AL-KAFI VOLUME 2 Part 3

الكافي

AL-KAFI

ج 2

Volume 2

Part 3 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 3

Chapter 61 – Condemning the world and (adopting) the ascetism in it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْحَرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid Al Hareyri,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is ascetic in the world, Allah^-azwj would Affirm the wisdom in his heart, and he would speak with it by his tongue, and he would have an insight into the faults of the world – its ailments, and its cures; and he would exit from the world safely into the House of Peace’.[1]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ جُعِلَ الْخَيْرُ كُلُّهُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الزُّهْدَ فِي الدُّنْيَا

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The goodness, all of it, is made to be in a house, and its key has been made to be the ascetism in the world’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَجِدُ الرَّجُلُ حَلَاوَةَ الْإِيمَانِ فِي قَلْبِهِ حَتَّى لَا يُبَالِيَ مِنْ أَكْلِ الدُّنْيَا ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَرَامٌ عَلَى قُلُوبِكُمْ أَنْ تَعْرِفَ حَلَاوَةَ الْإِيمَانِ حَتَّى تَزْهَدَ فِي الدُّنْيَا .

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘The man will not find the sweetness of the Emān in his heart until he does not care of consuming the world’. Then Abu Abdullah^-asws said: ‘It is Prohibited upon your hearts that you recognise the sweetness of the Emān until you are an ascetic (abstinent) in the world’.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ مِنْ أَعْوَنِ الْأَخْلَاقِ عَلَى الدِّينِ الزُّهْدَ فِي الدُّنْيَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazzaz, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘From the most supportive of manners upon the world is the ascetism in the world’.[3]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ أَنَّ رَجُلًا سَأَلَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنِ الزُّهْدِ فَقَالَ عَشَرَةُ أَشْيَاءَ فَأَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا أَلَا وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Ali Bin Hashim Bin Al Bareyd,

(It has been narrated) from his father that a man asked Ali^-asws Bin Al-Husayn^-asws about the ascetism. So he^-asws said: ‘(It has) ten levels. So 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 convition is the lowest level of the satisfaction. Indeed! And the ascetism in a Verse from the Book of Allah^-azwj [57:23] So that you may not despair over what has escaped you, nor be happy at what He has Given you’.[4]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَقُولُ كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ .

And by this chain, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullah^-asws and he^-asws saying ‘Every heart wherein is a doubt or an association (Shirk), so it is fallen; and rather what is intended by the ascetism in the world is to free your hearts for the Hereafter’.[5]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هَذِهِ الدُّنْيَا لَا يَنْقُصُهُ مِمَّا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيهَا وَ إِنْ زَهِدَ وَ إِنَّ حِرْصَ الْحَرِيصِ عَلَى عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا لَا يَزِيدُهُ فِيهَا وَ إِنْ حَرَصَ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ .

Ali, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘A sign of the one desirous of the Rewards of the Hereater is his ascetism in the present blossoms of the world. But, the ascetism of the ascetic in this world would not reduce for him from whatever Allah^-azwj Mighty and Majestic has Apportioned for him regarding it, and even if he was ascetic; and if he was covetous upon the present blossoms of the life of the world, it would not increase him in it, even if he was covetous. The cheated one is the one who is deprived of his share from the Hereafter’.[6]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَعْجَبَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَيْ‏ءٌ مِنَ الدُّنْيَا إِلَّا أَنْ يَكُونَ فِيهَا جَائِعاً خَائِفاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khash’amy, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Nothing from the world astounded Rasool-Allah^-saww except if there happened to be hunger and fear in it’.[7]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) وَ هُوَ مَحْزُونٌ فَأَتَاهُ مَلَكٌ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ فَقَالَ يَا مُحَمَّدُ هَذِهِ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ يَقُولُ لَكَ رَبُّكَ افْتَحْ وَ خُذْ مِنْهَا مَا شِئْتَ مِنْ غَيْرِ أَنْ تُنْقَصَ شَيْئاً عِنْدِي

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws who said: ‘The Prophet^-saww came out and he^-saww was in grief. So an Angel came over to him^-saww, and with him were keys to the treasures of the earth, and he said: ‘O Muhammad^-saww! These are keys to the treasures of the earth. Your^-saww Lord^-azwj is Saying to you^-saww “Open and take from it whatever you^-saww so desire to from without there being a reduction of anything in My Presence”’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ وَ لَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ فَقَالَ الْمَلِكُ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً لَقَدْ سَمِعْتُ هَذَا الْكَلَامَ مِنْ مَلَكٍ يَقُولُهُ فِي السَّمَاءِ الرَّابِعَةِ حِينَ أُعْطِيتُ الْمَفَاتِيحَ .

So Rasool-Allah^-saww said: ‘The world is a house for the one what has no house for him, and for it there is a collection for the one who has no intellect for him’. So the Angel said: ‘By the One^-azwj Who Sent you^-saww with the Truth as a Prophet^-saww, I had heard this speech from an Angel saying it in the fourth sky, when I was given the keys’’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِجَدْيٍ أَسَكَّ مُلْقًى عَلَى مَزْبَلَةٍ مَيْتاً فَقَالَ لِأَصْحَابِهِ كَمْ يُسَاوِي هَذَا فَقَالُوا لَعَلَّهُ لَوْ كَانَ حَيّاً لَمْ يُسَاوِ دِرْهَماً فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) وَ الَّذِي نَفْسِي بِيَدِهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا الْجَدْيِ عَلَى أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww passed by an earless goat who had been thrown upon the rubbish heap, dead. So he^-saww said to his^-saww companions: ‘How much would this one be worth when alive?’ So they said, Perhaps, if he was alive, it would not equate to a Dirham’. So the Prophet^-saww said: ‘By the One^-azwj in Whose Hand is my^-saww soul! This world is worth less to Allah^-azwj than this goat is upon its owners’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً زَهَّدَهُ فِي الدُّنْيَا وَ فَقَّهَهُ فِي الدِّينِ وَ بَصَّرَهُ عُيُوبَهَا وَ مَنْ أُوتِيَهُنَّ فَقَدْ أُوتِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from the one who mentioned it, from Abdullah Bin Al Qasim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Allah^-azwj Intends goodness with a servant, He^-azwj Causes him to be an ascetic in the world and to have an understanding regarding the Religion, and to have an insight into its faults, and the one who has been Given these, so he has been given the best of the world and the Hereafter’.

وَ قَالَ لَمْ يَطْلُبْ أَحَدٌ الْحَقَّ بِبَابٍ أَفْضَلَ مِنَ الزُّهْدِ فِي الدُّنْيَا وَ هُوَ ضِدٌّ لِمَا طَلَبَ أَعْدَاءُ الْحَقِّ قُلْتُ جُعِلْتُ فِدَاكَ مِمَّا ذَا قَالَ مِنَ الرَّغْبَةِ فِيهَا

And he^-asws said: ‘No one would (be able to) seek the truth by a door superior than the ascetism in the world, and it is opposite of what the enemies of the truth are seeking’. I said, ‘May I be sacrificed for you^-asws! What is that from?’ He^-asws said: ‘From the desire with regards to it’.

وَ قَالَ أَ لَا مِنْ صَبَّارٍ كَرِيمٍ فَإِنَّمَا هِيَ أَيَّامٌ قَلَائِلُ أَلَا إِنَّهُ حَرَامٌ عَلَيْكُمْ أَنْ تَجِدُوا طَعْمَ الْإِيمَانِ حَتَّى تَزْهَدُوا فِي الدُّنْيَا .

And he^-asws said: ‘Is he not from the prestigious patient ones, as rather, these are (only) a few days (of this worldly life). Indeed! It is Prohibited upon you all that you would find the taste of the Emān until you are ascetic in the world’.

قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَخَلَّى الْمُؤْمِنُ مِنَ الدُّنْيَا سَمَا وَ وَجَدَ حَلَاوَةَ حُبِّ اللَّهِ وَ كَانَ عِنْدَ أَهْلِ الدُّنْيَا كَأَنَّهُ قَدْ خُولِطَ وَ إِنَّمَا خَالَطَ الْقَوْمَ حَلَاوَةُ حُبِّ اللَّهِ فَلَمْ يَشْتَغِلُوا بِغَيْرِهِ .

He (the narrator) said, ‘And I heard Abu Abdullah^-asws saying: ‘When a Believer isolates from the world, he would soar and find the sweetness of the love of Allah^-azwj, and in the presence of the people of the world he would be as if he is muddled up, and rather the people are isolated from the sweetness of the love of Allah^-azwj. Therefore, do not pre-occupy yourselves with something else’.

قَالَ وَ سَمِعْتُهُ يَقُولُ إِنَّ الْقَلْبَ إِذَا صَفَا ضَاقَتْ بِهِ الْأَرْضُ حَتَّى يَسْمُوَ .

He (the narrator) said, ‘And I heard him^-asws saying: ‘When a heart is cleansed, the earth will look small for him until he gains real height (of the Irfan – recognition of the Divine Mysteries)’.[10]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ شِهَابٍ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ جَلَّ وَ عَزَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا وَ إِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَباً

Ali, from his father, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Shihad who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked, ‘Which of the deeds is superior in the Presence of Allah^-azwj Might and Majestic?’ So he^-asws said: ‘There is none from the deeds, after the recognition of Allah^-azwj Majestic and Mighty, and recognition of His^-azwj Rasool^-saww more superior than hatred of the world, and in that are a lot of branches, and the disobedience also has branches (as well)’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ وَ هِيَ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

So the first of what Allah^-azwj was disobeyed with was the arrogance, and it is the disobedience of Iblees^-la when he^-la refused, and was arrogant, and he^-la was from the disbelievers.

وَ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

And greed, it is the disobedience of Adam^-as and Hawwa^-as when Allah^-azwj Mighty and Majestic Said for them^-as [2:35] and eat from it a plenteous (food) wherever you two wish to and do not approach this tree, for then you will become from the unjust. So they^-as took what there was no need with them to it. Thus, that entered upon their^-as offspring up to the Day of Judgement, and that is the most of what the son of Adam^-as sees is what he does not have a need for it.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ .

Then the envy, and it is a disobedience of the son^-la of Adam^-as where he envied his^-la brother^-as, so he^-la killed him^-as. Thus, from that branched out the love of the women, and the love of the world, and love of the government, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. So these came to be seven characteristics, being gathered in the love for the world. Therefore, the Prophets^-as, and the knowledgeable ones^-asws said after recognising that: ‘The love for the world is the head of the sins’. And the world is two (types of) world – the world of the bare necessities and the condemned world ’.[11]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ فِي طَلَبِ الدُّنْيَا إِضْرَاراً بِالْآخِرَةِ وَ فِي طَلَبِ الْآخِرَةِ إِضْرَاراً بِالدُّنْيَا فَأَضِرُّوا بِالدُّنْيَا فَإِنَّهَا أَوْلَى بِالْإِضْرَارِ .

Ali Bin Ibrahim, from his father from Ibn Abu Umeyr, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘In seeking of the world there is loss incurred with the Hereafter and in seeking the Hereafter there is loss incurred with the world. So incur losses with the world for it is more appropriate with the losses’.[12]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ فَقَالَ يَا أَبَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَإِنَّهُ لَمْ يُكْثِرْ إِنْسَانٌ ذِكْرَ الْمَوْتِ إِلَّا زَهِدَ فِي الدُّنْيَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’far^-asws, ‘(Please) Narrate to me with what I can benefit from’. So he^-asws said: ‘O Abu Ubeyda! Frequently remember the death, for a human being would not frequent in remembering the death except that he would be an ascetic in the world’.[13]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ دَاوُدَ الْأَبْزَارِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَلَكٌ يُنَادِي كُلَّ يَوْمٍ ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ .

From him, from Ali Bin Al Hakam, from Al Hakam Bin Ayman, from Dawood Al Abzary who said,

‘Abu Ja’far^-asws said: ‘An Angels calls out every day: ‘O son of Adam^-as! You are begetting for the death, and amassing for the perishing, and building for the ruination’.[14]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا أَلَا وَ كُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ التُّرَابَ فِرَاشاً وَ الْمَاءَ طِيباً وَ قُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً

From him, from Ali Bin Al Hakam, from Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘The world is travelling away from you and the Hereafter is travelling towards you, and for each one of the those are (like being) sons (to). So be from the sons of the Hereafter and do not become from the sons of the world; and become from the ascetics in the world desirous for the Hereafter. Indeed! The ascetics in the world are taking the ground as a habitat and the dust as a bedding and the water as a perfurme, and have cut off from the world with a cutting off.

أَلَا وَ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمَصَائِبُ أَلَا إِنَّ لِلَّهِ عِبَاداً كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ وَ كَمَنْ رَأَى أَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ

Indeed! The one who is desirous to the Paradise would rein himself from the lustful desires, and the one fearful from the Fire would retract from the Prohibitions, and the one ascetic in the world, the difficulties would become easire upon him. Indeed! For Allah^-azwj there are such servants as if they can see the people of the Paradise being in the Paradise eternally, and like the ones who see the people of the Fire being Punished in the Fire.

شُرُورُهُمْ مَأْمُونَةٌ وَ قُلُوبُهُمْ مَحْزُونَةٌ أَنْفُسُهُمْ عَفِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ صَبَرُوا أَيَّاماً قَلِيلَةً فَصَارُوا بِعُقْبَى رَاحَةٍ طَوِيلَةٍ أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ وَ هُمْ يَجْأَرُونَ إِلَى رَبِّهِمْ يَسْعَوْنَ فِي فَكَاكِ رِقَابِهِمْ

Their wickedness is safe (locked away), and their hearts are grieving, their selves are chaste, and their needs are light. They are observing patience for a few days and they would end up with a prolonged rest. As for the night, so they are forming a row with their feet, their tears flowing upon their cheeks, and they are supplicating to their Lord^-azwj striving to free their necks (from the Fire).

وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ كَأَنَّهُمْ الْقِدَاحُ قَدْ بَرَاهُمُ الْخَوْفُ مِنَ الْعِبَادَةِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَقُولُ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ أَمْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ مِنْ ذِكْرِ النَّارِ وَ مَا فِيهَا .

And as for the day, so they are forbearing, scholarly, righteous, pious, as if like the arrows freed from the fins (slim) due to worship. The beholder would look at them and he would be saying, ‘A sickness’; and (but) there is no sickness with the group or any confusion, for the group has indulged in a great matter from the remembrance of the Fire and whatever is in it’.[15]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ جَابِرٍ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ يَا جَابِرُ وَ اللَّهِ إِنِّي لَمَحْزُونٌ وَ إِنِّي لَمَشْغُولُ الْقَلْبِ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا شُغُلُكَ وَ مَا حُزْنُ قَلْبِكَ فَقَالَ يَا جَابِرُ إِنَّهُ مَنْ دَخَلَ قَلْبَهُ صَافِي خَالِصِ دِينِ اللَّهِ شَغَلَ قَلْبَهُ عَمَّا سِوَاهُ يَا جَابِرُ مَا الدُّنْيَا وَ مَا عَسَى أَنْ تَكُونَ الدُّنْيَا هَلْ هِيَ إِلَّا طَعَامٌ أَكَلْتَهُ أَوْ ثَوْبٌ لَبِسْتَهُ أَوِ امْرَأَةٌ أَصَبْتَهَا

From him, from Ali Bin Al Hakam, from Abu Abdullah Al Momine, from Jabir who said,

‘I went over to Abu Ja’far^-asws, so he^-asws said: ‘O Jabir! By Allah^-azwj I^-asws am grieved and I^-asws pre-occupied of heart’. I said, ‘May I be sacrificed for you^-asws! What grieves your^-asws heart?’ O Jabir! The one in whose heart enters the purity (and) sincerity for the Religion of Allah^-azwj, it pre-occupies his heart from what is besides it. O Jabir! What is the world and what can the world happen to be? Is it only the food that you eat, or clothes you wear, or a woman you accompany with?

يَا جَابِرُ إِنَّ الْمُؤْمِنِينَ لَمْ يَطْمَئِنُّوا إِلَى الدُّنْيَا بِبَقَائِهِمْ فِيهَا وَ لَمْ يَأْمَنُوا قُدُومَهُمُ الْآخِرَةَ يَا جَابِرُ الْآخِرَةُ دَارُ قَرَارٍ وَ الدُّنْيَا دَارُ فَنَاءٍ وَ زَوَالٍ وَ لَكِنْ أَهْلُ الدُّنْيَا أَهْلُ غَفْلَةٍ وَ كَأَنَّ الْمُؤْمِنِينَ هُمُ الْفُقَهَاءُ أَهْلُ فِكْرَةٍ وَ عِبْرَةٍ لَمْ يُصِمَّهُمْ عَنْ ذِكْرِ اللَّهِ جَلَّ اسْمُهُ مَا سَمِعُوا بِآذَانِهِمْ وَ لَمْ يُعْمِهِمْ عَنْ ذِكْرِ اللَّهِ مَا رَأَوْا مِنَ الزِّينَةِ بِأَعْيُنِهِمْ

O Jabir! The Believers do not rest assured to the world by their remaining in it, and do not feel secure of their proceeding to the Hereafter. O Jabir! The Hereafter is a house of (permanent) abode and the world is a house of annihilation and decline, but the people of the world are oblivious, and it is as if the Believers, they are the understanding ones, the thinking people, learners. They are not deafened from the Mention of Allah^-azwj, Majestic is His^-azwj Name, what they are hearing by their ears, and they are not blinded from the Remembrance of Allah^-azwj, what they are seeing from the adornments by their eyes.

فَفَازُوا بِثَوَابِ الْآخِرَةِ كَمَا فَازُوا بِذَلِكَ الْعِلْمِ وَ اعْلَمْ يَا جَابِرُ أَنَّ أَهْلَ التَّقْوَى أَيْسَرُ أَهْلِ الدُّنْيَا مَئُونَةً وَ أَكْثَرُهُمْ لَكَ مَعُونَةً تَذْكُرُ فَيُعِينُونَكَ وَ إِنْ نَسِيتَ ذَكَّرُوكَ

Thus, they have been successful with (achieving) the Rewards of the Hereafter just as they were successful with (acquiring) that knowledge. And know, O Jabir, that the people of piety are the people with the smallest of provisions of the world, and they (are the) people who provide the most to you. You mention them and they will be assisting you, and if you forget, they would mention you.

قَوَّالُونَ بِأَمْرِ اللَّهِ قَوَّامُونَ عَلَى أَمْرِ اللَّهِ قَطَعُوا مَحَبَّتَهُمْ بِمَحَبَّةِ رَبِّهِمْ وَ وَحَشُوا الدُّنْيَا لِطَاعَةِ مَلِيكِهِمْ وَ نَظَرُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى مَحَبَّتِهِ بِقُلُوبِهِمْ وَ عَلِمُوا أَنَّ ذَلِكَ هُوَ الْمَنْظُورُ إِلَيْهِ لِعَظِيمِ شَأْنِهِ

They are speaking by the Commands of Allah^-azwj, steadfast upon the Commands of Allah^-azwj. Their love (for others) and their desires for the world and their kings is cut-off by their love for their Lord^-azwj, and they are looking towards Allah^-azwj Mighty and Majestic and to His^-azwj Love by their hearts, and they know that the looking towards Him^-azwj is a great affair.

فَأَنْزِلِ الدُّنْيَا كَمَنْزِلٍ نَزَلْتَهُ ثُمَّ ارْتَحَلْتَ عَنْهُ أَوْ كَمَالٍ وَجَدْتَهُ فِي مَنَامِكَ فَاسْتَيْقَظْتَ وَ لَيْسَ مَعَكَ مِنْهُ شَيْ‏ءٌ إِنِّي [إِنَّمَا] ضَرَبْتُ لَكَ هَذَا مَثَلًا لِأَنَّهَا عِنْدَ أَهْلِ اللُّبِّ وَ الْعِلْمِ بِاللَّهِ كَفَيْ‏ءِ الظِّلَالِ

So (for them) the world is a lodge like a lodge they lodge in, then they depart from it, or like wealth you tend to see in your dream, and then you wake up, and there is nothing from it with you. I^-asws, rather struck this example for you because it (the world) in the view of the people of understanding and knowledge with Allah^-azwj, is like a passing shadow.

يَا جَابِرُ فَاحْفَظْ مَا اسْتَرْعَاكَ اللَّهُ جَلَّ وَ عَزَّ مِنْ دِينِهِ وَ حِكْمَتِهِ وَ لَا تَسْأَلَنَّ عَمَّا لَكَ عِنْدَهُ إِلَّا مَا لَهُ عِنْدَ نَفْسِكَ فَإِنْ تَكُنِ الدُّنْيَا عَلَى غَيْرِ مَا وَصَفْتُ لَكَ فَتَحَوَّلْ إِلَى دَارِ الْمُسْتَعْتَبِ فَلَعَمْرِي لَرُبَّ حَرِيصٍ عَلَى أَمْرٍ قَدْ شَقِيَ بِهِ حِينَ أَتَاهُ وَ لَرُبَّ كَارِهٍ لِأَمْرٍ قَدْ سَعِدَ بِهِ حِينَ أَتَاهُ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَ يَمْحَقَ الْكافِرِينَ .

O Jabir! Protect whatever Allah^-azwj Mighty and Majestic has Attracted you with from His^-azwj Religion and His^-azwj Wisdom, and do not ask about what there is for you in His^-azwj Presence, except what is there for Him^-azwj in your soul. So if the world happens to be upon other than what I^-asws have described to you, so reconsider it as a house of reproach (blame). So the person is sometimes greedy upon a matter and would be miserable with it when it comes to him, and sometimes he dislikes a matter which he would be happy with it when it comes to him, and these are the Words of Allah^-azwj Mighty and Majestic [3:141] And that He may Examine those who believe and wipe out the unbelievers’.[16]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ جَزَى اللَّهُ الدُّنْيَا عَنِّي مَذَمَّةً بَعْدَ رَغِيفَيْنِ مِنَ الشَّعِيرِ أَتَغَدَّى بِأَحَدِهِمَا وَ أَتَعَشَّى بِالْآخَرِ وَ بَعْدَ شَمْلَتَيِ الصُّوفِ أَتَّزِرُ بِإِحْدَاهُمَا وَ أَتَرَدَّى بِالْأُخْرَى .

From him, from Ali Bin Al Hakam, from Musa Bin Bakr,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws) having said: ‘Abu Zarr^-ra, may Allah^-azwj have Mercy on him^-ra said, ‘May Allah^-azwj Condemn the world on my^-ra behalf after two loaves of barley, I^-ra can have lunch with one of them and dinner with the other, and after two woolen clothes I^-as wear as a trouser with one of them, and as a cloak with the other one’.[17]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ فِي خُطْبَتِهِ يَا مُبْتَغِيَ الْعِلْمِ كَأَنَّ شَيْئاً مِنَ الدُّنْيَا لَمْ يَكُنْ شَيْئاً إِلَّا مَا يَنْفَعُ خَيْرُهُ وَ يَضُرُّ شَرُّهُ إِلَّا مَنْ رَحِمَ اللَّهُ

And from him, from Ali Bin Al Hakam, from Al Musna, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that Abu Zarr^-ra, may Allah^-azwj be Pleased with him^-ra said in a sermon, ‘O seeker of the knowledge. It is as if something from the world does not happen to be a thing except whatever it benefitted by its goodness and is harmed by its evil, except for the one Allah^-azwj is Merciful to.

يَا مُبْتَغِيَ الْعِلْمِ لَا يَشْغَلُكَ أَهْلٌ وَ لَا مَالٌ عَنْ نَفْسِكَ أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ ثُمَّ غَدَوْتَ عَنْهُمْ إِلَى غَيْرِهِمْ وَ الدُّنْيَا وَ الْآخِرَةُ كَمَنْزِلٍ تَحَوَّلْتَ مِنْهُ إِلَى غَيْرِهِ وَ مَا بَيْنَ الْمَوْتِ وَ الْبَعْثِ إِلَّا كَنَوْمَةٍ نِمْتَهَا ثُمَّ اسْتَيْقَظْتَ مِنْهَا يَا مُبْتَغِيَ الْعِلْمِ قَدِّمْ لِمَقَامِكَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّكَ مُثَابٌ بِعَمَلِكَ كَمَا تَدِينُ تُدَانُ يَا مُبْتَغِيَ الْعِلْمِ .

O seeker of knowledge! Neither should the family nor the wealth pre-occupy you from yourself. You are like a guest today sleeping among them, then you would be going away from them to the others; and the world and the Hereafter are like a house you transfer from to another; and what is the death and the Resurrection except like a sleep you sleep, then you wake up from it? O seeker of knowledge! Proceed to your place in front of Allah^-azwj Mighty and Majestic, for you would be Rewarded for your deeds just as you would reap what you have sown, O seeker of knowledge’.[18]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا لِي وَ لِلدُّنْيَا إِنَّمَا مَثَلِي وَ مَثَلُهَا كَمَثَلِ الرَّاكِبِ رُفِعَتْ لَهُ شَجَرَةٌ فِي يَوْمٍ صَائِفٍ فَقَالَ تَحْتَهَا ثُمَّ رَاحَ وَ تَرَكَهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘What is it to me^-saww and the world. But rather, the likes of me^-saww and it are like an example of the rider, a tree is raised for him during a day of scorching heat, so he goes underneath it (for shade), then rests, and leaves it’.[19]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا كَمَثَلِ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abu Ja’far^-asws said: ‘And example of the one greedy upon the world is like an example of a silkworm. The more it increases (creating silk) around itself, the more remote it gets from the exiting (from it) until it dies in sorrow.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ فِيمَا وَعَظَ بِهِ لُقْمَانُ ابْنَهُ يَا بُنَيَّ إِنَّ النَّاسَ قَدْ جَمَعُوا قَبْلَكَ لِأَوْلَادِهِمْ فَلَمْ يَبْقَ مَا جَمَعُوا وَ لَمْ يَبْقَ مَنْ جَمَعُوا لَهُ وَ إِنَّمَا أَنْتَ عَبْدٌ مُسْتَأْجَرٌ قَدْ أُمِرْتَ بِعَمَلٍ وَ وُعِدْتَ عَلَيْهِ أَجْراً

He (the narrator) said, ‘And Abu Abdullah^-asws said: ‘Among what Luqman^-as advised his^-as son with, was, ‘O my^-as son! The people who were before you had amassed for their children, but whatever they amassed did not remain, nor did they remain, the ones it had been amassed for, and rather, you are a recompensed servant who has been instructed with a work and promised a recompense upon it.

فَأَوْفِ عَمَلَكَ وَ اسْتَوْفِ أَجْرَكَ وَ لَا تَكُنْ فِي هَذِهِ الدُّنْيَا بِمَنْزِلَةِ شَاةٍ وَقَعَتْ فِي زَرْعٍ أَخْضَرَ فَأَكَلَتْ حَتَّى سَمِنَتْ فَكَانَ حَتْفُهَا عِنْدَ سِمَنِهَا وَ لَكِنِ اجْعَلِ الدُّنْيَا بِمَنْزِلَةِ قَنْطَرَةٍ عَلَى نَهَرٍ جُزْتَ عَلَيْهَا وَ تَرَكْتَهَا وَ لَمْ تَرْجِعْ إِلَيْهَا آخِرَ الدَّهْرِ أَخْرِبْهَا وَ لَا تَعْمُرْهَا فَإِنَّكَ لَمْ تُؤْمَرْ بِعِمَارَتِهَا

So fulfil your work and you would be Fulfilled with your Recompense; and do not become in this world at the status of a sheep who falls into a green pasture, so it eats until it fattens, and it is slaughtered (after being) putting on weight. But, make the world to be at the status of a bridge upon a river, passing over it and leaving it, and do not return to it to the end of times. Ruin it and do not repair it, for you have not been ordered with the repairing of it.

وَ اعْلَمْ أَنَّكَ سَتُسْأَلُ غَداً إِذَا وَقَفْتَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ عَنْ أَرْبَعٍ شَبَابِكَ فِيمَا أَبْلَيْتَهُ وَ عُمُرِكَ فِيمَا أَفْنَيْتَهُ وَ مَالِكَ مِمَّا اكْتَسَبْتَهُ وَ فِيمَا أَنْفَقْتَهُ فَتَأَهَّبْ لِذَلِكَ وَ أَعِدَّ لَهُ جَوَاباً وَ لَا تَأْسَ عَلَى مَا فَاتَكَ مِنَ الدُّنْيَا فَإِنَّ قَلِيلَ الدُّنْيَا لَا يَدُومُ بَقَاؤُهُ وَ كَثِيرَهَا لَا يُؤْمَنُ بَلَاؤُهُ

And know that you would be Questioned tomorrow when you pause in front of Allah^-azwj Mighty and Majestic, about four (matters) – your youth, regarding what you wore it down; and your age, regarding what you spent it; and your wealth, from what (means) did you earn it and on what you spent it. Therefore be alert for that and prepare for it, and do not despair upon what is lost for you from the world, for the little of the world does not remain forever, and its more is not safe from its misfortune.

فَخُذْ حِذْرَكَ وَ جِدَّ فِي أَمْرِكَ وَ اكْشِفِ الْغِطَاءَ عَنْ وَجْهِكَ وَ تَعَرَّضْ لِمَعْرُوفِ رَبِّكَ وَ جَدِّدِ التَّوْبَةَ فِي قَلْبِكَ وَ اكْمُشْ فِي فَرَاغِكَ قَبْلَ أَنْ يُقْصَدَ قَصْدُكَ وَ يُقْضَى قَضَاؤُكَ وَ يُحَالَ بَيْنَكَ وَ بَيْنَ مَا تُرِيدُ .

Therefore, take your share and struggle in your life, and uncover the covering from your face, and expose yourself to the goodness of your Lord^-azwj, and renew the repentance in your heart, and retract during your being free before your deliberation is deliberated upon and your Ordainment is Ordained (death), and there is a distancing between you and what you intended for’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى لَا تَرْكَنْ إِلَى الدُّنْيَا رُكُونَ الظَّالِمِينَ وَ رُكُونَ مَنِ اتَّخَذَهَا أَباً وَ أُمّاً يَا مُوسَى لَوْ وَكَلْتُكَ إِلَى نَفْسِكَ لِتَنْظُرَ لَهَا إِذاً لَغَلَبَ عَلَيْكَ حُبُّ الدُّنْيَا وَ زَهْرَتُهَا

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws: ‘Among what Allah^-azwj Mighty and Majestic Whispered to Musa^-as with, was: “O Musa^-as! Do not incline towards the world like the inclining of the unjust ones, the ones who take it as a father and a mother. O Musa^-as! If I^-azwj were to Leave you^-as to yourself^-as for consideration of it, then the love for the world and its blossoms would overcome upon you^-as.

يَا مُوسَى نَافِسْ فِي الْخَيْرِ أَهْلَهُ وَ اسْتَبِقْهُمْ إِلَيْهِ فَإِنَّ الْخَيْرَ كَاسْمِهِ وَ اتْرُكْ مِنَ الدُّنْيَا مَا بِكَ الْغِنَى عَنْهُ وَ لَا تَنْظُرْ عَيْنُكَ إِلَى كُلِّ مَفْتُونٍ بِهَا وَ مُوكَلٍ إِلَى نَفْسِهِ وَ اعْلَمْ أَنَّ كُلَّ فِتْنَةٍ بَدْؤُهَا حُبُّ الدُّنْيَا وَ لَا تَغْبِطْ أَحَداً بِكَثْرَةِ الْمَالِ فَإِنَّ مَعَ كَثْرَةِ الْمَالِ تَكْثُرُ الذُّنُوبُ لِوَاجِبِ الْحُقُوقِ

O Musa^-as! Compete regarding the goodness with its people, and precede them to it, for the goodness is like its name and leave from the world what you^-as are self-sufficient from it, and your^-as eyes should not look towards every one intrigued by it and has allocated himself to it. And know, that every ‘Fitna’ (strife) begins by the love for the world; and do not seek anyone with a lot of wealth, for along with the abundance of wealth are a lot of sins for the Obligatory rights.

وَ لَا تَغْبِطَنَّ أَحَداً بِرِضَى النَّاسِ عَنْهُ حَتَّى تَعْلَمَ أَنَّ اللَّهَ رَاضٍ عَنْهُ وَ لَا تَغْبِطَنَّ مَخْلُوقاً بِطَاعَةِ النَّاسِ لَهُ فَإِنَّ طَاعَةَ النَّاسِ لَهُ وَ اتِّبَاعَهُمْ إِيَّاهُ عَلَى غَيْرِ الْحَقِّ هَلَاكٌ لَهُ وَ لِمَنِ اتَّبَعَهُ .

And do not seek anyone by pleasing the people about him until you know that Allah^-azwj is Pleased from him, and do not seek people by obeying the people for him, for in obeying the people for him and seeking them for him upon other than the truth, there would be destruction for him and for the one who sought him”’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( صلوات الله عليه )  إِنَّمَا مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ مَا أَلْيَنَ مَسَّهَا وَ فِي جَوْفِهَا السَّمُّ النَّاقِعُ يَحْذَرُهَا الرَّجُلُ الْعَاقِلُ وَ يَهْوِي إِلَيْهَا الصَّبِيُّ الْجَاهِلُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In the Book of Ali^-asws (he^-asws said): ‘But rather an example of the world is like an example of the snake, which is smooth when touching it but from inside it is drenched in the venom. The intellectual man is cautious from it, and the ignorant children are attracted towards it’.[22]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى بَعْضِ أَصْحَابِهِ يَعِظُهُ أُوصِيكَ وَ نَفْسِي بِتَقْوَى مَنْ لَا تَحِلُّ مَعْصِيَتُهُ وَ لَا يُرْجَى غَيْرُهُ وَ لَا الْغِنَى إِلَّا بِهِ فَإِنَّ مَنِ اتَّقَى اللَّهَ جَلَّ وَ عَزَّ وَ قَوِيَ وَ شَبِعَ وَ رَوِيَ وَ رُفِعَ عَقْلُهُ عَنْ أَهْلِ الدُّنْيَا

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Jameela who said,

‘Abu Abdullah^-asws said: ‘Amir Al-Mominen^-asws wrote to one of his^-asws companions advising him: ‘I^-asws hereby advise you, and myself^-asws with fearing the One^-azwj the disobedience to Whom is not Permissible. Neither can anyone else be hoped to nor can anyone be self-sufficient except by Him^-azwj, for the one who fears Allah^-azwj Majestic and Mighty would be strong, and satiated and quenched, and his intellect would be higher than the people of the world.

فَبَدَنُهُ مَعَ أَهْلِ الدُّنْيَا وَ قَلْبُهُ وَ عَقْلُهُ مُعَايِنُ الْآخِرَةِ فَأَطْفَأَ بِضَوْءِ قَلْبِهِ مَا أَبْصَرَتْ عَيْنَاهُ مِنْ حُبِّ الدُّنْيَا فَقَذَّرَ حَرَامَهَا وَ جَانَبَ شُبُهَاتِهَا وَ أَضَرَّ وَ اللَّهِ بِالْحَلَالِ الصَّافِي إِلَّا مَا لَا بُدَّ لَهُ مِنْ كِسْرَةٍ مِنْهُ يَشُدُّ بِهَا صُلْبَهُ وَ ثَوْبٍ يُوَارِي بِهِ عَوْرَتَهُ مِنْ أَغْلَظِ مَا يَجِدُ وَ أَخْشَنِهِ

So his body would be with the people of the world but his heart and mind would be eyeing the Hereafter. Thus, he would extinguish by the illumination of his heart, whatever his eyes visualize from the love of the world. So he considers its Prohibitions as filthy and keeps aside from its doubtful matters, which would harm (him), by Allah^-azwj, with the clear Permissible, except what is inevitable for him from its crumbs, intensifying his backbone with it, and a (piece of) cloth to cover his nakedness with from the most coarse of what he can find and its roughest.

وَ لَمْ يَكُنْ لَهُ فِيمَا لَا بُدَّ لَهُ مِنْهُ ثِقَةٌ وَ لَا رَجَاءٌ فَوَقَعَتْ ثِقَتُهُ وَ رَجَاؤُهُ عَلَى خَالِقِ الْأَشْيَاءِ فَجَدَّ وَ اجْتَهَدَ وَ أَتْعَبَ بَدَنَهُ حَتَّى بَدَتِ الْأَضْلَاعُ وَ غَارَتِ الْعَيْنَانِ فَأَبْدَلَ اللَّهُ لَهُ مِنْ ذَلِكَ قُوَّةً فِي بَدَنِهِ وَ شِدَّةً فِي عَقْلِهِ وَ مَا ذُخِرَ لَهُ فِي الْآخِرَةِ أَكْثَرُ

And there does not happen to be for him, regarding what is inevitable for him from it, neither any reliability nor hope. So his reliance and his hopes are upon the Creator of the things, therefore he struggles, and strives, and exhausts his body until his ribs are manifested and his two eyes sink. So Allah^-azwj Exchanges for him, from that, strength in his body, and intensity in his intellect, and whatever He^-azwj has Treasured for him in the Hereafter is more.

فَارْفُضِ الدُّنْيَا فَإِنَّ حُبَّ الدُّنْيَا يُعْمِي وَ يُصِمُّ وَ يُبْكِمُ وَ يُذِلُّ الرِّقَابَ فَتَدَارَكْ مَا بَقِيَ مِنْ عُمُرِكَ وَ لَا تَقُلْ غَداً أَوْ بَعْدَ غَدٍ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكَ بِإِقَامَتِهِمْ عَلَى الْأَمَانِيِّ وَ التَّسْوِيفِ حَتَّى أَتَاهُمْ أَمْرُ اللَّهِ بَغْتَةً وَ هُمْ غَافِلُونَ

Therefore, reject the world, for the love of the world would blind, and deaf and mute, and would disgrace the necks. So manage whatever is remaining from your life and do not say, ‘Tomorrow’, or ‘After tomorrow’, for rather, destroyed were the ones who were before you by their staying upon their aspirations and their procrastinations until the Command of Allah^-azwj came to them suddenly and they were oblivious.

فَنُقِلُوا عَلَى أَعْوَادِهِمْ إِلَى قُبُورِهِمُ الْمُظْلِمَةِ الضَّيِّقَةِ وَ قَدْ أَسْلَمَهُمُ الْأَوْلَادُ وَ الْأَهْلُونَ فَانْقَطِعْ إِلَى اللَّهِ بِقَلْبٍ مُنِيبٍ مِنْ رَفْضِ الدُّنْيَا وَ عَزْمٍ لَيْسَ فِيهِ انْكِسَارٌ وَ لَا انْخِزَالٌ أَعَانَنَا اللَّهُ وَ إِيَّاكَ عَلَى طَاعَتِهِ وَ وَفَّقَنَا اللَّهُ وَ إِيَّاكَ لِمَرْضَاتِهِ .

So they were transferred upon the planks (of wood) into their graves, the dark, the narrow, and the children and the family members had submitted them. So he was cut-off to Allah^-azwj with a penitent heart from rejecting the world and a determination where was not breakage nor betrayal. May Allah^-azwj Assist us^-asws and you upon obeying Him^-azwj, and may Allah^-azwj Harmonise us^-asws and you to His^-azwj Pleasure’.[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ غَيْرِهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَثَلُ الدُّنْيَا كَمَثَلِ مَاءِ الْبَحْرِ كُلَّمَا شَرِبَ مِنْهُ الْعَطْشَانُ ازْدَادَ عَطَشاً حَتَّى يَقْتُلَهُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, and someone else, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘An example of the world is like an example of the water of the ocean. Every time it is drunk from, the thirst increases until it kills him (who drinks it)’.[24]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ ( صلوات الله عليه )   لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنَ الدُّنْيَا كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا أَصَابُوا دُنْيَاهُمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha who said,

‘I heard Al-Reza^-asws saying: ‘Isa^-as Bin Maryam^-as said to the disciples: ‘O Children of Israel! Do not despair upon what is lost by you from the world, just as the people of the world do not despair upon what is lost by them from their Religion as long as they secure their world’.[25]

بَابٌ

Chapter 62 – A Chapter

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَى نَفْسِهِ إِلَّا كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ .

Al HHusayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aasim Bin Humeyd, from Abu Ubeyda,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: “By My^-azwj Honour and My^-azwj Majesty, and My^-azwj Magnificence, and My^-azwj Exaltedness, and the Loftiness of My^-azwj Poisition! No servant would prefer My^-azwj Desires over his own desires except that I^-azwj would Suffice upon his losses, and the skies and the earth would guarantee his sustenance, and I^-azwj would be Backing him in business with every businessman’.[26]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ بَهَائِي وَ عُلُوِّ ارْتِفَاعِي لَا يُؤْثِرُ عَبْدٌ مُؤْمِنٌ هَوَايَ عَلَى هَوَاهُ فِي شَيْ‏ءٍ مِنْ أَمْرِ الدُّنْيَا إِلَّا جَعَلْتُ غِنَاهُ فِي نَفْسِهِ وَ هِمَّتَهُ فِي آخِرَتِهِ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Ibn Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “By My^-azwj Honour, and My^-azwj Majesty, and My^-azwj Magnificence, and My^-azwj Glory, and the Loftiness of My^-azwj Exaltedness! No believing servant would prefer My^-azwj Desires over his own desires with regards to anything from the matters of the world, except that I^-azwj shall Make richness to be in his soul, and Concern him regarding his Hereafter, and the skies and the earth would guarantee his sustenance, and I^-azwj would be for him behind a trade with every trader’.[27]

بَابُ الْقَنَاعَةِ

Chapter 63 – The Contentment

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَمْرِو بْنِ هِلَالٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِيَّاكَ أَنْ تُطْمِحَ بَصَرَكَ إِلَى مَنْ فَوْقَكَ فَكَفَى بِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ وَ قَالَ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zay Bin Al Shahham, from Amro Bin Hilal who said,

Abu Ja’far^-asws said: ‘Beware of aspiring your vision towards the one who is above you, and suffice with what Allah^-azwj Mighty and Majestic Said to His^-azwj Prophet^-saww [9:55] Let not then their property and their children astound you. And He^-azwj Said [20:131] And do not stretch your eyes after that with which We have Provided wedded pairs of them, blossoms of the life of the world.

فَإِنْ دَخَلَكَ مِنْ ذَلِكَ شَيْ‏ءٌ فَاذْكُرْ عَيْشَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّمَا كَانَ قُوتُهُ الشَّعِيرَ وَ حَلْوَاهُ التَّمْرَ وَ وَقُودُهُ السَّعَفَ إِذَا وَجَدَهُ .

So if anything from that enters into you, then remember the life of Rasool-Allah^-saww, So rather, his^-asws provision was the barley and the sweetness of the dates, and his^-saww fuel was the firewood, when he^-saww found it’.[28]

الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ .

Al Husayn Bin Muhammad Bin Aamir, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja Ali Bin Mukram,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who asked us^-saww, we^-asws gave it to him, and the one who managed without (asking), Allah^-azwj Enriched him’’.[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الْمَعَاشِ رَضِيَ اللَّهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bi nIsa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who was satisfied from Allah^-azwj with the less from the livelihood, Allah^-azwj would be Pleased with him from the less, from the deeds’.[30]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ ابْنَ آدَمَ كُنْ كَيْفَ شِئْتَ كَمَا تَدِينُ تُدَانُ مَنْ رَضِيَ مِنَ اللَّهِ بِالْقَلِيلِ مِنَ الرِّزْقِ قَبِلَ اللَّهُ مِنْهُ الْيَسِيرَ مِنَ الْعَمَلِ وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ زَكَتْ مَكْسَبَتُهُ وَ خَرَجَ مِنْ حَدِّ الْفُجُورِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is written in the Torah: “O son of Adam^-as! Become howsoever you desire to. Just as you sow, so shall you reap”! The one who was pleased from Allah^-azwj with the little from the sustenance, Allah^-azwj would Accept the less deeds from him. The one who was pleased with the less from the Permissible (means), his expenditure would be light, and his earnings would be pure, and he would be outside from the boundary of the immoralities’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ لَمْ يُقْنِعْهُ مِنَ الرِّزْقِ إِلَّا الْكَثِيرُ لَمْ يَكْفِهِ مِنَ الْعَمَلِ إِلَّا الْكَثِيرُ وَ مَنْ كَفَاهُ مِنَ الرِّزْقِ الْقَلِيلُ فَإِنَّهُ يَكْفِيهِ مِنَ الْعَمَلِ الْقَلِيلُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Muhammad Bin Arafat,

(It has been narrated) from Abu Al Hassan Al-Reza^-asws having said: ‘The one who is not content from the sustenance except with a lot, would not be sufficed with from the deeds except a lot; and the one who suffices from the little sustenance, so he would be sufficed from the little deeds’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ ابْنَ آدَمَ إِنْ كُنْتَ تُرِيدُ مِنَ الدُّنْيَا مَا يَكْفِيكَ فَإِنَّ أَيْسَرَ مَا فِيهَا يَكْفِيكَ وَ إِنْ كُنْتَ إِنَّمَا تُرِيدُ مَا لَا يَكْفِيكَ فَإِنَّ كُلَّ مَا فِيهَا لَا يَكْفِيكَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘If you want from the world what would suffice you, so the least of what is in it would suffice you, and if you, rather, wanted what would not suffice you, so everything what is in it would not suffice you’.[33]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اشْتَدَّتْ حَالُ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَتْ لَهُ امْرَأَتُهُ لَوْ أَتَيْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَسَأَلْتَهُ فَجَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَلَمَّا رَآهُ النَّبِيُّ ( صلى الله عليه وآله ) قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Muhammad Al Asady, from Alim Bin Mukram,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The (financial) state of a man from the companions of the Prophet^-saww became difficult, so his wife said to him, ‘If only you would go to Rasool-Allah^-saww and ask him^-saww’. So he came over to the Prophet^-saww. So when the Prophet^-saww saw him, said: ‘The one who asks us^-saww, we^-saww give to him, but the one who manages without (asking), Allah^-azwj would Enrich him’.

فَقَالَ الرَّجُلُ مَا يَعْنِي غَيْرِي فَرَجَعَ إِلَى امْرَأَتِهِ فَأَعْلَمَهَا فَقَالَتْ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) بَشَرٌ فَأَعْلِمْهُ فَأَتَاهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ حَتَّى فَعَلَ الرَّجُلُ ذَلِكَ ثَلَاثاً

So the man said, ‘He^-saww did not mean anyone apart from me’. So he returned to his wife and let her know. So she said ‘Rasool-Allah^-saww is a ‘Bashr’ (person), so let him^-saww know of it’. So he went over to him^-saww. So when Rasool-Allah^-saww saw him, he^-saww said: ‘The one who asks us^-saww, we^-saww give to him, and the one who manages without (asking), Allah^-azwj would Enrich him’, to the extent that the man did that three times.

ثُمَّ ذَهَبَ الرَّجُلُ فَاسْتَعَارَ مِعْوَلًا ثُمَّ أَتَى الْجَبَلَ فَصَعِدَهُ فَقَطَعَ حَطَباً ثُمَّ جَاءَ بِهِ فَبَاعَهُ بِنِصْفِ مُدٍّ مِنْ دَقِيقٍ فَرَجَعَ بِهِ فَأَكَلَهُ ثُمَّ ذَهَبَ مِنَ الْغَدِ فَجَاءَ بِأَكْثَرَ مِنْ ذَلِكَ فَبَاعَهُ فَلَمْ يَزَلْ يَعْمَلُ وَ يَجْمَعُ حَتَّى اشْتَرَى مِعْوَلًا ثُمَّ جَمَعَ حَتَّى اشْتَرَى بَكْرَيْنِ وَ غُلَاماً ثُمَّ أَثْرَى حَتَّى أَيْسَرَ

Then the man went away, and he borrowed a pick-axe, then went to the mountain and ascended it, and cut some firewood. Then he came with it and sold it for half a Mudd (750 gms.) of flour and he returned with it. So he ate it, then went (again) the next day and came with a lot of that, and he sold it. So he did not cease working and gathering (money) until he bought a pick-axe. Then he gathered (money) until he bought two young camels and a slave. Then he was enriched to the extent that he was affluent.

فَجَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَأَعْلَمَهُ كَيْفَ جَاءَ يَسْأَلُهُ وَ كَيْفَ سَمِعَ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) قُلْتُ لَكَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ .

So he came over to the Prophet^-saww and let him^-saww know how he had come to ask him, and how the Prophet^-saww made him hear (the advice). So the Prophet^-saww said: ‘I^-saww told you, the one who asks us^-saww, we give it to him, but the one who manages (without asking), Allah^-azwj would Enrich him’’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْفُرَاتِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَرَادَ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْهُ بِمَا فِي يَدِ غَيْرِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam Bin Al Husayn Bin Al Furat, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who wants to be needless of the people, so let him rely upon what is in the Hands of Allah^-azwj rather than what is in the hands of the people’.[35]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليهما السلام ) قَالَ مَنْ قَنِعَ بِمَا رَزَقَهُ اللَّهُ فَهُوَ مِنْ أَغْنَى النَّاسِ .

From him, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws, or Abu Abdullah^-asws having said: ‘The one who is content with what Allah^-azwj has Graced him, so he is from the richest of the people’.[36]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ يَطْلُبُ فَيُصِيبُ وَ لَا يَقْنَعُ وَ تُنَازِعُهُ نَفْسُهُ إِلَى مَا هُوَ أَكْثَرُ مِنْهُ وَ قَالَ عَلِّمْنِي شَيْئاً أَنْتَفِعْ بِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ مَا يَكْفِيكَ يُغْنِيكَ فَأَدْنَى مَا فِيهَا يُغْنِيكَ وَ إِنْ كَانَ مَا يَكْفِيكَ لَا يُغْنِيكَ فَكُلُّ مَا فِيهَا لَا يُغْنِيكَ .

From, from Ibn Fazzal, from Ibn Bakeyr, from Hamza Bin Humran who said,

‘A man complained to Abu Abdullah^-asws that he seeks, so he attains but is not content and his heart contends with him to what is more than it, and he said, ‘Teach me something I can be content with it’. So Abu Abdullah^-asws said: ‘If it was what suffices you, it would enrich you what is the least of what is in it, and if it was what does not suffice you, it would not enrich you, so (even) whatever is in it (the world) would not suffice you’.[37]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ كَانَ أَيْسَرُ مَا فِيهَا يَكْفِيهِ وَ مَنْ لَمْ يَرْضَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ لَمْ يَكُنْ فِيهَا شَيْ‏ءٌ يَكْفِيهِ .

From him, from a number of our companions, from Hanan Bin Sadeyr, raising it, said,

‘Amir Al-Momineen^-asws said: ‘The one who is pleased from the world with whatever his apportionment is, the least of what is in it would suffice him; and the one who is not pleased from the world with what his apportionment is, there is nothing in it which would suffice him’.[38]

بَابُ الْكَفَافِ

Chapter 64 – The Subsistence

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ غَيْرِ وَاحِدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي رَجُلًا خَفِيفَ الْحَالِ ذَا حَظٍّ مِنْ صَلَاةٍ أَحْسَنَ عِبَادَةَ رَبِّهِ بِالْغَيْبِ وَ كَانَ غَامِضاً فِي النَّاسِ جُعِلَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ عُجِّلَتْ مَنِيَّتُهُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ .

Ali Bin Ibrahim, from his father, from someone else, from Aasim Bin Humeyd, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’far^-asws saying: ‘Rasool-Allah^-saww said: ‘Allah Mighty and Majestic Said: “The most blissful in My^-azwj Presence is a man of light state, with a share from Salāt of good worship of his Lord^-azwj in the secrecy, and he would be hidden among the people, making his livelihood to be at subsistence level. So he is patient upon it, his death being hastened, and few are his inheritors and few are his mourners’.[39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طُوبَى لِمَنْ أَسْلَمَ وَ كَانَ عَيْشُهُ كَفَافاً .

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: ‘Toba’ (a Blessed tree in Paradise) is for the one becomes a Muslim and his life was at subsistence level’.[40]

النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ مَنْ أَحَبَّ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْعَفَافَ وَ الْكَفَافَ وَ ارْزُقْ مَنْ أَبْغَضَ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْمَالَ وَ الْوَلَدَ .

Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘O Allah^-azwj! Grace Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and the one who loves Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the chastity, and the subsistence, and Grace the one who hates Muhammad^-saww and the Progeny^-asws of Muhammad^-asws (with) wealth and children’.[41]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَاعِي إِبِلٍ فَبَعَثَ يَسْتَسْقِيهِ فَقَالَ أَمَّا مَا فِي ضُرُوعِهَا فَصَبُوحُ الْحَيِّ وَ أَمَّا مَا فِي آنِيَتِنَا فَغَبُوقُهُمْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ أَكْثِرْ مَالَهُ وَ وُلْدَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ibrahim Bin Muhammad Al Nowfaly,

(It has been narrated) raising it to Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasoool-Allah^-saww passed by a camel shepherd, so he^-saww sent to him to quench him^-saww, but he said, ‘As for what is in their udders, so it is for their morning, and as for what is in our containers, so it is for their evening’. So Rasool-Allah^-saww said: ‘O Allah^-azwj! Increase his wealth and his children’.

ثُمَّ مَرَّ بِرَاعِي غَنَمٍ فَبَعَثَ إِلَيْهِ يَسْتَسْقِيهِ فَحَلَبَ لَهُ مَا فِي ضُرُوعِهَا وَ أَكْفَأَ مَا فِي إِنَائِهِ فِي إِنَاءِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ بَعَثَ إِلَيْهِ بِشَاةٍ وَ قَالَ هَذَا مَا عِنْدَنَا وَ إِنْ أَحْبَبْتَ أَنْ نَزِيدَكَ زِدْنَاكَ قَالَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ ارْزُقْهُ الْكَفَافَ

Then he^-saww passed by a sheep shepherd. So he^-saww sent for him to quench him^-saww. So he milked for him^-saww whatever was in its udders, and added to whatever was in his container into the container of Rasool-Allah^-saww, and sent a sheep over to him^-saww and said: ‘This is what is with us, and if you^-saww so love it that we increase it for you^-saww, we shall increase it for you^-saww’. So Rasool-Allah^-saww said: ‘O Allah^-azwj! Grace him at the subsistence level’.

فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ يَا رَسُولَ اللَّهِ دَعَوْتَ لِلَّذِي رَدَّكَ بِدُعَاءٍ عَامَّتُنَا نُحِبُّهُ وَ دَعَوْتَ لِلَّذِي أَسْعَفَكَ بِحَاجَتِكَ بِدُعَاءٍ كُلُّنَا نَكْرَهُهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْكَفَافَ .

So one of his^-saww companions said to him^-saww, ‘O Rasool-Allah^-saww! You^-saww supplicated for the one who repulsed you^-saww with a supplication which the generality of us would love, and you^-saww supplicated to the one who relieved you^-saww of your^-saww need with a supplication which we all would dislike’. So Rasool-Allah^-saww said: ‘What is little and just enough is better than what is more and diverting. O Allah^-azwj! Grace Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, the subsistence’.[42]

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يَحْزَنُ عَبْدِيَ الْمُؤْمِنُ إِنْ قَتَّرْتُ عَلَيْهِ وَ ذَلِكَ أَقْرَبُ لَهُ مِنِّي وَ يَفْرَحُ عَبْدِيَ الْمُؤْمِنُ إِنْ وَسَّعْتُ عَلَيْهِ وَ ذَلِكَ أَبْعَدُ لَهُ مِنِّي .

From him, from his father, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: “My^-azwj believing servant grieves when I^-saww drip a drop upon him, and that makes him closer to Me^-azwj; and My^-azwj believing servant is happy when I^-azwj Expand upon him, and that makes him remote from Me^-azwj”’.[43]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي عَبْداً مُؤْمِناً ذَا حَظٍّ مِنْ صَلَاحٍ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ عَبَدَ اللَّهَ فِي السَّرِيرَةِ وَ كَانَ غَامِضاً فِي النَّاسِ فَلَمْ يُشَرْ إِلَيْهِ بِالْأَصَابِعِ وَ كَانَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ فَعَجَّلَتْ بِهِ الْمَنِيَّةُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said: “The most blissful of My^-azwj friends in My^-azwj Presence is a believing servant with a share from righteousness, good worship of his Lord^-azwj, and he worships Allah^-azwj in the secrecy, and he was hidden among the people, so he was not pointed at by the fingers, and his sustenance was at subsistence level. So he was patient upon it, and the death hastened to him, and few were his inheritors, and few were his mourners’.[44]

بَابُ تَعْجِيلِ فِعْلِ الْخَيْرِ

Chapter 65 – Hastening the doing of the good

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ قَالَ حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ فَلَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا صَلَّى الصَّلَاةَ أَوْ صَامَ الْيَوْمَ فَيُقَالُ لَهُ اعْمَلْ مَا شِئْتَ بَعْدَهَا فَقَدْ غَفَرَ اللَّهُ لَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan who said,

‘Hamza Bin Humran narrated to me saying, ‘I heard Abu Abdullah^-asws saying: ‘Whenever one of you intends the goodness, so he should not delay it, for the servant sometimes prays the Salāt or Fasts for the day, and it is said to him: ‘Do whatever you so desire to after it, for Allah^-azwj has Forgiven (your sins) for you’.[45]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) افْتَتِحُوا نَهَارَكُمْ بِخَيْرٍ وَ أَمْلُوا عَلَى حَفَظَتِكُمْ فِي أَوَّلِهِ خَيْراً وَ فِي آخِرِهِ خَيْراً يُغْفَرْ لَكُمْ مَا بَيْنَ ذَلِكَ إِنْ شَاءَ اللَّهُ .

From him, from Ali Bin Al Hakam, from Abu Jameela who said,

‘Abu Abdullah^-asws said: ‘Begin your days with goodness, and dictate upon your preservers (Two recording Angels), goodness at the beginning of the day, and goodness at the end of it, He^-azwj would Forgive (your sins) for you in what is between that, Allah^-azwj Willing’.[46]

عَنْهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ إِذَا هَمَمْتَ بِخَيْرٍ فَبَادِرْ فَإِنَّكَ لَا تَدْرِي مَا يَحْدُثُ .

From him, from Ibn Abu Umeyr, from Murazim Bin Hakeym,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying: ‘Whenever you are intending with a goodness, so hasten, for you do not know what might occur’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ .

Ali Bin Ibrahim, from his father from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Loves from the goodness what is hastened (with)’.[48]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَشِيرِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ شَيْئاً مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ الْعَبْدَ يَصُومُ الْيَوْمَ الْحَارَّ يُرِيدُ مَا عِنْدَ اللَّهِ فَيُعْتِقُهُ اللَّهُ بِهِ مِنَ النَّارِ وَ لَا تَسْتَقِلَّ مَا يُتَقَرَّبُ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ شِقَّ تَمْرَةٍ .

A number of companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban Bin Usman, from Bashir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you intend something from the goodness, so do not delay it, for the servant would Fast on the hot day intending what is in the Presence of Allah^-azwj, so Allah^-azwj would Free him from the Fire due to it, and you should not belittle what you could get closer with to Allah^-azwj Mighty and Majestic, and even though it may be part of a date’.[49]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ هَمَّ بِخَيْرٍ فَلْيُعَجِّلْهُ وَ لَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا عَمِلَ الْعَمَلَ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ غَفَرْتُ لَكَ وَ لَا أَكْتُبُ عَلَيْكَ شَيْئاً أَبَداً وَ مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ اللَّهُ سُبْحَانَهُ فَيَقُولُ لَا وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً .

From him, from Ibn Fazzal, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who intends a goodness, so let him hasten it and not delay it, for sometimes the servant performs the deed, so Allah^-azwj Blessed and High is Saying: “I^-azwj have Forgiven (your sins) for you and will not Write anything against you, ever!”; and the one who intends an evil, so he should not hasten it, for sometimes the servant would perform the evil, so Allah^-azwj, Glorious is He^-azwj, Sees him, and He^-azwj is Saying: “No, by My^-azwj Honour and My^-azwj Majesty, I^-azwj will not Forgive (your sins) for you after it, ever!”’.[50]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا هَمَمْتَ بِشَيْ‏ءٍ مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ رُبَّمَا اطَّلَعَ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْ‏ءٍ مِنَ الطَّاعَةِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أُعَذِّبُكَ بَعْدَهَا أَبَداً وَ إِذَا هَمَمْتَ بِسَيِّئَةٍ فَلَا تَعْمَلْهَا فَإِنَّهُ رُبَّمَا اطَّلَعَ اللَّهُ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْ‏ءٍ مِنَ الْمَعْصِيَةِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you intend for anything from the goodness, so do not delay it, for Allah^-azwj Mighty and Majestic would Notify upon the servant while he is upon something from the obedience, so He^-azwj is Saying: ‘By My^-azwj Honour and My^-azwj Majesty! I^-azwj will not Punish you after it, ever!” And when he intends for an evil, but he does not do it, so sometimes Allah^-azwj would Notify upon the servant while he is upon something from the disobedience, so He^-azwj is Saying: “By My^-azwj Honour and My ^-azwj Majesty! I^-azwj will not Forgive (your sins) for you after it, ever!”’.[51]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ أَوْ صِلَةٍ فَإِنَّ عَنْ يَمِينِهِ وَ شِمَالِهِ شَيْطَانَيْنِ فَلْيُبَادِرْ لَا يَكُفَّاهُ عَنْ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abu Jameela, from Muhammad Bin Humran,

(It has been narrated) from Abu Abdullah^-asws said: ‘Whenever one of you intends a goodness, or a maintenance of relationship, so upon his right and upon his left would be Satans^-la, therefore, let him hasten and not refrain from that’.[52]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ هَمَّ بِشَيْ‏ءٍ مِنَ الْخَيْرِ فَلْيُعَجِّلْهُ فَإِنَّ كُلَّ شَيْ‏ءٍ فِيهِ تَأْخِيرٌ فَإِنَّ لِلشَّيْطَانِ فِيهِ نَظْرَةً .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘I heard Abu Ja’far^-asws saying: ‘The one who intends for formatting from the goodness, so let him hasten it, for in everything where is a delay, so for the Satans^-la therein is a respite’.[53]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ ثَقَّلَ الْخَيْرَ عَلَى أَهْلِ الدُّنْيَا كَثِقْلِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَفَّفَ الشَّرَّ عَلَى أَهْلِ الدُّنْيَا كَخِفَّتِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Asbaat, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Weighs down the goodness upon the people of the world like its weighing down would be in their Scales on the Day of Judgement; and Allah^-azwj Mighty and Majestic Lightens the evil upon the people of the world like its lightness would be in their Scales on the Day of Judgement’.[54]

بَابُ الْإِنْصَافِ وَ الْعَدْلِ

Chapter 66 – The fairness and the justice

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ حَمْزَةَ عَنْ جَدِّهِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ فِي آخِرِ خُطْبَتِهِ طُوبَى لِمَنْ طَابَ خُلُقُهُ وَ طَهُرَتْ سَجِيَّتُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ عَلَانِيَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Hassan Bin Hamza, from his grandfather, from Abu Hamza Al Sumaly,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww said at the end of his^-saww sermon: ‘Toba’ (a Blessed tree in Paradise) is for the one who makes good his manners, and cleans up his temper, and corrects his secretive deeds, and improves his unconcealed deeds, and spends the excess from his wealth, and withholds the excess from his words, and is fair with the people from himself’.[55]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ يَضْمَنُ لِي أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَ لَا تَخَفْ فَقْراً وَ أَفْشِ السَّلَامَ فِي الْعَالَمِ وَ اتْرُكِ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ .

From him, from Muhammad Bin Sinan, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who guarantees four (matters) to me^-asws, (I^-asws will guarantee) four houses (for him) in the Paradise – Spends (in charity) and does not fear the poverty, and discloses the greetings in the world, and leaves the disputing even if he was right, and be fair with the people from himself’.[56]

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ جَارُودِ أَبِي الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ سَيِّدُ الْأَعْمَالِ ثَلَاثَةٌ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ حَتَّى لَا تَرْضَى بِشَيْ‏ءٍ إِلَّا رَضِيتَ لَهُمْ مِثْلَهُ وَ مُوَاسَاتُكَ الْأَخَ فِي الْمَالِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَقَطْ وَ لَكِنْ إِذَا وَرَدَ عَلَيْكَ شَيْ‏ءٌ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَخَذْتَ بِهِ أَوْ إِذَا وَرَدَ عَلَيْكَ شَيْ‏ءٌ نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ تَرَكْتَهُ .

From him, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from Jaroud Abu Al Munzir who said,

‘I heard Abu Abdullah^-asws saying: ‘The chief of the deeds are three – Fairness with the people from yourself until you are not pleased with something except you are pleased for with the like of it; and your equalising with the brother in the wealth; and remembering Allah^-azwj upon every state. (This is) not (saying), ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except for Allah^-azwj, and Allah^-azwj is the Greatest’, only, but, when something comes up to you which Allah^-azwj Mighty and Majestic has Commanded with, you take to it, or when something comes upon you which Allah^-azwj Mighty and Majestic has Forbidden from, you leave it’.[57]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ يَحْيَى بْنِ أَحْمَدَ عَنْ أَبِي مُحَمَّدٍ الْمِيثَمِيِّ عَنْ رُومِيِّ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي كَلَامٍ لَهُ أَلَا إِنَّهُ مَنْ يُنْصِفِ النَّاسَ مِنْ نَفْسِهِ لَمْ يَزِدْهُ اللَّهُ إِلَّا عِزّاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Yahya Bin Ahmad, from Abu Muhammad Al Maysami, from Rowmiyyi Bin Zurara, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said in a speech of his^-asws: ‘Indeed! The one is fair with the people from himself, Allah^-azwj would not Increase him in anything except for honour’.[58]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ هُمْ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ رَجُلٌ لَمْ تَدْعُهُ قُدْرَةٌ فِي حَالِ غَضَبِهِ إِلَى أَنْ يَحِيفَ عَلَى مَنْ تَحْتَ يَدِهِ وَ رَجُلٌ مَشَى بَيْنَ اثْنَيْنِ فَلَمْ يَمِلْ مَعَ أَحَدِهِمَا عَلَى الْآخَرِ بِشَعِيرَةٍ وَ رَجُلٌ قَالَ بِالْحَقِّ فِيمَا لَهُ وَ عَلَيْهِ .

Rom him, from Usman Bin Isa, from Abdullah Bin Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Three (types), they would be the closest of the people to Allah^-azwj Mighty and Majestic on the Day of Judgement until He^-azwj is Free from the Reckoning – a man whose power does not invite him, during the state of his anger, to wrong the one who in under his hand; and a man who walks (mediates) between two, but he does not incline with one of them against the other with (even) a barley seed; and a man who speaks with the truth in what is for him, and (what is) against him’.[59]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنِ الْحَسَنِ الْبَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي حَدِيثٍ لَهُ أَ لَا أُخْبِرُكُمْ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ فَذَكَرَ ثَلَاثَةَ أَشْيَاءَ أَوَّلُهَا إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ .

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

(It has been narrated) from Abu Abdullah^-asws in a Hadeeth of his^-asws: ‘Shall I^-asws inform you with the most difficult of what Allah^-azwj has Imposed upon His^-azwj creatures?’, and he^-asws mentioned three things, the first of these being: ‘Fairness with the people from yourself’.[60]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيِّدُ الْأَعْمَالِ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاةُ الْأَخِ فِي اللَّهِ وَ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عَلَى كُلِّ حَالٍ .

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 chief of the deeds is fairness with the people from yourself, and equalising with the brother for the Sake of Allah^-azwj, and mentioning Allah^-azwj Mighty and Majestic upon every state’.[61]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنِ الْحَسَنِ الْبَزَّازِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا أُخْبِرُكَ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ ثَلَاثٌ قُلْتُ بَلَى قَالَ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاتُكَ أَخَاكَ وَ ذِكْرُ اللَّهِ فِي كُلِّ مَوْطِنٍ أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ إِنْ كَانَ هَذَا مِنْ ذَاكَ وَ لَكِنْ ذِكْرُ اللَّهِ جَلَّ وَ عَزَّ فِي كُلِّ مَوْطِنٍ إِذَا هَجَمْتَ عَلَى طَاعَةٍ أَوْ عَلَى مَعْصِيَةٍ .

Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Zurara, from Al Hassan Al Bazzaz who said,

‘Abu Abdullah^-asws said to me: ‘Shall I^-asws inform you with the most difficult of what Allah^-azwj Imposed upon His^-azwj creatures?’ I said, ‘Yes’. He^-asws said: ‘Fairness with the people from yourself, and your equalizing your brother, and mentioning Allah^-azwj in every place. But, I^-asws am not saying, (that you should be saying), ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except for Allah^-azwj, and Allah^-azwj is the Greatest’, and even though this is from that, but remembering Allah^-azwj Majestic and Mighty in every place, when you are confronted upon obedience of upon disobedience’.[62]

ابْنُ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا ابْتُلِيَ الْمُؤْمِنُ بِشَيْ‏ءٍ أَشَدَّ عَلَيْهِ مِنْ خِصَالٍ ثَلَاثٍ يُحْرَمُهَا قِيلَ وَ مَا هُنَّ قَالَ الْمُوَاسَاةُ فِي ذَاتِ يَدِهِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ وَ ذِكْرُ اللَّهِ كَثِيراً أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ لَكِنْ ذِكْرُ اللَّهِ عِنْدَ مَا أَحَلَّ لَهُ وَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْهِ .

Ibn Mahboub, from Abu Asama who said,

‘Abu Abdullah^-asws said: ‘The Believer is not Tested with anything more difficult upon him than three characteristics depriving him’. It was said, ‘And what are these?’ He^-asws said: ‘The equalisation regarding what is in his hands, and the fairness from himself, and remembering Allah^-azwj a lot. But, I^-asws am not saying (that one should be saying), ‘Glory be to Allah^-azwj, and the Praise for Allah^-azwj, and there is no god except for Allah^-azwj’, but remembering Allah^-azwj during what is Permissible for him, and remembering Allah^-azwj during what is Prohibited upon him’.[63]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَبِي الْبِلَادِ رَفَعَهُ قَالَ جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ هُوَ يُرِيدُ بَعْضَ غَزَوَاتِهِ فَأَخَذَ بِغَرْزِ رَاحِلَتِهِ فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا أَدْخُلُ بِهِ الْجَنَّةَ فَقَالَ مَا أَحْبَبْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَأْتِهِ إِلَيْهِمْ وَ مَا كَرِهْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَلَا تَأْتِهِ إِلَيْهِمْ خَلِّ سَبِيلَ الرَّاحِلَةِ .

A number of our companions, from Ahmad bin Abu Abdullah, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather Abu Al Balaad, raising it,

‘He^-asws said: ‘A Bedouin came over to the Prophet^-saww and he^-saww wanted (to go on to) one of his^-saww military expeditions. So he grabbed one of the reins of his^-saww riding animal, and he said, ‘O Rasool-Allah^-saww! Teach me a deed by which I can enter the Paradise’. So he^-saww said: ‘Whatever you love the people to come to you with, so go to them with it, and whatever you dislike the people coming to you with, so do not go to them with it’. He freed the way of the riding animal’.[64]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَدْلُ أَحْلَى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَ إِنْ قَلَّ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The justice is sweeter than the water poured upon the thirsty one. How extensive is the justice when there is justice in it (in a matter), and even if it is little’.[65]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ رُضِيَ بِهِ حَكَماً لِغَيْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is fair with the people from himself, would be pleased with judging for others’.[66]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُوسُفَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى آدَمَ ( عليه السلام ) أَنِّي سَأَجْمَعُ لَكَ الْكَلَامَ فِي أَرْبَعِ كَلِمَاتٍ قَالَ يَا رَبِّ وَ مَا هُنَّ قَالَ وَاحِدَةٌ لِي وَ وَاحِدَةٌ لَكَ وَ وَاحِدَةٌ فِيمَا بَيْنِي وَ بَيْنَكَ وَ وَاحِدَةٌ فِيمَا بَيْنَكَ وَ بَيْنَ النَّاسِ

Muhammad in Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Yunus Bin Imran Bin Maysam, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Adam^-as: “I^-azwj shall Gather the Speech for you in four Sentences”. He^-as said: ‘O Lord^-azwj! And what are these?’ He^-azwj Said: “One for Me^-azwj, and one for You^-as, and one regarding what is between Me^-azwj and you^-as, and one regarding what is between you^-as and the people”.

قَالَ يَا رَبِّ بَيِّنْهُنَّ لِي حَتَّى أَعْلَمَهُنَّ قَالَ أَمَّا الَّتِي لِي فَتَعْبُدُنِي لَا تُشْرِكُ بِي شَيْئاً وَ أَمَّا الَّتِي لَكَ فَأَجْزِيكَ بِعَمَلِكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ أَمَّا الَّتِي بَيْنِي وَ بَيْنَكَ فَعَلَيْكَ الدُّعَاءُ وَ عَلَيَّ الْإِجَابَةُ وَ أَمَّا الَّتِي بَيْنَكَ وَ بَيْنَ النَّاسِ فَتَرْضَى لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ .

He^-as said: ‘O Lord^-azwj! Explain these to me^-as until I^-as know these’. He^-azwj Said: “As for that which is for Me^-azwj, so worship Me^-azwj, nor associating anything with Me^-azwj; and as for that which is for you^-as, so I^-azwj shall Recompense you for your^-as deeds with what would you^-as would happen to be the most needy to; and as for that which is between Me^-azwj and you^-as, so upon you^-as is the supplication and upon Me^-azwj is the Answering; and as for that which is between you^-as and the people, so you^-as should be pleased with the people what you^-as would be pleased with yourself^-as, and dislike for them what you^-as would dislike for yourself^-as’.[67]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ رَوْحٍ ابْنِ أُخْتِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اتَّقُوا اللَّهَ وَ اعْدِلُوا فَإِنَّكُمْ تَعِيبُونَ عَلَى قَوْمٍ لَا يَعْدِلُونَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ghalib Bin Usman, from Rawh Ibn Ukht Al Moalla,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Fear Allah^-azwj and do justice, for you would be finding faults upon a people who are not doing justice’.[68]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَدْلُ أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنُ مِنَ الزُّبْدِ وَ أَطْيَبُ رِيحاً مِنَ الْمِسْكِ .

From him, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The justice is sweeter than the honey, and softer than the butter, and more aromatic than the musk’.[69]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُثْمَانَ بْنِ جَبَلَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ أَوْ وَاحِدَةٌ مِنْهُنَّ كَانَ فِي ظِلِّ عَرْشِ اللَّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ أَعْطَى النَّاسَ مِنْ نَفْسِهِ مَا هُوَ سَائِلُهُمْ وَ رَجُلٌ لَمْ يُقَدِّمْ رِجْلًا وَ لَمْ يُؤَخِّرْ رِجْلًا حَتَّى يَعْلَمَ أَنَّ ذَلِكَ لِلَّهِ رِضًا وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ الْمُسْلِمَ بِعَيْبٍ حَتَّى يَنْفِيَ ذَلِكَ الْعَيْبَ عَنْ نَفْسِهِ فَإِنَّهُ لَا يَنْفِي مِنْهَا عَيْباً إِلَّا بَدَا لَهُ عَيْبٌ وَ كَفَى بِالْمَرْءِ شُغُلًا بِنَفْسِهِ عَنِ النَّاسِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Usman Bin Jabala,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Three characteristics, the one who has these in him, or even one of these, he would be in the Shade of the Throne of Allah^-azwj on the Day when nothing will have the Shade (protection from the heat) – one does not prevent another man from a forward position or move backward except after knowing that his own moving forward is what Allah^-azwj Wants.  A Muslim does not blame his Muslim brethren for a shortcoming until he removes such shortcoming from his own self; as soon one removes one defect from his soul another shortcoming and defect (becomes) known to him.  To occupied with correcting one’s own self is a full time occupation (to correct himself rather than finding faults with others)’.[70]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَاسَى الْفَقِيرَ مِنْ مَالِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ فَذَلِكَ الْمُؤْمِنُ حَقّاً .

From him, from Abdul Rahman Bin Hammad Al Kufy, from Abdullah Bin Ibrahim Al Ghiffary, from Ja’far Bin Ibrahim Al Ja’fary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who consoles the poor one from his wealth, and is fair with the people from himself, so he is a true Momin (Believer)’.[71]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ خَالِدِ بْنِ نَافِعٍ بَيَّاعِ السَّابِرِيِّ عَنْ يُوسُفَ الْبَزَّازِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا تَدَارَأَ اثْنَانِ فِي أَمْرٍ قَطُّ فَأَعْطَى أَحَدُهُمَا النَّصَفَ صَاحِبَهُ فَلَمْ يَقْبَلْ مِنْهُ إِلَّا أُدِيلَ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Khalid Bin Nafi’e Baya’a Al Sabiry, from Yusuf Al Bazzaz who said,

‘I heard Abu Abdullah^-asws saying: ‘No two would dispute regarding a matter at all, so one of them gives the half to his companion, but he does not accept from it, except he would be more just than him’.[72]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ جَنَّةً لَا يَدْخُلُهَا إِلَّا ثَلَاثَةٌ أَحَدُهُمْ مَنْ حَكَمَ فِي نَفْسِهِ بِالْحَقِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said ‘Allah^-azwj has a Garden which none shall enter except for three; one of them being the one who judges regarding himself with the truth’.[73]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَدْلُ أَحْلَى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَ إِنْ قَلَّ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The justice is sweeter than the water poured upon the thirsty one. How extensive is the justice when justice is done in it (a matter), and even though it may be little’.[74]

بَابُ الِاسْتِغْنَاءِ عَنِ النَّاسِ

Chapter 67 – The self-sufficiency from the people

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَرَفُ الْمُؤْمِنِ قِيَامُ اللَّيْلِ وَ عِزُّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The nobility of the Believer is standing at night (for Salāt), and his honour is his self-sufficiency from the people’.[75]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَا يَسْأَلَ رَبَّهُ شَيْئاً إِلَّا أَعْطَاهُ فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ وَ لَا يَكُونُ لَهُ رَجَاءٌ إِلَّا عِنْدَ اللَّهِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْ قَلْبِهِ لَمْ يَسْأَلِ اللَّهَ شَيْئاً إِلَّا أَعْطَاهُ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,

‘Abu Abdullah^-asws said: ‘When one of you intends that he should not ask Allah^-azwj for anything except that He^-azwj would Give it to him, so let him despair from the people, all of them, and there should not happen to be any hope for him except with Allah^-azwj. So when Allah^-azwj Mighty and Majestic Knows that from his heart, he would not ask Allah^-azwj for anything from except that He^-azwj would Give it to him’.[76]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ وَ مَنْ لَمْ يَرْجُ النَّاسَ فِي شَيْ‏ءٍ وَ رَدَّ أَمْرَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي جَمِيعِ أُمُورِهِ اسْتَجَابَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي كُلِّ شَيْ‏ءٍ .

And by this chain, from Minqary, from Abdul Razzaq, from Moamar, from Al Zahry,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘I^-asws saw the goodness, all of it having gathered in cutting off the greed from what is in the hands of the people; and the one who does not hope to the people regarding anything and refers his matter to Allah^-azwj Mighty and Majestic in the entirety of his matters, Allah^-azwj Mighty and Majestic would Answer to him with regards to everything’.[77]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ طَلَبُ الْحَوَائِجِ إِلَى النَّاسِ اسْتِلَابٌ لِلْعِزِّ وَ مَذْهَبَةٌ لِلْحَيَاءِ وَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزٌّ لِلْمُؤْمِنِ فِي دِينِهِ وَ الطَّمَعُ هُوَ الْفَقْرُ الْحَاضِرُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala, from Abdul A’ala Bin Ayn who said,

‘I heard Abu Abdullah^-asws saying: ‘Seeking the needs to the people would dispossession of the honour and the departing of the bashfulness; and placing no hope in what is in the hands of people is dignity for a Momin in his religion, and greed is poverty at hand’.[78]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ اكْتُبْ لِي إِلَى إِسْمَاعِيلَ بْنِ دَاوُدَ الْكَاتِبِ لَعَلِّي أُصِيبُ مِنْهُ قَالَ أَنَا أَضَنُّ بِكَ أَنْ تَطْلُبَ مِثْلَ هَذَا وَ شِبْهَهُ وَ لَكِنْ عَوِّلْ عَلَى مَالِي .

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

‘I said to Abu Al-Hassan Al-Reza^-asws, ‘May I be sacrificed for you^-asws! (Please) write (a letter) for me to Ismail Bin Dawood, the scribe, so that I can attain (some work) from him’. He^-asws said: ‘I^-asws resent for you that you should be seeking (from) the likes of this one and his like, but you can count upon my^-asws wealth’.[79]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجْمِ بْنِ حُطَيْمٍ الْغَنَوِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزُّ الْمُؤْمِنِ فِي دِينِهِ أَ وَ مَا سَمِعْتَ قَوْلَ حَاتِمٍ : إِذَا مَا عَزَمْتَ الْيَأْسَ أَلْفَيْتَهُ الْغِنَى إِذَا عَرَّفْتَهُ النَّفْسَ وَ الطَّمَعُ الْفَقْرُ .

From him, from his father, from Hammad Bin Isa, from Muawiya Bin Ammar, from Najam Bin Huteym Al Ghanawy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The despair from what is in the hands of the people is a honour for the Believer in his Religion, or have you not heard the words of Hatim, ‘When I was determined upon the despair (from the people), I found richness when I recognised the self; and the greed, it is the poverty’.[80]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ لِيَجْتَمِعْ فِي قَلْبِكَ الِافْتِقَارُ إِلَى النَّاسِ وَ الِاسْتِغْنَاءُ عَنْهُمْ فَيَكُونَ افْتِقَارُكَ إِلَيْهِمْ فِي لِينِ كَلَامِكَ وَ حُسْنِ بِشْرِكَ وَ يَكُونَ اسْتِغْنَاؤُكَ عَنْهُمْ فِي نَزَاهَةِ عِرْضِكَ وَ بَقَاءِ عِزِّكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘In your heart you must have both hope in people and independence from them.  Your hope and need in people must be in the form of speaking to them softly and with delightful appearance.  You independence from them must be in the form of maintaining dignity and safety of your respect’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ عُمَرَ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  يَقُولُ ثُمَّ ذَكَرَ مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bar who said, ‘Ali Bin Umar narrated to me, from Yahya Bin Imran,

(It has been narrated) from Abu Abdullah^-asws having said ‘Amir Al-Momineen^-asws was saying . . . – then mentioned similar to it’.[81]

بَابُ صِلَةِ الرَّحِمِ

Chapter 68 – Goodly relationship with the relatives

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ ذِكْرُهُ وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً قَالَ فَقَالَ هِيَ أَرْحَامُ النَّاسِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِصِلَتِهَا وَ عَظَّمَهَا أَ لَا تَرَى أَنَّهُ جَعَلَهَا مِنْهُ .

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

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj, Majestic is His^-azwj Mention [4:1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you. So he^-asws said: ‘These are the relationships of the people. Allah^-azwj Mighty and Majestic Commanded with its goodly maintenance, and its magnification. Do you not see that He^-azwj Made it to be from Him^-azwj?’[82]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ بَلَغَنِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَهْلُ بَيْتِي أَبَوْا إِلَّا تَوَثُّباً عَلَيَّ وَ قَطِيعَةً لِي وَ شَتِيمَةً فَأَرْفُضُهُمْ قَالَ إِذاً يَرْفُضَكُمُ اللَّهُ جَمِيعاً قَالَ فَكَيْفَ أَصْنَعُ قَالَ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ كَانَ لَكَ مِنَ اللَّهِ عَلَيْهِمْ ظَهِيرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Is’haq Bin Ammar who said,

‘It reached me from Abu Abdullah^-asws that a man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! My family members refuse except to leap upon me and cut me off and accuse me. So, shall I reject them?’ He^-saww said: ‘Then Allah^-azwj would Reject you entirely’. He said, ‘So how shall I deal with it?’ He^-saww said: ‘Maintain good relationship with the one who cuts you off, and give to the one who deprives you, and excuse the one who oppresses you, for when you do that, there would be for you, from Allah^-azwj, a Backing’.[83]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَكُونُ الرَّجُلُ يَصِلُ رَحِمَهُ فَيَكُونُ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ ثَلَاثِينَ سَنَةً وَ يَفْعَلُ اللَّهُ مَا يَشَاءُ.

And from him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘Abu Al-Hassan Al-Reza^-asws said: ‘The man happens to maintain goodly relations with his relatives, and it so happens that there remains three years from his life, and Allah^-azwj Makes it to become thirty years, and Allah^-azwj Does whatever He^-azwj so Desires to’.[84]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُيَسِّرُ الْحِسَابَ وَ تُنْسِئُ فِي الْأَجَلِ .

From him, from Ali Bin Al Hakam, from Khattab Al Awr, from Abu Hamza who said,

‘Abu Ja’far^-asws said: ‘Goodly relationships with the relatives purifies the deeds, and increases the wealth, and repels the afflictions, and eases the Reckoning, and delays the death’.[85]

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ مِنْهُمْ وَ مَنْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ إِلَى يَوْمِ الْقِيَامَةِ أَنْ يَصِلَ الرَّحِمَ وَ إِنْ كَانَتْ مِنْهُ عَلَى مَسِيرَةِ سَنَةٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ .

And from him, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Jabir, from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-saww hereby bequeath the present ones of my^-saww community and the absent ones from them, and the ones in the backbones of the men and the wombs of the women up to the Day of Judgement that they should maintain goodly relationships with the relatives, and even if there was one from them upon a travel distance of a year, for that is from the Religion’.[86]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ وَ تُسَمِّحُ الْكَفَّ وَ تُطَيِّبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزْقِ وَ تُنْسِئُ فِي الْأَجَلِ .

And from him, from Ali Bin al Hakam, from Hafs, from Abu Hamza,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Goodly relationships with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.[87]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ رَحِمُ آلِ مُحَمَّدٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ رَحِمُ كُلِّ ذِي رَحِمٍ .

Al Husayn Bin Muhammad, from Moallah Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The kinship (of the Progeny^-asws of Muhammad^-saww) would attach itself with the Throne saying, ‘O Allah^-azwj! Maintain with the one who maintained me and Cut off the one who cut me off, and it is the relationship with the Progeny^-asws of Muhammad^-saww, and these are the Words of Allah^-azwj Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined – and the relative is every one with the relationship’.[88]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوَّلُ نَاطِقٍ مِنَ الْجَوَارِحِ يَوْمَ الْقِيَامَةِ الرَّحِمُ تَقُولُ يَا رَبِّ مَنْ وَصَلَنِي فِي الدُّنْيَا فَصِلِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ وَ مَنْ قَطَعَنِي فِي الدُّنْيَا فَاقْطَعِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘The first one of the body parts to speak on the Day of Judgement would be the womb (i.e., kinship) saying, ‘O Lord^-azwj! The one maintained me in the world, so Maintain what is between You^-azwj and him, and the one cut me off in the world, so Cut him off today what is between You^-azwj and him’.[89]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا تُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا وَ صِلَةُ الرَّحِمِ مَنْسَأَةٌ فِي الْأَجَلِ مَحْبَبَةٌ فِي الْأَهْلِ.

From him, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Be good to your relatives and even if it is by a drink of water; and the most superior of what you can be good with the relative is restraining the harm from them; and goodly relationships with the relatives is a delayer regarding the death, and brings about love in the family’.[90]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الرَّحِمَ مُعَلَّقَةٌ يَوْمَ الْقِيَامَةِ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Fuzayl Bin Yasaar who said,

‘Abu Ja’far^-asws said: ‘The womb (kinship of the Progeny^-asws of Muhammad^-saww) would attach itself to the Throne on the Day of Judgement, saying, ‘O Allah^-azwj! Maintain with the one who maintained me, and Cut off from the one who cut me off’.[91]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ حَافَتَا الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَ الْأَمَانَةُ فَإِذَا مَرَّ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ نَفَذَ إِلَى الْجَنَّةِ وَ إِذَا مَرَّ الْخَائِنُ لِلْأَمَانَةِ الْقَطُوعُ لِلرَّحِمِ لَمْ يَنْفَعْهُ مَعَهُمَا عَمَلٌ وَ تَكَفَّأَ بِهِ الصِّرَاطُ فِي النَّارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Abu Zarr^-ra said: ‘I^-ra heard Rasool-Allah^-saww saying: ‘On the two edges of the Bridge on the Day of Judgement would be the kinship and the entrustment. So when the maintainer of the relationships and the fulfiller of the entrustments passes by, would pass throught to the Paradise, and when the betrayer of the entrustment, the cutter of the relationships passes by, the deeds would not benefit him along with these two, and the Bridge would fling him into the Fire’.[92]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ وَ تُسَمِّحُ الْكَفَّ وَ تُطَيِّبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزْقِ وَ تُنْسِئُ فِي الْأَجَل.

A number of our companions, from Ahmad Bin Muhammad bin Khalid, from his father, from Ibn Abu Umeyr, from Hafs Bin Qurti, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Goodly relations with the relatives improves the manners, and allows the palm (to be generous), and betters the self, and increases in the sustenance, and delays in the death’.[93]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُنْمِي الْأَمْوَالَ وَ تُنْسِئُ لَهُ فِي عُمُرِهِ وَ تُوَسِّعُ فِي رِزْقِهِ وَ تُحَبِّبُ فِي أَهْلِ بَيْتِهِ فَلْيَتَّقِ اللَّهَ وَ لْيَصِلْ رَحِمَهُ .

From him, from Usman Bin Isa, from Khattab Al Awr, from Abu Hamza who said,

‘Abu Ja’far^-asws said: ‘Goodly relationship purifies the deeds, and repels the afflictions, and increases the wealth, and delays the death for him in his lifetime, and expands in his sustenance, and brings about love among his family members, so let him fear Allah^-azwj and let him be good with his relatives’.[94]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَكَمِ الْحَنَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلَةُ الرَّحِمِ وَ حُسْنُ الْجِوَارِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Ibn Abu Umeyrs, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Hannat who said,

‘Abu Abdullah^-asws said: ‘Goodness with the relatives and goodness with the neighbours both build the houses (households) and increase in the lifespans’.[95]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْجَلَ الْخَيْرِ ثَوَاباً صِلَةُ الرَّحِمِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The quickest of the Rewards for a good deed is for maintaining good relationships with the relatives’.[96]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ النَّسَاءُ فِي الْأَجَلِ وَ الزِّيَادَةُ فِي الرِّزْقِ فَلْيَصِلْ رَحِمَهُ .

Ali Bin Ibrahim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who is happy with the delay in his death and the increase in the sustenance, so let him maintain good relationship with the relatives’.[97]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا نَعْلَمُ شَيْئاً يَزِيدُ فِي الْعُمُرِ إِلَّا صِلَةَ الرَّحِمِ حَتَّى إِنَّ الرَّجُلَ يَكُونُ أَجَلُهُ ثَلَاثَ سِنِينَ فَيَكُونُ وَصُولًا لِلرَّحِمِ فَيَزِيدُ اللَّهُ فِي عُمُرِهِ ثَلَاثِينَ سَنَةً فَيَجْعَلُهَا ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ يَكُونُ أَجَلُهُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً فَيَكُونُ قَاطِعاً لِلرَّحِمِ فَيَنْقُصُهُ اللَّهُ ثَلَاثِينَ سَنَةً وَ يَجْعَلُ أَجَلَهُ إِلَى ثَلَاثِ سِنِينَ .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘We^-asws do not know of anything which increases in the life-span except for the goodly relations with the relatives. The man might happen to have three years term (left of his life), and he maintains good relations with the relatives, so Allah^-azwj would Increase thirty years in his life-span, and Make it to be thirty three years; and (or) his (remaining) life-span might be thirty three years and he cuts off the relationships, so Allah^-azwj would Cut-off thirty years and Make his (remaining) term to be three years’.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِثْلَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha,

(It has been narrated) from Abu Al Hassan Al Reza^-asws – similar to it.[98]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُرِيدُ الْبَصْرَةَ نَزَلَ بِالرَّبَذَةِ فَأَتَاهُ رَجُلٌ مِنْ مُحَارِبٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي تَحَمَّلْتُ فِي قَوْمِي حَمَالَةً وَ إِنِّي سَأَلْتُ فِي طَوَائِفَ مِنْهُمُ الْمُوَاسَاةَ وَ الْمَعُونَةَ فَسَبَقَتْ إِلَيَّ أَلْسِنَتُهُمْ بِالنَّكَدِ فَمُرْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ بِمَعُونَتِي وَ حُثَّهُمْ عَلَى مُوَاسَاتِي فَقَالَ أَيْنَ هُمْ فَقَالَ هَؤُلَاءِ فَرِيقٌ مِنْهُمْ حَيْثُ تَرَى

Ali Bin Ibrahim, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When Amir Al-Momineen^-asws went out intending Basra (the battle of the Camel), he^-asws encamped at Al-Rabza. So a man from the fighters came over to him^-asws, and he said, ‘O Amir Al-Momineen^-asws! I bore the burdens (responsibilities) of my people and I asked among their groups for the sympathy and the assistance but their tongues preceded to me with the temper. So order them, O Amir Al-Momineen^-asws for assisting me and urge them upon sympathising with me’. So he^-asws said: ‘Where are they?’ So he said, ‘There, a group of them is where you^-asws see’.

قَالَ فَنَصَّ رَاحِلَتَهُ فَادَّلَفَتْ كَأَنَّهَا ظَلِيمٌ فَادَّلَفَ بَعْضُ أَصْحَابِهِ فِي طَلَبِهَا فَلَأْياً بِلَأْيٍ مَا لُحِقَتْ فَانْتَهَى إِلَى الْقَوْمِ فَسَلَّمَ عَلَيْهِمْ وَ سَأَلَهُمْ مَا يَمْنَعُهُمْ مِنْ مُوَاسَاةِ صَاحِبِهِمْ فَشَكَوْهُ وَ شَكَاهُمْ

So he spurred on his riding animal and galloped it as if it was a male ostrich, and some of his^-asws companions galloped (their animals) in seeking it (his^-asws ride) in hot pursuit but could not catch up. So he^-asws ended up to the group of people and greeted them and asked them what prevent them from sympathising with their companion. So they complained about him, and he complained about them.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَصَلَ امْرُؤٌ عَشِيرَتَهُ فَإِنَّهُمْ أَوْلَى بِبِرِّهِ وَ ذَاتِ يَدِهِ وَ وَصَلَتِ الْعَشِيرَةُ أَخَاهَا إِنْ عَثَرَ بِهِ دَهْرٌ وَ أَدْبَرَتْ عَنْهُ دُنْيَا فَإِنَّ الْمُتَوَاصِلِينَ الْمُتَبَاذِلِينَ مَأْجُورُونَ وَ إِنَّ الْمُتَقَاطِعِينَ الْمُتَدَابِرِينَ مَوْزُورُونَ قَالَ ثُمَّ بَعَثَ رَاحِلَتَهُ وَ قَالَ حَلْ .

So Amir Al-Momineen^-asws said: ‘A person should help his clan, for they are closest with the righteousness, and that is in his hands, and the clan should help its brother if the time is hard with him and the world turns away from him. So the maintainers of the relationships, the helpers would be Recompensed, and that the cutters-off of relationships, the ones who turn around would be burdened (with sins)’. Then he^-asws went away with his^-asws riding animal and said: ‘Resolved’.[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَنْ يَرْغَبَ الْمَرْءُ عَنْ عَشِيرَتِهِ وَ إِنْ كَانَ ذَا مَالٍ وَ وَلَدٍ وَ عَنْ مَوَدَّتِهِمْ وَ كَرَامَتِهِمْ وَ دِفَاعِهِمْ بِأَيْدِيهِمْ وَ أَلْسِنَتِهِمْ هُمْ أَشَدُّ النَّاسِ حِيطَةً مِنْ وَرَائِهِ وَ أَعْطَفُهُمْ عَلَيْهِ وَ أَلَمُّهُمْ لِشَعَثِهِ إِنْ أَصَابَتْهُ مُصِيبَةٌ أَوْ نَزَلَ بِهِ بَعْضُ مَكَارِهِ الْأُمُورِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Yahya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The person should never turn away from his clan even if he was with wealth and children, and away from their cordiality, and their honour, and their defending (him) by their hands and their tongues. They would be the most intense of the people to watch out for him from behind him and the most compassionate upon him to escort him if a difficulty were to hit him, or if one of the abhorrences of his matters were to descend upon him.

وَ مَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ فَإِنَّمَا يَقْبِضُ عَنْهُمْ يَداً وَاحِدَةً وَ تُقْبَضُ عَنْهُ مِنْهُمْ أَيْدِي كَثِيرَةٌ وَ مَنْ يُلِنْ حَاشِيَتَهُ يَعْرِفْ صَدِيقُهُ مِنْهُ الْمَوَدَّةَ وَ مَنْ بَسَطَ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ يُخْلِفِ اللَّهُ لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ وَ يُضَاعِفْ لَهُ فِي آخِرَتِهِ

The one who withholds his hand from his claim, so rather he would be withholding one hand from them, and there would be withheld from him, a lot of hands, and the one who is soft with his inner circle would recognise the cordiality from his friends; and the one who extends his hand with the goodness when he finds it, Allah^-azwj would Replace it for him whatever he spends regarding his world, and He^-azwj would Multiply it for him in his Hereafter.

وَ لِسَانُ الصِّدْقِ لِلْمَرْءِ يَجْعَلُهُ اللَّهُ فِي النَّاسِ خَيْراً مِنَ الْمَالِ يَأْكُلُهُ وَ يُوَرِّثُهُ لَا يَزْدَادَنَّ أَحَدُكُمْ كِبْراً وَ عِظَماً فِي نَفْسِهِ وَ نَأْياً عَنْ عَشِيرَتِهِ إِنْ كَانَ مُوسِراً فِي الْمَالِ وَ لَا يَزْدَادَنَّ أَحَدُكُمْ فِي أَخِيهِ زُهْداً وَ لَا مِنْهُ بُعْداً إِذَا لَمْ يَرَ مِنْهُ مُرُوَّةً وَ كَانَ مُعْوِزاً فِي الْمَالِ وَ لَا يَغْفُلُ أَحَدُكُمْ عَنِ الْقَرَابَةِ بِهَا الْخَصَاصَةُ أَنْ يَسُدَّهَا بِمَا لَا يَنْفَعُهُ إِنْ أَمْسَكَهُ وَ لَا يَضُرُّهُ إِنِ اسْتَهْلَكَهُ .

And a truthful tongue of a person, Allah^-azwj Allah^-azwj Makes it for him among the people is better than the wealth he consumes and he inherits. Not one of you should exceed in arrogance and greatness regarding himself and distance himself from his clan even if he was affluent regarding the wealth; and not one of you should exceed in ascetism regarding his brother, nor be remote from him when he does not see magnanimity from him, and he was needy regarding the wealth; and not one of you should be oblivious from the relatives. With it (the kinship) is the speciality, if one was to cut it what would not benefit him if he were to withhold it, nor would it harm him if he were to consume it’.[100]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ هِلَالٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ آلَ فُلَانٍ يَبَرُّ بَعْضُهُمْ بَعْضاً وَ يَتَوَاصَلُونَ فَقَالَ إِذاً تَنْمِي أَمْوَالُهُمْ وَ يَنْمُونَ فَلَا يَزَالُونَ فِي ذَلِكَ حَتَّى يَتَقَاطَعُوا فَإِذَا فَعَلُوا ذَلِكَ انْقَشَعَ عَنْهُمْ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Suleyman Bin Hilal who said,

‘I said to Abu Abdullah^-asws that the family of so and so, some of them are being righteous with the others and helping out. So he^-asws said: ‘Then their wealth would develop and grow, and they would not cease to be in that until they cut-off (the kinship). So if they were to do that, it would vanish from them’.[101]

عَنْهُ عَنْ غَيْرِ وَاحِدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْقَوْمَ لَيَكُونُونَ فَجَرَةً وَ لَا يَكُونُونَ بَرَرَةً فَيَصِلُونَ أَرْحَامَهُمْ فَتَنْمِي أَمْوَالُهُمْ وَ تَطُولُ أَعْمَارُهُمْ فَكَيْفَ إِذَا كَانُوا أَبْرَاراً بَرَرَةً .

From him, from someone else, from Ziyad Al Qandy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The group of the people happens to be immoral and they do not happen to be righteous, so they are maintaining their kinships, and are developing their wealth and prolonging their life-spans. So how would it be if they were righteous, doing righteous deeds?’[102]

وَ عَنْهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) صِلُوا أَرْحَامَكُمْ وَ لَوْ بِالتَّسْلِيمِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً .

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Maintain your kinship even though it be with the greetings. Allah^-azwj Blessed and High is Saying [4:1] and fear Allah, by Whom you are asking by Him and the kinship; surely Allah was Ever-Watchful over you’.[103]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ وَقَعَ بَيْنَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ بَيْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ كَلَامٌ حَتَّى وَقَعَتِ الضَّوْضَاءُ بَيْنَهُمْ وَ اجْتَمَعَ النَّاسُ فَافْتَرَقَا عَشِيَّتَهُمَا بِذَلِكَ وَ غَدَوْتُ فِي حَاجَةٍ فَإِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى بَابِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ يَقُولُ يَا جَارِيَةُ قُولِي لِأَبِي مُحَمَّدٍ يَخْرُجُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Safwan Al Jammal who said,

‘There occurred (heated) words between Abu Abdullah^-asws and Abdullah Bin Al-Hassan and the clamour occurred between them, and the people gathered. So they both separated with their respective adherents due to that, and in the morning I went regarding the need, and there was Abu Abdullah^-asws at the door of Abdullah Bin Al-Hassan, and he^-asws was saying: ‘O maid! Tell Abu Muhammad to come out’.

قَالَ فَخَرَجَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا بَكَّرَ بِكَ فَقَالَ إِنِّي تَلَوْتُ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ الْبَارِحَةَ فَأَقْلَقَتْنِي قَالَ وَ مَا هِيَ قَالَ قَوْلُ اللَّهِ جَلَّ وَ عَزَّ ذِكْرُهُ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ فَقَالَ صَدَقْتَ لَكَأَنِّي لَمْ أَقْرَأْ هَذِهِ الْآيَةَ مِنْ كِتَابِ اللَّهِ جَلَّ وَ عَزَّ قَطُّ فَاعْتَنَقَا وَ بَكَيَا .

He (the narrator) said, ‘So he came out as said, ‘O Abu Abdullah^-asws, what made you^-asws come so early?’ So he^-asws said: ‘I^-asws recited a Verse from the Book of Allah^-azwj Mighty and Majestic yesterday so it worried me^-asws’. He said, ‘And what is it?’ He^-asws said ‘The Words of Allah^-azwj, Majestic and Mighty is His^-azwj Mention [13:21] And those who join what Allah has Bidden to be joined and have awe of their Lord and they are fearing the evil Reckoning’. So he said, ‘You^-asws speak the truth. It is as if I never read this Verse from the Book of Allah^-azwj Majestic and Mighty at all’. So they both hugged and wept’.[104]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ  ( عليه السلام ) إِنَّ لِيَ ابْنَ عَمٍّ أَصِلُهُ فَيَقْطَعُنِي وَ أَصِلُهُ فَيَقْطَعُنِي حَتَّى لَقَدْ هَمَمْتُ لِقَطِيعَتِهِ إِيَّايَ أَنْ أَقْطَعَهُ أَ تَأْذَنُ لِي قَطْعَهُ قَالَ إِنَّكَ إِذَا وَصَلْتَهُ وَ قَطَعَكَ وَصَلَكُمَا اللَّهُ عَزَّ وَ جَلَّ جَمِيعاً وَ إِنْ قَطَعْتَهُ وَ قَطَعَكَ قَطَعَكُمَا اللَّهُ .

From him, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘There is a cousin of mine I maintain kinship with, but he cuts me off, and I maintain kinship with him but he cuts me off, to the extent that I have thought that if he were to cut me off (again), I will cut him off. Do you^-asws permit me to cut him off?’ He^-asws said: ‘When you maintain it to him and he cuts you off, Allah^-azwj Mighty and Majestic Maintains it with both of you together, and if you cut him off and he cuts you off, Allah^-azwj would Cut off both of you’.[105]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُحِبُّ أَنْ يَعْلَمَ اللَّهُ أَنِّي قَدْ أَذْلَلْتُ رَقَبَتِي فِي رَحِمِي وَ أَنِّي لَأُبَادِرُ أَهْلَ بَيْتِي أَصِلُهُمْ قَبْلَ أَنْ يَسْتَغْنُوا عَنِّي .

From him, from Ali Bin Al Hakam, from Dawood Bin Farqad who said,

‘Abu Abdullah^-asws said to me: ‘I^-asws would love it for Allah^-azwj to Know that I^-asws have humbled my^-asws neck regarding my kinship and I^-asws hasten to my^-asws family members to helping them before they become self-sufficient of me^-asws’.[106]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ الصَّيْرَفِيِّ عَنِ الرِّضَا ( عليه السلام ) قَالَ إِنَّ رَحِمَ آلِ مُحَمَّدٍ الْأَئِمَّةِ ( عليهم السلام ) لَمُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي

From him, from Al Washha, from Muhammad Bin Fuzayl Al Sayrafi,

(It has been narrated) from Al Reza^-asws having said: ‘The kinship of the Progeny^-asws of Muhammad^-saww, the Imams^-asws, would attach with the Throne saying: ‘O Allah^-azwj! Maintain Relationship with the one who maintained (relationship with) me, and Cut off the one who cut me off’.

ثُمَّ هِيَ جَارِيَةٌ بَعْدَهَا فِي أَرْحَامِ الْمُؤْمِنِينَ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ .

Then if flows, after it, in the relationships of the Believers’. Then he^-asws recited this Verse [4:1] and fear Allah, by Whom you are asking by Him and the kinship’.[107]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ فَقَالَ قَرَابَتُكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from Ibn Bukeyr, from Umar Bin Yazeed who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined. He^-asws said: ‘Your relatives’.[108]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ هِشَامِ بْنِ الْحَكَمِ وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ قَالَ نَزَلَتْ فِي رَحِمِ آلِ مُحَمَّدٍ عَلَيْهِ وَ آلِهِ السَّلَامُ وَ قَدْ تَكُونُ فِي قَرَابَتِكَ ثُمَّ قَالَ فَلَا تَكُونَنَّ مِمَّنْ يَقُولُ لِلشَّيْ‏ءِ إِنَّهُ فِي شَيْ‏ءٍ وَاحِدٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, and Hisham Bin Al Hakam, and Dorost Bin Abu Mansour, from Umar Bin Yazeed who said,

‘I said to Abu Abdullah^-asws [13:21] And those who join what Allah has Bidden to be joined. He^-asws said: ‘It was Revealed regarding the kinship of the Progeny^-asws of Muhammad^-saww, and has come to be regarding your relatives’. Then he^-asws said: ‘Therefore, do not become from the ones who are saying for the thing, that it is regarding the one (and the same) thing’.[109]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ الْوَصَّافِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ أَنْ يَمُدَّ اللَّهُ فِي عُمُرِهِ وَ أَنْ يَبْسُطَ لَهُ فِي رِزْقِهِ فَلْيَصِلْ رَحِمَهُ فَإِنَّ الرَّحِمَ لَهَا لِسَانٌ يَوْمَ الْقِيَامَةِ ذَلْقٌ تَقُولُ يَا رَبِّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abu Jameela, from Al Wassafy,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who is joyful if Allah^-azwj were to Extend in his life-span, and Expand for him in his sustenance, so let him maintain goodly relations with the relatives, for the kinship, there would be an eloquent tongue for it on the Day of Judgement, saying, ‘O Lord^-azwj! Maintaining Relationship with the one who maintained it with me, and Cut off the one who cut me off’.

فَالرَّجُلُ لَيُرَى بِسَبِيلِ خَيْرٍ إِذَا أَتَتْهُ الرَّحِمُ الَّتِي قَطَعَهَا فَتَهْوِي بِهِ إِلَى أَسْفَلِ قَعْرٍ فِي النَّارِ .

So the man would be seen to be on the goodly way, when the kinship comes to whim which he had cut if off, so it would plunge with him into the lowest depth into the Fire’.[110]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ صَفْوَانَ عَنِ الْجَهْمِ بْنِ حُمَيْدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَكُونُ لِيَ الْقَرَابَةُ عَلَى غَيْرِ أَمْرِي أَ لَهُمْ عَلَيَّ حَقٌّ قَالَ نَعَمْ حَقُّ الرَّحِمِ لَا يَقْطَعُهُ شَيْ‏ءٌ وَ إِذَا كَانُوا عَلَى أَمْرِكَ كَانَ لَهُمْ حَقَّانِ حَقُّ الرَّحِمِ وَ حَقُّ الْإِسْلَامِ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hassan Bin Ali, from Safwan, from Al Jaham Bin Humeyd who said,

‘I said to Abu Abdullah^-asws, ‘There happen to be relatives for him being upon other than my matter (Al-Wilayah). Is there (any) right for them upon me?’ He^-asws said: ‘Yes, the right of kinship. Nothing can cut if off. And had they been upon your matter (Al-Wilayah), there would have been two rights for them – the right of the kinship and the right of Al-Islam’.[111]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ صِلَةَ الرَّحِمِ وَ الْبِرَّ لَيُهَوِّنَانِ الْحِسَابَ وَ يَعْصِمَانِ مِنَ الذُّنُوبِ فَصِلُوا أَرْحَامَكُمْ وَ بَرُّوا بِإِخْوَانِكُمْ وَ لَوْ بِحُسْنِ السَّلَامِ وَ رَدِّ الْجَوَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying: ‘The maintenance of goodly relationship with the relatives, and the righteousness, would both east the Reckoning and would defend from the sins. Therefore, maintain your relationships and be good with your brethren, and even though it be by the goodly greeting and response’.[112]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ وَ هِيَ مَنْسَأَةٌ فِي الْعُمُرِ وَ تَقِي مَصَارِعَ السُّوءِ وَ صَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Samad Bin Bashir who said,

‘Abu Abdullah^-asws said: ‘The goodly relationships would ease the Reckoning on the Day of Judgement, and it is a delayer is the (termination of the) life-span and saves from the evil misfortunes; and the giving of the charity at night extinguishes the Anger of the Lord^-azwj’.[113]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ صِلَةَ الرَّحِمِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تُيَسِّرُ الْحِسَابَ وَ تَدْفَعُ الْبَلْوَى وَ تَزِيدُ فِي الرِّزْقِ .

Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The goodly relationships purify the deeds, and develops the wealth, and eases the Reckoning, and repels the afflictions, and increases in the sustenance’.[114]

بَابُ الْبِرِّ بِالْوَالِدَيْنِ

Chapter 69 – The righteousness with the parents

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ بِالْوالِدَيْنِ إِحْساناً مَا هَذَا الْإِحْسَانُ فَقَالَ الْإِحْسَانُ أَنْ تُحْسِنَ صُحْبَتَهُمَا وَ أَنْ لَا تُكَلِّفَهُمَا أَنْ يَسْأَلَاكَ شَيْئاً مِمَّا يَحْتَاجَانِ إِلَيْهِ وَ إِنْ كَانَا مُسْتَغْنِيَيْنِ أَ لَيْسَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahbooub, from Abu Wallad Al Hannat who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [17:23] and the goodness to the two parents. What is this goodness?’ So he^-asws said: ‘The goodness is that you are good in their company, and that you do not encumber them if they were to ask you from what they are both needy to, and even if they were both self-sufficient. Is Allah^-azwj Mighty and Majestic no Saying [3:92] You will never attain to righteousness until you spend out of what you love; and whatever thing you spend, Allah Knows of it.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَمَّا قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما قَالَ إِنْ أَضْجَرَاكَ فَلَا تَقُلْ لَهُمَا أُفٍّ وَ لَا تَنْهَرْهُمَا إِنْ ضَرَبَاكَ قَالَ وَ قُلْ لَهُما قَوْلًا كَرِيماً قَالَ إِنْ ضَرَبَاكَ فَقُلْ لَهُمَا غَفَرَ اللَّهُ لَكُمَا فَذَلِكَ مِنْكَ قَوْلٌ كَرِيمٌ

He (the narrator) said, ‘Then Abu Abdullah^-asws said: ‘And as for the Words of Allah^-azwj Mighty and Majestic [17:23] If either or both of them reach old age with you, say not to them (so much as) “Ugh” nor chide them, if they were to bore you so neither say ‘Ugh’ to them nor chide them if they were to hit you and speak to both of them a gracious word. If they do strike you, so say to them both, ‘May Allah^-azwj Forgive you both’, so that would constitute a gracious word from you’.

قَالَ وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ قَالَ لَا تَمْلَأُ عَيْنَيْكَ مِنَ النَّظَرِ إِلَيْهِمَا إِلَّا بِرَحْمَةٍ وَ رِقَّةٍ وَ لَا تَرْفَعْ صَوْتَكَ فَوْقَ أَصْوَاتِهِمَا وَ لَا يَدَكَ فَوْقَ أَيْدِيهِمَا وَ لَا تَقَدَّمْ قُدَّامَهُمَا .

He^-asws said: ‘[17:24] And make yourself submissively gentle to them with the mercy. He^-asws said: ‘Do not fill your eyes from looking towards them, except with mercy and kindness, and do not raise your voice above their voices, and let not your hand be above their hands, and do not walk in front of them’.[115]

ابْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ نَافِعٍ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَقَالَ لَا تُشْرِكْ بِاللَّهِ شَيْئاً وَ إِنْ حُرِّقْتَ بِالنَّارِ وَ عُذِّبْتَ إِلَّا وَ قَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ وَ وَالِدَيْكَ فَأَطِعْهُمَا وَ بَرَّهُمَا حَيَّيْنِ كَانَا أَوْ مَيِّتَيْنِ وَ إِنْ أَمَرَاكَ أَنْ تَخْرُجَ مِنْ أَهْلِكَ وَ مَالِكَ فَافْعَلْ فَإِنَّ ذَلِكَ مِنَ الْإِيمَانِ .

Ibn Mahboub, from Khalid Bin Nafi’e Al Bajaly, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullah^-asws saying: ‘A man came over to the Prophet^-as and he said, ‘O Rasool-Allah^-saww! Advise me’. So he^-saww said: ‘Do not associate anything with Allah^-azwj and even if you are burnt in the fire and punished, except your heart should be at rest with the Emān; and (as for your) parents, so feed them and be righteous with them be they alive or dead; and if they were to order you go out from your family and your wealth, do so, for that would be from the Emān ’.[116]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَأْتِي يَوْمَ الْقِيَامَةِ شَيْ‏ءٌ مِثْلُ الْكُبَّةِ فَيَدْفَعُ فِي ظَهْرِ الْمُؤْمِنِ فَيُدْخِلُهُ الْجَنَّةَ فَيُقَالُ هَذَا الْبِرُّ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There would come, on the Day of Judgement, something like a globe, so it would push in the back of the Believer and enter him into the Paradise, and it would be said: ‘This is the righteousness’.[117]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ أَيُّ الْأَعْمَالِ أَفْضَلُ قَالَ الصَّلَاةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَيْنِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I said, ‘Which deed is the most superior?’ He^-asws said: ‘The Salāt on its timing, and righteousness with the parents, and the Jihād in the Way of Allah^-azwj Mighty and Majestic’.[118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ رَسُولَ اللَّه ( صلى الله عليه وآله ) مَا حَقُّ الْوَالِدِ عَلَى وَلَدِهِ قَالَ لَا يُسَمِّيهِ بِاسْمِهِ وَ لَا يَمْشِي بَيْنَ يَدَيْهِ وَ لَا يَجْلِسُ قَبْلَهُ وَ لَا يَسْتَسِبُّ لَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Dorost Bin Abu Mansour,

(It has been narrated) from Abu Al-Hassan Musa^-as having said: ‘A man asked Rasool-Allah^-saww, ‘What is the right of the father upon his son?’ He^-asws said: ‘Not calling him by his name, and not walking in front of his, and not sitting before him, and not let him be insulted (by anyone)’.[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَ أَنَا عِنْدَهُ لِعَبْدِ الْوَاحِدِ الْأَنْصَارِيِّ فِي بِرِّ الْوَالِدَيْنِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ بِالْوالِدَيْنِ إِحْساناً فَظَنَنَّا أَنَّهَا الْآيَةُ الَّتِي فِي بَنِي إِسْرَائِيلَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bahr, from Abdullah Bin Muskan, from the one who reported it,

(It has been narrated) from Abu Abdullah^-asws having said to Abdul Wahid Al-Ansary, and I was in his^-asws presence, regarding the righteousness with the parents in the Words of Allah^-azwj Mighty and Majestic [17:23] and the goodness to the two parents, and we thought that it is a Verse which is regarding the Children of Israel [17:23] And your Lord has Decreed that you shall not worship except Him, and goodness to your parents.

فَلَمَّا كَانَ بَعْدُ سَأَلْتُهُ فَقَالَ هِيَ الَّتِي فِي لُقْمَانَ وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما

So when it was afterwards I had asked him^-asws, so he^-asws said: ‘It is that which is in (Surah) Luqman^-as (Chapter 29) [29:8] And We have enjoined on human being goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them.

فَقَالَ إِنَّ ذَلِكَ أَعْظَمُ مِنْ أَنْ يَأْمُرَ بِصِلَتِهِمَا وَ حَقِّهِمَا عَلَى كُلِّ حَالٍ وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَقَالَ لَا بَلْ يَأْمُرُ بِصِلَتِهِمَا وَ إِنْ جَاهَدَاهُ عَلَى الشِّرْكِ مَا زَادَ حَقَّهُمَا إِلَّا عِظَماً .

So he (Abdul Wahid): ‘That is greater than Him^-azwj Commanding with goodness with them both and their rights upon every state and if they contend with you that you should associate (others) with Me, of which you have no knowledge. So he^-asws said: ‘No, but He^-azwj Commanded with being good to them both, and even if they were to contend upon the association (Shirk). It does not increase their rights except for greatness’.[120]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَمْنَعُ الرَّجُلَ مِنْكُمْ أَنْ يَبَرَّ وَالِدَيْهِ حَيَّيْنِ وَ مَيِّتَيْنِ يُصَلِّيَ عَنْهُمَا وَ يَتَصَدَّقَ عَنْهُمَا وَ يَحُجَّ عَنْهُمَا وَ يَصُومَ عَنْهُمَا فَيَكُونَ الَّذِي صَنَعَ لَهُمَا وَ لَهُ مِثْلُ ذَلِكَ فَيَزِيدَهُ اللَّهُ عَزَّ وَ جَلَّ بِبِرِّهِ وَ صِلَتِهِ خَيْراً كَثِيراً .

From him, from Muhammad Bin Ali, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan who said,

‘Abu Abdullah^-asws said: ‘What prevents the man from you from being righteous with his parents, be they alive or dead. He can pray Salāt on their behalf, and give charity on their behalf, and perform Hajj on their behalf, and Fast on their behalf. Thus, that which he does for them both would happen to for him, the like of that, and Allah^-azwj Mighty and Majestic would Increase him, due to his righteousness, and his kinship, a lot of good’.[121]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَدْعُو لِوَالِدَيَّ إِذَا كَانَا لَا يَعْرِفَانِ الْحَقَّ قَالَ ادْعُ لَهُمَا وَ تَصَدَّقْ عَنْهُمَا وَ إِنْ كَانَا حَيَّيْنِ لَا يَعْرِفَانِ الْحَقَّ فَدَارِهِمَا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ اللَّهَ بَعَثَنِي بِالرَّحْمَةِ لَا بِالْعُقُوقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I said to Abu Al-Hassan Al-Reza^-asws, ‘Should I supplicate for my parents when they do not recognise the truth (Al-Wilayah)?’ He^-asws said: ‘Supplicate for them both and give charity on their behalf; and if they were alive not recognising the truth (Al-Wilayah), so circle around them (introduce to them the Al-Wilyah), for Rasool-Allah^-saww said: ‘Allah^-azwj Sent me^-saww with the Mercy, not with the ingratitude’.[122]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أَبَاكَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! Whom shall I be more righteous with?’ He^-saww said: ‘Your mother’. He said, ‘Then who?’ He^-saww said: ‘Your mother’. He said, ‘Then who?’ He^-saww said: ‘Your mother’. He said, ‘Then who?’ He^-saww said: ‘Your father’.[123]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَاغِبٌ فِي الْجِهَادِ نَشِيطٌ قَالَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) فَجَاهِدْ فِي سَبِيلِ اللَّهِ فَإِنَّكَ إِنْ تُقْتَلْ تَكُنْ حَيّاً عِنْدَ اللَّهِ تُرْزَقْ وَ إِنْ تَمُتْ فَقَدْ وَقَعَ أَجْرُكَ عَلَى اللَّهِ وَ إِنْ رَجَعْتَ رَجَعْتَ مِنَ الذُّنُوبِ كَمَا وُلِدْتَ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! I am desirous regarding the Jihād actively’. So the Prophet^-saww said: ‘So perform Jihād in the Way of Allah^-azwj, and if you are killed, you would happen to be alive in the Presence of Allah^-azwj being Sustained, and if you were to die (beforehand), so your Recompense would occur upon Allah^-azwj, and if you were to return, you would return from the sins just as you were born’.

قَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي وَالِدَيْنِ كَبِيرَيْنِ يَزْعُمَانِ أَنَّهُمَا يَأْنَسَانِ بِي وَ يَكْرَهَانِ خُرُوجِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقِرَّ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ .

He said, ‘O Rasool-Allah^-saww! For me there are parents who are aged, they claim that they are comforted by me and they dislike my going out’. So Rasool-Allah^-saww said: ‘So stay with your parents, for by the One^-azwj is Whose Hand is my^-saww soul, their being comforted by you for one day and night is better than a Jihād for a year’.[124]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ قَالَ كُنْتُ نَصْرَانِيّاً فَأَسْلَمْتُ وَ حَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ إِنِّي كُنْتُ عَلَى النَّصْرَانِيَّةِ وَ إِنِّي أَسْلَمْتُ فَقَالَ وَ أَيَّ شَيْ‏ءٍ رَأَيْتَ فِي الْإِسْلَامِ قُلْتُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ ما كُنْتَ تَدْرِي مَا الْكِتابُ وَ لَا الْإِيمانُ وَ لكِنْ جَعَلْناهُ نُوراً نَهْدِي بِهِ مَنْ نَشاءُ فَقَالَ لَقَدْ هَدَاكَ اللَّهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Zakariyya Bin Ibrahim who said,

‘I was a Christian, then I became a Muslim and performed Hajj. So I went over to Abu Abdullah^-asws and I said, ‘I used to be upon the Christianity and I became a Muslim’. So he^-asws said: ‘And which thing did you see in Al-Islam?’ I said, ‘The Words of Allah^-azwj Mighty and Majestic [42:52] You did not know what the Book was, nor the belief, but We Made it a Light, Guiding thereby whom We Desire to’. So he^-asws said: ‘Allah^-azwj has Guided you’.

ثُمَّ قَالَ اللَّهُمَّ اهْدِهِ ثَلَاثاً سَلْ عَمَّا شِئْتَ يَا بُنَيَّ فَقُلْتُ إِنَّ أَبِي وَ أُمِّي عَلَى النَّصْرَانِيَّةِ وَ أَهْلَ بَيْتِي وَ أُمِّي مَكْفُوفَةُ الْبَصَرِ فَأَكُونُ مَعَهُمْ وَ آكُلُ فِي آنِيَتِهِمْ فَقَالَ يَأْكُلُونَ لَحْمَ الْخِنْزِيرِ فَقُلْتُ لَا وَ لَا يَمَسُّونَهُ فَقَالَ لَا بَأْسَ فَانْظُرْ أُمَّكَ فَبَرَّهَا فَإِذَا مَاتَتْ فَلَا تَكِلْهَا إِلَى غَيْرِكَ كُنْ أَنْتَ الَّذِي تَقُومُ بِشَأْنِهَا وَ لَا تُخْبِرَنَّ أَحَداً أَنَّكَ أَتَيْتَنِي حَتَّى تَأْتِيَنِي بِمِنًى إِنْ شَاءَ اللَّهُ

Then he^-aswssaid: ‘O Allah^-azwj! Guide him!’ – three times, ‘Ask whatever you so desire to’. So I said, ‘My father and my mother are upon the Christianity, along with my family members, and my mother is blind of vision. So I happen to be with them, and I eat in their utensils’. So he^-asws said: ‘Are they eating the flesh of swine?’ So I said, ‘No, nor are they touching it’. So he^-asws said: ‘There is no problem, so look after your mother and be righteous with her. So when she dies, do not allocate her to anyone other than yourself. You, yourself would become the one who would be standing by her funeral, and do not inform anyone that you came to me^-asws until you come to me at Mina, if Allah^-azwj so Desires it’.

قَالَ فَأَتَيْتُهُ بِمِنًى وَ النَّاسُ حَوْلَهُ كَأَنَّهُ مُعَلِّمُ صِبْيَانٍ هَذَا يَسْأَلُهُ وَ هَذَا يَسْأَلُهُ فَلَمَّا قَدِمْتُ الْكُوفَةَ أَلْطَفْتُ لِأُمِّي وَ كُنْتُ أُطْعِمُهَا وَ أَفْلِي ثَوْبَهَا وَ رَأْسَهَا وَ أَخْدُمُهَا فَقَالَتْ لِي يَا بُنَيَّ مَا كُنْتَ تَصْنَعُ بِي هَذَا وَ أَنْتَ عَلَى دِينِي فَمَا الَّذِي أَرَى مِنْكَ مُنْذُ هَاجَرْتَ فَدَخَلْتَ فِي الْحَنِيفِيَّةِ فَقُلْتُ رَجُلٌ مِنْ وُلْدِ نَبِيِّنَا أَمَرَنِي بِهَذَا فَقَالَتْ هَذَا الرَّجُلُ هُوَ نَبِيٌّ فَقُلْتُ لَا وَ لَكِنَّهُ ابْنُ نَبِيٍّ

He said, ‘So I went over to him^-asws at Mina, and the people were around him^-asws as if he^-asws was a teacher of the children. This one was asking him^-asws, and this one was asking him^-asws. So when I proceeded to Al-Kufa, I was kind to my mother and I used to feed her and wash her clothes, and her head, and serve her. So she said to me, ‘O my son! You were not doing this with me when you were upon my religion. So what is this which I see from you since you emigrated (changed religion), and you entered upon the uprightness?’ So I said, ‘A man from the children of our Prophet^-saww ordered me with this’. So she said, ‘This man is a Prophet^-as?’ So I said, ‘No, but a son^-asws of the Prophet^-saww’.

فَقَالَتْ يَا بُنَيَّ إِنَّ هَذَا نَبِيٌّ إِنَّ هَذِهِ وَصَايَا الْأَنْبِيَاءِ فَقُلْتُ يَا أُمَّهْ إِنَّهُ لَيْسَ يَكُونُ بَعْدَ نَبِيِّنَا نَبِيٌّ وَ لَكِنَّهُ ابْنُهُ فَقَالَتْ يَا بُنَيَّ دِينُكَ خَيْرُ دِينٍ اعْرِضْهُ عَلَيَّ فَعَرَضْتُهُ عَلَيْهَا فَدَخَلَتْ فِي الْإِسْلَامِ وَ عَلَّمْتُهَا فَصَلَّتِ الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ

So she said, ‘O my son! This is a Prophet^-as. These are the advices of the Prophets^-as’. So I said, ‘O mother! There is not going to be a Prophet^-as after this Prophet^-saww, but (it is) his^-saww son^-asws’. So she said, ‘O my son! Your Religion is a good Religion. Present it to me’. So I presented it to her’. So she entered into Al-Islam, and I taught her. So she prayed the Salāts of Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha the last.

ثُمَّ عَرَضَ لَهَا عَارِضٌ فِي اللَّيْلِ فَقَالَتْ يَا بُنَيَّ أَعِدْ عَلَيَّ مَا عَلَّمْتَنِي فَأَعَدْتُهُ عَلَيْهَا فَأَقَرَّتْ بِهِ وَ مَاتَتْ فَلَمَّا أَصْبَحَتْ كَانَ الْمُسْلِمُونَ الَّذِينَ غَسَّلُوهَا وَ كُنْتُ أَنَا الَّذِي صَلَّيْتُ عَلَيْهَا وَ نَزَلْتُ فِي قَبْرِهَا .

Then something happened to her at night, so she said, ‘O my son! Repeat upon me what you taught me’. So I repeated it upon her, and she acknowledged with it and she died. So when it was the morning, the Muslims were the one who washed her, and I was the one who prayed Salāt over her, and descended into her grave’.[125]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ جَمِيعاً عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَمَّارِ بْنِ حَيَّانَ قَالَ خَبَّرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بِبِرِّ إِسْمَاعِيلَ ابْنِي بِي فَقَالَ لَقَدْ كُنْتُ أُحِبُّهُ وَ قَدِ ازْدَدْتُ لَهُ حُبّاً إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَتْهُ أُخْتٌ لَهُ مِنَ الرَّضَاعَةِ فَلَمَّا نَظَرَ إِلَيْهَا سُرَّ بِهَا وَ بَسَطَ مِلْحَفَتَهُ لَهَا فَأَجْلَسَهَا عَلَيْهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, and a number of our companions, from Ahmad Bin Abu Abdullah, from ismail Bin Mihran, altogether from Sayf Bin Ameyra, from Abdullah Bin Muskan, from Ammar Bin Hayyan who said,

‘Once, I informed to Abu Abdullah^-asws how kind my son Ismail was to me, so the Imam^-asws said: ‘I^-asws loved him before and this has increased my^-asws love for him. A (step) sister of Rasool-Allah^-azwj through breastfeeding came over to him^-saww. So when he^-saww looked at her, he^-saww was joyful with her, and extended his^-saww own seat for her and seated her upon it.

ثُمَّ أَقْبَلَ يُحَدِّثُهَا وَ يَضْحَكُ فِي وَجْهِهَا ثُمَّ قَامَتْ وَ ذَهَبَتْ وَ جَاءَ أَخُوهَا فَلَمْ يَصْنَعْ بِهِ مَا صَنَعَ بِهَا فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ صَنَعْتَ بِأُخْتِهِ مَا لَمْ تَصْنَعْ بِهِ وَ هُوَ رَجُلٌ فَقَالَ لِأَنَّهَا كَانَتْ أَبَرَّ بِوَالِدَيْهَا مِنْهُ .

Then he^-saww faced discussing with her and smiling in her face. Then she arose and went away, and her brother came over. But, he^-saww did not behave with him what he^-saww had done with her. So, it was said to him^-saww, ‘O Rasool-Allah^-saww! You^-saww did with his sister what you did not do with him, and he is a man’. So he^-saww said: ‘Because she was more righteous with her parents than him’.[126]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ إِبْرَاهِيمَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَبِي قَدْ كَبِرَ جِدّاً وَ ضَعُفَ فَنَحْنُ نَحْمِلُهُ إِذَا أَرَادَ الْحَاجَةَ فَقَالَ إِنِ اسْتَطَعْتَ أَنْ تَلِيَ ذَلِكَ مِنْهُ فَافْعَلْ وَ لَقِّمْهُ بِيَدِكَ فَإِنَّهُ جُنَّةٌ لَكَ غَداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdullah Bin Muskan, from Ibrahim Bin Shuayb who said,

‘I said to Abu Abdullah^-asws, ‘My father has aged a lot and weakened, so we carry him when he has the need’. So he^-asws said: ‘If you have the capacity to follow that from him, then do so, and feed him morsels with your hand, for it would be a shield for you tomorrow (in the Hereafter)’.[127]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ جَابِرٍ قَالَ سَمِعْتُ رَجُلًا يَقُولُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي أَبَوَيْنِ مُخَالِفَيْنِ فَقَالَ بَرَّهُمَا كَمَا تَبَرُّ الْمُسْلِمِينَ مِمَّنْ يَتَوَلَّانَا .

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Al Sabbah, from Jabir who said,

‘I heard a man saying to Abu Abdullah^-asws that for me are parent who are both adversaries’. So he^-asws said: ‘Be righteous with both of them just as you would be righteous with the Muslims from the one who befriend us^-asws’.[128]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لِأَحَدٍ فِيهِنَّ رُخْصَةً أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ الْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Malik Bin Atiyya, from Anbasa Bin Mus’ab,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Three (matters), Allah^-azwj Mighty and Majestic did not Give an allowance regarding these – Paying back the entrustment to the righteous and the immoral, and the loyalty with the pact to the righteous and the immoral, and being righteous with the parents, whether they were righteous or immoral’.[129]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ السُّنَّةِ وَ الْبِرِّ أَنْ يُكَنَّى الرَّجُلُ بِاسْمِ أَبِيهِ .

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 Sunnah and the righteousness that the man should teknonym himself with the name of his father’.[130]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ وَ سَأَلَ النَّبِيَّ ( صلى الله عليه وآله ) عَنْ بِرِّ الْوَالِدَيْنِ فَقَالَ ابْرَرْ أُمَّكَ ابْرَرْ أُمَّكَ ابْرَرْ أُمَّكَ ابْرَرْ أَبَاكَ ابْرَرْ أَبَاكَ ابْرَرْ أَبَاكَ وَ بَدَأَ بِالْأُمِّ قَبْلَ الْأَبِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja Salim Bin Mukarram, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over and asked the Prophet^-saww about righteousness with the parents. So he^-saww said: ‘Be righteous with your mother, be righteous with your mother, be righteous with your mother, be righteous with your father, be righteous with your father, be righteous with your father, and begin with the mother before the father’.[131]

الْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ إِنِّي قَدْ وَلَدْتُ بِنْتاً وَ رَبَّيْتُهَا حَتَّى إِذَا بَلَغَتْ فَأَلْبَسْتُهَا وَ حَلَّيْتُهَا ثُمَّ جِئْتُ بِهَا إِلَى قَلِيبٍ فَدَفَعْتُهَا فِي جَوْفِهِ وَ كَانَ آخِرُ مَا سَمِعْتُ مِنْهَا وَ هِيَ تَقُولُ يَا أَبَتَاهْ فَمَا كَفَّارَةُ ذَلِكَ

Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘There was a daughter born unto me, and I nourished her until when she became an adult, so I put some new clothes on her and some ornaments, then went with her to a well and pushed her into its middle (to kill her), and the last of what I heard from her was that she was saying, ‘O father ! So what is the expiation of that?’

قَالَ أَ لَكَ أُمٌّ حَيَّةٌ قَالَ لَا قَالَ فَلَكَ خَالَةٌ حَيَّةٌ قَالَ نَعَمْ قَالَ فَابْرَرْهَا فَإِنَّهَا بِمَنْزِلَةِ الْأُمِّ يُكَفِّرْ عَنْكَ مَا صَنَعْتَ

He^-saww said: ‘Is there a mother for you, alive?’ He said, ‘No’. He^-saww said: ‘So for you there is a maternal aunt, alive?’ He said, ‘Yes’. He^-saww said: ‘So be righteous with her, for she is at the status of the mother. It would expiate you from what you did’.

قَالَ أَبُو خَدِيجَةَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَتَى كَانَ هَذَا فَقَالَ كَانَ فِي الْجَاهِلِيَّةِ وَ كَانُوا يَقْتُلُونَ الْبَنَاتِ مَخَافَةَ أَنْ يُسْبَيْنَ فَيَلِدْنَ فِي قَوْمٍ آخَرِينَ .

Abu Khadeeja (the narrator) said, ‘So I said to Abu Abdullah^-asws, ‘When was this?’ So he^-asws said: ‘During the pre-Islamic period, and they used to kill the daughters fearing that they would be made captives, so they would give birth among other people’.[132]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) هَلْ يَجْزِي الْوَلَدُ وَالِدَهُ فَقَالَ لَيْسَ لَهُ جَزَاءٌ إِلَّا فِي خَصْلَتَيْنِ يَكُونُ الْوَالِدُ مَمْلُوكاً فَيَشْتَرِيهِ ابْنُهُ فَيُعْتِقُهُ أَوْ يَكُونُ عَلَيْهِ دَيْنٌ فَيَقْضِيهِ عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Hannan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’far^-asws, ‘Can the son suffice a father?’ So he^-asws said: ‘There is no sufficing for him except in two characteristics – The father is an owned slave, so his son buys him off and frees him, or there happen to be debts upon him, so he (the son) fulfils it on his behalf’.[133]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ أَتَى رَجُلٌ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ إِنِّي رَجُلٌ شَابٌّ نَشِيطٌ وَ أُحِبُّ الْجِهَادَ وَ لِي وَالِدَةٌ تَكْرَهُ ذَلِكَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) ارْجِعْ فَكُنْ مَعَ وَالِدَتِكَ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَأُنْسُهَا بِكَ لَيْلَةً خَيْرٌ مِنْ جِهَادِكَ فِي سَبِيلِ اللَّهِ سَنَةً .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Amro Bin Shimr, from Jabir who said,

‘A man came over to Rasool-Allah^-saww and he said, ‘I am a man who is an active youth, and I love the Jihād, and for me is a mother who dislikes that’. So the Prophet^-saww said to him: ‘Return, and be with your mother, for by the One^-azwj Who Sent me^-saww with the Truth as a Prophet^-saww, Your comforting her for one night is better than your Jihād in the Way of Allah^-azwj for a year’.[134]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيَكُونُ بَارّاً بِوَالِدَيْهِ فِي حَيَاتِهِمَا ثُمَّ يَمُوتَانِ فَلَا يَقْضِي عَنْهُمَا دُيُونَهُمَا وَ لَا يَسْتَغْفِرُ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَاقّاً وَ إِنَّهُ لَيَكُونُ عَاقّاً لَهُمَا فِي حَيَاتِهِمَا غَيْرَ بَارٍّ بِهِمَا فَإِذَا مَاتَا قَضَى دَيْنَهُمَا وَ اسْتَغْفَرَ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَزَّ وَ جَلَّ بَارّاً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdllah Bin Sinan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The servant may happened to have been righteous with his parents during their lifetime, they died, but he did not pay off their debts of their behalf, nor sought Forgiveness for them, so Allah^-azwj Writes him as a disloyal one; and he may have happened to have been disloyal during their lifetime, without being righteous with them, but when they died, so he paid off their debts and sought Forgiveness for them, so Allah^-azwj Mighty and Majestic Writes him as righteous’.[135]

بَابُ الِاهْتِمَامِ بِأُمُورِ الْمُسْلِمِينَ وَ النَّصِيحَةِ لَهُمْ وَ نَفْعِهِمْ

Chapter 70 – The concern with the affairs of the Muslims, and the advising to them, and benefitting them

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصْبَحَ لَا يَهْتَمُّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ بِمُسْلِمٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who awakens in the morning not being concerned with the affairs of the Muslims, so he is not a Muslim’’.[136]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْسَكُ النَّاسِ نُسُكاً أَنْصَحُهُمْ جَيْباً وَ أَسْلَمُهُمْ قَلْباً لِجَمِيعِ الْمُسْلِمِينَ .

And by this chain, ‘He^-asws said: ‘Rasool-Allah^-saww said: ‘The most diligent of the people in rituals is the one most sincere in advising them, and the most submissive of them in hearts to the entirety of the Muslims’.[137]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكَ بِالنُّصْحِ لِلَّهِ فِي خَلْقِهِ فَلَنْ تَلْقَاهُ بِعَمَلٍ أَفْضَلَ مِنْهُ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullah^-asws saying: ‘Upon you is with the advising among His^-azwj creatures, for you will never (be able to) meet Him^-azwj with a deed more superior than it’.[138]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَهْتَمَّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ بِمُسْلِمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Muhammad Bin Al Qasim Al Hashimy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is not concerned with the affairs of the Muslims, so he is not a Muslim’.[139]

عَنْهُ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَمِّهِ عَاصِمٍ الْكُوزِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ مَنْ أَصْبَحَ لَا يَهْتَمُّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ مِنْهُمْ وَ مَنْ سَمِعَ رَجُلًا يُنَادِي يَا لَلْمُسْلِمِينَ فَلَمْ يُجِبْهُ فَلَيْسَ بِمُسْلِمٍ .

From him, from Salma Bin Al Khattab, from Suleyman Bin Sama’at, from his uncle Aasim Al Houzy,

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww said: ‘The one who awakens in the morning not being concerned with the affairs of the Muslims, so he is not from them; and the one who hears a man calling, ‘O Muslims!’, and he does not answer him, so he is not a Muslim’.[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَلْقُ عِيَالُ اللَّهِ فَأَحَبُّ الْخَلْقِ إِلَى اللَّهِ مَنْ نَفَعَ عِيَالَ اللَّهِ وَ أَدْخَلَ عَلَى أَهْلِ بَيْتٍ سُرُوراً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The people are the dependants of Allah^-azwj. Therefore, the most beloved of the people to Allah^-azwj is the one who benefits the dependants of Allah^-azwj the most, and enters the cheerfulness upon the family members’.[141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَحَبُّ النَّاسِ إِلَى اللَّهِ قَالَ أَنْفَعُ النَّاسِ لِلنَّاسِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Sayf Bin Ameyra who said,

‘It was narrated to me by the one who heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww was asked, ‘Who is the most Beloved of the people to Allah^-azwj?’ He^-saww said: ‘The most beneficial of the people to the people’.[142]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنَّى بْنِ الْوَلِيدِ الْحَنَّاطِ عَنْ فِطْرِ بْنِ خَلِيفَةَ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ( صلوات الله عليه )  قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ رَدَّ عَنْ قَوْمٍ مِنَ الْمُسْلِمِينَ عَادِيَةَ [مَاءٍ] أَوْ نَارٍ أُوجِبَتْ لَهُ الْجَنَّةُ .

From him, from Ali Bin Al Hakam, from Usna Bin Al Waleed Al hannat Bin Khaleefa,

(It has been narrated) from Umar, son of Ali^-asws Bin Al-Husayn^-asws, from his father^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who repels from a group of Muslims, an adversity of water or fire, the Paradise would be Obligated for him’.[143]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ حُسْناً وَ لَا تَقُولُوا إِلَّا خَيْراً حَتَّى تَعْلَمُوا مَا هُوَ .

From him, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:83] and you shall speak to the people good words, said: ‘Speak good words to the people and do not be saying anything except for good until you learn what it is’.[144]

عَنْهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ يُقَالَ فِيكُمْ .

From him, from Ibn Abu Najran, from Abu Jameela Al Mufazzal Bin Salih, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’far^-asws having said regarding the Words of Allah^-azwj Mighty and Majestic [2:83] and you shall speak to the people good words: ‘Speak good words to the people, better than what you would love to be spoken regarding yourselves’.[145]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ قَالَ نَفَّاعاً .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from a man,

(It has been narrated) from Abu Abdullah^-asws having said regarding the Words of Allah^-azwj Mighty and Majestic [19:31] And He has Made me (Isa^-as) Blessed wherever I may be: He^-asws said: ‘Beneficial (to the people)’.[146]

بَابُ إِجْلَالِ الْكَبِيرِ

Chapter 71 – Respecting the aged

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ إِجْلَالِ اللَّهِ إِجْلَالُ ذِي الشَّيْبَةِ الْمُسْلِمِ .

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: ‘Rasool-Allah^-saww said: ‘From the respecting of Allah^-azwj is the respecting the Muslims with old age’.[147]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ مِنَّا مَنْ لَمْ يُوَقِّرْ كَبِيرَنَا وَ يَرْحَمْ صَغِيرَنَا .

A number of our companions, from Ahmad Bin Muhammad, raising it, said,

‘Abu Abdullah^-asws said: ‘He is not from us, the one who does not revere (respect) our elderly and being merciful to our young ones’.[148]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبَانٍ عَنِ الْوَصَّافِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَظِّمُوا كِبَارَكُمْ وَ صِلُوا أَرْحَامَكُمْ وَ لَيْسَ تَصِلُونَهُمْ بِشَيْ‏ءٍ أَفْضَلَ مِنْ كَفِّ الْأَذَى عَنْهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Aban, from Al Wassafy who said,

‘Abu Abdullah^-asws said: ‘Revere your elderly, and have goodly relations with your relatives, and you will not be helping them with anything more superior than stopping the harm from them’.[149]

بابُ أُخُوَّةِ الْمُؤْمِنِينَ بَعْضِهِمْ لِبَعْضٍ

Chapter 72 – Brotherhood of the Momineen with each other

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ بَنُو أَبٍ وَ أُمٍّ وَ إِذَا ضَرَبَ عَلَى رَجُلٍ مِنْهُمْ عِرْقٌ سَهِرَ لَهُ الْآخَرُونَ .

A number of our companions, from Ahmad in Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Al Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said: ‘But rather, the Momineen are brethren, sons of a father and a mother, and when a perspiration is struck upon a man (due to worry etc.), the others would stay awake with an all-night vigil for him’.[150]

عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ تَقَبَّضْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا حَزِنْتُ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَمْرٍ يَنْزِلُ بِي حَتَّى يَعْرِفَ ذَلِكَ أَهْلِي فِي وَجْهِي وَ صَدِيقِي فَقَالَ نَعَمْ يَا جَابِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ رُوحاً مِنْ تِلْكَ الْأَرْوَاحِ فِي بَلَدٍ مِنَ الْبُلْدَانِ حُزْنٌ حَزِنَتْ هَذِهِ لِأَنَّهَا مِنْهَا .

From him, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Jabir Al Ju’fy who said,

‘I felt uneasy in front of Abu Ja’far^-asws, so I said, ‘May I be sacrificed for you^-asws! Sometimes I panic from without there being a difficulty hitting me, or a matter descending upon me to the extent my family and my friends recognise that in my face’. So he^-asws said: ‘Yes, O Jabir! Allah^-azwj Mighty and Majestic Created the Momineen from the clay of Paradise, and Caused a spirit from His^-azwj Spirit to flow among them. Thus, due to that, the Momin is a brother of the Momin, of his father and his mother. Therefore, if a spirit from those spirits, in a city from the cities, were to be struck by grief, this one would (also) be grieved because it is from these’.[151]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَعِدُهُ عِدَةً فَيُخْلِفَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin is a brother of the Momin, his eye and his guide, neither betraying, nor oppressing him, nor deceiving him, nor promising him with a promise, then opposing him’.[152]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ الْوَاحِدِ إِنِ اشْتَكَى شَيْئاً مِنْهُ وَجَدَ أَلَمَ ذَلِكَ فِي سَائِرِ جَسَدِهِ وَ أَرْوَاحُهُمَا مِنْ رُوحٍ وَاحِدَةٍ وَ إِنَّ رُوحَ الْمُؤْمِنِ لَأَشَدُّ اتِّصَالًا بِرُوحِ اللَّهِ مِنِ اتِّصَالِ شُعَاعِ الشَّمْسِ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘A Momin is a brother of a Momin, like one body. If there is a complaint of something from it, the pain of that is felt in the rest of his body; and their spirits are from one spirit, and that the spirit of the Momin is more intensely linked with the Spirit of Allah^-azwj than the linking of the rays of the sun with it’.[153]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمُسْلِمُ أَخُو الْمُسْلِمِ هُوَ عَيْنُهُ وَ مِرْآتُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَخْدَعُهُ وَ لَا يَظْلِمُهُ وَ لَا يَكْذِبُهُ وَ لَا يَغْتَابُهُ

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Musna Al Hannat, from Al Haris Bin Al Mugheira who said,

‘Abu Abdullah^-asws said: ‘A Muslim is a brother of a Muslim. He is his eye, and his mirror, and his guide, neither betraying him, nor deceiving him, nor oppressing him, nor belying him, nor backbiting him’.[154]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لِي تُحِبُّهُ فَقُلْتُ نَعَمْ فَقَالَ لِي وَ لِمَ لَا تُحِبُّهُ وَ هُوَ أَخُوكَ وَ شَرِيكُكَ فِي دِينِكَ وَ عَوْنُكَ عَلَى عَدُوِّكَ وَ رِزْقُهُ عَلَى غَيْرِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘I was in the presence of Abu Abdullah^-asws and a man came over to him^-asws. So he^-asws said to me: ‘Do you love him^-asws?’ So I said, ‘Yes’. So he^-asws said to me: ‘And why should you not love him and he is your brother, and your associate in your religion, and your assistant against your enemy, whereas his sustenance is upon someone else!!’[155]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِي صُوَرِهِمْ مِنْ رِيحِ الْجَنَّةِ فَلِذَلِكَ هُمْ إِخْوَةٌ لِأَبٍ وَ أُمٍّ .

Abu Ali Al Ashary, from Al Husayn Bin Al Hassan, from Muhammad Bin Awrama, from one of his companions, from Muhammad Bin Al Husayn, from Muhammad Bin Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘A Momin is a brother of a Momin, of his father and his mother, because Allah^-azwj Mighty and Majestic Created the Momineen from the clay of the Gardens, and Caused to flow into their images from the winds of the Paradise. Thus, due to that, they are brethren of a father and a mother’.[156]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَعِدُهُ عِدَةً فَيُخْلِفَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Ali Bin Uqba,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin is a brother of a Momin, his eye and his guide, neither betraying him, nor oppressing him, nor deceiving him, nor promising him with a promise, and opposing him’.[157]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ خَدَمٌ بَعْضُهُمْ لِبَعْضٍ قُلْتُ وَ كَيْفَ يَكُونُونَ خَدَماً بَعْضُهُمْ لِبَعْضٍ قَالَ يُفِيدُ بَعْضُهُمْ بَعْضاً الْحَدِيثَ .

Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Abu Abdullah, from a man, from Jameel,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The Momineen serve each other’. I said, ‘And how they would come to be servants of each other?’ He^-asws said: ‘They benefit each other (by) the Ahadeeth’.[158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ نَفَراً مِنَ الْمُسْلِمِينَ خَرَجُوا إِلَى سَفَرٍ لَهُمْ فَضَلُّوا الطَّرِيقَ فَأَصَابَهُمْ عَطَشٌ شَدِيدٌ فَتَكَفَّنُوا وَ لَزِمُوا أُصُولَ الشَّجَرِ فَجَاءَهُمْ شَيْخٌ وَ عَلَيْهِ ثِيَابٌ بِيضٌ فَقَالَ قُومُوا فَلَا بَأْسَ عَلَيْكُمْ فَهَذَا الْمَاءُ فَقَامُوا وَ شَرِبُوا وَ ارْتَوَوْا فَقَالُوا مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ فَقَالَ أَنَا مِنَ الْجِنِّ الَّذِينَ بَايَعُوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ فَلَمْ تَكُونُوا تَضَيَّعُوا بِحَضْرَتِي .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, alotegether from Ibn Abu Umeyr, from Ismail Al Basry, from Fuzayl Bin Yasaar who said,

‘I heard Abu Ja’far^-asws saying: ‘A number of Muslims went out on a journey of theirs, and they lost the way. So they were struck by intense thirst. So they enshrouded themselves and settled by the base of the tree. Then an old man came over to them, having white clothes upon him, and he said, ‘Arise, for there is no problem upon you, for this is the water’. So they arose and drank and were quenched, and they said, ‘Who are you? May Allah^-azwj have Mercy on you’. So he said, ‘I am from the Jinns who pledged their allegiance to Rasool-Allah^-saww. I heard Rasool-Allah^-saww said: ‘The Momin is a brother of the Momin, his eye, and his guide. Thus, you will not become wasted in my presence’.[159]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Rabie, from Fuzayl Bin Yasaar who said,

‘I heard Abu Abdullah^-asws saying: ‘A Muslim is a brother of a Muslim, neither oppressing him, nor abandoning him, nor backbiting him, nor deceiving him, nor depriving him’.

قَالَ رِبْعِيٌّ فَسَأَلَنِي رَجُلٌ مِنْ أَصْحَابِنَا بِالْمَدِينَةِ فَقَالَ سَمِعْتُ فُضَيْلًا يَقُولُ ذَلِكَ قَالَ فَقُلْتُ لَهُ نَعَمْ فَقَالَ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ .

Rabi’e said, ‘So a man from our companions asked me at Al-Medina saying, ‘I heard Fuzayl saying that’. So I said, ‘Yes’. So he said, ‘But I heard Abu Abdullah^-asws saying: ‘A Muslim is a brother of a Muslim, neither oppressing him, nor deceiving him, nor abandoning him, nor backbiting him, nor betraying him, nor depriving him’.[160]

بَابٌ فِيمَا يُوجِبُ الْحَقَّ لِمَنِ انْتَحَلَ الْإِيمَانَ وَ يَنْقُضُهُ

Chapter 73 – Regarding what Obligates the right for the one who arrogates the belief and repudiates it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَنْ إِيمَانِ مَنْ يَلْزَمُنَا حَقُّهُ وَ أُخُوَّتُهُ كَيْفَ هُوَ وَ بِمَا يَثْبُتُ وَ بِمَا يَبْطُلُ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullah^-asws saying, and he^-asws having been asked about Emān, the one whose right is necessitated upon us and his brotherhood, how it is and with what it is affirmed, and with what it is invalidated’.

فَقَالَ إِنَّ الْإِيمَانَ قَدْ يُتَّخَذُ عَلَى وَجْهَيْنِ أَمَّا أَحَدُهُمَا فَهُوَ الَّذِي يَظْهَرُ لَكَ مِنْ صَاحِبِكَ فَإِذَا ظَهَرَ لَكَ مِنْهُ مِثْلُ الَّذِي تَقُولُ بِهِ أَنْتَ حَقَّتْ وَلَايَتُهُ وَ أُخُوَّتُهُ إِلَّا أَنْ يَجِي‏ءَ مِنْهُ نَقْضٌ لِلَّذِي وَصَفَ مِنْ نَفْسِهِ وَ أَظْهَرَهُ لَكَ فَإِنْ جَاءَ مِنْهُ مَا تَسْتَدِلُّ بِهِ عَلَى نَقْضِ الَّذِي أَظْهَرَ لَكَ خَرَجَ عِنْدَكَ مِمَّا وَصَفَ لَكَ وَ أَظْهَرَ وَ كَانَ لِمَا أَظْهَرَ لَكَ نَاقِضاً إِلَّا أَنْ يَدَّعِيَ أَنَّهُ إِنَّمَا عَمِلَ ذَلِكَ تَقِيَّةً وَ مَعَ ذَلِكَ يُنْظَرُ فِيهِ فَإِنْ كَانَ لَيْسَ مِمَّا يُمْكِنُ أَنْ تَكُونَ التَّقِيَّةُ فِي مِثْلِهِ لَمْ يُقْبَلْ مِنْهُ ذَلِكَ

So he^-asws said: ‘The Emān has to be taken upon two aspects. As for one of the two, so it is which is apparent to you from your companion.  If he manifests like what you believe in, his Wilayah (rights due to Wilayah) is established as well as his brotherhood unless he then manifests the opposite of what he had manifested before.  He then will be out of the rights that were established before (due to be in the Wilayah).  That which he manifests later suspends his rigths unless he then claims it to be for purposes of protection (Taqiyah).  Despite this, it is to be seen, if it is the cases where use of protective measure (Taqiyah) is aplicable or not, if not then his claim is not accepted. 

لِأَنَّ لِلتَّقِيَّةِ مَوَاضِعَ مَنْ أَزَالَهَا عَنْ مَوَاضِعِهَا لَمْ تَسْتَقِمْ لَهُ وَ تَفْسِيرُ مَا يُتَّقَى مِثْلُ أَنْ يَكُونَ قَوْمُ سَوْءٍ ظَاهِرُ حُكْمِهِمْ وَ فِعْلِهِمْ عَلَى غَيْرِ حُكْمِ الْحَقِّ وَ فِعْلِهِ فَكُلُّ شَيْ‏ءٍ يَعْمَلُ الْمُؤْمِنُ بَيْنَهُمْ لِمَكَانِ التَّقِيَّةِ مِمَّا لَا يُؤَدِّي إِلَى الْفَسَادِ فِي الدِّينِ فَإِنَّهُ جَائِزٌ .

Because, for use of protective measures there are specific instances.  Whoever misuses them will not have the benefits thereby. Of such examples one is when there are evil people whose rules and judements are against the judgement and actions of truth.  In such conditions, if a Momin may use the protective measures to the limits that do not harm ones religion, such use is permissible.[161]

بَابٌ فِي أَنَّ التَّوَاخِيَ لَمْ يَقَعْ عَلَى الدِّينِ وَ إِنَّمَا هُوَ التَّعَارُفُ

Chapter 74 – Regarding, that the brotherhood does not yet occur upon the Religion, and rather it is the recognition (of Al Wilayah)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ تَتَوَاخَوْا عَلَى هَذَا الْأَمْرِ وَ إِنَّمَا تَعَارَفْتُمْ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Hamza Bin Muhammad Al Tayyar, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘You are not yet establishing brotherhood upon this matter (Al-Wilayah), but rather you are being recognised upon it’.[162]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ وَ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمْ تَتَوَاخَوْا عَلَى هَذَا الْأَمْرِ وَ إِنَّمَا تَعَارَفْتُمْ عَلَيْهِ .

From him, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ibn Muskan, and Sama’at, altogether,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You are not yet establishing brotherhood upon this matter (Al-Wilayah), but rather you are being recognised upon it’.[163]

بَابُ حَقِّ الْمُؤْمِنِ عَلَى أَخِيهِ وَ أَدَاءِ حَقِّهِ

Chapter 75 – The rights of the Momin upon his brother and the fulfilling of his rights

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنْ حَقِّ الْمُؤْمِنِ عَلَى أَخِيهِ الْمُؤْمِنِ أَنْ يُشْبِعَ جَوْعَتَهُ وَ يُوَارِيَ عَوْرَتَهُ وَ يُفَرِّجَ عَنْهُ كُرْبَتَهُ وَ يَقْضِيَ دَيْنَهُ فَإِذَا مَاتَ خَلَفَهُ فِي أَهْلِهِ وَ وُلْدِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘From the rights of a Momin upon his brother Momin is that he satiates his hunger, and cover his nakedness, and relieves him from his distress, and pays-off his debts. So when he dies, takes care of his wife and children’.[164]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ الْهَجَرِيِّ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ قَالَ لَهُ سَبْعُ حُقُوقٍ وَاجِبَاتٍ مَا مِنْهُنَّ حَقٌّ إِلَّا وَ هُوَ عَلَيْهِ وَاجِبٌ إِنْ ضَيَّعَ مِنْهَا شَيْئاً خَرَجَ مِنْ وِلَايَةِ اللَّهِ وَ طَاعَتِهِ وَ لَمْ يَكُنْ لِلَّهِ فِيهِ مِنْ نَصِيبٍ

From him, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr Al Hajary, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the right of the Muslim upon the Muslim?’ He^-asws said: ‘For him there are seven Obligatory rights. There is no right from these except and it is Obligatory upon him. If he were to waste anything from these, he would exit from the Wilayah of Allah^-azwj and His^-azwj obedience, and there would not happen to be for Allah^-azwj with regards to it, a share’.

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَا هِيَ قَالَ يَا مُعَلَّى إِنِّي عَلَيْكَ شَفِيقٌ أَخَافُ أَنْ تُضَيِّعَ وَ لَا تَحْفَظَ وَ تَعْلَمَ وَ لَا تَعْمَلَ قَالَ قُلْتُ لَهُ لَا قُوَّةَ إِلَّا بِاللَّهِ

I said to him^-asws, ‘May I be sacrificed for you^-asws! And what is it?’ He^-asws said: ‘O Moalla! I^-asws am affectionate upon you. I^-asws fear that you would waste (this) and not preserve, and you would learn but not act (upon it)’. I said to him^-asws, ‘There is no Strength except with Allah^-azwj’.

قَالَ أَيْسَرُ حَقٍّ مِنْهَا أَنْ تُحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهَ لَهُ مَا تَكْرَهُ لِنَفْسِكَ وَ الْحَقُّ الثَّانِي أَنْ تَجْتَنِبَ سَخَطَهُ وَ تَتَّبِعَ مَرْضَاتَهُ وَ تُطِيعَ أَمْرَهُ وَ الْحَقُّ الثَّالِثُ أَنْ تُعِينَهُ بِنَفْسِكَ وَ مَالِكَ وَ لِسَانِكَ وَ يَدِكَ وَ رِجْلِكَ

He^-asws said: ‘The easiest from it is that you love for him what you love for yourself, and dislike for him what you dislike for yourself. And the second right is that you keep aside from his anger, and follow his pleasure, and obey his instructions. And the third right is that you support him with your ‘self’, and your wealth, and your tongue, and your hands, and your legs.

وَ الْحَقُّ الرَّابِعُ أَنْ تَكُونَ عَيْنَهُ وَ دَلِيلَهُ وَ مِرْآتَهُ وَ الْحَقُّ الْخَامِسُ أَنْ لَا تَشْبَعَ وَ يَجُوعُ وَ لَا تَرْوَى وَ يَظْمَأُ وَ لَا تَلْبَسَ وَ يَعْرَى وَ الْحَقُّ السَّادِسُ أَنْ يَكُونَ لَكَ خَادِمٌ وَ لَيْسَ لِأَخِيكَ خَادِمٌ فَوَاجِبٌ أَنْ تَبْعَثَ خَادِمَكَ فَيَغْسِلَ ثِيَابَهُ وَ يَصْنَعَ طَعَامَهُ وَ يُمَهِّدَ فِرَاشَهُ

And the fourth right is that you become his eye, and his guide, and his mirror. And the fifth right is that you are not satiated while he is hungry, nor you being quenched while he is thirsty, nor you wearing clothes while he is naked. And the sixth right is that if there happens to be a servant for you and there is no servant for your brother, so it is Obligatory that you send your servant, so he would wash his clothes, and make his food, and prepare his bed.

وَ الْحَقُّ السَّابِعُ أَنْ تُبِرَّ قَسَمَهُ وَ تُجِيبَ دَعْوَتَهُ وَ تَعُودَ مَرِيضَهُ وَ تَشْهَدَ جَنَازَتَهُ وَ إِذَا عَلِمْتَ أَنَّ لَهُ حَاجَةً تُبَادِرُهُ إِلَى قَضَائِهَا وَ لَا تُلْجِئُهُ أَنْ يَسْأَلَكَهَا وَ لَكِنْ تُبَادِرُهُ مُبَادَرَةً فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِهِ وَ وَلَايَتَهُ بِوَلَايَتِكَ .

And the seventh right is that you make good his apportionment, and answer his invitation, and console his sick ones, and attend his funeral, and when you come to know that there is a need for him, you hasten towards fulfilling it, and not wait for him to ask for it, but hasten with a hastening. So when you do that, your Wilayah would be linked with his Wilayah, and his Wilayah with your Wilayah’.[165]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِيهِ سَيْفٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ كَتَبَ بَعْضُ أَصْحَابِنَا يَسْأَلُونَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَشْيَاءَ وَ أَمَرُونِي أَنْ أَسْأَلَهُ عَنْ حَقِّ الْمُسْلِمِ عَلَى أَخِيهِ فَسَأَلْتُهُ فَلَمْ يُجِبْنِي فَلَمَّا جِئْتُ لِأُوَدِّعَهُ فَقُلْتُ سَأَلْتُكَ فَلَمْ تُجِبْنِي

From him, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Sayf, from his father Sayf, from his father Sayf, from Abdul A’ala Bin Ayn who said,

‘Some of our companions wrote asking Abu Abdullah^-asws about certain things, and instructed me that I ask him^-asws about the right of the Muslim upon his brother. So I asked him^-asws, but he^-asws did not answer me. So when I went over to bid farewell to him^-asws, so I said, ‘I did ask you^-asws, but you^-asws did not answer me’.

فَقَالَ إِنِّي أَخَافُ أَنْ تَكْفُرُوا إِنَّ مِنْ أَشَدِّ مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ ثَلَاثاً إِنْصَافَ الْمَرْءِ مِنْ نَفْسِهِ حَتَّى لَا يَرْضَى لِأَخِيهِ مِنْ نَفْسِهِ إِلَّا بِمَا يَرْضَى لِنَفْسِهِ مِنْهُ وَ مُوَاسَاةَ الْأَخِ فِي الْمَالِ وَ ذِكْرَ اللَّهِ عَلَى كُلِّ حَالٍ لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَكِنْ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْهِ فَيَدَعُهُ .

So he^-asws said: ‘I^-asws feared that you would be disbelieving. From the most difficult of what Allah^-azwj has Imposed upon His^-azwj creatures are three – The fairness of the man from himself until he is not pleased for his brother from himself except with what he is pleased for his own self from him, and equalisation of the brother in the wealth, and remembering Allah^-azwj upon every state, not being (the saying of) ‘Glory be to Allah^-azwj, and the Praise is due to Allah^-azwj’, but during what Allah^-azwj has Prohibited upon him, he leaves it’.[166] 

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel, from Murazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj has not been worshipped with anything more superior than the fulfilling of the rights of the Momin’.[167]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ لَا يَشْبَعَ وَ يَجُوعُ أَخُوهُ وَ لَا يَرْوَى وَ يَعْطَشُ أَخُوهُ وَ لَا يَكْتَسِيَ وَ يَعْرَى أَخُوهُ فَمَا أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ

Ali Bin Ibahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The right of a Muslim upon a Muslim is that he should not be satiated while his brother is hungry, nor be quenched while his brother is thirsty, nor being clothed while his brother is naked. So how great is the right of a Muslim upon the Muslim’.

وَ قَالَ أَحِبَّ لِأَخِيكَ الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِكَ وَ إِذَا احْتَجْتَ فَسَلْهُ وَ إِنْ سَأَلَكَ فَأَعْطِهِ لَا تَمَلَّهُ خَيْراً وَ لَا يَمَلَّهُ لَكَ كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهْرٌ إِذَا غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِذَا شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ

And he^-asws said: ‘Love for your Muslim brother what you love for yourself, and when you are needy so ask him, and if he asks you so give him. Neither should you get bored with him nor should he get bored with you. Become a backbone for him, so he would be a backbone for you. When he is absent, so protect him during his absence, and when he is present, so visit him, and exalt him, and honour him, for he is from you and you are from him.

فَإِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسْأَلَ سَمِيحَتَهُ وَ إِنْ أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ وَ إِنِ ابْتُلِيَ فَاعْضُدْهُ وَ إِنْ تُمُحِّلَ لَهُ فَأَعِنْهُ وَ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ أُفٍّ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْوَلَايَةِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا فَإِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ

So if there was an argument between you, so do not separate from him until you ask his forgiveness, and if he attains something good, so Praise Allah^-azwj, and if he is afflicted, so uphold him, and if there is a plot for him, so support him. And when a man says to his brother, ‘Ugh!’ whatever is between the two of them from the Wilayah would be cut off; and when he says, ‘You are my enemy’, one of them would have blasphemed. So when he slanders him, his Emān would dissolve in his heart just as the salt dissolves in the water’.

وَ قَالَ بَلَغَنِي أَنَّهُ قَالَ إِنَّ الْمُؤْمِنَ لَيَزْهَرُ نُورُهُ لِأَهْلِ السَّمَاءِ كَمَا تَزْهَرُ نُجُومُ السَّمَاءِ لِأَهْلِ الْأَرْضِ وَ قَالَ إِنَّ الْمُؤْمِنَ وَلِيُّ اللَّهِ يُعِينُهُ وَ يَصْنَعُ لَهُ وَ لَا يَقُولُ عَلَيْهِ إِلَّا الْحَقَّ وَ لَا يَخَافُ غَيْرَهُ .

And he (the narrator) said, ‘It reached me that he^-asws said: ‘A Momin, his light shines to the people of the sky just as the stars shine for the people of the earth’. And he^-asws said: ‘A Momin is a friend of Allah^-azwj. He^-azwj Assists him, and he works for Him^-azwj and he does not say anything upon it except for the truth, nor does he fear anyone apart from Him^-azwj’.[168]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ مِنَ الْحَقِّ أَنْ يُسَلِّمَ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودَهُ إِذَا مَرِضَ وَ يَنْصَحَ لَهُ إِذَا غَابَ وَ يُسَمِّتَهُ إِذَا عَطَسَ وَ يُجِيبَهُ إِذَا دَعَاهُ وَ يَتْبَعَهُ إِذَا مَاتَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For a Muslim upon his Muslim brother, from the rights is that he greets him when he meets him, and consoles him when when sick, and advises for him when absent, and Name (say May Allah^-azwj Bless you) when he sneezes, and answer him when he invites him, and follow him (his funeral) when he dies’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ مِثْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Ali Bin Uqba – similar to it.[169]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْمَأْمُونِ الْحَارِثِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ قَالَ إِنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ الْمَوَدَّةَ لَهُ فِي صَدْرِهِ وَ الْمُوَاسَاةَ لَهُ فِي مَالِهِ وَ الْخَلَفَ لَهُ فِي أَهْلِهِ وَ النُّصْرَةَ لَهُ عَلَى مَنْ ظَلَمَهُ وَ إِنْ كَانَ نَافِلَةٌ فِي الْمُسْلِمِينَ وَ كَانَ غَائِباً أَخَذَ لَهُ بِنَصِيبِهِ وَ إِذَا مَاتَ الزِّيَارَةَ إِلَى قَبْرِهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Al Mamoun Al Harisy who said,

‘I said to Abu Abdullah^-asws, ‘What is the right of a Momin upon a Momin?’ He^-asws said: ‘From the rights of the Momin upon the Momin is (to have) the cordiality for him in his chest, and the equalisation for him in his wealth, and the taking care for him regarding his family, and the helping for him against the one who oppresses him, and if there were spoils (being distributed) among the Muslims and he was absent, take his share for him, and when he dies, the visitation to his grave.

وَ أَنْ لَا يَظْلِمَهُ وَ أَنْ لَا يَغُشَّهُ وَ أَنْ لَا يَخُونَهُ وَ أَنْ لَا يَخْذُلَهُ وَ أَنْ لَا يُكَذِّبَهُ وَ أَنْ لَا يَقُولَ لَهُ أُفٍّ وَ إِذَا قَالَ لَهُ أُفٍّ فَلَيْسَ بَيْنَهُمَا وَلَايَةٌ وَ إِذَا قَالَ لَهُ أَنْتَ عَدُوِّي فَقَدْ كَفَرَ أَحَدُهُمَا وَ إِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ .

‘And that he should neither oppress him, and that he should not deceive him, and that he should not betray him, and that he should not abandon him, and that he should not bely him, and that he should not be saying for him, ‘Ugh!’. And when he does say, ‘Ugh!’ to him, so there is no Wilayah in between the two of them; and when he says, ‘You are my enemy’, so one of the two has blasphemed; and when he slanders him, the Emān would dissolve in his heart just as the salt dissolves in the water’.[170]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الْكِلَلِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَعَرَضَ لِي رَجُلٌ مِنْ أَصْحَابِنَا كَانَ سَأَلَنِي الذَّهَابَ مَعَهُ فِي حَاجَةٍ فَأَشَارَ إِلَيَّ فَكَرِهْتُ أَنْ أَدَعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَذْهَبَ إِلَيْهِ فَبَيْنَا أَنَا أَطُوفُ إِذْ أَشَارَ إِلَيَّ أَيْضاً فَرَآهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يَا أَبَانُ إِيَّاكَ يُرِيدُ هَذَا قُلْتُ نَعَمْ قَالَ فَمَنْ هُوَ قُلْتُ رَجُلٌ مِنْ أَصْحَابِنَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Abu Ali Sahib Al Kilaly, from Aban Bin Taghlub who said,

‘I was performing Tawaaf along with Abu Abdullah^-asws, and a man from our companions presented himself to me, and he was asking me to go with him regarding a need. So he gestured to me and I disliked to leave Abu Abdullah^-asws and go to him. So while I was performing Tawaaf he gestured to me again and Abu Abdullah^-asws saw him, so he^-asws said: ‘O Aban! Is it you that this one wants?’ I said, ‘Yes’. He^-asws said: ‘So who is he?’ I said, ‘A man from our companions’.

قَالَ هُوَ عَلَى مِثْلِ مَا أَنْتَ عَلَيْهِ قُلْتُ نَعَمْ قَالَ فَاذْهَبْ إِلَيْهِ قُلْتُ فَأَقْطَعُ الطَّوَافَ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ طَوَافَ الْفَرِيضَةِ قَالَ نَعَمْ

He^-asws said: ‘He is upon the like of what you are upon (Al-Wilayah)?’ I said, ‘Yes’. He^-asws said: ‘So go to him’. I said, ‘So I should cut the Tawaaf?’ He^-asws said: ‘Yes’. I said, ‘And even if it was the Obligatory Tawaaf?’ He^-asws said: ‘Yes’.

قَالَ فَذَهَبْتُ مَعَهُ ثُمَّ دَخَلْتُ عَلَيْهِ بَعْدُ فَسَأَلْتُهُ فَقُلْتُ أَخْبِرْنِي عَنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ فَقَالَ يَا أَبَانُ دَعْهُ لَا تَرِدْهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَلَمْ أَزَلْ أُرَدِّدُ عَلَيْهِ فَقَالَ يَا أَبَانُ تُقَاسِمُهُ شَطْرَ مَالِكَ

He (the narrator) said, ‘So I went with him, then came over to him^-asws afterwards and I asked him^-asws, so I said, ‘Inform me about the right of a Momin upon a Momin’. So he^-asws said: ‘O Aban! Leave it. Do not re-iterate it’. I said, ‘Yes, may I be sacrificed for you^-asws’. But I did not cease to re-iterate upon him^-asws, so he^-asws said: ‘O Aban! Would you apportion to him half of your wealth?’

ثُمَّ نَظَرَ إِلَيَّ فَرَأَى مَا دَخَلَنِي فَقَالَ يَا أَبَانُ أَ مَا تَعْلَمُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ ذَكَرَ الْمُؤْثِرِينَ عَلَى أَنْفُسِهِمْ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَقَالَ أَمَّا إِذَا أَنْتَ قَاسَمْتَهُ فَلَمْ تُؤْثِرْهُ بَعْدُ إِنَّمَا أَنْتَ وَ هُوَ سَوَاءٌ إِنَّمَا تُؤْثِرُهُ إِذَا أَنْتَ أَعْطَيْتَهُ مِنَ النِّصْفِ الْآخَر.

Then he^-asws looked at me, and he^-asws saw what had entered into me, so he^-asws said: ‘O Aban! Do you not know that Allah^-azwj Mighty and Majestic has Mentioned the one preferring others over themselves?’ I said, ‘Yes, may I be sacrificed for you^-asws’. So he^-asws said: ‘But, when you apportion to him half, so you have not preferred him afterwards, but rather, you and him would be equal. But rather, preferring him is when you give from more from the other half’.[171]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَا وَ ابْنُ أَبِي يَعْفُورٍ وَ عَبْدُ اللَّهِ بْنُ طَلْحَةَ فَقَالَ ابْتِدَاءً مِنْهُ يَا ابْنَ أَبِي يَعْفُورٍ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِتُّ خِصَالٍ مَنْ كُنَّ فِيهِ كَانَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ عَنْ يَمِينِ اللَّهِ فَقَالَ ابْنُ أَبِي يَعْفُورٍ وَ مَا هُنَّ جُعِلْتُ فِدَاكَ قَالَ يُحِبُّ الْمَرْءُ الْمُسْلِمُ لِأَخِيهِ مَا يُحِبُّ لِأَعَزِّ أَهْلِهِ وَ يَكْرَهُ الْمَرْءُ الْمُسْلِمُ لِأَخِيهِ مَا يَكْرَهُ لِأَعَزِّ أَهْلِهِ وَ يُنَاصِحُهُ الْوَلَايَةَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Isa Bin Abu Mansour who said,

‘I was in the presence of Abu Abdullah^-asws, I and Ibn Abu Yafour, and Abdullah Bin Talha. So he^-asws said, initiating him: ‘O Ibn Abu Yafour! Rasool-Allah^-saww said: ‘Six characteristics, the one who has these in him, would be in front of Allah^-azwj Mighty and Majestic and upon the right of (the Throne of) Allah^-azwj’’. So Ibn Abu Yafour said, ‘And what are these, may I be sacrificed for you^-asws?’ He^-asws said: ‘A Muslim person should love for his brother what he loves for the dearest of his family, and a Muslim person should dislike for his brother what he dislikes for the dearest of his family, and advise him for the Wilayah’.

فَبَكَى ابْنُ أَبِي يَعْفُورٍ وَ قَالَ كَيْفَ يُنَاصِحُهُ الْوَلَايَةَ قَالَ يَا ابْنَ أَبِي يَعْفُورٍ إِذَا كَانَ مِنْهُ بِتِلْكَ الْمَنْزِلَةِ بَثَّهُ هَمَّهُ فَفَرِحَ لِفَرَحِهِ إِنْ هُوَ فَرِحَ وَ حَزِنَ لِحُزْنِهِ إِنْ هُوَ حَزِنَ وَ إِنْ كَانَ عِنْدَهُ مَا يُفَرِّجُ عَنْهُ فَرَّجَ عَنْهُ وَ إِلَّا دَعَا اللَّهَ لَهُ

So Ibn Abu Yafour wept and said, ‘And how should he advise him for the Wilayah?’ He^-asws said ‘O Ibn Abu Yafour! When there was that status from him, his endeavours would be his main concern. So he would be happy for his happiness if he was happy, and grieve for his grief if he was in grief; and if it was so that there was in his presence what could relieve him, so he should relieve him, or else supplicate to Allah^-azwj for him’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ لَكُمْ وَ ثَلَاثٌ لَنَا أَنْ تَعْرِفُوا فَضْلَنَا وَ أَنْ تَطَئُوا عَقِبَنَا وَ أَنْ تَنْتَظِرُوا عَاقِبَتَنَا فَمَنْ كَانَ هَكَذَا كَانَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَسْتَضِي‏ءُ بِنُورِهِمْ مَنْ هُوَ أَسْفَلُ مِنْهُمْ وَ أَمَّا الَّذِينَ عَنْ يَمِينِ اللَّهِ فَلَوْ أَنَّهُمْ يَرَاهُمْ مَنْ دُونَهُمْ لَمْ يَهْنِئْهُمُ الْعَيْشُ مِمَّا يَرَوْنَ مِنْ فَضْلِهِمْ

He (the narrator) said, ‘Then Abu Abdullah^-asws said: ‘Three are for you and three are for us^-asws – that you should recognise our^-asws merits, and obediently follow us^-asws, and await our^-asws end result (Al-Qaim^-asws). So the ones who were (observe) like this, would be in front of Allah^-azwj Mighty and Majestic, and they would illuminate by their light the ones who were below them. And as for those on the right of (the Throne of) Allah^-azwj, so if the ones who were below them were to see them, the life would not be welcoming for them due to what they would be seeing from their merits.

فَقَالَ ابْنُ أَبِي يَعْفُورٍ وَ مَا لَهُمْ لَا يَرَوْنَ وَ هُمْ عَنْ يَمِينِ اللَّهِ فَقَالَ يَا ابْنَ أَبِي يَعْفُورٍ إِنَّهُمْ مَحْجُوبُونَ بِنُورِ اللَّهِ أَ مَا بَلَغَكَ الْحَدِيثُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ إِنَّ لِلَّهِ خَلْقاً عَنْ يَمِينِ الْعَرْشِ بَيْنَ يَدَيِ اللَّهِ وَ عَنْ يَمِينِ اللَّهِ وُجُوهُهُمْ أَبْيَضُ مِنَ الثَّلْجِ وَ أَضْوَأُ مِنَ الشَّمْسِ الضَّاحِيَةِ يَسْأَلُ السَّائِلُ مَا هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الَّذِينَ تَحَابُّوا فِي جَلَالِ اللَّهِ .

So Ibn Abu Yafour said, ‘And what is the matter with them that they would not be seeing them, and the would be on the right (of the Throne) of Allah^-azwj?’ So he^-asws said: ‘O Ibn Abu Yafour! They would be veiled by the Light of Allah^-azwj. Has not the Hadeeth reached you that Rasool-Allah^-saww was saying: ‘For Allah^-azwj there are creatures on the right of the Throne, in front of Allah^-azwj, and on the right of Allah^-azwj. Their faces would be whiter than the snow, and more illuminating than the shining sun. The asking one would ask, ‘What are they?’ So it would be said: ‘They are those who used to love regarding the Majesty of Allah^-azwj’’.[172]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ رَجُلٌ فَسَلَّمَ فَسَأَلَهُ كَيْفَ مَنْ خَلَّفْتَ مِنْ إِخْوَانِكَ قَالَ فَأَحْسَنَ الثَّنَاءَ وَ زَكَّى وَ أَطْرَى فَقَالَ لَهُ كَيْفَ عِيَادَةُ أَغْنِيَائِهِمْ عَلَى فُقَرَائِهِمْ فَقَالَ قَلِيلَةٌ قَالَ وَ كَيْفَ مُشَاهَدَةُ أَغْنِيَائِهِمْ لِفُقَرَائِهِمْ قَالَ قَلِيلَةٌ قَالَ فَكَيْفَ صِلَةُ أَغْنِيَائِهِمْ لِفُقَرَائِهِمْ فِي ذَاتِ أَيْدِيهِمْ فَقَالَ إِنَّكَ لَتَذْكُرُ أَخْلَاقاً قَلَّ مَا هِيَ فِيمَنْ عِنْدَنَا قَالَ فَقَالَ فَكَيْفَ تَزْعُمُ هَؤُلَاءِ أَنَّهُمْ شِيعَةٌ .

From him, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I was in the presence of Abu Abdullah^-asws, and a man came over. So he greeted, and he^-asws asked him: ‘How are the ones from your brethren whom you left behind?’ So he praised them well, and admired them. So he^-asws said to him: ‘How is the consolation of their rich ones upon their poor ones’. So he said, ‘Little’. He^-asws said: ‘And how is the observation (consideration) of their rich ones to their poor ones?’ He said, ‘Little’. He^-asws said: ‘So how is the helping of their rich ones to their poor ones with regards to what is in their hands?’ So he said, ‘You^-asws are mentioning manners. Little is what it is among the ones in our presence’. So he^-asws said: ‘So how did you claim about them that they are Shia?’[173]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ أَبِي إِسْمَاعِيلَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ الشِّيعَةَ عِنْدَنَا كَثِيرٌ فَقَالَ فَهَلْ يَعْطِفُ الْغَنِيُّ عَلَى الْفَقِيرِ وَ هَلْ يَتَجَاوَزُ الْمُحْسِنُ عَنِ الْمُسِي‏ءِ وَ يَتَوَاسَوْنَ فَقُلْتُ لَا فَقَالَ لَيْسَ هَؤُلَاءِ شِيعَةً الشِّيعَةُ مَنْ يَفْعَلُ هَذَا .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Abu Ismail who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! The Shias in our presence are numerous’. So he^-asws said: ‘So are the rich ones being kind upon the poor, and do the righteous ones overlook (the faults) from the sinners, and are they helping each other?’ So I said, ‘No’. So he^-asws said: ‘They are not Shia. The Shia is the one who does this’.[174]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبُو جَعْفَرٍ ( صلوات الله عليه )  يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَجَهَّمُ بَعْضُكُمْ بَعْضاً وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلَصِينَ .

Muhammad Bin Yahya, 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: ‘Abu Ja’far^-asws was saying: ‘Magnify your companions and revere them, and neither should some of your scowl at the others, nor harm, nor envy (each other). And beware of the stinginess! Become sincere worshippers of Allah^-azwj’.[175]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ سَعِيدِ بْنِ الْحَسَنِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ يَجِي‏ءُ أَحَدُكُمْ إِلَى أَخِيهِ فَيُدْخِلَ يَدَهُ فِي كِيسِهِ فَيَأْخُذَ حَاجَتَهُ فَلَا يَدْفَعَهُ فَقُلْتُ مَا أَعْرِفُ ذَلِكَ فِينَا فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَلَا شَيْ‏ءَ إِذاً قُلْتُ فَالْهَلَاكُ إِذاً فَقَالَ إِنَّ الْقَوْمَ لَمْ يُعْطَوْا أَحْلَامَهُمْ بَعْدُ .

Abu Ali Al Ashary, from Muhammad Bin Al Jabbar, from Ibn Fazzal, from Umar Bin Aban, from Saeed Bin Al Hassan who said,

‘Abu Ja’far^-asws said: ‘Does one of you tend to come over to his brother and insert his hand in his pocket and take (out money as per) his need, and he does not repel him?’ So I said, ‘I do not recognise that (to be happening) among us’. So Abu Ja’far^-asws said: ‘So there is nothing, then’. I said, ‘So (it is) the destruction, then?’ So he^-asws said: ‘Surely the people have not been Given their forbearance yet’.[176]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ رَفَعَهُ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَقِّ الْمُؤْمِنِ فَقَالَ سَبْعُونَ حَقّاً لَا أُخْبِرُكَ إِلَّا بِسَبْعَةٍ فَإِنِّي عَلَيْكَ مُشْفِقٌ أَخْشَى أَلَّا تَحْتَمِلَ فَقُلْتُ بَلَى إِنْ شَاءَ اللَّهُ

Ali Bin Ibrahim, from Al Husayn Bin Al Hassan, from Muhammad Bin Awrama, raising it from Moalla Bin Khunays who said,

‘I asked Abu Abdullah^-asws about the rights of the Momin. So he^-asws said: ‘(There are) seventy rights. I^-asws shall not inform you of except for seven, for I^-asws am sympathetic upon you, fearing that you will not (be able to) bear it’. So I said, ‘Yes, Allah^-azwj Willing’.

فَقَالَ لَا تَشْبَعُ وَ يَجُوعُ وَ لَا تَكْتَسِي وَ يَعْرَى وَ تَكُونُ دَلِيلَهُ وَ قَمِيصَهُ الَّذِي يَلْبَسُهُ وَ لِسَانَهُ الَّذِي يَتَكَلَّمُ بِهِ وَ تُحِبُّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ إِنْ كَانَتْ لَكَ جَارِيَةٌ بَعَثْتَهَا لِتُمَهِّدَ فِرَاشَهُ وَ تَسْعَى فِي حَوَائِجِهِ بِاللَّيْلِ وَ النَّهَارِ فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِنَا وَ وَلَايَتَنَا بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ .

So he^-asws said: ‘You cannot be satiated while he is hungry, nor be clothed while he is bare, and you should become his guide and his shirt which he wears and his tongue which he speaks by, and you should love for him what you love for yourself; and if there was a maid for you, you should send her to prepare his bed and work with regards to his need at night and day. So when you do that, your Wilayah would be linked with our^-asws Wilayah, and our^-asws Wilayah is (linked) to the Wilayah of Allah^-azwj Mighty and Majestic’.[177]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَخُونُهُ وَ يَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِي التَّوَاصُلِ وَ التَّعَاوُنُ عَلَى التَّعَاطُفِ وَ الْمُوَاسَاةُ لِأَهْلِ الْحَاجَةِ وَ تَعَاطُفُ بَعْضِهِمْ عَلَى بَعْضٍ حَتَّى تَكُونُوا كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ رُحَمَاءَ بَيْنَكُمْ مُتَرَاحِمِينَ مُغْتَمِّينَ لِمَا غَابَ عَنْكُمْ مِنْ أَمْرِهِمْ عَلَى مَا مَضَى عَلَيْهِ مَعْشَرُ الْأَنْصَارِ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra’a,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Muslim is a brother of the Muslim, neither oppressing him, nor abandoning him, nor betraying him; and there is an entitlement upon the Muslims, the striving in the communicating (with each other), and the assisting upon the sympathy (with each other), and the equalisation to the needy people, and the sympathy of some upon the other until they (all) become just as Allah^-azwj Mighty and Majestic Commanded you for, being Merciful between yourselves, to each other and gloomy due to their absence from you from their affairs, (as it used to be) in the past, as the group of the Helpers were in the era of Rasool-Allah^-saww’.[178]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَقٌّ عَلَى الْمُسْلِمِ إِذَا أَرَادَ سَفَراً أَنْ يُعْلِمَ إِخْوَانَهُ وَ حَقٌّ عَلَى إِخْوَانِهِ إِذَا قَدِمَ أَنْ يَأْتُوهُ .

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: ‘A right upon the Muslim is that whenever he intends to travel, he should let his brethren know, and it is a right upon his Muslim brother to visit him when he returns from the journey’.[179]

بَابُ التَّرَاحُمِ وَ التَّعَاطُفِ

Chapter 76 – The Compassion and the Sympathy

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لِأَصْحَابِهِ اتَّقُوا اللَّهَ وَ كُونُوا إِخْوَةً بَرَرَةً مُتَحَابِّينَ فِي اللَّهِ مُتَوَاصِلِينَ مُتَرَاحِمِينَ تَزَاوَرُوا وَ تَلَاقَوْا وَ تَذَاكَرُوا أَمْرَنَا وَ أَحْيُوهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Shuayb Al Aqarquqy who said,

‘I heard Abu Abdullah^-asws saying to his^-asws companions: ‘Fear Allah^-azwj and become righteous brothers, loving for the Sake of Allah^-azwj, linking (with each other), and being compassionate, visiting, meeting, mentioning our^-asws matter (Al-Wilayah), and reviving it’.[180]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَوَاصَلُوا وَ تَبَارُّوا وَ تَرَاحَمُوا وَ كُونُوا إِخْوَةً بَرَرَةً كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Kuleyb Al Saydawi,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Link (with each other), and do good and be compassionate, and become righteous brothers just as Allah^-azwj Mighty and Majestic Commanded (you all to be)’.[181]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَوَاصَلُوا وَ تَبَارُّوا وَ تَرَاحَمُوا وَ تَعَاطَفُوا .

From him, from Muhammad Bin Sinan, from Abdullah Bin Yahya Al Kahily who said,

‘I heard Abu Abdullah^-asws saying: ‘Link (with each other), and do good and be compassionate, and sympathetic’.[182]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِي التَّوَاصُلِ وَ التَّعَاوُنُ عَلَى التَّعَاطُفِ وَ الْمُوَاسَاةُ لِأَهْلِ الْحَاجَةِ وَ تَعَاطُفُ بَعْضِهِمْ عَلَى بَعْضٍ حَتَّى تَكُونُوا كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ رُحَماءُ بَيْنَهُمْ مُتَرَاحِمِينَ مُغْتَمِّينَ لِمَا غَابَ عَنْكُمْ مِنْ أَمْرِهِمْ عَلَى مَا مَضَى عَلَيْهِ مَعْشَرُ الْأَنْصَارِ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

From him, from Ali Bin Al Hakam, from Abu Al Magra’a,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is an entitlement upon the Muslims, the striving in the communicating (with each other), and the assisting upon the sympathy (with each other), and the equalisation to the needy people, and the sympathy of some upon the others until they (all) become just as Allah^-azwj Mighty and Majestic Commanded you for, being Merciful between yourselves, to each other and gloomy due to their absence from you from their affairs, (as it used to be) in the past, just as the group of the Helpers were in the era of Rasool-Allah^-saww’.[183]

بَابُ زِيَارَةِ الْإِخْوَانِ

Chapter 77 – Visiting the brethren

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَارَ أَخَاهُ لِلَّهِ لَا لِغَيْرِهِ الْتِمَاسَ مَوْعِدِ اللَّهِ وَ تَنَجُّزَ مَا عِنْدَ اللَّهِ وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَهُ أَلَا طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Fazzal, from Ali Bin Uqba, from Abu Hamza,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who visits his brother for the Sake of Allah^-azwj not for anything else, seeking the Promise of Allah^-azwj and accomplishing what is in the Presence of Allah^-azwj, Allah^-azwj would Allocate seventy thousand Angels calling out to him: ‘Indeed! You have done well, and the Paradise is (Made to be) better for you’.[184]

عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ خَيْثَمَةَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) أُوَدِّعُهُ فَقَالَ يَا خَيْثَمَةُ أَبْلِغْ مَنْ تَرَى مِنْ مَوَالِينَا السَّلَامَ وَ أَوْصِهِمْ بِتَقْوَى اللَّهِ الْعَظِيمِ وَ أَنْ يَعُودَ غَنِيُّهُمْ عَلَى فَقِيرِهِمْ وَ قَوِيُّهُمْ عَلَى ضَعِيفِهِمْ وَ أَنْ يَشْهَدَ حَيُّهُمْ جِنَازَةَ مَيِّتِهِمْ وَ أَنْ يَتَلَاقَوْا فِي بُيُوتِهِمْ فَإِنَّ لُقِيَّا بَعْضِهِمْ بَعْضاً حَيَاةٌ لِأَمْرِنَا رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا

From him, from Ali Bin Al Nu’man, from Ibn Muskan, from Khaysama who said,

‘I went over to Abu Ja’far^-asws to bid him^-asws farewell, so he^-asws said: ‘O Khaysama! Deliver the greetings to the ones in our^-asws Wilayah you come across, and advise them with the fear of Allah^-azwj the Magnificent and that their rich ones should be supporting upon their poor ones, and their strong ones upon their weak ones, and their living ones should attend the funerals of their dead ones, and they should meet up in their houses, for the meeting of some of them with others is a revival of our^-asws matter (Wilayah). May Allah^-azwj have Mercy on a servant who revives our^-asws matter.

يَا خَيْثَمَةُ أَبْلِغْ مَوَالِيَنَا أَنَّا لَا نُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئاً إِلَّا بِعَمَلٍ وَ أَنَّهُمْ لَنْ يَنَالُوا وَلَايَتَنَا إِلَّا بِالْوَرَعِ وَ أَنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ .

O Khaysama! Deliver to the ones in our^-asws Wilayah that we^-asws will not make them needless of anything from Allah^-azwj except with deeds, and they will never attain our^-asws Wilayah except with the piety, and that the one with the most intense of regrets among the people on the Day of Judgement would be the one who ascribes the justice, then opposes it to something else’.[185]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَدَّثَنِي جَبْرَئِيلُ ( عليه السلام ) أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَهْبَطَ إِلَى الْأَرْضِ مَلَكاً فَأَقْبَلَ ذَلِكَ الْمَلَكُ يَمْشِي حَتَّى وَقَعَ إِلَى بَابٍ عَلَيْهِ رَجُلٌ يَسْتَأْذِنُ عَلَى رَبِّ الدَّارِ فَقَالَ لَهُ الْمَلَكُ مَا حَاجَتُكَ إِلَى رَبِّ هَذِهِ الدَّارِ قَالَ أَخٌ لِي مُسْلِمٌ زُرْتُهُ فِي اللَّهِ تَبَارَكَ وَ تَعَالَى

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as narrated to me^-saww that Allah^-azwj Mighty and Majestic Sent an Angel down to the earth. So the Angel went walking until he came to a door at which was a man seeking permission from the owner of the house. So the Angel said to him: ‘What is your need to the owner of this house?’ He said, ‘A Muslim brother of mine whom I am visiting for the Sake of Allah^-azwj Blessed and High’.

قَالَ لَهُ الْمَلَكُ مَا جَاءَ بِكَ إِلَّا ذَاكَ فَقَالَ مَا جَاءَ بِي إِلَّا ذَاكَ فَقَالَ إِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ وَجَبَتْ لَكَ الْجَنَّةُ وَ قَالَ الْمَلَكُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَيُّمَا مُسْلِمٍ زَارَ مُسْلِماً فَلَيْسَ إِيَّاهُ زَارَ إِيَّايَ زَارَ وَ ثَوَابُهُ عَلَيَّ الْجَنَّةُ .

The Angel said to him: ‘You did not come for anything except for that?’ So he said, ‘I did not come for anything except for that’. So he said: ‘I am a messenger of Allah^-azwj to you and He^-azwj Conveys the Greetings to you and is Saying: “The Paradise is Obligated for you”. And the Angel said ‘Allah^-azwj Mighty and Majestic is Saying: “Whichever Muslim visits a Muslim, so it is not him that he is visiting, he is visiting Me^-azwj, and his Reward upon Me^-azwj is the Paradise”’.[186]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ النَّهْدِيِّ عَنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَارَ أَخَاهُ فِي اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِيَّايَ زُرْتَ وَ ثَوَابُكَ عَلَيَّ وَ لَسْتُ أَرْضَى لَكَ ثَوَاباً دُونَ الْجَنَّةِ .

Ali, from his father, from Ibn Abu Umeyr, from Ali Al Nahdy, from Al Husayn,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who visits his brother for the Sake of Allah^-azwj, Allah^-azwj Mighty and Majestic Says: “It is I^-azwj you have visited, and your Reward is upon Me^-azwj, and I^-azwj shall not be Pleased for you as a Reward, (anything) less than the Paradise”’.[187]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَارَ أَخَاهُ فِي جَانِبِ الْمِصْرِ ابْتِغَاءَ وَجْهِ اللَّهِ فَهُوَ زَوْرُهُ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُكْرِمَ زَوْرَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Yaqoub Bin Shuayb who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who visits his brother in the outskirts of the city seeking the Face of Allah^-azwj, so he is visiting Him^-azwj, and would have a right upon Allah^-azwj that He^-azwj Honours His^-azwj visitor’.[188]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ زَارَ أَخَاهُ فِي بَيْتِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ أَنْتَ ضَيْفِي وَ زَائِرِي عَلَيَّ قِرَاكَ وَ قَدْ أَوْجَبْتُ لَكَ الْجَنَّةَ بِحُبِّكَ إِيَّاهُ .

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who visits his brother in his house, Allah^-azwj Mighty and Majestic Says to him: “You are My^-azwj guest and visiting Me^-azwj, upon Me^-azwj is your Reward, and I^-azwj Obligate the Paradise for you due to your love for him”’.[189]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي غُرَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَارَ أَخَاهُ فِي اللَّهِ فِي مَرَضٍ أَوْ صِحَّةٍ لَا يَأْتِيهِ خِدَاعاً وَ لَا اسْتِبْدَالًا وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَ فِي قَفَاهُ أَنْ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ فَأَنْتُمْ زُوَّارُ اللَّهِ وَ أَنْتُمْ وَفْدُ الرَّحْمَنِ حَتَّى يَأْتِيَ مَنْزِلَهُ

From him, from Ali Bin Al Hakam, from Is’haq Bin Ammar,f rom Abu Gurra who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who visits his brother for the Sake of Allah^-azwj during an illness or well-being, neither coming to him for a deception nor for an exchange (reciprocal), Allah^-azwj would Allocate seventy thousand Angels to him calling out behind his back: ‘You have done well, and the Paradise is (Made to be) better for you, for you are a visitor of Allah^-azwj, and you are a delegate of the Beneficent’, until he comes to his house’.

فَقَالَ لَهُ يُسَيْرٌ جُعِلْتُ فِدَاكَ وَ إِنْ كَانَ الْمَكَانُ بَعِيداً قَالَ نَعَمْ يَا يُسَيْرُ وَ إِنْ كَانَ الْمَكَانُ مَسِيرَةَ سَنَةٍ فَإِنَّ اللَّهَ جَوَادٌ وَ الْمَلَائِكَةُ كَثِيرَةٌ يُشَيِّعُونَهُ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ .

So Yusayr said to him^-asws, ‘May I be sacrificed for you^-asws! And even if the place was distant?’ He^-asws said: ‘Yes, O Yusayr, and even if the place was at a travel distance of a year, for Allah^-azwj is the most Benevolent, and the Angels are numerous. They would be escorting him until he returns to his own house’.[190]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ النَّهْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَارَ أَخَاهُ فِي اللَّهِ وَ لِلَّهِ جَاءَ يَوْمَ الْقِيَامَةِ يَخْطُرُ بَيْنَ قَبَاطِيَّ مِنْ نُورٍ وَ لَا يَمُرُّ بِشَيْ‏ءٍ إِلَّا أَضَاءَ لَهُ حَتَّى يَقِفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ مَرْحَباً وَ إِذَا قَالَ مَرْحَباً أَجْزَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الْعَطِيَّةَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who visits his brother regarding Allah^-azwj and for Allah^-azwj, would come on the Day of Judgement swaying between gowns of light, and not passing by anything except shining upon it, until he pauses in front of Allah^-azwj Mighty and Majestic. So Allah^-azwj Mighty and Majestic would be Saying to him: “Welcome!” And when He^-azwj Says: “Welcome!” Allah^-azwj Mighty and Majestic would be Liberal towards him with the Gifts’.[191]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ بَشِيرٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ الْمُسْلِمَ إِذَا خَرَجَ مِنْ بَيْتِهِ زَائِراً أَخَاهُ لِلَّهِ لَا لِغَيْرِهِ الْتِمَاسَ وَجْهِ اللَّهِ رَغْبَةً فِيمَا عِنْدَهُ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَهُ مِنْ خَلْفِهِ إِلَى أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ أَلَا طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Bashir, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the Muslims servant goes out from his out to visit his brother for the Sake of Allah^-azwj, not for something else, seeking the Face of Allah^-azwj wishing regarding what is in His^-azwj Presence, Allah^-azwj would Allocate seventy thousand Angels calling out to him from behind him until he returns to his own house: ‘Indeed! You have done well, and the Paradise is (Made to be) better for you’’.[192]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا زَارَ مُسْلِمٌ أَخَاهُ الْمُسْلِمَ فِي اللَّهِ وَ لِلَّهِ إِلَّا نَادَاهُ اللَّهُ عَزَّ وَ جَلَّ أَيُّهَا الزَّائِرُ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ .

Al Husayn Bin Muhammad, from Ahmad Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘No Muslim would visit his Muslim brother regarding Allah^-azwj and for the Sake of Allah^-azwj, except that Allah^-azwj Mighty and Majestic would Call out to him: “O you visitor! You have done well, and the Paradise is (Made to be) better for you”’.[193]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ جَنَّةً لَا يَدْخُلُهَا إِلَّا ثَلَاثَةٌ رَجُلٌ حَكَمَ عَلَى نَفْسِهِ بِالْحَقِّ وَ رَجُلٌ زَارَ أَخَاهُ الْمُؤْمِنَ فِي اللَّهِ وَ رَجُلٌ آثَرَ أَخَاهُ الْمُؤْمِنَ فِي اللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic has a Garden which none can enter into except for three – a man ruling against himself with the truth, and a man who visits his brother Momin regarding Allah^-azwj, and a man preferring his believing brother regarding Allah^-azwj’.[194]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَخْرُجُ إِلَى أَخِيهِ يَزُورُهُ فَيُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكاً فَيَضَعُ جَنَاحاً فِي الْأَرْضِ وَ جَنَاحاً فِي السَّمَاءِ يُظِلُّهُ فَإِذَا دَخَلَ إِلَى مَنْزِلِهِ نَادَى الْجَبَّارُ تَبَارَكَ وَ تَعَالَى أَيُّهَا الْعَبْدُ الْمُعَظِّمُ لِحَقِّي الْمُتَّبِعُ لآِثَارِ نَبِيِّي حَقٌّ عَلَيَّ إِعْظَامُكَ سَلْنِي أُعْطِكَ ادْعُنِي أُجِبْكَ اسْكُتْ أَبْتَدِئْكَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Momin goes out to his brother to visit him, so Allah^-azwj Mighty and Majesti Allocates an Angel with him, so he places a wing in the earth and a wing in the sky, to shade him. So when he enters into his house, the Compeller, the Blessed and High Calls out: “O you servant! The respector of My^-azwj Right and the follower of the traces (Ahadeeth) of My^-azwj Prophet^-saww. There is a right upon Me^-azwj to Repsect you. Ask Me^-azwj, I^-azwj shall Give you. Supplicate to Me^-azwj, I shall Answer you. If you are silent, I^-azwj shall Initiate you”.

فَإِذَا انْصَرَفَ شَيَّعَهُ الْمَلَكُ يُظِلُّهُ بِجَنَاحِهِ حَتَّى يَدْخُلَ إِلَى مَنْزِلِهِ ثُمَّ يُنَادِيهِ تَبَارَكَ وَ تَعَالَى أَيُّهَا الْعَبْدُ الْمُعَظِّمُ لِحَقِّي حَقٌّ عَلَيَّ إِكْرَامُكَ قَدْ أَوْجَبْتُ لَكَ جَنَّتِي وَ شَفَّعْتُكَ فِي عِبَادِي .

So when he leaves, the Angel escorts him, shading him with his wings until he enters into his own house. Then the Blessed and High Calls out to him: “O you servant! The respector of My^-azwj Right. There is a right upon Me^-azwj to Honour you. I^-azwj have Obligated My^-azwj Paradise for you, and (allowed) your intecession among My^-azwj servants”’.[195]

صَالِحُ بْنُ عُقْبَةَ عَنْ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَزِيَارَةُ الْمُؤْمِنِ فِي اللَّهِ خَيْرٌ مِنْ عِتْقِ عَشْرِ رِقَابٍ مُؤْمِنَاتٍ وَ مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً وَقَى كُلُّ عُضْوٍ عُضْواً مِنَ النَّارِ حَتَّى أَنَّ الْفَرْجَ يَقِي الْفَرْجَ .

Salih Bin Uqba, from Uqba,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For a visitation of the Momin regarding Allah^-azwj is better than the freeing of ten necks of the Believing women, and the one who frees the neck of a Believing woman, every body part of theirs would free a body part from the Fire to the extent that the private part would save the private part’.[196]

صَالِحُ بْنُ عُقْبَةَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا ثَلَاثَةِ مُؤْمِنِينَ اجْتَمَعُوا عِنْدَ أَخٍ لَهُمْ يَأْمَنُونَ بَوَائِقَهُ وَ لَا يَخَافُونَ غَوَائِلَهُ وَ يَرْجُونَ مَا عِنْدَهُ إِنْ دَعَوُا اللَّهَ أَجَابَهُمْ وَ إِنْ سَأَلُوا أَعْطَاهُمْ وَ إِنِ اسْتَزَادُوا زَادَهُمْ وَ إِنْ سَكَتُوا ابْتَدَأَهُمْ .

Salih Bin Uqba, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Wherever three Momineen gather in the presence of a brother of theirs, feeling secured of his actions, not fearing his ravages, hoping for what is with Him^-azwj if they were to supplicate to Allah^-azwj, He^-azwj would Answer them, and if they were to ask, He^-azwj would Give them, and if they was an increase, He^-azwj would Increase it for them, and if they are silent, He^-azwj would Initiate them’.[197]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ سَمِعْتُ أَبَا حَمْزَةَ يَقُولُ سَمِعْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) يَقُولُ مَنْ زَارَ أَخَاهُ الْمُؤْمِنَ لِلَّهِ لَا لِغَيْرِهِ يَطْلُبُ بِهِ ثَوَابَ اللَّهِ وَ تَنَجُّزَ مَا وَعَدَهُ اللَّهُ عَزَّ وَ جَلَّ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ مِنْ حِينِ يَخْرُجُ مِنْ مَنْزِلِهِ حَتَّى يَعُودَ إِلَيْهِ يُنَادُونَهُ أَلَا طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ تَبَوَّأْتَ مِنَ الْجَنَّةِ مَنْزِلًا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub who said, ‘I heard Abu Hamza saying,

‘I heard Al-Abd Al-Salih^-asws (7^th Imam^-asws) saying: ‘The one who visits his brother Momin for the Sake of Allah^-azwj, not for anything else, seeking by it the Rewards of Allah^-azwj, and accomplishment of what Allah^-azwj Mighty and Majestic Promised, Allah^-azwj Mighty and Majestic would Allocate seventy thousand Angels with him, from when he goes out from his house until he returns to it, calling out to him: ‘Indeed! You have done well, and the Paradise is (Made to be) better for you for assuming a house in the Paradise’’.[198]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِقَاءُ الْإِخْوَانِ مَغْنَمٌ جَسِيمٌ وَ إِنْ قَلُّوا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Meeting the brethren is a profitable advantage of importance, and even if it was scarce’.[199]

بَابُ الْمُصَافَحَةِ

Chapter 78 – The Handshake

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ أَبِي عُبَيْدَةَ قَالَ كُنْتُ زَمِيلَ أَبِي جَعْفَرٍ ( عليه السلام ) وَ كُنْتُ أَبْدَأُ بِالرُّكُوبِ ثُمَّ يَرْكَبُ هُوَ فَإِذَا اسْتَوَيْنَا سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ رَجُلٍ لَا عَهْدَ لَهُ بِصَاحِبِهِ وَ صَافَحَ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Yahya Bin Zakariyya, from Abu Ubeyda who said,

‘I was a travel companions of Abu Ja’far^-asws, and I used to begin with the riding, then he^-asws would ride. So when we were established (upon the ride), he^-asws greeted and asked questions like a man who had no pact for him with his companion, and shook hands’.

قَالَ وَ كَانَ إِذَا نَزَلَ نَزَلَ قَبْلِي فَإِذَا اسْتَوَيْتُ أَنَا وَ هُوَ عَلَى الْأَرْضِ سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ مَنْ لَا عَهْدَ لَهُ بِصَاحِبِهِ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّكَ لَتَفْعَلُ شَيْئاً مَا يَفْعَلُهُ أَحَدُ مَنْ قِبَلَنَا وَ إِنْ فَعَلَ مَرَّةً فَكَثِيرٌ

He (the narrator) said, ‘And it was so that whenever we descended, he^-asws descended before I did. So when we were both established upon the ground, he^-asws greeted and asked questions like the one who had no pact for him with his companion’. So I said, ‘O son^-asws of Rasool-Allah^-saww! You^-asws are doing something which no one has done before us, and if you^-asws were to do it once, so it would be a lot’.

فَقَالَ أَ مَا عَلِمْتَ مَا فِي الْمُصَافَحَةِ إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيُصَافِحُ أَحَدُهُمَا صَاحِبَهُ فَلَا تَزَالُ الذُّنُوبُ تَتَحَاتُّ عَنْهُمَا كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ وَ اللَّهُ يَنْظُرُ إِلَيْهَا حَتَّى يَفْتَرِقَا .

So he^-asws said: ‘Do you not know what is in the handshake? The Momineen, when two are meeting, so one of them shakes the hand of his companions, so the sins do not cease to erode from them both just as the erosion of the leaves from the tree, and Allah^-azwj Looks at it (the handshake) until they both separate’.[200]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا وَ تَصَافَحَا أَدْخَلَ اللَّهُ يَدَهُ بَيْنَ أَيْدِيهِمَا فَصَافَحَ أَشَدَّهُمَا حُبّاً لِصَاحِبِهِ .

From him, from Ibn Fazzal, from Ali Bin Uqba, from Abu Khalid Al Qammat,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Momineen, when two meet and shake hands, Allah^-azwj Inserts His^-azwj Hand in between both of them, and Shakes the Hand of the one with more intense love for his companion’.[201]

ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ عَنِ السَّمَيْدَعِ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَدْخَلَ اللَّهُ عَزَّ وَ جَلَّ يَدَهُ بَيْنَ أَيْدِيهِمَا وَ أَقْبَلَ بِوَجْهِهِ عَلَى أَشَدِّهِمَا حُبّاً لِصَاحِبِهِ فَإِذَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ بِوَجْهِهِ عَلَيْهِمَا تَحَاتَّتْ عَنْهُمَا الذُّنُوبُ كَمَا يَتَحَاتُّ الْوَرَقُ مِنَ الشَّجَرِ .

Ibn Fazzal, from Ali Bin Uqba, from Ayoub, from Al Samyda, from Malik Bin Ayn Al Juhny,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Momineen, when two meet and shake hands, Allah^-azwj Mighty and Majestic Inserts His^-azwj Hand between their two hands, and Turn by His^-azwj Face towards the one who has more intense love for his companions. So when Allah^-azwj Mighty and Majestic Turns by His^-azwj Face upon them both, the sins erode from both of them just as the leaves erode from the tree’.[202]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمَا بِوَجْهِهِ وَ تَسَاقَطَتْ عَنْهُمَا الذُّنُوبُ كَمَا يَتَسَاقَطُ الْوَرَقُ مِنَ الشَّجَرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Momineen, when two of them meet and shake hands, Allah^-azwj Mighty and Majestic Turns towards them by His^-azwj Face, and the sins fall off from them both just as the leaves fall of from the tree’.[203]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فِي شِقِّ مَحْمِلٍ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فَنَزَلَ فِي بَعْضِ الطَّرِيقِ فَلَمَّا قَضَى حَاجَتَهُ وَ عَادَ قَالَ هَاتِ يَدَكَ يَا أَبَا عُبَيْدَةَ فَنَاوَلْتُهُ يَدِي فَغَمَزَهَا حَتَّى وَجَدْتُ الْأَذَى فِي أَصَابِعِي ثُمَّ قَالَ يَا أَبَا عُبَيْدَةَ مَا مِنْ مُسْلِمٍ لَقِيَ أَخَاهُ الْمُسْلِمَ فَصَافَحَهُ وَ شَبَّكَ أَصَابِعَهُ فِي أَصَابِعِهِ إِلَّا تَنَاثَرَتْ عَنْهُمَا ذُنُوبُهُمَا كَمَا يَتَنَاثَرُ الْوَرَقُ مِنَ الشَّجَرِ فِي الْيَوْمِ الشَّاتِي .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal, from Abu Ubeyda Al Haza’a who said,

‘I was a travel companions of Abu Ja’far^-asws in a section of the carriage, from Al-Medina to Makkah. So we descended in one of the roads. So when he^-asws had fulfilled his need and returned, said: ‘Give me your hand, O Abu Ubeyda!’ So he^-asws grabbed my hand and pressed it to the extend that I felt the pain in my fingers, then said: ‘O Abu Ubeyda! There is none from a Muslim who meets his Muslim brother, so he shakes his hand and twines his fingers in his fingers, except that both their sins erode from the both just as the erosion of the leaves from the tree during a day of autumn’.[204]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا مَالِكُ أَنْتُمْ شِيعَتُنَا أَ لَا تَرَى أَنَّكَ تُفْرِطُ فِي أَمْرِنَا إِنَّهُ لَا يُقْدَرُ عَلَى صِفَةِ اللَّهِ فَكَمَا لَا يُقْدَرُ عَلَى صِفَةِ اللَّهِ كَذَلِكَ لَا يُقْدَرُ عَلَى صِفَتِنَا وَ كَمَا لَا يُقْدَرُ عَلَى صِفَتِنَا كَذَلِكَ لَا يُقْدَرُ عَلَى صِفَةِ الْمُؤْمِنِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yahya Al Halby, from Malik Al Juhny who said,

‘Abu Ja’far^-asws said: ‘O Malik! You all are our Shia. Do you not see that you are exaggerating regarding our^-asws matter? It is such that no one is able upon describing Allah^-azwj. So, just as no one is able upon describing Allah^-azwj, similar to that, no one is able upon describing us^-asws. And just as no one is able upon describing us^-asws, similar to that no one is able upon describing the Momin.

إِنَّ الْمُؤْمِنَ لَيَلْقَى الْمُؤْمِنَ فَيُصَافِحُهُ فَلَا يَزَالُ اللَّهُ يَنْظُرُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا كَمَا يَتَحَاتُّ الْوَرَقُ مِنَ الشَّجَرِ حَتَّى يَفْتَرِقَا فَكَيْفَ يُقْدَرُ عَلَى صِفَةِ مَنْ هُوَ كَذَلِكَ .

The Momin meets the Momin and shakes his hand, and Allah^-azwj Does not cease to Look at them, and the sins erode from their faces just as the leaves erode from the tree until they both separate. So how would one be able upon describing the one who is like that?’[205]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَحَطَطْنَا الرَّحْلَ ثُمَّ مَشَى قَلِيلًا ثُمَّ جَاءَ فَأَخَذَ بِيَدِي فَغَمَزَهَا غَمْزَةً شَدِيدَةً فَقُلْتُ جُعِلْتُ فِدَاكَ أَ وَ مَا كُنْتُ مَعَكَ فِي الْمَحْمِلِ فَقَالَ أَ مَا عَلِمْتَ أَنَّ الْمُؤْمِنَ إِذَا جَالَ جَوْلَةً ثُمَّ أَخَذَ بِيَدِ أَخِيهِ نَظَرَ اللَّهُ إِلَيْهِمَا بِوَجْهِهِ فَلَمْ يَزَلْ مُقْبِلًا عَلَيْهِمَا بِوَجْهِهِ وَ يَقُولُ لِلذُّنُوبِ تَحَاتَّ عَنْهُمَا فَتَتَحَاتُّ يَا أَبَا حَمْزَةَ كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ فَيَفْتَرِقَانِ وَ مَا عَلَيْهِمَا مِنْ ذَنْبٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Umar Bin Abdul Al Aziz, from Muhammad Bin Fuzayl, from Abu Hamza who said,

‘I was a travel companion of Abu Ja’far^-asws. So we unloaded our rides, then walked a little. Then he^-asws came over and grabbed my hand, and pressed it with an intense pressing. So I said, ‘May I be sacrificed for you^-asws! Or, was I not with you^-asws in the carriage?’ So he^-asws said: ‘Do you not know that the Momin, when he wanders around, then grabs the hand of his brother, Allah^-azwj Looks at them both, and He^-azwj does not cease to be Facing towards them both by His^-azwj Face, and He^-azwj is Saying to the sins: “Fall off from them both!” So they fall off, O Abu Hamza, just as the leave fall of from the tree. Thus, they would be separating and there would not be upon the both of them, any sin’.[206]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ حَدِّ الْمُصَافَحَةِ فَقَالَ دَوْرُ نَخْلَةٍ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the limit of the handshake. So he^-asws said: ‘Going round a palm tree’.[207]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمْرِو بْنِ الْأَفْرَقِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنَيْنِ إِذَا تَوَارَى أَحَدُهُمَا عَنْ صَاحِبِهِ بِشَجَرَةٍ ثُمَّ الْتَقَيَا أَنْ يَتَصَافَحَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Amro Bin Al Afraq, from Abu Ubeyda,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is befitting for the Momineen that, when one of them is left behind from his companions by a tree, then they both meet, they should shake hands’.[208]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ عَلَيْهِ وَ لْيُصَافِحْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمَ بِذَلِكَ الْمَلَائِكَةَ فَاصْنَعُوا صُنْعَ الْمَلَائِكَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Muhammad Bin Al Msanna, from his father, from Usman Bin Zayd, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘When one of you meets his brother, so let him greet upon him, and let his shake his hand, for Allah^-azwj Mighty and Majestic Prestige the Angels with that, therefore do what the Angels are doing’.[209]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا الْتَقَيْتُمْ فَتَلَاقَوْا بِالتَّسْلِيمِ وَ التَّصَافُحِ وَ إِذَا تَفَرَّقْتُمْ فَتَفَرَّقُوا بِالِاسْتِغْفَارِ .

From him, from Muhammad Bin Ali, from Ibn Baqqah, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘When you are meeting each other, so meet with the greetings and the handshake; and when you are separating from each other, so separate with the seeking of the Forgiveness’.[210]

عَنْهُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ جَدِّهِ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ غَيْرِهِ عَنْ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْمُسْلِمُونَ إِذَا غَزَوْا مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَرُّوا بِمَكَانٍ كَثِيرِ الشَّجَرِ ثُمَّ خَرَجُوا إِلَى الْفَضَاءِ نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ فَتَصَافَحُوا .

From him, from Musa Bin Al Qasim, from his grandfather Muawiya Bin Wahab, or someone else, from Razyn,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that whenever the Muslims used to go on a military expedition with Rasool-Allah^-saww, and pass by a place with a lot of trees, then go out to the open sky, some of them used to look at the others and shake their hands’.[211]

عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلَالِيِّ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا صَافَحَ الرَّجُلُ صَاحِبَهُ فَالَّذِي يَلْزَمُ التَّصَافُحَ أَعْظَمُ أَجْراً مِنَ الَّذِي يَدَعُ أَلَا وَ إِنَّ الذُّنُوبَ لَتَتَحَاتُّ فِيمَا بَيْنَهُمْ حَتَّى لَا يَبْقَى ذَنْبٌ .

From him, from his father, from the one who narrated it, from Zayd Bin Al jahm Al Hilaly, from Malik Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the man shakes the hand of his companions, so the one who necessitated the handshake would have greater Recompense than the one who was invited (to it). Indeed! And the sins would erode during what is between them until there does not remain a sin’.[212]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَنَظَرَ إِلَيَّ بِوَجْهٍ قَاطِبٍ فَقُلْتُ مَا الَّذِي غَيَّرَكَ لِي قَالَ الَّذِي غَيَّرَكَ لِإِخْوَانِكَ بَلَغَنِي يَا إِسْحَاقُ أَنَّكَ أَقْعَدْتَ بِبَابِكَ بَوَّاباً يَرُدُّ عَنْكَ فُقَرَاءَ الشِّيعَةِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي خِفْتُ الشُّهْرَةَ

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,

‘I went over to Abu Abdullah^-asws. So he^-asws looked at me by his^-asws frowning face’. So I said, ‘What is that which caused you^-asws to change towards me?’ He^-asws said: ‘Due to your changing towards your brethren. It reached me^-asws, O Is’haq, that you have made a doorman to sit at your door repelling from you the poor Shias!’ So I said, ‘May I be sacrificed for you^-asws! I fear the publicity’.

فَقَالَ أَ فَلَا خِفْتَ الْبَلِيَّةَ أَ وَ مَا عَلِمْتَ أَنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الرَّحْمَةَ عَلَيْهِمَا فَكَانَتْ تِسْعَةٌ وَ تِسْعُونَ لِأَشَدِّهِمَا حُبّاً لِصَاحِبِهِ فَإِذَا تَوَافَقَا غَمَرَتْهُمَا الرَّحْمَةُ فَإِذَا قَعَدَا يَتَحَدَّثَانِ قَالَ الْحَفَظَةُ بَعْضُهَا لِبَعْضٍ اعْتَزِلُوا بِنَا فَلَعَلَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا

So he^-asws said: ‘So you are not afraid of the calamities?’ And do you not know that the Momineen, when two meet and shake hands, Allah^-azwj Mighty and Majestic Sends down the Mercy upon them both? And it is so that ninety-nine (per cent) is for the one who more intensely loves his companion. So when they are concordant, the Mercy submerges them. So when they are seated discussing, the preserving Angels say to each other: ‘Let us depart, for perhaps there is a private matter for them, and Allah^-azwj has Veiled upon them’.

فَقُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ فَقَالَ يَا إِسْحَاقُ إِنْ كَانَتِ الْحَفَظَةُ لَا تَسْمَعُ فَإِنَّ عَالِمَ السِّرِّ يَسْمَعُ وَ يَرَى .

So I said, ‘Isn’t Allah^-azwj Mighty and Majestic saying [50:18] He utters not a word but there is by him a watcher at hand?’ So he^-asws said: ‘O Is’haq! If it was so that the preserver (Recording Angel) does not hear, so the Knower of the secrets Hears and Sees’.[213]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا صَافَحَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَجُلًا قَطُّ فَنَزَعَ يَدَهُ حَتَّى يَكُونَ هُوَ الَّذِي يَنْزِعُ يَدَهُ مِنْهُ .

From him, from Ismail Bin Mihran, from Ayman Bin Muhriz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-azwj did not shake the hand of a man at all and removed his^-saww hand away until he was the one who removed his hand from his^-saww (first)’.[214]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُوصَفُ وَ كَيْفَ يُوصَفُ وَ قَالَ فِي كِتَابِهِ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ فَلَا يُوصَفُ بِقَدَرٍ إِلَّا كَانَ أَعْظَمَ مِنْ ذَلِكَ

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Mighty and Majestic cannot be described. And how can He^-azwj be described, and He^-azwj Says in His^-azwj Book [22:74] They are not estimating Allah with the estimation that is due to Him. Thus, He^-asws would not be estimated except that He^-azwj would be Greater than that.

وَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) لَا يُوصَفُ وَ كَيْفَ يُوصَفُ عَبْدٌ احْتَجَبَ اللَّهُ عَزَّ وَ جَلَّ بِسَبْعٍ وَ جَعَلَ طَاعَتَهُ فِي الْأَرْضِ كَطَاعَتِهِ فِي السَّمَاءِ فَقَالَ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ مَنْ أَطَاعَ هَذَا فَقَدْ أَطَاعَنِي وَ مَنْ عَصَاهُ فَقَدْ عَصَانِي وَ فَوَّضَ إِلَيْهِ

And the Prophet^-saww cannot be described. How can one describe a servant whom Allah^-azwj Mighty and Majestic has Veiled by seven (veils), and Made obedience to him^-saww in the earth like being obedient to Him^-azwj in the sky, so He^-azwj Said [59:7] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back, and the one who obeys this one so he has obeyed Me^-azwj, and the one who disobeys him^-saww, so he has disobeyed Me^-azwj, and Authorised him^-saww.

وَ إِنَّا لَا نُوصَفُ وَ كَيْفَ يُوصَفُ قَوْمٌ رَفَعَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ هُوَ الشَّكُّ

And we^-asws cannot be described. And how can one describe a group of people whom Allah^-azwj has Kept the filth away from them^-asws, and is there (any) doubt (in it)?.

وَ الْمُؤْمِنُ لَا يُوصَفُ وَ إِنَّ الْمُؤْمِنَ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَلَا يَزَالُ اللَّهُ يَنْظُرُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ .

And a Momin cannot be described. And a Momin meets his brother and shakes his hand, so Allah^-azwj does not Cease looking at them both, and sins erode from their faces just as the leaves erode from the tree’.[215]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا الْتَقَى الْمُؤْمِنَانِ فَتَصَافَحَا أَقْبَلَ اللَّهُ بِوَجْهِهِ عَلَيْهِمَا وَ تَتَحَاتُّ الذُّنُوبُ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Fuzayl Bin Usman, from Abu Ubeyda who said,

‘I heard Abu Ja’far^-asws saying: ‘When the two Momineen meet and shake hands, Allah^-azwj Turns by His^-azwj Face towards them both and the sins erode from their faces until they separate’.[216]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَصَافَحُوا فَإِنَّهَا تَذْهَبُ بِالسَّخِيمَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Shake hands, (surely) it would remove with the grudges’.[217]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقِيَ النَّبِيُّ ( صلى الله عليه وآله ) حُذَيْفَةَ فَمَدَّ النَّبِيُّ ( صلى الله عليه وآله ) يَدَهُ فَكَفَّ حُذَيْفَةُ يَدَهُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا حُذَيْفَةُ بَسَطْتُ يَدِي إِلَيْكَ فَكَفَفْتَ يَدَكَ عَنِّي فَقَالَ حُذَيْفَةُ يَا رَسُولَ اللَّهِ بِيَدِكَ الرَّغْبَةُ وَ لَكِنِّي كُنْتُ جُنُباً فَلَمْ أُحِبَّ أَنْ تَمَسَّ يَدِي يَدَكَ وَ أَنَا جُنُبٌ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ مَا تَعْلَمُ أَنَّ الْمُسْلِمَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا تَحَاتَّتْ ذُنُوبُهُمَا كَمَا يَتَحَاتُّ وَرَقُ الشَّجَرِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww met Huzayfa. So the Prophet^-saww extended his^-saww hand, but Juzayfa withheld his hand. So the Prophet^-saww said: ‘O Huzayfa! I^-saww extended my^-saww hand towards you, but you withheld your hand from me^-saww?’ So Huzayfa said, ‘O Rasool-Allah^-saww! In you hand is the desire (to greet me), but I was with sexual impurity, so I did not like my hand to touch yours^-saww while I was with sexual impurity’. So the Prophet^-saww said: ‘But, do you not know that the Muslims, when two meet and shake hands, their sins fall off just like the falling off of the leaves of the tree?’[218]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْدِرُ أَحَدٌ قَدْرَهُ وَ كَذَلِكَ لَا يَقْدِرُ قَدْرَ نَبِيِّهِ وَ كَذَلِكَ لَا يَقْدِرُ قَدْرَ الْمُؤْمِنِ إِنَّهُ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَيَنْظُرُ اللَّهُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا كَمَا تَتَحَاتُّ الرِّيحَ الشَّدِيدَةَ الْوَرَقُ عَنِ الشَّجَرِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic, no one can estimate His^-azwj Self; and like that, no one can estimate the Self of His^-azwj Prophet^-saww; and like that no one can estimate the worth of the Momin. He (the Momin) meets his brother and shakes his hand, so Allah^-azwj looks at both of them, the sins fall off from their faces until they separate, just as the intense wind causes the leaves to fall off from the tree’.[219]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رِفَاعَةَ قَالَ سَمِعْتُهُ يَقُولُ مُصَافَحَةُ الْمُؤْمِنِ أَفْضَلُ مِنْ مُصَافَحَةِ الْمَلَائِكَةِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Rifa’at who said,

‘I heard him^-asws saying: ‘The shaking of the hands of the Momin is superior than the shaking of the hands of the Angels’.[220]

بَابُ الْمُعَانَقَةِ

Chapter 79 – The Embracing

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا أَيُّمَا مُؤْمِنٍ خَرَجَ إِلَى أَخِيهِ يَزُورُهُ عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَ مُحِيَتْ عَنْهُ سَيِّئَةٌ وَ رُفِعَتْ لَهُ دَرَجَةٌ وَ إِذَا طَرَقَ الْبَابَ فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Whichever Momin goes out to his brother to visit him, recognising his right, Allah^-azwj would Write a good deed for him for every step taken, and Delete a sin from him, and Raise a level for him. When he knocks on the door, the Doors of the sky would be opened up for him.

فَإِذَا الْتَقَيَا وَ تَصَافَحَا وَ تَعَانَقَا أَقْبَلَ اللَّهُ عَلَيْهِمَا بِوَجْهِهِ ثُمَّ بَاهَى بِهِمَا الْمَلَائِكَةَ فَيَقُولُ انْظُرُوا إِلَى عَبْدَيَّ تَزَاوَرَا وَ تَحَابَّا فِيَّ حَقٌّ عَلَيَّ أَلَّا أُعَذِّبَهُمَا بِالنَّارِ بَعْدَ هَذَا الْمَوْقِفِ

So when they meet and shake hands and embrace, Allah^-azwj Turns towards them by His^-azwj Face, the Prides with the two of them to the Angels, so He^-azwj is Saying: “Look at My^-azwj servants visiting and loving each other regarding Me^-azwj. It is a right upon Me^-azwj that I^-azwj should not Punish the two of them with the Fire after this attitude.

فَإِذَا انْصَرَفَ شَيَّعَهُ الْمَلَائِكَةُ عَدَدَ نَفَسِهِ وَ خُطَاهُ وَ كَلَامِهِ يَحْفَظُونَهُ مِنْ بَلَاءِ الدُّنْيَا وَ بَوَائِقِ الْآخِرَةِ إِلَى مِثْلِ تِلْكَ اللَّيْلَةِ مِنْ قَابِلٍ فَإِنْ مَاتَ فِيمَا بَيْنَهُمَا أُعْفِيَ مِنَ الْحِسَابِ وَ إِنْ كَانَ الْمَزُورُ يَعْرِفُ مِنْ حَقِّ الزَّائِرِ مَا عَرَفَهُ الزَّائِرُ مِنْ حَقِّ الْمَزُورِ كَانَ لَهُ مِثْلُ أَجْرِهِ .

So when he leaves, he would be escorted by the Angels of the number of his breaths, and his steps, and his words, protecting him from afflictions of the world and the hardships of the Hereafter, up to the like of that the next night. So if he dies during what is between the two, he would be Excused from the Reckoning. And if it was so that the visited on recognised the right of the visitor, what the visitor recognised from the right of the visited, there would be for him the like of his Recompense’.[221]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَيْنِ إِذَا اعْتَنَقَا غَمَرَتْهُمَا الرَّحْمَةُ فَإِذَا الْتَزَمَا لَا يُرِيدَانِ بِذَلِكَ إِلَّا وَجْهَ اللَّهِ وَ لَا يُرِيدَانِ غَرَضاً مِنْ أَغْرَاضِ الدُّنْيَا قِيلَ لَهُمَا مَغْفُوراً لَكُمَا فَاسْتَأْنِفَا

Ali Bin Ibrahim, from his brother, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin, when two embrace, they would both be engulfed by the Mercy. So when both of the continue, not intending by that except for the Face of Allah^-azwj, and not intending any purpose from the purposes of the world, it would be Said to both of them: ‘You are both Forgiven your sins, so resume (anew again).

فَإِذَا أَقْبَلَا عَلَى الْمُسَاءَلَةِ قَالَتِ الْمَلَائِكَةُ بَعْضُهَا لِبَعْضِ تَنَحَّوْا عَنْهُمَا فَإِنَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا

So when they face each other upon the discussion, the Angels say to each other: ‘Leave them alone, for there is a private matter for them, and Allah^-azwj has Veiled upon them’.

قَالَ إِسْحَاقُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَلَا يُكْتَبُ عَلَيْهِمَا لَفْظُهُمَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ قَالَ فَتَنَفَّسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الصُّعَدَاءَ ثُمَّ بَكَى حَتَّى اخْضَلَّتْ دُمُوعُهُ لِحْيَتَهُ وَ قَالَ يَا إِسْحَاقُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِنَّمَا أَمَرَ الْمَلَائِكَةَ أَنْ تَعْتَزِلَ عَنِ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا إِجْلَالًا لَهُمَا وَ إِنَّهُ وَ إِنْ كَانَتِ الْمَلَائِكَةُ لَا تَكْتُبُ لَفْظَهُمَا وَ لَا تَعْرِفُ كَلَامَهُمَا فَإِنَّهُ يَعْرِفُهُ وَ يَحْفَظُهُ عَلَيْهِمَا عَالِمُ السِّرِّ وَ أَخْفَى .

Is’haq (the narrator) said, ‘So I said, ‘May I be sacrificed for you^-asws! So their word would not be written against them, and Allah^-azwj Mighty and Majestic has Said [50:18] He utters not a word but there is by him a watcher at hand?’ So Abu Abdullah^-asws took a sighing breath, then wept until his^-asws tears moistened his^-asws beard, and said: ‘O Is’haq! Allah^-azwj Blessed and High rather Commands the Angels that they should isolate themselves from the Momineen when they meet due to their majesty; and it is such and if the Angels do not write their words and do not recognise their speech, so it is Recognised and Preserved upon them by the Knower of the secrets and the hidden matters’.[222]

بَابُ التَّقْبِيلِ

Chapter 80 – The Kissing

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لَكُمْ لَنُوراً تُعْرَفُونَ بِهِ فِي الدُّنْيَا حَتَّى إِنَّ أَحَدَكُمْ إِذَا لَقِيَ أَخَاهُ قَبَّلَهُ فِي مَوْضِعِ النُّورِ مِنْ جَبْهَتِهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Al Husayn Bin Ahmad Al Minqary, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For you all (Shia) there is a light you are being recognised with in the world, to the extent that one of you, when he meets his brother, kisses him in the place of the light from his forehead’.[223]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقَبَّلُ رَأْسُ أَحَدٍ وَ لَا يَدُهُ إِلَّا يَدُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَوْ مَنْ أُرِيدَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rifa’at Bin Musa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not kiss the head (forehead) of anyone, nor his hand, except for the hand of Rasool-Allah^-saww, or the one who intends Rasool-Allah^-azwj by it’.[224]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ عَنْ عَلِيِّ بْنِ مَزْيَدٍ صَاحِبِ السَّابِرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا فَقَالَ أَمَا إِنَّهَا لَا تَصْلُحُ إِلَّا لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ .

Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Narsy, from Ali Bin Mazeyd a companion of Al Sabiri who said,

‘I went over to Abu Abdullah^-asws, and I took his^-asws hand and I kissed it. So he^-asws said: ‘But it is not correct except for a Prophet^-azwj or a successor^-asws of a Prophet^-saww’.[225]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَاوِلْنِي يَدَكَ أُقَبِّلْهَا فَأَعْطَانِيهَا فَقُلْتُ جُعِلْتُ فِدَاكَ رَأْسَكَ فَفَعَلَ فَقَبَّلْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ رِجْلَاكَ فَقَالَ أَقْسَمْتُ أَقْسَمْتُ أَقْسَمْتُ ثَلَاثاً وَ بَقِيَ شَيْ‏ءٌ وَ بَقِيَ شَيْ‏ءٌ وَ بَقِيَ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hajjal, from Yunus bin Yaqoub who said,

‘I said to Abu Abdullah^-asws, ‘Give me your^-asws hand, so I can kiss it’. So he^-asws gave it to me. So I said, ‘May I be sacrificed for you^-asws! Your^-asws (fore) head (as well)’. So he^-asws did. So I said, ‘May I be sacrificed for you^-asws! Your^-asws leg (as well)’. So he^-asws said: ‘You oathed, you oathed you oathed’, three times; ‘And there remains something, there remains something, there remains something’.[226]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَنْ قَبَّلَ لِلرَّحِمِ ذَا قَرَابَةٍ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ قُبْلَةُ الْأَخِ عَلَى الْخَدِّ وَ قُبْلَةُ الْإِمَامِ بَيْنَ عَيْنَيْهِ .

Muhammad Bin Yahya, from al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’far^-asws, from Abu Al-Hassan^-asws having said: ‘The one who kisses for the relationship of the one with relationship, so there is nothing upon him, and kisses the brother upon the cheek, and kisses the Imam^-asws between his^-asws eyes’.[227]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الصَّبَّاحِ مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ الْقُبْلَةُ عَلَى الْفَمِ إِلَّا لِلزَّوْجَةِ أَوِ الْوَلَدِ الصَّغِيرِ .

And from him, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Sinan, from Abu Al Sabbah, a slave of the family of Saam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is (to be) no kissing upon the mouth except for the wife, or a young child’.[228]

بَابُ تَذَاكُرِ الْإِخْوَانِ

Chapter 81 – Remembering the brethren

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

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Ali Bin Abu Hamza who said,

‘I heard Abu Abdullah^-asws saying: ‘Our^-asws Shia, there is the compassion between them, those when they are alone, are mentioning Allah^-azwj. Our^-asws mention is from the Mention of Allah^-azwj. Us^-asws, when we^-asws are mentioned, Allah^-azwj is Mentioned, and when our^-asws enemies are mentioned, the Satan^-la is mentioned’.[229]

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

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Yazeed Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Visit each other, for in your visitation there is a revival of your hearts; and mention our^-asws Ahadeeth, and (for) our^-asws Ahadeeth would incline you towards each other. So if you were to grab hold of it, you would be Guided and attain salvation, and if you were to neglect these, you would stray and be destroyed. Therefore grab hold of these, and I^-asws would be (personally) responsible for your salvation’.[230]

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

A number of our companions, from Sahl Bin Ziyad, from Al Washa’a, from Mansour Bin Yunus, from Abbad Bin Kaseer who said,

‘I said to Abu Abdullah^-asws, ‘I passed by a story-teller relating stories and he was saying, ‘This is the gathering which there is no wickedness with its gatherers’. So Abu Abdullah^-asws said: ‘Far be it! Far be it! He erred. Their gathering is the pit. For Allah^-azwj there are Angels who are coming, besides the two Honourable Recorders, so when they pass by a group of people mentioning Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, they are saying: ‘Pause, for you have achieved your need’. So they are being seated, and they are pondering along with them. So when they arise, they console their sick ones, and attend their funerals, and they are committing themselves to their absent ones. Thus, that is the gathering which there is no wickedness with its gatherers’.[231]

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

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Mustawrid Al Nakhaie, from the one who reported it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the Angels who are in the sky, they come to know of the one, and the two, and the three when they are mentioning the merits of the Progeny^-asws of Muhammad^-saww. So they are saying: ‘But, are you not seeing these who are in their few numbers, and the abundance of their enemies, describing the merits of the Progeny^-asws of Muhammad^-saww?’ So another group of Angels is saying: ‘[62:4] That is Allah’s Grace; He Grants it to whomsoever He Desires to, and Allah is the Lord of Magnificent Grace’’.[232]

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

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Muskan, from Muyassar,

(It has been narrated) from Abu Ja’far^-asws having said to me: ‘Are you isolating yourselves, and discussing and saying whatever you so desire to?’ So I said, ‘Yes, by Allah^-azwj! We do isolate ourselves, and we discuss, and we are saying whatever we so desire to’. So he^-asws said: ‘By Allah^-azwj! I^-asws would love to be with you in one of those places. But, by Allah^-azwj, I^-asws loved your aromas, and your spirits, and you all are upon the Religion of Allah^-azwj and the Religion of His^-azwj Angels, therefore Assist with piety and the striving’.[233]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحْمَدَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ خَالِدِ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْمُؤْمِنِينَ فَصَاعِداً إِلَّا حَضَرَ مِنَ الْمَلَائِكَةِ مِثْلُهُمْ فَإِنْ دَعَوْا بِخَيْرٍ أَمَّنُوا وَ إِنِ اسْتَعَاذُوا مِنْ شَرٍّ دَعَوُا اللَّهَ لِيَصْرِفَهُ عَنْهُمْ وَ إِنْ سَأَلُوا حَاجَةً تَشَفَّعُوا إِلَى اللَّهِ وَ سَأَلُوهُ قَضَاءَهَا

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Ahmad Bin Zakariyya, from Muhammad Bin Khalid Bin Maymoun, from Abdullah Bin Sinan, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There would not gather three Momineen and upwards, except that the Angels the likes of their number would be present. So if they were to supplicate for goodness, they would be saying: ‘Ameen!’ and if they were to seek Refuge from the evil, they would supplicate to Allah^-azwj to Exchange it from them; and if they were to ask for a need, they would intercede to Allah^-azwj and ask Him^-azwj for its fulfilment.

وَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْجَاحِدِينَ إِلَّا حَضَرَهُمْ عَشَرَةُ أَضْعَافِهِمْ مِنَ الشَّيَاطِينِ فَإِنْ تَكَلَّمُوا تَكَلَّمَ الشَّيْطَانُ بِنَحْوِ كَلَامِهِمْ وَ إِذَا ضَحِكُوا ضَحِكُوا مَعَهُمْ وَ إِذَا نَالُوا مِنْ أَوْلِيَاءِ اللَّهِ نَالُوا مَعَهُمْ فَمَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِهِمْ فَإِذَا خَاضُوا فِي ذَلِكَ فَلْيَقُمْ وَ لَا يَكُنْ شِرْكَ شَيْطَانٍ وَ لَا جَلِيسَهُ فَإِنَّ غَضَبَ اللَّهِ عَزَّ وَ جَلَّ لَا يَقُومُ لَهُ شَيْ‏ءٌ وَ لَعْنَتَهُ لَا يَرُدُّهَا شَيْ‏ءٌ

And there would not gather three from the renegades except ten times their number from the Satans^-la would be present. So if they were to speak, the Satan^-la would speak approximate to their speech; and when they laugh, he^-la would laugh along with them, and if they malign the Guardians^-asws of Allah^-azwj, he^-la malign them^-asws along with them. So the one who from the Momineen who is involved with them, and when they indulge in that, so let him arise and do not become a participant with Satan^-la, and not be seated, for if Allah^-azwj Mighty and Majestic is Wrathful, nothing would be able to withstand it, and nothing can repel His^-azwj Curse’.

ثُمَّ قَالَ ( صلوات الله عليه ) فَإِنْ لَمْ يَسْتَطِعْ فَلْيُنْكِرْ بِقَلْبِهِ وَ لْيَقُمْ وَ لَوْ حَلْبَ شَاةٍ أَوْ فُوَاقَ نَاقَةٍ .

Then he^-asws said: ‘So if he is not able to (arise), so let him deny it in his heart, and let him arise (for a while), and even if it is for a time it takes to milk a sheep, or a hiccup of a camel’.[234]

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

And by this chain, from Muhammad Bin Suleyman, from Muhammad Bin Mahfouz, from Abu Al Magra’a who said,

‘I heard Abu Al-Hassan^-asws saying: ‘There is nothing more horrible to Iblees^-la and his^-la army than the visitation of the brethren visiting each other regarding Allah^-azwj. And if two Momineen are meeting and they are mentioning Allah^-azwj, then they are mentioning our^-asws merits of the People^-asws of the Household, so there would not remain a single lump of flesh upon the face of Iblees^-la except that it would wrinkle, to the extent that his^-la spirit screams for help from the intensity of what he^-la feels from the pain. So the Angels of the sky and the treasurers of the Gardens sense it and they are cursing him^-la until there does not remains a single Angel of Proximity except that he curses him^-la. So he^-la falls down abased, sorrowful, defeated’.[235]

بَابُ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِينَ

Chapter 82 – Causing the gladness to enter upon the Momineen

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّ مُؤْمِناً فَقَدْ سَرَّنِي وَ مَنْ سَرَّنِي فَقَدْ سَرَّ اللَّهَ .

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

‘I heard Abu Ja’far^-asws saying: ‘Rasool-Allah^-saww said: ‘The one who pleases a Momin so he has pleased me^-asws, and the one who pleases me^-saww, so he has pleased Allah^-azwj’.[236]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ رَجُلٍ مِنْ أَهْلِ الْكُوفَةِ يُكَنَّى أَبَا مُحَمَّدٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ تَبَسُّمُ الرَّجُلِ فِي وَجْهِ أَخِيهِ حَسَنَةٌ وَ صَرْفُ الْقَذَى عَنْهُ حَسَنَةٌ وَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَى اللَّهِ مِنْ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ .

A number of our companions, from Ahmad bin Muhammad Bin Khalid, from his father, from a man from the people of Al Kufa teknonymed as Abu Muhammad, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The smile of the man in the face of his brother is a good deed, and removing the speck from him is a good deed, and a servant will not (be able to) worship Allah^-azwj with something more Beloved to Allah^-azwj than causing the gladness to enter upon the Momin’.[237]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ عَبْدَهُ مُوسَى ( عليه السلام ) قَالَ إِنَّ لِي عِبَاداً أُبِيحُهُمْ جَنَّتِي وَ أُحَكِّمُهُمْ فِيهَا قَالَ يَا رَبِّ وَ مَنْ هَؤُلَاءِ الَّذِينَ تُبِيحُهُمْ جَنَّتَكَ وَ تُحَكِّمُهُمْ فِيهَا قَالَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Ubeydullah Bin Al Waleed Al Wassafy who said,

‘I heard Abu Ja’far^-asws saying: ‘Among what Allah^-azwj Mighty and Majestic Whispered with to His^-azwj servant Musa^-as was that He^-azwj Said: “For Me^-azwj there are such servant that I^-azwj would be Allotting them My^-azwj Paradise and Making them rulers therein”. He^-as said: ‘O Lord^-azwj! And who are they whom You^-azwj would be Allotting Your^-azwj Paradise to and Making them to rule therein?’ He^-azwj Said: “The one who cause the gladness to enter into the Momin”’.

ثُمَّ قَالَ إِنَّ مُؤْمِناً كَانَ فِي مَمْلَكَةِ جَبَّارٍ فَوَلَعَ بِهِ فَهَرَبَ مِنْهُ إِلَى دَارِ الشِّرْكِ فَنَزَلَ بِرَجُلٍ مِنْ أَهْلِ الشِّرْكِ فَأَظَلَّهُ وَ أَرْفَقَهُ وَ أَضَافَهُ

Then he^-asws said: ‘There was a Momin who was in the kingdom of a tyrant, and he was scared of it and fled from him to a house (domain) of the Polytheists and lodged with a man from the Polytheist people. So he shaded him, and was kind to him, and entertained him.

فَلَمَّا حَضَرَهُ الْمَوْتُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ وَ عِزَّتِي وَ جَلَالِي لَوْ كَانَ لَكَ فِي جَنَّتِي مَسْكَنٌ لَأَسْكَنْتُكَ فِيهَا وَ لَكِنَّهَا مُحَرَّمَةٌ عَلَى مَنْ مَاتَ بِي مُشْرِكاً وَ لَكِنْ يَا نَارُ هِيدِيهِ وَ لَا تُؤْذِيهِ وَ يُؤْتَى بِرِزْقِهِ طَرَفَيِ النَّهَارِ قُلْتُ مِنَ الْجَنَّةِ قَالَ مِنْ حَيْثُ شَاءَ اللَّهُ.

So when the death presented itself to him, Allah^-azwj Mighty and Majestic Revealed unto him: “By My^-azwj Honour and My^-azwj Majesty! Had there been a dwelling for you in My^-azwj Paradise, I^-azwj would have Settled you therein. But, it is Prohibited upon the one who dies having associated with Me^-azwj. But, O Fire! Settle down and do not harm him!” And they would be coming with his sustenance at the two ends of the day (morning and evening)’. I said, ‘From the Paradise?’ He^-asws said: ‘From wherever Allah^-azwj so Desires it’.[238]

عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِدْخَالُ السُّرُورِ عَلَى الْمُؤْمِنِينَ .

From him, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ali Bin Abu Ali, from Abu Ali,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws, from Ali^-asws Bin Al Husayn^-asws having said: ‘Rasool-Allah^-saww said: ‘The most Beloved of the deeds to Allah^-azwj Mighty and Majestic is causing the gladness to enter upon the Momineen’.[239]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) إِنَّ الْعَبْدَ مِنْ عِبَادِي لَيَأْتِينِي بِالْحَسَنَةِ فَأُبِيحُهُ جَنَّتِي فَقَالَ دَاوُدُ يَا رَبِّ وَ مَا تِلْكَ الْحَسَنَةُ قَالَ يُدْخِلُ عَلَى عَبْدِيَ الْمُؤْمِنِ سُرُوراً وَ لَوْ بِتَمْرَةٍ قَالَ دَاوُدُ يَا رَبِّ حَقٌّ لِمَنْ عَرَفَكَ أَنْ لَا يَقْطَعَ رَجَاءَهُ مِنْكَ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Dawood^-as: “The servant from My^-azwj servants, let him come to Me^-azwj with the good deeds, so I^-azwj can Gift My^-azwj Paradise to him”. So Dawood^-as said: ‘O Lord^-azwj! And what is that deed?’ He^-azwj Said: “Causing the gladness to enter upon My^-azwj believeing servant, and even if it be by a date”. Dawood^-as said: ‘O Lord^-azwj! It is true for the one who recognises You^-azwj that he would not cut off his hopes from You^-azwj’’.[240]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَرَى أَحَدُكُمْ إِذَا أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً أَنَّهُ عَلَيْهِ أَدْخَلَهُ فَقَطْ بَلْ وَ اللَّهِ عَلَيْنَا بَلْ وَ اللَّهِ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one of you who causes the gladness to enter upon a Momin should not view that he has entered it upon him only. But, by Allah^-azwj, upon us^-asws (as well). By Allah^-azwj! Upon Rasool-Allah^-saww (as well)’.[241]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِدْخَالُ السُّرُورِ عَلَى الْمُؤْمِنِ شَبْعَةُ مُسْلِمٍ أَوْ قَضَاءُ دَيْنِهِ .

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 Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘The most beloved of the deeds to Allah^-azwj Mighty and Majestic is to cause the entering of the gladness upon the Momin, satiating a Muslim, or fulfilling his debts’.[242]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَدِيثٍ طَوِيلٍ إِذَا بَعَثَ اللَّهُ الْمُؤْمِنَ مِنْ قَبْرِهِ خَرَجَ مَعَهُ مِثَالٌ يَقْدُمُ أَمَامَهُ كُلَّمَا رَأَى الْمُؤْمِنُ هَوْلًا مِنْ أَهْوَالِ يَوْمِ الْقِيَامَةِ قَالَ لَهُ الْمِثَالُ لَا تَفْزَعْ وَ لَا تَحْزَنْ وَ أَبْشِرْ بِالسُّرُورِ وَ الْكَرَامَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Sadeyr Al Sayrafi who said,

‘Abu Abdullah^-asws said in a lengthy Hadeeth: ‘When Allah^-azwj will Resurrect the Momin from his grave, a resemblance would come out along with him, walking in front of him. Every time the Momin sees a horror from the horrors of the Day of Judgement, the resemblance would say to him, ‘Do not panic, and do not grieve, and receive glad tidings of the gladness and the prestige from Allah^-azwj Mighty and Majestic’.

حَتَّى يَقِفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيُحَاسِبُهُ حِسَاباً يَسِيراً وَ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ وَ الْمِثَالُ أَمَامَهُ فَيَقُولُ لَهُ الْمُؤْمِنُ يَرْحَمُكَ اللَّهُ نِعْمَ الْخَارِجُ خَرَجْتَ مَعِي مِنْ قَبْرِي وَ مَا زِلْتَ تُبَشِّرُنِي بِالسُّرُورِ وَ الْكَرَامَةِ مِنَ اللَّهِ حَتَّى رَأَيْتُ ذَلِكَ

Until when he pauses in front of Allah^-azwj Mighty and Majestic, so He^-azwj would Reckon him with an easy Reckoning, and Command with him (to be taken to) the Paradise, and the resemblance would be in front of him. So the Momin would be saying to him, ‘May Allah^-azwj have Mercy on you! It was a good exit that you came out along with me from my grave, and you have not ceased giving me glad tidings with the gladness and the prestige from Allah^-azwj I saw that’.

فَيَقُولُ مَنْ أَنْتَ فَيَقُولُ أَنَا السُّرُورُ الَّذِي كُنْتَ أَدْخَلْتَ عَلَى أَخِيكَ الْمُؤْمِنِ فِي الدُّنْيَا خَلَقَنِي اللَّهُ عَزَّ وَ جَلَّ مِنْهُ لِأُبَشِّرَكَ .

And he would (also) be saying, ‘Who are you?’ So it would be saying, ‘I am the gladness which you caused to enter upon your Momin brother in the world. Allah^-azwj Mighty and Majestic Created me from it (the gladness) in order to give you the glad tidings’.[243]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ قَالَ كَانَ النَّجَاشِيُّ وَ هُوَ رَجُلٌ مِنَ الدَّهَاقِينِ عَامِلًا عَلَى الْأَهْوَازِ وَ فَارِسَ فَقَالَ بَعْضُ أَهْلِ عَمَلِهِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ فِي دِيوَانِ النَّجَاشِيِّ عَلَيَّ خَرَاجاً وَ هُوَ مُؤْمِنٌ يَدِينُ بِطَاعَتِكَ فَإِنْ رَأَيْتَ أَنْ تَكْتُبَ لِي إِلَيْهِ كِتَاباً

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sayyari, from Muhammad Bin Jamhour who said,

‘It was so that Al-Najjashy, and he was a man from the land owners, working upon Al Ahvaz and Persia. So one of the people of his workforce said to Abu Abdullah^-asws, ‘In the register of Al-Najjashy is taxation due upon me, and he is a Momin with a Religion in your^-asws obedience. So if you^-asws see (fit), if you^-asws could write for me a letter to him’.

قَالَ فَكَتَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ سُرَّ أَخَاكَ يَسُرَّكَ اللَّه. قَالَ فَلَمَّا وَرَدَ الْكِتَابُ عَلَيْهِ دَخَلَ عَلَيْهِ وَ هُوَ فِي مَجْلِسِهِ فَلَمَّا خَلَا نَاوَلَهُ الْكِتَابَ وَ قَالَ هَذَا كِتَابُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَبَّلَهُ وَ وَضَعَهُ عَلَى عَيْنَيْهِ وَ قَالَ لَهُ مَا حَاجَتُكَ قَالَ خَرَاجٌ عَلَيَّ فِي دِيوَانِكَ فَقَالَ لَهُ وَ كَمْ هُوَ قَالَ عَشَرَةُ آلَافِ دِرْهَمٍ

He (the narrator) said, ‘So Abu Abdullah^-asws wrote to him: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. Cause gladness to your brother, Allah^-azwj will Cause you gladness’. So when the letter was given to him, he went over to him, and he was in his gathering. So when he was alone, he gave him the letter and said, ‘This is a letter of Abu Abdullah^-asws’. So he kissed it and place it upon his eyes, and said to him, ‘What is your need?’ He said, ‘Taxation upon me in your register’. So he said to him, ‘And how much is it?’ He said, ‘Ten thousand Dirhams’.

فَدَعَا كَاتِبَهُ وَ أَمَرَهُ بِأَدَائِهَا عَنْهُ ثُمَّ أَخْرَجَهُ مِنْهَا وَ أَمَرَ أَنْ يُثْبِتَهَا لَهُ لِقَابِلٍ ثُمَّ قَالَ لَهُ سَرَرْتُكَ فَقَالَ نَعَمْ جُعِلْتُ فِدَاكَ ثُمَّ أَمَرَ لَهُ بِمَرْكَبٍ وَ جَارِيَةٍ وَ غُلَامٍ وَ أَمَرَ لَهُ بِتَخْتِ ثِيَابٍ فِي كُلِّ ذَلِكَ يَقُولُ لَهُ هَلْ سَرَرْتُكَ فَيَقُولُ نَعَمْ جُعِلْتُ فِدَاكَ فَكُلَّمَا قَالَ نَعَمْ زَادَهُ حَتَّى فَرَغَ ثُمَّ قَالَ لَهُ احْمِلْ فُرُشَ هَذَا الْبَيْتِ الَّذِي كُنْتَ جَالِساً فِيهِ حِينَ دَفَعْتَ إِلَيَّ كِتَابَ مَوْلَايَ الَّذِي نَاوَلْتَنِي فِيهِ وَ ارْفَعْ إِلَيَّ حَوَائِجَكَ

So he called over his scribe and instructed him with write it off from him. Then he to him out from it and instructed that it be affirmed for him in the future (no taxes to pay). Then he said to him, ‘Have I gladdened you?’ So he said, ‘Yes, may I be sacrificed for you’. Then he ordered for him with a ride and a maid and a slave, and ordered for him a set of clothes, and during each of that he was saying to him, ‘Have I gladdened you?’ So he was saying, ‘Yes, may I be sacrificed for you’. So, every time he said, ‘Yes’, he increased it for him until he was free. Then he said to him, ‘Carry (take away) this furnishing of the house which you were seated upon where you handed over to me a letter of my Master^-asws which you brought wherein you raise your need to me’.

قَالَ فَفَعَلَ وَ خَرَجَ الرَّجُلُ فَصَارَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْدَ ذَلِكَ فَحَدَّثَهُ الرَّجُلُ بِالْحَدِيثِ عَلَى جِهَتِهِ فَجَعَلَ يُسَرُّ بِمَا فَعَلَ فَقَالَ الرَّجُلُ يَا ابْنَ رَسُولِ اللَّهِ كَأَنَّهُ قَدْ سَرَّكَ مَا فَعَلَ بِي فَقَالَ إِي وَ اللَّهِ لَقَدْ سَرَّ اللَّهَ وَ رَسُولَهُ .

He (the narrator) said, ‘So he did and the man went out. So the man came over to Abu Abdullah^-asws after that and narrated to him^-asws of the narration upon its aspect. So he^-asws went on to become joyful with what was done. So the man said, ‘O son^-asws of Rasool-Allah^-saww! It is as if he has cause you^-asws to be glad, what he did with me’. So he^-asws said: ‘Yes, by Allah^-azwj! He has caused Allah^-azwj and His^-azwj Rasool^-saww to be joyful’.[244]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مَنْصُورٍ عَنْ عَمَّارِ بْنِ أَبِي الْيَقْظَانِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ قَالَ فَقَالَ حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَعْظَمُ مِنْ ذَلِكَ لَوْ حَدَّثْتُكُمْ لَكَفَرْتُمْ إِنَّ الْمُؤْمِنَ إِذَا خَرَجَ مِنْ قَبْرِهِ خَرَجَ مَعَهُ مِثَالٌ مِنْ قَبْرِهِ يَقُولُ لَهُ أَبْشِرْ بِالْكَرَامَةِ مِنَ اللَّهِ وَ السُّرُورِ فَيَقُولُ لَهُ بَشَّرَكَ اللَّهُ بِخَيْرٍ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali Bin Fazzal, from Mansour, from Ammar Bin Abu Al Yaqzaan, from Aban Bin Taghlub who said,

‘I asked Abu Abdullah^-asws about the rights of the Momin upon the Momin. So he^-asws said: ‘The rights of the Momin upon the Momin are greater than that. If I^-asws were to narrate (these) to you, you would disbelieve. When the Momin will come out from his grave, a resemblance would come out along with him from his grave saying to him, ‘Receive glad tidings with the prestige and the gladness from Allah^-azwj’. So he would be saying to it, ‘May there be glad tidings for you from Allah^-azwj with goodness’.

قَالَ ثُمَّ يَمْضِي مَعَهُ يُبَشِّرُهُ بِمِثْلِ مَا قَالَ وَ إِذَا مَرَّ بِهَوْلٍ قَالَ لَيْسَ هَذَا لَكَ وَ إِذَا مَرَّ بِخَيْرٍ قَالَ هَذَا لَكَ فَلَا يَزَالُ مَعَهُ يُؤْمِنُهُ مِمَّا يَخَافُ وَ يُبَشِّرُهُ بِمَا يُحِبُّ حَتَّى يَقِفَ مَعَهُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ

He^-asws said: ‘Then it would go with him, giving him glad tidings of the like of what I^-asws said, and whenever he passes by a horror, it would say, ‘This is not for you’; and whenever he passes by a goodness, it would say, ‘This is for you’. So it would not cease to be with him, securing him from whatever he fears, and giving him glad tidings with what he likes, until it would pause with him in front of Allah^-azwj Mighty and Majestic.

فَإِذَا أَمَرَ بِهِ إِلَى الْجَنَّةِ قَالَ لَهُ الْمِثَالُ أَبْشِرْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَمَرَ بِكَ إِلَى الْجَنَّةِ قَالَ فَيَقُولُ مَنْ أَنْتَ رَحِمَكَ اللَّهُ تُبَشِّرُنِي مِنْ حِينِ خَرَجْتُ مِنْ قَبْرِي وَ آنَسْتَنِي فِي طَرِيقِي وَ خَبَّرْتَنِي عَنْ رَبِّي قَالَ فَيَقُولُ أَنَا السُّرُورُ الَّذِي كُنْتَ تُدْخِلُهُ عَلَى إِخْوَانِكَ فِي الدُّنْيَا خُلِقْتُ مِنْهُ لِأُبَشِّرَكَ وَ أُونِسَ وَحْشَتَكَ .

So when He^-azwj Commands with him (to go to) the Paradise, the resemblance would say to him, ‘Receive glad tidings, for Allah^-azwj Mighty and Majestic has Commanded with you to the Paradise’. He would say, ‘May Allah^-azwj have Mercy on you, who are you. You have been giving me glad tidings from when you came out from my grave and comforted me in my way, and informed me about my Lord^-azwj’. So it would be saying, ‘I am the gladness which you used to cause entering upon your brethren in the world. Allah^-azwj Created me from it in order to give you glad tidings, and comfort you in your loneliness’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal – similar to it.[245]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ سُرُورٌ [الَّذِي] تُدْخِلُهُ عَلَى الْمُؤْمِنِ تَطْرُدُ عَنْهُ جَوْعَتَهُ أَوْ تَكْشِفُ عَنْهُ كُرْبَتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Malik Bin Atiyya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The deeds most Beloved to Allah^-azwj is the gladness which you cause to enter upon the Momin, repelling his hunger from him, or relieving his worries from him’.[246]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ السُّرُورِ خَلْقاً فَيَلْقَاهُ عِنْدَ مَوْتِهِ فَيَقُولُ لَهُ أَبْشِرْ يَا وَلِيَّ اللَّهِ بِكَرَامَةٍ مِنَ اللَّهِ وَ رِضْوَانٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hakam Bin Miskeen,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who causes gladness to enter upon the Momin, Allah^-azwj Mighty and Majestic would Create the gladness from that as a creature. So it would meet him during his death and it would be saying to him, ‘Receive glad tidings, O friend of Allah^-azwj, with the prestige from Allah^-azwj, and Pleasure’.

ثُمَّ لَا يَزَالُ مَعَهُ حَتَّى يَدْخُلَهُ قَبْرَهُ [يَلْقَاهُ] فَيَقُولُ لَهُ مِثْلَ ذَلِكَ فَإِذَا بُعِثَ يَلْقَاهُ فَيَقُولُ لَهُ مِثْلَ ذَلِكَ ثُمَّ لَا يَزَالُ مَعَهُ عِنْدَ كُلِّ هَوْلٍ يُبَشِّرُهُ وَ يَقُولُ لَهُ مِثْلَ ذَلِكَ فَيَقُولُ لَهُ مَنْ أَنْتَ رَحِمَكَ اللَّهُ فَيَقُولُ أَنَا السُّرُورُ الَّذِي أَدْخَلْتَهُ عَلَى فُلَانٍ .

Then it would not cease to be with him until it enters into his grave (meeting him), and it would be saying to him similar to that. So when he is Resurrected, it would meet him and would be saying to him similar to that. Then it would not cease to be with him during every horror, giving him glad tidings and saying to him similar to that. So he would be saying to it, ‘Who are you? May Allah^-azwj have Mercy on you’. So it would be saying, ‘I am the gladness which you cause to enter upon so and so’.[247]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ كَانَ رَجُلٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَرَأَ هَذِهِ الْآيَةَ وَ الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتاناً وَ إِثْماً مُبِيناً قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا ثَوَابُ مَنْ أَدْخَلَ عَلَيْهِ السُّرُورَ فَقُلْتُ جُعِلْتُ فِدَاكَ عَشْرُ حَسَنَاتٍ فَقَالَ إِي وَ اللَّهِ وَ أَلْفُ أَلْفِ حَسَنَةٍ.

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Abdullah Bin Sinan who said,

‘A man was in the presence of Abu Abdullah^-asws, and he recited this Verse [33:58] And those who hurt the believing men and the believing women without them being deserving of it, they are guilty indeed of a false accusation and a manifest sin. So Abu Abdullah^-asws said: ‘So what is the Reward for the one who causes the gladness to enter upon him?’ So I said, ‘May I be sacrificed for you^-asws! Ten good deeds’. So he^-asws said: ‘Yes, by Allah^-azwj, and a thousand, thousand (million) good deeds’.[248]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ يَحْيَى عَنِ الْوَلِيدِ بْنِ الْعَلَاءِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْخَلَ السُّرُورَ عَلَى مُؤْمِنٍ فَقَدْ أَدْخَلَهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَنْ أَدْخَلَهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ وَصَلَ ذَلِكَ إِلَى اللَّهِ وَ كَذَلِكَ مَنْ أَدْخَلَ عَلَيْهِ كَرْباً .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Ali Bin Yahya, from Al Waleed Bin Al A’ala, from Ibn Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who causes the gladness to enter upon a Momin, so he has extended it towards Rasool-Allah^-saww; and the one who enters it upon Rasool-Allah^-saww, so he has linked that to Allah^-azwj. And similar to that is the one who enter the worries upon him (the Momin)’.[249]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مَنْصُورٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُسْلِمٍ لَقِيَ مُسْلِماً فَسَرَّهُ سَرَّهُ اللَّهُ عَزَّ وَ جَلَّ .

From him, from Ismail Bin Mansour, from Al Mufazzal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whichever Muslim meets a Muslim, so he gladdens him, Allah^-azwj Mighty and Majestic would Gladden him’.[250]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَحَبِّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِدْخَالُ السُّرُورِ عَلَى الْمُؤْمِنِ إِشْبَاعُ جَوْعَتِهِ أَوْ تَنْفِيسُ كُرْبَتِهِ أَوْ قَضَاءُ دَيْنِهِ .

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: ‘The most Beloved of the deeds to Allah^-azwj Mighty and Majestic is the entering of the gladness upon the Momin – satiating his hunger, or relieving his distress, or fulfilling his debts’.[251]

بَابُ قَضَاءِ حَاجَةِ الْمُؤْمِنِ

Chapter 83 – Fulfilling the need of the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَكَّارِ بْنِ كَرْدَمٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا مُفَضَّلُ اسْمَعْ مَا أَقُولُ لَكَ وَ اعْلَمْ أَنَّهُ الْحَقُّ وَ افْعَلْهُ وَ أَخْبِرْ بِهِ عِلْيَةَ إِخْوَانِكَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا عِلْيَةُ إِخْوَانِي قَالَ الرَّاغِبُونَ فِي قَضَاءِ حَوَائِجِ إِخْوَانِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali, from Bakkar Bin Kardam, from Al Mufazzal,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws said to me: ‘O Mufazzal! Listen to what I^-asws am saying to you, and know that it is the truth, and do it (yourself) and inform your brothers of the high social standing’. I said, ‘May I be sacrificed for you^-asws! And what are my brothers of ‘high social standing’?’ He^-asws said: ‘Those who are interested in fulfilling the needs of their brethren’.

قَالَ ثُمَّ قَالَ وَ مَنْ قَضَى لِأَخِيهِ الْمُؤْمِنِ حَاجَةً قَضَى اللَّهُ عَزَّ وَ جَلَّ لَهُ يَوْمَ الْقِيَامَةِ مِائَةَ أَلْفِ حَاجَةٍ مِنْ ذَلِكَ أَوَّلُهَا الْجَنَّةُ وَ مِنْ ذَلِكَ أَنْ يُدْخِلَ قَرَابَتَهُ وَ مَعَارِفَهُ وَ إِخْوَانَهُ الْجَنَّةَ بَعْدَ أَنْ لَا يَكُونُوا نُصَّاباً

He (the narrator) said, ‘Then he^-asws said: ‘And the one who fulfils a need of his Momin brother, Allah^-azwj Mighty and Majestic would Fulfil for him a hundred thousand needs of the Day of Judgement – from that the first one is the Paradise, and from that is that he would enter his relatives and his acquaintances, and his brethren into the Paradise, after (it is clarified) that they do not happen to be Hostile ones (Nasibis)’.

وَ كَانَ الْمُفَضَّلُ إِذَا سَأَلَ الْحَاجَةَ أَخاً مِنْ إِخْوَانِهِ قَالَ لَهُ أَ مَا تَشْتَهِي أَنْ تَكُونَ مِنْ عِلْيَةِ الْإِخْوَانِ .

And it was so that whenever Al-Mufazzal (the narrator) asked for a need from a brother from his brethren, said to him, ‘Do you not desire that you happen to be from the brethren of high social standing?’[252]

عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً مِنْ خَلْقِهِ انْتَجَبَهُمْ لِقَضَاءِ حَوَائِجِ فُقَرَاءِ شِيعَتِنَا لِيُثِيبَهُمْ عَلَى ذَلِكَ الْجَنَّةَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ مِنْهُمْ فَكُنْ ثُمَّ قَالَ لَنَا وَ اللَّهِ رَبٌّ نَعْبُدُهُ لَا نُشْرِكُ بِهِ شَيْئاً .

From him, from Muhammad Bin Ziyad who said, ‘It was narrated to me from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created creatures from His^-azwj creatures, Choosing them for the fulfilment of the needs of the poor ones of our^-asws Shia in order for the Paradise to be affirmed for them upon that. Therefore, if you have the capacity to become from them, then become so’. Then he^-asws said: ‘For us^-asws, by Allah^-azwj, is a Lord^-azwj. We^-asws worship Him^-azwj, not associating anything with Him^-azwj’.[253]

عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ صَدَقَةَ الْأَحْدَبِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ خَيْرٌ مِنْ عِتْقِ أَلْفِ رَقَبَةٍ وَ خَيْرٌ مِنْ حُمْلَانِ أَلْفِ فَرَسٍ فِي سَبِيلِ اللَّهِ .

From him, from Muhammad Bin Ziyad, from Al Hakam Bin Ayman, from Sadaqa Al Ahdab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Fulfilling a need of the Momin is better than freeing a thousand necks, and better than loading a thousand horses in the Way of Allah^-azwj’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ مِثْلَ الْحَدِيثَيْنِ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Ziyad – similar to the two Ahadeeth.[254]

عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ صَنْدَلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَقَضَاءُ حَاجَةِ امْرِئٍ مُؤْمِنٍ أَحَبُّ إِلَى اللَّهِ مِنْ عِشْرِينَ حَجَّةً كُلُّ حَجَّةٍ يُنْفِقُ فِيهَا صَاحِبُهَا مِائَةَ أَلْفٍ .

Ali, from his father, from Muhammad Bin Ziyad, from Sandal, from Abu Al Sabbah Al Kinany who said,

‘Abu Abdullah^-asws said: ‘The fulfilment of a need of an affair of a Momin is more Beloved to Allah^-azwj than performing twenty Hajj, its performer having spent during each Hajj, one hundred thousand (Dirhams)’.[255]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْمُؤْمِنُ رَحْمَةٌ عَلَى الْمُؤْمِنِ قَالَ نَعَمْ قُلْتُ وَ كَيْفَ ذَاكَ قَالَ أَيُّمَا مُؤْمِنٍ أَتَى أَخَاهُ فِي حَاجَةٍ فَإِنَّمَا ذَلِكَ رَحْمَةٌ مِنَ اللَّهِ سَاقَهَا إِلَيْهِ وَ سَبَّبَهَا لَهُ فَإِنْ قَضَى حَاجَتَهُ كَانَ قَدْ قَبِلَ الرَّحْمَةَ بِقَبُولِهَا وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَإِنَّمَا رَدَّ عَنْ نَفْسِهِ رَحْمَةً مِنَ اللَّهِ جَلَّ وَ عَزَّ سَاقَهَا إِلَيْهِ وَ سَبَّبَهَا لَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Ismail Bin Ammar Al Sayrafi who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! A Momin is a mercy upon a Momin?’ He^-asws said: ‘Yes’. I said, ‘And how is that so?’ He^-asws said: ‘Whichever Momin comes over to a Momin regarding a need, so rather that is a Mercy from Allah^-azwj urging him towards him, and its cause for him. So if he were to fulfil his need, it would be so that he would have accepted the Mercy by accepting it; and if he were to repel him from his need while he is able upon fulfilling it, so rather he would have repelled from himself a Mercy from Allah^-azwj Mighty and Majestic urging him to him, and a cause for him.

وَ ذَخَرَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الرَّحْمَةَ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى يَكُونَ الْمَرْدُودُ عَنْ حَاجَتِهِ هُوَ الْحَاكِمَ فِيهَا إِنْ شَاءَ صَرَفَهَا إِلَى نَفْسِهِ وَ إِنْ شَاءَ صَرَفَهَا إِلَى غَيْرِهِ يَا إِسْمَاعِيلُ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ هُوَ الْحَاكِمُ فِي رَحْمَةٍ مِنَ اللَّهِ قَدْ شُرِعَتْ لَهُ فَإِلَى مَنْ تَرَى يَصْرِفُهَا قُلْتُ لَا أَظُنُّ يَصْرِفُهَا عَنْ نَفْسِهِ قَالَ لَا تَظُنَّ وَ لَكِنِ اسْتَيْقِنْ فَإِنَّهُ لَنْ يَرُدَّهَا عَنْ نَفْسِهِ

And Allah^-azwj Mighty and Majestic would Hoard that Mercy up to the Day of Judgement until the one who had been repelled from his need would judge with regards to it. If he so desires to, divert it towards himself, and if he so desires to, divert it towards someone else. O Ismail! So when it will be the Day of Judgement and he would be the judge regarding a Mercy from Allah^-azwj having commenced for it (its decision), so to whom do you see that he would be diverting it to?’ I said, ‘I don’t think he would divert it away from himself’. He^-asws said: ‘Do not guess, but be certain, for he would never repel it away from himself.

يَا إِسْمَاعِيلُ مَنْ أَتَاهُ أَخُوهُ فِي حَاجَةٍ يَقْدِرُ عَلَى قَضَائِهَا فَلَمْ يَقْضِهَا لَهُ سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً يَنْهَشُ إِبْهَامَهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً .

O Ismail! The one who goes over to his brother regarding a need, him being able upon fulfilling it, but he does not fulfill it for him, Allah^-azwj would Cause a hydra to gnaw away his big toe in his grave up to the Day of Judgement, either being a Forgiveness for him or a Punishment’.[256]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ طَافَ بِالْبَيْتِ أُسْبُوعاً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Aban Bin Taghlub who said,

‘I heard Abu Abdullah^-asws saying: ‘The one performs Tawaaf of the House (Kabah) by seven (circuits), Allah^-azwj would Write for him six thousand good deeds, and Delete from him six thousand sins, and Elevate for him six thousand levels’.

قَالَ وَ زَادَ فِيهِ إِسْحَاقُ بْنُ عَمَّارٍ وَ قَضَى لَهُ سِتَّةَ آلَافِ حَاجَةٍ قَالَ ثُمَّ قَالَ وَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ أَفْضَلُ مِنْ طَوَافٍ وَ طَوَافٍ حَتَّى عَدَّ عَشْراً .

And Is’haq Bin Ammar (another narrator) has an increase in it, ‘(He^-asws said): ‘And Fulfill for him six thousand needs’. He^-asws said: ‘And the fulfilling of a need of a Momin is superior than performing a Tawaaf, and a Tawaaf’ – until he^-asws had numbered ten’.[257]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قَضَى مُسْلِمٌ لِمُسْلِمٍ حَاجَةً إِلَّا نَادَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيَّ ثَوَابُكَ وَ لَا أَرْضَى لَكَ بِدُونِ الْجَنَّةِ .

Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Muslim will not fulfil a need of the Muslim except that Allah^-azwj Blessed and High would Call out: “Upon Me^-azwj is your Reward, and I^-azwj will not be Pleased for you (as a Reward), less than the Paradise’.[258]

عَنْهُ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً وَاحِداً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ اللَّهُ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ حَتَّى إِذَا كَانَ عِنْدَ الْمُلْتَزَمِ فَتَحَ اللَّهُ لَهُ سَبْعَةَ أَبْوَابٍ مِنْ أَبْوَابِ الْجَنَّةِ

From him, from Sa’dan Bin Muslim, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who performs Tawaaf of this House (Kabah), one Tawaaf, Allah^-azwj Mighty and Majestic would Write for him six thousand good deeds and Delete from him six thousand sins, and Elevate for him six thousand levels, to the extent that when he would be by Al-Multazam (back of the Kabah), Allah^-azwj would Open for him seven Doors from the Doors of the Paradise’.

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا الْفَضْلُ كُلُّهُ فِي الطَّوَافِ قَالَ نَعَمْ وَ أُخْبِرُكَ بِأَفْضَلَ مِنْ ذَلِكَ قَضَاءُ حَاجَةِ الْمُسْلِمِ أَفْضَلُ مِنْ طَوَافٍ وَ طَوَافٍ وَ طَوَافٍ حَتَّى بَلَغَ عَشْراً .

I said to him^-asws, ‘May I be sacrificed for you^-asws! This merit, all of it is regarding the Tawaaf?’ He^-asws said: ‘Yes, and I^-asws shall inform you with the more superior than that – fulfilling a need of the Muslim is superior than performing a Tawaaf, and a Tawaaf, and a Tawaaf’, until he^-asws reached ten’.[259]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْخَارِقِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ يَطْلُبُ بِذَلِكَ مَا عِنْدَ اللَّهِ حَتَّى تُقْضَى لَهُ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ مِثْلَ أَجْرِ حَجَّةٍ وَ عُمْرَةٍ مَبْرُورَتَيْنِ وَ صَوْمِ شَهْرَيْنِ مِنْ أَشْهُرِ الْحُرُمِ وَ اعْتِكَافِهِمَا فِي الْمَسْجِدِ الْحَرَامِ وَ مَنْ مَشَى فِيهَا بِنِيَّةٍ وَ لَمْ تُقْضَ كَتَبَ اللَّهُ لَهُ بِذَلِكَ مِثْلَ حَجَّةٍ مَبْرُورَةٍ فَارْغَبُوا فِي الْخَيْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibrahim Al Kharqy who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who walks regarding a need of his Momin brother, seeking by that what is in the Presence of Allah^-azwj, until he fulfils it for him, Allah^-azwj Mighty and Majestic would Write for him due to that, the like of the Recompense of a Hajj and an Umrah, both having performed correctly, and Fasts of two months from the Sacred months, and both during Itikaaf in the Sacred Masjid; and the one who walks regarding it with an intention but could not fulfil it, Allah^-azwj would Write for him, due to that, like of a correctly performed Hajj. Therefore, be desiring regarding the goodness’.[260]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَنَافَسُوا فِي الْمَعْرُوفِ لِإِخْوَانِكُمْ وَ كُونُوا مِنْ أَهْلِهِ فَإِنَّ لِلْجَنَّةِ بَاباً يُقَالُ لَهُ الْمَعْرُوفُ لَا يَدْخُلُهُ إِلَّا مَنِ اصْطَنَعَ الْمَعْرُوفَ فِي الْحَيَاةِ الدُّنْيَا

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘Compete with each other regarding the good works to your bretheren, and become from its deserving ones, for the Paradise has a Door called ‘The good works’, none shall enter it except the one who did the good works during the life of the world.

فَإِنَّ الْعَبْدَ لَيَمْشِي فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ فَيُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكَيْنِ وَاحِداً عَنْ يَمِينِهِ وَ آخَرَ عَنْ شِمَالِهِ يَسْتَغْفِرَانِ لَهُ رَبَّهُ وَ يَدْعُوَانِ بِقَضَاءِ حَاجَتِهِ ثُمَّ قَالَ وَ اللَّهِ لَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَسَرُّ بِقَضَاءِ حَاجَةِ الْمُؤْمِنِ إِذَا وَصَلَتْ إِلَيْهِ مِنْ صَاحِبِ الْحَاجَةِ .

So if the servant were to walk regarding a need of his Momin brother, Allah^-azwj Mighty and Majestic would Allocate two Angels to him, one on his right and the other on his left, both seeking Forgiveness for him from his Lord^-azwj, and both supplicating for the fulfilment of his needs’. Then he^-asws said: ‘By Allah^-azwj! Rasool-Allah^-saww was more joyful with the fulfilment of a need of the Momin when it (news) arrived to him^-saww than the needy one was himself’.[261]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ لَأَنْ أَحُجَّ حَجَّةً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً وَ رَقَبَةً وَ رَقَبَةً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ عَشْراً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ السَّبْعِينَ وَ لَأَنْ أَعُولَ أَهْلَ بَيْتٍ مِنَ الْمُسْلِمِينَ أَسُدَّ جَوْعَتَهُمْ وَ أَكْسُوَ عَوْرَتَهُمْ فَأَكُفَّ وُجُوهَهُمْ عَنِ النَّاسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَحُجَّ حَجَّةً وَ حَجَّةً وَ حَجَّةً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ عَشْراً وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى بَلَغَ السَّبْعِينَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from oen of his companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘By Allah^-azwj! My^-asws performing a Hajj is more beloved to me^-asws than freeing a neck, and a neck, and a neck, a similar to it, and similar to it until it reaches ten, and similar to it, and similar to it until it reaches seventy; and if^-asws were to look after a family from the Muslims, satiating their hunger, and clothing their bareness, so that it would preserve their faces from the people, it would be more beloved to me^-asws than if I^-asws were to perform a Hajj, and a Hajj, and a Hajj, and similar to it, and similar to it, until it reaches ten, and similar to it, and similar to it, until it reaches seventy’.[262]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الشَّعِيرِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع أَنَّ مِنْ عِبَادِي مَنْ يَتَقَرَّبُ إِلَيَّ بِالْحَسَنَةِ فَأُحَكِّمُهُ فِي الْجَنَّةِ فَقَالَ مُوسَى يَا رَبِّ وَ مَا تِلْكَ الْحَسَنَةُ قَالَ يَمْشِي مَعَ أَخِيهِ الْمُؤْمِنِ فِي قَضَاءِ حَاجَتِهِ قُضِيَتْ أَوْ لَمْ تُقْضَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ali Sahib of Al Shaeer, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Musa^-as: “From My^-azwj servants there is one who comes nearer to Me^-azwj by the good deeds so I^-azwj Judge him to be in the Paradise”. So Musa^-as said: ‘O Lord^-azwj! And what is that good deed?’ He^-azwj Said: “Walking with his Momin brother regarding fulfilment of his need, whether it gets fulfilled or does not get fulfilled”’.[263]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Ali son of Ja’far^-asws having said, ‘I heard Abu Al-Hassan^-asws saying: ‘The one who comes over to his Momin brother regarding a need, so rather it is a Mercy from Allah^-azwj Blessed and High being urged towards him. So if he were to accept that, so it would link him with our^-asws Wilayah, and it is linked with the Wilayah of Allah^-azwj; and if he were to repel him from his need while he is able upon its fulfilment, Allah^-azwj would Cause a hydra of fire to overcome him in his grave, gnawing him up to the Day of Judgement, be it as a Forgiveness for him or a Punishment. If in such case (in need of help) the needy accepts his excuse it will be much worse for him’.[264]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَتَرِدُ عَلَيْهِ الْحَاجَةُ لِأَخِيهِ فَلَا تَكُونُ عِنْدَهُ فَيَهْتَمُّ بِهَا قَلْبُهُ فَيُدْخِلُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَمِّهِ الْجَنَّةَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from uhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Momin to whom is referred to a need of his brother, so it does not happen to be in his presence, but he intends it in his heart, so Allah^-azwj Blessed and High would Enter him into the Paradise due to his intending for it’.[265]

بَابُ السَّعْيِ فِي حَاجَةِ الْمُؤْمِنِ

Chapter 84 – The striving regarding a need of the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَشْيُ الرَّجُلِ فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ يُكْتَبُ لَهُ عَشْرُ حَسَنَاتٍ وَ يُمْحَى عَنْهُ عَشْرُ سَيِّئَاتٍ وَ يُرْفَعُ لَهُ عَشْرُ دَرَجَاتٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The walking of the man regarding a need of his Momin brother would have ten good deeds Written for him, and ten sins Deleted from him, and ten levels would be Elevated for him’.

قَالَ وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ يَعْدِلُ عَشْرَ رِقَابٍ وَ أَفْضَلُ مِنِ اعْتِكَافِ شَهْرٍ فِي الْمَسْجِدِ الْحَرَامِ .

He (the narrator) said, ‘And I do not know it except that he^-asws said: ‘And it equates to (freeing) ten necks, and superior than performing Itikaaf for a month in the Sacred Masjid’.[266]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِنَّ لِلَّهِ عِبَاداً فِي الْأَرْضِ يَسْعَوْنَ فِي حَوَائِجِ النَّاسِ هُمُ الْآمِنُونَ يَوْمَ الْقِيَامَةِ وَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً فَرَّحَ اللَّهُ قَلْبَهُ يَوْمَ الْقِيَامَةِ .

From him, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I heard Abu Al-Hassan^-asws saying: ‘For Allah^-azwj there are servants in the earth striving regarding the needs of the people. They would be secure on the Day of Judgement. And the one who causes the gladness to enter upon a Believer, Allah^-azwj would Gladden his heart on the Day of Judgement’.[267]

عَنْهُ عَنْ أَحْمَدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ أَظَلَّهُ اللَّهُ بِخَمْسَةٍ وَ سَبْعِينَ أَلْفَ مَلَكٍ وَ لَمْ يَرْفَعْ قَدَماً إِلَّا كَتَبَ اللَّهُ لَهُ حَسَنَةً وَ حَطَّ عَنْهُ بِهَا سَيِّئَةً وَ يَرْفَعُ لَهُ بِهَا دَرَجَةً فَإِذَا فَرَغَ مِنْ حَاجَتِهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا أَجْرَ حَاجٍّ وَ مُعْتَمِرٍ .

From him, from Ahmad Bin Usman Bin Isa, from a man, from Abu Ubeyda Al Haza’a who said,

‘Abu Ja’far^-asws said: ‘The one who walks regarding a need of his Muslim brother, Allah^-azwj would Shade him by seventy thousand Angels, and he would not raise a foot except that Allah^-azwj would Write a good deed for him, and drop a sin from him due to it, and Elevate a level for him due to it. So when he is free from his need, Allah^-azwj Mighty and Majestic would Write for him, due to it, the Recompense of a performer of a Hajj and an Umrah’.[268]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ صَدَقَةَ عَنْ رَجُلٍ مِنْ أَهْلِ حُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أَمْشِيَ فِي حَاجَةِ أَخٍ لِي مُسْلِمٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ أَلْفَ نَسَمَةٍ وَ أَحْمِلَ فِي سَبِيلِ اللَّهِ عَلَى أَلْفِ فَرَسٍ مُسْرَجَةٍ مُلْجَمَةٍ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Haroun Bin Kharjat, from Sadaqa, from a man from the people of Hulwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If I^-asws were to walk regarding a Muslim brother of mine^-asws, it would be more beloved to me^-asws than if I^-asws were to free the necks of a thousand persons, and load a thousand horses in the Way of Allah^-azwj, saddled and harnessed’.[269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ يَمْشِي لِأَخِيهِ الْمُؤْمِنِ فِي حَاجَةٍ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَ حَطَّ عَنْهُ بِهَا سَيِّئَةً وَ رَفَعَ لَهُ بِهَا دَرَجَةً وَ زِيدَ بَعْدَ ذَلِكَ عَشْرُ حَسَنَاتٍ وَ شُفِّعَ فِي عَشْرِ حَاجَاتٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin who walks for his Momin brother regarding a need, except that Allah^-azwj Mighty and Majestic Writes a good deed for him with each step taken, and Drop a sin from him due to it, and Elevate a level for him, Increasing ten good deeds after that, and (Allow) intercession regarding ten needs’.[270]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَعَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ طَلَبَ وَجْهِ اللَّهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ يَغْفِرُ فِيهَا لِأَقَارِبِهِ وَ جِيرَانِهِ وَ إِخْوَانِهِ وَ مَعَارِفِهِ وَ مَنْ صَنَعَ إِلَيْهِ مَعْرُوفاً فِي الدُّنْيَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu Ayoub Al Khazzaz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who strives regarding a need of his Muslim brother seeking the Face of Allah^-azwj, Allah^-azwj Mighty and Majestic would Write a thousand thousand (million) deeds, Forgiving during it, his relatives, and his neighbours, and his brethren, and his acquaintances, and the ones who had done something good for him in the world.

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قِيلَ لَهُ ادْخُلِ النَّارَ فَمَنْ وَجَدْتَهُ فِيهَا صَنَعَ إِلَيْكَ مَعْرُوفاً فِي الدُّنْيَا فَأَخْرِجْهُ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا أَنْ يَكُونَ نَاصِباً .

So when it will be the Day of Judgement, it would be Said to him: ‘Enter the Fire. So the one whom you find who had done something good to you in the world, extract him by the Permission of Allah^-azwj Mighty and Majestic, unless if he happens to be a Hostile one (Nasibi)’.[271]

عَنْهُ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَعَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ فَاجْتَهَدَ فِيهَا فَأَجْرَى اللَّهُ عَلَى يَدَيْهِ قَضَاءَهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَجَّةً وَ عُمْرَةً وَ اعْتِكَافَ شَهْرَيْنِ فِي الْمَسْجِدِ الْحَرَامِ وَ صِيَامَهُمَا وَ إِنِ اجْتَهَدَ فِيهَا وَ لَمْ يُجْرِ اللَّهُ قَضَاءَهَا عَلَى يَدَيْهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَجَّةً وَ عُمْرَةً .

From him, from his father, from Khalaf Bin Hammad, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who strive regarding a need of his Muslim brother, but he struggles regarding it, Allah^-azwj would Cause its fulfilment to flow upon his hands. Allah^-azwj Mighty and Majestic would Write for him a Hajj, and an Umrah and Itikaaf of two months in the Sacred Masjid, and its Fasts; and if he struggles regarding it and Allah^-azwj does not Cause its fulfilment to flow upon his hands, Allah^-azwj Mighty and Majestic would Write for him a Hajj and an Umrah’.[272]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَى بِالْمَرْءِ اعْتِمَاداً عَلَى أَخِيهِ أَنْ يُنْزِلَ بِهِ حَاجَتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It suffices with the person as a reliance upon his brother, if he were to place his need with him’.[273]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ الْخَلْقُ عِيَالِي فَأَحَبُّهُمْ إِلَيَّ أَلْطَفُهُمْ بِهِمْ وَ أَسْعَاهُمْ فِي حَوَائِجِهِمْ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from Abu Jameela, from Ibn Sinan who said,

‘Abu Abdullah^-asws said: ‘The creatures are My^-azwj dependants, and the most Beloved of them to me it the most kind of them and the most striving of them regarding their needs’.[274]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عُمَارَةَ قَالَ كَانَ حَمَّادُ بْنُ أَبِي حَنِيفَةَ إِذَا لَقِيَنِي قَالَ كَرِّرْ عَلَيَّ حَدِيثَكَ فَأُحَدِّثُهُ قُلْتُ رُوِّينَا أَنَّ عَابِدَ بَنِي إِسْرَائِيلَ كَانَ إِذَا بَلَغَ الْغَايَةَ فِي الْعِبَادَةِ صَارَ مَشَّاءً فِي حَوَائِجِ النَّاسِ عَانِياً بِمَا يُصْلِحُهُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from one of his companions, from Abu Umara who said,

‘When Hammad Bin Abu Haneefa met me, said, ‘Reiterate your Hadeeth upon me’. So I narrated it saying, ‘We are reporting, ‘It was so that a worshipper of the Children of Israel, when he reached the peak in the worship, became a walker regarding the needs of the people, enduring with what was correct for them’.[275]

بَابُ تَفْرِيجِ كَرْبِ الْمُؤْمِنِ

Chapter 85 – Relieving the suffering of the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ اللَّهْفَانَ اللَّهْثَانَ عِنْدَ جَهْدِهِ فَنَفَّسَ كُرْبَتَهُ وَ أَعَانَهُ عَلَى نَجَاحِ حَاجَتِهِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ ثِنْتَيْنِ وَ سَبْعِينَ رَحْمَةً مِنَ اللَّهِ يُعَجِّلُ لَهُ مِنْهَا وَاحِدَةً يُصْلِحُ بِهَا أَمْرَ مَعِيشَتِهِ وَ يَدَّخِرُ لَهُ إِحْدَى وَ سَبْعِينَ رَحْمَةً لِأَفْزَاعِ يَوْمِ الْقِيَامَةِ وَ أَهْوَالِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Zayd Al Shahham who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who assists his Momin brother, the grieved, gasping for breath during his struggle, so he relieves his suffering and helps him upon the success of (fulfilling) his need, Allah^-azwj Mighty and Majestic would Write for him, due to that, seventy two Mercies from Allah^-azwj, Making one of these as being correction by it the affairs of his life, and Hoards seventy Mercies for him for the panic of the Day of Judgement and its horrors’.[276]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعَانَ مُؤْمِناً نَفَّسَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ ثَلَاثاً وَ سَبْعِينَ كُرْبَةً وَاحِدَةً فِي الدُّنْيَا وَ ثِنْتَيْنِ وَ سَبْعِينَ كُرْبَةً عِنْدَ كُرَبِهِ الْعُظْمَى قَالَ حَيْثُ يَتَشَاغَلُ النَّاسُ بِأَنْفُسِهِمْ .

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 one who assists a Momin, Allah^-azwj Mighty and Majestic would Relieve seventy three sufferings from him – one in the world and seventy two sufferings during the great distress (of the Day of Judgement), where the people would be pre-occupied with themselves’.[277]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً نَفَّسَ اللَّهُ عَنْهُ كُرَبَ الْآخِرَةِ وَ خَرَجَ مِنْ قَبْرِهِ وَ هُوَ ثَلِجُ الْفُؤَادِ وَ مَنْ أَطْعَمَهُ مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ مَنْ سَقَاهُ شَرْبَةً سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Nuaym, from Misma’a Abu Sayyar who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who relieves a suffering from a Momin, Allah^-azwj would Relieve him from the suffering of the Hereafter, and he would come out from his grave as being of a clear heart; and the one who feeds a hungry one, Allah^-azwj would Feed him from the fruits of the Paradise; and the one who quenches (a Momin) with a drink, Allah^-azwj would Quench him from the Sealed Nectar (الرَّحِيقِ الْمَخْتُومِ)’.[278]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ فَرَّجَ عَنْ مُؤْمِنٍ فَرَّجَ اللَّهُ عَنْ قَلْبِهِ يَوْمَ الْقِيَامَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Al-Reza^-asws having said: ‘The one who relieves (a suffering) from a Momin, Allah^-azwj would Relieve from his heart on the Day of Judgement’.[279]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً وَ هُوَ مُعْسِرٌ يَسَّرَ اللَّهُ لَهُ حَوَائِجَهُ فِي الدُّنْيَا وَ الْآخِرَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Zareeh Al Muhariby who said,

‘I heard Abu Abdullah^-asws saying: ‘Whichever Momin relieves a suffering from a Momin and he is insolvent, Allah^-azwj would Ease his needs for him in the world and the Hereafter’.

قَالَ وَ مَنْ سَتَرَ عَلَى مُؤْمِنٍ عَوْرَةً يَخَافُهَا سَتَرَ اللَّهُ عَلَيْهِ سَبْعِينَ عَوْرَةً مِنْ عَوْرَاتِ الدُّنْيَا وَ الْآخِرَةِ قَالَ وَ اللَّهُ فِي عَوْنِ الْمُؤْمِنِ مَا كَانَ الْمُؤْمِنُ فِي عَوْنِ أَخِيهِ فَانْتَفِعُوا بِالْعِظَةِ وَ ارْغَبُوا فِي الْخَيْرِ .

He^-asws said: ‘And the one who veils upon a Momin an exposure which he fears, Allah^-azwj would Veil seventy exposures from the exposures of the world and the Hereafter. And Allah^-azwj Assists upon the Momin what the Momin was in assisting his brother, therefore benefit yourselves with the advice and be desiring regarding the goodness’.[280]

بَابُ إِطْعَامِ الْمُؤْمِنِ

Chapter 86 – Feeding the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَشْبَعَ مُؤْمِناً وَجَبَتْ لَهُ الْجَنَّةُ وَ مَنْ أَشْبَعَ كَافِراً كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَمْلَأَ جَوْفَهُ مِنَ الزَّقُّومِ مُؤْمِناً كَانَ أَوْ كَافِراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who satiates a Momin, the Paradise would be Obligated for him; and the one who satiates an infidel, he would have a right upon Allah^-azwj that He^-azwj Fills his inside with ‘Al-Zaqoum’ (a bitter fruit of Hell), whether he was a Momin or an Infidel’.[281]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُطْعِمَ رَجُلًا مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُطْعِمَ أُفُقاً مِنَ النَّاسِ قُلْتُ وَ مَا الْأُفُقُ قَالَ مِائَةُ أَلْفٍ أَوْ يَزِيدُونَ .

From him, from Ahmad Bin Muhammad, from Usman Bin Isa, from one of our companions, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Feeding a man from the Muslims is more beloved to me than feeding an ‘Afqa’ from the people’. I said, ‘And what is the ‘Afqa’?’ He^-asws said: ‘A hundred thousand, or more’.[282]

عَنْهُ عَنْ أَحْمَدَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَطْعَمَ ثَلَاثَةَ نَفَرٍ مِنَ الْمُسْلِمِينَ أَطْعَمَهُ اللَّهُ مِنْ ثَلَاثِ جِنَانٍ فِي مَلَكُوتِ السَّمَاوَاتِ الْفِرْدَوْسِ وَ جَنَّةِ عَدْنٍ وَ طُوبَى [وَ] شَجَرَةٍ تَخْرُجُ مِنْ جَنَّةِ عَدْنٍ غَرَسَهَا رَبُّنَا بِيَدِهِ .

From him, from Ahmad, from Safwan Bin Yahya, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who feeds three persons from the Muslims, Allah^-azwj would Feed him from three Gardens in the kingdom of the skies – Al-Firdows, and the Garden of Eden, and Tooba, and it is a tree coming out from the Garden of Eden. Our Lord^-azwj Planted it with His^-azwj own Hands’’.[283]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ رَجُلٍ يُدْخِلُ بَيْتَهُ مُؤْمِنَيْنِ فَيُطْعِمُهُمَا شِبَعَهُمَا إِلَّا كَانَ ذَلِكَ أَفْضَلَ مِنْ عِتْقِ نَسَمَةٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a man in whose house two Momins enter, so he feeds them and satiates them, except that, it would be superior than freeing a person’.[284]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ أَطْعَمَ مُؤْمِناً مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ مَنْ سَقَى مُؤْمِناً مِنْ ظَمَإٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ .

From him, from his father, from Hammad, from Ibrahim, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘The one who feeds a Momin from hunger, Allah^-azwj would Feed him from the fruits of the Paradise; and the one who quenches a Momin from thirst, Allah^-azwj would Quench him from the Sealed Nectar (الرَّحِيقِ الْمَخْتُومِ)’.[285]

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 مَنْ أَطْعَمَ مُؤْمِناً حَتَّى يُشْبِعَهُ لَمْ يَدْرِ أَحَدٌ مِنْ خَلْقِ اللَّهِ مَا لَهُ مِنَ الْأَجْرِ فِي الْآخِرَةِ لَا مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ ثُمَّ قَالَ مِنْ مُوجِبَاتِ الْمَغْفِرَةِ إِطْعَامُ الْمُسْلِمِ السَّغْبَانِ ثُمَّ تَلَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيماً ذا مَقْرَبَةٍ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ .

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: ‘The one who feeds a Momin until he satiates him, no one from the creatures of Allah^-azwj would know what is for him from the Recompense in the Hereafter, neither an Angel of Proximity, nor a Mursil Prophet^-as, except for the Lord^-azwj of the worlds’.

ثُمَّ قَالَ مِنْ مُوجِبَاتِ الْمَغْفِرَةِ إِطْعَامُ الْمُسْلِمِ السَّغْبَانِ ثُمَّ تَلَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيماً ذا مَقْرَبَةٍ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ .

Then he^-asws said: ‘From the Obligatory Forgiveness is feeding the starving Muslim’. Then he^-asws recited the Words of Allah^-azwj Mighty and Majestic [90:13] (It is) the setting free of a slave, [90:14] Or the giving of food in a day of hunger [90:15] To an orphan, having relationship, [90:16] Or to the poor man lying in the dust’.[286]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَقَى مُؤْمِناً شَرْبَةً مِنْ مَاءٍ مِنْ حَيْثُ يَقْدِرُ عَلَى الْمَاءِ أَعْطَاهُ اللَّهُ بِكُلِّ شَرْبَةٍ سَبْعِينَ أَلْفَ حَسَنَةٍ وَ إِنْ سَقَاهُ مِنْ حَيْثُ لَا يَقْدِرُ عَلَى الْمَاءِ فَكَأَنَّمَا أَعْتَقَ عَشْرَ رِقَابٍ مِنْ وُلْدِ إِسْمَاعِيلَ .

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 one who quenches a Momin with a drink of water from wherever he is able upon the water, Allah^-azwj would Give him, with each drink, seventy thousand good deeds; and if he were to quench him from where he has no ability upon the water, so it is as if he as freed ten necks from the children of Ismail^-as’.[287]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ تُحِبُّ إِخْوَانَكَ يَا حُسَيْنُ قُلْتُ نَعَمْ قَالَ تَنْفَعُ فُقَرَاءَهُمْ قُلْتُ نَعَمْ قَالَ أَمَا إِنَّهُ يَحِقُّ عَلَيْكَ أَنْ تُحِبَّ مَنْ يُحِبُّ اللَّهُ أَمَا وَ اللَّهِ لَا تَنْفَعُ مِنْهُمْ أَحَداً حَتَّى تُحِبَّهُ أَ تَدْعُوهُمْ إِلَى مَنْزِلِكَ قُلْتُ نَعَمْ مَا آكُلُ إِلَّا وَ مَعِيَ مِنْهُمُ الرَّجُلَانِ وَ الثَّلَاثَةُ وَ الْأَقَلُّ وَ الْأَكْثَرُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Husayn Bin Nuaym Al Sahhaf who said,

‘Abu Abdullah^-asws said: ‘Do you love your brethren, O Husayn?’ I said, ‘Yes’. He^-asws said: ‘Do you benefit their poor ones?’ I said, ‘Yes’. He^-asws said: ‘But, it is an entitlement upon you that you love the one whom Allah^-azwj loves. But, by Allah^-azwj, you will not benefit anyone from them until you love him. Are you inviting them to your house?’ I said, ‘Yes. I do not eat unless there are two of them with me, and three, and less, and more’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَا إِنَّ فَضْلَهُمْ عَلَيْكَ أَعْظَمُ مِنْ فَضْلِكَ عَلَيْهِمْ فَقُلْتُ جُعِلْتُ فِدَاكَ أُطْعِمُهُمْ طَعَامِي وَ أُوطِئُهُمْ رَحْلِي وَ يَكُونُ فَضْلُهُمْ عَلَيَّ أَعْظَمَ قَالَ نَعَمْ إِنَّهُمْ إِذَا دَخَلُوا مَنْزِلَكَ دَخَلُوا بِمَغْفِرَتِكَ وَ مَغْفِرَةِ عِيَالِكَ وَ إِذَا خَرَجُوا مِنْ مَنْزِلِكَ خَرَجُوا بِذُنُوبِكَ وَ ذُنُوبِ عِيَالِكَ .

So Abu Abdullah^-asws said: ‘But their merit upon you is greater than your merit upon them’. So I said, ‘May I be sacrificed for you^-asws! I feed them my food, and I give them my ride, and their merit upon me happens to be greater?’ He^-asws said: ‘Yes. When they come over to your house, they enter with the Forgiveness for you, and Forgiveness for your dependants, and when they go our from your house, they go out with your sins (having been Forgiven) and the sins of your dependants’.[288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ قَالَ ذُكِرَ أَصْحَابُنَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ مَا أَتَغَدَّى وَ لَا أَتَعَشَّى إِلَّا وَ مَعِيَ مِنْهُمُ الِاثْنَانِ وَ الثَّلَاثَةُ وَ أَقَلُّ وَ أَكْثَرُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَضْلُهُمْ عَلَيْكَ أَعْظَمُ مِنْ فَضْلِكَ عَلَيْهِمْ

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

‘Our companions were mentioned in the presence of Abu Abdullah^-asws, so I said, ‘I neither have lunch nor dinner except there are two of them with me, and the three, and less and more’. So Abu Abdullah^-asws said: ‘Their merit upon you is greater than your merit upon them’.

فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ وَ أَنَا أُطْعِمُهُمْ طَعَامِي وَ أُنْفِقُ عَلَيْهِمْ مِنْ مَالِي وَ أُخْدِمُهُمْ عِيَالِي فَقَالَ إِنَّهُمْ إِذَا دَخَلُوا عَلَيْكَ دَخَلُوا بِرِزْقٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ كَثِيرٍ وَ إِذَا خَرَجُوا خَرَجُوا بِالْمَغْفِرَةِ لَكَ .

So I said, ‘May I be sacrificed for you^-asws! How come and I am feeding them my food, and spending upon them from my wealth, and my dependants are serving them?’ So he^-asws said: ‘They, when they come over to you, enter with a lot of sustenance from Allah^-azwj Mighty and Majestic, and when they exit, they go out with the Forgiveness for you’.[289]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُقَرِّنٍ عَنْ عُبَيْدِ اللَّهِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَأَنْ أُطْعِمَ رَجُلًا مُسْلِماً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ أُفُقاً مِنَ النَّاسِ قُلْتُ وَ كَمِ الْأُفُقُ فَقَالَ عَشَرَةُ آلَافٍ .

From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin Muqarrin, from Ubeydullah Al Wassafy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘If I were to feed a Muslim man, it would be more beloved to me^-asws than if I^-asws were to free an ‘Afqa’ from the people’. I said, ‘And how may is the ‘Afqa’?’ So he^-asws said: ‘Ten thousand’.[290]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَطْعَمَ أَخَاهُ فِي اللَّهِ كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ مَنْ أَطْعَمَ فِئَاماً مِنَ النَّاسِ قُلْتُ وَ مَا الْفِئَامُ مِنَ النَّاسِ قَالَ مِائَةُ أَلْفٍ مِنَ النَّاسِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie who said,

‘Abu Abdullah^-asws said: ‘The one who feeds his brother regarding Allah^-azwj would have for him from the Recompense, the like of the one who feeds a ‘Fiama’ from the people’. I said, ‘And what is the ‘Fiama’?’ He^-asws said: ‘One hundred thousand from the people’.[291]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مَنَعَكَ أَنْ تُعْتِقَ كُلَّ يَوْمٍ نَسَمَةً قُلْتُ لَا يَحْتَمِلُ مَالِي ذَلِكَ قَالَ تُطْعِمُ كُلَّ يَوْمٍ مُسْلِماً فَقُلْتُ مُوسِراً أَوْ مُعْسِراً قَالَ فَقَالَ إِنَّ الْمُوسِرَ قَدْ يَشْتَهِي الطَّعَامَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Sadeyr Al Sayrafi who said,

‘Abu Abdullah^-asws said to me: ‘What prevents you from freeing a person every day?’ I said, ‘My wealth cannot bear that’. He^-asws said: ‘Feeding a Muslim every day?’ So I said, ‘Rich or poor?’ So he^-asws said: ‘The rich (also) tend to desire the food’.[292]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلَةٌ يَأْكُلُهَا أَخِي الْمُسْلِمُ عِنْدِي أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A meal which my Muslim brother eats with me^-asws is more beloved to me^-asws than if I^-asws were to free a neck’.[293]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُشْبِعَ رَجُلًا مِنْ إِخْوَانِي أَحَبُّ إِلَيَّ مِنْ أَنْ أَدْخُلَ سُوقَكُمْ هَذَا فَأَبْتَاعَ مِنْهَا رَأْساً فَأُعْتِقَهُ .

From him, from Ismail Bin Mihran, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If I were to satiate a man from my brethren, it would be more beloved to me than if I^-asws were to enter this market of theirs, and buy a head from him, so I^-asws free him’.[294]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ آخُذَ خَمْسَةَ دَرَاهِمَ وَ أَدْخُلَ إِلَى سُوقِكُمْ هَذَا فَأَبْتَاعَ بِهَا الطَّعَامَ وَ أَجْمَعَ نَفَراً مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ نَسَمَةً .

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If I^-asws were to take five Dirhams and enter into this market of yours, and I buy some food by it, and gather a number of Muslims (to partake from it), it would be more beloved to me^-asws than if I^-asws were to free a person’.[295]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ مُحَمَّدُ بْنُ عَلِيٍّ ( صلوات الله عليه )  مَا يَعْدِلُ عِتْقَ رَقَبَةٍ قَالَ إِطْعَامُ رَجُلٍ مُسْلِمٍ .

From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Muhammad Bin Ali^-asws was asked, ‘What equates to freeing a neck?’ He^-asws said: ‘Feeding a Muslim man’.[296]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي شِبْلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَرَى شَيْئاً يَعْدِلُ زِيَارَةَ الْمُؤْمِنِ إِلَّا إِطْعَامَهُ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُطْعِمَ مَنْ أَطْعَمَ مُؤْمِناً مِنْ طَعَامِ الْجَنَّةِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abu Shiblin who said,

‘Abu Abdullah^-asws said: ‘I^-asws do not see anything equating to visiting the Momin except for feeding him, and it is a right upon Allah^-azwj that He^-azwj feeds the one who fed the Momin, from the food of the Paradise’.[297]

مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُطْعِمَ مُؤْمِناً مُحْتَاجاً أَحَبُّ إِلَيَّ مِنْ أَنْ أَزُورَهُ وَ لَأَنْ أَزُورَهُ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ عَشْرَ رِقَابٍ .

Muhammad, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Rifa’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If I^-asws were to feed a needy Momin, it would be more beloved to me^-asws than if I^-asws were to visit him; and if I^-asws were to visit him, it would be more beloved to me^-asws than if I^-asws were to free ten necks’.[298]

صَالِحُ بْنُ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ وَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَطْعَمَ مُؤْمِناً مُوسِراً كَانَ لَهُ يَعْدِلُ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ يُنْقِذُهُ مِنَ الذَّبْحِ وَ مَنْ أَطْعَمَ مُؤْمِناً مُحْتَاجاً كَانَ لَهُ يَعْدِلُ مِائَةَ رَقَبَةٍ مِنْ وُلْدِ إِسْمَاعِيلَ يُنْقِذُهَا مِنَ الذَّبْحِ .

Salih Bin Uqba, from Abdullah Bin Muhammad and Yazeed Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who feeds an affluent Momin would have for him (Recompense) equating (freeing of) a neck from the children of Ismail^-as and retrieving him from the slaughter; and the one who feeds a needy Momin, would have for him (Recompense) equating to (freeing) one hundred necks from the children of Ismail^-as, retrieving them from the slaughter’.[299]

صَالِحُ بْنُ عُقْبَةَ عَنْ نَصْرِ بْنِ قَابُوسَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَإِطْعَامُ مُؤْمِنٍ أَحَبُّ إِلَيَّ مِنْ عِتْقِ عَشْرِ رِقَابٍ وَ عَشْرِ حِجَجٍ قَالَ قُلْتُ عَشْرِ رِقَابٍ وَ عَشْرِ حِجَجٍ قَالَ فَقَالَ يَا نَصْرُ إِنْ لَمْ تُطْعِمُوهُ مَاتَ أَوْ تَدُلُّونَهُ فَيَجِي‏ءُ إِلَى نَاصِبٍ فَيَسْأَلُهُ وَ الْمَوْتُ خَيْرٌ لَهُ مِنْ مَسْأَلَةِ نَاصِبٍ يَا نَصْرُ مَنْ أَحْيَا مُؤْمِناً فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً فَإِنْ لَمْ تُطْعِمُوهُ فَقَدْ أَمَتُّمُوهُ وَ إِنْ أَطْعَمْتُمُوهُ فَقَدْ أَحْيَيْتُمُوهُ .

Salih Bin Uqba, from Nasr Bin Qabous,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The feeding of a Momin is more beloved to me^-asws than freeing ten necks and performing ten Hajj’. I said, ‘Ten necks and ten Hajj?’ So he^-asws said: ‘O Nasr! If you do not feed him, he would either die, or you would have indicated him (to go elsewhere), so he would go to a Hostile one (Nasibi) and ask him; and the death would be better for him than asking a Hostile one (Nasibi). O Nasr! The one who revives a Momin, so it is as if he has revived the people altogether. So if you do not feed him, so you have caused him to died, and if you do feed him, so you have revived him’.[300]

بَابُ مَنْ كَسَا مُؤْمِناً

Chapter 87 – The one who clothes a Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَسَا أَخَاهُ كِسْوَةَ شِتَاءٍ أَوْ صَيْفٍ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَكْسُوَهُ مِنْ ثِيَابِ الْجَنَّةِ وَ أَنْ يُهَوِّنَ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ أَنْ يُوَسِّعَ عَلَيْهِ فِي قَبْرِهِ وَ أَنْ يَلْقَى الْمَلَائِكَةَ إِذَا خَرَجَ مِنْ قَبْرِهِ بِالْبُشْرَى وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ تَتَلَقَّاهُمُ الْمَلائِكَةُ هذا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Umar Bin Abdul Aziz, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who clothes his brother with a cloth or a sword, would have a right upon Allah^-azwj that He^-azwj Clothes him from the clothes of the Paradise, and Ease upon him the pangs of the death, and that He^-azwj Expands for him in his grave, and that he meets the Angels when he exits from his grave with the glad tidings; and these are the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book [21:103] The great terror shall not grieve them, and the Angels shall meet them: This is your Day which you were Promised’.[301]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَسَا أَحَداً مِنْ فُقَرَاءِ الْمُسْلِمِينَ ثَوْباً مِنْ عُرْيٍ أَوْ أَعَانَهُ بِشَيْ‏ءٍ مِمَّا يَقُوتُهُ مِنْ مَعِيشَتِهِ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعَةَ آلَافِ مَلَكٍ مِنَ الْمَلَائِكَةِ يَسْتَغْفِرُونَ لِكُلِّ ذَنْبٍ عَمِلَهُ إِلَى أَنْ يُنْفَخَ فِي الصُّورِ .

From him, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al hassan Bin Ali, from Abdullah Bin Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who clothes someone from the poor Muslims by a cloth from bareness, or assists him with something from what he is living on from his life, Allah^-azwj Mighty and Majestic would Allocate seven thousand Angels from the Angels seeking Forgiveness for every sin he had committed, up to the Blowing into the trumpet (Day of Judgement)’.[302]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَسَا أَحَداً مِنْ فُقَرَاءِ الْمُسْلِمِينَ ثَوْباً مِنْ عُرْيٍ أَوْ أَعَانَهُ بِشَيْ‏ءٍ مِمَّا يَقُوتُهُ مِنْ مَعِيشَتِهِ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ مِنَ الْمَلَائِكَةِ يَسْتَغْفِرُونَ لِكُلِّ ذَنْبٍ عَمِلَهُ إِلَى أَنْ يُنْفَخَ فِي الصُّورِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who clothes someone from the poor Muslims with a cloth from bareness, or assists him with something from what he lives on from his life, Allah^-azwj Mighty and Majestic would Allocate with him seven thousand angels from the Angels seeking Forgiveness for every sin he had committed up to the Blowing into the trumpet (Day of Judgement)’.[303]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنْ كَسَا مُؤْمِناً كَسَاهُ اللَّهُ مِنَ الثِّيَابِ الْخُضْرِ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar, from Abu Hamza Al Sumaly,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘The one who clothes a Momin, Allah^-azwj would Clothe him from the green clothes’.

وَ قَالَ فِي حَدِيثٍ آخَرَ لَا يَزَالُ فِي ضَمَانِ اللَّهِ مَا دَامَ عَلَيْهِ سِلْكٌ .

And he^-asws said in another Hadeeth: ‘He will not cease to be in the Guarantee of Allah^-azwj for as long as there is a fibre (from that cloth) upon him’.[304]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ مَنْ كَسَا مُؤْمِناً ثَوْباً مِنْ عُرْيٍ كَسَاهُ اللَّهُ مِنْ إِسْتَبْرَقِ الْجَنَّةِ وَ مَنْ كَسَا مُؤْمِناً ثَوْباً مِنْ غِنًى لَمْ يَزَلْ فِي سِتْرٍ مِنَ اللَّهِ مَا بَقِيَ مِنَ الثَّوْبِ خِرْقَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from bdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, that he^-asws used to say: ‘The one who clothes a Momin with a cloth from bareness, Allah^-azwj would Clothe him from the brocades of the Paradise; and the one who clothes a Momin with a cloth from adequacy, would not cease to be in a Veil from Allah^-azwj for as long as there remains a rag from the cloth’.[305]

بَابٌ فِي إِلْطَافِ الْمُؤْمِنِ وَ إِكْرَامِهِ

Chapter 88 – Regarding kindness to the Momin and honouring him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَخَذَ مِنْ وَجْهِ أَخِيهِ الْمُؤْمِنِ قَذَاةً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَشْرَ حَسَنَاتٍ وَ مَنْ تَبَسَّمَ فِي وَجْهِ أَخِيهِ كَانَتْ لَهُ حَسَنَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Hashim, from Sa’dan Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who takes out a speck from the face of his Momin brother, Allah^-azwj Mighty and Majestic would Write ten good deeds for him; and the one who smiles in the face of his brother, it would be a good deed for him’.[306]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ لِأَخِيهِ الْمُؤْمِنِ مَرْحَباً كَتَبَ اللَّهُ تَعَالَى لَهُ مَرْحَباً إِلَى يَوْمِ الْقِيَامَةِ .

From him, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who says to his Momin brother, ‘Welcome!’, Allah^-azwj the Exalted would Write a ‘Welcome’ for him up to the Day of Judgement’.[307]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَتَاهُ أَخُوهُ الْمُسْلِمُ فَأَكْرَمَهُ فَإِنَّمَا أَكْرَمَ اللَّهَ عَزَّ وَ جَلَّ .

From him, from Ahmad Bin Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who goes over to his Muslim brother and honours him, so rather he has honoured Allah^-azwj Mighty and Majestic’.[308]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ نَصْرِ بْنِ إِسْحَاقَ عَنِ الْحَارِثِ بْنِ النُّعْمَانِ عَنْ الْهَيْثَمِ بْنِ حَمَّادٍ عَنْ أَبِي دَاوُدَ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا فِي أُمَّتِي عَبْدٌ أَلْطَفَ أَخَاهُ فِي اللَّهِ بِشَيْ‏ءٍ مِنْ لُطْفٍ إِلَّا أَخْدَمَهُ اللَّهُ مِنْ خَدَمِ الْجَنَّةِ .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Nasr Bin Is’haq, from Al Haris Bin Al Numan, from Al Haysam Bin Hammad, from Abu Dawood, from Zayd Bin Arqam who said,

‘Rasool-Allah^-saww said: ‘There is no servant in my^-saww community who is kind to his brother regarding Allah^-azwj with anything from the kindness, except that Allah^-azwj would have him served by the servants of the Paradise’.[309]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَكْرَمَ أَخَاهُ الْمُسْلِمَ بِكَلِمَةٍ يُلْطِفُهُ بِهَا وَ فَرَّجَ عَنْهُ كُرْبَتَهُ لَمْ يَزَلْ فِي ظِلِّ اللَّهِ الْمَمْدُودِ عَلَيْهِ الرَّحْمَةُ مَا كَانَ فِي ذَلِكَ .

And from him, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Hassan Bin Ali, from Abdullah Bin Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who honours his Muslim brother with a word being kind to him with it, and relieve his suffering from him, would not cease to be in the extended Shade of Allah^-azwj. Upon him would be the Mercy for as long as he was in that’.[310]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ مِمَّا خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمُؤْمِنَ أَنْ يُعَرِّفَهُ بِرَّ إِخْوَانِهِ وَ إِنْ قَلَّ وَ لَيْسَ الْبِرُّ بِالْكَثْرَةِ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ

From him, from Ahmad Bin Muhammad, from umar Bin Abdul Aziz, from Jameel,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘From what Allah^-azwj Mighty and Majestic Specialised the Momin with, is that he recognises the righteousness with his brethren, and even if it was little; and the righteousness is not with the abundance, and that is because Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book [59:9] and they are preferring (them) over their own selves and even though poverty was with them’.

ثُمَّ قَالَ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ وَ مَنْ عَرَّفَهُ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَفَّاهُ أَجْرَهُ يَوْمَ الْقِيَامَةِ بِغَيْرِ حِسَابٍ

Then He^-azwj Said [59:9] and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones; and the one whom Allah^-azwj Mighty and Majestic Recognises with that, Allah^-azwj would Love him, and the one whom Allah^-azwj Blessed and High Loves, He^-azwj would Fulfil his Recompense on the Day of Judgement without a Reckoning’.

ثُمَّ قَالَ يَا جَمِيلُ ارْوِ هَذَا الْحَدِيثَ لِإِخْوَانِكَ فَإِنَّهُ تَرْغِيبٌ فِي الْبِرِّ .

Then he^-asws said: ‘O Jameel! Report this Hadeeth to your brethren, for it arouses desire regarding the righteousness’.[311]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيُتْحِفُ أَخَاهُ التُّحْفَةَ قُلْتُ وَ أَيُّ شَيْ‏ءٍ التُّحْفَةُ قَالَ مِنْ مَجْلِسٍ وَ مُتَّكَإٍ وَ طَعَامٍ وَ كِسْوَةٍ وَ سَلَامٍ فَتَطَاوَلُ الْجَنَّةُ مُكَافَأَةً لَهُ وَ يُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا أَنِّي قَدْ حَرَّمْتُ طَعَامَكِ عَلَى أَهْلِ الدُّنْيَا إِلَّا عَلَى نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Al Mufazzal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin, let him present his brother with a gift’. I said, ‘And which thing is the gift?’ He^-asws said: ‘From (allocating) a seat, and a pillow, and food, and clothing, and a greeting. So the Paradise prolongs the Rewards for him, and Allah^-azwj Mighty and Majestic Reveals unto it: “I^-azwj have Prohibited your food upon the people of the world except upon a Prophet^-saww, or a successor^-as of a Prophet^-as.

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا أَنْ كَافِئِي أَوْلِيَائِي بِتُحَفِهِمْ فَيَخْرُجُ مِنْهَا وُصَفَاءُ وَ وَصَائِفُ مَعَهُمْ أَطْبَاقٌ مُغَطَّاةٌ بِمَنَادِيلَ مِنْ لُؤْلُؤٍ فَإِذَا نَظَرُوا إِلَى جَهَنَّمَ وَ هَوْلِهَا وَ إِلَى الْجَنَّةِ وَ مَا فِيهَا طَارَتْ عُقُولُهُمْ وَ امْتَنَعُوا أَنْ يَأْكُلُوا فَيُنَادِي مُنَادٍ مِنْ تَحْتِ الْعَرْشِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ حَرَّمَ جَهَنَّمَ عَلَى مَنْ أَكَلَ مِنْ طَعَامِ جَنَّتِهِ فَيَمُدُّ الْقَوْمُ أَيْدِيَهُمْ فَيَأْكُلُونَ .

So when it will be the Day of Judgement, Allah^-azwj Mighty and Majestic would Reveal unto it: “Reward My^-azwj servants for their gifts!” So male and female attendants would be coming out from it having platters with them covered by towels of pearls. So when they look towards Hell and its horrors, and towards the Paradise and what is therein, their intellects would fly off and they would refuse to eat. So a Caller would Call out from beneath the Throne: ‘Allah^-azwj Mighty and Majestic has Prohibited Hell upon the one who eat from the good of His^-azwj Paradise’. So the group of people would be extending their hands, and they would be eating’.[312]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يَسْتُرَ عَلَيْهِ سَبْعِينَ كَبِيرَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is an Obligation for the Momin upon the Momin that he veils upon him seventy major sins’.[313] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَدِيٍّ قَالَ أَمْلَى عَلَيَّ مُحَمَّدُ بْنُ سُلَيْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَحْسِنْ يَا إِسْحَاقُ إِلَى أَوْلِيَائِي مَا اسْتَطَعْتَ فَمَا أَحْسَنَ مُؤْمِنٌ إِلَى مُؤْمِنٍ وَ لَا أَعَانَهُ إِلَّا خَمَشَ وَجْهَ إِبْلِيسَ وَ قَرَّحَ قَلْبَهُ .

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Aslam, from Muhammad Bin Ali Bin Adayy who said, ‘Muhammad Bin Suleyman dictated upon me, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘O Is’haq! Be good to my^-asws friends whatever you capacity (may be). So a Momin will not be good to a Momin, nor assist him, except that face of Iblees^-la would be scratched and his^-la heart ulcerated’.[314]

بَابٌ فِي خِدْمَتِهِ

Chapter 89 – Regarding serving him (the Momin)

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ رَفَعَهُ عَنْ أَبِي الْمُعْتَمِرِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّمَا مُسْلِمٍ خَدَمَ قَوْماً مِنَ الْمُسْلِمِينَ إِلَّا أَعْطَاهُ اللَّهُ مِثْلَ عَدَدِهِمْ خُدَّاماً فِي الْجَنَّةِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ibrahim Bin Muhammad Al Saqafy, from Ismail Bin Aban, from Salih Bin Abu Al Aswad, raising it from Abu Al Mo’tamar who said,

‘I heard Amir Al-Momineen^-asws saying: ‘Rasool-Allah^-saww said: ‘Whichever Muslim serves a group of Muslims, Allah^-azwj would Give him the like of their number of servants in the Paradise’.[315]

بَابُ نَصِيحَةِ الْمُؤْمِنِ

Chapter 90 – Advising the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يُنَاصِحَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Aban, from Isa Bin Abu Mansour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is an Obligation for the Momin upon the Momin that he advises him’.[316]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ النَّصِيحَةُ لَهُ فِي الْمَشْهَدِ وَ الْمَغِيبِ .

From him, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is an Obligation for the Momin upon the Momin, the advice during the presence and the absence’.[317]

ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَجِبُ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ النَّصِيحَةُ .

Ibn Mahboub, from Ibn Ri’ab, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is an Obligation for the Momin upon the Momin, the advice’.[318]

ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِيَنْصَحِ الرَّجُلُ مِنْكُمْ أَخَاهُ كَنَصِيحَتِهِ لِنَفْسِهِ .

Ibn Mahboub, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Let the man from you advise his brother like his correcting his own self’.[319]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْظَمَ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ أَمْشَاهُمْ فِي أَرْضِهِ بِالنَّصِيحَةِ لِخَلْقِهِ .

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 greatest of the people in status in the Presence of Allah^-azwj on the Day of Judgement is the one most striving in His^-azwj earth with the advising to His^-azwj creatures’.[320]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالنُّصْحِ لِلَّهِ فِي خَلْقِهِ فَلَنْ تَلْقَاهُ بِعَمَلٍ أَفْضَلَ مِنْهُ .

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: ‘Upon you is with the advising for the Sake of Allah^-azwj among His^-azwj creatures, for you will never (be able to) meet Him^-azwj with a deed more superior than it’.[321]

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[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 1

[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 2

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 3

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 4

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 5

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 6

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 7

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 8

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 9

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 10

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 11

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 12

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 13

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 14

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 15

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 16

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 17

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 18

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 19

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 20

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 21

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 22

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 23

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 24

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 25

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

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

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 1

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

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

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 4

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 5

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 6

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 7

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 8

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 9

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 10

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 63 H 11

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 1

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

[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 3

[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 4

[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 5

[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 64 H 6

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 1

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

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 3

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 4

[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 5

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 6

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 7

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

[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 9

[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 65 H 10

[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 1

[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 2

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 3

[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 4

[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 5

[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 6

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 7

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 8

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 9

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 10

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 11

[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 12

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 13

[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 14

[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 15

[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 16

[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 17

[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 18

[73] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 19

[74] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 20

[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 1

[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 2

[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 3

[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 4

[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 5

[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 6

[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 67 H 7

[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 1

[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 2

[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 3

[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 4

[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 5

[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 6

[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 7

[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 8

[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 9

[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 10

[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 11

[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 12

[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 13

[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 14

[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 15

[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 16

[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 17

[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 18

[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 19

[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 20

[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 21

[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 22

[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 23

[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 24

[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 25

[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 26

[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 27

[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 28

[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 29

[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 30

[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 31

[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 32

[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 33

[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 1

[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 2

[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 3

[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 4

[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 5

[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 6

[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 7

[122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 8

[123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 9

[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 10

[125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 11

[126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 12

[127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 13

[128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 14

[129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 15

[130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 16

[131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 17

[132] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 18

[133] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 19

[134] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 20

[135] Al Kafi V 2 – The Book Of Belief and Disbelief CH 69 H 21

[136] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 1

[137] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 2

[138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 3

[139] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 4

[140] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 5

[141] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 6

[142] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 7

[143] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 8

[144] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 9

[145] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 10

[146] Al Kafi V 2 – The Book Of Belief and Disbelief CH 70 H 11

[147] Al Kafi V 2 – The Book Of Belief and Disbelief CH 71 H 1

[148] Al Kafi V 2 – The Book Of Belief and Disbelief CH 71 H 2

[149] Al Kafi V 2 – The Book Of Belief and Disbelief CH 71 H 3

[150] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 1

[151] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 2

[152] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 3

[153] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 4

[154] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 5

[155] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 6

[156] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 7

[157] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 8

[158] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 8

[159] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 10

[160] Al Kafi V 2 – The Book Of Belief and Disbelief CH 72 H 11

[161] Al Kafi V 2 – The Book Of Belief and Disbelief CH 73 H 1

[162] Al Kafi V 2 – The Book Of Belief and Disbelief CH 74 H 1

[163] Al Kafi V 2 – The Book Of Belief and Disbelief CH 74 H 2

[164] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 1

[165] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 2

[166] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 3

[167] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 4

[168] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 5

[169] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 6

[170] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 7

[171] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 8

[172] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 9

[173] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 10

[174] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 11

[175] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 12

[176] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 13

[177] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 14

[178] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 15

[179] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 16

[180] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 1

[181] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 2

[182] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 3

[183] Al Kafi V 2 – The Book Of Belief and Disbelief CH 76 H 4

[184] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 1

[185] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 2

[186] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 3

[187] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 4

[188] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 5

[189] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 6

[190] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 7

[191] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 8

[192] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 9

[193] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 10

[194] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 11

[195] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 12

[196] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 13

[197] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 14

[198] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 15

[199] Al Kafi V 2 – The Book Of Belief and Disbelief CH 77 H 16

[200] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 1

[201] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 2

[202] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 3

[203] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 4

[204] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 5

[205] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 6

[206] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 7

[207] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 8

[208] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 9

[209] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 10

[210] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 11

[211] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 12

[212] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 13

[213] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 14

[214] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 15

[215] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 16

[216] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 17

[217] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 18

[218] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 19

[219] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 20

[220] Al Kafi V 2 – The Book Of Belief and Disbelief CH 78 H 21

[221] Al Kafi V 2 – The Book Of Belief and Disbelief CH 79 H 1

[222] Al Kafi V 2 – The Book Of Belief and Disbelief CH 79 H 2

[223] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 1

[224] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 2

[225] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 3

[226] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 4

[227] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 5

[228] Al Kafi V 2 – The Book Of Belief and Disbelief CH 80 H 6

[229] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 1

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

[231] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 3

[232] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 4

[233] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 5

[234] Al Kafi V 2 – The Book Of Belief and Disbelief CH 81 H 6

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

[236] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 1

[237] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 2

[238] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 3

[239] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 4

[240] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 5

[241] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 6

[242] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 7

[243] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 8

[244] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 9

[245] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 10

[246] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 11

[247] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 12

[248] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 13

[249] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 14

[250] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 15

[251] Al Kafi V 2 – The Book Of Belief and Disbelief CH 82 H 16

[252] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 1

[253] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 2

[254] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 3

[255] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 4

[256] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 5

[257] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 6

[258] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 7

[259] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 8

[260] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 9

[261] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 10

[262] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 11

[263] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 12

[264] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 13

[265] Al Kafi V 2 – The Book Of Belief and Disbelief CH 83 H 14

[266] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 1

[267] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 2

[268] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 3

[269] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 4

[270] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 5

[271] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 6

[272] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 7

[273] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 8

[274] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 10

[275] Al Kafi V 2 – The Book Of Belief and Disbelief CH 84 H 11

[276] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 1

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

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

[279] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 4

[280] Al Kafi V 2 – The Book Of Belief and Disbelief CH 85 H 5

[281] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 1

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

[283] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 3

[284] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 4

[285] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 5

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

[287] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 7

[288] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 8

[289] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 9

[290] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 10

[291] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 11

[292] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 12

[293] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 13

[294] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 14

[295] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 15

[296] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 16

[297] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 17

[298] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 18

[299] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 19

[300] Al Kafi V 2 – The Book Of Belief and Disbelief CH 86 H 20

[301] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 1

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

[303] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 3

[304] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 4

[305] Al Kafi V 2 – The Book Of Belief and Disbelief CH 87 H 5

[306] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 1

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

[308] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 3

[309] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 4

[310] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 5

[311] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 6

[312] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 7

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

[314] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 9

[315] Al Kafi V 2 – The Book Of Belief and Disbelief CH 89 H 1

[316] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 1

[317] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 2

[318] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 3

[319] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 4

[320] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 5

[321] Al Kafi V 2 – The Book Of Belief and Disbelief CH 90 H 6