AL KAFI VOLUME 2 Part 4

الكافي

AL-KAFI

ج 2

Volume 2

Part 4 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 4

Chapter 91 – The Reconciliation between the people

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ حَبِيبٍ الْأَحْوَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ صَدَقَةٌ يُحِبُّهَا اللَّهُ إِصْلَاحُ بَيْنِ النَّاسِ إِذَا تَفَاسَدُوا وَ تَقَارُبُ بَيْنِهِمْ إِذَا تَبَاعَدُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Sinan, from Hammad Bin Abu Talha, from Habeeb Al Ahowl who said,

‘I heard Abu Abdullah^-asws saying: ‘A charity which Allah^-azwj Loves is reconciling between the people when their (relationship) is spoilt, and bringing them close when they are distant’.

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

From him, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour, from Abu Abdullah^-asws – similar to it.[1]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُصْلِحَ بَيْنَ اثْنَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِدِينَارَيْنِ

From him, from Ibn Mahboub, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If I^-asws were to reconcile between two, it would be more beloved to me^-asws than if I were to give charity with two Dinars’.[2]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَأَيْتَ بَيْنَ اثْنَيْنِ مِنْ شِيعَتِنَا مُنَازَعَةً فَافْتَدِهَا مِنْ مَالِي

From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Mufazzal who said,

‘Abu Abdullah^-asws said: ‘When you see a dispute between two from our^-asws Shia, so redeem it from my^-asws wealth’.[3]

ابْنُ سِنَانٍ عَنْ أَبِي حَنِيفَةَ سَابِقِ الْحَاجِّ قَالَ مَرَّ بِنَا الْمُفَضَّلُ وَ أَنَا وَ خَتَنِي نَتَشَاجَرُ فِي مِيرَاثٍ فَوَقَفَ عَلَيْنَا سَاعَةً ثُمَّ قَالَ لَنَا تَعَالَوْا إِلَى الْمَنْزِلِ فَأَتَيْنَاهُ فَأَصْلَحَ بَيْنَنَا بِأَرْبَعِمِائَةِ دِرْهَمٍ فَدَفَعَهَا إِلَيْنَا مِنْ عِنْدِهِ حَتَّى إِذَا اسْتَوْثَقَ كُلُّ وَاحِدٍ مِنَّا مِنْ صَاحِبِهِ قَالَ أَمَا إِنَّهَا لَيْسَتْ مِنْ مَالِي وَ لَكِنْ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَرَنِي إِذَا تَنَازَعَ رَجُلَانِ مِنْ أَصْحَابِنَا فِي شَيْ‏ءٍ أَنْ أُصْلِحَ بَيْنَهُمَا وَ أَفْتَدِيَهَا مِنْ مَالِهِ فَهَذَا مِنْ مَالِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) .

Ibn Sinan, from Abu Haneefa Sabiq Al Hajj who said,

‘Al-Mufazzal passed by us and I and my brother in law were quarrelling regarding an inheritance. So he paused by us for a while, then said to us, ‘Come, let us go to the house. So we went with him and he reconciled between us with four hundred Dirhams. So he handed it over from himself until each one of us was confident from his companion. He said, ‘But, it is from my wealth, but Abu Abdullah^-asws ordered me that whenever two men from our Shias dispute with regards to anything, that I should reconcile between them and redeem if from his^-asws wealth. Thus, this is from the wealth of Abu Abdullah^-asws’.[4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُصْلِحُ لَيْسَ بِكَاذِبٍ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The reconciliation is not (supposed to be) with lies’.[5]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ أَنْ تَبَرُّوا وَ تَتَّقُوا وَ تُصْلِحُوا بَيْنَ النَّاسِ قَالَ إِذَا دُعِيتَ لِصُلْحٍ بَيْنَ اثْنَيْنِ فَلَا تَقُلْ عَلَيَّ يَمِينٌ أَلَّا أَفْعَلَ .

Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Ismail, from Is’haq Bin Amaar,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic

 [2:224] And make not Allah because of your swearing (by Him) an obstacle to your doing good and acting rightly and reconciling between the people. He^-asws said: ‘Whenever you are called to effect reconciliation between two, so do not say, ‘Upon me there is an oath. I will not do it’’.[6]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبْلِغْ عَنِّي كَذَا وَ كَذَا فِي أَشْيَاءَ أَمَرَ بِهَا قُلْتُ فَأُبَلِّغُهُمْ عَنْكَ وَ أَقُولُ عَنِّي مَا قُلْتَ لِي وَ غَيْرَ الَّذِي قُلْتَ قَالَ نَعَمْ إِنَّ الْمُصْلِحَ لَيْسَ بِكَذَّابٍ إِنَّمَا هُوَ الصُّلْحُ لَيْسَ بِكَذِبٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Muawiya Bin Wahab, or Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Deliver from me^-asws such and such regarding things I^-asws am ordering with’. I said, ‘So I should deliver them from you^-asws, and can I be saying from me what you^-asws said to me, and other than that which you^-asws said?’ He^-asws said: ‘Yes. The reconciler is not a liar. But rather, it is the reconciliation not being with a lie’.[7]

بَابٌ فِي إِحْيَاءِ الْمُؤْمِنِ

Chapter 92 – Regarding revival of the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى فَكَأَنَّمَا أَحْيَاهَا وَ مَنْ أَخْرَجَهَا مِنْ هُدًى إِلَى ضَلَالٍ فَقَدْ قَتَلَهَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic [5:32] whoever slays a soul, it is as though he slew all the people; and whoever keeps it alive, it is as though he kept alive all the people?’ He^-asws said: ‘The one who extracts it from straying to Guidance, so it is as if he revived it, and the one who extracts it from Guidance to straying, so he has killed it’.[8]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ قُلْتُ فَمَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى قَالَ ذَاكَ تَأْوِيلُهَا الْأَعْظَمُ .

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Fuzayl Bin Yasaar who said,

‘I said to Abu Ja’far^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book [5:32] and whoever keeps it alive, it is as though he kept alive all the people?’ He^-asws said: ‘From burning or drowning’. I said, ‘So (what about) the one who extracts it from straying to Guidance?’ He^-asws said: ‘That is the magnificent interpretation’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad and Abdullah the two sons of Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban – similar to it.[9]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُكَ أَصْلَحَكَ اللَّهُ فَقَالَ نَعَمْ فَقُلْتُ كُنْتُ عَلَى حَالٍ وَ أَنَا الْيَوْمَ عَلَى حَالٍ أُخْرَى كُنْتُ أَدْخُلُ الْأَرْضَ فَأَدْعُو الرَّجُلَ وَ الِاثْنَيْنِ وَ الْمَرْأَةَ فَيُنْقِذُ اللَّهُ مَنْ شَاءَ وَ أَنَا الْيَوْمَ لَا أَدْعُو أَحَداً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abu Khalid Al Qammat, from Humran who said,

‘I said to Abu Abdullah^-asws, ‘Can I ask you^-asws (something)? May Allah^-azwj Keep you^-asws well!’ So he^-asws said: ‘Yes’. So I said, ‘I was upon a (particular) state, and today I am upon another state. I used to enter the land, so I would invite (to Religion) the man, and the two, and the woman, and Allah^-azwj would Rescue the one whom He^-azwj so Desired to; and today I am not inviting anyone’.

فَقَالَ وَ مَا عَلَيْكَ أَنْ تُخَلِّيَ بَيْنَ النَّاسِ وَ بَيْنَ رَبِّهِمْ فَمَنْ أَرَادَ اللَّهُ أَنْ يُخْرِجَهُ مِنْ ظُلْمَةٍ إِلَى نُورٍ أَخْرَجَهُ

So he^-asws said: ‘And there is nothing upon you if you were to leave between the people and their Lord^-azwj. So the one whom Allah^-azwj Intends to Extract from darkness to Light, would Extract him’.

ثُمَّ قَالَ وَ لَا عَلَيْكَ إِنْ آنَسْتَ مِنْ أَحَدٍ خَيْراً أَنْ تَنْبِذَ إِلَيْهِ الشَّيْ‏ءَ نَبْذاً قُلْتُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ ثُمَّ سَكَتَ ثُمَّ قَالَ تَأْوِيلُهَا الْأَعْظَمُ أَنْ دَعَاهَا فَاسْتَجَابَتْ لَهُ .

Then he^-asws said: ‘Nor is it upon you if you know of goodness from anyone that you introduce the thing to him with an introduction’. I said, ‘Inform me about the Words of Allah^-azwj Mighty and Majestic [5:32] and whoever keeps it alive, it is as though he kept alive all the people’. He^-asws said: ‘From drowning or burning’. Then he^-asws was silent, then said: ‘Its magnificent interpretation is that you invite him, so he responds to it’.[10]

بَابٌ فِي الدُّعَاءِ لِلْأَهْلِ إِلَى الْإِيمَانِ

Chapter 93 – Regarding the inviting the people to the Emān

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

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Abdullah Bin Muskan, from Suleyman Bin Khalid who said,

‘I said to Abu Abdullah^-asws, ‘I have a family and they are listening to me, so shall I invite them to this matter (Al-Wilayah)?’ So he^-asws said: ‘Yes. Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book [66:6] O you who believe! Save yourselves and your families from a Fire whose fuel are the human beings and stones’.[11]

بَابٌ فِي تَرْكِ دُعَاءِ النَّاسِ

Chapter 94 – Regarding leaving out inviting the people

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ وَ النَّاسَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً فَتَرَكَهُ وَ هُوَ يَجُولُ لِذَلِكَ وَ يَطْلُبُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Kuleyb Bin Muawiya Al Saydawi who said,

‘Abu Abdullah^-asws said to me: ‘Beware of the people! Allah^-azwj Mighty and Majestic, whenever He^-azwj Intends good with a servant, Imprints a spot in his heart, but He^-azwj Neglects him, and he wanders around due to that and seeks it (the true Religion)’.

ثُمَّ قَالَ لَوْ أَنَّكُمْ إِذَا كَلَّمْتُمُ النَّاسَ قُلْتُمْ ذَهَبْنَا حَيْثُ ذَهَبَ اللَّهُ وَ اخْتَرْنَا مَنِ اخْتَارَ اللَّهُ وَ اخْتَارَ اللَّهُ مُحَمَّداً وَ اخْتَرْنَا آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ .

Then he^-asws said: ‘If you all were to speak to the people, say to them, ‘We go where Allah^-azwj Send us, and we choose whatever Allah^-azwj Chooses (for us), and Allah^-azwj Chose Muhammad^-saww and chose us^-asws, the Progeny^-asws of Muhammad^-saww’.[12]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ أَبِي سَعِيدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ أَهْلَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Ibn Muskan, from Sabit Abu Saeed who said,

‘Abu Abdullah^-asws said: ‘O Sabit! What is it with you and the people?’ Refrain from the people and do not invite anyone to your matter (Al-Wilayah), for by Allah^-azwj, even if the inhabitants of the sky and the inhabitants of the earth were to gather together upon straying a servant whom Allah^-azwj Intends to Guide, they would not have the capacity for it.

كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدُكُمْ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ بِمَعْرُوفٍ إِلَّا عَرَفَهُ وَ لَا بِمُنْكَرٍ إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ .

Refrain from the people and not one of you should be saying, ‘My brother’, and ‘my cousin’, and ‘my neighbour’, for Allah^-azwj Mighty and Majestic, when He^-azwj Intends goodness with a servant, Betters his spirit, so he does not hear a good act except that he would recognise it, nor of a evil deed except that he would deny it. Then Allah^-azwj would Imprint a Word in his heart by which his affairs would be gathered’.[13]

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

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Muhammad Bin Marwan, from Al Fuzayl who said,

‘I said to Abu Abdullah^-asws, ‘We tend to invite the people to this matter (Al-Wilayah)’. So he^-asws said: ‘O Fuzayl! Whenever Allah Intends goodness with a servant, Commands an Angels, so he seizes him by his neck until he enter him into this matter (Al-Wilayah), willingly or unwillingly’.[14]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى السَّمَاءِ وَ لَا تُخَاصِمُوا بِدِينِكُمُ النَّاسَ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullah^-asws said: ‘Make this matter of yours for the sake of Allah^-azwj and do not make it to be for the people for whatever was for the sake of Allah^-azwj, so it is for Allah^-azwj, and whatever was for the people, so it would not ascend to the sky; and do not dispute with the people with your Religion, for the disputing is a sickness of the heart.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ( صلى الله عليه وآله ) إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٍّ ( عليه السلام ) وَ لَا سَوَاءٌ وَ إِنَّنِي سَمِعْتُ أَبِي يَقُولُ إِذَا كَتَبَ اللَّهُ عَلَى عَبْدٍ أَنْ يُدْخِلَهُ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ .

Allah^-azwj Mighty and Majestic Said to His^-azwj Prophet^-saww [28:56] Surely you cannot guide whom you love, but Allah Guides whom He Desires to, and He is more Knowing of the recepients of Guidance. And He^-azwj Said [10:99] will you then force the people until they become Believers? Leave off the people, for the people are taking (their Religion) from the people, and you all are taking from Rasool-Allah^-saww and Ali^-asws, and there is no equation, and I^-asws heard my^-asws father^-asws saying: ‘When Allah^-azwj Ordains for a servant to enter into this matter (Al-Wilayah)), he would be quicker to it than the bird it’s to its nest’.[15]

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

Ali Bin Ibrahim, from his father, from Usman, from Ibn Azina,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created a people for the truth. So when they pass by the door of the truth, their hearts accept it and even if it was so that they are not recognising it; and when they pass by the door of the falsehood, their hearts reject it and even though they are not recognising it. And He^-azwj Created a people for other than that. So whenever they pass by the door of the truth, their hearts reject it and even if they are not recognising it; and when they pass by the door of the falsehood, their hearts accept it, and even if they were not recognising it’.[16]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ فَأَضَاءَ لَهَا سَمْعُهُ وَ قَلْبُهُ حَتَّى يَكُونَ أَحْرَصَ عَلَى مَا فِي أَيْدِيكُمْ مِنْكُمْ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ فَأَظْلَمَ لَهَا سَمْعُهُ وَ قَلْبُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Hameed Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj intends goodness with a servant, Imprints a spot of Noor (light) in his heart, so it illuminates his hearing and his heart for him to the extent that he becomes greedy upon what is in your hands (Al-Wilayah) among you; and when He^-azwj Intends evil with a servant, Imprints a black spot in his heart, so it darkens his hearing and his heart to it’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ .

Then he^-asws recited this Verse [6:125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam, and (for) whomsoever He Intends that He should Let him to err, He makes his chest straitened and narrow as though he were ascending to the sky’.[17]

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

From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj Intends goodness with a servant, Imprints a white spot in his heart and Opens the ears of his heart, and Allocates an Angel with him guiding him; and when He^-azwj Intends evil with a servant, Imprints a black spot in his heart, and Shuts the ears of his heart, and Allocates a Satan^-la with him to stray him’.[18]

بَابُ أَنَّ اللَّهَ إِنَّمَا يُعْطِي الدِّينَ مَنْ يُحِبُّهُ

Chapter 95 – Allah^-azwj, rather, Gives the Religion to the one whom He^-azwj Loves

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا الصَّخْرِ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي هَذَا الْأَمْرَ إِلَّا صَفْوَتَهُ مِنْ خَلْقِهِ أَنْتُمْ وَ اللَّهِ عَلَى دِينِي وَ دِينِ آبَائِي إِبْرَاهِيمَ وَ إِسْمَاعِيلَ لَا أَعْنِي عَلِيَّ بْنَ الْحُسَيْنِ وَ لَا مُحَمَّدَ بْنَ عَلِيٍّ وَ إِنْ كَانَ هَؤُلَاءِ عَلَى دِينِ هَؤُلَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Humran, from Umar Bin Hanzala who said,

‘Abu Abdullah^-asws said to me: ‘O Abu Al-Sakhr! Allah^-azwj Gives the world to the ones He^-azwj Loves and (the ones) He^-azwj Hates, and (but) He^-azwj does not Give this matter (Al-Wilayah) except for the elites from His^-azwj creatures. (All of) you, by Allah^-azwj, are upon my^-asws Religion and the Religion of my^-asws forefathers^-asws, Ibrahim^-as and Ismail^-as. I^-asws do not mean Ali^-asws Bin Al-Husayn^-asws, nor Muhammad^-asws Bin Ali^-asws, and even though they^-asws are upon the Religion of those^-as’.[19]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ يَا مَالِكُ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي دِينَهُ إِلَّا مَنْ يُحِبُّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aasim Bin Humeyd, from Malik Bin Ayn Al Juhny who said,

‘I heard Abu Ja’far^-asws saying: ‘O Malik! Allah^-azwj Gives the world to the one whom He^-azwj Loves and (the ones whom) He^-azwj Hates, and (but) does not Gives His^-azwj Religion except to the one whom He^-azwj Loves’.[20]

عَنْهُ عَنْ مُعَلًّى عَنِ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنْ عُمَرَ بْنِ حَنْظَلَةَ وَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ هَذِهِ الدُّنْيَا يُعْطِيهَا اللَّهُ الْبَرَّ وَ الْفَاجِرَ وَ لَا يُعْطِي الْإِيمَانَ إِلَّا صَفْوَتَهُ مِنْ خَلْقِهِ .

From him, from Moalla, from Al Washa, from Abdul Kareem Bin Amro Al Khash’amy, from Umar Bin Hanzala, and from Haza Bin Humran, from Humran,

(It has been narrated) from Abu Ja’far^-asws having said: ‘This world, Allah^-azwj Gives it to the righteous and the immoral, and (but) He^-azwj does not Give the Eman except to His^-azwj selected one from His^-azwj creatures’.[21]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي سُلَيْمَانَ عَنْ مُيَسِّرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الدُّنْيَا يُعْطِيهَا اللَّهُ عَزَّ وَ جَلَّ مَنْ أَحَبَّ وَ مَنْ أَبْغَضَ وَ إِنَّ الْإِيمَانَ لَا يُعْطِيهِ إِلَّا مَنْ أَحَبَّهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Abu Suleyman, from Muyassar who said,

‘Abu Abdullah^-asws said: ‘The world, Allah^-azwj Mighty and Majestic Gives it to the one He^-azwj Loves and the one He^-azwj Hates, and the Emān, He^-azwj does not Give it except to the one He^-azwj Loves’.[22]

بَابُ سَلَامَةِ الدِّينِ

Chapter 96 – The safety of the Religion

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

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ayoub Bin Al Hurr,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [40:45] So Allah Saved him from the evil of what they planned. He^-asws said: ‘But, they had extended (their hands) upon him, and killed him, but do you know what He^-azwj Saved him (from)? He^-azwj Saved him from their strife in his Religion’.[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) لِأَصْحَابِهِ اعْلَمُوا أَنَّ الْقُرْآنَ هُدَى اللَّيْلِ وَ النَّهَارِ وَ نُورُ اللَّيْلِ الْمُظْلِمِ عَلَى مَا كَانَ مِنْ جَهْدٍ وَ فَاقَةٍ فَإِذَا حَضَرَتْ بَلِيَّةٌ فَاجْعَلُوا أَمْوَالَكُمْ دُونَ أَنْفُسِكُمْ وَ إِذَا نَزَلَتْ نَازِلَةٌ فَاجْعَلُوا أَنْفُسَكُمْ دُونَ دِينِكُمْ

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

‘Abu Abdullah^-asws said: ‘It was in the bequest of Amir Al-Momineen^-asws to his^-asws companions: ‘Know, that the Quran is a Guidance, day and night, and a light in the darkness of the night upon whatever was from the stress and destitution. So when an affliction presents itself, so make your wealth to be below your own selves, and when the descent (affliction) descends, so make yourselves to be below your Religion.

وَ اعْلَمُوا أَنَّ الْهَالِكَ مَنْ هَلَكَ دِينُهُ وَ الْحَرِيبَ مَنْ حُرِبَ دِينُهُ أَلَا وَ إِنَّهُ لَا فَقْرَ بَعْدَ الْجَنَّةِ أَلَا وَ إِنَّهُ لَا غِنَى بَعْدَ النَّارِ لَا يُفَكُّ أَسِيرُهَا وَ لَا يَبْرَأُ ضَرِيرُهَا .

And know, that the destroyed one, is the one whose Religion is destroyed, and the ruined one is the one whose Religion is ruined. Indeed! There is no poverty after the (entry into the) Paradise, nor a richness after (entry into the) Hell. There is neither a freedom for its captives nor is there a cure for its harmed ones’.[24]

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

Ali, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Safety of the Religion and good health of the body is better than the wealth, and the wealth is an adornment from the adornments of the world, an excellence’.

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad, from Rabie, from Al Fuzayl, from Abu Ja’far^-asws – similar to it.[25]

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

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Yunus Bin Yaqoub, from one of his companions who said,

‘A man from his^-asws used to come over to Abu Abdullah^-asws, but he was absent for a time not performing Hajj. So one of his acquaintances came over to him^-asws. So he^-asws said to him: ‘So and so, what happened?’ So he went on laying down the speech, thinking that he, rather, had become rich, the affluent, and the worldly. So Abu Abdullah^-asws said: ‘How is his Religion?’ So he said, ‘Just as you^-asws love’. So he^-asws said: ‘By Allah^-azwj! It is the richness’.[26]

بَابُ التَّقِيَّةِ

Chapter 97 – The Dissimulation (Taqiyya)

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

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

(It has been narrated) from Abu Abullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [28:54] These shall be Granted their reward twice, because they were patient. He^-asws said: ‘Due to what they were patient upon the dissimulation (Taqiyya) and they repelled evil with good. He^-asws said: ‘The good deed is the dissimulation (Taqiyya), and the evil is the broadcasting’.[27]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُمَرَ الْأَعْجَمِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا عُمَرَ إِنَّ تِسْعَةَ أَعْشَارِ الدِّينِ فِي التَّقِيَّةِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ إِلَّا فِي النَّبِيذِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ .

Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Umar Al A’ajamy who said,

‘Abu Abdullah^-asws said: ‘O Abu Umar! Nine-tenths of the Religion is in dissimulation (Taqiyya), and there is no Religion for the one who does not practice dissimulation (Taqiyya); and the dissimulation (Taqiyya) is regarding everything except regarding Al-Nabeez (an intoxicating drink) and the wiping upon the two socks (during ablution)’.[28]

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

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Baseer who said, ‘Abu Abdullah^-asws said: ‘The dissimulation (Taqiyya) is from the Religion of Allah^-azwj’. I said, ‘From the Religion of Allah^-azwj?’ He^-asws said: ‘Yes, by Allah^-azwj! From the Religion of Allah^-azwj, and Yusuf^-as has said [12:70] O caravan! You are stealing. By Allah^-azwj! They had not stolen anything. And Ibrahim^-as had said [37:89] Then he said: I feel sick. By Allah^-azwj! He^-as was not sick’.[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ حَبِيبِ بْنِ بِشْرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَمِعْتُ أَبِي يَقُولُ لَا وَ اللَّهِ مَا عَلَى وَجْهِ الْأَرْضِ شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنَ التَّقِيَّةِ يَا حَبِيبُ إِنَّهُ مَنْ كَانَتْ لَهُ تَقِيَّةٌ رَفَعَهُ اللَّهُ يَا حَبِيبُ مَنْ لَمْ تَكُنْ لَهُ تَقِيَّةٌ وَضَعَهُ اللَّهُ يَا حَبِيبُ إِنَّ النَّاسَ إِنَّمَا هُمْ فِي هُدْنَةٍ فَلَوْ قَدْ كَانَ ذَلِكَ كَانَ هَذَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed altogether from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Husayn Bin Abu Al A’ala, from Habeeb Bin Bishr who said,

‘Abu Abdullah^-asws said: ‘I heard my^-asws father^-asws saying: ‘No, by Allah^-azwj! There is nothing on the face of the earth more beloved to me^-asws than the dissimulation (Taqiyya). O Habeeb! The one who had dissimulation for him, Allah^-azwj would Elevate him. O Habeeb! The one who does not happen to have dissimulation (Taqiyya) for him, Allah^-azwj would Place him down. O Habeeb! The people, rather, they are in a truce (cessation of hostilities). So if that (hostilities) had been there, this (dissimulation) would be there’.[30]

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

Abu Ali Al Ashary, from Al hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Jabir Al Makouf, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Be fearful upon your Religion, and veil upon it with the dissimulation (Taqiyya), for there is no Eman for the one who has not dissimulation (Taqiyya) for him. But rather, you all are among the people like the bees are among the birds. If the birds come to know what is in the interior of the bees, nothing would remain from it except that they would eat it up, and if the people come to know what is in your insides, that you are loving us^-asws, the People^-asws of the Household, they would eat you up with their tongues, and destroy you in private as well as public. May Allah^-azwj be Merciful upon a servant from you all who was upon our^-asws Wilayah’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [41:34] And the good and the evil are not alike. He^-asws said: ‘The good deed is the dissimulation (Taqiyya), and the evil is the broadcasting’.

وَ قَوْلُهُ عَزَّ وَ جَلَّ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ .

And (about) the Words of the Mighty and Majestic [41:34] Refute (evil) with what is best. He^-asws said: ‘That which is the best, is the dissimulation (Taqiyya) So if there is enmity between you and him, as if it is an intimate friend’.[32]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَمْرٍو الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا عَمْرٍو أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ أَوْ أَفْتَيْتُكَ بِفُتْيَا ثُمَّ جِئْتَنِي بَعْدَ ذَلِكَ فَسَأَلْتَنِي عَنْهُ فَأَخْبَرْتُكَ بِخِلَافِ مَا كُنْتُ أَخْبَرْتُكَ أَوْ أَفْتَيْتُكَ بِخِلَافِ ذَلِكَ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قُلْتُ بِأَحْدَثِهِمَا وَ أَدَعُ الْآخَرَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Amro Al Kinany who said,

‘Abu Abdullah^-asws said: ‘O Abu Amro! What is your view if I^-asws were to narrate to you a Hadeeth or issue a Verdict to you, then you come over to me after that and ask me about it, so I^-asws inform you with different to what I^-asws had informed you beforehand, or issue a verdict different (statement) to that, which of the two would you be taking with?’ I said, ‘With the latest of the two and leave the other one’.

فَقَالَ قَدْ أَصَبْتَ يَا أَبَا عَمْرٍو أَبَى اللَّهُ إِلَّا أَنْ يُعْبَدَ سِرّاً أَمَا وَ اللَّهِ لَئِنْ فَعَلْتُمْ ذَلِكَ إِنَّهُ لَخَيْرٌ لِي وَ لَكُمْ وَ أَبَى اللَّهُ عَزَّ وَ جَلَّ لَنَا وَ لَكُمْ فِي دِينِهِ إِلَّا التَّقِيَّةَ .

So he^-asws said:’ You are correct, O Abu Amro! Allah^-azwj Refused except that He^-azwj be worshipped in secret. But, by Allah^-azwj, if you all were to do that it would be better for me^-asws and for you all; and Allah^-azwj Mighty and Majestic Refused for us^-asws and you all with regards to His^-azwj Religion, except for the dissimulation’.[33]

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

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Dorost Al Wasity who said,

‘Abu Abdullah^-asws said: ‘No dissimulation (Taqiyya) of any one of you has reached the dissimulation (Taqiyya) of the Companions of the cave (As’hab Al-Kahf). They used to attend the festivals and were tightening the sashes, so Allah^-azwj would be Giving them their Recompense, twice’.[34]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ قَالَ اسْتَقْبَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي طَرِيقٍ فَأَعْرَضْتُ عَنْهُ بِوَجْهِي وَ مَضَيْتُ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي لَأَلْقَاكَ فَأَصْرِفُ وَجْهِي كَرَاهَةَ أَنْ أَشُقَّ عَلَيْكَ فَقَالَ لِي رَحِمَكَ اللَّهُ وَ لَكِنَّ رَجُلًا لَقِيَنِي أَمْسِ فِي مَوْضِعِ كَذَا وَ كَذَا فَقَالَ عَلَيْكَ السَّلَامُ يَا أَبَا عَبْدِ اللَّهِ مَا أَحْسَنَ وَ لَا أَجْمَلَ .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Hammad Bin Waqad Al Lahaam who said,

‘I met Abu Abdullah^-asws in a road, but I turned my face away from him^-asws and continued. Then I went over to him^-asws after that, so I said, ‘May I be sacrificed for you^-asws! I met you^-asws but I turned my face away (but I) disliked it that it would be grievous upon you^-asws’. So he^-asws said to me: ‘May Allah^-azwj have Mercy on you! A man met me^-asws yesterday in such and such a place, so he said, ‘Upon you^-asws be the greetings, O Abu Abdullah^-asws!’ How good (is your action), but (his pronouncing it in public was) not beautiful’.[35]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً ( عليه السلام ) قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ تُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ( عليه السلام )

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

‘It was said to Abu Abdullah^-asws, ‘The people are reporting that Ali^-asws said upon the Pulpit of Al-Kufa: ‘O you people! You will be called to insulting me^-asws, so insult me^-asws. Then you would be called to denounce me^-asws, but you will not denounce me^-asws’. So he^-asws said: ‘How frequently the people lie against Ali^-asws’.

ثُمَّ قَالَ إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَقُلْ لَا تَبَرَّءُوا مِنِّي

Then he^-asws said: ‘But rather, he^-asws said: ‘You would be called to insult me^-asws, so insult me^-asws, then you would be called to the disavowment from me^-asws, and I^-asws am upon the Religion of Muhammad^-saww, but he^-asws did not say: ‘Do not disavow from me^-asws’.

فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا .

So the questioner said to him^-asws, ‘What is your view if I choose being killed instead of disavowment?’ So he^-asws said: ‘By Allah^-azwj! That would not be upon him, and what would be for him except what Ammar Bin Yasir passed upon where the people of Makkah coerced him, and his heart was at rest with the Eman? So Allah^-azwj Mighty and Majestic Revealed with regards to it [16:106] except the one who is compelled while his heart is at rest on account of faith. So the Prophet^-saww said to him during it: ‘O Ammar! If they were to repeat (coercing you), so repeat (what you said before), for Allah^-azwj Mighty and Majestic has Revealed and Excused you, and Commanded you to repeat if they were to repeat (coeercing you)’.[36]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ الْكِنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا يُعَيِّرُونَّا بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً صَلُّوا فِي عَشَائِرِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْ‏ءِ قُلْتُ وَ مَا الْخَبْ‏ءُ قَالَ التَّقِيَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Al Kindy who said,

‘I heard Abu Abdullah^-asws saying: ‘Beware of doing a deed we^-asws would be faulted with, for the evil child shames his father with his deed. Become an adornment for the one you cut yourselves off to and do not become a disgrace upon him. Help out among their clan, and console their sick ones, and attend their funerals, and do not let them precede you to the goodness, for you all are closer with it than them, and Allah^-azwj has not been worshipped with anything more Beloved to Him^-azwj that Al-Khab’. I said, ‘And what is Al-Khab?’ He^-asws said: ‘The dissimulation (Taqiyya)’.[37]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْقِيَامِ لِلْوُلَاةِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) التَّقِيَّةُ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ .

From him, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I asked Abu Al-Hassan^-asws about the standing up to the ruler. So he^-asws said: ‘Abu Ja’far^-asws said: ‘The dissimulation (Taqiyya) is from my^-asws Religion and the Religion of my^-asws forefathers^-asws, and there is no Eman for the one who has no dissimulation (Taqiyya) for him’.[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Rabi’e, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The dissimulation (Taqiyya) (is to be done) during every necessity, and its performer is more knowing with it where he should be indulging in it’.[39]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ وَ أَيُّ شَيْ‏ءٍ أَقَرُّ لِعَيْنِي مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ .

Ali, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying: ‘And which thing is more delighting to my^-asws eyes than the dissimulation (Taqiyya). The dissimulation (Taqiyya) is a shield of the Momin’.[40]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ .

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

‘Abu Abdullah^-asws said to me: ‘What prevented Meysam, may Allah^-azwj have Mercy on him, from the dissimulation (Taqiyya)? By Allah^-azwj, he had known that this Verse was Revealed regarding Ammar and his companions [16:106] except the one who is compelled while his heart is at rest on account of faith’.[41]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَيْسَ تَقِيَّةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Shuayb Al Haddad, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘But rather, the dissimulation (Taqiyya) has been Made to be for saving the blood by it. So when it comes to the blood (to be spilt anyway), then there would be no dissimulation (Taqiyya)’.[42]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Every time this matter (rising of Al-Qaim^-asws) comes closer, the (need for) dissimulation (Taqiyya) intensifies’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ مُعَمَّرِ بْنِ يَحْيَى بْنِ سَامٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ يُضْطَرُّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ismail Al Ju’fy and Moammar Bin Yahya Bin Sam and Muhammad Bin Muslim and Zurara who all said:

‘We heard Abu Ja’far^-asws saying: ‘The dissimulation (Taqiyya) is with regards to everything the son of Adam^-as is compelled to. So Allah^-azwj has Permitted it for him’.[44]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ التَّقِيَّةُ تُرْسُ اللَّهِ بَيْنَهُ وَ بَيْنَ خَلْقِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The dissimulation (Taqiyya) is a shield of Allah^-azwj, between Him^-azwj and His^-azwj creatures’.[45]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) خَالِطُوهُمْ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ إِذَا كَانَتِ الْإِمْرَةُ صِبْيَانِيَّةً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Ahmad Bin Hamza, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘Abu Ja’far^-asws said: ‘Mix with them with outwardly (apparent) and oppose them inwardly (hidden) when the ruler is childish’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَبْدِ اللَّهِ بْنِ أَسَدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Zakariyya Al Momin, from Abdullah Bin Asad, from Abdullah Bin Ata’a who said,

‘I said to Abu Ja’far^-asws, ‘Two men from the people of Al-Kufa were seized, and it was said to them, ‘Disavow from Amir Al-Momineen^-asws’. So one of the two disavowed and the other one refused. So they freed the way of the one who did disavow and killed the other one’. So he^-asws said: ‘But as for the one who disavowed, so he is an understanding man in his Religion, and as for the one did not disavow, so he is a man who hastened to the Paradise’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْذَرُوا عَوَاقِبَ الْعَثَرَاتِ .

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

‘Abu Abdullah^-asws said: ‘Beware of the consequences of the slips (of the tongues)’.[48]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ فِيمَا بَيْنَهُ وَ بَيْنَهُ فَيَكُونُ لَهُ عِزّاً فِي الدُّنْيَا وَ نُوراً فِي الْآخِرَةِ وَ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيُذِيعُهُ فَيَكُونُ لَهُ ذُلًّا فِي الدُّنْيَا وَ يَنْزِعُ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ النُّورَ مِنْهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Ibn Muskan, from Abdullah Bin Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘The dissimulation (Taqiyya) is a shield of the Momin, and the dissimulation (Taqiyya) is a protection of the Momin; and there is no Emān for the one who has no dissimulation (Taqiyya) for him. The servant to whom comes the Hadeeth from our^-asws Ahadeeth, so he makes it a Religion of Allah^-azwj Mighty and Majestic with it, in what is between him and Him^-azwj, so there happens to be honour for him in the world and a light in the Hereafter; and the servant to whom comes the Hadeeth from our^-asws Ahadeeth, but he broadcasts it, so there happens to be disgrace for him in the world, and Allah^-azwj Mighty and Majestic Removes that light from him’.[49]

بَابُ الْكِتْمَانِ

Chapter 98 – The Concealment

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ وَدِدْتُ وَ اللَّهِ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي الشِّيعَةِ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘By Allah^-azwj! I^-asws wish I^-asws could redeem two characteristics which are in our^-asws Shias with part of the flesh of my^-asws arms – the rashness and scarcity of the concealment’.[50]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا عَلَى غَيْرِ شَيْ‏ءٍ الصَّبْرِ وَ الْكِتْمَانِ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Abu Asama Zayd Al Shahaam who said,

‘Abu Abdullah^-asws said: ‘The people have been commanded with (having) two characteristics, but they wasted these. Thus, they came to be upon something else. (These two things are – the patience and the concealment)’.[51]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yunus Bin Ammar, from Suleyman Bin Khalid who said,

‘Abu Abdullah^-asws said: ‘O Suleyman! You all are upon such a Religion that the one who conceals it, Allah^-azwj Honours him, and the one who broadcasts it, Allah^-azwj Humiliates him’.[52]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلْنَا عَلَيْهِ جَمَاعَةً فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ إِنَّا نُرِيدُ الْعِرَاقَ فَأَوْصِنَا فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لِيُقَوِّ شَدِيدُكُمْ ضَعِيفَكُمْ وَ لْيَعُدْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لَا تَبُثُّوا سِرَّنَا وَ لَا تُذِيعُوا أَمْرَنَا وَ إِذَا جَاءَكُمْ عَنَّا حَدِيثٌ فَوَجَدْتُمْ عَلَيْهِ شَاهِداً أَوْ شَاهِدَيْنِ مِنْ كِتَابِ اللَّهِ فَخُذُوا بِهِ وَ إِلَّا فَقِفُوا عِنْدَهُ ثُمَّ رُدُّوهُ إِلَيْنَا حَتَّى يَسْتَبِينَ لَكُمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘We went over to him^-asws as a group, so we said, ‘O son^-asws of Rasool-Allah^-saww! We want (to go to) Al-Iraq, so advise us’. So Abu Ja’far^-asws said: ‘Let your strong ones strengthen your weak ones, and let your rich ones assist your poor ones, and neither divulge our^-asws secrets nor broadcast our^-asws matter. And, whenever a Hadeeth comes to you from us^-asws, and you find a proof over it, or two proofs from the Book of Allah^-azwj, then take with it, or else, pause during it, then refer it back to us^-asws until it is clarified for you.

وَ اعْلَمُوا أَنَّ الْمُنْتَظِرَ لِهَذَا الْأَمْرِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَدْرَكَ قَائِمَنَا فَخَرَجَ مَعَهُ فَقَتَلَ عَدُوَّنَا كَانَ لَهُ مِثْلُ أَجْرِ عِشْرِينَ شَهِيداً وَ مَنْ قُتِلَ مَعَ قَائِمِنَا كَانَ لَهُ مِثْلُ أَجْرِ خَمْسَةٍ وَ عِشْرِينَ شَهِيداً .

And know that the one awaiting for this matter (rising of Al-Qaim^-asws), for him would be a Recompense like for the Fasting one (during the day), the standing one (for the Salat during the night). And the one who comes across our^-asws Qaim^-asws, so he goes out with him^-asws and kills our^-asws enemies, for him would be a Recompense like for twenty martyrs. And the one who is killed with our^-asws Qaim^-asws, would have for him a Recompense like for twenty five martyrs’.[53]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّهُ لَيْسَ مِنِ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنِ احْتِمَالِ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَ اسْتُرُوا عَنْهُمْ مَا يُنْكِرُونَ

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul A’ala who said,

‘I heard Abu Abdullah^-asws saying: ‘The bearing of our^-asws matter is not the ratification of it and the acceptance only. From the bearing of our^-asws matter is the veiling it and the safeguarding it from other than its deserving ones. So convey the greetings to them and say to them, ‘May Allah^-azwj have Mercy on a servant who attracts the cordiality of the people to himself, narrating to them with what they are recognising, and concealing from them what they are denying’.

ثُمَّ قَالَ وَ اللَّهِ مَا النَّاصِبُ لَنَا حَرْباً بِأَشَدَّ عَلَيْنَا مَئُونَةً مِنَ النَّاطِقِ عَلَيْنَا بِمَا نَكْرَهُ فَإِذَا عَرَفْتُمْ مِنْ عَبْدٍ إِذَاعَةً فَامْشُوا إِلَيْهِ وَ رُدُّوهُ عَنْهَا فَإِنْ قَبِلَ مِنْكُمْ وَ إِلَّا فَتَحَمَّلُوا عَلَيْهِ بِمَنْ يُثَقِّلُ عَلَيْهِ وَ يَسْمَعُ مِنْهُ

Then he^-asws said: ‘The Hostile ones (Nasibis) who establish war with weapons against us^-asws are not more difficult upon us^-asws than the speaker upon us^-asws with what we^-asws dislike. So when you recognise a broadcast from a servant, then walk to him and repel him from it. So if he accepts from you (fine), or else load upon him with the one who is heavy upon him, and he would listen from him.

فَإِنَّ الرَّجُلَ مِنْكُمْ يَطْلُبُ الْحَاجَةَ فَيَلْطُفُ فِيهَا حَتَّى تُقْضَى لَهُ فَالْطُفُوا فِي حَاجَتِي كَمَا تَلْطُفُونَ فِي حَوَائِجِكُمْ فَإِنْ هُوَ قَبِلَ مِنْكُمْ وَ إِلَّا فَادْفِنُوا كَلَامَهُ تَحْتَ أَقْدَامِكُمْ وَ لَا تَقُولُوا إِنَّهُ يَقُولُ وَ يَقُولُ فَإِنَّ ذَلِكَ يُحْمَلُ عَلَيَّ وَ عَلَيْكُمْ أَمَا وَ اللَّهِ لَوْ كُنْتُمْ تَقُولُونَ مَا أَقُولُ لَأَقْرَرْتُ أَنَّكُمْ أَصْحَابِي

So if the man from you were to seek the need, then let him be moderate during it until it is fulfilled for him, and therefore you should be moderate regarding my^-asws needs just as you are being moderate regarding your own needs. So if he were to accept from you (fine), or else repulse his words to be under your feet and do not be saying, ‘He is saying, and he is saying’, for that would be loaded upon me^-asws and upon you. But, by Allah^-azwj, if you all were to be saying what I^-asws am saying, I^-asws would have acknowledge that you are my^-asws companions.

هَذَا أَبُو حَنِيفَةَ لَهُ أَصْحَابٌ وَ هَذَا الْحَسَنُ الْبَصْرِيُّ لَهُ أَصْحَابٌ وَ أَنَا امْرُؤٌ مِنْ قُرَيْشٍ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِمْتُ كِتَابَ اللَّهِ وَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَدْءِ الْخَلْقِ وَ أَمْرِ السَّمَاءِ وَ أَمْرِ الْأَرْضِ وَ أَمْرِ الْأَوَّلِينَ وَ أَمْرِ الْآخِرِينَ وَ أَمْرِ مَا كَانَ وَ أَمْرِ مَا يَكُونُ كَأَنِّي أَنْظُرُ إِلَى ذَلِكَ نُصْبَ عَيْنِي .

This is Abu Haneefa for whom there are companions, and this is Al-Hassan Al-Basry for whom there are companions, and I^-asws am a man from Qureysh who has been born unto Rasool-Allah^-saww, and I^-asws know the Book of Allah^-azwj, and therein is an explanation of everything, the beginning of the creation, and the matters of the sky, and matters of the earth, and matters of the former ones, and matters of the later ones, and matters of what has happened, and matters of what will be happening. It is as if I^-asws am looking at that established in front of my^-asws eyes’.[54]

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

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Rabie Bin Muhammad Al Musly, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Abdullah^-asws having said to me: ‘Our^-asws secrets have not ceased to be concealed until they came to be in my^-asws hands. The children of Kaysan are narrating with it in the roads and towns of multitude’.[55]

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

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’far^-asws saying: ‘By Allah^-azwj! The most beloved of my^-asws companions to me^-asws is the most pious of them, and most understanding of the, and the most concealing of them of our^-asws Hadeeth; and the one of the most evil of states of them in my^-asws presence and the most detestable is the one who when he hears the Hadeeth linked to us^-asws, and is being reports as being from us^-asws, but he does not accept it and is constricted from it, and fights against it, and disbelieves from making a Religion with it, and he does not know perhaps the Hadeeth is coming out from us^-asws, and to us^-asws is the link, therefore, due to that, he would happen to exit from our^-asws Wilayah’.[56]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Hareyz, from Moalla Bin Khunays who said,

‘Abu Abdullah^-asws said: ‘O Moalla! Conceal our^-asws matter and do not broadcast it, for the one who conceals our^-asws matter and does not broadcast would be Honoured by Allah^-azwj in the world due to it, and He^-azwj would Make a light to be in between his eyes in the Hereafter, guiding him to the Paradise.

يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ

O Moalla! The one who broadcasts our^-asws matter and does not conceal it, Allah^-azwj would Humiliate him in the world due to it, and Remove the light from in between his eyes in the Hereafter, and Make a darkness to be for him, guiding him to the Fire.

يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ

O Moalla! The dissimulation is from my^-asws Religion and the Religion of my^-asws forefathers^-asws; and there is no Religion for the one who has no dissimulation (Taqiyya) for him.

يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ

O Moalla! Allah^-azwj Loves to be worshipped in the privacy just as He^-azwj Loves to be worshipped openly.

يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ .

O Moalla! The broadcaster of our^-asws matter is like the rejector of it’.[57]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَخْبَرْتَ بِمَا أَخْبَرْتُكَ بِهِ أَحَداً قُلْتُ لَا إِلَّا سُلَيْمَانَ بْنَ خَالِدٍ قَالَ أَحْسَنْتَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ. فَلَا يَعْدُوَنْ سِرِّي وَ سِرُّكَ ثَالِثاً أَلَا كُلُّ سِرٍّ جَاوَزَ اثْنَيْنِ شَائِعٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Marwan Bin Muslim, from Ammar who said,

‘Abu Abdullah^-asws said to me: ‘Did you inform anyone with what I^-asws informed you with?’ I said, ‘No, except for Suleyman Bin Khalid’. He^-asws said: ‘You have done well. Have you not heard the words of the poet – ‘Do not be repeating my secret and your secret to a third one! Indeed! Every secret exceeding two (has become) common (knowledge)’.[58]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan Al-Reza^-asws a question, but he^-asws refused (to answer) and withheld, then said: ‘If^-asws were to give you everything what you want, it would (bring about) evil to you and the one (found to be) with this matter would be seized by the neck.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَلَايَةُ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ ( عليه السلام ) وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ أَسَرَّهَا مُحَمَّدٌ إِلَى عَلِيٍّ ( عليه السلام ) وَ أَسَرَّهَا عَلِيٌّ إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُونَ ذَلِكَ مَنِ الَّذِي أَمْسَكَ حَرْفاً سَمِعَهُ

Abu Ja’far^-asws said: ‘The Wilayah of Allah^-azwj was secrectly conveyed to Jibraeel^-as, and Jibraeel^-as secretly conveyed it to Muhammad^-saww, and Muhammad^-saww secretly conveyed it to Ali^-asws, and Ali^-asws secretly conveyed it to whoever Allah^-azwj so Desired it (to be conveyed to). Then, you all are broadcasting that. Who is the one who has withheld (even) a single word which he heard?’

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي حِكْمَةِ آلِ دَاوُدَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكُونَ مَالِكاً لِنَفْسِهِ مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ فَاتَّقُوا اللَّهَ وَ لَا تُذِيعُوا حَدِيثَنَا فَلَوْ لَا أَنَّ اللَّهَ يُدَافِعُ عَنْ أَوْلِيَائِهِ وَ يَنْتَقِمُ لِأَوْلِيَائِهِ مِنْ أَعْدَائِهِ

Abu Ja’far^-asws said: ‘In the wisdom of the progeny of Dawood^-as (it is), ‘it is befitting for the Muslim that he happens to be in control of himself, determined upon his affairs, recognising the people of his time period. Therefore fear Allah^-azwj and do not be broadcasting our^-asws Ahadeeth, if not, Allah^-azwj would Defend His^-azwj friends and exact Retribution fromHis^-azwj enemies.

أَ مَا رَأَيْتَ مَا صَنَعَ اللَّهُ بِآلِ بَرْمَكَ وَ مَا انْتَقَمَ اللَّهُ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ قَدْ كَانَ بَنُو الْأَشْعَثِ عَلَى خَطَرٍ عَظِيمٍ فَدَفَعَ اللَّهُ عَنْهُمْ بِوَلَايَتِهِمْ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أَمْهَلَ اللَّهُ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ قَدْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ .

Have you not seen what Allah^-azwj Did with the progeny of Barmak and what Retribution Allah^-azwj Exacted for Abu Al-Hassan^-asws? And it was so that the Clan of Al-Ash’as was upon a great danger, so Allah^-azwj Defended them due to their Wilayah for Abu Al-Hassan^-asws. And you all are in Al-Iraq. You are seeing the deeds of these Pharaohs (tyrants), and what Respite Allah^-azwj has for them. Therefore, it is upon you with the fearing of Allah^-azwj, and neither be deceived by the life of the world nor deceived by the one who has Respite for him, for it is as if the matter (Rising of Al-Qaim^-asws) have (almost) arrived to you’.[59]

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

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Umar Bin Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww said: ‘Touba (a tree in Paradise) is for the obscure servant. Allah^-azwj Recognises him and the people do not recognise him. They are the lanterns of guidance and fountains of knowledge, every dark strife brightens up. They are not with the broadcasting of the seeding (imparted knowledge), nor are they with the quarrelsome hypocrites’.[60] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يَعْرِفُهُ اللَّهُ مِنْهُ بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Hassan Al Isbahany,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Touba (a tree in Paradise) is for every obscure servant. It is irrelevant whether the people know him or they do not know him (famous or not). Allah^-azwj does Recognise him from them with Pleasure. They are the lanterns of guidance. Every dark strife brightens up from them, and the door of every Mercy opens up for them. They are neither with the broadcasting of the seeding (imparted knowledge), nor are they with the quarrelsome hypocrites’.

وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ وَ لَا تَكُونُوا عُجُلًا مَذَايِيعَ فَإِنَّ خِيَارَكُمُ الَّذِينَ إِذَا نُظِرَ إِلَيْهِمْ ذُكِرَ اللَّهُ وَ شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ .

And he^-asws said: ‘Speak well, you will be recognised by it, and do good works, you would become from its rightful ones, and do not become hasty broadcasters, for the best ones of you are those who whey they are looked at, Allah^-azwj is remembered; and the most evil ones of you are the slanderers with the gossip, the separators between the loved ones, the seekers of the faults of the righteous ones’.[61]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً .

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from the one who informed him who said,

‘Abu Abdullah^-asws said: ‘Restrain your tongues and bind (yourselves) to your houses, so no matter would hit you specialising you with it, ever, nor would the Zaidites cease to be shielding you, ever!’[62]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ ( صلوات الله عليه )  قَالَ إِنْ كَانَ فِي يَدِكَ هَذِهِ شَيْ‏ءٌ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَعْلَمَ هَذِهِ فَافْعَلْ

From him, from Usman Bin Isa,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘If it was so that this matter (Al-Wilayah) was in your hands and you have the capacity that you do not teach this, then do so’.

قَالَ وَ كَانَ عِنْدَهُ إِنْسَانٌ فَتَذَاكَرُوا الْإِذَاعَةَ فَقَالَ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِ رَقَبَتِكَ فَتَذِلَّ .

He (the narrator) said, ‘And it was so that in his^-asws presence were some people, and they mentioned the broadcasting, so he^-asws said: ‘Preserve your tongues, you would be honoured, and do not enable the people to sit upon your necks, for you would be disgraced’.[63]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمْرَنَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ فَمَنْ هَتَكَ عَلَيْنَا أَذَلَّهُ اللَّهُ .

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Our^-asws matter is veiled, masked by the Covenant. So the one who tears (the veil) upon us, Allah^-azwj would Disgrace him’.[64]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ نَفَسُ الْمَهْمُومِ لَنَا الْمُغْتَمِّ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لِأَمْرِنَا عِبَادَةٌ وَ كِتْمَانُهُ لِسِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Muhammad Bin Saeed Bin Gazwan, from Ali Bin Al Hakam, from Umar Bin Aban, from Isa Bin Abu Mansour who said,

‘I heard Abu Abdullah^-asws saying: ‘A concerned sigh for us^-asws due the grief for the injustices upon us^-asws, is a Glorification, and thinking of our^-asws matter is a worship, and concealment of our^-asws secrets is Jihād in the Way of Allah^-azwj’.

قَالَ لِي مُحَمَّدُ بْنُ سَعِيدٍ اكْتُبْ هَذَا بِالذَّهَبِ فَمَا كَتَبْتَ شَيْئاً أَحْسَنَ مِنْهُ .

Muhammad Bin Saeed said to me, ‘Write this in gold, for you will not be writing anything more excellent than it’.[65]

بَابُ الْمُؤْمِنِ وَ عَلَامَاتِهِ وَ صِفَاتِهِ

Chapter 99 –The Momin, and his signs, and his description

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ قُثَمَ أَبِي قَتَادَةَ الْحَرَّانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ

Muhammad Bin Ja’far, from Muhammad Bin Ismail, from Abdullah Bin Dahir, from Al Hassan Bin Yahya, from Qusam Abu Qatada Al Harrany, from Abdullah Bin Yunus,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man called Hammam, and he was a worshipper, a performer of rituals, a striver, stood up to Amir Al Momineen^-asws while he^-asws was addressing, and he said, ‘O Amir Al-Momineen^-asws! Describe to us the description of the Momin (to the extent), as if we are looking at him’.

فَقَالَ يَا هَمَّامُ الْمُؤْمِنُ هُوَ الْكَيِّسُ الْفَطِنُ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْ‏ءٍ صَدْراً وَ أَذَلُّ شَيْ‏ءٍ نَفْساً زَاجِرٌ عَنْ كُلِّ فَانٍ حَاضٌّ عَلَى كُلِّ حَسَنٍ لَا حَقُودٌ وَ لَا حَسُودٌ وَ لَا وَثَّابٌ وَ لَا سَبَّابٌ وَ لَا عَيَّابٌ وَ لَا مُغْتَابٌ يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلُ الْغَمِّ بَعِيدُ الْهَمِّ كَثِيرُ الصَّمْتِ وَقُورٌ ذَكُورٌ صَبُورٌ شَكُورٌ مَغْمُومٌ بِفِكْرِهِ مَسْرُورٌ بِفَقْرِهِ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ رَصِينُ الْوَفَاءِ قَلِيلُ الْأَذَى لَا مُتَأَفِّكٌ وَ لَا مُتَهَتِّكٌ

So he^-asws said: ‘O Hammam! The Momin, he is the smart, the intelligent. His happiness is in his face and his grief is in his heart; the expansive thing being the chest and the humble thing being the self; restraining from everything and exhorting upon everything good; neither being spiteful, nor envious, nor leaping (quick to argue), nor abusive, nor a fault-finder, nor slanderous. He dislikes the elevation (status), and inimical to be heard of (fame), lengthy of grief, far from worrying, frequent of the silence, dignity, remembrance, gratefulness; being gloomy due to his thoughts and joyful due to his poverty, of the easygoing nature, soft flexibility, strong of loyalty, little hurtfulness, neither being a liar nor immoral.

إِنْ ضَحِكَ لَمْ يَخْرَقْ وَ إِنْ غَضِبَ لَمْ يَنْزَقْ ضِحْكُهُ تَبَسُّمٌ وَ اسْتِفْهَامُهُ تَعَلُّمٌ وَ مُرَاجَعَتُهُ تَفَهُّمٌ كَثِيرٌ عِلْمُهُ عَظِيمٌ حِلْمُهُ كَثِيرُ الرَّحْمَةِ لَا يَبْخَلُ وَ لَا يَعْجَلُ وَ لَا يَضْجَرُ وَ لَا يَبْطَرُ وَ لَا يَحِيفُ فِي حُكْمِهِ وَ لَا يَجُورُ فِي عِلْمِهِ نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ مُكَادَحَتُهُ أَحْلَى مِنَ الشَّهْدِ لَا جَشِعٌ وَ لَا هَلِعٌ وَ لَا عَنِفٌ وَ لَا صَلِفٌ وَ لَا مُتَكَلِّفٌ وَ لَا مُتَعَمِّقٌ جَمِيلُ الْمُنَازَعَةِ كَرِيمُ الْمُرَاجَعَةِ عَدْلٌ إِنْ غَضِبَ رَفِيقٌ إِنْ طَلَبَ

If he laughs, he does not burst out, and if he is angered he is not reckless. His laughter is a smile, and his questioning is to learn, and his referring is to understand. Abundant is his knowledge, great is his forbearance, and abundant is his mercy. Neither is he stingy, nor hasty, nor annoying, nor reckless, nor is he prejudicial in his wisdom, nor is he preoccupied in his knowledge. His self is more solid than the slab, and his temperament is sweeter than the honey. He is neither greedy, nor does he panic, nor is he violent, nor arrogant, nor pretentious. He is amicable in disputes, benevolent when referred to, judicial when angry, a friend when sought.

لَا يَتَهَوَّرُ وَ لَا يَتَهَتَّكُ وَ لَا يَتَجَبَّرُ خَالِصُ الْوُدِّ وَثِيقُ الْعَهْدِ وَفِيُّ الْعَقْدِ شَفِيقٌ وَصُولٌ حَلِيمٌ خَمُولٌ قَلِيلُ الْفُضُولِ رَاضٍ عَنِ اللَّهِ عَزَّ وَ جَلَّ مُخَالِفٌ لِهَوَاهُ لَا يَغْلُظُ عَلَى مَنْ دُونَهُ وَ لَا يَخُوضُ فِيمَا لَا يَعْنِيهِ نَاصِرٌ لِلدِّينِ مُحَامٍ عَنِ الْمُؤْمِنِينَ كَهْفٌ لِلْمُسْلِمِينَ لَا يَخْرِقُ الثَّنَاءُ سَمْعَهُ وَ لَا يَنْكِي الطَّمَعُ قَلْبَهُ وَ لَا يَصْرِفُ اللَّعِبُ حُكْمَهُ وَ لَا يُطْلِعُ الْجَاهِلَ عِلْمَهُ

Neither does he jeopardise, nor does he expose (others), nor is he compulsive, being of sincere cordiality, reliable of the agreement, affectionate, maintainer of relationships, forbearing, calm, of little extravagance, being pleased from Allah^-azwj Mighty and Majestic, opposes his own desires. Neither is he harsh upon the one below him, nor does he engage in what does not concern him. A helper of the Religion, a counsellor of the Momineen, a cave (shelter) for the Muslims. Neither does the praise affect him adversely nor does the greed affect his heart adversely, nor does the sport change his wisdom, nor is the ignorant notified of his knowledge.

قَوَّالٌ عَمَّالٌ عَالِمٌ حَازِمٌ لَا بِفَحَّاشٍ وَ لَا بِطَيَّاشٍ وَصُولٌ فِي غَيْرِ عُنْفٍ بَذُولٌ فِي غَيْرِ سَرَفٍ لَا بِخَتَّالٍ وَ لَا بِغَدَّارٍ وَ لَا يَقْتَفِي أَثَراً وَ لَا يَحِيفُ بَشَراً رَفِيقٌ بِالْخَلْقِ سَاعٍ فِي الْأَرْضِ عَوْنٌ لِلضَّعِيفِ غَوْثٌ لِلْمَلْهُوفِ لَا يَهْتِكُ سِتْراً وَ لَا يَكْشِفُ سِرّاً كَثِيرُ الْبَلْوَى قَلِيلُ الشَّكْوَى

(He is) of good vocabulary, a worker, a knowledgeable one, a prudent one. He is neither with immorality, nor with inconstancy, arriving without arrogance, spending without extravagance. Neither is he with treachery nor with betrayal, nor does he pursue the faults (of others) nor is he unjust to a person, being kind of nature. He strives in the land assisting the weak, and a helper of the helpless. Neither does he tear down a veil (expose anyone), nor does he uncover a secret, being afflicted numerously and is of few complaints.

إِنْ رَأَى خَيْراً ذَكَرَهُ وَ إِنْ عَايَنَ شَرّاً سَتَرَهُ يَسْتُرُ الْعَيْبَ وَ يَحْفَظُ الْغَيْبَ وَ يُقِيلُ الْعَثْرَةَ وَ يَغْفِرُ الزَّلَّةَ لَا يَطَّلِعُ عَلَى نُصْحٍ فَيَذَرَهُ وَ لَا يَدَعُ جِنْحَ حَيْفٍ فَيُصْلِحَهُ أَمِينٌ رَصِينٌ تَقِيٌّ نَقِيٌّ زَكِيٌّ رَضِيٌّ يَقْبَلُ الْعُذْرَ وَ يُجْمِلُ الذِّكْرَ وَ يُحْسِنُ بِالنَّاسِ الظَّنَّ وَ يَتَّهِمُ عَلَى الْعَيْبِ نَفْسَهُ

If he sees a good, remembers it, and if he views an evil, he hides it, veiling the hidden and preserving the unseen, and he dismisses the stumbles and forgives the slips. He does not walk away from an advice that he can give, nor does he leave the blame of a crime but he corrects it. (He is) trustworthy, thoughtful, pious, pure, honest, agreeable. He accepts the excuse and is beautiful in mentioning (others) and thinks good of the people, and he accuses himself upon the faults.

يُحِبُّ فِي اللَّهِ بِفِقْهٍ وَ عِلْمٍ وَ يَقْطَعُ فِي اللَّهِ بِحَزْمٍ وَ عَزْمٍ لَا يَخْرَقُ بِهِ فَرَحٌ وَ لَا يَطِيشُ بِهِ مَرَحٌ مُذَكِّرٌ لِلْعَالِمِ مُعَلِّمٌ لِلْجَاهِلِ لَا يُتَوَقَّعُ لَهُ بَائِقَةٌ وَ لَا يُخَافُ لَهُ غَائِلَةٌ كُلُّ سَعْيٍ أَخْلَصُ عِنْدَهُ مِنْ سَعْيِهِ وَ كُلُّ نَفْسٍ أَصْلَحُ عِنْدَهُ مِنْ نَفْسِهِ عَالِمٌ بِعَيْبِهِ شَاغِلٌ بِغَمِّهِ لَا يَثِقُ بِغَيْرِ رَبِّهِ غَرِيبٌ وَحِيدٌ جَرِيدٌ حَزِينٌ

He loves for the Sake of Allah^-azwj with understanding and knowledge, and he cut off (relationships) for the Sake of Allah^-azwj with firmness and determination. Neither does happiness infringe upon him nor does he get excited with cheerfulness. He is a reminder for the knowledgeable one and a teacher of the ignorant. A disaster is not expected to be a disaster nor is an affliction feared from him. Every striving is more sincere in his presence than his own striving, and every self is more correct in his presence than his own self. He knows his own faults, pre-occupied with his sadness. He does not rely with anyone apart from his Lord^-azwj, a stranger, alone, dispossessed, sad.

يُحِبُّ فِي اللَّهِ وَ يُجَاهِدُ فِي اللَّهِ لِيَتَّبِعَ رِضَاهُ وَ لَا يَنْتَقِمُ لِنَفْسِهِ بِنَفْسِهِ وَ لَا يُوَالِي فِي سَخَطِ رَبِّهِ مُجَالِسٌ لِأَهْلِ الْفَقْرِ مُصَادِقٌ لِأَهْلِ الصِّدْقِ مُؤَازِرٌ لِأَهْلِ الْحَقِّ عَوْنٌ لِلْقَرِيبِ أَبٌ لِلْيَتِيمِ بَعْلٌ لِلْأَرْمَلَةِ حَفِيٌّ بِأَهْلِ الْمَسْكَنَةِ مَرْجُوٌّ لِكُلِّ كَرِيهَةٍ مَأْمُولٌ لِكُلِّ شِدَّةٍ

He loves for the Sake of Allah^-azwj and he struggles for the Sake of Allah^-azwj in order to pursue His^-azwj Pleasure, and he does not take revenge by himself on his own behalf, nor does he befriend (anyone) by incurring the Anger of his Lord^-azwj. He sits for the poor, being a friend of the truthful, a supporter of the people of the truth; an aider of the near ones (relatives), and a father to the orphans, (like) a husband for the widows (looking after them), a hope for the destitute (for the removal) or every abhorrence, and an aspired one for every difficulty.

هَشَّاشٌ بَشَّاشٌ لَا بِعَبَّاسٍ وَ لَا بِجَسَّاسٍ صَلِيبٌ كَظَّامٌ بَسَّامٌ دَقِيقُ النَّظَرِ عَظِيمُ الْحَذَرِ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ عَقَلَ فَاسْتَحْيَا وَ قَنِعَ فَاسْتَغْنَى حَيَاؤُهُ يَعْلُو شَهْوَتَهُ وَ وُدُّهُ يَعْلُو حَسَدَهُ وَ عَفْوُهُ يَعْلُو حِقْدَهُ

(He is) light and happy, neither being with a frown nor with slyness, controlling anger, smiling, having sharp insight, of great caution. He does not ignore, and if he is ignored upon, he forebears. He is not stingy, and if he is being stingy upon, he is patient. He (uses) intellect, so he is bashful and content, therefore he is self-sufficient. His bashfulness is higher than his lustful desires, and his cordiality is higher than his envy, and his pardoning is higher than his malice. 

لَا يَنْطِقُ بِغَيْرِ صَوَابٍ وَ لَا يَلْبَسُ إِلَّا الِاقْتِصَادِ مَشْيُهُ التَّوَاضُعُ خَاضِعٌ لِرَبِّهِ بِطَاعَتِهِ رَاضٍ عَنْهُ فِي كُلِّ حَالَاتِهِ نِيَّتُهُ خَالِصَةٌ أَعْمَالُهُ لَيْسَ فِيهَا غِشٌّ وَ لَا خَدِيعَةٌ نَظَرُهُ عِبْرَةٌ سُكُوتُهُ فِكْرَةٌ وَ كَلَامُهُ حِكْمَةٌ مُنَاصِحاً مُتَبَاذِلًا مُتَوَاخِياً نَاصِحٌ فِي السِّرِّ وَ الْعَلَانِيَةِ

He neither speaks without correctness, nor does he wear except for the moderate (clothes). His walking is humble, submissive to his Lord^-azwj in His^-azwj obedience, being pleased from him in every state of his. His intention is sincere and his deed is such that there is neither a fraud or a deception in it. His observation is a lesson, and his silence is thoughtful, and his speech is wise, advising, charitable, brotherly, advising in the private as well as in public.

لَا يَهْجُرُ أَخَاهُ وَ لَا يَغْتَابُهُ وَ لَا يَمْكُرُ بِهِ وَ لَا يَأْسَفُ عَلَى مَا فَاتَهُ وَ لَا يَحْزَنُ عَلَى مَا أَصَابَهُ وَ لَا يَرْجُو مَا لَا يَجُوزُ لَهُ الرَّجَاءُ وَ لَا يَفْشَلُ فِي الشِّدَّةِ وَ لَا يَبْطَرُ فِي الرَّخَاءِ يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْعَقْلَ بِالصَّبْرِ تَرَاهُ بَعِيداً كَسَلُهُ دَائِماً نَشَاطُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ

He neither forsakes his brother, nor does he backbite him, nor does he plot against him, nor does he despair upon what he loses, nor does he grieve upon whatever hits him, nor does he wish for what is not allowed for him to wish for, nor does he fail in the difficulties, nor is he ungrateful during the prosperity. He blends the forbearance with the knowledge and the intellect with the patience. You will see him distant from laziness, always active, hoping short-term, few of errors.

مُتَوَقِّعاً لِأَجَلِهِ خَاشِعاً قَلْبُهُ ذَاكِراً رَبَّهُ قَانِعَةً نَفْسُهُ مَنْفِيّاً جَهْلُهُ سَهْلًا أَمْرُهُ حَزِيناً لِذَنْبِهِ مَيِّتَةً شَهْوَتُهُ كَظُوماً غَيْظَهُ صَافِياً خُلُقُهُ آمِناً مِنْهُ جَارُهُ ضَعِيفاً كِبْرُهُ قَانِعاً بِالَّذِي قُدِّرَ لَهُ مَتِيناً صَبْرُهُ مُحْكَماً أَمْرُهُ كَثِيراً ذِكْرُهُ

There is expectancy from him, his heart is fearful remembering his Lord^-azwj. His self is contented, his ignorance is negated, his affairs are easy, he grieves for his sins, his lustful desires are dead, his anger is suppressed, his manners are clear, his neighbours are safe from him, his arrogance is weak. He is content with that which is Ordained for him, his patience is firm, his affairs are decisive, his remembrance (of Allah^-azwj) is abundant.

يُخَالِطُ النَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ وَ يَتَّجِرُ لِيَغْنَمَ لَا يُنْصِتُ لِلْخَبَرِ لِيَفْجُرَ بِهِ وَ لَا يَتَكَلَّمُ لِيَتَجَبَّرَ بِهِ عَلَى مَنْ سِوَاهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لآِخِرَتِهِ فَأَرَاحَ النَّاسَ مِنْ نَفْسِهِ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ الَّذِي يَنْتَصِرُ لَهُ بُعْدُهُ مِمَّنْ تَبَاعَدَ مِنْهُ بُغْضٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ تَكَبُّراً وَ لَا عَظَمَةً وَ لَا دُنُوُّهُ خَدِيعَةً وَ لَا خِلَابَةً بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْخَيْرِ فَهُوَ إِمَامٌ لِمَنْ بَعْدَهُ مِنْ أَهْلِ الْبِرِّ

He mixes with the people in order to learn, and he is silent for safety, and he asks to understand, and he trades to earn. He does not listen to the ‘Khabar’ (news – the Ahadeeth) in order to do mischief with, nor does he speak in order to impress those who are in front of him. His own self is tired (due to his hard work) but the people are at rest from him. He exhausts himself for his Hereafter, the people are at rest with himself. If they rebel against him, he is patient until Allah^-azwj happens to be the One Who Provides Help for him. His distancing from the ones who are to be distanced from him by hatred, is by integrity, and his approaching the ones who are approaching him, is by softness and mercy. His distancing is not by arrogance nor by (a feeling of) greatness, nor is his approach a deception nor a plot. But he follows with the ones who are before him, from the good people, so he is a leader for the ones who are after him from the righteous people’.

قَالَ فَصَاحَ هَمَّامٌ صَيْحَةً ثُمَّ وَقَعَ مَغْشِيّاً عَلَيْهِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ وَ قَالَ هَكَذَا تَصْنَعُ الْمَوْعِظَةُ الْبَالِغَةُ بِأَهْلِهَا فَقَالَ لَهُ قَائِلٌ فَمَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ إِنَّ لِكُلٍّ أَجَلًا لَا يَعْدُوهُ وَ سَبَباً لَا يُجَاوِزُهُ فَمَهْلًا لَا تُعِدْ فَإِنَّمَا نَفَثَ عَلَى لِسَانِكَ شَيْطَانٌ .

(The narrator) said, ‘Hamman shrieked, then unconsciousness occurred upon him. So Amir Al-Momineen^-asws said: ‘But, by Allah^-azwj, I^-asws had been afraid of it upon him’. And he^-asws said: ‘This is what the delivered advised does to its rightful ones’. So a person said to him^-asws, ‘So what is the matter with you^-asws, O Amir Al-Momineen^-asws!’ So he^-aswssaid: ‘For every term there is no transgressing and a cause which cannot be exceeded. Therefore wait, do not exceed, for rather Satan^-la just blew upon your tongue’.[66] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانُ خِصَالٍ وَقُورٌ عِنْدَ الْهَزَاهِزِ صَبُورٌ عِنْدَ الْبَلَاءِ شَكُورٌ عِنْدَ الرَّخَاءِ قَانِعٌ بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الصَّبْرَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ اللِّينَ وَالِدُهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Abdullah Bin Ghalib,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is befitting for the Momin that there happen to be worthwhile characteristics in him – dignity during the volatility, patience during the afflictions, gratefulness during the prosperity, contentment with whatever Allah^-azwj has Graced him with, not oppressing the enemies, nor being burdensome upon the friends. His body would be in exhaustion from it and the people would be at rest from him. The knowledge is a friend of the Momin and the forbearance is his Vizier, and the patience an Emir of his army, and the kindness is his brother, and the softness is his father’.[67] 

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَغْنَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ وَ لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخَافُ إِحْصَاءَ مَا عَمِلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Mansour Bin Yunus, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘The Momin is silent to be safe, and speaks to benefit. He neither discusses his entrustments of the friends nor does he conceal his testimony from the remote ones, nor does he do anything from the goodness for showing off, nor does he neglect the bashfulness. If he pays Zakāt he fears from what (the people) might be saying, and he seeks Forgiveness of Allah^-azwj for the ones who are not knowing. The words of the ignorant one do not tempt him, and he fears the ‘counting’ of what he does’.[68]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ مَنْ رَوَاهُ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ لَهُ قُوَّةٌ فِي دِينٍ وَ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي فِقْهٍ وَ نَشَاطٌ فِي هُدًى وَ بِرٌّ فِي اسْتِقَامَةٍ وَ عِلْمٌ فِي حِلْمٍ وَ كَيْسٌ فِي رِفْقٍ وَ سَخَاءٌ فِي حَقٍّ وَ قَصْدٌ فِي غِنًى وَ تَجَمُّلٌ فِي فَاقَةٍ وَ عَفْوٌ فِي قُدْرَةٍ وَ طَاعَةٌ لِلَّهِ فِي نَصِيحَةٍ وَ انْتِهَاءٌ فِي شَهْوَةٍ وَ وَرَعٌ فِي رَغْبَةٍ وَ حِرْصٌ فِي جِهَادٍ وَ صَلَاةٌ فِي شُغُلٍ وَ صَبْرٌ فِي شِدَّةٍ وَ فِي الْهَزَاهِزِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone who reported it,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘The Momin has strength for him in Religion, and softness during determination, and Emān during conviction, and greed during his understanding, and activity during guidance, and righteousness during his standing, and knowledge during forbearance, and smartness during friendship, and generosity during truth, and moderation during richness, and gracefulness during destitution, and pardoning during his power, and obedience to Allah^-azwj during advice, and restraint during lustful desires, and piety during wishes, and greed during Jihād, and Salāt during busy times, and patience during difficulties, and during the troubles he is dignified, and patient during coercion, and grateful during the prosperity.

وَ لَا يَغْتَابُ وَ لَا يَتَكَبَّرُ وَ لَا يَقْطَعُ الرَّحِمَ وَ لَيْسَ بِوَاهِنٍ وَ لَا فَظٍّ وَ لَا غَلِيظٍ وَ لَا يَسْبِقُهُ بَصَرُهُ وَ لَا يَفْضَحُهُ بَطْنُهُ وَ لَا يَغْلِبُهُ فَرْجُهُ وَ لَا يَحْسُدُ النَّاسَ يُعَيَّرُ وَ لَا يُعِيِّرُ وَ لَا يُسْرِفُ يَنْصُرُ الْمَظْلُومَ وَ يَرْحَمُ الْمِسْكِينَ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ لَا يَرْغَبُ فِي عِزِّ الدُّنْيَا وَ لَا يَجْزَعُ مِنْ ذُلِّهَا

He neither backbites, nor is he arrogant, nor does he cut off relationships, and he is neither with feebleness, nor rudeness, nor harshness, nor stubbornness. And his vision does not precede him, nor does his belly disgrace him, nor does his private part overcome him, nor does he envy the people. He is reproached but (he) does not reproach (others), and he is not extravagant. He helps the oppressed, and he is merciful to the poor. His soul is tired from him but the people are at rest from him. He neither wishes for the honour of the world nor does he suffice from its disgrace. 

لِلنَّاسِ هَمٌّ قَدْ أَقْبَلُوا عَلَيْهِ وَ لَهُ هَمٌّ قَدْ شَغَلَهُ لَا يُرَى فِي حُكْمِهِ نَقْصٌ وَ لَا فِي رَأْيِهِ وَهْنٌ وَ لَا فِي دِينِهِ ضَيَاعٌ يُرْشِدُ مَنِ اسْتَشَارَهُ وَ يُسَاعِدُ مَنْ سَاعَدَهُ وَ يَكِيعُ عَنِ الْخَنَا وَ الْجَهْلِ .

The concerns of the people have turned upon him, and for him there are concerns which pre-occupy him. Neither is a deficiency sees to be in his wisdom nor a weakness in his opinion, nor a wastage in his Religion. He guides the one who cosults him, and he assits the one who wants his assistance, and shuns vulgarities and the ignorance’.[69]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِمَجْلِسٍ مِنْ قُرَيْشٍ فَإِذَا هُوَ بِقَوْمٍ بِيضٍ ثِيَابُهُمْ صَافِيَةٍ أَلْوَانُهُمْ كَثِيرٍ ضِحْكُهُمْ يُشِيرُونَ بِأَصَابِعِهِمْ إِلَى مَنْ يَمُرُّ بِهِمْ

From him, from one of our companions, raising it,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Amir Al-Momineen^-asws passed by a gathering of Qureysh. So he^-asws was with the group, their clothes were white, their complexion was clear, their laughter was frequent, gesturing with their fingers to the ones who pass by them.

ثُمَّ مَرَّ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَإِذَا قَوْمٌ بُلِيَتْ مِنْهُمُ الْأَبْدَانُ وَ دَقَّتْ مِنْهُمُ الرِّقَابُ وَ اصْفَرَّتْ مِنْهُمُ الْأَلْوَانُ وَ قَدْ تَوَاضَعُوا بِالْكَلَامِ

Then he^-asws passed by a gathering of Al-Aws and Al-Khazraj (two tribes). So he^-asws was with a group, the bodies had worn out from them, and the necks had thinned from them, and the colours had paled from them, and they were humble with the speech.

فَتَعَجَّبَ عَلِيٌّ ( عليه السلام ) مِنْ ذَلِكَ وَ دَخَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي إِنِّي مَرَرْتُ بِمَجْلِسٍ لآِلِ فُلَانٍ ثُمَّ وَصَفَهُمْ وَ مَرَرْتُ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَوَصَفَهُمْ ثُمَّ قَالَ وَ جَمِيعٌ مُؤْمِنُونَ فَأَخْبِرْنِي يَا رَسُولَ اللَّهِ بِصِفَةِ الْمُؤْمِنِ

So Ali^-asws was astounded from that and came over to Rasool-Allah^-saww and he^-asws said: ‘By my^-asws father^-as and my^-asws mother^-as! I^-asws passed by a gathering of the progeny of so and so’, then he^-asws described them, ‘and I^-asws passed by Al-Aws and Al-Khazraj’, and he^-asws described them. Then he^-asws said: ‘And the entirety of the Momineen. So inform me^-asws, O Rasool-Allah^-saww, with the description of the Momin’.

فَنَكَسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ عِشْرُونَ خَصْلَةً فِي الْمُؤْمِنِ فَإِنْ لَمْ تَكُنْ فِيهِ لَمْ يَكْمُلْ إِيمَانُهُ إِنَّ مِنْ أَخْلَاقِ الْمُؤْمِنِينَ يَا عَلِيُّ الْحَاضِرُونَ الصَّلَاةَ وَ الْمُسَارِعُونَ إِلَى الزَّكَاةِ وَ الْمُطْعِمُونَ الْمِسْكِينَ الْمَاسِحُونَ رَأْسَ الْيَتِيمِ الْمُطَهِّرُونَ أَطْمَارَهُمْ الْمُتَّزِرُونَ عَلَى أَوْسَاطِهِمُ

So Rasool-Allah^-azwj lowered, then raised his^-saww head, so he^-saww said: ‘There are twenty characteristics in the Momin, so if these do not happen to be in him, his Emān would not be complete. From the mannerism of the Momineen, O Ali^-asws – They are attending the Salāt, and are hastening to the Zakāt, and are feeding the poor, wiping the head of the orphan, cleaning their clothes, having waistbands upon their waists.

الَّذِينَ إِنْ حَدَّثُوا لَمْ يَكْذِبُوا وَ إِذَا وَعَدُوا لَمْ يُخْلِفُوا وَ إِذَا ائْتُمِنُوا لَمْ يَخُونُوا وَ إِذَا تَكَلَّمُوا صَدَقُوا رُهْبَانٌ بِاللَّيْلِ أُسُدٌ بِالنَّهَارِ صَائِمُونَ النَّهَارَ قَائِمُونَ اللَّيْلَ لَا يُؤْذُونَ جَاراً وَ لَا يَتَأَذَّى بِهِمْ جَارٌ الَّذِينَ مَشْيُهُمْ عَلَى الْأَرْضِ هَوْنٌ وَ خُطَاهُمْ إِلَى بُيُوتِ الْأَرَامِلِ وَ عَلَى أَثَرِ الْجَنَائِزِ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الْمُتَّقِينَ .

Those, if they discuss (anything) are not lying, and when they are promising, are not breaking, and when they are entrusted do not betray, and when they speak, are truthful. They are monks at night and lions by the day. They are Fasting by the day, standing (for Salāt) at night. They are neither harming a neighbour nor does a neighbour experience harm due to them. Those who are walking upon the ground with tranquility, and their footsteps are to the houses of the widows (to assist), and upon the traces of the funerals. May Allah^-azwj Make us^-asws and you all to be from the pious ones’.[70]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَرَّتْهُ حَسَنَتُهُ وَ سَاءَتْهُ سَيِّئَتُهُ فَهُوَ مُؤْمِنٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Gurwa, from Abu Al Abbas who said,

‘Abu Abdullah^-asws said: ‘The one whose good deeds delight him, and his evil deeds disgust him, so he is a Momin’.[71]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَعْلَانَ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِيعَتُنَا هُمُ الشَّاحِبُونَ الذَّابِلُونَ النَّاحِلُونَ الَّذِينَ إِذَا جَنَّهُمُ اللَّيْلُ اسْتَقْبَلُوهُ بِحُزْنٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Hasan Bin Za’lan, from Abu Is’haq Al Khurasany, from Amro Bin Jumi’e Al Abdy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Our^-asws Shia are the pale, the withered, the slender, those, when the night covers them, they welcome it with grief’.[72]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِيعَتُنَا أَهْلُ الْهُدَى وَ أَهْلُ التُّقَى وَ أَهْلُ الْخَيْرِ وَ أَهْلُ الْإِيمَانِ وَ أَهْلُ الْفَتْحِ وَ الظَّفَرِ .

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: ‘Our^-asws Shia are the people of guidance, and the people of piety, and the people of goodness, and the people of Emān, and people of victory and triumph’.[73]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورٍ بُزُرْجَ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ السَّفِلَةَ فَإِنَّمَا شِيعَةُ عَلِيٍّ مَنْ عَفَّ بَطْنُهُ وَ فَرْجُهُ وَ اشْتَدَّ جِهَادُهُ وَ عَمِلَ لِخَالِقِهِ وَ رَجَا ثَوَابَهُ وَ خَافَ عِقَابَهُ فَإِذَا رَأَيْتَ أُولَئِكَ فَأُولَئِكَ شِيعَةُ جَعْفَرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Mansour Buzuj, from Mufazzal who said,

‘Abu Abdullah^-asws said: ‘Beware of the lowliness, for rather, a Shia of Ali^-azwj is one who is chaste of his belly and his private part, and his Jihād is intense, and his deed is for his Creator, and he hopes for His^-azwj Rewards, and fears His^-azwj Punishment. So when you see those, so those are the Shias of Ja’far^-asws’.[74]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ شِيعَةَ عَلِيٍّ كَانُوا خُمُصَ الْبُطُونِ ذُبُلَ الشِّفَاهِ أَهْلَ رَأْفَةٍ وَ عِلْمٍ وَ حِلْمٍ يُعْرَفُونَ بِالرَّهْبَانِيَّةِ فَأَعِينُوا عَلَى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَ الِاجْتِهَادِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Shia of Ali^-asws were of empty bellies, shrivelled lips, people of clemency, knowledge and forbearance. They were recognised with the monasticism, therefore assist (each other) on what you are upon, with the piety and the striving’.[75]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِمَّا لَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Safwan Al Jammal who said,

‘Abu Abdullah^-asws said: ‘But rather, the Momin is the one when he is angry, his anger does not exit him from a truth, and when is please, his pleasure does not enter him into a falsehood, and when he is able, he does not take any more than what is for him’.[76]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا سُلَيْمَانُ أَ تَدْرِي مَنِ الْمُسْلِمُ قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ قَالَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Abu Ja’far^-asws said: ‘O Suleyman! Do you know who is the Muslim?’ I said, ‘May I be sacrificed for you^-asws! You^-asws are more knowing’. He^-asws said: ‘The Muslim is the one from whom the Muslims are safe from his tongue and his hands’.

ثُمَّ قَالَ وَ تَدْرِي مَنِ الْمُؤْمِنُ قَالَ قُلْتُ أَنْتَ أَعْلَمُ قَالَ إِنَّ الْمُؤْمِنَ مَنِ ائْتَمَنَهُ الْمُسْلِمُونَ عَلَى أَمْوَالِهِمْ وَ أَنْفُسِهِمْ وَ الْمُسْلِمُ حَرَامٌ عَلَى الْمُسْلِمِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَدْفَعَهُ دَفْعَةً تُعَنِّتُهُ .

Then he^-asws said: ‘And do you know who is the Momin?’ I said, ‘You are more knowing’. He^-asws said: ‘The Momin is the one upon whom the Muslims can trust with their wealth, and their selves; and the Muslim is Prohibited upon the Muslim that he is unjust to him, or abandons him, or drive him away with intransigence’.[77]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الَّذِي إِذَا قَدَرَ لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي إِلَى مَا لَيْسَ لَهُ بِحَقٍّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Abu Ubeyda,

(It has been narrated) from Abu Ja’far^-asws having said: ‘But rather, the Momin is the one who when he is pleased, his pleasure does not enter him into a sin, nor a falsehood; and when he is angered, his anger does not exit him from the word of truth; and the one who when he is able, his ability (power) does not exit him to infringe to what is not for him by right’.[78]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ هَيِّنُونَ لَيِّنُونَ كَالْجَمَلِ الْأَنِفِ إِذَا قِيدَ انْقَادَ وَ إِنْ أُنِيخَ عَلَى صَخْرَةٍ اسْتَنَاخَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Al Bakhtary, raising it, said,

‘I heard him^-asws saying: ‘The Momineen are calm and lenient like the nosed camel when it is towed it goes (wherever guided to), and if it is knelt down upon a rock, it kneels down’.[79]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ الْعِلْمُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يَكْرَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Three are from the signs of the Momin – The knowledge in Allah^-azwj, and whom he should love and whom he should dislike’.[80]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُؤْمِنُ كَمِثْلِ شَجَرَةٍ لَا يَتَحَاتُّ وَرَقُهَا فِي شِتَاءٍ وَ لَا صَيْفٍ قَالُوا يَا رَسُولَ اللَّهِ وَ مَا هِيَ قَالَ النَّخْلَةُ .

And by this chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘The Momin is like a tree who leaves neither fall off in the winter nor in the summer’. They said, ‘O Rasool-Allah^-saww! And what is it?’ He^-asws said: ‘The palm tree’.[81]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَبِي إِبْرَاهِيمَ الْأَعْجَمِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ حَلِيمٌ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ وَ لَا يَظْلِمُ وَ إِنْ ظُلِمَ غَفَرَ وَ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Abu Ibrahim Al A’jamy, from one of our companions,

(It has been narrated)from Abu Abdullah^-asws having said: ‘The Momin is forbearing. Neither does he ignore (anyone), and if he is ignored upon, he forbears, nor does he oppress (anyone), and if he is oppressed, he forgives, nor is he stingy, and if he is been stingy upon, he is patient’.[82]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُنْذِرِ بْنِ جَيْفَرٍ عَنْ آدَمَ أَبِي الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مَنْ طَابَ مَكْسَبُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ صَحَّتْ سَرِيرَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ كَفَى النَّاسَ شَرَّهُ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Munzir Bin Ja’far, from Adam Bin Abu Al Husayn Al Lu’lui,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin is the one whose earnings are good (not unlawful), and his mannerisms are excellent, and his conscience is correct, and he spends from the excess of his wealth and withholds from the excess of his words, and the people are spared from his evil, and he dispenses justice to the people from himself’.[83]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي كَهْمَسٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُنَبِّئُكُمْ بِالْمُؤْمِنِ مَنِ ائْتَمَنَهُ الْمُؤْمِنُونَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ أَ لَا أُنَبِّئُكُمْ بِالْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ وَ الْمُهَاجِرُ مَنْ هَجَرَ السَّيِّئَاتِ وَ تَرَكَ مَا حَرَّمَ اللَّهُ وَ الْمُؤْمِنُ حَرَامٌ عَلَى الْمُؤْمِنِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَغْتَابَهُ أَوْ يَدْفَعَهُ دَفْعَةً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali, from Abu Kahmasy, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Shall I^-saww inform you all of the Momin? (He is) the one upon whom the Momineen are trusting with they own selves and their wealth. Shall I^-saww inform you of the Muslim? (He is) the one from whom the Muslims are safe from his tongue and his hands; and the emigrant is the one who emigrates from the evil and leaves whatever Allah^-azwj Prohibited; and the Momin is Prohibited upon the Momin that he oppresses him, or abandons him, or backbites him, or drives him away with a driving’.[84]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي أَيُّوبَ الْعَطَّارِ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا شِيعَةُ عَلِيٍّ الْحُلَمَاءُ الْعُلَمَاءُ الذُّبُلُ الشِّفَاهِ تُعْرَفُ الرَّهْبَانِيَّةُ عَلَى وُجُوهِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar, from Abu Ayoub Al Attar, from Jabir who said,

‘Abu Ja’far^-asws said: ‘But rather, Shias of Ali^-asws are the forbearing, the knwoledgeable, of shrivelled lips. You can recognise the monasticism upon their faces’.[85]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ صَلَّى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِالنَّاسِ الصُّبْحَ بِالْعِرَاقِ فَلَمَّا انْصَرَفَ وَعَظَهُمْ فَبَكَى وَ أَبْكَاهُمْ مِنْ خَوْفِ اللَّهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Marouf Bin Kharbouz,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws prayed Salāt with the people (leading them), in Al-Iraq. So when he^-asws finished, he^-asws preached to them, and he^-asws wept and made them weep from fear of Allah^-azwj.

ثُمَّ قَالَ أَمَا وَ اللَّهِ لَقَدْ عَهِدْتُ أَقْوَاماً عَلَى عَهْدِ خَلِيلِي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِنَّهُمْ لَيُصْبِحُونَ وَ يُمْسُونَ شُعْثاً غُبْراً خُمُصاً بَيْنَ أَعْيُنِهِمْ كَرُكَبِ الْمِعْزَى يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِيَاماً يُرَاوِحُونَ بَيْنَ أَقْدَامِهِمْ وَ جِبَاهِهِمْ يُنَاجُونَ رَبَّهُمْ وَ يَسْأَلُونَهُ فَكَاكَ رِقَابِهِمْ مِنَ النَّارِ وَ اللَّهِ لَقَدْ رَأَيْتُهُمْ مَعَ هَذَا وَ هُمْ خَائِفُونَ مُشْفِقُونَ .

Then he^-asws said: ‘But, by Allah^-azwj! I^-asws lived with a group of people in the era of my^-asws friend Rasool-Allah^-saww, and they, in the morning and evening, becoming shaggy, dusty, slim-bellied, between their eyes was like the hoof of a goat due to their prostrations to their Lord^-azwj. They were staying awake at nights for their Lord^-azwj, prostrating and standing (for Salāt), rotating between their feet and their foreheads, whispering to their Lord^-azwj, and asking Him^-azwj to Free their necks from the Fire. By Allah^-azwj! I^-asws had seen them being with this, and they were fearful, anxious’.[86]

عَنْهُ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ صَلَّى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْفَجْرَ ثُمَّ لَمْ يَزَلْ فِي مَوْضِعِهِ حَتَّى صَارَتِ الشَّمْسُ عَلَى قِيدِ رُمْحٍ وَ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ فَقَالَ وَ اللَّهِ لَقَدْ أَدْرَكْتُ أَقْوَاماً يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِيَاماً يُخَالِفُونَ بَيْنَ جِبَاهِهِمْ وَ رُكَبِهِمْ كَانَ زَفِيرُ النَّارِ فِي آذَانِهِمْ إِذَا ذُكِرَ اللَّهُ عِنْدَهُمْ مَادُوا كَمَا يَمِيدُ الشَّجَرُ كَأَنَّمَا الْقَوْمُ بَاتُوا غَافِلِينَ

From him, from Al Sindy Bin Muhammad, from Muhammad Bin Al Salt, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Amir Al-Momineen^-asws prayed Salāt Al-Fajr, then he^-asws did not cease to be in his^-asws place until the (shadow of the) sun came to be to the length of a spear, and he^-asws turned by his^-asws face towards the people and he^-asws said: ‘By Allah^-azwj! I^-asws had come across a group of people who were staying awake at night for their Lord^-azwj, prostrating and standing, interchanging between their foreheads and their knees, as if like the exhalation of the Fire (of Hell could be heard) in their ears. Whenever Allah^-azwj was Mentioned in their presence, swaying like the swaying of the trees. It is as if the group of people has spent the nights oblivious (of the world)’.

قَالَ ثُمَّ قَامَ فَمَا رُئِيَ ضَاحِكاً حَتَّى قُبِضَ ( صلوات الله عليه ) .

He (the narrator) said, ‘Then he^-asws arose, and he^-asws was not seen laughing until he^-asws passed away’.[87]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَعْرِفَ أَصْحَابِي فَانْظُرْ إِلَى مَنِ اشْتَدَّ وَرَعُهُ وَ خَافَ خَالِقَهُ وَ رَجَا ثَوَابَهُ وَ إِذَا رَأَيْتَ هَؤُلَاءِ فَهَؤُلَاءِ أَصْحَابِي .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Al Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said: ‘Whenever you want to recognise my^-asws companions, so look at the one who is of most intense piety and fearing his Creator, and wishes for His^-azwj Rewards, and when you see them, so they are my^-asws companions’.[88]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْأَشْعَثِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) شِيعَتُنَا الْمُتَبَاذِلُونَ فِي وَلَايَتِنَا الْمُتَحَابُّونَ فِي مَوَدَّتِنَا الْمُتَزَاوِرُونَ فِي إِحْيَاءِ أَمْرِنَا الَّذِينَ إِنْ غَضِبُوا لَمْ يَظْلِمُوا وَ إِنْ رَضُوا لَمْ يُسْرِفُوا بَرَكَةٌ عَلَى مَنْ جَاوَرُوا سِلْمٌ لِمَنْ خَالَطُوا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Amro bin Abu Al Miqdam, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Our^-asws Shia are reciprocating (gifts etc.) regarding our^-asws Wilayah, loving each other regarding our^-asws cordiality, visiting each other reviving our^-asws matters (Ahadeeth), those when they are angry are not oppressive, and if they are pleased, they are not being extravagant. They are a Blessing upon the ones who are their neighbours, a safety for the ones they are mixing with’.[89]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِيسَى النَّهْرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَرَفَ اللَّهَ وَ عَظَّمَهُ مَنَعَ فَاهُ مِنَ الْكَلَامِ وَ بَطْنَهُ مِنَ الطَّعَامِ وَ عَفَا نَفْسَهُ بِالصِّيَامِ وَ الْقِيَامِ

From him, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Isa Al Hureyri,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who recognises Allah^-azwj and His^-azwj Magnificence would prevent his mouth from the speech, and his belly from the food, and excuses himself with the Fasting and the standing (for Salāt)’.

قَالُوا بِآبَائِنَا وَ أُمَّهَاتِنَا يَا رَسُولَ اللَّهِ هَؤُلَاءِ أَوْلِيَاءُ اللَّهِ قَالَ إِنَّ أَوْلِيَاءَ اللَّهِ سَكَتُوا فَكَانَ سُكُوتُهُمْ ذِكْراً وَ نَظَرُوا فَكَانَ نَظَرُهُمْ عِبْرَةً وَ نَطَقُوا فَكَانَ نُطْقُهُمْ حِكْمَةً وَ مَشَوْا فَكَانَ مَشْيُهُمْ بَيْنَ النَّاسِ بَرَكَةً لَوْ لَا الْآجَالُ الَّتِي قَدْ كُتِبَتْ عَلَيْهِمْ لَمْ تَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ خَوْفاً مِنَ الْعَذَابِ وَ شَوْقاً إِلَى الثَّوَابِ .

They said, ‘By our fathers and our mothers, O Rasool-Allah^-saww! Are they the friends of Allah^-azwj?’ He^-saww said: ‘The friends of Allah^-azwj observed silence, so their silence was a Remembrance (of Allah^-azwj); and they looked around, so their looking around was a lesson; and they spoke, so their speaking was wisdom; and they walked, so their walking between the people was a Blessing. Had it not been for the term which had been Ordained upon them, their spirits would not have stayed in their bodies out of fear from the Punishment and desire to the Rewards’.[90]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ مِنَ الْعِرَاقِيِّينَ رَفَعَهُ قَالَ خَطَبَ النَّاسَ الْحَسَنُ بْنُ عَلِيٍّ ( صلوات الله عليه )  فَقَالَ أَيُّهَا النَّاسُ أَنَا أُخْبِرُكُمْ عَنْ أَخٍ لِي كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي وَ كَانَ رَأْسُ مَا عَظُمَ بِهِ فِي عَيْنِي صِغَرَ الدُّنْيَا فِي عَيْنِهِ

From him, from one of his companions from the Iraqis, raising it, said,

‘Al-Hassan^-asws Bin Ali^-asws addressed (the people), so he^-asws said: ‘O you people! I^-asws am informing you of a brother of mine^-asws who was from the greatest of the people in my^-asws eyes, and it was so that the topmost of what made him to be the greatest in my^-asws eyes was his belittling of the world in his eyes.

كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ كَانَ خَارِجاً مِنْ سُلْطَانِ فَرْجِهِ فَلَا يَسْتَخِفُّ لَهُ عَقْلَهُ وَ لَا رَأْيَهُ كَانَ خَارِجاً مِنْ سُلْطَانِ الْجَهَالَةِ فَلَا يَمُدُّ يَدَهُ إِلَّا عَلَى ثِقَةٍ لِمَنْفَعَةٍ

He was outside from the grasp of his belly, so he did not desire what he did not find, nor did he frequent it when he did find (it). He was outside the grasp of his private part, so it did not take his intellect and his opinion lightly. He was outside the grasp of the ignorance, so he did not extend his hand except towards a reliable benefit.

كَانَ لَا يَتَشَهَّى وَ لَا يَتَسَخَّطُ وَ لَا يَتَبَرَّمُ كَانَ أَكْثَرَ دَهْرِهِ صَمَّاتاً فَإِذَا قَالَ بَذَّ الْقَائِلِينَ كَانَ لَا يَدْخُلُ فِي مِرَاءٍ وَ لَا يُشَارِكُ فِي دَعْوًى وَ لَا يُدْلِي بِحُجَّةٍ حَتَّى يَرَى قَاضِياً وَ كَانَ لَا يَغْفُلُ عَنْ إِخْوَانِهِ وَ لَا يَخُصُّ نَفْسَهُ بِشَيْ‏ءٍ دُونَهُمْ كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِذَا جَاءَ الْجِدُّ كَانَ لَيْثاً عَادِياً كَانَ لَا يَلُومُ أَحَداً فِيمَا يَقَعُ الْعُذْرُ فِي مِثْلِهِ حَتَّى يَرَى اعْتِذَاراً كَانَ يَفْعَلُ مَا يَقُولُ وَ يَفْعَلُ مَا لَا يَقُولُ

It was so that he was neither lustful, nor angry, nor impatient. Most of his lifetime he was silent. So when he did speak, he surpassed the speakers. He neither entered into disputes nor did he participate in allegations, nor did he cast an argument until he saw a judge, and he was not oblivious from his brethren, nor did he specialise himself with anything besides them. He was weak, weakened, so when there was a seriousness, he was an advancing lion. He did not blame anyone in what the excuse occurred in the likes of it until he saw an apology. He was doing what he was saying and (not do) what he was not saying.

كَانَ إِذَا ابْتَزَّهُ أَمْرَانِ لَا يَدْرِي أَيُّهُمَا أَفْضَلُ نَظَرَ إِلَى أَقْرَبِهِمَا إِلَى الْهَوَى فَخَالَفَهُ كَانَ لَا يَشْكُو وَجَعاً إِلَّا عِنْدَ مَنْ يَرْجُو عِنْدَهُ الْبُرْءَ وَ لَا يَسْتَشِيرُ إِلَّا مَنْ يَرْجُو عِنْدَهُ النَّصِيحَةَ كَانَ لَا يَتَبَرَّمُ وَ لَا يَتَسَخَّطُ وَ لَا يَتَشَكَّى وَ لَا يَتَشَهَّى وَ لَا يَنْتَقِمُ وَ لَا يَغْفُلُ عَنِ الْعَدُوِّ

When two matters presented to him, not knowing which of the two was superior, he look at the one closest to the desires, so he opposed it. He did not complain of a pain except in the presence of the one whom he hoped would have a cure for it, nor did he consult anyone except the one he hoped would have good advice with him. He was neither impatient, nor angry, nor doubtful, nor of lustful desired, nor revengeful, nor was he oblivious from the enemy.

فَعَلَيْكُمْ بِمِثْلِ هَذِهِ الْأَخْلَاقِ الْكَرِيمَةِ إِنْ أَطَقْتُمُوهَا فَإِنْ لَمْ تُطِيقُوهَا كُلَّهَا فَأَخْذُ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

So, upon you is with the likes of these precious mannerisms if you are strong enough for it. But if you cannot endure all of these, so take the few best ones, leave the more. And there is neither a Might nor a Strength except with Allah^-azwj’.[91]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مِهْزَمٍ وَ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْكَاهِلِيِّ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ مِهْزَمٍ الْأَسَدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مِهْزَمُ شِيعَتُنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ وَ لَا شَحْنَاؤُهُ بَدَنَهُ وَ لَا يَمْتَدِحُ بِنَا مُعْلِناً وَ لَا يُجَالِسُ لَنَا عَائِباً وَ لَا يُخَاصِمُ لَنَا قَالِياً إِنْ لَقِيَ مُؤْمِناً أَكْرَمَهُ وَ إِنْ لَقِيَ جَاهِلًا هَجَرَهُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Mihzam and one our companions, from Muhammad Bin Ali, from Muhammad Bin Is’haq Al Kahily and Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Rabie Bin Muhammad, altogether from Mihzam Al Asady who said,

‘Abu Abdullah^-asws said: ‘O Mihzam! Our Shia is one whose voice does not exceed his own ears, nor does his animosity (exceed) his own body, nor does he praise us^-asws publicly, nor does he (participate in) gatherings finding flaws with us^-asws, nor does he dispute a speaker for us^-asws. If he meets a Momin, he honours him, and if he meets an ignoramus, flees (from him)’.

قُلْتُ جُعِلْتُ فِدَاكَ فَكَيْفَ أَصْنَعُ بِهَؤُلَاءِ الْمُتَشَيِّعَةِ قَالَ فِيهِمُ التَّمْيِيزُ وَ فِيهِمُ التَّبْدِيلُ وَ فِيهِمُ التَّمْحِيصُ تَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ وَ طَاعُونٌ يَقْتُلُهُمْ وَ اخْتِلَافٌ يُبَدِّدُهُمْ شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ الْكَلْبِ وَ لَا يَطْمَعُ طَمَعَ الْغُرَابِ وَ لَا يَسْأَلُ عَدُوَّنَا وَ إِنْ مَاتَ جُوعاً

I said, ‘May I be sacrificed for you^-asws! So how should I deal with these pretentious Shia?’ He^-asws said: ‘Regarding them is the distinction, and regarding them is the variation, and regarding them is the screening. Years come upon them, perishing them, and plagues kill them, and differing scatter them. Our^-asws Shia is the one who does not bark like the barking of the dog, and he does not covet like the greed of the crow, nor does he ask our^-asws enemies and even if he dies of hunger’.

قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ أَطْلُبُ هَؤُلَاءِ قَالَ فِي أَطْرَافِ الْأَرْضِ أُولَئِكَ الْخَفِيضُ عَيْشُهُمْ الْمُنْتَقِلَةُ دِيَارُهُمْ إِنْ شَهِدُوا لَمْ يُعْرَفُوا وَ إِنْ غَابُوا لَمْ يُفْتَقَدُوا وَ مِنَ الْمَوْتِ لَا يَجْزَعُونَ وَ فِي الْقُبُورِ يَتَزَاوَرُونَ وَ إِنْ لَجَأَ إِلَيْهِمْ ذُو حَاجَةٍ مِنْهُمْ رَحِمُوهُ لَنْ تَخْتَلِفَ قُلُوبُهُمْ وَ إِنِ اخْتَلَفَ بِهِمُ الدَّارُ

I said, ‘May I be sacrificed for you^-asws! So when shall I seek these ones?’ He^-asws said: ‘In the outskirts of the land. They are the ones of basic (standards of) living. Their dwellings are temporary (keep changing). If they are present, they are not recognised, and when they are absent, they are not missed, and from the death they are not panicking, and in their graves they are visiting (each other); and if a need one comes over to them they are merciful to him. Their hearts are never differing and even if their houses are different’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا الْمَدِينَةُ وَ عَلِيٌّ الْبَابُ وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ يَدْخُلُ الْمَدِينَةَ لَا مِنْ قِبَلِ الْبَابِ وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي وَ يُبْغِضُ عَلِيّاً ( صلوات الله عليه ) .

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘I^-saww am the city and Ali^-asws is the gate; and the one who claims that he can enter the city without (going through) its door has lied, and the one who claims that he loves me^-saww while he hates Ali^-asws’ is a lair.[92]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ كَانَ مِمَّنْ حُرِّمَتْ غِيبَتُهُ وَ كَمَلَتْ مُرُوءَتُهُ وَ ظَهَرَ عَدْلُهُ وَ وَجَبَتْ أُخُوَّتُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whoever in his dealings with people does not do injustice to them, in his speaking does not lie to them and in his promise does not fail to keep it is among those whose backbiting is unlawful, whose kindness is complete, whose justice has become public and it is necessary to establish brotherly relations with him.[93]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ .

From him, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly, from Abdullah Bin Al Hassan,

(It has been narrated) from his mother Fatima^-as the daughter of Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww said: ‘Three characteristics, the one in whom these are, the quality of the Emān would be complete – When he is pleased, his pleasure does not enter him into the falsehood, and when he is angry, the anger does not exit him from the truth, and when he is able, he does not exceed to what is not for him’.[94]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقَ الْحَدِيثِ وَ أَدَاءَ الْأَمَانَةِ وَ وَفَاءً بِالْعَهْدِ وَ صِلَةَ الْأَرْحَامِ وَ رَحْمَةَ الضُّعَفَاءِ وَ قِلَّةَ الْمُرَاقَبَةِ لِلنِّسَاءِ أَوْ قَالَ قِلَّةَ الْمُوَاتَاةِ لِلنِّسَاءِ وَ بَذْلَ الْمَعْرُوفِ وَ حُسْنَ الْخُلُقِ وَ سَعَةَ الْخُلُقِ وَ اتِّبَاعَ الْعِلْمِ وَ مَا يُقَرِّبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ زُلْفَى

From him, from his father, from Abdullah Bin Al Qasim, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘For the religious people there are signs which they are recognised by – truthful narration, and the paying of the entrustments, and loyalty with the agreements, and helping the relatives, and mercifulness with the weak, and scarcity of expectation from women’, or said, ‘scarcity of the obedience to the women’, ‘and extending the goodness, and good mannerisms, and vastness of morality, and following the knowledge and whatever gets one closed to Allah^-azwj Mighty and Majestic in position.

طُوبَى لَهُمْ وَ حُسْنُ مَآبٍ وَ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ النَّبِيِّ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ لَيْسَ مِنْ مُؤْمِنٍ إِلَّا وَ فِي دَارِهِ غُصْنٌ مِنْهَا لَا يَخْطُرُ عَلَى قَلْبِهِ شَهْوَةُ شَيْ‏ءٍ إِلَّا أَتَاهُ بِهِ ذَلِكَ وَ لَوْ أَنَّ رَاكِباً مُجِدّاً سَارَ فِي ظِلِّهَا مِائَةَ عَامٍ مَا خَرَجَ مِنْهُ وَ لَوْ طَارَ مِنْ أَسْفَلِهَا غُرَابٌ مَا بَلَغَ أَعْلَاهَا حَتَّى يَسْقُطَ هَرِماً

Tooba is for them, as wells as the excellent end-result, and Tooba is a tree in the Paradise. Its roots are in the house of the Prophet Muhammad^-saww, and there is none from a Momin except that in his house would be a branch from it. Not a desire would occur upon his heart except that they would come to him with that; and if a diligent rider were to run under its shade for a hundred years, he would not exit from it, and if a crow were to fly from its bottom it would not reach its top until it would fall down due to old age.

أَلَا فَفِي هَذَا فَارْغَبُوا إِنَّ الْمُؤْمِنَ مِنْ نَفْسِهِ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِذَا جَنَّ عَلَيْهِ اللَّيْلُ افْتَرَشَ وَجْهَهُ وَ سَجَدَ لِلَّهِ عَزَّ وَ جَلَّ بِمَكَارِمِ بَدَنِهِ يُنَاجِي الَّذِي خَلَقَهُ فِي فَكَاكِ رَقَبَتِهِ أَلَا فَهَكَذَا كُونُوا .

Indeed! With regards to this you should be desiring (it). A Momin is pre-occupied with himself and the people are at rest from him. When the night covers upon him, he turns his face and prostrates to Allah^-azwj Mighty and Majestic with the nobility of his body, whispering to the One^-azwj Who Created him, with regards to freeing his neck. Indeed! So this is what (you) should (also) become’.[95]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ وَ حَدَّثَنِي الْحُسَيْنُ بْنُ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ سُلَيْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ النَّبِيُّ ( صلى الله عليه وآله ) عَنْ خِيَارِ الْعِبَادِ فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا غَضِبُوا غَفَرُوا .

From him, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Suleyman Bin Amro Al Nakhaie who said, ‘And Al Husayn Bin Sayf narrated to me from his brother Ali, from Suleyman, from the one who mentioned it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Prophet^-saww was asked about the best of the servants, so he^-saww said: ‘Those who, when they do good deed, are joyful, and when they commit sins, seek Forgiveness, and when they are Given (something), they are thankful, and when they are afflicted, they are patient, and when they are angry, they forgive’.[96]

وَ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ خِيَارَكُمْ أُولُو النُّهَى قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ أُولُو النُّهَى قَالَ هُمْ أُولُو الْأَخْلَاقِ الْحَسَنَةِ وَ الْأَحْلَامِ الرَّزِينَةِ وَ صَلَةُ الْأَرْحَامِ وَ الْبَرَرَةُ بِالْأُمَّهَاتِ وَ الْآبَاءِ وَ الْمُتَعَاهِدِينَ لِلْفُقَرَاءِ وَ الْجِيرَانِ وَ الْيَتَامَى وَ يُطْعِمُونَ الطَّعَامَ وَ يُفْشُونَ السَّلَامَ فِي الْعَالَمِ وَ يُصَلُّونَ وَ النَّاسُ نِيَامٌ غَافِلُونَ .

And by his chain,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Prophet^-saww said: ‘The best of you are the possessors of the ‘Nuha’. It was said, ‘O Rasool-Allah^-saww! Who are the possessors of the ‘Nuha’?’ He^-saww said: ‘The possessors of the excellent morals, and having strong power of reason, and the helpers of the relatives, and the righteous with the mothers and the fathers, and the ones who are committed to (help) the poor, and the neighbours, and the orphans, and are feeding the food, and they are disclosing the greetings (first) in the world, and they are praying Salāt while the people are sleeping being oblivious’.[97]

عَنْهُ عَنِ الْهَيْثَمِ النَّهْدِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ فَقَالَ وَقَارٌ بِلَا مَهَابَةٍ وَ سَمَاحٌ بِلَا طَلَبِ مُكَافَأَةٍ وَ تَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا .

From him, from Al Haysam, from Abdul Aziz Bin Umar, from one of his companions, from Yahya Bin Imran Al Halby who said,

‘I said to Abu Abdullah^-asws, ‘Which is the most beautiful characteristics of the man?’ So he^-asws said: ‘Dignity without a reverence, and open-handedness without seeking a recompense, and pre-occupation with other than the chattels of the world’.[98]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ مِرَائِهِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullah^-asws was saying: ‘It was so that Ali^-asws Bin Al-Husayn^-asws was saying: ‘The recognition of the completion of the Religion of a Muslim is in his leaving the speech in what is not befitting for him, and scarcity of his quibbling, and his forbearance, and his patience, and excellence of his manners’.[99]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ أَحْسَنُكُمْ خُلُقاً وَ أَلْيَنُكُمْ كَنَفاً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ حُبّاً لِإِخْوَانِهِ فِي دِينِهِ وَ أَصْبَرُكُمْ عَلَى الْحَقِّ وَ أَكْظَمُكُمْ لِلْغَيْظِ وَ أَحْسَنُكُمْ عَفْواً وَ أَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً فِي الرِّضَا وَ الْغَضَبِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Arafa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘Shall I^-saww inform you all with the ones most resembling with me^-saww?’ They said, ‘Yes, O Rasool-Allah^-saww!’ He^-saww said: ‘The most excellent of you in manners, and the softest of you in caring, and the most righteous of you with his relatives, and the most intense of you in love for his brethren in his Religion, and the most patient of you upon the truth, and the most swallowing of you of the anger, and the most excellent of you of forgiveness, and the most intense of you from himself in fairness during the happiness and the anger’.[100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مِنْ أَخْلَاقِ الْمُؤْمِنِ الْإِنْفَاقُ عَلَى قَدْرِ الْإِقْتَارِ وَ التَّوَسُّعُ عَلَى قَدْرِ التَّوَسُّعِ وَ إِنْصَافُ النَّاسِ وَ ابْتِدَاؤُهُ إِيَّاهُمْ بِالسَّلَامِ عَلَيْهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘From the mannerisms of the Momin is the spending upon a measurement of the standard of living, and being capacious upon a measurement of the capacity, and fairness to the people, and initiating them with the greetings upon them’.[101]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤْمِنُ أَصْلَبُ مِنَ الْجَبَلِ الْجَبَلُ يُسْتَقَلُّ مِنْهُ وَ الْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A Momin is stronger than a mountain. A mountain loses its parts but no loss takes place in the religion of a Momin’.[102]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ حَسَنُ الْمَعُونَةِ خَفِيفُ الْمَئُونَةِ جَيِّدُ التَّدْبِيرِ لِمَعِيشَتِهِ لَا يُلْسَعُ مِنْ جُحْرٍ مَرَّتَيْنِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin is of good assistance, light of provisions, excellent of management for his life (and) does not allow to be bitten twice from the same opening’.[103]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ سَهْلِ بْنِ الْحَارِثِ عَنِ الدِّلْهَاثِ مَوْلَى الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Sahl Bin Al Haris,

(It has been narrated) from Al-Dilhat a slave of Al-Reza^-asws who said, ‘I heard Al-Reza^-asws saying: ‘A Momin cannot happen to be (a Momin) until there happen to be three characteristics in him – a Sunnah from his Lord^-azwj, and a Sunnah from His^-azwj Prophet^-saww, and a Sunnah from His^-azwj Guardian^-asws.

فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ فَكِتْمَانُ سِرِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ

So as for the Sunnah from his Lord^-azwj, so it is the concealment of His^-azwj Secrets. Allah^-azwj Mighty and Majestic Says [72:26] The Knower of the unseen! So He does not Reveal His secrets to any, [72:27] Except to him whom He chooses from the Messenger.

وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ نَبِيَّهُ ( صلى الله عليه وآله ) بِمُدَارَاةِ النَّاسِ فَقَالَ خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَمَّا السُّنَّةُ مِنْ وَلِيِّهِ فَالصَّبْرُ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ .

And as for the Sunnah from His^-azwj Prophet^-saww, so it is the politeness with the people, for Allah^-azwj Mighty and Majestic Commanded His^-azwj Prophet^-saww with being polite with the people, so He^-azwj Said[7:199] Take to Forgiveness and enjoin good and turn aside from the ignorant. And as for the Sunnah of His^-azwj Guardian^-asws, so it is the patience during the destitution and the adversities’.[104]

بَابٌ فِي قِلَّةِ عَدَدِ الْمُؤْمِنِينَ

Chapter 100 – The smallness of the number of the Momineen

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنَةُ أَعَزُّ مِنَ الْمُؤْمِنِ وَ الْمُؤْمِنُ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ فَمَنْ رَأَى مِنْكُمُ الْكِبْرِيتَ الْأَحْمَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’ash who said,

‘I heard Abu Abdullah^-asws saying: ‘The Momina (female Believer) is more cherished than the Momin, and the Momin is more cherished than the alchemy. So who from you has (ever) seen alchemy?’.[105]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ كَامِلٍ التَّمَّارِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ النَّاسُ كُلُّهُمْ بَهَائِمُ ثَلَاثاً إِلَّا قَلِيلًا مِنَ الْمُؤْمِنِينَ وَ الْمُؤْمِنُ غَرِيبٌ ثَلَاثَ مَرَّاتٍ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musa Al Hannat, from Kamil Al Tammar who said,

‘I heard Abu Ja’far^-asws saying: ‘The people, all of them are beasts’ – three times, ‘except for a few from the Momineen; and the Momin is rare’ – three times’.[106]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لِأَبِي بَصِيرٍ أَمَا وَ اللَّهِ لَوْ أَنِّي أَجِدُ مِنْكُمْ ثَلَاثَةَ مُؤْمِنِينَ يَكْتُمُونَ حَدِيثِي مَا اسْتَحْلَلْتُ أَنْ أَكْتُمَهُمْ حَدِيثاً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib who said,

‘I heard Abu Abdullah^-asws saying to Abu Baseer: ‘But, by Allah^-azwj! If I^-asws were to find three Momineen from you all who are concealing my^-asws Ahadeeth, I^-asws would not have considered it Permissible that I^-asws should be concealing a single Hadeeth from them’.[107]

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ وَ اللَّهِ مَا يَسَعُكَ الْقُعُودُ فَقَالَ وَ لِمَ يَا سَدِيرُ قُلْتُ لِكَثْرَةِ مَوَالِيكَ وَ شِيعَتِكَ وَ أَنْصَارِكَ وَ اللَّهِ لَوْ كَانَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَكَ مِنَ الشِّيعَةِ وَ الْأَنْصَارِ وَ الْمَوَالِي مَا طَمِعَ فِيهِ تَيْمٌ وَ لَا عَدِيٌّ

Muhammad Bin Al Hassan and Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad Al Ansary, from Sadeyr Al Sayrafi who said,

‘I went over to Abu Abdullah^-asws and I said to him^-asws, ‘By Allah^-azwj! What affords you^-asws to sit back (not rise up against the ruling authorities)?’ So he^-asws said: ‘And why (Shouldn’t I^-asws do so) O Sadeyr!’  I said, ‘Due to the abundance of your^-asws friends and your^-asws Shias, and your^-asws helpers. By Allah^-azwj! Had there been for Amir Al-Momineen^-asws what is for you^-asws from the Shias and the helpers and the friends, neither the (Clan of) Taym (Abu Bakr’s clan), nor (the Clan of Uday (Umar’s clan) would have been greedy with regards to it (the Caliphate)’.

فَقَالَ يَا سَدِيرُ وَ كَمْ عَسَى أَنْ يَكُونُوا قُلْتُ مِائَةَ أَلْفٍ قَالَ مِائَةَ أَلْفٍ قُلْتُ نَعَمْ وَ مِائَتَيْ أَلْفٍ قَالَ مِائَتَيْ أَلْفٍ قُلْتُ نَعَمْ وَ نِصْفَ الدُّنْيَا

So he^-asws said: ‘O Sadeyr! And how many could they (Shias) be?’ I said, ‘One hundred thousand’. He^-asws said: ‘One hundred thousand?’ I said, ‘Yes, and two hundred thousand’. He^-asws said: ‘Two hundred thousand?’ I said, ‘Yes, and half the world’.

قَالَ فَسَكَتَ عَنِّي ثُمَّ قَالَ يَخِفُّ عَلَيْكَ أَنْ تَبْلُغَ مَعَنَا إِلَى يَنْبُعَ قُلْتُ نَعَمْ فَأَمَرَ بِحِمَارٍ وَ بَغْلٍ أَنْ يُسْرَجَا فَبَادَرْتُ فَرَكِبْتُ الْحِمَارَ فَقَالَ يَا سَدِيرُ أَ تَرَى أَنْ تُؤْثِرَنِي بِالْحِمَارِ قُلْتُ الْبَغْلُ أَزْيَنُ وَ أَنْبَلُ قَالَ الْحِمَارُ أَرْفَقُ بِي فَنَزَلْتُ فَرَكِبَ الْحِمَارَ وَ رَكِبْتُ الْبَغْلَ

He (Sadeyr) said, ‘So he^-asws was silent from me, then said: ‘Would it be light upon you if you were to come along with us^-asws to Yanbu?’ I said, ‘Yes’. So he^-asws ordered with a donkey and a mule to be saddled and harnessed. So I initiated and rode the donkey and he^-asws said: ‘O Sadeyr! What is your view if you were to prefer me^-asws to be with the donkey?’ I said, ‘The mule is good (for me)’. He^-asws said: ‘The donkey is kinder with me^-asws’. So I descended and he^-asws rode the donkey and I rode the mule.

فَمَضَيْنَا فَحَانَتِ الصَّلَاةُ فَقَالَ يَا سَدِيرُ انْزِلْ بِنَا نُصَلِّ ثُمَّ قَالَ هَذِهِ أَرْضٌ سَبِخَةٌ لَا تَجُوزُ الصَّلَاةُ فِيهَا فَسِرْنَا حَتَّى صِرْنَا إِلَى أَرْضٍ حَمْرَاءَ وَ نَظَرَ إِلَى غُلَامٍ يَرْعَى جِدَاءً فَقَالَ وَ اللَّهِ يَا سَدِيرُ لَوْ كَانَ لِي شِيعَةٌ بِعَدَدِ هَذِهِ الْجِدَاءِ مَا وَسِعَنِي الْقُعُودُ

So we went on and the Salāt (time) arrived, so he^-asws said: ‘O Sadeyr! Descend with us^-asws to pray Salāt’. Then he^-asws said: ‘This is a marshy land, the Salāt is not allowed in it’. So we travelled until we arrived at red ground, and he^-asws looked at a boy pasturing goats, so he^-asws said: ‘By Allah^-azwj, O Sadeyr! Had there been for me^-asws Shias of the number of these goats, there would not have been leeway for the sitting back (not rising against the ruling authorities) for me^-asws’.

وَ نَزَلْنَا وَ صَلَّيْنَا فَلَمَّا فَرَغْنَا مِنَ الصَّلَاةِ عَطَفْتُ عَلَى الْجِدَاءِ فَعَدَدْتُهَا فَإِذَا هِيَ سَبْعَةَ عَشَرَ .

And we descended and we prayed Salāt. So when we were free from the Salāt, I turned towards the goats, and I counted them, and there were seventeen’.[108]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ لِي عَبْدٌ صَالِحٌ ( صلوات الله عليه )  يَا سَمَاعَةُ أَمِنُوا عَلَى فُرُشِهِمْ وَ أَخَافُونِي أَمَا وَ اللَّهِ لَقَدْ كَانَتِ الدُّنْيَا وَ مَا فِيهَا إِلَّا وَاحِدٌ يَعْبُدُ اللَّهَ وَ لَوْ كَانَ مَعَهُ غَيْرُهُ لَأَضَافَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ حَيْثُ يَقُولُ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ

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

‘Abd Salih^-asws (7^th Imam^-asws said: ‘O Sama’at! They believed upon their beds and they are scaring me^-asws. But, by Allah^-azwj! It has been so that in the world and whatever was in it there was only one (person) who worshipped Allah^-azwj, and had there been anyone else along with him^-asws, Allah^-azwj Mighty and Majestic would have Added him in where He^-azwj is Saying [16:120] Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists.

فَغَبَرَ بِذَلِكَ مَا شَاءَ اللَّهُ ثُمَّ إِنَّ اللَّهَ آنَسَهُ بِإِسْمَاعِيلَ وَ إِسْحَاقَ فَصَارُوا ثَلَاثَةً أَمَا وَ اللَّهِ إِنَّ الْمُؤْمِنَ لَقَلِيلٌ وَ إِنَّ أَهْلَ الْكُفْرِ لَكَثِيرٌ أَ تَدْرِي لِمَ ذَاكَ فَقُلْتُ لَا أَدْرِي جُعِلْتُ فِدَاكَ فَقَالَ صُيِّرُوا أُنْساً لِلْمُؤْمِنِينَ يَبُثُّونَ إِلَيْهِمْ مَا فِي صُدُورِهِمْ فَيَسْتَرِيحُونَ إِلَى ذَلِكَ وَ يَسْكُنُونَ إِلَيْهِ .

So it remained like that for as long as Allah^-azwj so Desired. Then Allah^-azwj Comforted him^-as with Ismail^-as and Is’haq. Thus they^-as became three. But, by Allah^-azwj! The Momineen (have always been) few and the disbelievers numerous. Do you know why that is so?’ So I said, ‘I do not know, may I be sacrificed for you^-asws!’ So he^-asws said: ‘It became a comfort for the Momineen what is Sent to them, what is in their hearts, so they are resting to that, and being tranquil to it’.[109]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّضْرِ عَنْ يَحْيَى بْنِ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا أَقَلَّنَا لَوِ اجْتَمَعْنَا عَلَى شَاةٍ مَا أَفْنَيْنَاهَا فَقَالَ أَ لَا أُحَدِّثُكَ بِأَعْجَبَ مِنْ ذَلِكَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ ذَهَبُوا إِلَّا وَ أَشَارَ بِيَدِهِ ثَلَاثَةً

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from Al Nazar, from Yahya Bin Abu Khalid Al Qammat, from Humran Bin Ayn who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! How few we are. If we were to gather together upon a sheep (feast), we would not (be able to) finish it’. So he^-asws said: ‘Shall I^-asws narrate to you with something more strange than that? The Emigrants and the Helpers were gone (at the time of Amir Al-Momineen^-asws) except for’, and he^-asws gestured with his^-asws hand, ‘three’ (Salman^-as, Abu Zarr^-as and Miqdad^-as)’.

قَالَ حُمْرَانُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حَالُ عَمَّارٍ قَالَ رَحِمَ اللَّهُ عَمَّاراً أَبَا الْيَقْظَانِ بَايَعَ وَ قُتِلَ شَهِيداً فَقُلْتُ فِي نَفْسِي مَا شَيْ‏ءٌ أَفْضَلَ مِنَ الشَّهَادَةِ فَنَظَرَ إِلَيَّ فَقَالَ لَعَلَّكَ تَرَى أَنَّهُ مِثْلُ الثَّلَاثَةِ أَيْهَاتَ أَيْهَاتَ .

Humran (the narrator) said, ‘So I said, ‘May I be sacrificed for you^-asws! What is the state of Ammar?’ He^-asws said: ‘May Allah^-azwj have Mercy on Ammar, the alert. He pledged allegiance (to Abu Bakr) and was killed as a martyr’. So I said within myself, ‘What thing is more superior than the martyrdom?’ So he^-asws looked at me and he^-asws said: ‘Perhaps you view that he is like the (other) three. Far be it! Far be it!’.[110]

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 لَيْسَ كُلُّ مَنْ قَالَ بِوَلَايَتِنَا مُؤْمِناً وَ لَكِنْ جُعِلُوا أُنْساً لِلْمُؤْمِنِينَ .

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,

(It has been narrated) from Ali son of Ja’far^-asws who said, ‘I heard Abu Al-Hassan^-asws saying: ‘Not everyone who speaks as being with our^-asws Wilayah is a Momin. But, it has been Made to be a comfort for the Momineen’.[111]

بَابُ الرِّضَا بِمَوْهِبَةِ الْإِيمَانِ وَ الصَّبْرِ عَلَى كُلِّ شَيْ‏ءٍ بَعْدَهُ

Chapter 101 – The satisfaction with the gift of the Emān and the patience upon everything after it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ الْأَنْصَارِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا عَبْدَ الْوَاحِدِ مَا يَضُرُّ رَجُلًا إِذَا كَانَ عَلَى ذَا الرَّأْيِ مَا قَالَ النَّاسُ لَهُ وَ لَوْ قَالُوا مَجْنُونٌ وَ مَا يَضُرُّهُ وَ لَوْ كَانَ عَلَى رَأْسِ جَبَلٍ يَعْبُدُ اللَّهَ حَتَّى يَجِيئَهُ الْمَوْتُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Fuzayl Bin Yasaar, from Abdul Wahid Bin Al Mukhtar Al Ansary who said,

‘Abu Ja’far^-asws said: ‘O Abdul Wahid! It would not harm a man when he was upon that view (of Al-Wilayah), what the people say for him, and even if they were to say he was insane; and it would not harm him and even if he was at the top of the mountain worshipping Allah^-azwj until the death comes to him’.[112]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ إِلَى أَحَدٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Blessed and High Said: “If there does not happen to be in the earth except for one Momin, I^-azwj would have Sufficed with him from the entirety of My^-azwj creatures, and would have Made his Emān to be a comfort for him, he would not be needy to anyone (else)’.[113]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا يُبَالِي مَنْ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ أَنْ يَكُونَ عَلَى قُلَّةِ جَبَلٍ يَأْكُلُ مِنْ نَبَاتِ الْأَرْضِ حَتَّى يَأْتِيَهُ الْمَوْتُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Musa, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘What would he care, the one whom Allah^-azwj Casues to recognise this matter (Al-Wilayah), if he happens to be upon the top of a mountain, eating from the vegetation of the earth until the death comes to him’.[114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَسْتَوْحِشَ إِلَى أَخِيهِ فَمَنْ دُونَهُ الْمُؤْمِنُ عَزِيزٌ فِي دِينِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kuleyb Bin Muawiya,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘It is not befitting for the Momin that he alienates to his brother from the ones below him (in understanding). The Momineen are highly valued people in their Religion’.[115]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ وَ سَيْفِ بْنِ عَمِيرَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مَرْضَةٍ مَرِضَهَا لَمْ يَبْقَ مِنْهُ إِلَّا رَأْسُهُ فَقَالَ يَا فُضَيْلُ إِنَّنِي كَثِيراً مَا أَقُولُ مَا عَلَى رَجُلٍ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ لَوْ كَانَ فِي رَأْسِ جَبَلٍ حَتَّى يَأْتِيَهُ الْمَوْتُ

From him, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Fazalat Bin Ayoub, from Umar Bin Aban and Sayf Bin Ameyra, from Fuzayl Bin Yasaar who said,

‘I went over to Abu Abdullah^-asws during an illness which had spread and there did not remain from him^-asws except for his^-asws head (as unaffected). So he^-asws said: ‘O Fuzayl! It is very frequently what I^-asws am saying, what is upon a man whom Allah^-azwj Causes to recognise this matter (Al-Wilayah), if he were to be at the top of a mountain until the death comes to him?

يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ النَّاسَ أَخَذُوا يَمِيناً وَ شِمَالًا وَ إِنَّا وَ شِيعَتَنَا هُدِينَا الصِّرَاطَ الْمُسْتَقِيمَ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ الْمُؤْمِنَ لَوْ أَصْبَحَ لَهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ كَانَ ذَلِكَ خَيْراً لَهُ وَ لَوْ أَصْبَحَ مُقَطَّعاً أَعْضَاؤُهُ كَانَ ذَلِكَ خَيْراً لَهُ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ اللَّهَ لَا يَفْعَلُ بِالْمُؤْمِنِ إِلَّا مَا هُوَ خَيْرٌ لَهُ

O Fuzay Bin Yasaar! The people are taking to the right and the left, and we^-asws and our^-asws Shia, we are Guided to the Straight Path. O Fuzayl Bin Yasaar” The Momin, if there happens to be for him, what is between the east and the west, it would be better for him, and if he was to become of cut off limbs, that would be better for him. O Fuzayl Bin Yasaar! Allah^-azwj does not Do with the Momin except for what is better for him.

يَا فُضَيْلَ بْنَ يَسَارٍ لَوْ عَدَلَتِ الدُّنْيَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ جَنَاحَ بَعُوضَةٍ مَا سَقَى عَدُوَّهُ مِنْهَا شَرْبَةَ مَاءٍ يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّهُ مَنْ كَانَ هَمُّهُ هَمّاً وَاحِداً كَفَاهُ اللَّهُ هَمَّهُ وَ مَنْ كَانَ هَمُّهُ فِي كُلِّ وَادٍ لَمْ يُبَالِ اللَّهُ بِأَيِّ وَادٍ هَلَكَ .

O Fuzayl Bin Yasaar! Had the world in the Presence of Allah^-azwj equated to a wing of a fly, He^-azwj would not have Quenched His^-azwj enemies from it a drink of water. O Fuzayl Bin Yasaar! The one who concerns himself with one concern, Allah^-azwj would Suffice his concern, and the one whose concern was in every valley, Allah^-azwj would not Care in which valley he perishes’.[116]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَنْصُورٍ الصَّيْقَلِ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا تَرَدَّدْتُ فِي شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ عَبْدِيَ الْمُؤْمِنِ إِنَّنِي لَأُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فَأُجِيبُهُ وَ إِنَّهُ لَيَسْأَلُنِي فَأُعْطِيهِ وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ إِلَى أَحَدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Mansour Al Sayqal and Al Moalla Bin Khunays who both said,

‘We both heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said: ‘I^-azwj do not Hesitate with regards to anything I^-azwj Do like I^-azwj Hesitate regarding the death of My^-azwj Momin servant. I^-azwj Love to Meet him and he dislikes the death, so I^-azwj Exchange it from him; and he supplicates to Me^-azwj, so I^-azwj Answer him, and he asks Me^-azwj, so I^-azwj Give him; and if there did not happen to be in the world except for one Momin from My^-azwj servants, I^-azwj would have Sufficed with him from the entirety of My^-azwj creatures, and would have Made his Emān to be a comfort for him, (so that) he would not yearn to anyone’.[117]

بَابٌ فِي سُكُونِ الْمُؤْمِنِ إِلَى الْمُؤْمِنِ

Chapter 102 – Regarding the tranquillity of the Momin to the Momin

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَسْكُنُ إِلَى الْمُؤْمِنِ كَمَا يَسْكُنُ الظَّمْآنُ إِلَى الْمَاءِ الْبَارِدِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyud, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin brings tranquillity to the Momin just as the thirsty person is quenched by cold water’.[118]

بَابٌ فِيمَا يَدْفَعُ اللَّهُ بِالْمُؤْمِنِ

Chapter 103 – Regarding what Allah^-azwj Fends off due to the Momin

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَيَدْفَعُ بِالْمُؤْمِنِ الْوَاحِدِ عَنِ الْقَرْيَةِ الْفَنَاءَ .

Muhammad Bin Yahya, from Ali Bin Al Hassan Al Taymi, from Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Fends off the destruction from the whole town due to the (existence of just) one Momin’.[119]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُصِيبُ قَرْيَةً عَذَابٌ وَ فِيهَا سَبْعَةٌ مِنَ الْمُؤْمِنِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A town would not be hit by a Punishment while there are seven from the Momineen therein’.[120]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قِيلَ لَهُ فِي الْعَذَابِ إِذَا نَزَلَ بِقَوْمٍ يُصِيبُ الْمُؤْمِنِينَ قَالَ نَعَمْ وَ لَكِنْ يَخْلُصُونَ بَعْدَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was said to him^-asws, ‘With regards to the Punishment when it befalls upon a group, would the Momineen be hit?’ He^-asws said: ‘Yes, but they would be Saved after it’.[121]

بَابٌ فِي أَنَّ الْمُؤْمِنَ صِنْفَانِ

Chapter 104 – Regarding that the Momin is of two types

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

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

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

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

And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. So that is from the one who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the one who would be interceded for and he would not be interceding (for anyone else)’.[122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ خَالِدٍ الْعَمِّيِّ عَنْ خَضِرِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ مُؤْمِنَانِ مُؤْمِنٌ وَفَى لِلَّهِ بِشُرُوطِهِ الَّتِي شَرَطَهَا عَلَيْهِ فَذَلِكَ مَعَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَدَاءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولَئِكَ رَفِيقاً وَ ذَلِكَ مَنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ وَ ذَلِكَ مِمَّنْ لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdullah, from Khalid Al Amma, from Khazir Bin Amro,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The Momin are (two types of) Momins. A Momin who is loyal to Allah^-azwj with His^-azwj Stipulation which He^-azwj Stipulated upon him. So that one would be with [4:69] the Prophets and the Truthful and the Martyrs and the Righteous, and a goodly company are they!. And that would be the one who would (be able to) intercede and (would not need to be (interceded for), and that one is from the one who would neither be hity by the horrors of the world nor the horrors of the Hereafter.

وَ مُؤْمِنٌ زَلَّتْ بِهِ قَدَمٌ فَذَلِكَ كَخَامَةِ الزَّرْعِ كَيْفَمَا كَفَأَتْهُ الرِّيحُ انْكَفَأَ وَ ذَلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ الْآخِرَةِ وَ يُشْفَعُ لَهُ وَ هُوَ عَلَى خَيْرٍ .

And there is a Momin whose feet waver with him, so that one is like the stalk of the plants. He moves whichever way the wind moves him, and that one is from the ones who would be hit by the horrors of the world and the Hereafter, and he would be interceded for, and he is upon good’.[123]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَامَ رَجُلٌ بِالْبَصْرَةِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ فَقَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Yunus Bin Yaqoub, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A man from Al-Basra stood up to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! Inform us about the brethren’. So he^-asws said: ‘The brethren are of two types – The trustworthy brethren and the friendly brethren.

فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ وَ صَافِ مَنْ صَافَاهُ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ وَ اعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ

So as for the trustworthy brethren, so they are the palm, and the wing, and the family and the wealth. So when you were with a brother of yours who was upon the limit of trustworthiness, so spend the wealth and (exert) your body for him, and be sincere to those who are sincere to him, and assist those who assist him, and conceal his secrets and his faults and manifest the goodness from him. And know, O you people! They are scarcer than the red Ruby (in nature).

وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ لَذَّتَكَ مِنْهُمْ فَلَا تَقْطَعَنَّ ذَلِكَ مِنْهُمْ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ .

And as for the friendly brethren, so you would be attaining your pleasure from them, therefore do no cut that off from them, nor seek what is behind that from their consciences, and exert for them what they are exerting for you, from the relaxedness of the face and the sweetness of the tongue’.[124]

بَابُ مَا أَخَذَهُ اللَّهُ عَلَى الْمُؤْمِنِ مِنَ الصَّبْرِ عَلَى مَا يَلْحَقُهُ فِيمَا ابْتُلِيَ بِهِ

Chapter 105 – What (Covenant) Allah^-azwj has Taken upon the Momin, from the patience upon whatever he faces regarding what he has been afflicted with

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Took a Covenant upon the Momin (to have patience) when his words are not accepted as true and he does not avenge his enemies.  A Momin will not have any satisfaction without subjecting his soul to disgrace (before his own conscience) every Momin is harnessed (to control his worldly desires) ’.[125]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Took a Covenant with the Momin to exercise patience in the face of four kinds of misfortunes, the least (serious) of these is the envying of another Momin against him who has the same belief or a hypocrite who follows him (to harm him), or a Satan^-la tempting him, or a disbeliever showing his struggle (against him). So what would remain of the Momin after this?’[126]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘No Momin would escape from one of the three, and perhaps all three would be gathered upon him – either the hatred of the one who happens to be with him in the house, closing the door upon him, bothering him; or a neighbour who would bother him; or the one in his way to his needs, would trouble him. And if a Momin were to be at the top of a mountain, Allah^-azwj Mighty and Majestic would Send a Satan^-la to him who would harm him, and Allah^-azwj would Make his Emān to be a comfort for him, he would not yearn for anyone with it’.[127]

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

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

‘I heard Abu Abdullah^-asws saying: ‘Four (matters), the Believer would not be devoid of, or one of these – a Momin who would envy him, and it is the most difficult of these upon him; and a hypocrite removing his traces, or an enemy fighting against him, or a Satan^-la tempting him’.[128]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Sent His^-azwj friend into the world to endure His^-azwj enemy’s (opposition).[129]

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

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

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

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

He (the narrator) said, ‘Then he^-asws remained silent for a while, then turned towards the man and he^-asws said: ‘Inform me about the prison of Al-Kufa, how is it?’ So he said, ‘May Allah^-azwj Keep you^-asws well! Narrow, smelly, and its inhabitants are in an evil state’. He^-asws said: ‘So rather, you are in the prison, and you are wanting that you happen to be capacious in it? Do you not know that the world is a prison for the Momin?’.[130]

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

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

‘I heard Abu Abdullah^-asws saying: ‘The world is a prison for the Momin, so which prison is it that any good came from it?’.[131]

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

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

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

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

And in another report, ‘(He^-asws said): ‘And that is because his good deeds ascend to Allah^-azwj, therefore he is not publicised among the people, and the disbeliever is appreciated’.[132]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin except that Allah^-azwj has Allocated four Satans^-la with him, tempting him, intending to stray him; and a disbeliever fighting him, and a Momin envying him – and it is the most difficult upon him, and a hypocrite pursuing his tracks’.[133]

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

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

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘When the Momin dies, the Satans^-la of the number of the (tribes of) Rabi’e and Muzar are freed to be upon his neighbours, who used to be pre-occupied with him’.[134]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Neither has there ever been, nor will there ever be, and there is no Momin existing except that there is a neighbour for him harming him; and if a Momin were to be in an island from the islands of the sea, Allah^-azwj would Send someone (there) who would trouble him’.[135]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ فِيمَا مَضَى وَ لَا فِيمَا بَقِيَ وَ لَا فِيمَا أَنْتُمْ فِيهِ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It has not been in the past, nor in what remains (of the future), nor in (the time) what you are in, any Momin except that there is a neighbour for him troubling him’.[136]

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

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘There has never happened to be, nor will there happen to be up to the Establishment of the Hour any Momin, except that there would be a neighbour for him troubling him’.[137]

بَابُ شِدَّةِ ابْتِلَاءِ الْمُؤْمِنِ

Chapter 106 – The severity of the afflictions of the Momin

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The most severely afflicted of the people are the Prophets^-as. Then those who follow them^-as (in status), then thereafter those similar to the previous group and so forth’.[138]

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

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

‘The afflictions were mentioned in the presence of Abu Abdullah^-asws and what Allah^-azwj Mighty and Majestic has Particularised the Momin with. So he^-asws said: ‘Rasool-Allah^-saww was asked, ‘Who is the most severely afflicted of the people in the world?’ So he^-saww said: ‘The Prophets^-as, then the next most then thereafter those similar to the previous group and so forth’; and the Momin is afflicted in accordance to his Emān and the excellence of his deeds. So the one whose Emān is correct and his deeds are excellent, the more severe would be his afflictions, and the one whose Emān is light and his deeds are weak, would be with few afflictions’.[139]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The great Recompense is with the great afflictions, and Allah^-azwj does not Love a people except that He^-azwj Afflicts them’.[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الْأَوْصِيَاءُ ثُمَّ الْأَمَاثِلُ فَالْأَمَاثِلُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The most severely afflicted of the people are the Prophets^-as, then the successors^-as, then the next most favourable, and the next most favourable’.[141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِبَاداً فِي الْأَرْضِ مِنْ خَالِصِ عِبَادِهِ مَا يُنْزِلُ مِنَ السَّمَاءِ تُحْفَةً إِلَى الْأَرْضِ إِلَّا صَرَفَهَا عَنْهُمْ إِلَى غَيْرِهِمْ وَ لَا بَلِيَّةً إِلَّا صَرَفَهَا إِلَيْهِمْ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Allah^-azwj Mighty and Majestic there are servants from the sincere ones of His^-azwj servants. No Gift descends from the sky to the earth except that He^-azwj Exchanges it from them (for it to go) to others, and no affliction (descends) except that He^-azwj Exchanges it (for it to go) to them’.[142]

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

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

(It has been narrated) from Abu Abdullah^-asws having said, and in his^-asws presence was Sadeyr: ‘Allah^-azwj, when He^-azwj Loves a servant Immerses him in the afflictions with an immersion, and I^-asws and you all, O Sadeyr, are with it, in the morning and evening’.[143]

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

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and High, when He^-azwj Loves a servant, Immerses him in afflictions with an immersion, and Bleeds him by the afflictions with a bleeding. So when he supplicates to Him^-azwj, He^-azwj Says: “Here I^-azwj am, My^-azwj servant! I^-azwj can Hasten to you what you are asking for, I^-azwj am Able upon that, and I^-azwj can Set it aside for you, but whatever I^-azwj Set aside for you, so it is better for you’.[144]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الزَّرَّادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ عَظِيمَ الْبَلَاءِ يُكَافَأُ بِهِ عَظِيمُ الْجَزَاءِ فَإِذَا أَحَبَّ اللَّهُ عَبْداً ابْتَلَاهُ بِعَظِيمِ الْبَلَاءِ فَمَنْ رَضِيَ فَلَهُ عِنْدَ اللَّهِ الرِّضَا وَ مَنْ سَخِطَ الْبَلَاءَ فَلَهُ عِنْدَ اللَّهِ السَّخَطُ .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Zayd Al Zarrad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The great affliction is matched with great Recompense. So when Allah^-azwj Loves a servant, Afflicts him with the great affliction. So the one who is pleased, for him would be the Pleasure in the Presence of Allah^-azwj, and the one who is angered by the affliction, for him would be the Anger in the Presence of Allah^-azwj’.[145]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زَكَرِيَّا بْنِ الْحُرِّ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا يُبْتَلَى الْمُؤْمِنُ فِي الدُّنْيَا عَلَى قَدْرِ دِينِهِ أَوْ قَالَ عَلَى حَسَبِ دِينِهِ .

From, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Zakariyya Bin Al Hurr, from Jabir Bin Yazeed,

(It has been narrated) from Abu Ja’far^-asws having said: ‘But rather the Momin would be afflicted in the world in accordance with his Religion’, or said, ‘as per the status of his Religion’.[146]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولِ بْنِ مُسْلِمٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا الْمُؤْمِنُ بِمَنْزِلَةِ كِفَّةِ الْمِيزَانِ كُلَّمَا زِيدَ فِي إِيمَانِهِ زِيدَ فِي بَلَائِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, from Muhammad Bin Al Musanna Al Hazramy, from Muhammad Bin Bahloul Bin Muslim Al Abdy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘But rather, the Momin is at the status of the hand of the scale. Every time his Emān increases, there is an increase in his afflictions’.[147]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنُ لَا يَمْضِي عَلَيْهِ أَرْبَعُونَ لَيْلَةً إِلَّا عَرَضَ لَهُ أَمْرٌ يَحْزُنُهُ يُذَكَّرُ بِهِ .

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

‘I heard Abu Abdullah^-asws saying: ‘The Momin, forty days would not pass over him except a matter would present itself to him, grieving him, preoccupying him with it’.[148]

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

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

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

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

Then he^-asws said: ‘The Momin could be afflicted with every affliction and he could be dying with every death except that he would not kill himself’.[149]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُؤْمِنَ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَبِأَفْضَلِ مَكَانٍ ثَلَاثاً إِنَّهُ لَيَبْتَلِيهِ بِالْبَلَاءِ ثُمَّ يَنْزِعُ نَفْسَهُ عُضْواً عُضْواً مِنْ جَسَدِهِ وَ هُوَ يَحْمَدُ اللَّهَ عَلَى ذَلِكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullah^-asws saying that the Momin is in a superior place from Allah^-azwj Mighty and Majestic’ – thrice. ‘He^-azwj would Afflict him with afflictions, then He^-azwj would Remov, part by part from his body, but he would be Praising Allah^-azwj upon that’.[150]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘In the Paradise there is a station which no servant can reach except by having been afflicted in his body’.[151]

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

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

‘I complained to Abu Abdullah^-asws of what I face from the pains, and I was sick. So he^-asws said to me: ‘O Abdullah! If the Momin was to know what is for him from the Recompense in the difficulties, he would desire to be cut (into pieces) with the scissors’.[152]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ رِبَاطٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَهْلَ الْحَقِّ لَمْ يَزَالُوا مُنْذُ كَانُوا فِي شِدَّةٍ أَمَا إِنَّ ذَلِكَ إِلَى مُدَّةٍ قَلِيلَةٍ وَ عَافِيَةٍ طَوِيلَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Yunus Bin Ribat who said,

‘I heard Abu Abdullah^-asws saying: ‘The people of the truth have not ceased to be in difficulties since they came into being. But, that is to a short time but for a lengthy well-being’.[153]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الرَّجُلُ أَهْلَهُ بِالْهَدِيَّةِ مِنَ الْغَيْبَةِ وَ يَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Al Husayn Bin Al Mukhtar, from Abu Asama, from Humran,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic has Pledged the Momin to be with the affliction just as the man undertakes to (send) gifts to his family during the absence, and He^-azwj Shields him from the world just as the physician shields the patient’.[154]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولٍ الْعَبْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمْ يُؤْمِنِ اللَّهُ الْمُؤْمِنَ مِنْ هَزَاهِزِ الدُّنْيَا وَ لَكِنَّهُ آمَنَهُ مِنَ الْعَمَى فِيهَا وَ الشَّقَاءِ فِي الْآخِرَةِ .

Ali Bin Ibrahim, from Abdullah Bin Al Mugheira, from Muhammad Bin Yahya Al Khash’amy, from Muhammad Bin Bahloul Al Abdy who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj does not Secure the Momin from the turbulence of the world, but He^-azwj Secures him from the blindness (disbelief) in it, and the misery in the Hereafter’.[155]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘I^-asws do not like it for the man that he be healthy in the world but is not hit by anything from the difficulties’.[156]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دُعِيَ النَّبِيُّ ( صلى الله عليه وآله ) إِلَى طَعَامٍ فَلَمَّا دَخَلَ مَنْزِلَ الرَّجُلِ نَظَرَ إِلَى دَجَاجَةٍ فَوْقَ حَائِطٍ قَدْ بَاضَتْ فَتَقَعُ الْبَيْضَةُ عَلَى وَتِدٍ فِي حَائِطٍ فَثَبَتَتْ عَلَيْهِ وَ لَمْ تَسْقُطْ وَ لَمْ تَنْكَسِرْ

A number of our companions, from Ahmad bin Abu Abdullah, from Nuh Bin Shuayb, from Abu Dawood Al Mustariq, raising it, said,

‘Abu Abdullah^-asws said: ‘The Prophet^-saww was invited to a meal. So when he^-saww entered the house of the man, he^-saww looked at a chicken on top of a wall which had laid an egg. So the egg fell upon a crack in the wall, and it was affirmed upon it and did not fall (any further) and did not break.

فَتَعَجَّبَ النَّبِيُّ ( صلى الله عليه وآله ) مِنْهَا فَقَالَ لَهُ الرَّجُلُ أَ عَجِبْتَ مِنْ هَذِهِ الْبَيْضَةِ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا رُزِئْتُ شَيْئاً قَطُّ قَالَ فَنَهَضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَمْ يَأْكُلْ مِنْ طَعَامِهِ شَيْئاً وَ قَالَ مَنْ لَمْ يُرْزَأْ فَمَا لِلَّهِ فِيهِ مِنْ حَاجَةٍ .

So the Prophet^-saww was astounded from it. So the man said to him^-saww, ‘Are you^-saww astounded from this egg? By the One^-azwj Who Sent you^-saww with the Truth, I have never had a loss with anything at all’. So Rasool-Allah^-saww arose and did not eat anything from his meal, and said: ‘The one who does not encounter losses/afflictions, so Allah^-azwj does not Wish to do anything with him’.[157]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا حَاجَةَ لِلَّهِ فِيمَنْ لَيْسَ لَهُ فِي مَالِهِ وَ بَدَنِهِ نَصِيبٌ .

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah and Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘If there is no share from the wealth and the body of a person for Allah^-azwj, Allah^-azwj does not Wish to do anything with him.[158]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Afflicts the Momin with every affliction, and Causes him to died with every (kind of) death, but He^-azwj does not Afflict him with the departure of his intellect. But, do you not see Ayoub^-as how Iblees^-la overcame upon his^-as wealth, and upon his^-as children, and upon his^-as wife, and upon everything from him^-saww but could not overcome upon his^-as intellect. It was left for him^-as in order for him to (understand) the Oneness of Allah^-azwj with it’.[159]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There happens be a status for the servant in the Presence of Allah^-azwj, but it cannot be attained except with one of the two qualities – either by the departure of his wealth or by affliction in his body’.[160]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَوْ لَا أَنْ يَجِدَ عَبْدِيَ الْمُؤْمِنُ فِي قَلْبِهِ لَعَصَّبْتُ رَأْسَ الْكَافِرِ بِعِصَابَةِ حَدِيدٍ لَا يُصَدَّعُ رَأْسُهُ أَبَداً .

From him, from Ibn Fazzal, from Musa Al Hannat, from Abu Asama,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “Had it not been for My^-azwj Momin servant finding (sadness) in his heart, I^-azwj would have Head-banded the heads of the disbelievers with an iron headband so his head would never (get) hurt, ever’.[161]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘An example of the Momin is like an example of the sprouting plant, the wind sways it such and such; and similar to that is the Momin, The aches and the illnesses bend him; and an example of the hypocrite is like an example of the straight iron mallet which nothing can affect until the death comes to him, so it breaks it with a breakage’.[162]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَوْماً لِأَصْحَابِهِ مَلْعُونٌ كُلُّ مَالٍ لَا يُزَكَّى مَلْعُونٌ كُلُّ جَسَدٍ لَا يُزَكَّى وَ لَوْ فِي كُلِّ أَرْبَعِينَ يَوْماً مَرَّةً فَقِيلَ يَا رَسُولَ اللَّهِ أَمَّا زَكَاةُ الْمَالِ فَقَدْ عَرَفْنَاهَا فَمَا زَكَاةُ الْأَجْسَادِ فَقَالَ لَهُمْ أَنْ تُصَابَ بِآفَةٍ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘One day Rasool-Allah^-saww said to his^-saww companions: ‘Accursed is every wealth not purified! Accursed is everybody not purified, and even though it be once every forty days’. So it was said to him^-saww, ‘O Rasool-Allah^-saww! As for the Zakāt (purification) of the wealth, so we have recognised it, so what is the purification (Zakāt) of the bodies?’ So he^-saww said: ‘Being hit by the afflictions’.

قَالَ فَتَغَيَّرَتْ وُجُوهُ الَّذِينَ سَمِعُوا ذَلِكَ مِنْهُ فَلَمَّا رَآهُمْ قَدْ تَغَيَّرَتْ أَلْوَانُهُمْ قَالَ لَهُمْ أَ تَدْرُونَ مَا عَنَيْتُ بِقَوْلِي قَالُوا لَا يَا رَسُولَ اللَّهِ قَالَ بَلَى الرَّجُلُ يُخْدَشُ الْخَدْشَةَ وَ يُنْكَبُ النَّكْبَةَ وَ يَعْثُرُ الْعَثْرَةَ وَ يُمْرَضُ الْمَرْضَةَ وَ يُشَاكُ الشَّوْكَةَ وَ مَا أَشْبَهَ هَذَا حَتَّى ذَكَرَ فِي حَدِيثِهِ اخْتِلَاجَ الْعَيْنِ .

He^-asws said: ‘So the faces of those who heard that from him^-saww, changed. So when he^-saww saw their colours to have changed, said to them: ‘Do you all know what I^-saww meant by my^-saww words?’ They said, ‘No, O Rasool-Allah^-saww!’ He^-saww said: ‘Afflictions of the man. He gets scratched by the scratch, and he has misfortune of a calamity, and he stumbles by tripping, and he gets sick by an illness, and he complains of the complaints (aches and pains), and whatever resembles this’, to the extent that he^-saww mentioned in his^-saww Hadeeth, soreness of the eyes’.[163]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَ يُبْتَلَى الْمُؤْمِنُ بِالْجُذَامِ وَ الْبَرَصِ وَ أَشْبَاهِ هَذَا قَالَ فَقَالَ وَ هَلْ كُتِبَ الْبَلَاءُ إِلَّا عَلَى الْمُؤْمِنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullah^-asws, ‘Does the Momin get afflicted by the leprosy and the vitiligo, and the likes of these’. So the Imam^-asws asked: ‘Is misfortune written for anyone other than the Momin?’.[164]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَوَاهُ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَكْرُمُ عَلَى اللَّهِ حَتَّى لَوْ سَأَلَهُ الْجَنَّةَ بِمَا فِيهَا أَعْطَاهُ ذَلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً وَ إِنَّ الْكَافِرَ لَيَهُونُ عَلَى اللَّهِ حَتَّى لَوْ سَأَلَهُ الدُّنْيَا بِمَا فِيهَا أَعْطَاهُ ذَلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً وَ إِنَّ اللَّهَ لَيَتَعَاهَدُ عَبْدَهُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الْغَائِبُ أَهْلَهُ بِالطُّرَفِ وَ إِنَّهُ لَيَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who reported it, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin is prestigious to Allah^-azwj to the extent that if he was to ask Him^-azwj for the Paradise and whatever is in it, He^-azwj would Give him that from without there being a reduction from His^-azwj Kingdom by anything; and that disbeliever is so abased to Allah^-azwj to the extent that if he were to ask Him^-azwj for the world with whatever is in it, He^-azwj would Give him that from without there being a reduction from His^-azwj Kingdom by anything; and Allah^-azwj has Pledged His^-azwj Momin servant with the affliction just as the absentee tends to undertake the sending of souvenirs to his family, but He^-azwj Shields him from the world just as the physician shields the patient’.[165]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ أَشَدَّ النَّاسِ بَلَاءً النَّبِيُّونَ ثُمَّ الْوَصِيُّونَ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ وَ إِنَّمَا يُبْتَلَى الْمُؤْمِنُ عَلَى قَدْرِ أَعْمَالِهِ الْحَسَنَةِ فَمَنْ صَحَّ دِينُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلِ الدُّنْيَا ثَوَاباً لِمُؤْمِنٍ وَ لَا عُقُوبَةً لِكَافِرٍ وَ مَنْ سَخُفَ دِينُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ وَ أَنَّ الْبَلَاءَ أَسْرَعُ إِلَى الْمُؤْمِنِ التَّقِيِّ مِنَ الْمَطَرِ إِلَى قَرَارِ الْأَرْضِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In the Book of Ali^-asws (it is written that): ‘The most severely afflicted of the people are the Prophets^-as, then the successors^-as, then the next most favourable, and the next most favourable; and rather the Momin is afflicted upon a measurement of his good deeds. So the one whose Religion is correct, and his deeds are good, his afflictions would be more severe, and that is because Allah^-azwj Mighty and Majestic did not Make the world to be a Reward for a Momin nor as a Punishment for the disbeliever; and the one whose religion is absurd and his deeds are weak, would be of fewer afflictions; and that the afflictions are quicker to the pious Momin than the rain is to the places of the earth’.[166]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ قَالَ فَقَالَ لِي لَقَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَنَّعَ الْأَصَابِعِ فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَيْهِ وَ يَقُولُ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘This which has appeared in my face, the people are alleging that Allah^-azwj does not Afflict a servant with it in whom He^-azwj has a need’. So he^-asws said to me: ‘It was so that the Momin from the people of the Paharoh^-la was of a paralytic fingers, and he was speaking like this, and he was extending his hands and saying, ‘[36:20] O people! Follow the Rasools’.

ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّ وَ قُمْ إِلَى صَلَاتِكَ الَّتِي تُصَلِّيهَا فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَقُلْ

Then he^-asws said to me: ‘When it is the last third of the night, during its beginning, so perform ablution and stand to your Salāt which you tend to pay. So when you are in the last Sajda from the first two Cycles, say while you are in the Sajda,

وَ أَنْتَ سَاجِدٌ يَا عَلِيُّ يَا عَظِيمُ يَا رَحْمَانُ يَا رَحِيمُ يَا سَامِعَ الدَّعَوَاتِ يَا مُعْطِيَ الْخَيْرَاتِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اذْهَبْ عَنِّي بِهَذَا الْوَجَعِ وَ تُسَمِّيهِ فَإِنَّهُ قَدْ غَاظَنِي وَ أَحْزَنَنِي وَ أَلِحَّ فِي الدُّعَاءِ

‘O Exalted! O Beneficent! O Merciful! O Hearer of the supplications! O Given of the goodness! Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and Give me from the goodness of the world and the Hereafter what You^-azwj are Rightful of, and Exchange from me the evil of the world and the Hereafter what You^-azwj are Rightful of; and Remove this pain from me’, and name it, ‘For it has enrages me and grieved me’. And be insistent in the supplication’.

قَالَ فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتَّى أَذْهَبَ اللَّهُ بِهِ عَنِّي كُلَّهُ .

He (the narrator) said, ‘So I had not arrived in Al-Kufa until Allah^-azwj had Removed it from me, all of it’.[167]

بَابُ فَضْلِ فُقَرَاءِ الْمُسْلِمِينَ

Chapter 107 – The merits for the poor Muslims

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فُقَرَاءَ الْمُسْلِمِينَ يَتَقَلَّبُونَ فِي رِيَاضِ الْجَنَّةِ قَبْلَ أَغْنِيَائِهِمْ بِأَرْبَعِينَ خَرِيفاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’ala, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The poor Muslims would be strolling in the Gardens of the Paradise before their rich ones do by forty autumns (years)’.

ثُمَّ قَالَ سَأَضْرِبُ لَكَ مَثَلَ ذَلِكَ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ سَفِينَتَيْنِ مُرَّ بِهِمَا عَلَى عَاشِرٍ فَنَظَرَ فِي إِحْدَاهُمَا فَلَمْ يَرَ فِيهَا شَيْئاً فَقَالَ أَسْرِبُوهَا وَ نَظَرَ فِي الْأُخْرَى فَإِذَا هِيَ مَوْقُورَةٌ فَقَالَ احْبِسُوهَا .

Then he^-asws said: ‘I^-asws shall strike an example of that for you. But rather, an example of that is an example of two ships passing by a tax collector. So he looks into one of the two but does not see anything in it. So he says, ‘Let it go’. And he looks into the other one, so it is fully laden. So he says, ‘Withhold it’.[168]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَصَائِبُ مِنَحٌ مِنَ اللَّهِ وَ الْفَقْرُ مَخْزُونٌ عِنْدَ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Sa’dan who said,

‘Abu Abdullah^-asws said: ‘The difficulties are a Conferment from Allah^-azwj, and the poverty is a Hoarded treasure in the Presence of Allah^-azwj’.[169]

وَ عَنْهُ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ إِنَّ اللَّهَ جَعَلَ الْفَقْرَ أَمَانَةً عِنْدَ خَلْقِهِ فَمَنْ سَتَرَهُ أَعْطَاهُ اللَّهُ مِثْلَ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَفْشَاهُ إِلَى مَنْ يَقْدِرُ عَلَى قَضَاءِ حَاجَتِهِ فَلَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ مَا قَتَلَهُ بِسَيْفٍ وَ لَا رُمْحٍ وَ لَكِنَّهُ قَتَلَهُ بِمَا نَكَى مِنْ قَلْبِهِ .

And from him, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! Allah^-azwj Made the poverty to be an entrustment with His^-azwj creatures. So the one who conceals it, Allah^-azwj would Give him the likes of the Recompense of a Fasting one, and the one who publicises it to the one who is able upon fulfilling his need, but does not do so, so he has killed him (the questioner). But, he would not have killed him by a sword nor a spear, but he would have killed him by what hurt his heart’.[170]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ دَاوُدَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُلَّمَا ازْدَادَ الْعَبْدُ إِيمَاناً ازْدَادَ ضِيقاً فِي مَعِيشَتِهِ .

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

‘Abu Abdullah^-asws said: ‘Every time the Emān of the servant increases, the constriction in his livelihood increases’.[171]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ لَا إِلْحَاحُ الْمُؤْمِنِينَ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلَى حَالٍ أَضْيَقَ مِنْهَا .

And by his chain, said,

‘Abu Abdullah^-asws said: ‘Had it not been for the pleading of the Momineen to Allah^-azwj regarding seeking of the sustenance, He^-azwj would have Transferred them from a state which they were in to a state more constricted than it’.[172]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أُعْطِيَ عَبْدٌ مِنَ الدُّنْيَا إِلَّا اعْتِبَاراً وَ مَا زُوِيَ عَنْهُ إِلَّا اخْتِبَاراً .

From him, from one of his companions, raising it, said,

‘Abu Abdullah^-asws said: ‘Whatever Given to a servant from the world is only as a lesson, and whatever is Delayed from him is only as a Trial’.[173]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is nothing for our^-asws sincere Shia in the government of the falsehood except for the bare necessities. They can go east if they so like to, or west, they will never be Graced except with the bare necessities’.[174]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ عَنْ بَعْضِ مَشَايِخِهِ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا عَلِيُّ الْحَاجَةُ أَمَانَةُ اللَّهِ عِنْدَ خَلْقِهِ فَمَنْ كَتَمَهَا عَلَى نَفْسِهِ أَعْطَاهُ اللَّهُ ثَوَابَ مَنْ صَلَّى وَ مَنْ كَشَفَهَا إِلَى مَنْ يَقْدِرُ أَنْ يُفَرِّجَ عَنْهُ وَ لَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ لَمْ يَقْتُلْهُ بِسَيْفٍ وَ لَا سِنَانٍ وَ لَا سَهْمٍ وَ لَكِنْ قَتَلَهُ بِمَا نَكَى مِنْ قَلْبِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Al Ashary, from one of his Sheykhs, from Idrees Bin Abdullah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘O Ali^-asws! There is a need in an Entrustment of Allah^-azwj with His^-azwj creatures. So the one who conceals it upon himself, Allah^-azwj would Give him the Rewards of the one who prays Salāt, but if he reveals it to the one who is able to help and does not help he has killed him, not with a sword or spears, but has killed him by breaking his heart’.[175]

وَ عَنْهُ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَلْتَفِتُ يَوْمَ الْقِيَامَةِ إِلَى فُقَرَاءِ الْمُؤْمِنِينَ شَبِيهاً بِالْمُعْتَذِرِ إِلَيْهِمْ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا أَفْقَرْتُكُمْ فِي الدُّنْيَا مِنْ هَوَانٍ بِكُمْ عَلَيَّ وَ لَتَرَوُنَّ مَا أَصْنَعُ بِكُمُ الْيَوْمَ فَمَنْ زَوَّدَ أَحَداً مِنْكُمْ فِي دَارِ الدُّنْيَا مَعْرُوفاً فَخُذُوا بِيَدِهِ فَأَدْخِلُوهُ الْجَنَّةَ

And from him, from Ahmad, from Ali Bin Al Hakam, from Sa’dan who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj would be Turning (with Mercy) towards the poor Momineen on the Day of Judgement aimilar to being Apologetic towards them and He^-azwj would be Saying: “ By My^-azwj Honour and My^-azwj Majestic! I^-azwj did not Impoverish you all in the world due to abasement with you upon Me^-azwj, and you will be seeing what I^-azwj shall be Doing with you today.So the one who provided any one of you in the house of the world with goodness, so grab him by the hand and enter him into the Paradise”.

قَالَ فَيَقُولُ رَجُلٌ مِنْهُمْ يَا رَبِّ إِنَّ أَهْلَ الدُّنْيَا تَنَافَسُوا فِي دُنْيَاهُمْ فَنَكَحُوا النِّسَاءَ وَ لَبِسُوا الثِّيَابَ اللَّيِّنَةَ وَ أَكَلُوا الطَّعَامَ وَ سَكَنُوا الدُّورَ وَ رَكِبُوا الْمَشْهُورَ مِنَ الدَّوَابِّ فَأَعْطِنِي مِثْلَ مَا أَعْطَيْتَهُمْ فَيَقُولُ تَبَارَكَ وَ تَعَالَى لَكَ وَ لِكُلِّ عَبْدٍ مِنْكُمْ مِثْلُ مَا أَعْطَيْتُ أَهْلَ الدُّنْيَا مُنْذُ كَانَتِ الدُّنْيَا إِلَى أَنِ انْقَضَتِ الدُّنْيَا سَبْعُونَ ضِعْفاً .

He^-asws said: ‘So a man from them would be saying, ‘O Lord^-azwj! The people of the world used to compete with each other in regarding their world, so they married the women and wore the soft clothes, and ate the meals, and dwelled in the houses, and rode the distinguished from the riding animals, therefore Give me similar to what You^-azwj had Given them’. So the Blessed and High would be Saying: “For you and for every servant from you all would be similar to what I^-azwj had Given, seventy times over, to the people of the world (in the Paradise) since that World exist (forever) after the expiry of the (moral) world’.[176]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ وَ إِسْمَاعِيلَ بْنِ عَبَّادٍ جَمِيعاً يَرْفَعَانِهِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ مِنْ وُلْدِ آدَمَ مُؤْمِنٌ إِلَّا فَقِيراً وَ لَا كَافِرٌ إِلَّا غَنِيّاً حَتَّى جَاءَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلَّذِينَ كَفَرُوا فَصَيَّرَ اللَّهُ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً وَ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Uqba, from Ismail Bin Sahl and Ismail Bin Abbad, altogether raising it to,

Abu Abdullah^-asws having said: ‘There was never a Momin from the sons of Adam^-as except as poor, nor a disbeliever except as rich until Ibrahim^-as came, so he^-as said [60:5] Our Lord! Do not make us a trial for those who disbelieve. Thus, Allah^-azwj Transferred wealth and needs to be in these ones, and wealth and needs to be in those ones’.[177]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ مُوسِرٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) نَقِيُّ الثَّوْبِ فَجَلَسَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَجَاءَ رَجُلٌ مُعْسِرٌ دَرِنُ الثَّوْبِ فَجَلَسَ إِلَى جَنْبِ الْمُوسِرِ فَقَبَضَ الْمُوسِرُ ثِيَابَهُ مِنْ تَحْتِ فَخِذَيْهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ خِفْتَ أَنْ يَمَسَّكَ مِنْ فَقْرِهِ شَيْ‏ءٌ قَالَ لَا قَالَ فَخِفْتَ أَنْ يُصِيبَهُ مِنْ غِنَاكَ شَيْ‏ءٌ قَالَ لَا قَالَ فَخِفْتَ أَنْ يُوَسِّخَ ثِيَابَكَ قَالَ لَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘An affluent man came to Rasool-Allah^-saww wearing clean clothes, and he sat by the side of Rasool-Allah^-saww. And a poor man wearing dirty clothes came over and sat by the side of the affluent man. So the affluent man grabbed his clothes from beneath his thighs. So Rasool-Allah^-saww said to him: ‘Are you fearing that something from his poverty might touch you?’ He said, ‘No’. He^-saww said: ‘So did you fear that something from your riches might go to him?’ He said, ‘No’. He^-saww said: ‘So did you fear he might dirty your clothes?’ He said, ‘No’.

قَالَ فَمَا حَمَلَكَ عَلَى مَا صَنَعْتَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي قَرِيناً يُزَيِّنُ لِي كُلَّ قَبِيحٍ وَ يُقَبِّحُ لِي كُلَّ حَسَنٍ وَ قَدْ جَعَلْتُ لَهُ نِصْفَ مَالِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلْمُعْسِرِ أَ تَقْبَلُ قَالَ لَا فَقَالَ لَهُ الرَّجُلُ وَ لِمَ قَالَ أَخَافُ أَنْ يَدْخُلَنِي مَا دَخَلَكَ .

He^-saww said: ‘So what carried you upon (doing) what you did?’ So he said, ‘O Rasool-Allah^-saww! I have an associate (within myself) who adorns every ugly thing for me, and makes ugly for me every good thing, and I have (decided) make half my wealth for him (the poor man)’. So Rasool-Allah^-saww said to the poor man: ‘Do you accept?’ He said, ‘No’. So the (affluent) man said to him, ‘And why not?’ He said, ‘I fear that there would enter into me (the feelings) what entered into you’.[178]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُنَاجَاةِ مُوسَى ( عليه السلام ) يَا مُوسَى إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ وَ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In a Whispering (of Allah^-azwj to) Musa^-as: “O Musa^-as! Whenever you see the poverty coming, so say: ‘Welcome to the banner of the righteous!’; and whenever you^-as see the riches coming, so say: ‘A sin, the Punishment of which has hastened’”’.[179]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) طُوبَى لِلْمَسَاكِينِ بِالصَّبْرِ وَ هُمُ الَّذِينَ يَرَوْنَ مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘Tooba is for the poor ones due to the patience, and they are those who would be shown the Kingdoms of the skies and the earth’.[180]

وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا مَعْشَرَ الْمَسَاكِينِ طِيبُوا نَفْساً وَ أَعْطُوا اللَّهَ الرِّضَا مِنْ قُلُوبِكُمْ يُثِبْكُمُ اللَّهُ عَزَّ وَ جَلَّ عَلَى فَقْرِكِمْ فَإِنْ لَمْ تَفْعَلُوا فَلَا ثَوَابَ لَكُمْ .

And by his chain,

‘He^-asws said: ‘The Prophet^-saww said: ‘O group of the poor ones! Pleasant yourselves and give the pleasure to Allah^-azwj from your hearts, Allah^-azwj Mighty and Majestic will Reward you upon your poverty. But, if you do not do it, so there would be no Rewards for you’.[181]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عِيسَى الْفَرَّاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى مُنَادِياً يُنَادِي بَيْنَ يَدَيْهِ أَيْنَ الْفُقَرَاءُ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ كَثِيرٌ فَيَقُولُ عِبَادِي فَيَقُولُونَ لَبَّيْكَ رَبَّنَا فَيَقُولُ إِنِّي لَمْ أُفْقِرْكُمْ لِهَوَانٍ بِكُمْ عَلَيَّ وَ لَكِنِّي إِنَّمَا اخْتَرْتُكُمْ لِمِثْلِ هَذَا الْيَوْمِ تَصَفَّحُوا وُجُوهَ النَّاسِ فَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفاً لَمْ يَصْنَعْهُ إِلَّا فِيَّ فَكَافُوهُ عَنِّي بِالْجَنَّةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Abu Nasr, from Isa Al Farr’a, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When it will be the Day of Judgement, Allah^-azwj Blessed and High will Command a Caller to Call out in front of Him^-azwj: ‘Where are the poor ones?’ So a lot of necks from the people would be rising. So He^-azwj would be Saying: “My^-azwj servants!” So they would be saying, ‘Here we are, our Lord^-azwj!’ So He^-azwj would be Saying: “I^-azwj did not Impoverish you all in order to Abase you, but rather, I Chose you all for the like of this Day. Browse through the faces of the people, so the ones who were good towards you, not being good except for Me^-azwj, so compensate them from Me^-azwj, with the Paradise”’.[182]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ لَا إِلْحَاحُ هَذِهِ الشِّيعَةِ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلَى مَا هُوَ أَضْيَقُ مِنْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibrahim Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shuayb, from Mufazzal who said,

‘Abu Abdullah^-asws said: ‘Had these Shias not pleaded to Allah^-azwj regarding seeking of the sustenance, He^-azwj would have Transferred them from the state which they are in to what is more constricted than it’.[183]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي أَ مَا تَدْخُلُ السُّوقَ أَ مَا تَرَى الْفَاكِهَةَ تُبَاعُ وَ الشَّيْ‏ءَ مِمَّا تَشْتَهِيهِ فَقُلْتُ بَلَى فَقَالَ أَمَا إِنَّ لَكَ بِكُلِّ مَا تَرَاهُ فَلَا تَقْدِرُ عَلَى شِرَائِهِ حَسَنَةً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Muhammad Bin Al Husayn Bin Kaseer Al Khazzaz,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws said to me: ‘Would you not like to enter the market and see the fruits and the things from whatever you desire, being sold?’ So I said, ‘Yes’. So he^-asws said: ‘But, for you, with everything what you see and are not able upon buying it, there is a good deed’.[184]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ عَفَّانَ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَيَعْتَذِرُ إِلَى عَبْدِهِ الْمُؤْمِنِ الْمُحْوِجِ فِي الدُّنْيَا كَمَا يَعْتَذِرُ الْأَخُ إِلَى أَخِيهِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا أَحْوَجْتُكَ فِي الدُّنْيَا مِنْ هَوَانٍ كَانَ بِكَ عَلَيَّ فَارْفَعْ هَذَا السَّجْفَ فَانْظُرْ إِلَى مَا عَوَّضْتُكَ مِنَ الدُّنْيَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ali Bin Affan, from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj, Majestic is His^-azwj Praise Apologises to His^-azwj Momin servant, the one needy in the world, just as the brother apologises to his brother, so He^-azwj Saying: ‘By My^-azwj Honour and My^-azwj Majesty! I^-azwj did not Impoverish you in the world for Humiliation with you. So raise this Curtain and look at what I^-azwj have Compensated you from (instead of) the world”.

قَالَ فَيَرْفَعُ فَيَقُولُ مَا ضَرَّنِي مَا مَنَعْتَنِي مَعَ مَا عَوَّضْتَنِي .

He^-asws said: ‘So he would raise it, and he would be saying, ‘It did not harm me what You^-azwj Prevented from me, with You^-azwj have Compensated to me’’.[185]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ قَامَ عُنُقٌ مِنَ النَّاسِ حَتَّى يَأْتُوا بَابَ الْجَنَّةِ فَيَضْرِبُوا بَابَ الْجَنَّةِ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ فَيَقُولُونَ نَحْنُ الْفُقَرَاءُ فَيُقَالُ لَهُمْ أَ قَبْلَ الْحِسَابِ فَيَقُولُونَ مَا أَعْطَيْتُمُونَا شَيْئاً تُحَاسِبُونَّا عَلَيْهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا ادْخُلُوا الْجَنَّةَ .

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: ‘When it will be the Day of Judgement, necks from the people would rise until they come over to the Door of the Paradise, so they would be knocking the Door of the Paradise. So it would be said to them: ‘Who are you all?’ So they would be saying, ‘We are the poor ones’. So it would be said to them: ‘Before the Reckoning?’ So they would be saying, ‘You^-azwj did not Give us anything for us to be Reckoned upon’. So Allah^-azwj Mighty and Majestic would be Saying: “They are speaking the truth. Enter them into the Paradise’’.[186]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُبَارَكٍ غُلَامِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنِّي لَمْ أُغْنِ الْغَنِيَّ لِكَرَامَةٍ بِهِ عَلَيَّ وَ لَمْ أُفْقِرِ الْفَقِيرَ لِهَوَانٍ بِهِ عَلَيَّ وَ هُوَ مِمَّا ابْتَلَيْتُ بِهِ الْأَغْنِيَاءَ بِالْفُقَرَاءِ وَ لَوْ لَا الْفُقَرَاءُ لَمْ يَسْتَوْجِبِ الْأَغْنِيَاءُ الْجَنَّةَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Mubarak, a slave of Shuayb who said,

‘I heard Abu Al-Hassan Musa^-asws saying: ‘Allah^-azwj Mighty and Majestic is Saying: “I^-azwj do not Enrich the rich in order to Honour him with it to Me^-azwj, and I^-azwj do not Impoverish the poor in order to Humiliate him with it to Me^-azwj, and it is from what I^-azwj Test the rich by the poor; and had it not been for the poor, the Paradise would not be Obligated upon the rich’.[187]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ الْمُفَضَّلِ بْنِ عُمَرَ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَيَاسِيرُ شِيعَتِنَا أُمَنَاؤُنَا عَلَى مَحَاوِيجِهِمْ فَاحْفَظُونَا فِيهِمْ يَحْفَظْكُمُ اللَّهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Isa, from Is’haq Bin Ammar and Al Mufazzal Bin Umar who both said,

‘Abu Abdullah^-asws said: ‘The affluent ones of our^-asws Shias are our trustees upon their needy ones, therefore safeguard us^-asws regarding them, may Allah^-azwj Safeguard you all’.[188]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The poverty is more of an adornment for the Momin that the harness is upon the cheek of the horse’.[189]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً قَالَ عَنَى بِذَلِكَ أُمَّةَ مُحَمَّدٍ ( صلى الله عليه وآله ) أَنْ يَكُونُوا عَلَى دِينٍ وَاحِدٍ كُفَّاراً كُلَّهُمْ لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ لَوْ فَعَلَ اللَّهُ ذَلِكَ بِأُمَّةِ مُحَمَّدٍ ( صلى الله عليه وآله ) لَحَزِنَ الْمُؤْمِنُونَ وَ غَمَّهُمْ ذَلِكَ وَ لَمْ يُنَاكِحُوهُمْ وَ لَمْ يُوَارِثُوهُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyab who said,

‘I asked Ali^-asws Bin Al-Husayn^-asws about the Words of Allah^-azwj Mighty and Majestic [43:33] And were it not that all people had been a single nation. He^-asws said: ‘It Means by that the community of Muhammad^-saww, if they had happened to be upon one Religion, they would have been disbeliever, all of them We would certainly have Assigned to those who disbelieve in the Beneficent (to make) of silver the roofs of their houses. And had Allah^-azwj Done that with the community of Muhammad^-saww, the Momineen would have grieved and that would have saddened them, and would not have married them and would not have inherited them’.[190]

بَابٌ

Chapter 108 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ قَالَ حَدَّثَنِي بَكْرٌ الْأَرْقَطُ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ دَخَلَ عَلَيْهِ وَاحِدٌ فَقَالَ أَصْلَحَكَ اللَّهُ إِنِّي رَجُلٌ مُنْقَطِعٌ إِلَيْكُمْ بِمَوَدَّتِي وَ قَدْ أَصَابَتْنِي حَاجَةٌ شَدِيدَةٌ وَ قَدْ تَقَرَّبْتُ بِذَلِكَ إِلَى أَهْلِ بَيْتِي وَ قَوْمِي فَلَمْ يَزِدْنِي بِذَلِكَ مِنْهُمْ إِلَّا بُعْداً قَالَ فَمَا آتَاكَ اللَّهُ خَيْرٌ مِمَّا أَخَذَ مِنْكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Aban Bin Abdul Malik who said, ‘Bakr Al Arqat narrated to me, from Abu Abdullah,

(It has been narrated) from Shuayb, from Abu Abdullah^-asws, that he went over to him^-asws alone and he said, ‘May Allah^-azwj Keep you^-asws well! I am a man who has been cut-off to you^-asws due to my cordiality and I have been hit by a severe need. I had approached with that to my family and my people but that did not increase me from them except for the distance’. He^-asws said: ‘So whatever Allah^-azwj has Given you is better than what He^-azwj has Taken from you’.

قَالَ جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ لِي أَنْ يُغْنِيَنِي عَنْ خَلْقِهِ قَالَ إِنَّ اللَّهَ قَسَّمَ رِزْقَ مَنْ شَاءَ عَلَى يَدَيْ مَنْ شَاءَ وَ لَكِنْ سَلِ اللَّهَ أَنْ يُغْنِيَكَ عَنِ الْحَاجَةِ الَّتِي تَضْطَرُّكَ إِلَى لِئَامِ خَلْقِهِ .

He said, ‘May I be sacrificed for you^-asws! Supplicate for me that He^-azwj Makes me to be needless from His^-azwj creatures’. He^-asws said: ‘Allah^-azwj Distributes sustenance to whoever He^-azwj so Desires to, upon the hands of the ones whom He^-azwj so Desires to. But, ask Allah^-azwj that He^-azwj Makes you to be self-sufficient from the needs which are making you desperate to the ignoble ones of His^-azwj creatures’.[191]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَقْرُ الْمَوْتُ الْأَحْمَرُ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْفَقْرُ مِنَ الدِّينَارِ وَ الدِّرْهَمِ فَقَالَ لَا وَ لَكِنْ مِنَ الدِّين .ِ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The poverty is the red death’. So I said to Abu Abdullah^-asws, ‘(Is it) the poverty from the Dinars and the Dirhams?’ So he^-asws said: ‘No, but from the Religion’.[192]

بَابُ أَنَّ لِلْقَلْبِ أُذُنَيْنِ يَنْفُثُ فِيهِمَا الْمَلَكُ وَ الشَّيْطَانُ

Chapter 109 – For the heart there are two ears into which blow the Angel and the Satan^-la

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ الْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from heart except that there are two ears for it, upon one of the two is a guiding Angel, and upon the other is a tempting Satan^-la. This one instructs him and this one rebukes him. The Satan^-la instructs him with the disobedience and the Angel rebukes him from it, and these are the Words of Allah^-azwj Mighty and Majestic [50:17] seated on the right and on the left [50:18] He utters not a word but there is by him a watcher at hand’.[193]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلْقَلْبِ أُذُنَيْنِ فَإِذَا هَمَّ الْعَبْدُ بِذَنْبٍ قَالَ لَهُ رُوحُ الْإِيمَانِ لَا تَفْعَلْ وَ قَالَ لَهُ الشَّيْطَانُ افْعَلْ وَ إِذَا كَانَ عَلَى بَطْنِهَا نُزِعَ مِنْهُ رُوحُ الْإِيمَانِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For the ‘Qalub’ heart there are two ears. So when the servant thinks of sinning, the spirit of Emān says, ‘Don’t do it’; but the Satan^-la says to him, ‘Do it’. And when he was upon its belly (about to sin), the spirit of Emān is Removed from him’.[194]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ أُذُنَانِ فِي جَوْفِهِ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ فَذَلِكَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْه .ُ

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin except for his heart would be two ears in its interior – an ear into which the slinking (creeping) whisperer (Satan^-la) would blow, and an ear into which the Angel would blow. Thus Allah^-azwj Assists the Momin with the Angel, and these are His^-azwj Words [58:22] and He has Supported them with a Spirit from Him’.[195]

بَابُ الرُّوحِ الَّذِي أُيِّدَ بِهِ الْمُؤْمِنُ

Chapter 110 – The spirit which the Momin is Aided with

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي سَلَمَةَ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَدِيجَةَ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَقَالَ لِي إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَيَّدَ الْمُؤْمِنَ بِرُوحٍ مِنْهُ تَحْضُرُهُ فِي كُلِّ وَقْتٍ يُحْسِنُ فِيهِ وَ يَتَّقِي وَ تَغِيبُ عَنْهُ فِي كُلِّ وَقْتٍ يُذْنِبُ فِيهِ وَ يَعْتَدِي فَهِيَ مَعَهُ تَهْتَزُّ سُرُوراً عِنْدَ إِحْسَانِهِ وَ تَسِيخُ فِي الثَّرَى عِنْدَ إِسَاءَتِهِ

Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Abu Salma, from Muhammad Bin Saeed Bin Gazwan, from Ibn Abu Najran, from Muhammad Bin Sinan, from Abu Khadeeja who said,

‘I went over to Abu Al-Hassan^-asws, and he^-asws said to me: ‘Allah^-azwj Blessed and High Aids the Momin with a spirit from Him^-azwj, cautioning him during every time he does a good deed in it, and it is absent from him during every time he sins in it and transgresses. So it is with him, vibrating joyfully during his good deeds and falling into the earth during his sinning.

فَتَعَاهَدُوا عِبَادَ اللَّهِ نِعَمَهُ بِإِصْلَاحِكُمْ أَنْفُسَكُمْ تَزْدَادُوا يَقِيناً وَ تَرْبَحُوا نَفِيساً ثَمِيناً رَحِمَ اللَّهُ امْرَأً هَمَّ بِخَيْرٍ فَعَمِلَهُ أَوْ هَمَّ بِشَرٍّ فَارْتَدَعَ عَنْهُ

Therefore, make a pact for His^-azwj Blessings, servants of Allah^-azwj, by correcting yourselves, you will be increasing your conviction and you will be profiting by a good price. May Allah^-azwj have Mercy upon a man who thinks of doing good, so he does it, or thinks of doing evil, but retracts from it’.

ثُمَّ قَالَ نَحْنُ نُؤَيِّدُ الرُّوحَ بِالطَّاعَةِ لِلَّهِ وَ الْعَمَلِ لَهُ.

Then said: We^-asws assist the spirit by the obedience to Allah^-azwj and working for Him^-azwj’.[196]

بَابُ الذُّنُوبِ

Chapter 111 – The Sins

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying: ‘There is none from the things which is more spoiling for the heart than a sin. If the heart falls for the sin, so it (the sin) does not cease to be with it until it overcomes it (the heart), and its upper part comes to be its lower’.[197]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَما أَصْبَرَهُمْ عَلَى النَّارِ فَقَالَ مَا أَصْبَرَهُمْ عَلَى فِعْلِ مَا يَعْلَمُونَ أَنَّهُ يُصَيِّرُهُمْ إِلَى النَّار.

A number of our companions, from Ahmad bin Muhammad Bin Khalid, from Usman Bin Isa, from Abdullah Bin Muskan, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:175] so what is their patience upon the Fire. So he^-asws said: ‘What caused them to be patient upon a deed what they knew was going to take them to the Fire’.[198]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no vein being struck, nor a calamity, nor a headache, nor an illness except due to a sin, and these are the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults)’. Then he^-asws said: ‘And what He^-azwj Forgive is more than what He^-azwj Seizes with’.[199]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ نَكْبَةٍ تُصِيبُ الْعَبْدَ إِلَّا بِذَنْبٍ وَ مَا يَعْفُو اللَّهُ عَنْهُ أَكْثَرُ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is none from a calamity hitting the servant except due to a sin, and what Allah^-azwj Forgives from, is more’.[200]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘You should not show (your teeth) clearly and you have done the shameful deed, nor should he sleep securely, the one who committed the sins’.[201]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ تَعَوَّذُوا بِاللَّهِ مِنْ سَطَوَاتِ اللَّهِ بِاللَّيْلِ وَ النَّهَارِ قَالَ قُلْتُ لَهُ وَ مَا سَطَوَاتُ اللَّهِ قَالَ الْأَخْذُ عَلَى الْمَعَاصِي .

From him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Asama,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Seek Refuge with Allah^-azwj from the Assaults of Allah^-azwj by the night and the day’. I said, ‘And what are the Assaults of Allah^-azwj?’ He^-asws said: ‘The Seizing upon the disobedience’.[202]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الذُّنُوبُ كُلُّهَا شَدِيدَةٌ وَ أَشَدُّهَا مَا نَبَتَ عَلَيْهِ اللَّحْمُ وَ الدَّمُ لِأَنَّهُ إِمَّا مَرْحُومٌ وَ إِمَّا مُعَذَّبٌ وَ الْجَنَّةُ لَا يَدْخُلُهَا إِلَّا طَيِّبٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Suleyman Al Ja’fary, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The sins, all of these are severe, and the most severe is what the flesh and the blood is built upon (unlawful food and drinks), because it (sins) are either Forgiven or Punished, and the Paradise, none can enter it except for the good (purified from the sins)’.[203]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُزْوَى عَنْهُ الرِّزْقُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The servant commits the sin, so the sustenance is Impeded from him’.[204]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَلْعُونٌ مَنْ عَبَدَ الدِّينَارَ وَ الدِّرْهَمَ مَلْعُونٌ مَلْعُونٌ مَنْ كُمُّهُ أَعْمَى مَلْعُونٌ مَلْعُونٌ مَنْ نَكَحَ بَهِيمَةً .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Ibrahim Al Nowfaly, from Al Husayn Bin Mukhtar, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Accursed! Accursed is the one who worships the Dinar and the Dirham! Accursed! Accursed is the one completely blind (from the Truth)! Accursed! Accursed is the one who copulates with an animal’.[205]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّ لَهَا طَالِباً يَقُولُ أَحَدُكُمْ أُذْنِبُ وَ أَسْتَغْفِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ نَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ وَ قَالَ عَزَّ وَ جَلَّ إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Fear the insignificant sins, for there is a seeker for it. One of you is saying, ‘I shall commit sin and seek Forgiveness’. Allah^-azwj Mighty and Majestic is Saying [36:12] Surely We Revive the dead, and We Write down what they have sent before and its effects, and We have Numbered everything in a Manifest Imam. And Allah^-azwj Mighty and Majestic Said [31:16] Surely if it is the very weight of the grain of a mustard-seed, even though it is inside a rock, or in the skies or in the earth, Allah will Bring it; surely Allah is Knower of subtleties, Aware’.[206]

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

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The sins impede the sustenance from the servant’.[207]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُدْرَأُ عَنْهُ الرِّزْقُ وَ تَلَا هَذِهِ الْآيَةَ إِذْ أَقْسَمُوا لَيَصْرِمُنَّها مُصْبِحِينَ وَ لا يَسْتَثْنُونَ فَطافَ عَلَيْها طائِفٌ مِنْ رَبِّكَ وَ هُمْ نائِمُونَ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Al Fuzayl,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The man commits the sin so the sustenance is staved off from him’, and he^-asws recited this Verse [68:17] Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning, [68:18] And they were not willing to set aside a portion [68:19] Then there encompassed it a visitation from your Lord while they were sleeping’.[208]

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

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

‘I heard Abu Abdullah^-asws saying: ‘Whenever the man sins a black dot appears in his heart. So if he repents, it is erased, and if he increases (repeats sins), it (also) increases until it overcomes upon his heart so he would not be successful after it, ever’.[209]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ يَسْأَلُ اللَّهَ الْحَاجَةَ فَيَكُونُ مِنْ شَأْنِهِ قَضَاؤُهَا إِلَى أَجَلٍ قَرِيبٍ أَوْ إِلَى وَقْتٍ بَطِي‏ءٍ فَيُذْنِبُ الْعَبْدُ ذَنْباً فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْمَلَكِ لَا تَقْضِ حَاجَتَهُ وَ احْرِمْهُ إِيَّاهَا فَإِنَّهُ تَعَرَّضَ لِسَخَطِي وَ اسْتَوْجَبَ الْحِرْمَانَ مِنِّي .

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The servant asks Allah^-azwj for the need, and it happens to be from his status for it to be Fulfilled to a near term or a longer term. So the servant commits a sin, and Allah^-azwj Blessed and High is Saying to the Angel: “Do not fulfil his need and deprive him of it, for he has been exposed to My^-azwj Anger and it Obligates the deprivation from Me^-azwj”’.[210]

ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّهُ مَا مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ وَ لَكِنَّ اللَّهَ يَضَعُهُ حَيْثُ يَشَاءُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلَى غَيْرِهِمْ وَ إِلَى الْفَيَافِي وَ الْبِحَارِ وَ الْجِبَالِ وَ إِنَّ اللَّهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا بِحَبْسِ الْمَطَرِ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلِّهَا بِخَطَايَا مَنْ بِحَضْرَتِهَا وَ قَدْ جَعَلَ اللَّهُ لَهَا السَّبِيلَ فِي مَسْلَكٍ سِوَى مَحَلَّةِ أَهْلِ الْمَعَاصِي

Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza, from Abu Ja’far^-asws, said,

‘I heard him^-asws saying: ‘There is none from a year with less rain from a year, but Allah^-azwj Places wherever He^-azwj so Desires to. When a people act in disobedience, it gets Exchanged from them what was Ordained for them, from the rain during that year, to other than them, and to the deserts and the oceans and the mountains; and Allah^-azwj Punishes the dung beetle in its hole by Withholding the rain from the earth which is (to fall) in its place due to the sins of the ones in its vicinity, and Allah^-azwj has Made a way for it in route besides the place of the disobedient people’.

قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ .

He (the narrator) said, ‘Then Abu Ja’far^-asws said: ‘So take a lesson, O people of insight!’[211]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ يُذْنِبُ الذَّنْبَ فَيُحْرَمُ صَلَاةَ اللَّيْلِ وَ إِنَّ الْعَمَلَ السَّيِّئَ أَسْرَعُ فِي صَاحِبِهِ مِنَ السِّكِّينِ فِي اللَّحْمِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The man commits the sin, so he is deprived of the night Salāt, and that the evil deed goes quicker into its performer than the knife does into the flesh’.[212]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ الرَّبُّ تَبَارَكَ وَ تَعَالَى فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَ ذَلِكَ أَبَداً .

From him, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who thinks of an evil deed, so he should not do it, for perhaps the servant does the evil deed, and the Lord^-azwj Blessed and High Sees him and He^-azwj would be Saying: “By My^-azwj Honour and My^-azwj Majesty, I^-azwj will not Forgive you after that, ever!”’.[213] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ حَقٌّ عَلَى اللَّهِ أَنْ لَا يُعْصَى فِي دَارٍ إِلَّا أَضْحَاهَا لِلشَّمْسِ حَتَّى تُطَهِّرَهَا .

Al Hassan Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Amro Bin Usman, from a man,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘It is a right upon Allah^-azwj that He^-azwj would not be disobeyed in a house except that He^-azwj Exposes it to the sun until it cleans it (by ruining it)’.[214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ لَيُحْبَسُ عَلَى ذَنْبٍ مِنْ ذُنُوبِهِ مِائَةَ عَامٍ وَ إِنَّهُ لَيَنْظُرُ إِلَى أَزْوَاجِهِ فِي الْجَنَّةِ يَتَنَعَّمْنَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The servant may be Withheld, upon the commission of a sin from his sins, for a hundred years. He would be looking at his wives in the Paradise, enjoying the Bounties’.[215]

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

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is none from a servant except that there is a white spot in his heart. So when he commits a sin, a black spot appears in the (white) spot. So if he repents, that (black spot) goes away, and if he deliberates in the sins, that black (spot) increases until it covers the white (spot). So when the white (spot) is covered upon, its owner would not return to the goodness, ever! And these are the Words of Allah^-azwj Mighty and Majestic [83:14] Nay! rather, what they used to do has become like rust upon their hearts’.[216]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا تَأْمَنِ الْبَيَاتَ وَ قَدْ عَمِلْتَ السَّيِّئَاتِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Amir Al-Momineen^-asws said: ‘You should not show (your teeth) clearly and you have done the shameful deed, nor should he sleep securely, the one who had committed the sins’.[217]

مُحَمَّدُ بْنُ يَحْيَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَمْرٍو الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ قَضَى قَضَاءً حَتْماً أَلَّا يُنْعِمَ عَلَى الْعَبْدِ بِنِعْمَةٍ فَيَسْلُبَهَا إِيَّاهُ حَتَّى يُحْدِثَ الْعَبْدُ ذَنْباً يَسْتَحِقُّ بِذَلِكَ النَّقِمَةَ .

Muhammad Bin Yahya and Abu Ali Al Ashary, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Abu Amro Al Madainy,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘My^-asws father^-asws was saying: ‘Allah^-azwj has Judged an absolute Judgement that He^-azwj would not Favour upon a servant with a Bounty then He^-azwj would Confiscate it from him unless the servant commits a new sin becoming deserving of that Vengeance’.[218]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَدِيرٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَقالُوا رَبَّنا باعِدْ بَيْنَ أَسْفارِنا وَ ظَلَمُوا أَنْفُسَهُمْ الْآيَةَ فَقَالَ هَؤُلَاءِ قَوْمٌ كَانَتْ لَهُمْ قُرًى مُتَّصِلَةٌ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ وَ أَنْهَارٌ جَارِيَةٌ وَ أَمْوَالٌ ظَاهِرَةٌ فَكَفَرُوا نِعَمَ اللَّهِ عَزَّ وَ جَلَّ وَ غَيَّرُوا مَا بِأَنْفُسِهِمْ مِنْ عَافِيَةِ اللَّهِ فَغَيَّرَ اللَّهُ مَا بِهِمْ مِنْ نِعْمَةٍ وَ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ فَأَرْسَلَ اللَّهُ عَلَيْهِمْ سَيْلَ الْعَرِمِ فَغَرَّقَ قُرَاهُمْ وَ خَرَّبَ دِيَارَهُمْ وَ أَذْهَبَ أَمْوَالَهُمْ وَ أَبْدَلَهُمْ مَكَانَ جَنَّاتِهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَ أَثْلٍ وَ شَيْ‏ءٍ مِنْ سِدْرٍ قَلِيلٍ ثُمَّ قَالَ ذلِكَ جَزَيْناهُمْ بِما كَفَرُوا وَ هَلْ نُجازِي إِلَّا الْكَفُورَ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Sadeyr who said,

‘A man asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic[34:19] So they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves – the Verse. So he^-asws said: ‘He^-asws said: ‘They were a people who lived in two inter-connected villages and were able to see each other, and rivers which flowed, and had phenomenal wealth. They denied the Favours of Allah^-azwj and changed what was in themselves, so Allah^-azwj Mighty and Majestic Sent the flood of Al-Aram against them. Their two villages were submerged, and their houses were spoilt, and their wealth was gone. It changed their plantations into two plantations to be only with the edible plants of bitter tamarisk (a troublesome weed) and a few Lotus trees. Then Allah^-azwj Mighty and Majestic Said: [34:17] That was our Recompense due to what they disbelieved in; and do We Punish any but the ungrateful?’[219]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَسَلَبَهَا إِيَّاهُ حَتَّى يُذْنِبَ ذَنْباً يَسْتَحِقُّ بِذَلِكَ السَّلْبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Sama’at who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj does not Favour upon a servant by a bounty then He^-azwj Confiscates it from him, unless he commits a sin to be deserving of that Confiscation’.[220]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْجَزَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نَبِيّاً مِنْ أَنْبِيَائِهِ إِلَى قَوْمِهِ وَ أَوْحَى إِلَيْهِ أَنْ قُلْ لِقَوْمِكَ إِنَّهُ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا أُنَاسٍ كَانُوا عَلَى طَاعَتِي فَأَصَابَهُمْ فِيهَا سَرَّاءُ فَتَحَوَّلُوا عَمَّا أُحِبُّ إِلَى مَا أَكْرَهُ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يُحِبُّونَ إِلَى مَا يَكْرَهُونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Al haysam Bin Waqad Al Jazry who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic Sent a Prophet^-as from His^-azwj Prophets^-as to his^-as people and Revealed unto him^-as: “Say to your^-as people: ‘There are none from the inhabitants of a town nor a people who used to be upon My^-azwj obedience and they attained happiness therein, so they changed over from what I^-azwj Love to what I^-azwj Dislike, except that I^-azwj Changed over for them from what they were loving to what they were dislking.

وَ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا أَهْلِ بَيْتٍ كَانُوا عَلَى مَعْصِيَتِي فَأَصَابَهُمْ فِيهَا ضَرَّاءُ فَتَحَوَّلُوا عَمَّا أَكْرَهُ إِلَى مَا أُحِبُّ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يَكْرَهُونَ إِلَى مَا يُحِبُّونَ

And there are none from a people of a town nor a family who used to be upon My^-azwj disobedience, so they were hit by harm therein, So they changed over from what I^-azwj Dislike to what I^-azwj Love, except that I^-azwj Changed for them from what they were disliking to what they were loving’.

وَ قُلْ لَهُمْ إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي فَلَا تَقْنَطُوا مِنْ رَحْمَتِي فَإِنَّهُ لَا يَتَعَاظَمُ عِنْدِي ذَنْبٌ أَغْفِرُهُ

And say to them: ‘My^-azwj Precedes My^-azwj Anger, therefore do not despair from My Mercy, so there is no sins greater in My^-azwj Presence which I^-azwj Forgive’.

وَ قُلْ لَهُمْ لَا يَتَعَرَّضُوا مُعَانِدِينَ لِسَخَطِي وَ لَا يَسْتَخِفُّوا بِأَوْلِيَائِي فَإِنَّ لِي سَطَوَاتٍ عِنْدَ غَضَبِي لَا يَقُومُ لَهَا شَيْ‏ءٌ مِنْ خَلْقِي .

And say to them: ‘They should not expose themselves stubbornly to My^-azwj Anger, nor belittle My^-azwj Guardians^-asws, for Me^-azwj there are such Assaults during My^-azwj Anger that nothing from My^-azwj creation can withstand it”.[221]

عَلِيُّ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ إِذَا أُطِعْتُ رَضِيتُ وَ إِذَا رَضِيتُ بَارَكْتُ وَ لَيْسَ لِبَرَكَتِي نِهَايَةٌ وَ إِذَا عُصِيتُ غَضِبْتُ وَ إِذَا غَضِبْتُ لَعَنْتُ وَ لَعْنَتِي تَبْلُغُ السَّابِعَ مِنَ الْوَرَى .

Ali Bin Ibrahim Al Hashimy, from his grandfather Muhammad Bin Al Hassan Bin Muhammad Bin Ubeydullah, from Suleyman Al Ja’fary,

(It has been narrated) from Al-Reza^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto a Prophet^-as from His^-azwj Prophets^-as: “When I^-azwj am obeyed, I^-azwj am Pleased, and when I^-azwj am Pleased, I^-azwj Bless, and there is no upper limit to My^-azwj Blessings. And when I^-azwj am disobeyed, I^-azwj am Angered, and when I^-azwj am Angry, I^-azwj Curse, and My^-azwj Curse reaches the seven (generations) from the posterity”’.[222]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ أَحَدَكُمْ لَيَكْثُرُ بِهِ الْخَوْفُ مِنَ السُّلْطَانِ وَ مَا ذَلِكَ إِلَّا بِالذُّنُوبِ فَتَوَقَّوْهَا مَا اسْتَطَعْتُمْ وَ لَا تَمَادَوْا فِيهَا .

Muhammad Bin yahya, from Ali Bin Al Hassan Bin Ali, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If one of you is frequently afraid from the Sultan (ruling authority), and that is not except due to the sins. Therefore abstain up to what is your capacity, and do not be deliberate in it’.[223]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا وَجَعَ أَوْجَعُ لِلْقُلُوبِ مِنَ الذُّنُوبِ وَ لَا خَوْفَ أَشَدُّ مِنَ الْمَوْتِ وَ كَفَى بِمَا سَلَفَ تَفَكُّراً وَ كَفَى بِالْمَوْتِ وَاعِظاً .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, raising it, said,

‘Amir Al-Momineen^-asws said: ‘There is no pain more painful to the hearts than the sins, and there is no fear more intense than (fear of) the death, and suffice with what is past for pondering, and suffice with the death as a preaching’.[224]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ مَوْلًى لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ كُلَّمَا أَحْدَثَ الْعِبَادُ مِنَ الذُّنُوبِ مَا لَمْ يَكُونُوا يَعْمَلُونَ أَحْدَثَ اللَّهُ لَهُمْ مِنَ الْبَلَاءِ مَا لَمْ يَكُونُوا يَعْرِفُونَ .

Ahmad BinMuhammad Al Kufy, from Ali Bin Al Hassan Al Maysami,

(It has been narrated) from Al-Abbas Bin Hilal Al-Shamy, a slave of Abu Al-Hassan Musa^-asws who said, ‘I heard Al-Reza^-asws saying: ‘Every time the servants innovate a sin what did not happened to be performed beforehand, Allah^-azwj Innovates for them, from the afflictions, what they did not happened to be recognising (New type of affliction)’.[225]

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

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: “When the one who recognises Me^-azwj disobeys Me^-azwj, I^-azwj Cause him to be overcome by the one who does not recognise Me^-azwj”’.[226]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مُنَادِياً يُنَادِي مَهْلًا مَهْلًا عِبَادَ اللَّهِ عَنْ مَعَاصِي اللَّهِ فَلَوْ لَا بَهَائِمُ رُتَّعٌ وَ صِبْيَةٌ رُضَّعٌ وَ شُيُوخٌ رُكَّعٌ لَصُبَّ عَلَيْكُمُ الْعَذَابُ صَبّاً تُرَضُّونَ بِهِ رَضّاً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Arafat,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘For Allah^-azwj Mighty and Majestic there is a Caller who Calls out during every day and night: ‘Stop! Servants of Allah^-azwj, stop from disobeying Allah^-azwj. So had it not been for the animals grazing and the children breast-feeding, and elderly bent down, the Punishment would have Poured upon you all with a pouring, shattering you with a shattering’.[227]

بَابُ الْكَبَائِرِ

Chapter 112 – The Major Sins

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلًا كَرِيماً قَالَ الْكَبَائِرُ الَّتِي أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا النَّارَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [4:31] If you shun the great sins which you are Forbidden, We will do away with your (small) sins and Cause you to enter an honourable place of entering. He^-asws said: ‘The major sins are those upon which Allah^-azwj Mighty and Majestic Obligated the Fire’.[228]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ قَالَ كَتَبَ مَعِي بَعْضُ أَصْحَابِنَا إِلَى أَبِي الْحَسَنِ ( عليه السلام ) يَسْأَلُهُ عَنِ الْكَبَائِرِ كَمْ هِيَ وَ مَا هِيَ فَكَتَبَ الْكَبَائِرُ مَنِ اجْتَنَبَ مَا وَعَدَ اللَّهُ عَلَيْهِ النَّارَ كَفَّرَ عَنْهُ سَيِّئَاتِهِ إِذَا كَانَ مُؤْمِناً وَ السَّبْعُ الْمُوجِبَاتُ قَتْلُ النَّفْسِ الْحَرَامِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ الرِّبَا وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَاتِ وَ أَكْلُ مَالِ الْيَتِيمِ وَ الْفِرَارُ مِنَ الزَّحْفِ .

From him, from Ibn Mahboub who said,

‘One of our companions wrote along with me, to Abu Al-Hassan^-asws, asking him^-asws about the major sins, how many they are and what they are. So he^-asws wrote: ‘The major sins one should avoid are what Allah^-azwj has Promised the Fire upon to expiate his sins from him, when he was a Momin; and the seven Obligating (such) are – killing a self unlawfully, and disloyalty to the parents, and consuming the usury, and the adoption of Pre-Islamic practices after the emigration, and slandering the married woman, and consuming the wealth of the orphans, and fleeing from the battle march’.[229] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْكَبَائِرُ سَبْعٌ قَتْلُ الْمُؤْمِنِ مُتَعَمِّداً وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ كُلُّ مَا أَوْجَبَ اللَّهُ عَلَيْهِ النَّارَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The major sins are seven – killing the Momin deliberately, and slandering the married woman, and fleeing from the battle field, and the adoption of Pre-Islamic practices after the Emigration, and consuming the wealth of the orphans unjustly, and consuming the usury after the clarification, and everything what Allah^-azwj Obligated the Fire upon’.[230]

يُونُسُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِنَ الْكَبَائِرِ عُقُوقَ الْوَالِدَيْنِ وَ الْيَأْسَ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنَ لِمَكْرِ اللَّهِ وَ قَدْ رُوِيَ أَنَّ أَكْبَرَ الْكَبَائِرِ الشِّرْكُ بِاللَّهِ .

Yunus, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘From the major sins are – disloyalty to the parents, and the despair from the Spirit (Assistance) of Allah^-azwj, and the sercurity from the Plan of Allah^-azwj’. And it has been reported that the biggest of the major sins is the association (Shirk) with Allah^-azwj’.[231]

يُونُسُ عَنْ حَمَّادٍ عَنْ نُعْمَانَ الرَّازِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَنَى خَرَجَ مِنَ الْإِيمَانِ وَ مَنْ شَرِبَ الْخَمْرَ خَرَجَ مِنَ الْإِيمَانِ وَ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً خَرَجَ مِنَ الْإِيمَانِ .

Yunus, from Hammad, from Nu’man Al Razy who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who commits adultery exits from the Emān, and the one who drinks the wine exits from the Emān, and the one who breaks the Fast for a day from the Month of Ramazan deliberately, exits from the Emān’.[232]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ قَالَ لَا إِذَا كَانَ عَلَى بَطْنِهَا سُلِبَ الْإِيمَانُ مِنْهُ فَإِذَا قَامَ رُدَّ إِلَيْهِ فَإِذَا عَادَ سُلِبَ قُلْتُ فَإِنَّهُ يُرِيدُ أَنْ يَعُودَ فَقَالَ مَا أَكْثَرَ مَنْ يُرِيدُ أَنْ يَعُودَ فَلَا يَعُودُ إِلَيْهِ أَبَداً .

From him, from Muhammad Bin Abdat who said,

‘I said to Abu Abdullah^-asws, ‘The adulterer would not commit adultery while he is a Momin?’ He^-asws said: ‘No, when he was upon her belly, the Emān was Confiscated from him. So when he stands, it is returned to him. So when he repeats, it is Confiscated (again)’. I said, ‘Supposing he intends to return?’ So he^-asws said: ‘How may there are who intend to repeat, so he should not return to it, ever!’.[233]

يُونُسُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ الْفَوَاحِشُ الزِّنَى وَ السَّرِقَةُ وَ اللَّمَمُ الرَّجُلُ يُلِمُّ بِالذَّنْبِ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ قُلْتُ بَيْنَ الضَّلَالِ وَ الْكُفْرِ مَنْزِلَةٌ فَقَالَ مَا أَكْثَرَ عُرَى الْإِيمَانِ .

Yunus, from Ishaq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’, he^-asws said: ‘The immoralities – The adultery and the theft. And the ‘Lamam’ – The man commits the sin, so he asks Forgiveness of Allah^-azwj from it’. I asked, ‘Is there a level between the straying and the infidelity?’ He^-asws said: ‘More numerous than the bonds of Emān’.[234]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكَبَائِرِ فَقَالَ هُنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) سَبْعٌ الْكُفْرُ بِاللَّهِ وَ قَتْلُ النَّفْسِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullah^-asws about the major sins, so he^-asws said: ‘These are seven in the Book of Ali^-asws – the disbelief in Allah^-azwj, and killing the soul (unjustly), and disloyalty to the parents, and consuming the usury after the clarification, and consuming the wealth of the orphans unjustly, and fleeing from the battle field, and the adoption of pre-Islamic practices after the emigration (Hijra)’.

قَالَ فَقُلْتُ فَهَذَا أَكْبَرُ الْمَعَاصِي قَالَ نَعَمْ قُلْتُ فَأَكْلُ دِرْهَمٍ مِنْ مَالِ الْيَتِيمِ ظُلْماً أَكْبَرُ أَمْ تَرْكُ الصَّلَاةِ قَالَ تَرْكُ الصَّلَاةِ قُلْتُ فَمَا عَدَدْتَ تَرْكَ الصَّلَاةِ فِي الْكَبَائِرِ فَقَالَ أَيُّ شَيْ‏ءٍ أَوَّلُ مَا قُلْتُ لَكَ قَالَ قُلْتُ الْكُفْرُ قَالَ فَإِنَّ تَارِكَ الصَّلَاةِ كَافِرٌ يَعْنِي مِنْ غَيْرِ عِلَّةٍ

He (the narrator) said, ‘I said, ‘So these are the greatest disobediences’. He^-asws said: ‘Yes’. I said, ‘So is the consuming of one Dirham of the wealth of an orphan unjustly is more grievous or the neglecting the Salāt?’ He^-asws said: ‘Neglecting the Salāt’. I said, ‘But you^-asws did not number the neglecting of the Salāt in the major sins’. So he^-asws said: ‘Which thing was the first of what I^-asws said to you?’ I said, ‘The disbelief’. He^-asws said: ‘So the neglector of the Salāt is a disbeliever, meaning (neglecting) from without a (valid) reason’.[235]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ حَبِيبٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  مَا مِنْ عَبْدٍ إِلَّا وَ عَلَيْهِ أَرْبَعُونَ جُنَّةً حَتَّى يَعْمَلَ أَرْبَعِينَ كَبِيرَةً فَإِذَا عَمِلَ أَرْبَعِينَ كَبِيرَةً انْكَشَفَتْ عَنْهُ الْجُنَنُ فَيُوحِي اللَّهُ إِلَيْهِمْ أَنِ اسْتُرُوا عَبْدِي بِأَجْنِحَتِكُمْ فَتَسْتُرُهُ الْمَلَائِكَةُ بِأَجْنِحَتِهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Habeeb, from Abdullah Bin Abdul Rahman Al Samma, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘There is none from a servant except upon him are forty shields, until he commits forty major sins. So when he commits forty major sins, the shields are removed from him and Allah^-azwj Reveals unto them (Angels): “Veil My^-azwj servant by your wings”. So the Angels veil him with their wings’.

قَالَ فَمَا يَدَعُ شَيْئاً مِنَ الْقَبِيحِ إِلَّا قَارَفَهُ حَتَّى يَمْتَدِحَ إِلَى النَّاسِ بِفِعْلِهِ الْقَبِيحِ فَيَقُولُ الْمَلَائِكَةُ يَا رَبِّ هَذَا عَبْدُكَ مَا يَدَعُ شَيْئاً إِلَّا رَكِبَهُ وَ إِنَّا لَنَسْتَحْيِي مِمَّا يَصْنَعُ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ أَنِ ارْفَعُوا أَجْنِحَتَكُمْ عَنْهُ

He^-asws said: ‘So he does not leave anything from the ugliness until he is praised to the people by doing his ugly deed. So the Angels are saying: ‘O Lord^-azwj! This servant of Yours^-azwj has not left anything except that he rode it, and we are embarassed from what he does’. So Allah^-azwj Mighty and Majestic Reveals unto them: “Raise your wings from him”.

فَإِذَا فُعِلَ ذَلِكَ أَخَذَ فِي بُغْضِنَا أَهْلَ الْبَيْتِ فَعِنْدَ ذَلِكَ يَنْهَتِكُ سِتْرُهُ فِي السَّمَاءِ وَ سِتْرُهُ فِي الْأَرْضِ فَيَقُولُ الْمَلَائِكَةُ يَا رَبِّ هَذَا عَبْدُكَ قَدْ بَقِيَ مَهْتُوكَ السِّتْرِ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ لَوْ كَانَتْ لِلَّهِ فِيهِ حَاجَةٌ مَا أَمَرَكُمْ أَنْ تَرْفَعُوا أَجْنِحَتَكُمْ عَنْهُ .

So when they do that, he takes to hating us^-asws, the People^-asws of the Household. Thus, that tears apart his veil in the sky and his veil in the earth. So the Angels are saying: ‘O Lord^-azwj! This servant of Your^-azwj has nor remained with torn veils’. So Allah^-azwj Mighty and Majestic Reveals unto them: “Had there been a need for Allah^-azwj regarding him, He^-azwj would not have Commanded you to raise your wings from him’.

 وَ رَوَاهُ ابْنُ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ .

And it has (also) been reported by Ibn Fazzal, from Ibn Muskan.[236]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْكَبَائِرُ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ

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

‘I heard Abu Abdullah^-asws saying: ‘The hopelessness from the Mercy of Allah^-azwj, and the despair from Spirit (Assistance) of Allah^-azwj, and the security from the Plan of Allah^-azwj, and killing the soul which Allah^-azwj has Prohibited, and disloyalty to the parents, and consuming the wealth of the orphans unjustly, and consuming the usury after the clarification, and the adoption of the Pre-Islamic practices after the emigration, and slandering the married woman, and the fleeing from the battle field’.

فَقِيلَ لَهُ أَ رَأَيْتَ الْمُرْتَكِبُ لِلْكَبِيرَةِ يَمُوتُ عَلَيْهَا أَ تُخْرِجُهُ مِنَ الْإِيمَانِ وَ إِنْ عُذِّبَ بِهَا فَيَكُونُ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَوْ لَهُ انْقِطَاعٌ قَالَ يَخْرُجُ مِنَ الْإِسْلَامِ إِذَا زَعَمَ أَنَّهَا حَلَالٌ وَ لِذَلِكَ يُعَذَّبُ أَشَدَّ الْعَذَابِ

So it was said to him^-asws, ‘What is your view of the perpetrator of the major sins dying upon it, would he exit from the Emān? And if he is Punished due to it, so would his Punishment happen to be like the Punishment of the Polytheists, or would there be a cutting-off for him’. He^-asws said: ‘He would exit from Al-Islam, when he claims that it is Permissible, and due to that he would be Punished by the most severe of the Punishments.

وَ إِنْ كَانَ مُعْتَرِفاً بِأَنَّهَا كَبِيرَةٌ وَ هِيَ عَلَيْهِ حَرَامٌ وَ أَنَّهُ يُعَذَّبُ عَلَيْهَا وَ أَنَّهَا غَيْرُ حَلَالٍ فَإِنَّهُ مُعَذَّبٌ عَلَيْهَا وَ هُوَ أَهْوَنُ عَذَاباً مِنَ الْأَوَّلِ وَ يُخْرِجُهُ مِنَ الْإِيمَانِ وَ لَا يُخْرِجُهُ مِنَ الْإِسْلَامِ .

And if he was acknowleding that it is a major sins and that it is Prohibited upon him, and he would be Punished over it, and that it is not Permissible, so he would be Punished over it and it would be a lesser Punishment than the first one, and he would exit from the Emān and he would not exit from Al-Islam’.[237]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ قَالَ هُوَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ ذَاكَ الَّذِي يُفَارِقُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I said to Abu Ja’far^-asws regarding the words of Rasool-Allah^-saww: ‘When the man commits adultery, the spirit of the Emān separates from him’. He^-asws said: ‘These are His^-azwj Words [58:22] and He has Supported them with a Spirit from Him. That is which separates from him’.[238]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْلَبُ مِنْهُ رُوحُ الْإِيمَانِ مَا دَامَ عَلَى بَطْنِهَا فَإِذَا نَزَلَ عَادَ الْإِيمَانُ قَالَ قُلْتُ لَهُ أَ رَأَيْتَ إِنْ هَمَّ قَالَ لَا أَ رَأَيْتَ إِنْ هَمَّ أَنْ يَسْرِقَ أَ تُقْطَعُ يَدُهُ .

Ali Bin Ibrahim, from his father, from Hammad, from Rabie, from Al Fuzayl,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The spirit of the Emān would be Confiscated from him for as long as he is upon her belly. So when he descends, the Emān returns’. I said to him^-asws, ‘What is your^-asws view if he (only) considers it (without committing it)?’ He^-asws said: ‘No. Do you see that if he considers stealing, would his hand be cut?’[239]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ صَبَّاحِ بْنِ سَيَابَةَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ مُحَمَّدُ بْنُ عَبْدَةَ يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ قَالَ لَا إِذَا كَانَ عَلَى بَطْنِهَا سُلِبَ الْإِيمَانُ مِنْهُ فَإِذَا قَامَ رُدَّ عَلَيْهِ قُلْتُ فَإِنَّهُ أَرَادَ أَنْ يَعُودَ قَالَ مَا أَكْثَرَ مَا يَهُمُّ أَنْ يَعُودَ ثُمَّ لَا يَعُودُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Sabbah Bin Sayaba who said,

‘I was in the presence of Abu Abdullah^-asws, so Muhammad Bin Abdat said to him^-asws, ‘Would the adulterer commit adultery while he is a Momin?’ He^-asws said: ‘No. When he was upon her belly, the Emān was Confiscated from him. So when he arose, it was returned to him’. I said, ‘Supposing he intends to return?’ He^-asws said: ‘How often do they consider returning then they do not return’.[240]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْكَبَائِرُ سَبْعَةٌ مِنْهَا قَتْلُ النَّفْسِ مُتَعَمِّداً وَ الشِّرْكُ بِاللَّهِ الْعَظِيمِ وَ قَذْفُ الْمُحْصَنَةِ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً قَالَ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The major sins are seven. From these is – killing the soul deliberately, and the association with Allah^-azwj the Magnificent, and slandering the married woman, and consuming the interest (please change all) after the clarification, and fleeing from the battle-field, and adopting the pre-Islamic practices before the emigration (Hijra), and disloyalty to the parents, and consuming the wealth of the orphan unjustly’.

وَ التَّعَرُّبُ وَ الشِّرْكُ وَاحِدٌ .

And the adoption of the pre-Islamic practices and the association (Shirk), is one (same)’.[241]

أَبَانٌ عَنْ زِيَادٍ الْكُنَاسِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ الَّذِي إِذَا دَعَاهُ أَبُوهُ لَعَنَ أَبَاهُ وَ الَّذِي إِذَا أَجَابَهُ ابْنُهُ يَضْرِبُهُ .

Aban, from Ziyad Al Kunasy who said,

‘Abu Abdullah^-asws said: ‘And the one who, when his father calls him, curses his father, and the one who, when his son answers him, strikes him (is one and the same)’.[242]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ دَاوُدَ الْغَنَوِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ نَاساً زَعَمُوا أَنَّ الْعَبْدَ لَا يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَشْرَبُ الْخَمْرَ وَ هُوَ مُؤْمِنٌ وَ لَا يَأْكُلُ الرِّبَا وَ هُوَ مُؤْمِنٌ وَ لَا يَسْفِكُ الدَّمَ الْحَرَامَ وَ هُوَ مُؤْمِنٌ فَقَدْ ثَقُلَ عَلَيَّ هَذَا وَ حَرِجَ مِنْهُ صَدْرِي حِينَ أَزْعُمُ أَنَّ هَذَا الْعَبْدَ يُصَلِّي صَلَاتِي وَ يَدْعُو دُعَائِي وَ يُنَاكِحُنِي وَ أُنَاكِحُهُ وَ يُوَارِثُنِي وَ أُوَارِثُهُ وَ قَدْ خَرَجَ مِنَ الْإِيمَانِ مِنْ أَجْلِ ذَنْبٍ يَسِيرٍ أَصَابَهُ

A number of our companions, from ahmad Bin Muhammad Bin Khalid, from his father, raising it from Muhammad in Dawood Al Ghanawy, from Al Asbagh Bin Nubata who said,

‘A man came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! The people are alleging that the servant neither commits adultery while he is a Momin, nor steal while he is a Momin, nor drink the wine while he is a Momin, nor consume the usury while he is a Momin, nor shed the blood unlawfully while he is a Momin. So this has been heavy upon me, and my chest is constricted from him where I claim that this servant is pray my (kind of) Salāt, and supplicating my (kind of) supplication, and is marrying into my (family) and I marry into his, and he inherits me and I inherit him, and he has exited from the Emān for the reason of the few sins hitting him’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  صَدَقْتَ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ وَ الدَّلِيلُ عَلَيْهِ كِتَابُ اللَّهِ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ النَّاسَ عَلَى ثَلَاثِ طَبَقَاتٍ وَ أَنْزَلَهُمْ ثَلَاثَ مَنَازِلَ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي الْكِتَابِ أَصْحَابُ الْمَيْمَنَةِ وَ أَصْحَابُ الْمَشْأَمَةِ وَ السَّابِقُونَ

So Amir Al-Momineen^-asws said: ‘You speak the truth. I^-asws heard Rasool-Allah^-saww saying, and the Book of Allah^-azwj evidenced upon it. Allah^-azwj Mighty and Majestic Created the people upon three categories and Gave them three statuses, and these are the Words of Allah^-azwj Mighty and Majestic in the Book being the companions of the right and the companions of the left and the foremost ones.

فَأَمَّا مَا ذَكَرَ مِنْ أَمْرِ السَّابِقِينَ فَإِنَّهُمْ أَنْبِيَاءُ مُرْسَلُونَ وَ غَيْرُ مُرْسَلِينَ جَعَلَ اللَّهُ فِيهِمْ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ فَبِرُوحِ الْقُدُسِ بُعِثُوا أَنْبِيَاءَ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ بِهَا عَلِمُوا الْأَشْيَاءَ وَ بِرُوحِ الْإِيمَانِ عَبَدُوا اللَّهَ وَ لَمْ يُشْرِكُوا بِهِ شَيْئاً وَ بِرُوحِ الْقُوَّةِ جَاهَدُوا عَدُوَّهُمْ وَ عَالَجُوا مَعَاشَهُمْ وَ بِرُوحِ الشَّهْوَةِ أَصَابُوا لَذِيذَ الطَّعَامِ وَ نَكَحُوا الْحَلَالَ مِنْ شَبَابِ النِّسَاءِ وَ بِرُوحِ الْبَدَنِ دَبُّوا وَ دَرَجُوا فَهَؤُلَاءِ مَغْفُورٌ لَهُمْ مَصْفُوحٌ عَنْ ذُنُوبِهِمْ

So, as for what He^-azwj Metioned from the matter of the foremost ones, so they are the Prophets^-as, being Sent with a Law and without a Law. Allah^-azwj made five spirits to be in them – the Holy spirit, and the spirit of the Emān, and the spirit of the strength, and the spirit of the desires, and the spirit of the body. So, by the Holy spirit the Prophets^-as are Sent, Mursils and non-Mursils, and by it they^-as know the things; and by the spirit of the Emān, they^-as worship Allah^-azwj and they do not associate anything with Him^-azwj; and by the spirit of the strength they^-as fight against their^-as enemies they handle their^-as lives; and by the spirit of the desire, they^-as attain the pleasure of the good, and Permissible marriages from the youthful women; and by the spirit of the body, they^-as come and go. So they^-as are the Forgiven, being Forgiven from their^-as sins’.

ثُمَّ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ ثُمَّ قَالَ فِي جَمَاعَتِهِمْ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ يَقُولُ أَكْرَمَهُمْ بِهَا فَفَضَّلَهُمْ عَلَى مَنْ سِوَاهُمْ فَهَؤُلَاءِ مَغْفُورٌ لَهُمْ مَصْفُوحٌ عَنْ ذُنُوبِهِمْ

Then He^-azwj Said [2:253] We have made some of these Rasools to excel the others; among them are they to whom Allah Spoke, and some of them He Exalted by rank; and We Gave clear miracles to Isa son of Maryam, and Strengthened him with the Holy Spirit. Then Said [58:22] and He has Supported them with a Spirit from Him. He^-azwj Saying that He^-azwj Honoured them with it, Preferred them^-as over the ones besides them. So they^-as are the Forgiven, being Forgiven from their^-as sins.

ثُمَّ ذَكَرَ أَصْحَابَ الْمَيْمَنَةِ وَ هُمُ الْمُؤْمِنُونَ حَقّاً بِأَعْيَانِهِمْ جَعَلَ اللَّهُ فِيهِمْ أَرْبَعَةَ أَرْوَاحٍ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ فَلَا يَزَالُ الْعَبْدُ يَسْتَكْمِلُ هَذِهِ الْأَرْوَاحَ الْأَرْبَعَةَ حَتَّى تَأْتِيَ عَلَيْهِ حَالَاتٌ فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذِهِ الْحَالَاتُ

Then He^-azwj Mentioned the companions of the right, and they are the Momineen truly in the meaning. Allah^-azwj Made four spirits to be in them – the spirit of the Emān, and the spirit of the strength, and the spirit of the desires, and spirit of the body. So the servant would not cease to complete these spirits until there come to him certain states’. So the man said, ‘O Amir Al-Momineen^-asws! What are these states?’

فَقَالَ أَمَّا أُولَاهُنَّ فَهُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً فَهَذَا يَنْتَقِصُ مِنْهُ جَمِيعُ الْأَرْوَاحِ وَ لَيْسَ بِالَّذِي يَخْرُجُ مِنْ دِينِ اللَّهِ لِأَنَّ الْفَاعِلَ بِهِ رَدَّهُ إِلَى أَرْذَلِ عُمُرِهِ فَهُوَ لَا يَعْرِفُ لِلصَّلَاةِ وَقْتاً وَ لَا يَسْتَطِيعُ التَّهَجُّدَ بِاللَّيْلِ وَ لَا بِالنَّهَارِ وَ لَا الْقِيَامَ فِي الصَّفِّ مَعَ النَّاسِ فَهَذَا نُقْصَانٌ مِنْ رُوحِ الْإِيمَانِ وَ لَيْسَ يَضُرُّهُ شَيْئاً

So he^-asws said: ‘As for the first of these, so it is just as Allah^-azwj Mighty and Majestic [22:5] and of you is he who is Brought back to the lowest part of life, so that after having knowledge he does not know anything. So the entirety of the spirits are deficient from him, and it is not by which he exits from the Religion of Allah^-azwj, because the performer of it is returned to the lowest part of his life. Thus, he neither recognises the timings of the Salāt, nor does he have the capacity of the vigil by the night, nor by the day, nor for the standing in the row along with the people (for the Salāt). So this is a reduction from the spirit of the Emān, and it is not which would harm him by anything.

وَ مِنْهُمْ مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الْقُوَّةِ فَلَا يَسْتَطِيعُ جِهَادَ عَدُوِّهِ وَ لَا يَسْتَطِيعُ طَلَبَ الْمَعِيشَةِ

And from them is one from whom the spirit of the strength is deficient, so he is not able upon fighting his enemies, and he is not able upon seeking the livelihood.

وَ مِنْهُمْ مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الشَّهْوَةِ فَلَوْ مَرَّتْ بِهِ أَصْبَحُ بَنَاتِ آدَمَ لَمْ يَحِنَّ إِلَيْهَا وَ لَمْ يَقُمْ وَ تَبْقَى رُوحُ الْبَدَنِ فِيهِ فَهُوَ يَدِبُّ وَ يَدْرُجُ حَتَّى يَأْتِيَهُ مَلَكُ الْمَوْتِ

And from them is one from whom the spirit of the desire is deficient, so were he to pass by the daughter of Adam^-as, he would not incline towards her and he does not stand, and there would remain the spirit of the body in him. So he would be coming and going until the Angel of death comes over.

فَهَذَا الْحَالُ خَيْرٌ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْفَاعِلُ بِهِ وَ قَدْ تَأْتِي عَلَيْهِ حَالَاتٌ فِي قُوَّتِهِ وَ شَبَابِهِ فَيَهُمُّ بِالْخَطِيئَةِ فَيُشَجِّعُهُ رُوحُ الْقُوَّةِ وَ يُزَيِّنُ لَهُ رُوحُ الشَّهْوَةِ وَ يَقُودُهُ رُوحُ الْبَدَنِ حَتَّى تُوْقِعَهُ فِي الْخَطِيئَةِ فَإِذَا لَامَسَهَا نَقَصَ مِنَ الْإِيمَانِ وَ تَفَصَّى مِنْهُ فَلَيْسَ يَعُودُ فِيهِ حَتَّى يَتُوبَ فَإِذَا تَابَ تَابَ اللَّهُ عَلَيْهِ وَ إِنْ عَادَ أَدْخَلَهُ اللَّهُ نَارَ جَهَنَّمَ

So this state is better, because Allah^-azwj Mighty and Majestic, He^-azwj is the Doer with it, and there had come states upon him during his strength and his youth, so he thought of the sins and the spirit of the strength had encouraged him, and the spirit of the desire had adorned it for him, and the spirit of the body had guided him until he indulged in the sin. So when he touches it (the sin) there would be a reduction from the Emān and he would be rid from it. So he would not repeat in it until he repents. So when he does repent, Allah^-azwj would Turn towards him (with Mercy), and if he repeats, Allah^-azwj would Enter him into the Fire of Hell.

فَأَمَّا أَصْحَابُ الْمَشْأَمَةِ فَهُمُ الْيَهُودُ وَ النَّصَارَى يَقُولُ اللَّهُ عَزَّ وَ جَلَّ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ يَعْرِفُونَ مُحَمَّداً وَ الْوَلَايَةَ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ فِي مَنَازِلِهِمْ وَ إِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَ هُمْ يَعْلَمُونَ الْحَقُّ مِنْ رَبِّكَ أَنَّكَ الرَّسُولُ إِلَيْهِمْ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

So as for the companions of the left, so they are the Jews and the Christians. Allah^-azwj Mighty and Majestic is Saying [2:146] Those whom We have Given the Book recognise him as they are recognising their own sons. They are recognising Muhammad^-saww and the Wilayah in the Torah and the Evangel just as they are recognising their fathers in their own houses and a party of them are concealing the Truth while they know (it). [2:147] The Truth is from your Lord that you^-saww are the Rasool^-saww to them therefore you should not be of the doubters.

فَلَمَّا جَحَدُوا مَا عَرَفُوا ابْتَلَاهُمُ اللَّهُ بِذَلِكَ فَسَلَبَهُمْ رُوحَ الْإِيمَانِ وَ أَسْكَنَ أَبْدَانَهُمْ ثَلَاثَةَ أَرْوَاحٍ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ ثُمَّ أَضَافَهُمْ إِلَى الْأَنْعَامِ فَقَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ لِأَنَّ الدَّابَّةَ إِنَّمَا تَحْمِلُ بِرُوحِ الْقُوَّةِ وَ تَعْتَلِفُ بِرُوحِ الشَّهْوَةِ وَ تَسِيرُ بِرُوحِ الْبَدَنِ

So when they fought against what they recognised, Allah^-azwj Afflicted them due to that and Confiscate the spirit of the Emān from them, and three spirits settled in their bodies – the spirit of the strength, and the spirit of the desire, and spirit of the body. Then He^-azwj Added them to the cattle, so He^-azwj Said [25:44] They are nothing but like cattle, because the animals ratter, carry (load) by the spirit of the strength and feed by the spirit of the desire, and they travel by the spirit of the body’.

فَقَالَ لَهُ السَّائِلُ أَحْيَيْتَ قَلْبِي بِإِذْنِ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ .

So the questioner said to him^-asws, ‘You^-asws have revived my heart, O Amir Al-Momineen^-asws’.[243]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ قَالَ فَقَالَ هُوَ مِثْلُ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ ثُمَّ قَالَ غَيْرُ هَذَا أَبْيَنُ مِنْهُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ هُوَ الَّذِي فَارَقَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood who said,

‘I asked Abu Abdullah^-asws about the words of Rasool-Allah^-saww: ‘When the man commits adultery the spirit of the Emān separates from him’. So he^-asws said: ‘It is like the Words of Allah^-azwj Mighty and Majestic [58:22] and He has Supported them with a Spirit from Him. This is which separates from him’.[244]

يُونُسُ عَنِ ابْنِ بُكَيْرٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ الْكَبَائِرَ فَمَا سِوَاهَا قَالَ قُلْتُ دَخَلَتِ الْكَبَائِرُ فِي الِاسْتِثْنَاءِ قَالَ نَعَمْ .

Yunus, from Ibn Bukeyr, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj does not Forgive if associated with and He^-azwj Forgives what is besides that to the one whom He^-azwj so Desires to of the major sins and what is besides that’. I said, ‘Are the major sins included in the exception?’ He^-asws said: ‘Yes’.[245]

يُونُسُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْكَبَائِرُ فِيهَا اسْتِثْنَاءُ أَنْ يَغْفِرَ لِمَنْ يَشَاءُ قَالَ نَعَمْ .

Yunus, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘The major sins, are there excepts in these that He^-azwj would Forgive for the one whom He^-azwj so Desires to?’ He^-asws said: ‘Yes’.[246]

يُونُسُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً قَالَ مَعْرِفَةُ الْإِمَامِ وَ اجْتِنَابُ الْكَبَائِرِ الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا النَّارَ .

Yunus, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘[2:269] and whoever is Give the Wisdom, he indeed is Given a lot of good. He^-asws said: ‘Recognition of the Imam^-asws and staying away from the major sins which Allah^-azwj has Obligated the Fire upon’.[247]

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

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

‘I said to Abu Al-Hassan^-asws, ‘The major sins exits one from the Emān?’ So he^-asws said: ‘Yes, and what is besides the major sins. Rasool-Allah^-saww said: ‘The adulterer would not commit the adultery while he is a Momin, and the thief would not steal while he is a Momin’.[248]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ الزَّيَّاتِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ دَخَلَ ابْنُ قَيْسٍ الْمَاصِرِ وَ عَمْرُو بْنُ ذَرٍّ وَ أَظُنُّ مَعَهُمَا أَبُو حَنِيفَةَ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَتَكَلَّمَ ابْنُ قَيْسٍ الْمَاصِرِ فَقَالَ إِنَّا لَا نُخْرِجُ أَهْلَ دَعْوَتِنَا وَ أَهْلَ مِلَّتِنَا مِنَ الْإِيمَانِ فِي الْمَعَاصِي وَ الذُّنُوبِ قَالَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) يَا ابْنَ قَيْسٍ أَمَّا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ قَالَ لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ فَاذْهَبْ أَنْتَ وَ أَصْحَابُكَ حَيْثُ شِئْتَ .

Ibn Abu Umeyr, from Ali Bin Al Zayyat, from Ubeyd Bin Zurara who said,

‘Ibn Qays Al-Masir and Amro Bin Zarr and I think with the two of them was Abu Haneefa, came over to Abu Ja’far^-asws. So Ibn Qays Al-Masir spoke and he said, ‘We do not expel the people of our calling, and the people of our religion from the Emān regarding the disobedience and the sins’. So Abu Ja’far^-asws said to him: ‘O Ibn Qays! As for Rasool-Allah^-saww, so he^-saww said: ‘The adulterer would not commit adultery while he is a Momin, nor would the thief steal while he is a Momin’. So you and your companions can go wherever you so desire to’.[249]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَرْتَكِبُ الْكَبِيرَةَ مِنَ الْكَبَائِرِ فَيَمُوتُ هَلْ يُخْرِجُهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ إِنْ عُذِّبَ كَانَ عَذَابُهُ كَعَذَابِ الْمُشْرِكِينَ أَمْ لَهُ مُدَّةٌ وَ انْقِطَاعٌ فَقَالَ مَنِ ارْتَكَبَ كَبِيرَةً مِنَ الْكَبَائِرِ فَزَعَمَ أَنَّهَا حَلَالٌ أَخْرَجَهُ ذَلِكَ مِنَ الْإِسْلَامِ وَ عُذِّبَ أَشَدَّ الْعَذَابِ وَ إِنْ كَانَ مُعْتَرِفاً أَنَّهُ أَذْنَبَ وَ مَاتَ عَلَيْهِ أَخْرَجَهُ مِنَ الْإِيمَانِ وَ لَمْ يُخْرِجْهُ مِنَ الْإِسْلَامِ وَ كَانَ عَذَابُهُ أَهْوَنَ مِنْ عَذَابِ الْأَوَّلِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the man committing the major sin from the major sins, and he dies. Would that exit him from Al-Islam? And if he was Punished, would his Punishment be like the Punishment of the Polytheists, or would there be a time limit for him and a cutting off?’ So he^-asws said: ‘The one who commits a major sin from the major sins, and he alleges that it is Permissible, that would exit him from Al Islam and he would be Punished with the severest of the Punishments; and if he was acknowledging that he is sinning, and he dies upon it, that would exit him from the Emān and it would not exit him from Al-Islam, and his Punishment would be lesser than the Punishment of the first one’.[250]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( صلوات الله عليه )  قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘Abu Ja’far^-asws narrated to me saying: ‘I^-asws heard my^-asws father^-asws saying: ‘I^-asws heard my^-asws father^-asws Musa^-asws Bin Ja’far^-asws saying: ‘Amro Bin Ubeyd came over to Abu Abdullah^-asws. So when he greeted and was seated, recited this Verse [53:32] Those who keep aloof from the great sins and the immoralities, then held back. So Abu Abdullah^-asws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allah^-azwj Mighty and Majestic’.

فَقَالَ نَعَمْ يَا عَمْرُو أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ يَقُولُ اللَّهُ وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ بَعْدَهُ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ

So he^-asws said: ‘Yes – O Amro – And the biggest of the major sins is the Polytheism (الشرك) with Allah^-azwj. Allah^-azwj is Saying; “And the one who Associates with Allah^-azwj, so Allah^-azwj has Prohibited the Paradise unto him”, and after it is the despair from the Mercy of Allah^-azwj, because Allah^-azwj Mighty and Majestic is Saying [12:87] and despair not of Allah’s Mercy; surely none despairs of Allah’s Mercy except the unbelieving people.

ثُمَّ الْأَمْنُ لِمَكْرِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ

Then is the security from the Plan of Allah^-azwj, because Allah^-azwj Mighty and Majestic is Saying [7:99] What! do they then feel secure from Allah’s Plan? But none feels secure from Allah’s plan except the people who lose out.

وَ مِنْهَا عُقُوقُ الْوَالِدَيْنِ لِأَنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الْعَاقَّ جَبَّاراً شَقِيّاً وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها إِلَى آخِرِ الْآيَةِ

And from it is the disobedience to the parents, because Allah^-azwj, the Glorious, Made the disobedient as a tyrant, a wretch. And the killing of a soul (person) whom Allah^-azwj has Prohibited to kill except with the right to do so, because Allah^-azwj the Mighty and Majestic  is Saying [4:93] And whoever kills a Believer intentionally, his Punishment is Hell; he shall abide in it – up to the end of the Verse.

و قذف المحصنة، لأن الله عز و جل يقول: لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ،

And accusing the chaste woman, because Allah^-azwj Mighty and Majestic is Saying [24:23] Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the Hereafter, and they shall have a grievous Punishment.

و أكل مال اليتيم، لأن الله عز و جل يقول: إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً،

And the devourer of the wealth of the orphan, because Allah^-azwj Mighty and Majestic is Saying [4:10] (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter Blazing Fire.

و الفرار من الزحف، لأن الله عز و جل يقول: وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ،

And the fleer from the battlefield, because Allah^-azwj Mighty and Majestic is Saying [8:16] If any do turn his back to them on such a day – unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!

و أكل الربا، لأن الله عز و جل يقول: الَّذِينَ يَأْكُلُونَ الرِّبا لا يَقُومُونَ إِلَّا كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِّ ،

And the consumer of the usury (interest) because Allah^-azwj Mighty and Majestic is Saying [2:275] Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise.

و السحر، لأن الله عز و جل يقول: وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ،

And the sorcery, because Allah^-azwj Mighty and Majestic [2:102] And they knew that the buyers of (sorcery) would have no share in the happiness of the Hereafter.

و الزنا، لأن الله عز و جل يقول: وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً،

And the adultery, because Allah^-azwj Mighty and Majestic is Saying [25:68] and whosoever does this shall pay the penalty [25:69] The Penalty on the Day of Judgement will be doubled to him, and he will dwell therein in ignominy.

و اليمين الغموس الفاجرة، لأن الله عز و جل يقول: الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ،

The immersing oath in the immorality, because Allah^-azwj Mighty and Majestic is Saying [3:77] (As for) those who take a small price for the Covenant of Allah and their own oaths – surely they shall have no portion in the Hereafter.

و الغلول ، لأن الله عز و جل يقول: وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ،

And the embezzlement, because Allah^-azwj Mighty and Majestic is Saying [3:161] Whosever embezzles will bring what he embezzled with him on the Day of Judgement.

و منع الزكاة المفروضة لأن الله عز و جل يقول: فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ،

The prevention (Non-payment) of the obligatory Zakat [9:35] then their foreheads and their sides and their backs shall be branded with it.

و شهادة الزور و كتمان الشهادة، لأن الله عز و جل يقول: وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ،

And perjury and the concealment of the testimony, because Allah^-azwj Mighty and Majestic is Saying [2:283] and do not conceal testimony, and whoever conceals it, his heart is surely sinful.

و شرب الخمر، لأن الله عز و جل نهى عنها، كما نهى عن عبادة الأوثان، و ترك الصلاة متعمدا، أو شيئا مما فرض الله، لأن رسول الله (صلى الله عليه و آله) قال: من ترك الصلاة متعمدا فقد برى‏ء من ذمة الله‏ و ذمة رسوله،

And drinking of the intoxicants, because Allah^-azwj Mighty and Majestic has Prohibited from it just as He^-azwj has Prohibited from worshipping the idols. And the deliberate avoidance of the Prayer, or anything from what Allah^-azwj has Obligated, because Rasool-Allah^-saww said: ‘The one who deliberately leaves the Prayer, so he is remote from the Responsibility of Allah^-azwj and the responsibility of His^-azwj Rasool^-saww’.

و نقض العهد و قطيعة الرحم، لأن الله عز و جل يقول: أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ.

And the breaking of the Covenant, and the boycotting of the relatives, because Allah^-azwj Mighty and Majestic is Saying [13:25] For them is the Curse and theirs the ill abode’.

قال: فخرج عمرو و له صراخ من بكائه، و هو يقول: هلك من يقول برأيه، و نازعكم في الفضل و العلم».

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to your^-asws merits and the Knowledge’.[251]

بَابُ اسْتِصْغَارِ الذَّنْبِ

Chapter 113 – Belittling the sins

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 أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّهَا لَا تُغْفَرُ قُلْتُ وَ مَا الْمُحَقَّرَاتُ قَالَ الرَّجُلُ يُذْنِبُ الذَّنْبَ فَيَقُولُ طُوبَى لِي لَوْ لَمْ يَكُنْ لِي غَيْرُ ذَلِكَ .

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 Asama Zayd Al Shahham who said,

‘Abu Abdullah^-asws said: ‘Fear the belittled ones from the sins, for these would not be Forgiven’. I said, ‘And what are the belittled ones from the sins?’ He^-asws said: ‘The man commits the sin, so he is saying, ‘Tooba (A tree in the Paradise) would have been for me if there had not happened to be for me other than that (belittled sin)’.[252]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ لَا تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَكُونَ كَثِيراً وَ خَافُوا اللَّهَ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Sama’at who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Do not consider as a lot, the abundant goodness, nor belittle the little sins, for the little sins would accumulate until they become a lot; and fear Allah^-azwj in the privacy until you can give the fairness (to others) from yourself’.[253]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ وَ الْحَجَّالِ جَمِيعاً عَنْ ثَعْلَبَةَ عَنْ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَزَلَ بِأَرْضٍ قَرْعَاءَ فَقَالَ لِأَصْحَابِهِ ائْتُوا بِحَطَبٍ فَقَالُوا يَا رَسُولَ اللَّهِ نَحْنُ بِأَرْضٍ قَرْعَاءَ مَا بِهَا مِنْ حَطَبٍ قَالَ فَلْيَأْتِ كُلُّ إِنْسَانٌ بِمَا قَدَرَ عَلَيْهِ فَجَاءُوا بِهِ حَتَّى رَمَوْا بَيْنَ يَدَيْهِ بَعْضَهُ عَلَى بَعْضٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَكَذَا تَجْتَمِعُ الذُّنُوبُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal and Al Hajjal, altogether from Sa;alba, from Ziyad who said,

‘Abu Abdullah^-asws said: ‘Rasool-Allah^-saww descended in a barren land, so he^-saww said to his^-saww companions: ‘Bring me^-saww some firewood’. So they said, ‘O Rasool-Allah^-saww! We are in a barren land, there is no firewood in it’. He^-saww said: ‘So let every person bring in whatever he is able upon’. So they came over until they threw it in front of him^-saww, on top of each other. So Rasool-Allah^-saww said: ‘This is how the sins tend to accumulate’.

ثُمَّ قَالَ إِيَّاكُمْ وَ الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّ لِكُلِّ شَيْ‏ءٍ طَالِباً أَلَا وَ إِنَّ طَالِبَهَا يَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ .

Then he^-saww said: ‘Beware of the belittled ones from the sins, and for every thing there is a seeker. Indeed! And if you were to seek it, He^-azwj would [36:12] Write down what they have sent before and its effects, and We have Numbered everything in a Manifest Imam’.[254]

بَابُ الْإِصْرَارِ عَلَى الذَّنْبِ

Chapter 114 – The Persistenance upon the sin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ عَنْ عَمَّارِ بْنِ مَرْوَانَ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا صَغِيرَةَ مَعَ الْإِصْرَارِ وَ لَا كَبِيرَةَ مَعَ الِاسْتِغْفَارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdullah Bin Muhammad Al Naheyki, from Ammar Bin Marwan Al Qandy, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is neither a small (sin) along with the persistence (upon it), nor is there a major (sin) along with the (seeking of) Forgiveness’.[255]

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

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

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic [3:135] and (who) do not knowingly persist in what they have done. He^-asws said: ‘The persistence, it is when he commits the sins, but he does not seek the Forgiveness of Allah^-azwj nor does he discuss the repentance with himself. So that is the persistence’.[256]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا وَ اللَّهِ لَا يَقْبَلُ اللَّهُ شَيْئاً مِنْ طَاعَتِهِ عَلَى الْإِصْرَارِ عَلَى شَيْ‏ءٍ مِنْ مَعَاصِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘No, by Allah^-azwj! Allah^-azwj will not Accept anything from his obedience, upon his persistence upon something from his disobedience’.[257]

بَابٌ فِي أُصُولِ الْكُفْرِ وَ أَرْكَانِهِ

Chapter 115 – The origins of the disbelief and its corner-stones

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أُصُولُ الْكُفْرِ ثَلَاثَةٌ الْحِرْصُ وَ الِاسْتِكْبَارُ وَ الْحَسَدُ فَأَمَّا الْحِرْصُ فَإِنَّ آدَمَ ( عليه السلام ) حِينَ نُهِيَ عَنِ الشَّجَرَةِ حَمَلَهُ الْحِرْصُ عَلَى أَنْ أَكَلَ مِنْهَا وَ أَمَّا الِاسْتِكْبَارُ فَإِبْلِيسُ حَيْثُ أُمِرَ بِالسُّجُودِ لآِدَمَ فَأَبَى وَ أَمَّا الْحَسَدُ فَابْنَا آدَمَ حَيْثُ قَتَلَ أَحَدُهُمَا صَاحِبَهُ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘The origins of the disbelief are three – the greed, and the arrogance, and the envy. So, as for the greed, so when Adam^-as was Forbidden from the tree, the greed carried him^-as upon eating from it; and as for the arrogance, so when Iblees^-la was Commanded with the prostration to Adam^-as, he^-la refused; and as for the envy, so when the two sons of Adam^-as, one of the two killed his companion’.[258]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ الرَّغْبَةُ وَ الرَّهْبَةُ وَ السَّخَطُ وَ الْغَضَبُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘The corner-stones of the disbelief are four – the desire, and the awe, and the resentment, and the anger’.[259]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سِتٌّ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ النِّسَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Nuh Bin Shuayb, from Abdullah Al Dihqan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The first of what Allah^-azwj Mighty and Majestic was disobeyed with were six – love of the world, and love of the governing, and love of the food, and love of the sleep, and love of the rest, and love of the women’.[260]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ أَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَ الشِّرْكُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ قَطِيعَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ .

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

(It has been narrated) from Abu Abdullah^-asws, ‘A man from Khas’am came over to the Prophet^-saww and he said, ‘Which of the deeds is the most Hated one to Allah^-azwj Mighty and Majestic?’ So he^-asws said: ‘The association (Shirk) with Allah^-azwj’. He said, ‘Then what?’ He^-asws said: ‘Cutting off the relationship’. He said, ‘Then what?’ He^-asws said: ‘Enjoining of the evil and forbidding from the good’.[261]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَسَنِ بْنِ عَطِيَّةَ عَنْ يَزِيدَ الصَّائِغِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ عَلَى هَذَا الْأَمْرِ إِنْ حَدَّثَ كَذَبَ وَ إِنْ وَعَدَ أَخْلَفَ وَ إِنِ ائْتُمِنَ خَانَ مَا مَنْزِلَتُهُ قَالَ هِيَ أَدْنَى الْمَنَازِلِ مِنَ الْكُفْرِ وَ لَيْسَ بِكَافِرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hasan Bin Atiyya, from Yazeed Al Sa’ig who said,

‘I said to Abu Abdullah^-asws, ‘A man of this matter (Al-Willayah), if he narrates he lies, and if he promises he breaks, and if he is entrusted he betrays. What is his status?’ He^-asws said: ‘It is the closest of the levels from the disbelief, but he is not a disbeliever’.[262]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الدُّنْيَا وَ الْإِصْرَارُ عَلَى الذَّنْبِ .

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: ‘From the signs of the wretchedness is the lustfulness of the eyes, and the harshness of the heart, and the intenseness of the greed in seeking the world, and the persistence upon the sin’.[263]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّاسَ فَقَالَ أَ لَا أُخْبِرُكُمْ بِشِرَارِكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الَّذِي يَمْنَعُ رِفْدَهُ وَ يَضْرِبُ عَبْدَهُ وَ يَتَزَوَّدُ وَحْدَهُ فَظَنُّوا أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هَذَا

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Dawood Bin Al Nu’man, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww addressed the people, so he^-saww said: ‘Shall I^-saww inform you of the most evil of you all?’ They said, ‘Yes, O Rssool-Allah^-saww! The one who prevents his gifts, and strikes his slave, and provides from himself alone. Allah^-azwj did not Create a creature who is more evil than this’.

ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذَلِكَ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الَّذِي لَا يُرْجَى خَيْرُهُ وَ لَا يُؤْمَنُ شَرُّهُ فَظَنُّوا أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هَذَا

Then he^-saww said: ‘Shall I^-saww inform you of the one who is more evil than that?’ They said, ‘Yes, O Rasool-Allah^-saww! He^-saww said: ‘The one whose goodness is not hoped for nor is there a safety from his evil’. So they thought that Allah^-azwj has not Created a creature who is more evil than this.

ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذَلِكَ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْمُتَفَحِّشُ اللَّعَّانُ الَّذِي إِذَا ذُكِرَ عِنْدَهُ الْمُؤْمِنُونَ لَعَنَهُمْ وَ إِذَا ذَكَرُوهُ لَعَنُوهُ .

Then he^-asws said: ‘Shall I^-saww infrom you of the one who is more evil than that?’ They said, ‘Yes, O Rasool-Allah^-saww! He^-saww said: ‘He is a foulmouth, profane person. The one who, when the Momineen are mentioned in his presence, he curses them, and when they mention him, (they) condemn him’.[264]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ وَ قَالَ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ وَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَ كانَ رَسُولًا نَبِيًّا .

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abdu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (things), the one who has these in him, would be a hypocrite, and even if he were to Fast, and pray Salāt, and claims that he is a Muslim. The one who, when entrusted, betrays, when he narrates, lies, and when he promises, breaks. Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book [8:58] surely Allah does not love the treacherous. And He^-azwj Said [24:7] then the Curse of Allah be on him if he was one of the liars. And in the Words of the Mighty and Majestic [19:54] And mention Ismail in the Book; he was truthful in (his) promise, and he was a Rasool, a Prophet’.[265]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِأَبْعَدِكُمْ مِنِّي شَبَهاً قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْفَاحِشُ الْمُتَفَحِّشُ الْبَذِي‏ءُ الْبَخِيلُ الْمُخْتَالُ الْحَقُودُ الْحَسُودُ الْقَاسِي الْقَلْبِ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ يُرْجَى غَيْرُ الْمَأْمُونِ مِنْ كُلِّ شَرٍّ يُتَّقَى .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Alllah^-saww said: ‘Shall I^-saww inform you of the ones who are the most remote from me^-saww in likeness?’ They said, ‘Yes, O  Rasool-Allah^-saww!’. He^-saww said: ‘The immoral, the scandalous, the foul-mouthed, the stingy, the rogue, the malicious, the envious, the hard of heart, the one remote from every hope of goodness without any safety from every evil feared’.[266]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ رَفَعَهُ إِلَى سَلْمَانَ قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ هَلَاكَ عَبْدٍ نَزَعَ مِنْهُ الْحَيَاءَ فَإِذَا نَزَعَ مِنْهُ الْحَيَاءَ لَمْ تَلْقَهُ إِلَّا خَائِناً مَخُوناً فَإِذَا كَانَ خَائِناً مَخُوناً نُزِعَتْ مِنْهُ الْأَمَانَةُ فَإِذَا نُزِعَتْ مِنْهُ الْأَمَانَةُ لَمْ تَلْقَهُ إِلَّا فَظّاً غَلِيظاً فَإِذَا كَانَ فَظّاً غَلِيظاً نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ فَإِذَا نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ لَمْ تَلْقَهُ إِلَّا شَيْطَاناً مَلْعُوناً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Mansour Bin Al Abbas, from Ali Bin Asbat, raising it to Salman who said,

‘(He^-asws said): ‘Whenever Allah^-azwj Mighty and Majestic Intends to Destroy a servant, Removes the bashfulness from him. So when the bashfulness is Removed from him, you will not meet him except as a deceitful and causing deception. So when he was deceitful and causing deception, the entrustments would be removed from him. So when the entrustments are Removed from him, you will not meet him except as rude and harsh. So when he was rude and harsh, the yoke of Emān is Removed from him, you will not meet him except as a Satan^-la, accursed’.[267]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَلْعُونَاتٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ الْمَاءَ الْمُنْتَابَ وَ السَّادُّ الطَّرِيقَ الْمُعْرَبَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad Al Karkhy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (things) are cursed. Accursed is the one who does these – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of public roads’.[268]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ الْمَاءَ الْمُنْتَابَ وَ السَّادُّ الطَّرِيقَ الْمَسْلُوكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (things) are cursed. Accursed is the one who does this – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of the travelled road’.[269]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِشِرَارِ رِجَالِكُمْ قُلْنَا بَلَى يَا رَسُولَ اللَّهِ فَقَالَ إِنَّ مِنْ شِرَارِ رِجَالِكُمُ الْبَهَّاتَ الْجَرِي‏ءَ الْفَحَّاشَ الْآكِلَ وَحْدَهُ وَ الْمَانِعَ رِفْدَهُ وَ الضَّارِبَ عَبْدَهُ وَ الْمُلْجِئَ عِيَالَهُ إِلَى غَيْرِهِ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Abu Hamza,

(It has been narrated) from Jabir Bin Abdullah who said, ‘Rasool-Allah^-saww said: ‘Shall I^-saww inform you all with the most evil of your men?’ We said, ‘Yes, O Rasool-Allah^-saww! So he^-saww said: ‘From the most evil of your men is the slanderer, the audaciously immoral, the lone eater, and the preventer of the gifts, and the whipper of his slave, and the causer of his family taking shelter with others’.[270]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُيَسِّرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسَةٌ لَعَنْتُهُمْ وَ كُلُّ نَبِيٍّ مُجَابٍ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ التَّارِكُ لِسُنَّتِي وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُسْتَأْثِرُ بِالْفَيْ‏ءِ وَ الْمُسْتَحِلُّ لَهُ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘There are five that I^-saww curse, and so did every Prophet^-saww who was Answered – The increaser in the Book of Allah^-azwj, and the neglecter of my^-saww Sunnah, and the belier of the Ordainment of Allah^-azwj, and the legalizer from my^-saww offspring what Allah^-azwj has Prohibited, and the mis-appropriator of Al-Fey (Khums) and the legalizer for himself’.[271]

بَابُ الرِّيَاءِ

Chapter 116 – The showing-off

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لِعَبَّادِ بْنِ كَثِيرٍ الْبَصْرِيِّ فِي الْمَسْجِدِ وَيْلَكَ يَا عَبَّادُ إِيَّاكَ وَ الرِّيَاءَ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ .

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 to Abd Bin Kaseer Al-Basry in the Masjid: ‘Woe be unto you Abbad! Beware of the showing-off, for it is from the deeds (done) for other than Allah^-azwj. Allah^-azwj will Allocate him to the one he worked for’.[272]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘I heard Abu Abdullah^-asws saying: ‘Make this matter of yours (Al-Wilayah) to be for Allah^-azwj, and do not make it to be for the people, for whatever was (performed) for Allah^-azwj, so it would be for Allah^-azwj, and whatever was (performed) for the people, so it would not ascend to Allah^-azwj’.[273]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُلُّ رِيَاءٍ شِرْكٌ إِنَّهُ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ وَ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Yazeed Bin Khaleefa who said,

‘Abu Abdullah^-asws said: ‘Showing-off is Shirk (association with Allah^-azwj). The one who does a deed for the people, his rewards would be upon the people, and the one who does a deed for Allah^-azwj, his Reward would be upon Allah^-azwj’.[274]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً قَالَ الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ فَهَذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [18:110] therefore whoever hopes to meet his Lord, so he should do righteous deeds, and not associate anyone in the worship of his Lord. He^-asws said: ‘The man does something from the Reward-able deeds, not seeking the Face of the Allah^-azwj by it, but rather for purifying the people desiring that the people would hear him with it (become famous). So this is the one who is associating (committing Shirk) with the worship of his Lord^-azwj’.

ثُمَّ قَالَ مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً .

Then he^-asws said: ‘There is none from a servant who does good deeds secretly, so the days go by for ever until Allah^-azwj would Manifest goodness for him, and there is none from a servant who does an evil deed secretly, so the days would go by forever until Allah^-azwj would Manifest the evil for him’.[275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ قَالَ لِيَ الرِّضَا ( عليه السلام ) وَيْحَكَ يَا ابْنَ عَرَفَةَ اعْمَلُوا لِغَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَا عَمِلَ وَيْحَكَ مَا عَمِلَ أَحَدٌ عَمَلًا إِلَّا رَدَّاهُ اللَّهُ إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafa who said,

‘Al-Reza^-asws said to me: ‘Woe be unto you, O Ibn Arafa! For it is such that the one who does a deed for other than Allah^-azwj, Allah^-azwj would Allocate it to what he worked for. Woe be unto you! There is no deed which anyone does except Allah^-azwj Returns it as such – so if it is good, so good, and if evil, so evil’.[276]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ يَا أَبَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَتَقَرَّبَ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِخِلَافِ مَا يَعْلَمُ اللَّهُ تَعَالَى إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullah^-asws when he^-asws recited this Verse [75:14] But! The human being is evidence against himself [75:15] Although he puts forth his excuses. O Abu Hafs! The human being cannot get closer to Allah^-azwj Mighty and Majestic by going against what Allah^-azwj the Exalted Knows. Rasool-Allah^-saww was saying: ‘The one who does a secretive deed, Allah^-azwj would Return it with a Returning – if it was good, so good, and if it was evil, so evil’.[277]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ الْمَلَكَ لَيَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ فَإِذَا صَعِدَ بِحَسَنَاتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ اجْعَلُوهَا فِي سِجِّينٍ إِنَّهُ لَيْسَ إِيَّايَ أَرَادَ بِهَا .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘The Angel joyfully ascends with the deed of the servant. So when he ascends with his good deed, Allah^-azwj Mighty and Majestic is Saying: “Make it to be in the Sijjeen (a Register of deeds of evil people), it is not I^-azwj He^-azwj intended with it’.[278] 

وَ بِإِسْنَادِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي يَنْشَطُ إِذَا رَأَى النَّاسَ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ .

And by his chain,

‘He^-asws said: ‘Amir Al-Momineen^-asws said: ‘There are three signs for the show-off – He is active when he sees the people (around him), and he is lazy when he is alone, and he loves to be praised in the entirety of his affairs’.[279]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي غَيْرِي فِي عَمَلٍ عَمِلَهُ لَمْ أَقْبَلْهُ إِلَّا مَا كَانَ لِي خَالِصاً .

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

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic Says: “I^-azwj am the best Associate. The one who associates someone else with Me^-azwj in a deed he does, I^-azwj will not Accept it except what was (done) for Me^-azwj purely’.[280]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَظْهَرَ لِلنَّاسِ مَا يُحِبُّ اللَّهُ وَ بَارَزَ اللَّهَ بِمَا كَرِهَهُ لَقِيَ اللَّهَ وَ هُوَ مَاقِتٌ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Dawood,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who displays to the people what Allah^-azwj Loves and opposes Allah^-azwj with what He^-azwj Dislikes (showoff), he will find Allah^-azwj at war with him’.[281]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ فَضْلٍ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا يَصْنَعُ أَحَدُكُمْ أَنْ يُظْهِرَ حَسَناً وَ يُسِرَّ سَيِّئاً أَ لَيْسَ يَرْجِعُ إِلَى نَفْسِهِ فَيَعْلَمَ أَنَّ ذَلِكَ لَيْسَ كَذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ السَّرِيرَةَ إِذَا صَحَّتْ قَوِيَتِ الْعَلَانِيَةُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Fazl Abu Al Abbas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘What is one of you doing if he does a good deed in the apparent and does the evil deed in private. Does he not return it to his own self, so he knows that, that is not like that? And Allah^-azwj Mighty and Majestic is Saying [75:14] But! The human being is evidence against himself. The secretive deeds, when it is correct, strengthens the deed done in the open’.

 الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat, from Muawiya, from Al Fuzayl, from Abu Abdullah^-asws – similar to it.[282]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ عَبْدٍ يُسِرُّ خَيْراً إِلَّا لَمْ تَذْهَبِ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً إِلَّا لَمْ تَذْهَبِ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘There is none from a servant who does a good deed secretly except that the days would not pass by until Allah^-azwj Manifests goodness to him; and there is none from a servant who does an evil deed secretly except that the days would not go by until Allah^-azwj Manifests the evil to him’.[283]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ اللَّهَ عَزَّ وَ جَلَّ بِالْقَلِيلِ مِنْ عَمَلِهِ أَظْهَرَ اللَّهُ لَهُ أَكْثَرَ مِمَّا أَرَادَ وَ مَنْ أَرَادَ النَّاسَ بِالْكَثِيرِ مِنْ عَمَلِهِ فِي تَعَبٍ مِنْ بَدَنِهِ وَ سَهَرٍ مِنْ لَيْلِهِ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يُقَلِّلَهُ فِي عَيْنِ مَنْ سَمِعَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Yahya Bin Bashir, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who intends Allah^-azwj Mighty and Majestic with the little from his deeds, Allah^-azwj would Manifest a lot for him from what he intended; and the one who intends the people with the more from his deeds during the exhaustion from his body and staying awake from his night, Allah^-azwj Mighty and Majestic would Refuse except that He^-azwj Belittles it in the eyes of the ones whom he (intended to) hear him’.[284]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيَأْتِي عَلَى النَّاسِ زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ وَ تَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا لَا يُرِيدُونَ بِهِ مَا عِنْدَ رَبِّهِمْ يَكُونُ دِينُهُمْ رِيَاءً لَا يُخَالِطُهُمْ خَوْفٌ يَعُمُّهُمُ اللَّهُ بِعِقَابٍ فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ فَلَا يَسْتَجِيبُ لَهُمْ .

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: ‘There would be coming a time upon the people, their secretive matters would be wicked and they would be good in the public in greed regarding the world, not intending by it what is in the Presence of their Lord^-azwj. Their religion would happen to be show-off, the fear not blending in them. Allah^-azwj would Punish them generally. So they would be supplicating with the Supplication of the drowning one (Dua Al-Ghareek), but it would not be Answered for them’.[285]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ يَا أَبَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَعْتَذِرَ إِلَى النَّاسِ بِخِلَافِ مَا يَعْلَمُ اللَّهُ مِنْهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً أَلْبَسَهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullah^-asws when he recited this Verse [75:14] But! The human being is evidence against himself [75:15] Although he puts forth his excuses. (He^-asws said): ‘O Abu Hafs! What is the human doing if he apologises to the people with against what Allah^-azwj Knows from him. Rasool-Allah^-saww was saying: ‘The one does something secretly, Allah^-azwj would Clothe it in return – if good, so good, and if evil, so evil’.[286]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ قَالَ وَ مَا الْإِبْقَاءُ عَلَى الْعَمَلِ قَالَ يَصِلُ الرَّجُلُ بِصِلَةٍ وَ يُنْفِقُ نَفَقَةً لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ فَكُتِبَ لَهُ سِرّاً ثُمَّ يَذْكُرُهَا وَ تُمْحَى فَتُكْتَبُ لَهُ عَلَانِيَةً ثُمَّ يَذْكُرُهَا فَتُمْحَى وَ تُكْتَبُ لَهُ رِيَاءً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The remaining upon the deed is more difficult than the deed itself’. He said, ‘And what is the remaining upon the deed?’ He^-asws said: ‘The man maintains relationships by helping (a relative) and he spends an expenditure for the Sake of Allah^-azwj Alone, there being no associates for Him^-azwj, so a secretive good deed is Recorded for him. Then he mentions it and it gets Deleted, and an open good deed is Recorded for him. Then he mentions it (again), and a showing-off is Recorded for him’.[287]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  اخْشَوُا اللَّهَ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا لِلَّهِ فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى عَمَلِهِ .

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: ‘Amir Al-Momineen^-asws said: ‘Fear Allah^-azwj with a fear not with an excuse, and perform deeds for Allah^-azwj without any showing off and not to be heard of, for the one who does a deed for other than Allah^-azwj, Allah^-azwj would Allocate him to his deeds’.[288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْمَلُ الشَّيْ‏ءَ مِنَ الْخَيْرِ فَيَرَاهُ إِنْسَانٌ فَيَسُرُّهُ ذَلِكَ فَقَالَ لَا بَأْسَ مَا مِنْ أَحَدٍ إِلَّا وَ هُوَ يُحِبُّ أَنْ يَظْهَرَ لَهُ فِي النَّاسِ الْخَيْرُ إِذَا لَمْ يَكُنْ صَنَعَ ذَلِكَ لِذَلِكَ .

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

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the man who does something from the good works. So a person sees him, and that cheers him up’. So he^-asws said: ‘There is no problem. There is no one except that he loves it that the goodness be made apparent for him among the people, so long as he did not do that, for that’.[289]

بَابُ طَلَبِ الرِّئَاسَةِ

Chapter 117 – Seeking the leadership

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ ذَكَرَ رَجُلًا فَقَالَ إِنَّهُ يُحِبُّ الرِّئَاسَةَ فَقَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ تَفَرَّقَ رِعَاؤُهَا بِأَضَرَّ فِي دِينِ الْمُسْلِمِ مِنَ الرِّئَاسَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassan^-asws. A man was mentioned and he (the narrator) said, ‘He loves the leadership’. So he^-asws said: ‘Two fierce wolves among the sheep separated from their shepherd are not more harmful than the leadership is in the Religion of the Muslim’.[290]

عَنْهُ عَنْ أَحْمَدَ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَخِيهِ أَبِي عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَبَ الرِّئَاسَةَ هَلَكَ

From him, from Ahmad, from Saeed Bin Janah, from his brother Abu Aamir, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who seeks the leadership, is destroyed’.[291]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ وَ هَؤُلَاءِ الرُّؤَسَاءَ الَّذِينَ يَتَرَأَّسُونَ فَوَ اللَّهِ مَا خَفَقَتِ النِّعَالُ خَلْفَ رَجُلٍ إِلَّا هَلَكَ وَ أَهْلَكَ .

A number of our companinons, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Muskan who said,

‘I heard Abu Abdullah^-asws saying: ‘Beware of those leaders who are assuming the leadership, for by Allah^-azwj, no slipper would tap behind a man (i.e., have one follower) except that he would be destroyed and cause destruction (to him – the leader)’.[292] 

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ وَ غَيْرِهِ رَفَعُوهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَلْعُونٌ مَنْ تَرَأَّسَ مَلْعُونٌ مَنْ هَمَّ بِهَا مَلْعُونٌ مَنْ حَدَّثَ بِهَا نَفْسَهُ .

From him, from Muhammad Bin Ismail Bin Bazie, and someone else, raising it, said,

‘Abu Abdullah^-asws said: ‘Accursed is the one who is a leader! Accursed is the one who intends with it! Accursed is the one who discusses to himself with it!’.[293]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ أَيُّوبَ عَنْ أَبِي عَقِيلَةَ الصَّيْرَفِيِّ قَالَ حَدَّثَنَا كَرَّامٌ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ الرِّئَاسَةَ وَ إِيَّاكَ أَنْ تَطَأَ أَعْقَابَ الرِّجَالِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَمَّا الرِّئَاسَةُ فَقَدْ عَرَفْتُهَا وَ أَمَّا أَنْ أَطَأَ أَعْقَابَ الرِّجَالِ فَمَا ثُلُثَا مَا فِي يَدِي إِلَّا مِمَّا وَطِئْتُ أَعْقَابَ الرِّجَالِ فَقَالَ لِي لَيْسَ حَيْثُ تَذْهَبُ إِيَّاكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hasan Bin Ayoub, from Abu Aqela Al Sayrafi who said, ‘Karram narrated to me from Abu Hamza Al Sumaly who said,

‘Abu Abdullah^-asws said to me: ‘Beware of the leadership, and beware of following the heels of men!’ I said, ‘May I be sacrificed for you^-asws! As for the leadership, so I have recognised it, and as for following the heels of men, so there is no two-thirds of whatever there is in my hands except that it is from following the heels of men’.  So he^-asws said to me: ‘This is not where you are going with it. Beware of establishing a man besides the Proof^-asws, so you ratify him with regards to everything what he says (blind following)’.[294]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي وَيْحَكَ يَا أَبَا الرَّبِيعِ لَا تَطْلُبَنَّ الرِّئَاسَةَ وَ لَا تَكُنْ ذِئْباً وَ لَا تَأْكُلْ بِنَا النَّاسَ فَيُفْقِرَكَ اللَّهُ وَ لَا تَقُلْ فِينَا مَا لَا نَقُولُ فِي أَنْفُسِنَا فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ لَا مَحَالَةَ فَإِنْ كُنْتَ صَادِقاً صَدَّقْنَاكَ وَ إِنْ كُنْتَ كَاذِباً كَذَّبْنَاكَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Rabie al Shamy,

(It has been narrated) from Abu Ja’far^-asws having said to me: ‘Woe be unto you, O Abu Al-Rabie! You should neither seek the leadership, nor become a wolf, nor devour the people by us^-asws so Allah^-azwj would Impoverish you, and do not say regarding us^-asws what we^-asws are not saying regarding ourselves^-asws, for you would be made to pause and would inevitably be questioned. So if you were truthful, we^-asws would ratify you, and if you were a liar, we^-asws would belie you’.[295]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ ابْنِ مَيَّاحٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَرَادَ الرِّئَاسَةَ هَلَكَ .

A number or our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ibn Mayyah, from his father who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who wants the leadership, is destroyed!’.[296]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَ تَرَى لَا أَعْرِفُ خِيَارَكُمْ مِنْ شِرَارِكُمْ بَلَى وَ اللَّهِ وَ إِنَّ شِرَارَكُمْ مَنْ أَحَبَّ أَنْ يُوطَأَ عَقِبُهُ إِنَّهُ لَا بُدَّ مِنْ كَذَّابٍ أَوْ عَاجِزِ الرَّأْيِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullah^-asws saying: ‘Do you view that I^-asws do not recognise your good ones from your evils ones? Yes, by Allah^-azwj (I^-asws do), and the most evils ones of you is the one who loves to be followed. It is inevitable that he would be from the liars, or one frustrated from the opinion’.[297]

بَابُ اخْتِتَالِ الدُّنْيَا بِالدِّينِ

Chapter 118 – Confusing the world by the Religion

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَيْلٌ لِلَّذِينَ يَخْتِلُونَ الدُّنْيَا بِالدِّينِ وَ وَيْلٌ لِلَّذِينَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ وَ وَيْلٌ لِلَّذِينَ يَسِيرُ الْمُؤْمِنُ فِيهِمْ بِالتَّقِيَّةِ أَ بِي يَغْتَرُّونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَبِي حَلَفْتُ لَأُتِيحَنَّ لَهُمْ فِتْنَةً تَتْرُكُ الْحَلِيمَ مِنْهُمْ حَيْرَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Yunus Bin Zabyan who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic is Saying: “Woe be unto those who are confusing the world by (using) the Religion, and woe be unto those who are killing those who are ordering with the fairness from the people, and woe be unto those who are causing the Momin among them to walk upon the dissimulation. Is it Me^-azwj they are deceiving or upon Me^-azwj they are being audacious? So it is by Me^-azwj that I^-azwj Swear by, I^-azwj shall Cause such strife to arrive to them which would leave the most forbearing of them as (completely) confused’.[298]

بَابُ مَنْ وَصَفَ عَدْلًا وَ عَمِلَ بِغَيْرِهِ

Chapter 119 – The one who portrays justice and acts without it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُوسُفَ الْبَزَّازِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ مِنْ أَشَدِّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ عَمِلَ بِغَيْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yusuf Al Bazzaz, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one with the most intense of regrets on the Day of Judgment would be the one who portrayed the justice, then acted without it’.[299]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا وَ عَمِلَ بِغَيْرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’asha,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one with the most intense of Punishments on the Day of Judgment would be the one who portrayed the justice and acted without it’.[300]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ أَعْظَمِ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one with the greatest of regrets on the Day of Judgment would be the one who portrayed justice, then opposed it to something else’.[301]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ يَا أَبَا بَصِيرٍ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ .

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Abdullah Bin Yahya, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said regarding the Words of Allah^-azwj Mighty and Majestic [26:94] So they shall be flung into it, they and the erring ones. He^-asws said: ‘O Abu Baseer! They were a people who were portraying justice with their tongues, then were opposing to something else’.[302]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) أَبْلِغْ شِيعَتَنَا أَنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللَّهِ إِلَّا بِعَمَلٍ وَ أَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ يُخَالِفُهُ إِلَى غَيْرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Khaseyma who said,

‘Abu Ja’far^-asws said to me: ‘Deliver to our^-asws Shias that whatever is in the Presence of Allah^-azwj cannot be attained except by deeds; and deliver to our^-asws Shias that the people with the utmost of regrets on the Day of Judgment would be the one who portrayed justice, then opposed it to something else’.[303]

بَابُ الْمِرَاءِ وَ الْخُصُومَةِ وَ مُعَادَاةِ الرِّجَالِ

Chapter 120 – The quarrelling, and the disputing, and the animosity to the men

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِيَّاكُمْ وَ الْمِرَاءَ وَ الْخُصُومَةَ فَإِنَّهُمَا يُمْرِضَانِ الْقُلُوبَ عَلَى الْإِخْوَانِ وَ يَنْبُتُ عَلَيْهِمَا النِّفَاقُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Beware of the quarrelling and the disputing for these two create ill feelings towards the brothers (in Eman) and upon these two hypocrisy grows’.[304]

وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ بِهِنَّ دَخَلَ الْجَنَّةَ مِنْ أَيِّ بَابٍ شَاءَ مَنْ حَسُنَ خُلُقُهُ وَ خَشِيَ اللَّهَ فِي الْمَغِيبِ وَ الْمَحْضَرِ وَ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً

And by his chain,

‘He^-asws said: ‘The Prophet^-saww said: ‘Three (things), the one who meets Allah^-azwj Mighty and Majestic with these would enter the Paradise from whichever Door he so desires to – The one whose manners are excellent, and he fears Allah^-azwj in private and the public, and neglecting the quarrelling and even if he was right’.[305]

وَ بِإِسْنَادِهِ قَالَ مَنْ نَصَبَ اللَّهَ غَرَضاً لِلْخُصُومَاتِ أَوْشَكَ أَنْ يُكْثِرَ الِانْتِقَالَ .

And by his chain, ‘He^-asws said: Whoever targets Allah in a quarrel (fighting against Just) may go through quick transition (from truth to falsehood)’.[306]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُمَارِيَنَّ حَلِيماً وَ لَا سَفِيهاً فَإِنَّ الْحَلِيمَ يَقْلِيكَ وَ السَّفِيهَ يُؤْذِيكَ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ammar Bin Marwan who said,

‘Abu Abdullah^-asws said: ‘Do not quarrel with a forbearing one nor with a foolish one, for the forbearing one would detest you and the foolish one would harm you’.[307]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَادَ جَبْرَئِيلُ ( عليه السلام ) يَأْتِينِي إِلَّا قَالَ يَا مُحَمَّدُ اتَّقِ شَحْنَاءَ الرِّجَالِ وَ عَدَاوَتَهُمْ .

Ali, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Almost every time Jibraeel^-as came to me, said: ‘O Muhammad^-saww! Fear the hatred of the men and their animosity’.[308]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْكِنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ جَبْرَئِيلُ ( عليه السلام ) لِلنَّبِيِّ ( صلى الله عليه وآله ) إِيَّاكَ وَ مُلَاحَاةَ الرِّجَالِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hassan Bin Al Husayn Al Kindy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Jibraeel^-as said to the Prophet^-saww: ‘Beware of disputing the men’.[309]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ الْمَشَارَةَ فَإِنَّهَا تُورِثُ الْمَعَرَّةَ وَ تُظْهِرُ الْمُعْوِرَةَ .

From him, from Usman Bin Isa, from Abdul Rahman Bin Sayaba,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Beware of the disputes for it inherits the disgrace and manifests the vulnerability’.[310]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ الْخُصُومَةَ فَإِنَّهَا تَشْغَلُ الْقَلْبَ وَ تُورِثُ النِّفَاقَ وَ تَكْسِبُ الضَّغَائِنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Anbasa Al Aabid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Beware of the disputes, for these tend to occupy the heart and inherit the hypocrisy and earn the grudges’.[311]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَادَ جَبْرَئِيلُ ( عليه السلام ) يَأْتِينِي إِلَّا قَالَ يَا مُحَمَّدُ اتَّقِ شَحْنَاءَ الرِّجَالِ وَ عَدَاوَتَهُمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Almost every time Jibraeel^-as came to me^-saww, said: ‘O Muhammad^-saww! Fear disputing the men and their animosity’.[312]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مِهْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَتَانِي جَبْرَئِيلُ ( عليه السلام ) قَطُّ إِلَّا وَعَظَنِي فَآخِرُ قَوْلِهِ لِي إِيَّاكَ وَ مُشَارَّةَ النَّاسِ فَإِنَّهَا تَكْشِفُ الْعَوْرَةَ وَ تَذْهَبُ بِالْعِزِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Mihran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as did not come to me at all except he^-as advised me^-saww, and the last of his^-as words to me^-saww were: ‘Beware of Beware disputing with the people for it uncovers the bareness and removes the honour’.[313]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا عَهِدَ إِلَيَّ جَبْرَئِيلُ ( عليه السلام ) فِي شَيْ‏ءٍ مَا عَهِدَ إِلَيَّ فِي مُعَادَاةِ الرِّجَالِ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as did not pledge to me^-as with anything (more) than what he^-as pledged to me regarding the animosity of the men’.[314]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ زَرَعَ الْعَدَاوَةَ حَصَدَ مَا بَذَرَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, raising it, said,

‘Abu Abdullah^-asws said: ‘The one who cultivates the enmity would reap what he sows’.[315]

بَابُ الْغَضَبِ

Chapter 121 – The anger

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .

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 anger spoils the Emān just as the vinegar spoils the honey’.[316]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرٍ قَالَ ذُكِرَ الْغَضَبُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ فَمَا يَرْضَى أَبَداً حَتَّى يَدْخُلَ النَّارَ فَأَيُّمَا رَجُلٍ غَضِبَ عَلَى قَوْمٍ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ مِنْ فَوْرِهِ ذَلِكَ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمَ فَلْيَدْنُ مِنْهُ فَلْيَمَسَّهُ فَإِنَّ الرَّحِمَ إِذَا مُسَّتْ سَكَنَتْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from his father, from Muyassar who said,

‘The anger was mentioned in the presence of Abu Ja’far^-asws, so he^-asws said: ‘When the man is angered, so he would not be pleased ever, until he enters the Fire. Therefore, whenever a man gets angry upon a people while he is standing, so let him sit down straight away, so the filth of Satan^-la would go away from him; and whenever a man is angered upon a relative, so let him go closer to him and let him touch him, for the relative, when touched, calms down’.[317]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, fro Dawood Bin Farqad who said,

‘Abu Abdullah^-asws said: ‘The anger is a key to every evil’.[318]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَجُلٌ بَدَوِيٌّ فَقَالَ إِنِّي أَسْكُنُ الْبَادِيَةَ فَعَلِّمْنِي جَوَامِعَ الْكَلَامِ فَقَالَ آمُرُكَ أَنْ لَا تَغْضَبَ فَأَعَادَ عَلَيْهِ الْأَعْرَابِيُّ الْمَسْأَلَةَ ثَلَاثَ مَرَّاتٍ حَتَّى رَجَعَ الرَّجُلُ إِلَى نَفْسِهِ فَقَالَ لَا أَسْأَلُ عَنْ شَيْ‏ءٍ بَعْدَ هَذَا مَا أَمَرَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا بِالْخَيْرِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard my^-asws father^-asws saying: ‘A Bedouin man came over to Rasool-Allah^-saww and he said, ‘I dwell in the desert, so teach me the comprehensive words’. So he^-saww said: ‘I^-saww order you that you should not get angry’. So the Bedouin reiterated the question upon him^-saww three times, until the man retracted it to himself and he said, ‘I shall not ask about anything after this. Rasool-Allah^-saww did not order me except with the good’.

قَالَ وَ كَانَ أَبِي يَقُولُ أَيُّ شَيْ‏ءٍ أَشَدُّ مِنَ الْغَضَبِ إِنَّ الرَّجُلَ لَيَغْضَبُ فَيَقْتُلُ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ وَ يَقْذِفُ الْمُحْصَنَةَ .

He^-asws said: ‘And my^-asws father^-asws was saying: ‘Which thing is more difficult than the anger. Once the man gets angry so he kills the soul which Allah^-azwj has Prohibited and he slanders the married woman’.[319]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ الْأَعْلَى قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ رَجُلٌ فَقَالَ لَهُ يَا رَسُولَ اللَّهِ عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا فَقَالَ لَهُ انْطَلِقْ وَ لَا تَغْضَبْ ثُمَّ أَعَادَ إِلَيْهِ فَقَالَ لَهُ انْطَلِقْ وَ لَا تَغْضَبْ ثَلَاثَ مَرَّاتٍ .

From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Abdul A’ala who said,

‘I said to Abu Abdullah^-asws, ‘Teach me an advice which I can be advised with’. So he^-asws said: ‘A man came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! Teach me an advice I can be advised with’. So he^-saww said to him: ‘Go, and don’t be angry’. Then he reiterated to him^-saww. So he^-saww said to him: ‘Go, and don’t be angry’ – three times’.[320]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ .

From him, from Ismail Bin Mihran, from Sayf Bin Ameyra,

(It has been narrated) from the one who heard Abu Abdullah^-asws saying: ‘The one who restrains his anger, Allah^-azwj would Veil his bareness’.[321]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى أَمْسِكْ غَضَبَكَ عَمَّنْ مَلَّكْتُكَ عَلَيْهِ أَكُفَّ عَنْكَ غَضَبِي .

From him, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is Written in the Torah, among what Allah^-azwj Mighty and Majestic Whispered to Musa^-as with: “O Musa^-as! Withhold your^-as anger from the one who you^-as have control upon, I^-azwj shall Restrain My^-azwj Anger from you^-as’.[322]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى بَعْضِ أَنْبِيَائِهِ يَا ابْنَ آدَمَ اذْكُرْنِي فِي غَضَبِكَ أَذْكُرْكَ فِي غَضَبِي لَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ وَ ارْضَ بِي مُنْتَصِراً فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yahya Bin Amro, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic Revealed unto one of His^-azwj Prophets^-as: “O son of Adam^-as! Remember Me^-azwj during your anger, I^-azwj shall Remember you during My^-azwj Anger and will not Eliminate you among the ones I^-azwj Eliminate; and be pleased with My^-azwj Support, for My^-azwj Support for you is better than your support for yourself”’.[323]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ زَادَ فِيهِ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ .

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

(It has been narrated) from Abu Abdullah^-asws, similar to it, and there is an increase in it, “And when you are oppressed with an injustice, so be please with My^-azwj Support for you, for My^-azwj Support for you is better than your support for yourself!’.[324]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ فِي التَّوْرَاةِ مَكْتُوباً يَا ابْنَ آدَمَ اذْكُرْنِي حِينَ تَغْضَبُ أَذْكُرْكَ عِنْدَ غَضَبِي فَلَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ .

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

‘I heard Abu Abdullah^-asws saying: ‘It is Written in the Torah: “O son of Adam^-as! Remember me when you are angered, I^-azwj shall Remember you during My^-azwj Anger, so I^-azwj shall not Eliminate you among the ones I^-azwj do Eliminate; and whenever you are oppressed with an injustice, so be pleased with My^-azwj Support for you, for My^-azwj Support for you is better than your support for yourself”’.[325]

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 عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَجُلٌ لِلنَّبِيِّ ( صلى الله عليه وآله ) يَا رَسُولَ اللَّهِ عَلِّمْنِي قَالَ اذْهَبْ وَ لَا تَغْضَبْ فَقَالَ الرَّجُلُ قَدْ اكْتَفَيْتُ بِذَاكَ فَمَضَى إِلَى أَهْلِهِ فَإِذَا بَيْنَ قَوْمِهِ حَرْبٌ قَدْ قَامُوا صُفُوفاً وَ لَبِسُوا السِّلَاحَ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man said to the Prophet^-saww, ‘O Rasool-Allah^-saww! Teach me (something)’. He^-saww said: ‘Go and don’t be angry’. So the man said, ‘I have suffice with that’. So he went to his family and he found that there was a battle in between his people, and they had lined up in rows and wearing the weapons.

فَلَمَّا رَأَى ذَلِكَ لَبِسَ سِلَاحَهُ ثُمَّ قَامَ مَعَهُمْ ثُمَّ ذَكَرَ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَغْضَبْ فَرَمَى السِّلَاحَ ثُمَّ جَاءَ يَمْشِي إِلَى الْقَوْمِ الَّذِينَ هُمْ عَدُوُّ قَوْمِهِ فَقَالَ يَا هَؤُلَاءِ مَا كَانَتْ لَكُمْ مِنْ جِرَاحَةٍ أَوْ قَتْلٍ أَوْ ضَرْبٍ لَيْسَ فِيهِ أَثَرٌ فَعَلَيَّ فِي مَالِي أَنَا أُوفِيكُمُوهُ فَقَالَ الْقَوْمُ فَمَا كَانَ فَهُوَ لَكُمْ نَحْنُ أَوْلَى بِذَلِكَ مِنْكُمْ

So when he saw that, he (also) wore his weapon, then stood along with them. Then he remembered the words of Rasool-Allah^-saww, ‘Don’t be angry’. So he threw down the weapon, then went walking over to the people who were the enemies of his people, and he said, ‘O you all! Whatever injuries were with you, or (if) a killing, or a strike in which there were no effects, so upon me is (the compensation for it) from my wealth. I shall fulfil it’. So the people said, ‘So whatever it was, so it is for you, (although) we are first for it with that than you are (i.e. we don’t want anything)’.

قَالَ فَاصْطَلَحَ الْقَوْمُ وَ ذَهَبَ الْغَضَبُ .

He^-asws said: ‘So the people reconciled and the hostility was gone’.[326]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ هَذَا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطَانِ تُوقَدُ فِي قَلْبِ ابْنِ آدَمَ وَ إِنَّ أَحَدَكُمْ إِذَا غَضِبَ احْمَرَّتْ عَيْنَاهُ وَ انْتَفَخَتْ أَوْدَاجُهُ وَ دَخَلَ الشَّيْطَانُ فِيهِ فَإِذَا خَافَ أَحَدُكُمْ ذَلِكَ مِنْ نَفْسِهِ فَلْيَلْزَمِ الْأَرْضَ فَإِنَّ رِجْزَ الشَّيْطَانِ لَيَذْهَبُ عَنْهُ عِنْدَ ذَلِكَ .

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ib Raib, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘This anger is an ember from the Satan^-la, being inflamed in the head of the son of Adam^-as, and that one of you, when he gets angered, his eyes turn red, his veins puff up and Satan^-la enters in him. So when one of you fears that from himself, so let him hold on to the earth, for the filth of the Satan^-la would go away from him during that’.[327]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْغَضَبُ مَمْحَقَةٌ لِقَلْبِ الْحَكِيمِ وَ قَالَ مَنْ لَمْ يَمْلِكْ غَضَبَهُ لَمْ يَمْلِكْ عَقْلَهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, raising it, said,

‘Abu Abdullah^-asws having said: ‘The anger is darkness for the wise heart’. And he^-asws said: ‘The one who does not control his anger, would not (be able to) control his intellect’.[328]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who restrains himself from the vanities of the world, Allah^-azwj would Discharge his soul on the Day of Judgment; and the one who restrains his anger from the people, Allah^-azwj Blessed and High would Restrain the Punishment from him on the Day of Judgment’.[329]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who restrains his anger from the people, Allah^-azwj would Restrain the Punishment from him on the Day of Judgment’.[330]

بَابُ الْحَسَدِ

Chapter 122 – The Envy

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الرَّجُلَ لَيَأْتِي بِأَيِّ بَادِرَةٍ فَيَكْفُرُ وَ إِنَّ الْحَسَدَ لَيَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘The man comes to a sin hastily so he (gradually) disbelieves, but the envy consumes the Emān (so fast) just as the fire consumes the firewood’.[331]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah al Madainy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The envy consumes the Emān just as the fire consumes the firewood’.[332]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اتَّقُوا اللَّهَ وَ لَا يَحْسُدْ بَعْضُكُمْ بَعْضاً إِنَّ عِيسَى ابْنَ مَرْيَمَ كَانَ مِنْ شَرَائِعِهِ السَّيْحُ فِي الْبِلَادِ فَخَرَجَ فِي بَعْضِ سَيْحِهِ وَ مَعَهُ رَجُلٌ مِنْ أَصْحَابِهِ قَصِيرٌ وَ كَانَ كَثِيرَ اللُّزُومِ لِعِيسَى ( عليه السلام )

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Dawood Al Raqqy who said,

‘I heard Abu Abdullah^-asws saying: ‘Fear Allah^-azwj and some of you should not envy the others. From the Laws of Isa^-as Bin Maryam^-as was the travelling about in the city. So he^-as went out in one of his tours and with him^-as was a man from his^-as companions of a short stature, and he used to frequently accompany Isa^-as.

فَلَمَّا انْتَهَى عِيسَى إِلَى الْبَحْرِ قَالَ بِسْمِ اللَّهِ بِصِحَّةِ يَقِينٍ مِنْهُ فَمَشَى عَلَى ظَهْرِ الْمَاءِ فَقَالَ الرَّجُلُ الْقَصِيرُ حِينَ نَظَرَ إِلَى عِيسَى ( عليه السلام ) جَازَهُ بِسْمِ اللَّهِ بِصِحَّةِ يَقِينٍ مِنْهُ فَمَشَى عَلَى الْمَاءِ وَ لَحِقَ بِعِيسَى ( عليه السلام ) فَدَخَلَهُ الْعُجْبُ بِنَفْسِهِ فَقَالَ هَذَا عِيسَى رُوحُ اللَّهِ يَمْشِي عَلَى الْمَاءِ وَ أَنَا أَمْشِي عَلَى الْمَاءِ فَمَا فَضْلُهُ عَلَيَّ

So when Isa^-as ended up to the sea, he^-as said: ‘In the Name of Allah^-azwj’, with correct certainty from him^-as, and he^-as walked upon the back of the surface of the water. So the short man said when he looked at Isa^-as risking it, ‘In the Name of Allah^-azwj’ with correct certainty from him. So he walked upon the water and caught up with Isa^-as. Then self-conceitedness entered into himself, so he said (to himself), ‘This is Isa^-as, the Spirit of Allah^-azwj, walking upon the water and I am walking upon the water. So what is his^-as merit over me?’

قَالَ فَرُمِسَ فِي الْمَاءِ فَاسْتَغَاثَ بِعِيسَى فَتَنَاوَلَهُ مِنَ الْمَاءِ فَأَخْرَجَهُ ثُمَّ قَالَ لَهُ مَا قُلْتَ يَا قَصِيرُ قَالَ قُلْتُ هَذَا رُوحُ اللَّهِ يَمْشِي عَلَى الْمَاءِ وَ أَنَا أَمْشِي عَلَى الْمَاءِ فَدَخَلَنِي مِنْ ذَلِكَ عُجْبٌ فَقَالَ لَهُ عِيسَى لَقَدْ وَضَعْتَ نَفْسَكَ فِي غَيْرِ الْمَوْضِعِ الَّذِي وَضَعَكَ اللَّهُ فِيهِ فَمَقَتَكَ اللَّهُ عَلَى مَا قُلْتَ فَتُبْ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّا قُلْتَ

He^-asws said: ‘So he sunk into the water, and he cried for help to Isa^-as. So he^-as grabbed him from the water and extracted him, then said to him: ‘What did you say, O Shortie!?’ He said, ‘I said, ‘This is Isa^-as, Spirit of Allah^-azwj, walking upon the water, and I am walking upon the water’, and the self-conceitedness entered me due to that’. So Isa^-as said to him: ‘You had placed yourself in other than the place which Allah^-azwj had Placed you in, therefore Allah^-azwj Detested you upon what you said. So repent to Allah^-azwj Mighty and Majestic from what you said’.

قَالَ فَتَابَ الرَّجُلُ وَ عَادَ إِلَى مَرْتَبَتِهِ الَّتِي وَضَعَهُ اللَّهُ فِيهَا فَاتَّقُوا اللَّهَ وَ لَا يَحْسُدَنَّ بَعْضُكُمْ بَعْضاً .

He^-asws said: ‘So the man repented and returned to his status which Allah^-azwj had Placed him in. Therefore, fear Allah^-azwj and you should not envy each other’.[333]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً وَ كَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ .

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

(It has been narrated) from Abu Abdullah^-asws that ‘Rasool-Allah^-saww said: ‘The poverty can almost cause one to be a disbeliever, and the envy may almost overcome (disable) the power of an envying person’.[334]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) آفَةُ الدِّينِ الْحَسَدُ وَ الْعُجْبُ وَ الْفَخْرُ .

Ali Bin Ibrahim, from Muhammad Bin isa, from Yunus, from Muawiya Bin Wahab who said,

‘Abu Abdullah^-asws said: ‘The disaster for the Religion is the envy, and the self-conceitedness, and the pride’.[335]

يُونُسُ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى بْنِ عِمْرَانَ ( عليه السلام ) يَا ابْنَ عِمْرَانَ لَا تَحْسُدَنَّ النَّاسَ عَلَى مَا آتَيْتُهُمْ مِنْ فَضْلِي وَ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى ذَلِكَ وَ لَا تُتْبِعْهُ نَفْسَكَ فَإِنَّ الْحَاسِدَ سَاخِطٌ لِنِعَمِي صَادٌّ لِقَسْمِيَ الَّذِي قَسَمْتُ بَيْنَ عِبَادِي وَ مَنْ يَكُ كَذَلِكَ فَلَسْتُ مِنْهُ وَ لَيْسَ مِنِّي .

Yunus, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said to Musa^-as Bin Imran^-as: “O son^-as of Imran^-as! Neither should you envy the people upon what I^-azwj have Given them from My^-azwj Grace, nor should you^-as extend your^-as eyes towards that, and do not follow it yourself^-as, for the envying one gets angered at My^-azwj Bounties, blocks My^-azwj Apportionment which I^-azwj have Apportioned between My^-azwj servant. And the one who is such as that, so I^-azwj am not from him and he is not from Me^-azwj”’.[336]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنِ الْفُضَيْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ يَغْبِطُ وَ لَا يَحْسُدُ وَ الْمُنَافِقُ يَحْسُدُ وَ لَا يَغْبِطُ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Al Fuzayl Bin Ayaaz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin backbites but does not envy, and the hypocrite envies and does not backbite’.[337]

بَابُ الْعَصَبِيَّةِ

Chapter 123 – The Prejudice (Bias/Racism)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is prejudicial or is been prejudicial to, so the rein of Emān has been loosened from his neck’.[338]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَ الْإِيمَانِ مِنْ عُنُقِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who is prejudicial or is been prejudicial to, so the rein of Emān has been loosened from his neck’.[339]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ فِي قَلْبِهِ حَبَّةٌ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ .

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 in whose heart was a mustard seed of prejudice in his heart, Allah^-azwj would Resurrect him on the Day of Judgment along with the Bedouins of the pre-Islamic period’.[340]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ خَضِرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَعَصَّبَ عَصَبَهُ اللَّهُ بِعِصَابَةٍ مِنْ نَارٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Khazr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is prejudicial, Allah^-azwj would Join him with a gang from the Fire’.[341]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ عَامِرِ بْنِ السِّمْطِ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ لَمْ يُدْخِلِ الْجَنَّةَ حَمِيَّةٌ غَيْرُ حَمِيَّةِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ وَ ذَلِكَ حِينَ أَسْلَمَ غَضَباً لِلنَّبِيِّ ( صلى الله عليه وآله ) فِي حَدِيثِ السَّلَى الَّذِي أُلْقِيَ عَلَى النَّبِيِّ ( صلى الله عليه وآله) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Bin Mihran, from Aamir Bin Al Simt, from habeeb Bin Abu Sabit,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘A prejudice would not be entering the Paradise except that of Hamza^-as Bin Abdul Muttalib^-as, and that is when he^-as was among Muslims, he^-as got angry when an amusing discussion (which took place) against the Prophet^-saww – (which was) regarding the camel’s stomach contents which were thrown upon the Prophet^-saww’.[342]

عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمَلَائِكَةَ كَانُوا يَحْسَبُونَ أَنَّ إِبْلِيسَ مِنْهُمْ وَ كَانَ فِي عِلْمِ اللَّهِ أَنَّهُ لَيْسَ مِنْهُمْ فَاسْتَخْرَجَ مَا فِي نَفْسِهِ بِالْحَمِيَّةِ وَ الْغَضَبِ فَقَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ .

From him, from his father, from Fazalat, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Angels used to reckon that Iblees^-la was from them, and it was in the Knowledge of Allah^-azwj that he^-la was not from them. So whatever was within himself^-la came out with the prejudice and the anger, so he^-la said: ‘You^-azwj Created me^-la from fire and Created him (Adam^-as) from clay’’.[343]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) عَنِ الْعَصَبِيَّةِ فَقَالَ الْعَصَبِيَّةُ الَّتِي يَأْثَمُ عَلَيْهَا صَاحِبُهَا أَنْ يَرَى الرَّجُلُ شِرَارَ قَوْمِهِ خَيْراً مِنْ خِيَارِ قَوْمٍ آخَرِينَ وَ لَيْسَ مِنَ الْعَصَبِيَّةِ أَنْ يُحِبُّ الرَّجُلُ قَوْمَهُ وَ لَكِنْ مِنَ الْعَصَبِيَّةِ أَنْ يُعِينَ قَوْمَهُ عَلَى الظُّلْمِ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qanasy, from Al Qasim Bin Muhammad, from Minqary, from Abdul Razzaq, from Moamar, from Al Zuhry who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked about the prejudice, so he^-asws said: ‘The prejudice upon which its doer would be sinning is that he sees the evil man of his people as better than the good ones of other people, and it is not from the prejudice if he were to love the man of his people, but from the prejudice is that he assists his people upon the injustice’.[344]

بَابُ الْكِبْرِ

Chapter 124 – The Arrogance

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ حُكَيْمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَدْنَى الْإِلْحَادِ فَقَالَ إِنَّ الْكِبْرَ أَدْنَاهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Aban, from Hukeym who said,

‘I asked Abu Abdullah^-asws about the least of atheism (disbelief). So he^-asws said: ‘The arrogance is the lowest of it’.[345] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْكِبْرُ قَدْ يَكُونُ فِي شِرَارِ النَّاسِ مِنْ كُلِّ جِنْسٍ وَ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ لَمْ يَزِدْهُ اللَّهُ إِلَّا سَفَالًا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The arrogance has happened to be in the evil people from every race, and the Pride is a Gown of Allah^-azwj. So whoever disputes with Allah^-azwj Mighty and Majestic about His^-azwj Gown, Allah^-azwj would not Increase him in except for the lowliness.

إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَرَّ فِي بَعْضِ طُرُقِ الْمَدِينَةِ وَ سَوْدَاءُ تَلْقُطُ السِّرْقِينَ فَقِيلَ لَهَا تَنَحَّيْ عَنْ طَرِيقِ رَسُولِ اللَّهِ فَقَالَتْ إِنَّ الطَّرِيقَ لَمُعْرَضٌ فَهَمَّ بِهَا بَعْضُ الْقَوْمِ أَنْ يَتَنَاوَلَهَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دَعُوهَا فَإِنَّهَا جَبَّارَةٌ .

Rasool-Allah^-saww passed by one of the streets of Al-Medina and a black lady was scooping up the manure. So it was said to her, ‘Move aside from the way of Rasool-Allah^-saww!’ So she said, ‘The road is open (wide enough)’. So, some of the people thought of grabbing her (and pushing her aside). So Rasool-Allah^-saww said: ‘Leave her, for she is tyrannial’ (bully).[346]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الْعِزُّ رِدَاءُ اللَّهِ وَ الْكِبْرُ إِزَارُهُ فَمَنْ تَنَاوَلَ شَيْئاً مِنْهُ أَكَبَّهُ اللَّهُ فِي جَهَنَّمَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Al A’ala Bin Al Fuzayl,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abu Ja’far^-asws said: ‘The Honour is a Gown of Allah^-azwj, and the Pride is His^-azwj Garment. So whoever holds onto any of these, Allah^-azwj would Fling him into Hell’.[347]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عُمَرَ بْنِ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْكِبْرُ رِدَاءُ اللَّهِ وَ الْمُتَكَبِّرُ يُنَازِعُ اللَّهَ رِدَاءَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Mo’mar Bin Umar Bin Ata’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Pride is a Gown of Allah^-azwj and the arrogant one disputes Allah^-azwj about His^-azwj Gown’.[348]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abu Jameela, from Lays Al Murady,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Pride is a Gown of Allah^-azwj. So the one who disputes Allah^-azwj regarding anything from that, Allah^-azwj would Fling him into the Fire’.[349]

عَنْهُ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ .

From him, from his father, from Al Qasim Bin Urwa, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘He would not enter the Paradise, the one in whose heart is particle’s weight of arrogance’.[350]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ قَالَ فَاسْتَرْجَعْتُ فَقَالَ مَا لَكَ تَسْتَرْجِعُ قُلْتُ لِمَا سَمِعْتُ مِنْكَ فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا أَعْنِي الْجُحُودَ إِنَّمَا هُوَ الْجُحُودُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘He would not enter the Paradise, the one in whose heart there was the weight of a mustard seed from the arrogance’. He (the narrator) said, ‘So I said, ‘We are from Allah^-azwj and to Him^-azwj we are returning’. So he^-asws said: ‘What is the matter with you saying ‘We are from Allah^-azwj and to Him^-azwj we are returning’?’ I said, ‘Due to what I heard from you^-asws’. So he^-asws said: ‘It is not where you are going (understanding it). But rather, I^-asws mean the rejection (of Wilayah). But rather it (arrogance) is the rejection (of Wilayah)’.[351]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِبْرُ أَنْ تَغْمِصَ النَّاسَ وَ تَسْفَهَ الْحَقَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Ayoub Bin Al Hurr, from Abdul A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The arrogance is that you belittle the people and consider the Truth as foolish’.[352]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ قُلْتُ وَ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul Al’ala Bin Ayn who said,

‘Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘The greatest of the arrogance is belittling the people and considering the Truth as foolish’. I said, ‘And what (constitutes) belittling the people and considering the Truth as foolish?’ He^-asws said, ‘Ignoring the Truth and maligning upon its people. So the one who does that, so he has snatched from Allah^-azwj Mighty and Majestic, His^-azwj Gown (of Pride)’.[353]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ سَقَرُ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ شِدَّةَ حَرِّهِ وَ سَأَلَهُ أَنْ يَأْذَنَ لَهُ أَنْ يَتَنَفَّسَ فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘In Hell there is a valley for the arrogant ones called Saqar. It complained to Allah^-azwj Mighty and Majestic of the intensity of its own heat, and asked Him^-azwj that He^-azwj Permits for it to breathe. So it exhaled and it burnt down the Hell’.[354]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَخِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُتَكَبِّرِينَ يُجْعَلُونَ فِي صُوَرِ الذَّرِّ يَتَوَطَّأُهُمُ النَّاسُ حَتَّى يَفْرُغَ اللَّهُ مِنَ الْحِسَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Dawood Bin Farqad, from his brother who said,

‘I heard Abu Abdullah^-asws saying: ‘The arrogant ones would be Made to be in the image of the particles. The people would be trampling upon them until Allah^-azwj is Free from the Reckoning’.[355]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الْكِبْرُ فَقَالَ أَعْظَمُ الْكِبْرِ أَنْ تَسْفَهَ الْحَقَّ وَ تَغْمِصَ النَّاسَ قُلْتُ وَ مَا سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abdul A’ala,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the arrogance?’ So he^-asws said: ‘The greatest of the arrogance is that you consider the Truth as foolish and you belittle the people (of Truth)’. I said, ‘And what is considering the Truth as foolish?’ He^-asws said: ‘Ignoring the Truth and his criticizing the people of Truth’.[356]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّنِي آكُلُ الطَّعَامَ الطَّيِّبَ وَ أَشَمُّ الرِّيحَ الطَّيِّبَةَ وَ أَرْكَبُ الدَّابَّةَ الْفَارِهَةَ وَ يَتْبَعُنِي الْغُلَامُ فَتَرَى فِي هَذَا شَيْئاً مِنَ التَّجَبُّرِ فَلَا أَفْعَلَهُ فَأَطْرَقَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ قَالَ إِنَّمَا الْجَبَّارُ الْمَلْعُونُ مَنْ غَمَصَ النَّاسَ وَ جَهِلَ الْحَقَّ

From, from Yaqoub Bin Yazeed, from Muhammad Bin Umr Bin Yazeed, from his father who said,

‘I said to Abu Abdullah^-asws, ‘I eat the good food, and smell the good perfume, and ride the luxurious animals, and the slaves follow behind me. So if you^-asws were to view anything from the tyranny in this, then I will not do it’. So Abu Abdullah^-asws remained (silent for a while), then said: ‘But rather, the tyrant is the accursed, the one who belittles the people and ignores the Truth’.

قَالَ عُمَرُ فَقُلْتُ أَمَّا الْحَقُّ فَلَا أَجْهَلُهُ وَ الْغَمْصُ لَا أَدْرِي مَا هُوَ قَالَ مَنْ حَقَّرَ النَّاسَ وَ تَجَبَّرَ عَلَيْهِمْ فَذَلِكَ الْجَبَّارُ .

Umar (the narrator) said, ‘So I said, ‘As for the Truth, so I do not ignore it, and the belittling, I do not know what it is’. He^-asws said: ‘The one who considers the people as insignificant and is tyrannous upon them, so that is the tyrant’.[357]

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ وَ لَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَ لَا يُزَكِّيهِمْ وَ لَهُمْ عَذَابٌ أَلِيمٌ شَيْخٌ زَانٍ وَ مَلِكٌ جَبَّارٌ وَ مُقِلٌّ مُخْتَالٌ .

Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (people), Allah^-azwj will not Speak to them, nor Look towards them on the Day of Judgment, nor will He^-azwj Purify them, and for them would be a painful Punishment – an aged adulterer, and a tyrannous king, and an arrogant self-denying one’.[358]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يُوسُفَ ( عليه السلام ) لَمَّا قَدِمَ عَلَيْهِ الشَّيْخُ يَعْقُوبُ ( عليه السلام ) دَخَلَهُ عِزُّ الْمُلْكِ فَلَمْ يَنْزِلْ إِلَيْهِ فَهَبَطَ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا يُوسُفُ ابْسُطْ رَاحَتَكَ فَخَرَجَ مِنْهَا نُورٌ سَاطِعٌ فَصَارَ فِي جَوِّ السَّمَاءِ فَقَالَ يُوسُفُ يَا جَبْرَئِيلُ مَا هَذَا النُّورُ الَّذِي خَرَجَ مِنْ رَاحَتِي فَقَالَ نُزِعَتِ النُّبُوَّةُ مِنْ عَقِبِكَ عُقُوبَةً لِمَا لَمْ تَنْزِلْ إِلَى الشَّيْخِ يَعْقُوبَ فَلَا يَكُونُ مِنْ عَقِبِكَ نَبِيٌّ .

A number of our companions, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Yusuf^-as was such that when the elderly Yaqoub^-as proceeded to him^-as, the might of the kingship entered into him^-as and he^-as did not dismount to (welcome) him^-as. So Jibraeel^-as descended and said: ‘O Yusuf^-as! Extend your^-as palm!’. So a shining light came out from it and came to be in the atmosphere of the sky. So Yusuf^-as said: ‘What is this light which came out from my^-as palm?’ So he^-as said: ‘The Prophet-hood has been Removed from your^-as children as a Punishment to what caused you^-as not to descend to the elderly Yaqoub^-as, therefore there will not happen to be a Prophet^-as from your^-as children’.[359]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ إِلَّا وَ فِي رَأْسِهِ حِكْمَةٌ وَ مَلَكٌ يُمْسِكُهَا فَإِذَا تَكَبَّرَ قَالَ لَهُ اتَّضِعْ وَضَعَكَ اللَّهُ فَلَا يَزَالُ أَعْظَمَ النَّاسِ فِي نَفْسِهِ وَ أَصْغَرَ النَّاسِ فِي أَعْيُنِ النَّاسِ وَ إِذَا تَوَاضَعَ رَفَعَهُ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ قَالَ لَهُ انْتَعِشْ نَعَشَكَ اللَّهُ فَلَا يَزَالُ أَصْغَرَ النَّاسِ فِي نَفْسِهِ وَ أَرْفَعَ النَّاسِ فِي أَعْيُنِ النَّاسِ .

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: ‘There is none from a servant except that there is wisdom in his head and an Angel withholds it (there). So when he is arrogant, (the Angel) says to him: ‘Be humble, may Allah^-azwj Drop you!’. So he does not cease to be the greatest of the people within himself and the smallest of the people in the eyes of the people; but when he is humble, Allah^-azwj Might and Majestic Raises him, then (the Angel) says to him: ‘Be humble, may Allah^-azwj Dignify you!’ So he does not cease to be the smallest of the people within himself and the highest of the people in the eyes of the people’.[360]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ النَّهْدِيِّ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ أَحَدٍ يَتِيهُ إِلَّا مِنْ ذِلَّةٍ يَجِدُهَا فِي نَفْسِهِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from al Nahdy, from Yazeed Bin Is’haq Sha’ar, from Abdullah Bin Al Munzir, from Abdullah Bin Bukeyr who said,

‘Abu Abdullah^-asws said: ‘There is no one who comes to it (arrogance) except from a disgrace which he finds within himself’.

وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ رَجُلٍ تَكَبَّرَ أَوْ تَجَبَّرَ إِلَّا لِذِلَّةٍ وَجَدَهَا فِي نَفْسِهِ .

And in another Hadeeth, from Abu Abdullah^-asws having said: ‘There is none from a man who is arrogant or tyrannous except due to the disgrace which he finds within himself’.[361]

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[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 1

[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 2

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 3

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 4

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 5

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 6

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 7

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 1

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 2

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 3

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 93 H 1

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 1

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 2

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 3

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 4

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 5

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 6

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 94 H 7

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 1

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 2

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 3

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 95 H 4

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 1

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 2

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 3

[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 96 H 4

[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 1

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 2

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 3

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 4

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 5

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 6

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 7

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 8

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 9

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 10

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 11

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 12

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 13

[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 14

[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 15

[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 16

[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 17

[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 18

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 19

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 20

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 21

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 22

[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 23

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 1

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 2

[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 3

[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 4

[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 5

[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 6

[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 7

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 8

[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 9

[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 10

[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 11

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 12

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 13

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 14

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 15

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 16

[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 1

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 2

[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 3

[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 4

[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 5

[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 6

[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 7

[73] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 8

[74] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 9

[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 10

[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 11

[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 12

[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 13

[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 14

[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 15

[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 16

[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 17

[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 18

[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 19

[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 20

[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 21

[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 22

[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 23

[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 24

[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 25

[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 26

[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 27

[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 28

[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 29

[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 30

[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 31

[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 32

[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 33

[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 34

[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 35

[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 36

[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 37

[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 38

[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 39

[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 1

[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 2

[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 3

[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 4

[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 5

[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 6

[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 100 H 7

[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 1

[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 2

[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 3

[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 4

[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 5

[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 101 H 6

[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 102 H 1

[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 103 H 1

[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 103 H 2

[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 103 H 3

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

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

[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 3

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

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

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

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

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

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

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

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

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

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

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

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

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

[138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 1

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

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

[141] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 4

[142] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 5

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

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

[145] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 8

[146] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 9

[147] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 10

[148] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 11

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

[150] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 13

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

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

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

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

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

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

[157] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 20

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

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

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

[161] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 24

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

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

[164] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 27

[165] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 28

[166] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 29

[167] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 30

[168] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 1

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

[170] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 3

[171] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 4

[172] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 5

[173] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 6

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

[175] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 8

[176] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 9

[177] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 10

[178] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 11

[179] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 12

[180] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 13

[181] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 14

[182] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 15

[183] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 16

[184] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 17

[185] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 18

[186] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 19

[187] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 20

[188] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 21

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

[190] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 23

[191] Al Kafi V 2 – The Book Of Belief and Disbelief CH 108 H 1

[192] Al Kafi V 2 – The Book Of Belief and Disbelief CH 108 H 2

[193] Al Kafi V 2 – The Book Of Belief and Disbelief CH 109 H 1

[194] Al Kafi V 2 – The Book Of Belief and Disbelief CH 109 H 2

[195] Al Kafi V 2 – The Book Of Belief and Disbelief CH 109 H 3

[196] Al Kafi V 2 – The Book Of Belief and Disbelief CH 110 H 1

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

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

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

[200] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 4

[201] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 5

[202] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 6

[203] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 7

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

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

[206] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 10

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

[208] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 12

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

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

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

[212] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 16

[213] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 17

[214] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 18

[215] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 19

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

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

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

[219] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 23

[220] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 24

[221] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 25

[222] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 26

[223] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 27

[224] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 28

[225] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 29

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

[227] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 31

[228] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 1

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

[230] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 3

[231] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 4

[232] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 5

[233] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 6

[234] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 7

[235] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 8

[236] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 9

[237] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 10

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

[239] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 12

[240] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 13

[241] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 14

[242] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 15

[243] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 16

[244] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 17

[245] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 18

[246] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 19

[247] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 20

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

[249] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 22

[250] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 23

[251] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 24

[252] Al Kafi V 2 – The Book Of Belief and Disbelief CH 113 H 1

[253] Al Kafi V 2 – The Book Of Belief and Disbelief CH 113 H 2

[254] Al Kafi V 2 – The Book Of Belief and Disbelief CH 113 H 3

[255] Al Kafi V 2 – The Book Of Belief and Disbelief CH 114 H 1

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

[257] Al Kafi V 2 – The Book Of Belief and Disbelief CH 114 H 3

[258] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 1

[259] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 2

[260] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 3

[261] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 4

[262] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 5

[263] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 6

[264] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 7

[265] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 8

[266] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 9

[267] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 10

[268] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 11

[269] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 12

[270] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 13

[271] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 14

[272] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 1

[273] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 2

[274] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 3

[275] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 4

[276] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 5

[277] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 6

[278] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 7

[279] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 8

[280] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 9

[281] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 10

[282] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 11

[283] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 12

[284] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 13

[285] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 14

[286] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 15

[287] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 16

[288] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 17

[289] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 18

[290] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 1

[291] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 2

[292] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 3

[293] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 4

[294] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 5

[295] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 6

[296] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 7

[297] Al Kafi V 2 – The Book Of Belief and Disbelief CH 117 H 8

[298] Al Kafi V 2 – The Book Of Belief and Disbelief CH 118 H 1

[299] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 1

[300] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 2

[301] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 3

[302] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 4

[303] Al Kafi V 2 – The Book Of Belief and Disbelief CH 119 H 5

[304] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 1

[305] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 2

[306] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 3

[307] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 4

[308] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 5

[309] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 6

[310] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 7

[311] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 8

[312] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 9

[313] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 10

[314] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 11

[315] Al Kafi V 2 – The Book Of Belief and Disbelief CH 120 H 12

[316] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 1

[317] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 2

[318] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 3

[319] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 4

[320] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 5

[321] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 6

[322] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 7

[323] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 8

[324] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 9

[325] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 10

[326] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 11

[327] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 12

[328] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 13

[329] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 14

[330] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 15

[331] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 1

[332] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 2

[333] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 3

[334] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 4

[335] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 5

[336] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 6

[337] Al Kafi V 2 – The Book Of Belief and Disbelief CH 122 H 7

[338] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 1

[339] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 2

[340] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 3

[341] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 4

[342] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 5

[343] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 6

[344] Al Kafi V 2 – The Book Of Belief and Disbelief CH 123 H 7

[345] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 1

[346] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 2

[347] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 3

[348] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 4

[349] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 5

[350] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 6

[351] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 7

[352] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 8

[353] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 9

[354] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 10

[355] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 11

[356] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 12

[357] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 13

[358] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 14

[359] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 15

[360] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 16

[361] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 17