear of Allah-azwj and the patience. Tomorrow you will be going forward to Him-azwj, and the patience in the affairs is at the status of the head to the body. So when the head separates from the body, so the body is spoilt (perishes), and when the patience separated from the affairs, the affairs are spoilt (perish)’.[121]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي مَا حَبَسَكَ عَنِ الْحَجِّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَقَعَ عَلَيَّ دَيْنٌ كَثِيرٌ وَ ذَهَبَ مَالِي وَ دَيْنِيَ الَّذِي قَدْ لَزِمَنِي هُوَ أَعْظَمُ مِنْ ذَهَابِ مَالِي فَلَوْ لَا أَنَّ رَجُلًا مِنْ أَصْحَابِنَا أَخْرَجَنِي مَا قَدَرْتُ أَنْ أَخْرُجَ فَقَالَ لِي إِنْ تَصْبِرْ تُغْتَبَطْ وَ إِلَّا تَصْبِرْ يُنْفِذِ اللَّهُ مَقَادِيرَهُ رَاضِياً كُنْتَ أَمْ كَارِهاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al hakam, from Sama’at Bin Mihran,
(It has been narrated) from Abu Al-Hassan-asws, said: ‘He-asws said to me: ‘What withheld you from the Hajj?’ I said, ‘May I be sacrificed for you-asws! A lot of debts occurred upon me, and my wealth is gone, and the debts which are necessitated upon me are greater than the wealth that has gone from me. So if a man from our companions were not to take me out (to go to Hajj), I am unable from going out’. So he-asws said to me: ‘If you are patient, they would backbite you, or else be patient and Allah-azwj will Implement His-azwj Ordainment, whether you were happy with it or reluctant’.[122]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الصَّبْرُ صَبْرَانِ صَبْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ وَ الذِّكْرُ ذِكْرَانِ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ الْمُصِيبَةِ وَ أَفْضَلُ مِنْ ذَلِكَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْكَ فَيَكُونُ حَاجِزاً .
Muhamad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Abu Al Jaroud, from Al Asbagh who said,
‘Amir Al-Momineen-asws said: ‘The patience is of two (types of) patience – patience during the difficulties is good, beautiful; but (even) better than that is the patience during (abstaining from) what Allah-azwj Mighty and Majestic has Prohibited upon you. And the Remembrance is of two (types) of Remembrances – The mentioning of Allah-azwj Mighty and Majestic during the difficulties; but (even) superior than that is the mentioning of Allah-azwj during what Allah-azwj has Prohibited upon you. Thus it (the patience) serves as a barrier’.[123]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُنَالُ الْمُلْكُ فِيهِ إِلَّا بِالْقَتْلِ وَ التَّجَبُّرِ وَ لَا الْغِنَى إِلَّا بِالْغَصْبِ وَ الْبُخْلِ وَ لَا الْمَحَبَّةُ إِلَّا بِاسْتِخْرَاجِ الدِّينِ وَ اتِّبَاعِ الْهَوَى
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Al Arzamy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There would be coming such a time period upon the people that they would not be attaining a kingdom except by the killing and the tyranny, nor (attaining) riches except by the usurpation and the stinginess, nor the love except by the removal of the Religion and following of the personal desires.
فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الْبِغْضَةِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ آتَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً مِمَّنْ صَدَّقَ بِي .
So the one who comes across that time period, and he observes patience upon the poverty despite being able upon the riches, and observes patience upon the hatred despite being able upon the love, and observes patience upon the humiliation despite being able upon the honour, Allah-azwj would Give him the Rewards of fifty truthful ones from the ones who ratified me-saww’.[124]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عِيسَى بْنِ بَشِيرٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَمَّا حَضَرَتْ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ وَ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ يَا بُنَيَّ اصْبِرْ عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّاً .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Dorost Bin Abu Mansour, from Isa Bin Bashir, from Abu Hamza who said,
‘Abu Ja’far-asws said, when the termination presented itself to my-asws father-asws Ali-asws Bin Al-Husayn-asws, he-asws pressed me-asws to his-asws chest and said: ‘O my-asws son-asws! I-asws bequeath you-asws with what my-asws father-asws bequeathed to me-asws when the termination presented itself to him-asws, and with what he-asws mentioned that his-asws father-asws bequeathed with: ‘O my-asws son-asws! Be patience upon the truth, and even though it may be bitter’.[125]
عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى الْبَلَاءِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ الصَّبْرَيْنِ الْوَرَعُ عَنِ الْمَحَارِمِ .
From him, from his father, from Yunus Bin Abdul Rahman, raising it,
(It has been narrated) from Abu Ja’far-asws having said: ‘The patience is two (types of) patience – Patience upon the affliction is good, beautiful; and (even) superior of the two (types of) patience is the abstinence from the Prohibitions’.[126]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ أَخْبَرَنِي يَحْيَى بْنُ سُلَيْمٍ الطَّائِفِيُّ قَالَ أَخْبَرَنِي عَمْرُو بْنُ شِمْرٍ الْيَمَانِيُّ يَرْفَعُ الْحَدِيثَ إِلَى عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّبْرُ ثَلَاثَةٌ صَبْرٌ عِنْدَ الْمُصِيبَةِ وَ صَبْرٌ عَلَى الطَّاعَةِ وَ صَبْرٌ عَنِ الْمَعْصِيَةِ فَمَنْ صَبَرَ عَلَى الْمُصِيبَةِ حَتَّى يَرُدَّهَا بِحُسْنِ عَزَائِهَا كَتَبَ اللَّهُ لَهُ ثَلَاثَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yahya Bin Muslim Bin Suleym Al Taify, from Amro Bin Shimr Al Yamani,
(It has been narrated) raising the Hadeeth to Ali-asws having said: ‘Rasool-Allah-saww said: ‘The patience is of three (types of) patience – Patience during the difficulties, and patience upon the obedience, and patience upon the disobedience. So the one who is patient upon the difficulties until he repels it by goodness of his resolution, Allah-azwj would Write for him three hundred levels, there being between the level to the level just as what is between the sky and the earth.
وَ مَنْ صَبَرَ عَلَى الطَّاعَةِ كَتَبَ اللَّهُ لَهُ سِتَّمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى الْعَرْشِ وَ مَنْ صَبَرَ عَنِ الْمَعْصِيَةِ كَتَبَ اللَّهُ لَهُ تِسْعَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى مُنْتَهَى الْعَرْشِ .
And the one who is patient upon the obedience, Allah-azwj would Write for him six hundred levels, there being between the level to the level just as what is between the earth to the Throne. And the one who is patient upon the disobedience, Allah-azwj would Write for him nine hundred levels, there being between the level to the level just as what is between the edge of the earth to the ultimate point of the Throne’.[127]
عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَمَرَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ آتِيَ الْمُفَضَّلَ وَ أُعَزِّيَهُ بِإِسْمَاعِيلَ وَ قَالَ أَقْرِئِ الْمُفَضَّلَ السَّلَامَ وَ قُلْ لَهُ إِنَّا قَدْ أُصِبْنَا بِإِسْمَاعِيلَ فَصَبَرْنَا فَاصْبِرْ كَمَا صَبَرْنَا إِنَّا أَرَدْنَا أَمْراً وَ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَمْراً فَسَلَّمْنَا لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ .
From him, from Ali Bin Al Hakam, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws ordered me that I should go to Al Mufazzal and console him with (the bereavement of) Ismail (a son of the Imam-asws), and he-asws said: ‘Convey the greetings to Al-Mufazzal and say to him, ‘We-asws have been bereaved with Ismail, and we-asws were patient. Therefore, observe patience just as we-asws were patient. We tend to want a matter, and Allah-azwj Mighty and Majestic Wants a matter. So we should submit to the Command of Allah-azwj Mighty and Majestic’.[128]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِبَلَاءٍ فَصَبَرَ عَلَيْهِ كَانَ لَهُ مِثْلُ أَجْرِ أَلْفِ شَهِيدٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Amyera, from Abu Hamza Al Sumaly who said,
‘Abu Abdullah-asws said: ‘The one from the Believers who is afflicted with an affliction, so he is patient upon it, there would be for him the like of the Recompense of a thousand martyrs’.[129]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْعَمَ عَلَى قَوْمٍ فَلَمْ يَشْكُرُوا فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَصَارَتْ عَلَيْهِمْ نِعْمَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Favoured upon a people but they were not grateful, so a plague came upon them; and a people were afflicted with the difficulties, so they were patient, and Bounties came upon them’.[130]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبَانِ بْنِ أَبِي مُسَافِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا قَالَ اصْبِرُوا عَلَى الْمَصَائِبِ
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Aban Bin Abu Musafir,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [3:200] O you who believe! Be patient and excel in patience. He-asws said: ‘Be patient upon the difficulties’.
وَ فِي رِوَايَةِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَابِرُوا عَلَى الْمَصَائِبِ .
And in a report of Ibn Abu Yafour, from Abu Abdullah-asws having said: ‘Excel in patience upon the difficulties’.[131]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي جَمِيلَةَ عَنْ جَدِّهِ أَبِي جَمِيلَةَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ لَوْ لَا أَنَّ الصَّبْرَ خُلِقَ قَبْلَ الْبَلَاءِ لَتَفَطَّرَ الْمُؤْمِنُ كَمَا تَتَفَطَّرُ الْبَيْضَةُ عَلَى الصَّفَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Ali Bin Muhammad Bin Abu Jameela, from a grandfather of Abu Jameela, from one of his companions,
‘He-asws said: ‘Had the patience not been Created before the affliction, a ‘Momin’ (Believer), it would have torn the Momin into pieces just as the egg cracks upon the rock’.[132]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي جَعَلْتُ الدُّنْيَا بَيْنَ عِبَادِي قَرْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ بِكُلِّ وَاحِدَةٍ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ مِنْ ذَلِكَ وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ شَيْئاً قَسْراً فَصَبَرَ أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا بِهَا مِنِّي
Abu Ali Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, and Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said I-azwj Made the world to be between My-azwj servants as a loan. So the one who lends Me-azwj a loan from it, I-azwj shall Give him, with every one, ten, up to a multiple of seven hundred, and whatever I-azwj so Desire from that; and the one who does not lends Me-azwj a loan from it, so I-azwj shall Seize something Forcibly from him. But, if he is patient, I-azwj shall Give him three characteristics, such that if I-azwj were to Give one of these to My-azwj Angels, they would be pleased with Me-azwj’.
قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ فَهَذِهِ وَاحِدَةٌ مِنْ ثَلَاثِ خِصَالٍ وَ رَحْمَةٌ اثْنَتَانِ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ ثَلَاثٌ
He (the narrator) said, ‘Then Abu Abdullah-asws recited the Words of Allah-azwj Mighty and Majestic [2:156] Who, when a difficulty befalls them, say: Surely we are for Allah and to Him we are returning [2:157] Those are they on whom are Blessings and Mercy from their Lord. So this (Blessings) is one from the three characteristics, and Mercy is the second, and those are the followers of the right course is the third’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا لِمَنْ أَخَذَ اللَّهُ مِنْهُ شَيْئاً قَسْراً .
Then Abu Abdullah-asws said: ‘This is for them from whom Allah-azwj Takes something Forcibly’.[133]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ يَحْيَى بْنِ آدَمَ عَنْ شَرِيكٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مُرُوَّةُ الصَّبْرِ فِي حَالِ الْحَاجَةِ وَ الْفَاقَةِ وَ التَّعَفُّفِ وَ الْغِنَى أَكْثَرُ مِنْ مُرُوَّةِ الْإِعْطَاءِ .
Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Yahya Bin Adam, from Shareek, from Jabir Bin Yazeed,
(It has been narrated) from Abu Ja’far-asws having said: ‘Magnanimity of exercising the patience during a state of need, and the destitution, and the abstinence, and the riches, is more than the magnanimity (regarding) the giving (charity etc.)’.[134]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَرْحَمُكَ اللَّهُ مَا الصَّبْرُ الْجَمِيلُ قَالَ ذَلِكَ صَبْرٌ لَيْسَ فِيهِ شَكْوَى إِلَى النَّاسِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,
‘I said to Abu Ja’far-asws, ‘May Allah-azwj have Mercy on you-asws! What is the beautiful patience?’ He-asws said: ‘That is a patience wherein is no complaining to the people’.[135]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَا يُعِدَّ الصَّبْرَ لِنَوَائِبِ الدَّهْرِ يَعْجِزْ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from Abdul Rahman Bin Sayaba, from Abu Al Numan,
(It has been narrated) from Abu Abdullah-asws or Abu Ja’far-asws having said: ‘The one is not prepared to be patient for the ravages of the time would be frustrated’.[136]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا صُبُرٌ وَ شِيعَتُنَا أَصْبَرُ مِنَّا قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ شِيعَتُكُمْ أَصْبَرَ مِنْكُمْ قَالَ لِأَنَّا نَصْبِرُ عَلَى مَا نَعْلَمُ وَ شِيعَتُنَا يَصْبِرُونَ عَلَى مَا لَا يَعْلَمُونَ .
Abu Ali Ashary, from Moalla Bin Muhammad, from Al Washa, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘We-asws are patient, and our-asws Shia are more patient than us-asws’. I said, ‘May I be sacrificed for you-asws! How did your-asws Shia come to be more patient than you-asws?’ He-asws said: ‘Because we-asws are patient upon what we-asws know, and our-asws Shiah are being patient upon what they are not (even) knowing’.[137]
بَابُ الشُّكْرِ
Chapter 48 – The Gratefulness
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الطَّاعِمُ الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمَحْرُومِ الْقَانِعِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The feeder of the food, the grateful, for him would be the Recompense like the Recompense of the Fasting one bringing himself to account; and the one of good health, the grateful, for him would be from the Recompense like the Recompense of the afflicted one (with illness), the patient; and the Given one, the grateful, for him would be from the Recompense, like the Recompense of the deprived one, the contented’.[138]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَابَ شُكْرٍ فَخَزَنَ عَنْهُ بَابَ الزِّيَادَةِ .
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Whatever Allah-azwj Opens upon a servant (from) the door of gratefulness, He-azwj does not Keep the door of increasing (bounties) hidden from him’.[139]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ اشْكُرْ مَنْ أَنْعَمَ عَلَيْكَ وَ أَنْعِمْ عَلَى مَنْ شَكَرَكَ فَإِنَّهُ لَا زَوَالَ لِلنَّعْمَاءِ إِذَا شُكِرَتْ وَ لَا بَقَاءَ لَهَا إِذَا كُفِرَتْ الشُّكْرُ زِيَادَةٌ فِي النِّعَمِ وَ أَمَانٌ مِنَ الْغِيَرِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ja’far Bin Muhammad Al Baghdady, from Abdullah Bin Is’haq Al Ja’fary,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is written in the Torah: “Thank the one who favours upon you, and do favours upon the one who thanks you, for there would be no decline of the Bounties when it is thanked for, and there would not remain when it is denied. The gratefulness increases in the Bounties, and it is a safety from the changes’.[140]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليهما السلام ) قَالَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ مَا لِلْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَالْمَحْرُومِ الْقَانِعِ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Asbaat, from Yaqoub Bin Salim, from a man,
(It has been narrated) from Abu Ja’far-asws, or Abu Abdullah-asws having said: ‘The one of good health, the grateful, for him would be from the Recompense what would be from the afflicted (with illness), the patient; and the giver, the grateful, for him would be from the Recompense like the deprived one, the contented’.[141]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ فَضْلٍ الْبَقْبَاقِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ قَالَ الَّذِي أَنْعَمَ عَلَيْكَ بِمَا فَضَّلَكَ وَ أَعْطَاكَ وَ أَحْسَنَ إِلَيْكَ ثُمَّ قَالَ فَحَدَّثَ بِدِينِهِ وَ مَا أَعْطَاهُ اللَّهُ وَ مَا أَنْعَمَ بِهِ عَلَيْهِ .
From him, from Ahmad Bin Muhamad Bin Abu Nasr, from Dawood Bin Al Husayn, from Fazl Al Baqbaq who said,
‘I aksed Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [93:11] And as for the favour of your Lord, do announce (it). He-asws said: ‘The One-azwj Who Favoured upon you-saww with whatever He-azwj Graced you-saww, and Gave you-saww, and was Good to you-saww’. Then he-asws said: ‘So he-saww announced with His-azwj Religion what Allah-azwj had Given him-saww, and whatever He-azwj had Favoured with upon him-saww’.[142]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ عَائِشَةَ لَيْلَتَهَا فَقَالَتْ يَا رَسُولَ اللَّهِ لِمَ تُتْعِبُ نَفْسَكَ وَ قَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَ مَا تَأَخَّرَ فَقَالَ يَا عَائِشَةُ أَ لَا أَكُونُ عَبْداً شَكُوراً
Humeyd Bin Ziyad, from Al Hassan bin Muhammad Bin Sama’at, from Wuheyb, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘It was so that Rasool-Allah-saww was with Ayesha during her night, so she said, ‘O Rasool-Allah-saww! Why do you-asws exhaust yourself-saww and Allah-azwj has already Forgiven for you-saww whatever has preceded of your-saww sins (of your-saww Shia), and whatever is delayed?’ So he-saww said: ‘O Ayesha! Should I-saww not become a grateful servant?’
قَالَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُومُ عَلَى أَطْرَافِ أَصَابِعِ رِجْلَيْهِ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى .
He-asws said: ‘And Rasool-Allah-saww used to stand upon the sides of his-saww toes, so Allah-azwj the Glorious and High Revealed [20:1] Ta Ha [20:2] We have not Revealed the Quran to you that you may be distressed’.[143]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَسَنِ بْنِ جَهْمٍ عَنْ أَبِي الْيَقْظَانِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثٌ لَا يَضُرُّ مَعَهُنَّ شَيْءٌ الدُّعَاءُ عِنْدَ الْكَرْبِ وَ الِاسْتِغْفَارُ عِنْدَ الذَّنْبِ وَ الشُّكْرُ عِنْدَ النِّعْمَةِ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hasan Bin Jahm, from Abu Al Yaqzan, from Ubeydullah Bin Al Waleed who said,
‘I heard Abu Abdullah-asws saying: ‘There are three (things), nothing would harm along with these – The supplication during the worries, and the seeking of Forgiveness during the sin, and the gratefulness during the Favours’.[144]
A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Muawiya Bin Wahab,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who gives the thanks is Given the increase. Allah-azwj Mighty and Majestic is Saying [14:7] And when your Lord Proclaimed: If you are grateful, I would Increase it more for you’.[145]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا سَمِعَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ مِنْ نِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ وَ حَمِدَ اللَّهَ ظَاهِراً بِلِسَانِهِ فَتَمَّ كَلَامُهُ حَتَّى يُؤْمَرَ لَهُ بِالْمَزِيدِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from two men from our companions who both heard,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj has not Favoured upon a servant from Bounties, so he recognises it in his heart and Praises Allah-azwj apparently by his tongue, so he completes his speech, until He-azwj Commands for the increase to be for him’.[146]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ هِشَامٍ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُكْرُ النِّعْمَةِ اجْتِنَابُ الْمَحَارِمِ وَ تَمَامُ الشُّكْرِ قَوْلُ الرَّجُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .
A number of our companions, from Ahmad bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Hisham, from Muyassar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Gratefulness of the Bounties is keeping away from the Prohibitions, and the completion of the gratefulness is the speech of the man (saying) ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’’.[147]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عُيَيْنَةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شُكْرُ كُلِّ نِعْمَةٍ وَ إِنْ عَظُمَتْ أَنْ تَحْمَدَ اللَّهَ عَزَّ وَ جَلَّ عَلَيْهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Uyayna, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘Gratefulness for each Bounty, and even if it is great is that you Praise Allah-azwj Mighty and Majestic upon it’.[148]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِلشُّكْرِ حَدٌّ إِذَا فَعَلَهُ الْعَبْدُ كَانَ شَاكِراً قَالَ نَعَمْ قُلْتُ مَا هُوَ قَالَ يَحْمَدُ اللَّهَ عَلَى كُلِّ نِعْمَةٍ عَلَيْهِ فِي أَهْلٍ وَ مَالٍ وَ إِنْ كَانَ فِيمَا أَنْعَمَ عَلَيْهِ فِي مَالِهِ حَقٌّ أَدَّاهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Is there a limit for the gratefulness, when the servant does it, he would be (considered as) a grateful one?’ He-asws said: ‘Yes’. I said, ‘What is it?’ He-asws said: ‘He should Praise Allah-azwj upon each Bounty upon him regarding the family and wealth, and if it was so that among what had been Favoured upon him regarding his wealth, there was a right (for someone), he should pay it off.
وَ مِنْهُ قَوْلُهُ جَلَّ وَ عَزَّ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ مِنْهُ قَوْلُهُ تَعَالَى رَبِّ أَنْزِلْنِي مُنْزَلًا مُبارَكاً وَ أَنْتَ خَيْرُ الْمُنْزِلِينَ وَ قَوْلُهُ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَ أَخْرِجْنِي مُخْرَجَ صِدْقٍ وَ اجْعَلْ لِي مِنْ لَدُنْكَ سُلْطاناً نَصِيراً .
And from it are the Words of the Mighty and Majestic [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it. And from it are the Words of the Exalted [23:29] O Lord! Cause me to disembark a blessed landing, and You are the best of Landers. And His-azwj Words [17:80] Lord! Make me to enter a goodly entering, and Cause me to go exit a goodly exit, and Grant me from Yourself an Authority, a persistent helper’.[149]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ مَنْ حَمِدَ اللَّهَ عَلَى النِّعْمَةِ فَقَدْ شَكَرَهُ وَ كَانَ الْحَمْدُ أَفْضَلَ مِنْ تِلْكَ النِّعْمَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad who said,
‘I heard Abu Al-Hassan-asws saying: ‘The one who praises Allah-azwj upon a Bounty, so he has thanked, and the Praise is superior than that Bounty’.[150]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ بِنِعْمَةٍ صَغُرَتْ أَوْ كَبُرَتْ فَقَالَ الْحَمْدُ لِلَّهِ إِلَّا أَدَّى شُكْرَهَا .
Muhammad Bin Yahya, from Ahmad, from Ali Bin Al Hakam, from Safwan Al Jammal,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws said to me: ‘Whatever Allah-azwj Favours upon a servant with a Bounty, be it small or large, so he says, ‘The Praise is for Allah-azwj’, except that he would have paid its gratitude’.[151]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي الْحَسَنِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ فَقَدْ أَدَّى شُكْرَهَا .
Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Qasim Bin Muhammad, from Ismail, Bin Abu Al hassan, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one upon whom Allah-azwj Favours with a Bounty, so he recognises it in his heart, so he has paid its gratitude’.[152]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الرَّجُلَ مِنْكُمْ لَيَشْرَبُ الشَّرْبَةَ مِنَ الْمَاءِ فَيُوجِبُ اللَّهُ لَهُ بِهَا الْجَنَّةَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘Let the man from you drink the water, and Allah-azwj Allah-azwj would Obligate the Paradise upon him due to it’.
ثُمَّ قَالَ إِنَّهُ لَيَأْخُذُ الْإِنَاءَ فَيَضَعُهُ عَلَى فِيهِ فَيُسَمِّي ثُمَّ يَشْرَبُ فَيُنَحِّيهِ وَ هُوَ يَشْتَهِيهِ فَيَحْمَدُ اللَّهَ ثُمَّ يَعُودُ فَيَشْرَبُ ثُمَّ يُنَحِّيهِ فَيَحْمَدُ اللَّهَ ثُمَّ يَعُودُ فَيَشْرَبُ ثُمَّ يُنَحِّيهِ فَيَحْمَدُ اللَّهَ فَيُوجِبُ اللَّهُ عَزَّ وَ جَلَّ بِهَا لَهُ الْجَنَّةَ .
Then he-asws said: ‘Let him take a container and place it upon his mouth, so he should Name (Bismillah), then he should drink. Then he should prevent it while he is desirous from it, so he should Praise Allah-azwj, then return to drinking. Then he should prevent it, and he should Praise Allah-azwj, then repeat the drinking. Then he should prevent it, and he should Praise Allah-azwj. Thus, Allah-azwj Mighty and Majestic would Obligate for him, due to it, the Paradise’.[153]
ابْنُ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِي مَالًا فَرَزَقَنِي وَ إِنِّي سَأَلْتُ اللَّهَ أَنْ يَرْزُقَنِي وَلَداً فَرَزَقَنِي وَلَداً وَ سَأَلْتُهُ أَنْ يَرْزُقَنِي دَاراً فَرَزَقَنِي وَ قَدْ خِفْتُ أَنْ يَكُونَ ذَلِكَ اسْتِدْرَاجاً فَقَالَ أَمَا وَ اللَّهِ مَعَ الْحَمْدِ فَلَا .
Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘I asked Allah-azwj Mighty and Majestic to Grace me wealth, so He-azwj Graced me, and I asked Allah-azwj that He-azwj Grace me a son, so He-azwj Graced me a son, and I asked Him-azwj that He-azwj Graced me a house, so He-azwj Graced me, and I fear that, that would happen to be a gradual Punishment’. So he-asws said: ‘As for, by Allah-azwj, (if it is) with the Praise, so no’.[154]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ خَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْمَسْجِدِ وَ قَدْ ضَاعَتْ دَابَّتُهُ فَقَالَ لَئِنْ رَدَّهَا اللَّهُ عَلَيَّ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman who said,
‘Abu Abdullah-asws went out from the Masjid and he-asws had lost his-asws (riding) animal. So he-asws said: ‘If Allah-azwj were to Return it to me-asws, I-asws will thank Allah-azwj as it is a right of thanking Him-azwj’.
قَالَ فَمَا لَبِثَ أَنْ أُتِيَ بِهَا فَقَالَ الْحَمْدُ لِلَّهِ فَقَالَ لَهُ قَائِلٌ جُعِلْتُ فِدَاكَ أَ لَيْسَ قُلْتَ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَمْ تَسْمَعْنِي قُلْتُ الْحَمْدُ لِلَّهِ .
He (the narrator) said, ‘So, it wasn’t long before they came with it. So he-asws said: ‘The Praise is for Allah-azwj’. So a sayer said to him-asws, ‘May I be sacrificed for you-asws! Did you-asws not say, ‘I-asws will thank Allah-azwj as it is a right of thanking Him-azwj’?’ So Abu Abdullah-asws said: ‘Did you not listen to me-asws saying: ‘The Praise is for Allah-azwj’?’[155]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا وَرَدَ عَلَيْهِ أَمْرٌ يَسُرُّهُ قَالَ الْحَمْدُ لِلَّهِ عَلَى هَذِهِ النِّعْمَةِ وَ إِذَا وَرَدَ عَلَيْهِ أَمْرٌ يَغْتَمُّ بِهِ قَالَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Al Musna Al Hannat,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was so that Rasool-Allah-saww, whenever a matter was referred to him-saww, which cheered him-saww, said: ‘The Praise is due to Allah-azwj upon this Favour’. And whenever a matter was referred to him-azwj which grieved him-saww, said: ‘The Praise is for Allah-azwj upon every state’.[156]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ تَقُولُ ثَلَاثَ مَرَّاتٍ إِذَا نَظَرْتَ إِلَى الْمُبْتَلَى مِنْ غَيْرِ أَنْ تُسْمِعَهُ الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَ لَوْ شَاءَ فَعَلَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘You should be saying three times, whenever you look at the afflicted one, from without him hearing it, ‘The Praise is for Allah-azwj Who Gave me good health from what has you have been afflicted with, and had He-azwj so Desired to, would have Done so’.
قَالَ مَنْ قَالَ ذَلِكَ لَمْ يُصِبْهُ ذَلِكَ الْبَلَاءُ أَبَداً .
He-asws said: ‘The one who says that would not be hit by that affliction, ever!’.[157]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ يَرَى مُبْتَلًى فَيَقُولُ الْحَمْدُ لِلَّهِ الَّذِي عَدَلَ عَنِّي مَا ابْتَلَاكَ بِهِ وَ فَضَّلَنِي عَلَيْكَ بِالْعَافِيَةِ اللَّهُمَّ عَافِنِي مِمَّا ابْتَلَيْتَهُ بِهِ إِلَّا لَمْ يُبْتَلَ بِذَلِكَ الْبَلَاءِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Hafs Al Kunasy,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from a servant who sees an afflicted one, so he is saying, ‘The Praise is for Allah-azwj Who Avoided from me what you have been afflicted with, and Preferred me over you with the good health’.[158]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَأَيْتَ الرَّجُلَ وَ قَدِ ابْتُلِيَ وَ أَنْعَمَ اللَّهُ عَلَيْكَ فَقُلِ اللَّهُمَّ إِنِّي لَا أَسْخَرُ وَ لَا أَفْخَرُ وَ لَكِنْ أَحْمَدُكَ عَلَى عَظِيمِ نَعْمَائِكَ عَلَيَّ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Khalid Bin Najeeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you see the man who has been afflicted and Allah-azwj has Favoured upon you, so say, ‘O Allah-azwj! I am neither ridiculing nor priding, but I am praising You-azwj upon the great Bounty of Yours-azwj upon me’.[159]
عَنْهُ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمْ أَهْلَ الْبَلَاءِ فَاحْمَدُوا اللَّهَ وَ لَا تُسْمِعُوهُمْ فَإِنَّ ذَلِكَ يَحْزُنُهُمْ .
From him, from his father, from Haroun Bin Al Jahm, from Hafs bin Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When you see the afflicted people, so you should be praising Allah-azwj, and they should not be listening, for that would be grieving them’.[160]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِي سَفَرٍ يَسِيرُ عَلَى نَاقَةٍ لَهُ إِذَا نَزَلَ فَسَجَدَ خَمْسَ سَجَدَاتٍ فَلَمَّا أَنْ رَكِبَ قَالُوا يَا رَسُولَ اللَّهِ إِنَّا رَأَيْنَاكَ صَنَعْتَ شَيْئاً لَمْ تَصْنَعْهُ فَقَالَ نَعَمْ اسْتَقْبَلَنِي جَبْرَئِيلُ ( عليه السلام ) فَبَشَّرَنِي بِبِشَارَاتٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَسَجَدْتُ لِلَّهِ شُكْراً لِكُلِّ بُشْرَى سَجْدَةً.
From him, from Usman Bin Isa, from Abdullah Bin Muskan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww was in a journey travelling upon a she-camel of his-saww, when he-saww descended, and prostrated with five Prostrations. So when he-saww mounted, they said, ‘O Rasool-Allah-saww! We saw you-saww doing something you-saww had not done before’. So he-saww said: ‘Yes. Jibraeel-as came over to me-as, and he-as gave me-saww Glad Tidings from Allah-azwj Mighty and Majestic. So I-saww Prostrated to Allah-azwj as a gratitude, for each Glad Tiding, one Prostration’.[161]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ذَكَرَ أَحَدُكُمْ نِعْمَةَ اللَّهِ عَزَّ وَ جَلَّ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ شُكْراً لِلَّهِ فَإِنْ كَانَ رَاكِباً فَلْيَنْزِلْ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ وَ إِنْ لَمْ يَكُنْ يَقْدِرُ عَلَى النُّزُولِ لِلشُّهْرَةِ فَلْيَضَعْ خَدَّهُ عَلَى قَرَبُوسِهِ وَ إِنْ لَمْ يَقْدِرْ فَلْيَضَعْ خَدَّهُ عَلَى كَفِّهِ ثُمَّ لْيَحْمَدِ اللَّهَ عَلَى مَا أَنْعَمَ عَلَيْهِ .
From him, from Usman Bin Isa, from Yunus Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever one of you remembers a Favour of Allah-azwj Mighty and Majestic, so let him place his cheek upon the dust is gratitude to Allah-azwj. So if he was riding, so let him descend and let him place his cheek upon the dust; and if he does not happen to be able upon the descending due to the publicity, so let him place his cheek upon his saddle bow; and if he is not able, so let him place his cheek upon his wrist, then let him praise Allah-azwj upon whatever He-azwj has Favoured upon him’.[162]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ هِشَامِ بْنِ أَحْمَرَ قَالَ كُنْتُ أَسِيرُ مَعَ أَبِي الْحَسَنِ ( عليه السلام ) فِي بَعْضِ أَطْرَافِ الْمَدِينَةِ إِذْ ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ فَخَرَّ سَاجِداً فَأَطَالَ وَ أَطَالَ ثُمَّ رَفَعَ رَأْسَهُ وَ رَكِبَ دَابَّتَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ أَطَلْتَ السُّجُودَ فَقَالَ إِنَّنِي ذَكَرْتُ نِعْمَةً أَنْعَمَ اللَّهُ بِهَا عَلَيَّ فَأَحْبَبْتُ أَنْ أَشْكُرَ رَبِّي .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Hisham Bin Ahmar who said,
‘I was travelling along with Abu Al-Hassan-asws in one of the outskirts of Al-Medina when he-asws joined his-asws legs from his animal and he-asws fell into Sajadah (prostration). So he-asws prolonged, and I prolonged. Then he-asws raised his-asws head and rode his-asws animal. So I said, ‘May I be sacrificed for you-asws! You-asws had prolonged the Sajadah’. So he-asws said: ‘I-asws remembered a Bounty of Allah-azwj He-azwj had Favoured upon me with, so I-asws loved that I-asws should thank my-asws Lord-azwj’.[163]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ صَاحِبِ السَّابِرِيِّ فِيمَا أَعْلَمُ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) يَا مُوسَى اشْكُرْنِي حَقَّ شُكْرِي فَقَالَ يَا رَبِّ وَ كَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ وَ لَيْسَ مِنْ شُكْرٍ أَشْكُرُكَ بِهِ إِلَّا وَ أَنْتَ أَنْعَمْتَ بِهِ عَلَيَّ قَالَ يَا مُوسَى الْآنَ شَكَرْتَنِي حِينَ عَلِمْتَ أَنَّ ذَلِكَ مِنِّي .
Ali, from his father, from Ibn Abu Umeyr, from Abu Abdullah, Sahib Al Sayyari regarding what I know, or someone else,
(It has been narrated) from Abu Abdullah-asws having said regarding what Allah-azwj Mighty and Majestic Revealed unto Musa-as: “O Musa-as! Thank Me-azwj as is the right of thanking Me-azwj”. So he-as said: ‘O Lord-azwj! And how can I-as thank You-azwj are Rightful to be thanked, and there is none from a thanks which I-as thank You-azwj with except that You-azwj have Favoured with it upon me-as?’ He-azwj Said: “O Musa-as! Now you-as have thanked Me-azwj where you-as knew that, that is from Me-azwj’.[164]
ابْنُ أَبِي عُمَيْرٍ عَنِ ابْنِ رِئَابٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ عَشْرَ مَرَّاتٍ
Ibn Abu Umeyr, from Ibn Raib, from Ismail Bin al Fazl who said,
‘Abu Abdullah-asws said: ‘Whenever it is morning and evening, so say ten times,
اللَّهُمَّ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ أَوْ عَافِيَةٍ مِنْ دِينٍ أَوْ دُنْيَا فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ لَكَ الْحَمْدُ وَ لَكَ الشُّكْرُ بِهَا عَلَيَّ يَا رَبِّ حَتَّى تَرْضَى وَ بَعْدَ الرِّضَا
‘O Allah-azwj! Whatever has come to me from a Bounty or good health, from Religion or world, so it is from You-azwj Alone, there being no associates for You-azwj. For You-azwj is the Praise, and for You-azwj is the gratefulness for it upon me. O Lord-azwj, until You-azwj are Pleased, and after the Pleasure’.
فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ كُنْتَ قَدْ أَدَّيْتَ شُكْرَ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ فِي ذَلِكَ الْيَوْمِ وَ فِي تِلْكَ اللَّيْلَةِ .
So you, when you say that, you would have paid the gratitude of whatever Allah-azwj had Favoured upon you with, during that day and during that night’.[165]
ابْنُ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ نُوحٌ ( عليه السلام ) يَقُولُ ذَلِكَ إِذَا أَصْبَحَ فَسُمِّيَ بِذَلِكَ عَبْداً شَكُوراً
Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Nuh-as was saying that (in the above Hadeeth) whenever it was morning, so he-as was Named due to that as a grateful servant’.
وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَدَقَ اللَّهَ نَجَا .
And he-asws said: ‘Rasool-Allah-saww said: ‘Whoever Ratifies Allah-azwj is Rescued’.[166]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ عَمَّارٍ الدُّهْنِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ يُحِبُّ كُلَّ قَلْبٍ حَزِينٍ وَ يُحِبُّ كُلَّ عَبْدٍ شَكُورٍ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعَبْدٍ مِنْ عَبِيدِهِ يَوْمَ الْقِيَامَةِ أَ شَكَرْتَ فُلَاناً فَيَقُولُ بَلْ شَكَرْتُكَ يَا رَبِّ فَيَقُولُ لَمْ تَشْكُرْنِي إِذْ لَمْ تَشْكُرْهُ
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna, from Ammad Al Duhny who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘Allah-azwj Loves every grieving heart, and Loves every grateful servant. Allah-azwj would be Saying to a servant from His-azwj servant on the Day of Judgement: “Did you thank so and so?” He would say, ‘But, I thanked You-azwj, O Lord-azwj!” So He-azwj would be Saying: “You did not thank Me-azwj when you did not thank him”.
ثُمَّ قَالَ أَشْكَرُكُمْ لِلَّهِ أَشْكَرُكُمْ لِلنَّاسِ .
Then he-asws said: ‘The most thankful to Allah-azwj, is the one most thankful you to the people’.[167]
بَابُ حُسْنِ الْخُلُقِ
Chapter 49 – The Good Manners
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَكْمَلَ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘The most perfect of the ‘Moineen’ (Believers) in Emān is the best of them in manners’.[168]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا يُوضَعُ فِي مِيزَانِ امْرِئٍ يَوْمَ الْقِيَامَةِ أَفْضَلُ مِنْ حُسْنِ الْخُلُقِ .
Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Abdullah Bin Sinan, from a man from the people of Al Medina,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘No matter would be Placed upon the Scale on the Day of Judgement which is more superior than the good manners’.[169]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِيمَانُهُ وَ إِنْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً لَمْ يَنْقُصْهُ ذَلِكَ قَالَ وَ هُوَ الصِّدْقُ وَ أَدَاءُ الْأَمَانَةِ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Wallad Al Hannat,
(It has been narrated) from Abu Abdullah-asws having said: ‘Four (things), the one who has these in him, his Emān would be perfect, and even if he was (immersed) in sins from his head to his feet, that would not incur him a loss’. He-asws said: ‘And it is the truthfulness, and paying back of the entrustments, and the bashfulness, and good manners’.[170]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَقْدَمُ الْمُؤْمِنُ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِعَمَلٍ بَعْدَ الْفَرَائِضِ أَحَبَّ إِلَى اللَّهِ تَعَالَى مِنْ أَنْ يَسَعَ النَّاسَ بِخُلُقِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Anbasa Al Abid who said,
‘Abu Abdullah-asws said to me: ‘A ‘Momin’ (The Believer) would not be going forward to Allah-azwj Mighty and Majestic with a deed, after the Obligatory ones, more Beloved to Allah-azwj the Exalted, than if he accommodates the people with his (good) manners’.[171]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ صَاحِبَ الْخُلُقِ الْحَسَنِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one of good manners, for him would be a Recompense of the Fasting one, the standing one (for the Salāt)’.[172]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرُ مَا تَلِجُ بِهِ أُمَّتِيَ الْجَنَّةَ تَقْوَى اللَّهِ وَ حُسْنُ الْخُلُقِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The most by which my-saww community would be entering the Paradise is fear of Allah-azwj and good manners’.[173]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْخُلُقَ الْحَسَنَ يَمِيثُ الْخَطِيئَةَ كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, and Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The good manners melt the sins just as the sun melts the ice’.[174]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبِرُّ وَ حُسْنُ الْخُلُقِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ .
From him, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The righteousness and the good manners both build the houses (households) and increase in the life-span’.[175]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ قَالَ حَدَّثَنِي يَحْيَى بْنُ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى بَعْضِ أَنْبِيَائِهِ ( عليهم السلام ) الْخُلُقُ الْحَسَنُ يَمِيثُ الْخَطِيئَةَ كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed who said, ‘Yahya Bin Amro narrated to me, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Blessed and High Revealed unto one of His-azwj Prophets-as: “The good manners melt the sins just as the sun melts the ice”’.[176]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هَلَكَ رَجُلٌ عَلَى عَهْدِ النَّبِيِّ ( صلى الله عليه وآله ) فَأَتَى الْحَفَّارِينَ فَإِذَا بِهِمْ لَمْ يَحْفِرُوا شَيْئاً وَ شَكَوْا ذَلِكَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ مَا يَعْمَلُ حَدِيدُنَا فِي الْأَرْضِ فَكَأَنَّمَا نَضْرِبُ بِهِ فِي الصَّفَا فَقَالَ وَ لِمَ إِنْ كَانَ صَاحِبُكُمْ لَحَسَنَ الْخُلُقِ ائْتُونِي بِقَدَحٍ مِنْ مَاءٍ فَأَتَوْهُ بِهِ فَأَدْخَلَ يَدَهُ فِيهِ ثُمَّ رَشَّهُ عَلَى الْأَرْضِ رَشّاً ثُمَّ قَالَ احْفِرُوا
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man died during the era of the Prophet-saww. So the grave diggers came over, but when they were with him, they could not dig anything, and they complained of that to Rasool-Allah-saww saying, ‘O Rasool-Allah-saww! Our irons (pick axes/spades) do not work in the ground. It is as if we are striking with it in the rock’. So he-saww said: ‘If your (dead) companion was of good manners, come to me with a cup of water’. So they brought it to him-saww. So he-saww immersed his-saww hand inside it, then sprinkled it upon the ground with a sprinkle, then said: ‘Dig!’.
قَالَ فَحَفَرَ الْحَفَّارُونَ فَكَأَنَّمَا كَانَ رَمْلًا يَتَهَايَلُ عَلَيْهِمْ .
He-asws said: ‘So the grave-diggers dug, and it was as if it was sand falling upon them’.[177]
عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْخُلُقَ مَنِيحَةٌ يَمْنَحُهَا اللَّهُ عَزَّ وَ جَلَّ خَلْقَهُ فَمِنْهُ سَجِيَّةٌ وَ مِنْهُ نِيَّةٌ فَقُلْتُ فَأَيَّتُهُمَا أَفْضَلُ فَقَالَ صَاحِبُ السَّجِيَّةِ هُوَ مَجْبُولٌ لَا يَسْتَطِيعُ غَيْرَهُ وَ صَاحِبُ النِّيَّةِ يَصْبِرُ عَلَى الطَّاعَةِ تَصَبُّراً فَهُوَ أَفْضَلُهُمَا .
From him, from Muhammad Bin Sinan, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The (good) manners are a Grant Granted by Allah-azwj Mighty and Majestic to His-azwj creatures. So, from it is the natural disposition, and from it is the intention’. So I said, ‘So which of the two is superior?’ So he-asws said: ‘(As for) the one with the natural disposition, he is naturally disposed, not having the capacity for something else; while the one with the intention is patient upon the obedience with an excellent patience, therefore he is superior of the two’.[178]
وَ عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُعْطِي الْعَبْدَ مِنَ الثَّوَابِ عَلَى حُسْنِ الْخُلُقِ كَمَا يُعْطِي الْمُجَاهِدَ فِي سَبِيلِ اللَّهِ يَغْدُو عَلَيْهِ وَ يَرُوحُ .
And from him, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,
(It has been narrated) from Abu Abdullah-asws having sid: ‘Allah-azwj Blessed and High would be Giving from the Rewards to the servant based upon the good manners, just as He-azwj would Give to the fighter in the Way of Allah-azwj (waking up) in the morning and going upon it’.[179]
عَنْهُ عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ أَبِي عُثْمَانَ الْقَابُوسِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعَارَ أَعْدَاءَهُ أَخْلَاقاً مِنْ أَخْلَاقِ أَوْلِيَائِهِ لِيَعِيشَ أَوْلِيَاؤُهُ مَعَ أَعْدَائِهِ فِي دَوْلَاتِهِمْ .
From him, from Abdullah Al Hajjal, from Abu Usman Al Qabousy, from the one who mentioned,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and High has Lent to His-azwj enemies the manners from the mannerisms of His-azwj friends, so that His-azwj friends can live along with His-azwj enemies in their governments’.
وَ فِي رِوَايَةٍ أُخْرَى وَ لَوْ لَا ذَلِكَ لَمَا تَرَكُوا وَلِيّاً لِلَّهِ إِلَّا قَتَلُوهُ .
And in another report, ‘(He-asws said): ‘And had it not been for that, they would not have left a (single) friend of Allah-azwj, except that they would have killed him’.[180]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْعَلَاءِ بْنِ كَامِلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا خَالَطْتَ النَّاسَ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُخَالِطَ أَحَداً مِنَ النَّاسِ إِلَّا كَانَتْ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ فَإِنَّ الْعَبْدَ يَكُونُ فِيهِ بَعْضُ التَّقْصِيرِ مِنَ الْعِبَادَةِ وَ يَكُونُ لَهُ حُسْنُ خُلُقٍ فَيُبَلِّغُهُ اللَّهُ بِ [حُسْنِ] خُلُقِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Al A’ala Bin Kamil who said,
‘Abu Abdullah-asws said: ‘When you mingle with the people, so if you have the capacity that you would not mingle with anyone from the people except that your hand would be higher upon his, then do so. So if the servant happens to have in him part of the deficiency from the worship, and there happens to be good manners for him, then Allah-azwj would Make him to reach, due to his good manners, the level of the Fasting one, the standing one (for Salāt)’.[181]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ بَحْرٍ السَّقَّاءِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا بَحْرُ حُسْنُ الْخُلُقِ يُسْرٌ ثُمَّ قَالَ أَ لَا أُخْبِرُكَ بِحَدِيثٍ مَا هُوَ فِي يَدَيْ أَحَدٍ مِنْ أَهْلِ الْمَدِينَةِ قُلْتُ بَلَى
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Bahr Al Saqqa who said,
‘Abu Abdullah-asws said to me: ‘O Bahr! Good manners are an affluence’. Then he-asws said: ‘Shall I-asws inform you with a Hadeeth which is not in the hands of anyone from the people of Al-Medina?’ I said, ‘Yes’.
قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاتَ يَوْمٍ جَالِسٌ فِي الْمَسْجِدِ إِذْ جَاءَتْ جَارِيَةٌ لِبَعْضِ الْأَنْصَارِ وَ هُوَ قَائِمٌ فَأَخَذَتْ بِطَرَفِ ثَوْبِهِ فَقَامَ لَهَا النَّبِيُّ ( صلى الله عليه وآله ) فَلَمْ تَقُلْ شَيْئاً وَ لَمْ يَقُلْ لَهَا النَّبِيُّ ( صلى الله عليه وآله ) شَيْئاً حَتَّى فَعَلَتْ ذَلِكَ ثَلَاثَ مَرَّاتٍ
He-asws said: ‘One day, while Rasool-Allah-saww was seated in the Masjid when a slave girl of one of the Helpers came over, and he-saww was sitting upright. So she grabbed a side of his-saww clothes. So the Prophet-saww stood up for her, but she did not say anything, and the Prophet-saww did not say anything to her, to the extent that she did that three times.
فَقَامَ لَهَا النَّبِيُّ فِي الرَّابِعَةِ وَ هِيَ خَلْفَهُ فَأَخَذَتْ هُدْبَةً مِنْ ثَوْبِهِ ثُمَّ رَجَعَتْ فَقَالَ لَهَا النَّاسُ فَعَلَ اللَّهُ بِكِ وَ فَعَلَ حَبَسْتِ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَ مَرَّاتٍ لَا تَقُولِينَ لَهُ شَيْئاً وَ لَا هُوَ يَقُولُ لَكِ شَيْئاً مَا كَانَتْ حَاجَتُكِ إِلَيْهِ
So the Prophet-saww stood up for her during the fourth attempt, and she was behind him-saww, so she took an edge of his-saww cloth, then retracted. So the people said to her, ‘May Allah-azwj Deal with you and Do (whatever He-azwj may)! You withheld Rasool-Allah-saww three times, neither did you say anything to him nor did he-saww say anything to you. What was your need to him-saww?’
قَالَتْ إِنَّ لَنَا مَرِيضاً فَأَرْسَلَنِي أَهْلِي لآِخُذَ هُدْبَةً مِنْ ثَوْبِهِ لِيَسْتَشْفِيَ بِهَا فَلَمَّا أَرَدْتُ أَخْذَهَا رَآنِي فَقَامَ فَاسْتَحْيَيْتُ مِنْهُ أَنْ آخُذَهَا وَ هُوَ يَرَانِي وَ أَكْرَهُ أَنْ أَسْتَأْمِرَهُ فِي أَخْذِهَا فَأَخَذْتُهَا .
She said, ‘For us there is a sick one. So my people sent me to take an edge from his-saww cloth in order to heal him by it. So whenever I wanted to take it, he-saww saw me, and stood up. So I was too embarrased from him-saww to take it while he-saww sees me, and I disliked to demand him-saww with regards to taking it, therefore I took it’.[182]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفَاضِلُكُمْ أَحْسَنُكُمْ أَخْلَاقاً الْمُوَطَّئُونَ أَكْنَافاً الَّذِينَ يَأْلَفُونَ وَ يُؤْلَفُونَ وَ تُوَطَّأُ رِحَالُهُمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Habeeb Al Khash’amy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The most preferable ones of you is the one of the best manners as his greatest quality, the one who is getting acquainted (with others), and they are getting acquainted with him modestly in their travels’.[183]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْمُؤْمِنُ مَأْلُوفٌ وَ لَا خَيْرَ فِيمَنْ لَا يَأْلَفُ وَ لَا يُؤْلَفُ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘ A ‘Momin’ (the Believer) gets acquainted (with others), and there is no good in the one who neither gets acquainted nor does he get acquainted with’.[184]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ حُسْنَ الْخُلُقِ يَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ .
Al Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The good manners makes its owner to reach the level of the Fasting one, the standing one (in Salāt)’.[185]
بَابُ حُسْنِ الْبِشْرِ
Chapter 50 – The goodly cheerfulness
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَالْقَوْهُمْ بِطَلَاقَةِ الْوَجْهِ وَ حُسْنِ الْبِشْرِ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hassan Bin Al Husayn who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘O sons of Abdul Muttalib-as! You will never be equal to the people in their wealth, therefore meet them with the relaxed face and goodly cheerfulness’.
وَ رَوَاهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِلَّا أَنَّهُ قَالَ يَا بَنِي هَاشِمٍ .
And it is reported from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,
(It has been narrated) from Abu Abdullah-asws, (same as above) except that he-asws said: ‘O Clan of Hashim-as’.[186]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ مَنْ أَتَى اللَّهَ بِوَاحِدَةٍ مِنْهُنَّ أَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ الْإِنْفَاقُ مِنْ إِقْتَارٍ وَ الْبِشْرُ لِجَمِيعِ الْعَالَمِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ .
From him, from Usman Bin Isa, from Sama’at Bin Mihran,
(It has been narrated) from Abu Abdullah-asws having said: ‘Three (things), the one who goes to Allah-azwj with one of these, Allah-azwj would Obligate the Paradise for him – the spending from poverty, and the cheerfulness to the entirety of the world, and the justice from himself’.[187]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ الْقَ أَخَاكَ بِوَجْهٍ مُنْبَسِطٍ .
Ali Bin Ibrahim, from his father, from Ibn Mahboubn, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘A man came over to Rasool-Allah-saww, so he said, ‘O Rasool-Allah-saww! Advise me’. So, among what he-saww advised him was that he-saww said: ‘Meet your brother with a cheerful face’.[188]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا حَدُّ حُسْنِ الْخُلُقِ قَالَ تُلِينُ جَنَاحَكَ وَ تُطِيبُ كَلَامَكَ وَ تَلْقَى أَخَاكَ بِبِشْرٍ حَسَنٍ .
From him, from Ibn Mahboub, from one of his companions, from Abu Abdullah-asws, said,
‘I said to him-asws, ‘What is the limit of the good manners?’ He-asws said: ‘Relax your arms, and be good in your speech, and meet your brother with goodly cheerfulness’.[189]
عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ قَالَ صَنَائِعُ الْمَعْرُوفِ وَ حُسْنُ الْبِشْرِ يَكْسِبَانِ الْمَحَبَّةَ وَ يُدْخِلَانِ الْجَنَّةَ وَ الْبُخْلُ وَ عُبُوسُ الْوَجْهِ يُبْعِدَانِ مِنَ اللَّهِ وَ يُدْخِلَانِ النَّارَ .
From him, from his father, from Hammad, from Rabie, from Fuzayl who said,
‘The good works and the goodly cheerfulness both amass the love and cause to enter the Paradise; and the stinginess and a frown face both cause remoteness from Allah-azwj and cause to enter the Fire’.[190]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُسْنُ الْبِشْرِ يَذْهَبُ بِالسَّخِيمَةِ .
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,
(It has been narrated) from Abu Al-Hassan Musa-asws having said: ‘Rasool-Allah-saww said: ‘The goodly cheerfulness does away with the grudges’.[191]
بَابُ الصِّدْقِ وَ أَدَاءِ الْأَمَانَةِ
Chapter 51 – The truthfulness and the repayment of the entrustments
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً إِلَّا بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic did not Send a Prophet except with truthful narrations, and repayment of the entrustments to the righteous as well as the immoral’.[192]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَغْتَرُّوا بِصَلَاتِهِمْ وَ لَا بِصِيَامِهِمْ فَإِنَّ الرَّجُلَ رُبَّمَا لَهِجَ بِالصَّلَاةِ وَ الصَّوْمِ حَتَّى لَوْ تَرَكَهُ اسْتَوْحَشَ وَ لَكِنِ اخْتَبِرُوهُمْ عِنْدَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ .
From him, from Usman Bin Isa, from Is’haq bin Ammar, and someone else,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not be deceived by their Salāt and by their Fasting, for sometimes the man gets habitual with the Salāt and the Fasting to the extent that if he were to leave it, he gets terrified. But, get their information during the truthful narration and the repayment of the entrustments’.[193]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musna Al Hannat, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who is truthful of his tongue would purify his deed’.[194]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) فِي أَوَّلِ دَخْلَةٍ دَخَلْتُ عَلَيْهِ تَعَلَّمُوا الصِّدْقَ قَبْلَ الْحَدِيثِ .
Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam who said,
‘Abu Ja’far-asws said to me: ‘With regards to the first thing you indulge in is to learn the truthfulness before (discussing) the Hadeeth’.[195]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي كَهْمَسٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ يُقْرِئُكَ السَّلَامَ قَالَ عَلَيْكَ وَ عَلَيْهِ السَّلَامُ إِذَا أَتَيْتَ عَبْدَ اللَّهِ فَأَقْرِئْهُ السَّلَامَ وَ قُلْ لَهُ إِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَكَ انْظُرْ مَا بَلَغَ بِهِ عَلِيٌّ ( عليه السلام ) عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَالْزَمْهُ فَإِنَّ عَلِيّاً ( عليه السلام ) إِنَّمَا بَلَغَ مَا بَلَغَ بِهِ عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Kahmasy who said,
‘I said to Abu Abdullah-asws, ‘Abdullah Bin Abu Yafour conveys the greetings to you-asws’. So he-asws said: ‘And upon him be the greetings. When you go to Abdullah, so convey the greetings and say to him that Ja’far-asws Bin Muhammad-asws is saying to you: ‘Look at what Ali-asws reached with in the presence of Rasool-Allah-saww, so necessitate it, for Ali-asws, rather, reached whatever he-asws reached with in the presence of Rasool-Allah-saww by truthful narrations and repayment of the entrustments’.[196]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي إِسْمَاعِيلَ الْبَصْرِيِّ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا فُضَيْلُ إِنَّ الصَّادِقَ أَوَّلُ مَنْ يُصَدِّقُهُ اللَّهُ عَزَّ وَ جَلَّ يَعْلَمُ أَنَّهُ صَادِقٌ وَ تُصَدِّقُهُ نَفْسُهُ تَعْلَمُ أَنَّهُ صَادِقٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ismail Al Basry, from Fuzayl Bin Yasaar who said,
‘Abu Abdullah-asws said: ‘O Fuzayl! The truthful is the first one whom Allah-azwj Mighty and Majestic Ratifies. He knows that he is truthful, and its ratification is that he comes to know that he is truthful’.[197]
ابْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا سُمِّيَ إِسْمَاعِيلُ صَادِقَ الْوَعْدِ لِأَنَّهُ وَعَدَ رَجُلًا فِي مَكَانٍ فَانْتَظَرَهُ فِي ذَلِكَ الْمَكَانِ سَنَةً فَسَمَّاهُ اللَّهُ عَزَّ وَ جَلَّ صَادِقَ الْوَعْدِ ثُمَّ قَالَ إِنَّ الرَّجُلَ أَتَاهُ بَعْدَ ذَلِكَ فَقَالَ لَهُ إِسْمَاعِيلُ مَا زِلْتُ مُنْتَظِراً لَكَ .
Ibn Abu Umeyr, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘But rather Ismail-as was named as ‘truthful of the promise’ because he-as promised a man (to be) in a particular place, so he-asws waited for him in that place for a year. Therefore Allah-azwj Mighty and Majestic Named him-as as ‘The truthful of the promise’’. Then he-asws said: ‘The man did come to him-as after that, so Ismail-as said to him: ‘I-as did not cease waiting for you’.[198]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ عَنْ جَدِّهِ الرَّبِيعِ بْنِ سَعْدٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) يَا رَبِيعُ إِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً .
Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar Al Khazzaz, from his grandfather Al Rabie Bin Sa’ad who said,
‘Abu Ja’far-asws said to me: ‘O Rabie! Let the man be truthful until Allah-azwj Writes him as a truthful one’.[199]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ لَيَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الصَّادِقِينَ وَ يَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الْكَاذِبِينَ فَإِذَا صَدَقَ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ وَ بَرَّ وَ إِذَا كَذَبَ قَالَ اللَّهُ عَزَّ وَ جَلَّ كَذَبَ وَ فَجَرَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The servant, could be truthful until he is Written in the Presence of Allah-azwj as being from the truthful ones, and he could lie until he is Written in the Presence of Allah-azwj as being from the liars. So when he is truthful, Allah-azwj Mighty and Majestic Says: “He is truthful and righteous”; and when he lies, Allah-azwj Mighty and Majestic Says: “Liar, and an immoral one”’.[200]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُونُوا دُعَاةً لِلنَّاسِ بِالْخَيْرِ بِغَيْرِ أَلْسِنَتِكُمْ لِيَرَوْا مِنْكُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَعَ .
From him, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Abdullah Bin Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘(You should) be inspiring people with the goodness without using tongues (calling them). Let them see from you the striving, and the truthfulness, and the piety’.[201]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْوَلِيدِ حَسَنُ بْنُ زِيَادٍ الصَّيْقَلُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ مُدَّ لَهُ فِي عُمُرِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam who said, ‘Abu Al Waleed Hassan Bin Ziyad Al Sayqal said,
‘Abu Abdullah-asws said: ‘The one who is truthful of his tongue would purify his deed, and the one who is good of intention would increase in his livelihood, and the one of goodly righteousness with his family members, there would be an extension for him in his life-span’.[202]
عَنْهُ عَنْ أَبِي طَالِبٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَنْظُرُوا إِلَى طُولِ رُكُوعِ الرَّجُلِ وَ سُجُودِهِ فَإِنَّ ذَلِكَ شَيْءٌ اعْتَادَهُ فَلَوْ تَرَكَهُ اسْتَوْحَشَ لِذَلِكَ وَ لَكِنِ انْظُرُوا إِلَى صِدْقِ حَدِيثِهِ وَ أَدَاءِ أَمَانَتِهِ .
From him, from Abu Talib, raising it, said,
‘Abu Abdullah-asws said: ‘Do not be looking at the prolonged Bowing and Prostration of the man, for in that is something of his habit, were he to leave it, he would be petrified due to that. But look at the truthfulness of his narration and the repayment of his entrustment’.[203]
بَابُ الْحَيَاءِ
Chapter 52 – The ‘Hiyā’ Bashfulness
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَيَاءُ مِنَ الْإِيمَانِ وَ الْإِيمَانُ فِي الْجَنَّةِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Abu Umeyda Al Haza’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘Hiyā’ the bashfulness is from the Emān, and the Emān is in the Paradise’.[204]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَيَاءُ وَ الْعَفَافُ وَ الْعِيُّ أَعْنِي عِيَّ اللِّسَانِ لَا عِيَّ الْقَلْبِ مِنَ الْإِيمَانِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan Al Sayqal who said,
‘Abu Abdullah-asws said: ‘The Hiyā, and the chastity, and the tiredness, meaning the tiredness of the tongue not tiredness of the heart, is from the Emān’.[205]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُصْعَبِ بْنِ يَزِيدَ عَنِ الْعَوَّامِ بْنِ الزُّبَيْرِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَقَّ وَجْهُهُ رَقَّ عِلْمُهُ .
Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Mus’ab Bin Yazeed, from Al Awwan Bin al Zubeyr,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who softens his face would soften his knowledge’.[206]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ يَحْيَى أَخِي دَارِمٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْحَيَاءُ وَ الْإِيمَانُ مَقْرُونَانِ فِي قَرَنٍ فَإِذَا ذَهَبَ أَحَدُهُمَا تَبِعَهُ صَاحِبُهُ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Yahya a brother of Darim, from Muaz Bin Kaseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Hiyā and the Emān are paired in one coupling, so when one of the two goes, its counterpart follows it’.[207]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْفَضْلِ بْنِ كَثِيرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا إِيمَانَ لِمَنْ لَا حَيَاءَ لَهُ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Fazl Bin Kaseer, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no Emān for the one who has no ‘Hiyā’ bashfulness for him’.[208]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَيَاءُ حَيَاءَانِ حَيَاءُ عَقْلٍ وَ حَيَاءُ حُمْقٍ فَحَيَاءُ الْعَقْلِ هُوَ الْعِلْمُ وَ حَيَاءُ الْحُمْقِ هُوَ الْجَهْلُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions, raising it,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The Hiyā (bashfulness) is of two (types) – The Hiyā of the intellect and the Hiyā of foolishness. So the Hiyā of the intellect, it is the knowledge, and the Hiyā of the foolishness, it is the ignorance’.[209]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعٌ مَنْ كُنَّ فِيهِ وَ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً بَدَّلَهَا اللَّهُ حَسَنَاتٍ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Four (things), the one who has these in him, and (even if) he was (immersed) in sins from his head to his toe, Allah-azwj would Change these to good deeds – The truthfulness, and the Hiyā (bashfulness), and the good manners, and the gratefulness’.[210]
بَابُ الْعَفْوِ
Chapter 53 – The Pardoning
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي خُطْبَتِهِ أَ لَا أُخْبِرُكُمْ بِخَيْرِ خَلَائِقِ الدُّنْيَا وَ الْآخِرَةِ الْعَفْوُ عَمَّنْ ظَلَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ الْإِحْسَانُ إِلَى مَنْ أَسَاءَ إِلَيْكَ وَ إِعْطَاءُ مَنْ حَرَمَكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said in his-saww sermon: ‘Shall I-saww inform you with the best moral of the world and the Hereafter? (it is) the pardoning the one who oppressed you, and maintaining relations with the one who cut you off, and the (doing of) favours to the one who offended you, and giving to the one who deprived you’.[211]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ غُرَّةَ بْنِ دِينَارٍ الرَّقِّيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أَدُلُّكُمْ عَلَى خَيْرِ أَخْلَاقِ الدُّنْيَا وَ الْآخِرَةِ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from Gurrat Bin Dinar Al Raqqy, from Abu Is’haq Al Sabi’e who said,
‘Rasool-Allah-saww said: ‘Shall I-saww point you to the best of the manners of the world and the Hereafter? (It is) maintaining relations with the one who cut you off, and giving to the one who deprives you, and pardoning the one who oppresses you’.[212]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ نُشَيْبٍ اللَّفَائِفِيِّ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ مِنْ مَكَارِمِ الدُّنْيَا وَ الْآخِرَةِ تَعْفُو عَمَّنْ ظَلَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ تَحْلُمُ إِذَا جُهِلَ عَلَيْكَ .
Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abu Abdullah Shuayb Al Faify, from Humran Bin Ayn who said,
‘Abu Abdullah-asws said: ‘Three are from the nobilities of the world and the Hereafter – your pardoning the one who oppresses you, and your maintain relations with the one who cuts you off, and your forbearing when you are being ignored upon’.[213]
عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْأَوَّلِينَ وَ الْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ يُنَادِي مُنَادٍ أَيْنَ أَهْلُ الْفَضْلِ
Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Hamza Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws, said, ‘I heard him-asws saying: ‘When it will be the Day of Judgement, Allah-azwj Blessed and High will Gather the former ones and the later ones in one plain. Then a Caller will Call out: ‘Where are the people of merit?’
قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ وَ مَا كَانَ فَضْلُكُمْ فَيَقُولُونَ كُنَّا نَصِلُ مَنْ قَطَعَنَا وَ نُعْطِي مَنْ حَرَمَنَا وَ نَعْفُو عَمَّنْ ظَلَمَنَا قَالَ فَيُقَالُ لَهُمْ صَدَقْتُمُ ادْخُلُوا الْجَنَّةَ .
He-asws said: ‘So some necks from the people would be standing, and the Angels would meet them and saying to them: ‘And what was your merit?’ So they would be saying, ‘We used to maintain relations with the ones who cut us off, and we gave to the ones who deprived us, and we pardoned the ones who oppressed us’. So it would be said to them: ‘You are speaking the truth. Enter into the Paradise!’’.[214]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَهْمِ بْنِ الْحَكَمِ الْمَدَائِنِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ بِالْعَفْوِ فَإِنَّ الْعَفْوَ لَا يَزِيدُ الْعَبْدَ إِلَّا عِزّاً فَتَعَافَوْا يُعِزَّكُمُ اللَّهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Jahm Bin Al Hakam Al Madainy, from Ismail Bin Abu Ziyad Al Sakuny,
(It has been narrated)from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘It is upon you with the pardoning, for the pardoning does not increase the servant (with anything) except for honour, therefore pardon, Allah-azwj will Honour you’.[215]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ النَّدَامَةُ عَلَى الْعَفْوِ أَفْضَلُ وَ أَيْسَرُ مِنَ النَّدَامَةِ عَلَى الْعُقُوبَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Khalid Al Qammat, from Humran,
(It has been narrated) from Abu Ja’far-asws having said: ‘The regret upon the pardoning is superior and easier than the regret upon the punishing’.[216]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَعْدَانَ عَنْ مُعَتِّبٍ قَالَ كَانَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) فِي حَائِطٍ لَهُ يَصْرِمُ فَنَظَرْتُ إِلَى غُلَامٍ لَهُ قَدْ أَخَذَ كَارَةً مِنْ تَمْرٍ فَرَمَى بِهَا وَرَاءَ الْحَائِطِ فَأَتَيْتُهُ وَ أَخَذْتُهُ وَ ذَهَبْتُ بِهِ إِلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي وَجَدْتُ هَذَا وَ هَذِهِ الْكَارَةَ فَقَالَ لِلْغُلَامِ يَا فُلَانُ قَالَ لَبَّيْكَ قَالَ أَ تَجُوعُ قَالَ لَا يَا سَيِّدِي قَالَ فَتَعْرَى قَالَ لَا يَا سَيِّدِي قَالَ فَلِأَيِّ شَيْءٍ أَخَذْتَ هَذِهِ قَالَ اشْتَهَيْتُ ذَلِكَ قَالَ اذْهَبْ فَهِيَ لَكَ وَ قَالَ خَلُّوا عَنْهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Sa’dan, from Mo’tab who said,
‘It was so that Abu Al-Hassan Musa-asws was by a (garden) wall of his-asws, and he-asws looked at a slave of his-asws who had taken a bunch of dates, and he threw it behind the wall. So I went over to him, and seized it and went with him to him-asws, and I said, ‘May I be sacrificed for you-asws! I found this one that this bunch (of dates)’. So he-asws said to the slave: ‘O so and so!’ He said, ‘At your-asws service!’ He-asws said: ‘Are you hungry?’ He said, ‘Yes, my Master-asws!’ He-asws said: ‘So are you bare (need clothes)?’ He said, ‘Yes, my Master-asws!’ He-asws said: ‘So, for which thing (reason) did you take these?’ He said, ‘I desired that’. He-asws said: ‘Go, for these are for you’. And he-asws said: ‘Leave him alone’.[217]
عَنْهُ عَنِ ابْنِ فَضَّالٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلَّا نُصِرَ أَعْظَمُهُمَا عَفْواً .
From him, from Ibn Fazzal who said,
‘I heard Abu Al-Hassan-asws saying: ‘No two parties ever met (in a confrontation) at all, except victory was for the one who was greater of the two in pardoning’.[218]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أُتِيَ بِالْيَهُودِيَّةِ الَّتِي سَمَّتِ الشَّاةَ لِلنَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ لَهَا مَا حَمَلَكِ عَلَى مَا صَنَعْتِ فَقَالَتْ قُلْتُ إِنْ كَانَ نَبِيّاً لَمْ يَضُرَّهُ وَ إِنْ كَانَ مَلِكاً أَرَحْتُ النَّاسَ مِنْهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘They came to Rasool-Allah-saww with the Jewess who had poisoned the sheep for the Prophet-saww, so he-saww said to her: ‘What carried you upon what you did?’ So she said, ‘I said, ‘If he-saww is a Prophet-saww, it would not harm him, and if he was a king, the people would be relieved from him-saww’.
قَالَ فَعَفَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا .
He-asws said: ‘So Rasool-Allah-saww pardoned her from it’.[219]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ثَلَاثٌ لَا يَزِيدُ اللَّهُ بِهِنَّ الْمَرْءَ الْمُسْلِمَ إِلَّا عِزّاً الصَّفْحُ عَمَّنْ ظَلَمَهُ وَ إِعْطَاءُ مَنْ حَرَمَهُ وَ الصِّلَةُ لِمَنْ قَطَعَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Three (actions), Allah-azwj does not Increase by these the personality of the Muslim except for honour – the pardoning of the one who oppressed him, and giving to the one who deprived him, and the maintaining of the relationship with the one who cuts off from him’.[220]
بَابُ كَظْمِ الْغَيْظِ
Chapter 54 – Suppressing the anger
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا أُحِبُّ أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ وَ مَا تَجَرَّعْتُ جُرْعَةً أَحَبَّ إِلَيَّ مِنْ جُرْعَةِ غَيْظٍ لَا أُكَافِي بِهَا صَاحِبَهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘I-asws do not love to humiliate myself-asws for the Bounties, and I-asws have not swallowed a portion more beloved to me-asws than the portion of anger, not seeking retribution by it from its agitator’.[221]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْجُرْعَةُ الْغَيْظُ لِمَنْ صَبَرَ عَلَيْهَا فَإِنَّ عَظِيمَ الْأَجْرِ لَمِنْ عَظِيمِ الْبَلَاءِ وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, and Ali Bin al uman, from Ammar Bin Marwan, from Zayd Al Shahaam,
(It has been narrated) from Abu Abdullah-asws having said: ‘The best swallowing of the anger is for the one who is patient upon it, for the great Recompense is for the one (subjected to) great afflictions, and Allah-azwj does not Love a people except He-azwj Tests them’.[222]
عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ اصْبِرْ عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ .
From him, from Ali Bin Al Numan and Muhammad Bin Sinan, from Ammar Bin Marwan,
(It has been narrated) from Abu Al-Hassan-asws the 1st having said: ‘Observe patience upon the enemies of the Favours, for you will never be sufficed from the one who disobeys Allah-azwj regarding you by anything more superior than obeying Allah-azwj regarding him (by being patient)’.[223]
عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ ثَابِتٍ مَوْلَى آلِ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَظْمُ الْغَيْظِ عَنِ الْعَدُوِّ فِي دَوْلَاتِهِمْ تَقِيَّةً حَزْمٌ لِمَنْ أَخَذَ بِهِ وَ تَحَرُّزٌ مِنَ التَّعَرُّضِ لِلْبَلَاءِ فِي الدُّنْيَا وَ مُعَانَدَةُ الْأَعْدَاءِ فِي دَوْلَاتِهِمْ وَ مُمَاظَّتُهُمْ فِي غَيْرِ تَقِيَّةٍ تَرْكُ أَمْرِ اللَّهِ فَجَامِلُوا النَّاسَ يَسْمَنْ ذَلِكَ لَكُمْ عِنْدَهُمْ وَ لَا تُعَادُوهُمْ فَتَحْمِلُوهُمْ عَلَى رِقَابِكُمْ فَتَذِلُّوا .
From him, from Muhammad Bin Sinan, from Sabit, a slave of the family of Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘Supressing the anger from the enemies in their government by dissimulation is prudence for the one who takes by it, and is a protection from the exposure to the affliction in the world and the animosity of the enemies in their government, and opposition to them in their government without dissimulation is to neglect the Command of Allah-azwj. Therefore, pay compliments to the people, that would nourish for you in their presence, and do not make enemies out of them, so they would be riding upon your necks and humiliate you’.[224]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَالِكِ بْنِ حُصَيْنٍ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ عَبْدٍ كَظَمَ غَيْظاً إِلَّا زَادَهُ اللَّهُ عَزَّ وَ جَلَّ عِزّاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ الْكاظِمِينَ الْغَيْظَ وَ الْعافِينَ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ وَ أَثَابَهُ اللَّهُ مَكَانَ غَيْظِهِ ذَلِكَ .
Ali Bin Ibrahim, from one of his companions, from Malik Bin Husayn Al Sakuny who said,
‘Abu Abdullah-asws said: ‘There is none form a servant who suppresses anger except that Allah-azwj Mighty and Majestic Increases him with honour in the world and the Hereafter; and Allah-azwj Mighty and Majestic Said [3:134] and those who restrain (their) anger and pardon the people; and Allah Loves the doers of good (to others), and Allah-azwj would Reward him in place of that anger’.[225]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَظَمَ غَيْظاً وَ لَوْ شَاءَ أَنْ يُمْضِيَهُ أَمْضَاهُ أَمْلَأَ اللَّهُ قَلْبَهُ يَوْمَ الْقِيَامَةِ رِضَاهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra who said,
‘It was narrated to me by the one who heard Abu Abdullah-asws saying: ‘The one who suppresses anger, and (even though) had he so desired to he could have continued it (his anger), Allah-azwj would Fill his heart on the Day of Judgement with His-azwj Pleasure’.[226]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُنْذِرٍ عَنِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَظَمَ غَيْظاً وَ هُوَ يَقْدِرُ عَلَى إِمْضَائِهِ حَشَا اللَّهُ قَلْبَهُ أَمْناً وَ إِيمَاناً يَوْمَ الْقِيَامَةِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ghalib Bin Usman, from Abdullah Bin Munzir, from Al Wassafy,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who suppresses anger and he is able upon continuing it, Allah-azwj would Fill his heart with security and Emān on the Day of Judgement’.[227]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا زَيْدُ اصْبِرْ عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ يَا زَيْدُ إِنَّ اللَّهَ اصْطَفَى الْإِسْلَامَ وَ اخْتَارَهُ فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdul Kareem Bin Amro, from Abu Asama Zayd Al Shahham,
(It has been narrated) from Abu Abdullah-asws having said to me: ‘O Zayd! Observe patience upon the enemies of the favours, for you will never suffice yourself from the one who disobeys Allah-azwj regarding you with anything more superior than your obedience to Allah-azwj regarding him. O Zayd! Allah-azwj Chose Al-Islam and Selected it, therefore be good companions of it by the generosity and the best manners’.[228]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَفْصٍ بَيَّاعِ السَّابِرِيِّ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ أَحَبِّ السَّبِيلِ إِلَى اللَّهِ عَزَّ وَ جَلَّ جُرْعَتَانِ جُرْعَةُ غَيْظٍ تَرُدُّهَا بِحِلْمٍ وَ جُرْعَةُ مُصِيبَةٍ تَرُدُّهَا بِصَبْرٍ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hafs Baya’a Al Sabiry, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘The one who loves the Way to Allah-azwj Mighty and Majestic should swallow two portions – the potion of anger repelling it by the forbearance, and a portion of difficulties repelling it with patience’.[229]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي أَبِي يَا بُنَيَّ مَا مِنْ شَيْءٍ أَقَرَّ لِعَيْنِ أَبِيكَ مِنْ جُرْعَةِ غَيْظٍ عَاقِبَتُهَا صَبْرٌ وَ مَا مِنْ شَيْءٍ يَسُرُّنِي أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ .
Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from the one who narrated it,
(It has been narrated) from Abu Ja’far-asws having said to me: ‘My-asws father-asws said to me: ‘O my-asws son-asws! There is none from the things more delighting to the eyes of your-asws father-asws than swallowing the potion of anger, its consequence being patience, and there is none from the most noble of the bounties which would bring me any happiness if it may cause humiliation to my soul’.[230]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اصْبِرُوا عَلَى أَعْدَاءِ النِّعَمِ فَإِنَّكَ لَنْ تُكَافِئَ مَنْ عَصَى اللَّهَ فِيكَ بِأَفْضَلَ مِنْ أَنْ تُطِيعَ اللَّهَ فِيهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab, from Muaz Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Observe patient upon the enemies of the favours, for you will never be sufficed from the one who disobeys Allah-azwj regarding you by anything more superior than if you were to obey Allah-azwj regarding him (by suppression of anger)’.[231]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ خَلَّادٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) قَالَ قَالَ مَا أُحِبُّ أَنَّ لِي بِذُلِّ نَفْسِي حُمْرَ النَّعَمِ وَ مَا تَجَرَّعْتُ مِنْ جُرْعَةٍ أَحَبَّ إِلَيَّ مِنْ جُرْعَةِ غَيْظٍ لَا أُكَافِي بِهَا صَاحِبَهَا .
From him, from his father, from Ibn Abu Umeyr, from Khallad, from Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘I-asws do not love it if I-asws were to humiliate myself-asws for the Bounties, and there is no potion from the potions to be swallowed, more beloved to me-asws than the potion of anger, not seeking retribution by it from its agitator’.[232]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ جُرْعَةٍ يَتَجَرَّعُهَا الْعَبْدُ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ جُرْعَةِ غَيْظٍ يَتَجَرَّعُهَا عِنْدَ تَرَدُّدِهَا فِي قَلْبِهِ إِمَّا بِصَبْرٍ وَ إِمَّا بِحِلْمٍ .
A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Musna Al Hannat, from Abu Hamza having said:
‘Abu Abdullah-asws said: ‘There is none from the potions swallowed by the servant more beloved to Allah-azwj Mighty and Majestic than the potion of anger swallowed during repelling it in his heart, either by patience of by forbearance’.[233]
بَابُ الْحِلْمِ
Chapter 55 – The Forbearance
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ لَا يَكُونُ الرَّجُلُ عَابِداً حَتَّى يَكُونَ حَلِيماً وَ إِنَّ الرَّجُلَ كَانَ إِذَا تَعَبَّدَ فِي بَنِي إِسْرَائِيلَ لَمْ يُعَدَّ عَابِداً حَتَّى يَصْمُتَ قَبْلَ ذَلِكَ عَشْرَ سِنِينَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,
‘I heard Al-Reza-asws saying: ‘The man cannot become a worshipper until he becomes forbearing, and it was so among the Children of Israel, that a worshipper was not counted as a worshipper until he was silent for ten years before that’.[234]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ قَالَ الْمُؤْمِنُ خَلَطَ عَمَلَهُ بِالْحِلْمِ يَجْلِسُ لِيَعْلَمَ وَ يَنْطِقُ لِيَفْهَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ وَ لَا يَفْعَلُ شَيْئاً مِنَ الْحَقِّ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ اسْتَغْفَرَ اللَّهَ مِمَّا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخْشَى إِحْصَاءَ مَا قَدْ عَمِلَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Abu Hamza,
‘He-asws said: ‘The Believer mingles his deed with the forbearance, and he sits to learn, and he speaks to learn. He does not narrate his entrustments to the friends nor does he conceal his testimony to his enemies, and he does not do anything from the truth to show off, nor does he leave it out of embarrassment that he would be blamed for fear of what they would be saying, and he seeks Forgiveness of Allah-azwj from what they are knowing, not being tempted by the words of the one who is ignorant, and he fears from the records of his deeds’.[235]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّهُ لَيُعْجِبُنِي الرَّجُلُ أَنْ يُدْرِكَهُ حِلْمُهُ عِنْدَ غَضَبِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘It would astound me-asws, the man, if his forbearance comes across him during his anger’.[236]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْحَيِيَّ الْحَلِيمَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abu Jameela,
(It has been narrated) from Jabir, from Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Loves the bashful one, the forbearing one’.[237]
عَنْهُ عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَوْسِيِّ الْكُوفِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَعَزَّ اللَّهُ بِجَهْلٍ قَطُّ وَ لَا أَذَلَّ بِحِلْمٍ قَطُّ .
From him, from Ali Bin Hafs Al Awsy Al Kufy,
(It has been narrated) raising it to Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj will not Honour (anyone) by ignorance at all, nor would He-azwj Humiliate (anyone) by forbearance at all’.[238]
عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَفَى بِالْحِلْمِ نَاصِراً وَ قَالَ إِذَا لَمْ تَكُنْ حَلِيماً فَتَحَلَّمْ .
From him, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘Suffice with the forbearance as a helper’. And he-asws said: ‘When you cannot become forbearing, so you should be tolerant’.[239]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ حَفْصِ بْنِ أَبِي عَائِشَةَ قَالَ بَعَثَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) غُلَاماً لَهُ فِي حَاجَةٍ فَأَبْطَأَ فَخَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَى أَثَرِهِ لَمَّا أَبْطَأَ فَوَجَدَهُ نَائِماً فَجَلَسَ عِنْدَ رَأْسِهِ يُرَوِّحُهُ حَتَّى انْتَبَهَ فَلَمَّا تَنَبَّهَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا فُلَانُ وَ اللَّهِ مَا ذَلِكَ لَكَ تَنَامُ اللَّيْلَ وَ النَّهَارَ لَكَ اللَّيْلُ وَ لَنَا مِنْكَ النَّهَارُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdullah Al Hajjal, from Hafs Bin Abu Ayesha who said,
‘Abu Abdullah-asws sent a slave of his-asws regarding a need, and he was delayed. So Abu Abdullah-asws went out upon his footsteps (to find out) as to what had delayed him, and he-asws found him sleeping. So he-asws sat by his head fanning him until he woke up. So when he woke up, Abu Abdullah-asws said to him: ‘O so and so! By Allah-azwj, that is not for you that you sleep night and the day. For you is the night and for us-asws, from you, is the day’.[240]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يُحِبُّ الْحَيِيَّ الْحَلِيمَ الْعَفِيفَ الْمُتَعَفِّفَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Loves the bashful one, the forbearing, the chaste, the abstemious (self-denying)’.[241]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ أَبِي مُحَمَّدٍ عَنْ عِمْرَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وَقَعَ بَيْنَ رَجُلَيْنِ مُنَازَعَةٌ نَزَلَ مَلَكَانِ فَيَقُولَانِ لِلسَّفِيهِ مِنْهُمَا قُلْتَ وَ قُلْتَ وَ أَنْتَ أَهْلٌ لِمَا قُلْتَ سَتُجْزَى بِمَا قُلْتَ وَ يَقُولَانِ لِلْحَلِيمِ مِنْهُمَا صَبَرْتَ وَ حَلُمْتَ سَيَغْفِرُ اللَّهُ لَكَ إِنْ أَتْمَمْتَ ذَلِكَ قَالَ فَإِنْ رَدَّ الْحَلِيمُ عَلَيْهِ ارْتَفَعَ الْمَلَكَانِ .
Abu Ali Al Ashary, from Muhammad Bin Ali Bin Mahboub, from Ayoub Bin Nuh, from Abbas Bin Aamir, deom Rabie Bin Muhammad Al Musly, from Abu Muhammad, from Imran, from Saeed Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a dispute occurs between two men, two Angels descend, and they are both saying to the foolish one from the two, ‘You talk, and you talk, and you are deserving of what you say. You will soon be Recompensed due to what you say’. And they are both saying to the forbearing one of the two, ‘You were patient, and you were forbearing. Allah-azwj would be Forgiving (your sins) for you if you complete (upon) that’. He-asws said: ‘But if the forbearing one replies against him, the two Angels ascend’.[242]
بَابُ الصَّمْتِ وَ حِفْظِ اللِّسَانِ
Chapter 56 – The silence and preservation of the tongue
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘From the signs of the understanding, is the forbearance, and the knowledge, and the silence. The silence is a door from the doors of the wisdom. The silence amasses the love. It is a pointer upon every goodness’.[243]
عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّمَا شِيعَتُنَا الْخُرْسُ .
From him, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘But rather, our-asws Shia are the mute (observe silence)’.[244]
عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي عَلِيٍّ الْجَوَّانِيِّ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) 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 .
From him, from Al Hassan Bin Mahboub, from Abu Ali Al Jawwany who said,
‘I witnessed Abu Abdullah-asws, and he-asws was saying to a slave of his-asws called Saalim, and he-asws placed his-asws hand upon his lips and said: ‘O Saalim! Preserve your tongue, you will be safe, and do not load the people upon our-asws necks’.[245]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ حَضَرْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي فَقَالَ لَهُ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِكَ فَتُذِلَّ رَقَبَتَكَ .
From him, from Usman Bin Isa who said,
‘I was present with Abu Al-Hassan-asws and a man said to him: ‘Advise me’. So he-asws said to him: ‘Preserve your tongue, you will be honoured, and do not enable the people into leading you, so your neck would be disgraced’.[246]
عَنْهُ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِرَجُلٍ أَتَاهُ أَ لَا أَدُلُّكَ عَلَى أَمْرٍ يُدْخِلُكَ اللَّهُ بِهِ الْجَنَّةَ قَالَ بَلَى يَا رَسُولَ اللَّهِ قَالَ أَنِلْ مِمَّا أَنَالَكَ اللَّهُ قَالَ فَإِنْ كُنْتُ أَحْوَجَ مِمَّنْ أُنِيلُهُ قَالَ فَانْصُرِ الْمَظْلُومَ قَالَ وَ إِنْ كُنْتُ أَضْعَفَ مِمَّنْ أَنْصُرُهُ قَالَ فَاصْنَعْ لِلْأَخْرَقِ يَعْنِي أَشِرْ عَلَيْهِ قَالَ فَإِنْ كُنْتُ أَخْرَقَ مِمَّنْ أَصْنَعُ لَهُ قَالَ فَأَصْمِتْ لِسَانَكَ إِلَّا مِنْ خَيْرٍ أَ مَا يَسُرُّكَ أَنْ تَكُونَ فِيكَ خَصْلَةٌ مِنْ هَذِهِ الْخِصَالِ تَجُرُّكَ إِلَى الْجَنَّةِ .
From him, from Al Haysam Bin Abu Masrouq, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to a man who had come to him-asws, ‘Shall I-saww point you upon a matter that Allah-azwj would Enter you into the Pradise due to it?’ He said, ‘Yes, O Rasool-Allah-saww! He-saww said: ‘Give from what Allah-azwj Gave you’. He said, ‘Supposing I am more needy than the one I give it to?’ He-saww said: ‘So help the oppressed’. He said, ‘And if I was weaker than the one I help?’ He-saww said: ‘So, deal with the silly one, meaning, indicate upon him (his affairs)’. He said, ‘Supposing I was more silly than the one I do (this) for’. He said, ‘So silence your tongue except from goodness. Would it not cheer you that there should be a characteristic from these characteristics in you, pulling you to the Paradise?’.[247]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ إِنْ كُنْتَ زَعَمْتَ أَنَّ الْكَلَامَ مِنْ فِضَّةٍ فَإِنَّ السُّكُوتَ مِنْ ذَهَبٍ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far in Muhammad Al Ashary, from Ibn Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Luqman-as said to his-as son: ‘O my-as son! If you think that the speech is of silver, so the silence is of gold’.[248]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَلَبِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْسِكْ لِسَانَكَ فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ ثُمَّ قَالَ وَ لَا يَعْرِفُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَخْزُنَ مِنْ لِسَانِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Withhold your tongue for it is a charity you give charity upon yourself’. Then he-asws said: ‘And a servant will not recognise the reality of the Emān until he stores from his tongue’.[249]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَ لَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ قَالَ يَعْنِي كُفُّوا أَلْسِنَتَكُمْ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ubeydullah Bin Ali Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [4:77] Have you not seen those to whom it was said: Withhold your hands. He-asws said: ‘It Means Rrestrain your tongues’’.[250]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَلَبِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نَجَاةُ الْمُؤْمِنِ فِي حِفْظِ لِسَانِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The salvation of a ‘Momin’ (the Believer) lies in preservation of his tongue’.[251]
يُونُسُ عَنْ مُثَنًّى عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كَانَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ يَقُولُ يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ وَ مِفْتَاحُ شَرٍّ فَاخْتِمْ عَلَى لِسَانِكَ كَمَا تَخْتِمُ عَلَى ذَهَبِكَ وَ وَرِقِكَ .
Yunus, from Musna, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Abu Zarr-as, may Allah-azwj have Mercy on him-as was saying, ‘O seeker of the knowledge! This tongue is a key for goodness and a key for evil. Therefore, set a seal upon your tongue just as you set a seal upon your gold and your silver’.[252]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْمَسِيحُ ( عليه السلام ) يَقُولُ لَا تُكْثِرُوا الْكَلَامَ فِي غَيْرِ ذِكْرِ اللَّهِ فَإِنَّ الَّذِينَ يُكْثِرُونَ الْكَلَامَ فِي غَيْرِ ذِكْرِ اللَّهِ قَاسِيَةٌ قُلُوبُهُمْ وَ لَكِنْ لَا يَعْلَمُونَ .
Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz Bin Sabit, from Amro Bin Jumie,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Messiah-as was saying: ‘Do not frequent with the speech in other than the Remembrance of Allah-azwj, for those who are frequenting the speech in other than the Remembrance of Allah-azwj, it is hardening their hearts, but they are not knowing’.[253]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ يَوْمٍ إِلَّا وَ كُلُّ عُضْوٍ مِنْ أَعْضَاءِ الْجَسَدِ يُكَفِّرُ اللِّسَانَ يَقُولُ نَشَدْتُكَ اللَّهَ أَنْ نُعَذَّبَ فِيكَ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Abu Jameela, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from the days except that every part from the parts of the body pleads to the tongue, ‘We adjure you to Allah-azwj from us being Punished due to you’.[254]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ عَلَى جَمِيعِ جَوَارِحِهِ كُلَّ صَبَاحٍ فَيَقُولُ كَيْفَ أَصْبَحْتُمْ فَيَقُولُونَ بِخَيْرٍ إِنْ تَرَكْتَنَا وَ يَقُولُونَ اللَّهَ اللَّهَ فِينَا وَ يُنَاشِدُونَهُ وَ يَقُولُونَ إِنَّمَا نُثَابُ وَ نُعَاقَبُ بِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ibrahim Bin Mhizam Al Asady, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘The tongue of the son of Adam-as distinguishes itself over the entirety of his body parts every morning, and it is saying, ‘How is your morning?’ So they are saying, ‘With goodness, if you were to leave us’. And they are saying, ‘Allah-azwj! Allah-azwj, regarding us’, and they are adjuring it and they are saying, ‘But rather, we are Rewarded and Punished due to you’’.[255]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ قَيْسٍ أَبِي إِسْمَاعِيلَ وَ ذَكَرَ أَنَّهُ لَا بَأْسَ بِهِ مِنْ أَصْحَابِنَا رَفَعَهُ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَقَالَ احْفَظْ لِسَانَكَ قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي قَالَ احْفَظْ لِسَانَكَ قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي قَالَ احْفَظْ لِسَانَكَ وَيْحَكَ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Qays Abu Ismail, and mentioned that there is no problem with him from our companions, raising it,
‘He-asws said: ‘A man came over to the Prophet-saww and he said, ‘O Rasool-Allah-saww! Advise me’. So he-saww said: ‘Preserve your tongue’. He said, ‘O Rasool-Allah-saww! Advise me. He-saww said: ‘Preserve your tongue’. He said ‘O Rasool-Allah-saww! Advise me’. He-saww said: ‘Preserve your tongue. Woe be unto you! And would the people be flung upon their nostrils into the Fire except due to the harvest of their tongues?’[256]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَمْ يَحْسُبْ كَلَامَهُ مِنْ عَمَلِهِ كَثُرَتْ خَطَايَاهُ وَ حَضَرَ عَذَابُهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from the one who reported it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who does not reckon his speech to be from his deeds, would be of abundant sins, and his Punishment would approach’.[257]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُعَذِّبُ اللَّهُ اللِّسَانَ بِعَذَابٍ لَا يُعَذِّبُ بِهِ شَيْئاً مِنَ الْجَوَارِحِ فَيَقُولُ أَيْ رَبِّ عَذَّبْتَنِي بِعَذَابٍ لَمْ تُعَذِّبْ بِهِ شَيْئاً
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said ‘Rasool-Allah-saww said: ‘Allah-azwj will Punish the tongue with a Punishment He-azwj would not Punish by anything from the (other) body parts. So it would be saying, ‘Lord-azwj! You-azwj Punished me with a Punishment You-azwj did not Punish anyone (else) with’.
فَيُقَالُ لَهُ خَرَجَتْ مِنْكَ كَلِمَةٌ فَبَلَغَتْ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا فَسُفِكَ بِهَا الدَّمُ الْحَرَامُ وَ انْتُهِبَ بِهَا الْمَالُ الْحَرَامُ وَ انْتُهِكَ بِهَا الْفَرْجُ الْحَرَامُ وَ عِزَّتِي وَ جَلَالِي لَأُعَذِّبَنَّكَ بِعَذَابٍ لَا أُعَذِّبُ بِهِ شَيْئاً مِنْ جَوَارِحِكَ .
So He-azwj would be Said to him: “A speech came out from you and it reached the east of the earth and the west of it, so the unlawful blood was shed due to it, and the wealth was seized unlawfully, and the private parts were violated unlawfully; and by My-azwj Honour and My-azwj Majesty! I-azwj will Punish you with a Punishment I-azwj have not Punished anything (else) with, from your body parts”’.[258]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنْ كَانَ فِي شَيْءٍ شُؤْمٌ فَفِي اللِّسَانِ .
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘If there is anything with evil omen in it, so it is in the tongue’.[259]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ كَانَ الرَّجُلُ مِنْ بَنِي إِسْرَائِيلَ إِذَا أَرَادَ الْعِبَادَةَ صَمَتَ قَبْلَ ذَلِكَ عَشْرَ سِنِينَ .
A number of our companions, from Sahl Bin Ziyad and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha who said,
‘I heard Al-Reza-asws saying: ‘It was so that the man from the Children of Israel, whenever he intended the worship would stay silent before that, for ten years’.[260]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ رَأَى مَوْضِعَ كَلَامِهِ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Ghifary, from Ja’far Bin Ibrahim who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘The one who sees the place (effect) of his speech on his deeds, would be scarce in his speech, except regarding what is meaningful’.[261]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي حِكْمَةِ آلِ دَاوُدَ عَلَى الْعَاقِلِ أَنْ يَكُونَ عَارِفاً بِزَمَانِهِ مُقْبِلًا عَلَى شَأْنِهِ حَافِظاً لِلِسَانِهِ .
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar, from Mansour Bin Yunus,
(It has been narrated) from Abu Abdullah-asws having said: ‘In the wisdom of the progeny of Dawood-as, it is upon the intellectual that he become the most understanding one of his time period, attentive upon his occupation, preserving of his tongue’.[262]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْعَبْدُ الْمُؤْمِنُ يُكْتَبُ مُحْسِناً مَا دَامَ سَاكِتاً فَإِذَا تَكَلَّمَ كُتِبَ مُحْسِناً أَوْ مُسِيئاً .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hassan Bin Ribat, from one of his men,
(It has been narrated) from Abu Abdullah-asws having said: ‘The believing servant does not cease to be written as the good-doer for as long as he is silent. So when he speaks, he is Written either as a good-doer or an evil doer’.[263]
بَابُ الْمُدَارَاةِ
Chapter 57 – The Politeness
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَتِمَّ لَهُ عَمَلٌ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ وَ خُلُقٌ يُدَارِي بِهِ النَّاسَ وَ حِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Three (things), the one does not have these in him, a deed would not be complete for him – piety protecting him from disobeying Allah-azwj, and mannerism causing him to be polite with the people, and forbearance repelling by it the ignorance of the ignorant’.[264]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ جَعْفَراً ( عليه السلام ) يَقُولُ جَاءَ جَبْرَئِيلُ ( عليه السلام ) إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ دَارِ خَلْقِي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Al Hassan who said,
‘I heard Ja’far-asws saying: ‘Jibraeel-as came over to the Prophet-saww and he-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Coveys the greetings to you-as, and is Saying to you-saww: “Be polite with My-azwj creatures”’.[265]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي التَّوْرَاةِ مَكْتُوبٌ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى بْنَ عِمْرَانَ ( عليه السلام ) يَا مُوسَى اكْتُمْ مَكْتُومَ سِرِّي فِي سَرِيرَتِكَ وَ أَظْهِرْ فِي عَلَانِيَتِكَ الْمُدَارَاةَ عَنِّي لِعَدُوِّي وَ عَدُوِّكَ مِنْ خَلْقِي وَ لَا تَسْتَسِبَّ لِي عِنْدَهُمْ بِإِظْهَارِ مَكْتُومِ سِرِّي فَتُشْرِكَ عَدُوَّكَ وَ عَدُوِّي فِي سَبِّي .
From him, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,
(It has been narrated) from Abu Ja’far-asws having said: ‘It is written in the Torah among what Allah-azwj Mighty and Majestic Whispered to Musa Bin Imran-as with: “O Musa-as! Conceal My-azwj Secret to be hidden among your-as secrets, and manifest politeness on My-azwj behalf among your-as public appearances to My-azwj enemies and your-as enemies from My-azwj creatures, and you-as do not become a reason for Me-azwj in their presence, by the manifestation of My-azwj concealed secrets, so your-as enemies and My-azwj enemies would participate in insulting Me-azwj’.[266]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ كَمَا أَمَرَنِي بِأَدَاءِ الْفَرَائِضِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘My-azwj Lord-azwj Commanded me with being polite with the people just as He-azwj Commanded with the fulfilment of the Obligations’.[267]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُدَارَاةُ النَّاسِ نِصْفُ الْإِيمَانِ وَ الرِّفْقُ بِهِمْ نِصْفُ الْعَيْشِ
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Politeness with the people is half the Emān, and kindness with them is half the life’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خَالِطُوا الْأَبْرَارَ سِرّاً وَ خَالِطُوا الْفُجَّارَ جِهَاراً وَ لَا تَمِيلُوا عَلَيْهِمْ فَيَظْلِمُوكُمْ فَإِنَّهُ سَيَأْتِي عَلَيْكُمْ زَمَانٌ لَا يَنْجُو فِيهِ مِنْ ذَوِي الدِّينِ إِلَّا مَنْ ظَنُّوا أَنَّهُ أَبْلَهُ وَ صَبَّرَ نَفْسَهُ عَلَى أَنْ يُقَالَ [لَهُ] إِنَّهُ أَبْلَهُ لَا عَقْلَ لَهُ .
Then Abu Abdullah-asws said: ‘Mingle with the righteous secretly and mingle with the immoral superficially (in public), but do not be attracted to them as they would oppress you. There will come a time, when, from the religious people, only those will be safe who are thought of as fools, and they would patience so much so that they will be called silly i.e. there is no intellect for him’.[268]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِهِ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام) يَقُولُ إِنَّ قَوْماً مِنَ النَّاسِ قَلَّتْ مُدَارَاتُهُمْ لِلنَّاسِ فَأُنِفُوا مِنْ قُرَيْشٍ وَ ايْمُ اللَّهِ مَا كَانَ بِأَحْسَابِهِمْ بَأْسٌ وَ إِنَّ قَوْماً مِنْ غَيْرِ قُرَيْشٍ حَسُنَتْ مُدَارَاتُهُمْ فَأُلْحِقُوا بِالْبَيْتِ الرَّفِيعِ
Ali Bin Ibrahim, from one of his companions, mentioning from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I heard Abu Abdullah-asws saying: ‘A group of people with little politeness towards the people, so they were expelled from the Qureysh, and I swear by Allah-azwj, there was no problem with their lineage, and a group from other than the Qureysh, their politeness was good, so they were joined with the elevated households’.
قَالَ ثُمَّ قَالَ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُ أَيْدِيَ كَثِيرَةً .
He (the narrator) said, ‘Then he-asws said: ‘The one who restrains a hand from the people (not helping them), so rather, one hand would be restrained from them but lots of hands would be restrained from him’.[269]
بَابُ الرِّفْقِ
Chapter 58 – The Kindness
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِكُلِّ شَيْءٍ قُفْلًا وَ قُفْلُ الْإِيمَانِ الرِّفْقُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,
(It has been narrated) from Abu Ja’far-asws having said: ‘For everything there is a lock (to be opened), and a lock of the Emān (to be opened) is the kindness’.[270]
وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ قُسِمَ لَهُ الرِّفْقُ قُسِمَ لَهُ الْإِيمَانُ .
And by his chain, he said,
‘Abu Ja’far-asws said: ‘The one for whom the kindness is apportioned to, the Emān would be apportioned to him (as well)’.[271]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الْأَزْرَقِ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَفِيقٌ يُحِبُّ الرِّفْقَ فَمِنْ رِفْقِهِ بِعِبَادِهِ تَسْلِيلُهُ أَضْغَانَهُمْ وَ مُضَادَّتَهُمْ لِهَوَاهُمْ وَ قُلُوبِهِمْ وَ مِنْ رِفْقِهِ بِهِمْ أَنَّهُ يَدَعُهُمْ عَلَى الْأَمْرِ يُرِيدُ إِزَالَتَهُمْ عَنْهُ رِفْقاً بِهِمْ لِكَيْلَا يُلْقِيَ عَلَيْهِمْ عُرَى الْإِيمَانِ وَ مُثَاقَلَتَهُ جُمْلَةً وَاحِدَةً فَيَضْعُفُوا فَإِذَا أَرَادَ ذَلِكَ نَسَخَ الْأَمْرَ بِالْآخَرِ فَصَارَ مَنْسُوخاً .
Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Yahya Al Arzaq, from Hammad Bin Bashir,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and High is Kind, He-azwj Loves the kindness. So, from His-azwj Kindness with His-azwj servants is to Ease their grudges and their antagonisms for their wish and their hearts. And from His-azwj Kindness with them is that He-azwj Calls them upon the matter, Intending their Removal from the evil (practice) as being Kind to them, so that the ring and the weight of Eman do not fall upon them at once to make them weak. When, He-azwj Wants to make such a decision (of easing up on them), He-azwj Cancels one Command by another Command and it becomes abrogated’.[272]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الرِّفْقُ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bi Isa, from Ibn Mahboub, from Muawiya Bin Wahab, from Muaz Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The kindness is a Bounty and the infringement is an evil omen’.[273]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ يُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ .
From him, from Ibn Mahboub, from Amro Bin Shimr,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic is Kind, He-azwj Loves the kindness, and He-azwj Grants upon the kind one what He-azwj does not Grant upon the violence’.[274]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْءٍ إِلَّا زَانَهُ وَ لَا نُزِعَ مِنْ شَيْءٍ إِلَّا شَانَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The kindness is such that it does not get placed upon anything except that it adorns it, and it is not removed from anything except it dishonours that’.[275]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ رَفَعَهُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) قَالَ إِنَّ فِي الرِّفْقِ الزِّيَادَةَ وَ الْبَرَكَةَ وَ مَنْ يُحْرَمِ الرِّفْقَ يُحْرَمِ الْخَيْرَ .
Ali, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Abu Al Miqdam,
(It has been narrated) raising it to the Prophet-saww having said: ‘In the kindness there is the increase (in the sustenance), and the Blessings; and the one who prevent the kindness, prevents the goodness’.[276]
عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا زُوِيَ الرِّفْقُ عَنْ أَهْلِ بَيْتٍ إِلَّا زُوِيَ عَنْهُمُ الْخَيْرُ .
From him, from Abdullah Bin Al Mugheira, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The kindness is not deterred from a family except that the goodness is deterred from them (as a result)’.[277]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ أَرْقَمَ الْكُوفِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا أَهْلِ بَيْتٍ أُعْطُوا حَظَّهُمْ مِنَ الرِّفْقِ فَقَدْ وَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ وَ الرِّفْقُ فِي تَقْدِيرِ الْمَعِيشَةِ خَيْرٌ مِنَ السَّعَةِ فِي الْمَالِ وَ الرِّفْقُ لَا يَعْجِزُ عَنْهُ شَيْءٌ وَ التَّبْذِيرُ لَا يَبْقَى مَعَهُ شَيْءٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Ismail Bin Yasaar, from Ahmad Bin Ziyad Bin Arqam Al Kufy, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever family are given their share from the kindness, so Allah-azwj would Expand upon them regarding the sustenance, and the kindness during the management of life is better than the capaciousness in the wealth, and the kindness is such that nothing is lost from it, and the extravagance is such that nothing remains with it. Surely, Allah-azwj Mighty and Majestic is Kind, He-azwj Loves the kindness’.[278]
عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي وَ جَرَى بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْقَوْمِ كَلَامٌ فَقَالَ لِي ارْفُقْ بِهِمْ فَإِنَّ كُفْرَ أَحَدِهِمْ فِي غَضَبِهِ وَ لَا خَيْرَ فِيمَنْ كَانَ كُفْرُهُ فِي غَضَبِهِ .
Ali Bin Ibrahim, raising it, from Salih Bin Uqba, from Hisham Bin Ahmar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘He-asws said to me, and there had flowed some (heated) words between me and a man from the people, so he-asws said to me: ‘Be kind with them, so if one of them were to disbelieve during his anger, so there is no goodness in the one who had disbelieved during his anger’.[279]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ الرِّفْقُ نِصْفُ الْعَيْشِ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,
(It has been narrated) from Abu Al-Hassan Musa-asws having said: ‘The kindness is half the life’.[280]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ يُحِبُّ الرِّفْقَ وَ يُعِينُ عَلَيْهِ فَإِذَا رَكِبْتُمُ الدَّوَابَّ الْعُجْفَ فَأَنْزِلُوهَا مَنَازِلَهَا فَإِنْ كَانَتِ الْأَرْضُ مُجْدِبَةً فَانْجُوا عَنْهَا وَ إِنْ كَانَتْ مُخْصِبَةً فَأَنْزِلُوهَا مَنَازِلَهَا .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Loves the kindness and He-azwj Assists upon it. So whenever you ride the lean animals, so rest them in their places. So if it was a barren land, hasten from it, and if it was fertile, so rest them in its places’.[281]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ كَانَ الرِّفْقُ خَلْقاً يُرَى مَا كَانَ مِمَّا خَلَقَ اللَّهُ شَيْءٌ أَحْسَنَ مِنْهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Had the kindness been a creature, there would not have been, from what Allah-azwj Created, anything more beautiful than it’.[282]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ حَدَّثَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ مِنْ رِفْقِهِ بِكُمْ تَسْلِيلُ أَضْغَانِكُمْ وَ مُضَادَّةِ قُلُوبِكُمْ وَ إِنَّهُ لَيُرِيدُ تَحْوِيلَ الْعَبْدِ عَنِ الْأَمْرِ فَيَتْرُكُهُ عَلَيْهِ حَتَّى يُحَوِّلَهُ بِالنَّاسِخِ كَرَاهِيَةَ تَثَاقُلِ الْحَقِّ عَلَيْهِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from the one who narrated it,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj is Kind, He-azwj Loves the kindness, and from His-azwj Kindness with you is the Easing of your grudges and your antagonism in your hearts, and He-azwj when Intending the changing of the servant from the matter, so He-azwj Leaves it upon him until He-azwj Changes it by the Abrogating, Disliking the heaviness of the truth upon him’.[283]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘No two (people) would become companions except that the greatest of the two in Recompense and the more Beloved of the two to Allah-azwj Mighty and Majestic would be the kinder of them with his companion’.[284]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَانَ رَفِيقاً فِي أَمْرِهِ نَالَ مَا يُرِيدُ مِنَ النَّاسِ .
Abu Ali Al Ashary, from Muhammad Bin Hassan, from Al Hassan Bin Al Husayn, from Fuzayl Bin Usman who said,
‘I heard Abu Abdullah-asws saying: ‘The one who was kind during his lifetime would attain whatever he wanted from the people’.[285]
بَابُ التَّوَاضُعِ
Chapter 59 – The Humbleness
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْسَلَ النَّجَاشِيُّ إِلَى جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ أَصْحَابِهِ فَدَخَلُوا عَلَيْهِ وَ هُوَ فِي بَيْتٍ لَهُ جَالِسٌ عَلَى التُّرَابِ وَ عَلَيْهِ خُلْقَانُ الثِّيَابِ قَالَ فَقَالَ جَعْفَرٌ ( عليه السلام ) فَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلَى تِلْكَ الْحَالِ
Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
(It has been narrated) from Abu Abdullah-asws having said: ‘Al-Najjashy sent for Ja’far-as Bin Abu Talib-as and his-as companions. So they came over to him and he was in a chamber of his, seated upon the floor, and upon him were two threadbare clothes. Ja’far-as said: ‘So we felt compassion from it when we saw him to be upon that state.
فَلَمَّا رَأَى مَا بِنَا وَ تَغَيُّرَ وُجُوهِنَا قَالَ الْحَمْدُ لِلَّهِ الَّذِي نَصَرَ مُحَمَّداً وَ أَقَرَّ عَيْنَهُ أَ لَا أُبَشِّرُكُمْ فَقُلْتُ بَلَى أَيُّهَا الْمَلِكُ
So when he saw what (reaction) was with us and the changing of our faces, he said, ‘The Praise is for Allah-azwj Who Granted victory to Muhammad-saww and Delighted his-saww eyes. Shall I give you glad tidings?’ So I-as said, ‘Yes, O king’.
فَقَالَ إِنَّهُ جَاءَنِي السَّاعَةَ مِنْ نَحْوِ أَرْضِكُمْ عَيْنٌ مِنْ عُيُونِي هُنَاكَ فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَصَرَ نَبِيَّهُ مُحَمَّداً ( صلى الله عليه وآله ) وَ أَهْلَكَ عَدُوَّهُ وَ أُسِرَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ الْتَقَوْا بِوَادٍ يُقَالُ لَهُ بَدْرٌ كَثِيرِ الْأَرَاكِ لَكَأَنِّي أَنْظُرُ إِلَيْهِ حَيْثُ كُنْتُ أَرْعَى لِسَيِّدِي هُنَاكَ وَ هُوَ رَجُلٌ مِنْ بَنِي ضَمْرَةَ
So he said, ‘(News) has come to me this moment from around your land, by a spy from the spies over there, informing me that Allah-azwj Mighty and Majestic has Granted victory to His-azwj Prophet-saww Muhammad-saww and Destroyed his-saww enemies, and Made captives of so and so, and so and so, when they met (in battle) in a valley of a lot of bushes of Al-Arak called Badr. It is as if I am looking at it where I used to be a shepherd for my master over there, and he was a man from the Clan of Zamra’.
فَقَالَ لَهُ جَعْفَرٌ أَيُّهَا الْمَلِكُ فَمَا لِي أَرَاكَ جَالِساً عَلَى التُّرَابِ وَ عَلَيْكَ هَذِهِ الْخُلْقَانُ فَقَالَ لَهُ يَا جَعْفَرُ إِنَّا نَجِدُ فِيمَا أَنْزَلَ اللَّهُ عَلَى عِيسَى ( عليه السلام ) أَنَّ مِنْ حَقِّ اللَّهِ عَلَى عِبَادِهِ أَنْ يُحْدِثُوا لَهُ تَوَاضُعاً عِنْدَ مَا يُحْدِثُ لَهُمْ مِنْ نِعْمَةٍ فَلَمَّا أَحْدَثَ اللَّهُ عَزَّ وَ جَلَّ لِي نِعْمَةً بِمُحَمَّدٍ ( صلى الله عليه وآله ) أَحْدَثْتُ لِلَّهِ هَذَا التَّوَاضُعَ
Ja’far-as Bin Abu Talib-as said to him: ‘O king! So what is the matter that I see you to be seated upon the dust, and upon you are these two threadbare (clothes)?’ So he said to him-as, ‘O Ja’far-as! We found among what Allah-azwj Revealed unto Isa-as that: ‘It is from a Right of Allah-azwj upon His-azwj servants that he should be humble to Him-azwj during whatever new Bounties He-azwj Gives to them. So when Allah-azwj Mighty and Majestic Granted a new Bounty to me being (news of victory) of Muhammad-saww, I put on these (threadbare clothes) for the humbleness’.
فَلَمَّا بَلَغَ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِأَصْحَابِهِ إِنَّ الصَّدَقَةَ تَزِيدُ صَاحِبَهَا كَثْرَةً فَتَصَدَّقُوا يَرْحَمْكُمُ اللَّهُ وَ إِنَّ التَّوَاضُعَ يَزِيدُ صَاحِبَهُ رِفْعَةً فَتَوَاضَعُوا يَرْفَعْكُمُ اللَّهُ وَ إِنَّ الْعَفْوَ يَزِيدُ صَاحِبَهُ عِزّاً فَاعْفُوا يُعِزَّكُمُ اللَّهُ .
So when it (news) reached the Prophet-saww, he-saww said to his-saww companions: ‘The charity increases its performer by a lot, therefor give charity, Allah-azwj will have Mercy on you; and that the humbleness increases its performer by elevation (of status), therefore be humble, Allah-azwj will Elevate you; and that the pardoning increases its performer in honour, therefore be forgiving, Allah-azwj will Honour you’.[286]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘There are two Angels in the sky having been allocated with the servants. So the one who is humble to Allah-azwj, they raise him (in status), and the one who is arrogant, they drop him’.[287]
ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْطَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَشِيَّةَ خَمِيسٍ فِي مَسْجِدِ قُبَا فَقَالَ هَلْ مِنْ شَرَابٍ فَأَتَاهُ أَوْسُ بْنُ خَوَلِيٍّ الْأَنْصَارِيُّ بِعُسِّ مَخِيضٍ بِعَسَلٍ
Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww broke his-saww Fast in the evening of Thursday in Masjid Quba. So he-saww said: ‘Is there anything to drink?’ So Aws Bin Howly came to him-saww with some buttermilk with honey.
فَلَمَّا وَضَعَهُ عَلَى فِيهِ نَحَّاهُ ثُمَّ قَالَ شَرَابَانِ يُكْتَفَى بِأَحَدِهِمَا مِنْ صَاحِبِهِ لَا أَشْرَبُهُ وَ لَا أُحَرِّمُهُ وَ لَكِنْ أَتَوَاضَعُ لِلَّهِ فَإِنَّ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ تَكَبَّرَ خَفَضَهُ اللَّهُ وَ مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ وَ مَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ أَحَبَّهُ اللَّهُ .
So when he-saww placed it upon his-saww mouth, set it aside, then said: ‘Two drinks, one can be sufficed from its counterpart. I-saww neither drink it nor do I-saww prohibit it, but I-saww am being humble to Allah-azwj, for the one who is humble to Allah-azwj, Allah-azwj would Elevate him, and the one who is arrogant, Allah-azwj would Downgrade him; and the one who is economical in his life, Allah-azwj would Grace him; and the one who is a spendthrift, Allah-azwj would Deprive him; and the one who is frequent in remembering the death, Allah-azwj would Love him’.[288]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ قَالَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali A Washa, from Dawood Al Hammar,
(It has been narrated) from Abu Abdullah-asws, similar to it, and he-asws said: ‘The one who frequents the Mention of Allah-azwj, Allah-azwj would Shade him in the Paradise’.[289]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَذْكُرُ أَنَّهُ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَلَكٌ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُخَيِّرُكَ أَنْ تَكُونَ عَبْداً رَسُولًا مُتَوَاضِعاً أَوْ مَلِكاً رَسُولًا قَالَ فَنَظَرَ إِلَى جَبْرَئِيلَ وَ أَوْمَأَ بِيَدِهِ أَنْ تَوَاضَعْ فَقَالَ عَبْداً مُتَوَاضِعاً رَسُولًا فَقَالَ الرَّسُولُ مَعَ أَنَّهُ لَا يَنْقُصُكَ مِمَّا عِنْدَ رَبِّكَ شَيْئاً قَالَ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws mentioning that an Angel came over to Rasool-Allah-saww and he said, ‘Allah-azwj Mighty and Majestic Gives you-saww choice – you-saww can either become a servant, a humble Rasool-saww’ or to be an angel and a messenger. So he-saww looked at Jibraeel-as and gestured with his-saww hand in humbleness, so he-saww said: ‘A servant, a humble Rasool-saww’. So he (the Angel) said, ‘The Rasool-saww, along with that there would be no reduction from what is there for you-saww in the Presence of your-saww Lord-azwj by antyhing’. He-asws said: ‘And with him (the Angel) were the keys of the treasures of the earth’.[290]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ التَّوَاضُعِ أَنْ تَرْضَى بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ تُسَلِّمَ عَلَى مَنْ تَلْقَى وَ أَنْ تَتْرُكَ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ أَنْ لَا تُحِبَّ أَنْ تُحْمَدَ عَلَى التَّقْوَى .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is from the humbleness that you are pleased with the seat besides the seat, and that you greet upon the one whom you meet, and that you leave (arguing with) the person and even if you were rightful, and that you do not love if you are praised upon the piety’.[291]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) أَنْ يَا مُوسَى أَ تَدْرِي لِمَ اصْطَفَيْتُكَ بِكَلَامِي دُونَ خَلْقِي قَالَ يَا رَبِّ وَ لِمَ ذَاكَ قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ أَنْ يَا مُوسَى إِنِّي قَلَّبْتُ عِبَادِي ظَهْراً لِبَطْنٍ فَلَمْ أَجِدْ فِيهِمْ أَحَداً أَذَلَّ لِي نَفْساً مِنْكَ يَا مُوسَى إِنَّكَ إِذَا صَلَّيْتَ وَضَعْتَ خَدَّكَ عَلَى التُّرَابِ أَوْ قَالَ عَلَى الْأَرْضِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen, from the one who reported it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed unto Musa-as: “O Musa-as! Do you-as know why I-azwj Chose you-saww with My-azwj Speech besides My-azwj creatures?” He-as said: ‘O Lord-azwj! And why was that so?’ He-asws said: ‘So Allah-azwj Blessed and High Revealed unto him-as: “O Musa-as! I-azwj Turned My-azwj servants back to front but I-azwj did not find anyone among them more humble to Me-azwj with his self than you-as, O Musa-as! You-as, when you-as pray Salāt, you-as place your-as cheek upon the dust”, of he-asws said: (He-azwj Said): “Upon the ground”’.[292]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) عَلَى الْمُجَذَّمِينَ وَ هُوَ رَاكِبٌ حِمَارَهُ وَ هُمْ يَتَغَدَّوْنَ فَدَعَوْهُ إِلَى الْغَدَاءِ فَقَالَ أَمَا إِنِّي لَوْ لَا أَنِّي صَائِمٌ لَفَعَلْتُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws passed by the lepers, and he-asws was riding his-asws donkey, and they were eating lunch. So they invited him-asws to the lunch. So he-asws said: ‘But, if I-asws wasn’t Fasting, I-asws would have done so’.
فَلَمَّا صَارَ إِلَى مَنْزِلِهِ أَمَرَ بِطَعَامٍ فَصُنِعَ وَ أَمَرَ أَنْ يَتَنَوَّقُوا فِيهِ ثُمَّ دَعَاهُمْ فَتَغَدَّوْا عِنْدَهُ وَ تَغَدَّى مَعَهُمْ .
So when he-asws came to his-asws house, he-asws ordered for some food. So it was made, and he-asws ordered that they should be better in it. Then he-asws invited them, so they had lunch with him-asws, and he-asws had lunch with them’.[293]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ التَّوَاضُعِ أَنْ يَجْلِسَ الرَّجُلُ دُونَ شَرَفِهِ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Haroun Bin Kharjat,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is from the humbleness that the man sits below his nobility’.[294]
عَنْهُ عَنِ ابْنِ فَضَّالٍ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ نَظَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ قَدِ اشْتَرَى لِعِيَالِهِ شَيْئاً وَ هُوَ يَحْمِلُهُ فَلَمَّا رَآهُ الرَّجُلُ اسْتَحْيَا مِنْهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اشْتَرَيْتَهُ لِعِيَالِكَ وَ حَمَلْتَهُ إِلَيْهِمْ أَمَا وَ اللَّهِ لَوْ لَا أَهْلُ الْمَدِينَةِ لَأَحْبَبْتُ أَنْ أَشْتَرِيَ لِعِيَالِيَ الشَّيْءَ ثُمَّ أَحْمِلَهُ إِلَيْهِمْ .
From him, Ibn Fazzal, and Muhassin Bin Ahmad, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws looked at a man from the people of Al-Medina who had bought something for his dependants, and he was carrying it. So when the man saw him-asws, he was embarrassed from him-asws. So Abu Abdullah-asws said ‘ I can see that you carry what you have purchased for your family. But, by Allah-azwj, had it not been for the people of Al-Medina, I-asws would have loved to buy something for my-asws dependants, then carry it to them (myself-asws)’.[295]
عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) يَا دَاوُدُ كَمَا أَنَّ أَقْرَبَ النَّاسِ مِنَ اللَّهِ الْمُتَوَاضِعُونَ كَذَلِكَ أَبْعَدُ النَّاسِ مِنَ اللَّهِ الْمُتَكَبِّرُونَ .
From him, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Among what Allah-azwj Mighty and Majestic Revealed unto Dawood-as, was, ‘O Dawood-as! The closest of the people to Allah-azwj are the humble ones. Similar to that, the most remote of the people to Allah-azwj are the arrogant ones’.[296]
عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ رَفَعَهُ إِلَى أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي السَّنَةِ الَّتِي قُبِضَ فِيهَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ مَا لَكَ ذَبَحْتَ كَبْشاً وَ نَحَرَ فُلَانٌ بَدَنَةً فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ نُوحاً ( عليه السلام ) كَانَ فِي السَّفِينَةِ وَ كَانَ فِيهَا مَا شَاءَ اللَّهُ وَ كَانَتِ السَّفِينَةُ مَأْمُورَةً فَطَافَتْ بِالْبَيْتِ وَ هُوَ طَوَافُ النِّسَاءِ وَ خَلَّى سَبِيلَهَا نُوحٌ ( عليه السلام )
From him, from his father, from Ali Bin Al Hakam, raising it to Abu Baseer who said,
‘I went over to Abu Al-Hassan Musa-asws during the year in which Abu Abdullah-asws had passed away, so I said, ‘May I be sacrificed for you-asws! What is the matter that you-asws slaughtered a ram, and so and so slaughtered a camel?’ So he-asws said: ‘O Abu Muhammad! Nuh-as was in the ship, and therein was what Allah-azwj so Desired, and the ship was under Command, so it performed the Tawāf of the House (Kabah), and it is the Tawaaf Al-Nisa, and Nuh-as had freed its way.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الْجِبَالِ أَنِّي وَاضِعٌ سَفِينَةَ نُوحٍ عَبْدِي عَلَى جَبَلٍ مِنْكُنَّ فَتَطَاوَلَتْ وَ شَمَخَتْ وَ تَوَاضَعَ الْجُودِيُّ وَ هُوَ جَبَلٌ عِنْدَكُمْ فَضَرَبَتِ السَّفِينَةُ بِجُؤْجُؤِهَا الْجَبَلَ قَالَ فَقَالَ نُوحٌ ( عليه السلام ) عِنْدَ ذَلِكَ يَا مَارِي أَتْقِنْ وَ هُوَ بِالسُّرْيَانِيَّةِ يَا رَبِّ أَصْلِحْ قَالَ فَظَنَنْتُ أَنَّ أَبَا الْحَسَنِ ( عليه السلام ) عَرَّضَ بِنَفْسِهِ .
So Allah-azwj Mighty and Majestic Revealed unto the mountain: “I-azwj shall be Placing the ship of Nuh-as, My-azwj servant, upon a mountain from you”. So they (the mountains) prolonged themselves to be higher, and the (Mount) Judy humbled itself, and it is a mountain in your presence. So the ship struck the mountain with its keel. So Nuh-as said during that: ‘O Māry Atqin’, and it is in Assyrian (meaning): ‘O Lord-azwj! Keep it well’. He (the narrator) said, ‘So I thought Abu Al-Hassan-asws applying it his-asws own case’.[297]
عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ التَّوَاضُعُ أَنْ تُعْطِيَ النَّاسَ مَا تُحِبُّ أَنْ تُعْطَاهُ .
From him, from a number of our companions, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The humbleness is that you give the people what you love that it be given to you’.[298]
وَ فِي حَدِيثٍ آخَرَ قَالَ قُلْتُ مَا حَدُّ التَّوَاضُعِ الَّذِي إِذَا فَعَلَهُ الْعَبْدُ كَانَ مُتَوَاضِعاً فَقَالَ التَّوَاضُعُ دَرَجَاتٌ مِنْهَا أَنْ يَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ فَيُنْزِلَهَا مَنْزِلَتَهَا بِقَلْبٍ سَلِيمٍ لَا يُحِبُّ أَنْ يَأْتِيَ إِلَى أَحَدٍ إِلَّا مِثْلَ مَا يُؤْتَى إِلَيْهِ إِنْ رَأَى سَيِّئَةً دَرَأَهَا بِالْحَسَنَةِ كَاظِمُ الْغَيْظِ عَافٍ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ .
And in another Hadeeth, he said, ‘I said, ‘What is the limit of the humbleness which, when the servant does it, he would be (considered as) humble?’ So he-asws said: ‘The humbleness has levels – from it is that you recognise the person in accordance with himself, so he would lodge him at his status with a peaceful heart, not loving going to anyone except with similar to what he loves to be brought to him. If he sees a sin, he shields it with the good deed, swallowing the anger, pardoning the people. And Allah-azwj Loves the good doers’.[299]
بَابُ الْحُبِّ فِي اللَّهِ وَ الْبُغْضِ فِي اللَّهِ
Chapter 60 – The love regarding Allah-azwj and the hatred regarding Allah-azwj
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ .
A number of our companions from Ahmad Bin Muhammad Bin Isa, and Ahmad Bin Muhammad Bin Khalid and Ali Bin Ibrahim, from his father, and Sahl Bin Ziyad, altogether, from Ibn Mahboub, from Ali BinRaib, from Abu Ubeyda Al Haza’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who loves for the Sake of Allah-azwj and hates for the Sake of Allah-azwj, so he is from the ones whose Emān is perfect’.[300]
ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ .
Ibn Mahboub, from Malik Bin Atiyya, from Saeed Al A’araj,
(It has been narrated) from Abu Abdullah-asws having said: ‘From the strongest bonds of Emān is that you love regarding Allah-azwj and hate regarding Allah-azwj, and you give regarding Allah-azwj and you deprive regarding Allah-azwj’.[301]
ابْنُ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ صَاحِبِ الطَّاقِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وُدُّ الْمُؤْمِنِ لِلْمُؤْمِنِ فِي اللَّهِ مِنْ أَعْظَمِ شُعَبِ الْإِيمَانِ أَلَا وَ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ وَ مَنَعَ فِي اللَّهِ فَهُوَ مِنْ أَصْفِيَاءِ اللَّهِ .
Ibn Mahboub, from Abu Ja’far Muhammad Bin Al Numan Al Ahowl, Sahib Al Taaq, from Sallam Al Mustaneer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Cordiality of the Believer to the Believer regarding Allah-azwj is from the greatest of the branches of Emān. Indeed! And the one who loves regarding Allah-azwj and hates regarding Allah-azwj, and gives regarding Allah-azwj and prevents regarding Allah-azwj, so he is from the elites of Allah-azwj’.[302]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْمُتَحَابِّينَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى مَنَابِرَ مِنْ نُورٍ قَدْ أَضَاءَ نُورُ وُجُوهِهِمْ وَ نُورُ أَجْسَادِهِمْ وَ نُورُ مَنَابِرِهِمْ كُلَّ شَيْءٍ حَتَّى يُعْرَفُوا بِهِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The ones who love regarding Allah-azwj would be upon Pulpits of light on the Day of Judgement. The light of their faces, and the light of their bodies, and the light of their pulpits would have illuminated everything to the extent that they would be recognised by it, so it would be said, ‘They are the ones who loved regarding Allah-azwj’.[303]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحُبِّ وَ الْبُغْضِ أَ مِنَ الْإِيمَانِ هُوَ فَقَالَ وَ هَلِ الْإِيمَانُ إِلَّا الْحُبُّ وَ الْبُغْضُ ثُمَّ تَلَا هَذِهِ الْآيَةَ حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ أُولئِكَ هُمُ الرَّاشِدُونَ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Fuzayl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about the love and the hatred, are these from the Emān?’ So he-asws said: ‘And is the Emān anything but the love and the hatred?’ Then he-asws recited these Verses [49:7] but Allah has endeared the Eman to you and has Adorned it in your hearts, and He has made hateful to you the unbelief and transgression and disobedience; these it is that are the followers of a right way’.[304]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى فِيمَا أَعْلَمُ عَنْ عَمْرِو بْنِ مُدْرِكٍ الطَّائِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَصْحَابِهِ أَيُّ عُرَى الْإِيمَانِ أَوْثَقُ فَقَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ وَ قَالَ بَعْضُهُمُ الصَّلَاةُ وَ قَالَ بَعْضُهُمُ الزَّكَاةُ وَ قَالَ بَعْضُهُمُ الصِّيَامُ وَ قَالَ بَعْضُهُمُ الْحَجُّ وَ الْعُمْرَةُ وَ قَالَ بَعْضُهُمُ الْجِهَادُ
A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Abu Al Hassan Ali in Yahya among what he knew from Amro Bin Mudrak Al Taiy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to his-saww companions: ‘Which bond of the Emān is the strongest?’ So they said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’, and some of them said, ‘The Salāt’, and some of them said, ‘The Zakāt’, and some of them said, ‘The Fasts’, and some of them said, ‘The Hajj and the Umrah’, and some of them said, ‘The Jihād’.
فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِكُلِّ مَا قُلْتُمْ فَضْلٌ وَ لَيْسَ بِهِ وَ لَكِنْ أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ وَ تَوَالِي أَوْلِيَاءِ اللَّهِ وَ التَّبَرِّي مِنْ أَعْدَاءِ اللَّهِ .
So Rasool-Allah-saww said: ‘For everything what you said, there is a merit, and that is not it, but the strongest of the bonds of the Emān is the love regarding Allah-azwj, and the hatred regarding Allah-azwj, and the Wilayah of the Guardians-asws of Allah-azwj, and the disavowing from the enemies of Allah-azwj’.[305]
عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ جَبَلَةَ الْأَحْمَسِيِّ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُتَحَابُّونَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى أَرْضِ زَبَرْجَدَةٍ خَضْرَاءَ فِي ظِلِّ عَرْشِهِ عَنْ يَمِينِهِ وَ كِلْتَا يَدَيْهِ يَمِينٌ وُجُوهُهُمْ أَشَدُّ بَيَاضاً وَ أَضْوَأُ مِنَ الشَّمْسِ الطَّالِعَةِ يَغْبِطُهُمْ بِمَنْزِلَتِهِمْ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ يَقُولُ النَّاسُ مَنْ هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ .
From him, from Muhammad Bin Ali, from Umar Bin Jabala Al Ahmasy, from Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The ones who love regarding Allah-azwj, on the Day of Judgement would be upon a land of green emeralds in the Shade of His-azwj Throne, by His-azwj Right Hand, and both of His-azwj Hands are right. Their faces would be intensely white and more illuminating than the emerging sun. Due to their status, they would be the envy of every Angel of Proximity, and every Mursil Prophet-as. The people would be saying, ‘Who are they?’ So it would be said, ‘They are the ones who loved regarding Allah-azwj’’.[306]
عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِذَا جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَوَّلِينَ وَ الْآخِرِينَ قَامَ مُنَادٍ فَنَادَى يُسْمِعُ النَّاسَ فَيَقُولُ أَيْنَ الْمُتَحَابُّونَ فِي اللَّهِ قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيُقَالُ لَهُمُ اذْهَبُوا إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ
From him, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Abu Hamza Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘When Allah-azwj Gathers the former ones and the later ones, a Caller would stand up and Call out, which the people would hear. So he would be saying: ‘Where are those who loved regarding Allah-azwj?’ He-asws said: ‘So some necks from the people would arise, and it would be said to them: ‘Go to the Paradise without Reckoning!’
قَالَ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ إِلَى أَيْنَ فَيَقُولُونَ إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ قَالَ فَيَقُولُونَ فَأَيُّ ضَرْبٍ أَنْتُمْ مِنَ النَّاسِ فَيَقُولُونَ نَحْنُ الْمُتَحَابُّونَ فِي اللَّهِ قَالَ فَيَقُولُونَ وَ أَيَّ شَيْءٍ كَانَتْ أَعْمَالُكُمْ قَالُوا كُنَّا نُحِبُّ فِي اللَّهِ وَ نُبْغِضُ فِي اللَّهِ قَالَ فَيَقُولُونَ نِعْمَ أَجْرُ الْعَامِلِينَ .
He-asws said: ‘So the Angels would meet them and they would be saying: ‘To where?’ So they would be saying, ‘To the Paradise without Reckoning’. So they would be saying: ‘So which group are you from the people?’ So they would be saying, ‘We are the ones who love regarding Allah-azwj’. So they would be saying: ‘And which thing was your deeds?’ They would say, ‘We used to love regarding Allah-azwj and hate regarding Allah-azwj’. So they would be saying: ‘The best is the Recompense of the workers’.[307]
عَنْهُ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ عِلْمُهُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يُبْغِضُ .
From him, from Ali Bin Hassan, from the one who mentioned it, from Dawood Bin Farqad,
(It has been narrated) from Abu Abdullah-asws having said: ‘There (things) are from the signs of a Momin (the Believer) – His knowledge in Allah-azwj, and the one whom he loves, and the one whom he hates’.[308]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ بِحُبِّكُمْ وَ إِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ بِبُغْضِكُمُ النَّارَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man would love you all and he does not recognise what you are upon (the Wilayah), so Allah-azwj would Enter him into the Paradise due to his love for you; and the man would hate you all and does not recognise what you are upon (the Wilayah), so Allah-azwj would Enter him into the Fire due to his hatred for you’.[309]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَنَّ فِيكَ خَيْراً فَانْظُرْ إِلَى قَلْبِكَ فَإِنْ كَانَ يُحِبُّ أَهْلَ طَاعَةِ اللَّهِ وَ يُبْغِضُ أَهْلَ مَعْصِيَتِهِ فَفِيكَ خَيْرٌ وَ اللَّهُ يُحِبُّكَ وَ إِنْ كَانَ يُبْغِضُ أَهْلَ طَاعَةِ اللَّهِ وَ يُحِبُّ أَهْلَ مَعْصِيَتِهِ فَلَيْسَ فِيكَ خَيْرٌ وَ اللَّهُ يُبْغِضُكَ وَ الْمَرْءُ مَعَ مَنْ أَحَبَّ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Al Arzamy, from his father, from Jabir Al Ju’fy,
(It has been narrated) from Abu Ja’far-asws having said: ‘Whenever you intend to know that there is goodness in you, so look at your heart. So if it loves the people obedient to Allah-azwj and hates the people disobedient to Allah-azwj, so there is goodness in you and Allah-azwj Loves you. And if it was so that it hates the people obedient to Allah-azwj and loves the people disobedient to Him-azwj, so there is no goodnes in you and Allah-azwj Hates you. And the person would be with the one who he loves’.[310]
عَنْهُ عَنْ أَبِي عَلِيٍّ الْوَاسِطِيِّ عَنِ الْحُسَيْنِ بْنِ أَبَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا أَحَبَّ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى حُبِّهِ إِيَّاهُ وَ إِنْ كَانَ الْمَحْبُوبُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ النَّارِ وَ لَوْ أَنَّ رَجُلًا أَبْغَضَ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى بُغْضِهِ إِيَّاهُ وَ إِنْ كَانَ الْمُبْغَضُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ الْجَنَّةِ .
From him, from Abu Ali Al Wasity, from Al Husayn Bin Aban, from the one who mentioned,
(It has been narrated) from Abu Ja’far-asws having said: ‘If a man were to love a man for the Sake of Allah-azwj, Allah-azwj would Reward him upon his love for him, and even if it was so that the beloved was from the people of the Fire in the Knowledge of Allah-azwj; and if a man were to hate a man for the Sake of Allah-azwj Allah-azwj would Reward him upon his hatred for him, and even if it was so that the hated one was from the people of the Paradise in the Knowledge of Allah-azwj’.[311]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بَشِيرٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَدْ يَكُونُ حُبٌّ فِي اللَّهِ وَ رَسُولِهِ وَ حُبٌّ فِي الدُّنْيَا فَمَا كَانَ فِي اللَّهِ وَ رَسُولِهِ فَثَوَابُهُ عَلَى اللَّهِ وَ مَا كَانَ فِي الدُّنْيَا فَلَيْسَ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn BiN Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Bashir Al Kunasy,
(It has been narrated) from Abu Abdullah-asws having said: ‘There may happen to be love regarding Allah-azwj and His-azwj Rasool-saww and love regarding the world. So whatever was regarding Allah-azwj and His-azwj Rasool-saww, so its Reward is upon Allah-azwj; and whatever was regarding the world, so it is not with anything’.[312]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُسْلِمَيْنِ يَلْتَقِيَانِ فَأَفْضَلُهُمَا أَشَدُّهُمَا حُبّاً لِصَاحِبِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran,
(It has been narrated) from Abu Abdullah-asws having said: ‘If two Muslims were to meet, so the superior of the two would be the one with more intense love for his companion’.[313]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا الْتَقَى مُؤْمِنَانِ قَطُّ إِلَّا كَانَ أَفْضَلُهُمَا أَشَدَّهُمَا حُبّاً لِأَخِيهِ .
From him, from Ahmad Bin Muhammad Bin Abu Nasr, and Ibn Fazzal, from Safwan Al Jammal,
(It has been narrated) from Abu Abdullah-asws having said: ‘No two ‘Momineen’ (Believers) would meet at all except that the superior of the two would be with more intense love for his brother’.[314]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ السَّبِيعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَ لَمْ يُبْغِضْ عَلَى الدِّينِ فَلَا دِينَ لَهُ .
Al Husayn Bin Muhammad, from Muhammad Bin Imran Al Sabi’e, from Abdullah Bin Jabala, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Everyone who does not love upon the Religion and does not hate upon the Religion, so there is no Religion for him’.[315]
[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 1
[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 2
[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 3
[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 4
[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 5
[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 6
[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 7
[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 8
[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 9
[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 10
[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 11
[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 12
[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 13
[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 1
[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 2
[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 3
[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 4
[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 5
[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 6
[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 7
[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 8
[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 1
[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 2
[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 3
[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 4
[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 5
[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 6
[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 7
[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 8
[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 9
[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 10
[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 11
[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 12
[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 13
[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 1
[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 2
[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 3
[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 34 H 4
[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 1
[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 2
[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 3
[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 4
[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 1
[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 2
[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 3
[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 4
[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 5
[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 6
[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 7
[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 36 H 8
[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 1
[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 2
[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 3
[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 4
[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 5
[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 6
[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 7
[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 8
[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 9
[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 10
[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 11
[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 12
[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 13
[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 14
[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 15
[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 1
[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 2
[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 3
[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 4
[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 5
[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 6
[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 7
[73] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 8
[74] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 1
[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 2
[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 3
[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 4
[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 5
[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 39 H 6
[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 1
[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 2
[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 3
[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 4
[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 40 H 5
[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 1
[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 2
[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 3
[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 4
[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 5
[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 41 H 6
[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 1
[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 2
[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 3
[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 4
[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 5
[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 6
[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 7
[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 1
[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 2
[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 3
[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 4
[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 5
[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 44 H 1
[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 44 H 2
[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 1
[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 2
[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 3
[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 4
[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 5
[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 6
[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 46 H 1
[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 46 H 2
[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 1
[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 2
[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 3
[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 4
[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 5
[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 6
[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 7
[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 8
[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 9
[122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 10
[123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 11
[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 12
[125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 13
[126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 14
[127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 15
[128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 16
[129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 17
[130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 18
[131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 19
[132] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 20
[133] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 21
[134] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 22
[135] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 23
[136] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 24
[137] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 25
[138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 1
[139] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 2
[140] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 3
[141] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 4
[142] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 5
[143] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 6
[144] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 7
[145] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 8
[146] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 9
[147] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 10
[148] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 11
[149] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 12
[150] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 13
[151] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 14
[152] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 15
[153] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 16
[154] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 17
[155] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 18
[156] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 19
[157] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 20
[158] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 21
[159] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 22
[160] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 23
[161] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 24
[162] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 25
[163] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 26
[164] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 27
[165] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 28
[166] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 29
[167] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 30
[168] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 1
[169] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 2
[170] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 3
[171] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 4
[172] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 5
[173] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 6
[174] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 7
[175] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 8
[176] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 9
[177] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 10
[178] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 11
[179] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 12
[180] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 13
[181] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 14
[182] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 15
[183] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 16
[184] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 17
[185] Al Kafi V 2 – The Book Of Belief and Disbelief CH 49 H 18
[186] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 1
[187] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 2
[188] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 3
[189] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 4
[190] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 5
[191] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 6
[192] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 1
[193] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 2
[194] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 3
[195] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 4
[196] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 5
[197] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 6
[198] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 7
[199] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 8
[200] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 9
[201] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 10
[202] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 11
[203] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 12
[204] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 1
[205] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 2
[206] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 3
[207] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 4
[208] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 5
[209] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 6
[210] Al Kafi V 2 – The Book Of Belief and Disbelief CH 52 H 7
[211] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 1
[212] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 2
[213] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 3
[214] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 4
[215] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 5
[216] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 6
[217] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 7
[218] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 8
[219] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 9
[220] Al Kafi V 2 – The Book Of Belief and Disbelief CH 53 H 10
[221] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 1
[222] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 2
[223] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 3
[224] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 4
[225] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 5
[226] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 6
[227] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 7
[228] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 8
[229] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 9
[230] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 10
[231] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 11
[232] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 12
[233] Al Kafi V 2 – The Book Of Belief and Disbelief CH 54 H 13
[234] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 1
[235] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 2
[236] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 3
[237] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 4
[238] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 5
[239] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 6
[240] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 7
[241] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 8
[242] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 9
[243] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 1
[244] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 2
[245] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 3
[246] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 4
[247] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 5
[248] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 6
[249] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 7
[250] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 8
[251] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 9
[252] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 10
[253] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 11
[254] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 12
[255] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 13
[256] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 14
[257] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 15
[258] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 16
[259] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 17
[260] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 18
[261] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 19
[262] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 20
[263] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 21
[264] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 1
[265] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 2
[266] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 3
[267] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 4
[268] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 5
[269] Al Kafi V 2 – The Book Of Belief and Disbelief CH 57 H 6
[270] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 1
[271] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 2
[272] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 3
[273] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 4
[274] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 5
[275] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 6
[276] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 7
[277] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 8
[278] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 9
[279] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 10
[280] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 11
[281] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 12
[282] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 13
[283] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 14
[284] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 15
[285] Al Kafi V 2 – The Book Of Belief and Disbelief CH 58 H 16
[286] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 1
[287] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 2
[288] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 3
[289] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 4
[290] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 5
[291] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 6
[292] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 7
[293] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 8
[294] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 9
[295] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 10
[296] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 11
[297] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 12
[298] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 13
[299] Al Kafi V 2 – The Book Of Belief and Disbelief CH 59 H 14
[300] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 1
[301] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 2
[302] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 3
[303] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 4
[304] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 5
[305] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 6
[306] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 7
[307] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 8
[308] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 9
[309] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 10
[310] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 11
[311] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 12
[312] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 13
[313] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 14
[314] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 15
[315] Al Kafi V 2 – The Book Of Belief and Disbelief CH 60 H 16