الكافي
AL-KAFI
ج 2
Volume 2
Part 5 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 5
Chapter 125 – The Self-conceit
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا مِنْ أَهْلِ خُرَاسَانَ مِنْ وُلْدِ إِبْرَاهِيمَ بْنِ سَيَّارٍ يَرْفَعُهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ مَا ابْتُلِيَ مُؤْمِنٌ بِذَنْبٍ أَبَداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asbat, from a man from our companions, from the people of Khurasan from the children of Ibrahim Bin Sayyar, raising it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Knows that sin is better for the Momin than the self-conceit (self important), and had it not been for that, a Momin would never sin!’[1]
عَنْهُ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَخِيهِ أَبِي عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ .
From, from Saeed Bin Janah, from his brother Abu Aamir, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in whom the self-conceit enters, is destroyed’.[2]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ فَقَالَ الْعُجْبُ دَرَجَاتٌ مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ فَيَرَاهُ حَسَناً فَيُعْجِبَهُ وَ يَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً وَ مِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ فَيَمُنَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَيْهِ فِيهِ الْمَنُّ .
Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,
(It has been narrated) from Abu Al-Hassan-asws, ‘I asked him-asws about the self-conceitedness, so he-asws said: ‘The self-conceitedness has levels. From these is that for the servant, his evil deeds are adorned for him, so he sees it as a good deed. So it astounds (overwhelms) him and he reckons that he has done something good; and from these is that the servant believes in his Lord-azwj, so he (thinks he is doing a) favour upon Allah-azwj Mighty and Majestic, while for Allah-azwj, upon him with regards to it, is actually the Favour’ (by not Punishing him).[3]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيَنْدَمُ عَلَيْهِ وَ يَعْمَلُ الْعَمَلَ فَيَسُرُّهُ ذَلِكَ فَيَتَرَاخَى عَنْ حَالِهِ تِلْكَ فَلَأَنْ يَكُونَ عَلَى حَالِهِ تِلْكَ خَيْرٌ لَهُ مِمَّا دَخَلَ فِيهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man commits the sin, so he regrets upon it and he does the (good) deed, so that cheers him, so he slackens from that state of his. So for him to be upon that state of his (of regret) is better for him than what had entered into him (from the self-importance)’.[4]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَضْرِ بْنِ قِرْوَاشٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى عَالِمٌ عَابِداً فَقَالَ لَهُ كَيْفَ صَلَاتُكَ فَقَالَ مِثْلِي يُسْأَلُ عَنْ صَلَاتِهِ وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا قَالَ فَكَيْفَ بُكَاؤُكَ قَالَ أَبْكِي حَتَّى تَجْرِيَ دُمُوعِي فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ خَائِفٌ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ إِنَّ الْمُدِلَّ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْءٌ
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nazar Bin Qirwashi, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘A scholar came to a worshipper and said to him, ‘How is your Salāt?’ So he said, ‘The like of me is been questioned about his Salāt, and I have been worshipping Allah-azwj since such and such (time)?’ He said, ‘So how is your weeping?’ He said, ‘I tend to weep until my tears flow upon me’. So the scholar said to him, ‘So if you were to laugh while you are fearful (of Allah-azwj) it would be superior than your weeping while you are self-conceited (boastful). The self-conceited one, nothing from his deeds ascends (to Allah-azwj)’.[5]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ دَخَلَ رَجُلَانِ الْمَسْجِدَ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ فَاسِقٌ فَخَرَجَا مِنَ الْمَسْجِدِ وَ الْفَاسِقُ صِدِّيقٌ وَ الْعَابِدُ فَاسِقٌ وَ ذَلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ مُدِلًّا بِعِبَادَتِهِ يُدِلُّ بِهَا فَتَكُونُ فِكْرَتُهُ فِي ذَلِكَ وَ تَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلَى فِسْقِهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ مِمَّا صَنَعَ مِنَ الذُّنُوبِ .
From him, from Ahmad Bin Muhammad, from Ahmad Bin Abu Dawood, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Two men entered the Masjid. One of them was a worshipper and the other one an immoral one. So when they both exited from the Masjid, the immoral one was truthful and the worshipper was immoral, and that is because the worshipper entered into the Masjid with a feeling of self-importance with praising (and being boastful about) his worship. So his thinking happened to be in that (state), and the thinking of the immoral one happened to be in the remorse upon his immorality, and he sought the Forgiveness of Allah-azwj Mighty and Majestic from what he had done from the sins’.[6]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَعْمَلُ الْعَمَلَ وَ هُوَ خَائِفٌ مُشْفِقٌ ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ فَيَدْخُلُهُ شِبْهُ الْعُجْبِ بِهِ فَقَالَ هُوَ فِي حَالِهِ الْأُولَى وَ هُوَ خَائِفٌ أَحْسَنُ حَالًا مِنْهُ فِي حَالِ عُجْبِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Abdullah-asws, ‘The man does the (good) deed and he is fearful, worried. Then he does something from the righteousness, so something like the self-importance enters into him due to it’. So he-asws said: ‘His being in his first state while he was fearful is a better state than him being in a state of self-importance’.[7]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَيْنَمَا مُوسَى ( عليه السلام ) جَالِساً إِذْ أَقْبَلَ إِبْلِيسُ وَ عَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ فَلَمَّا دَنَا مِنْ مُوسَى ( عليه السلام ) خَلَعَ الْبُرْنُسَ وَ قَامَ إِلَى مُوسَى فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ مُوسَى مَنْ أَنْتَ فَقَالَ أَنَا إِبْلِيسُ قَالَ أَنْتَ فَلَا قَرَّبَ اللَّهُ دَارَكَ قَالَ إِنِّي إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ لِمَكَانِكَ مِنَ اللَّهِ
Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘While Musa-as was seated, Iblees-la came over and upon him-la was a colourful hood. So when he-la approached Musa-as, removed the hood and stood by him-as and greeted upon him-as. So Musa-as said to him-la: ‘Who are you-la?’ So he-la said, ‘I-la am Iblees-la’. He-as said: ‘You-la, May Allah-azwj not let your-la circling be close by’. He-la said, ‘But rather, I-la came over to greet upon you-as due to your-as status from Allah-azwj’.
قَالَ فَقَالَ لَهُ مُوسَى ( عليه السلام ) فَمَا هَذَا الْبُرْنُسُ قَالَ بِهِ أَخْتَطِفُ قُلُوبَ بَنِي آدَمَ فَقَالَ مُوسَى فَأَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ اسْتَحْوَذْتَ عَلَيْهِ قَالَ إِذَا أَعْجَبَتْهُ نَفْسُهُ وَ اسْتَكْثَرَ عَمَلَهُ وَ صَغُرَ فِي عَيْنِهِ ذَنْبُهُ
He-asws said: ‘So Musa-as said to him: ‘So what is this hood?’ He-la said, ‘By it I-la abduct the hearts of the children of Adam-as’. So Musa-as said: ‘So tell me-as of the sin which, when the son of Adam-as commits it, he gets captured upon it’. He-la said, ‘When his self astounds him and his deeds seem numerous and his sins seem small in his eyes’.
وَ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِدَاوُدَ ( عليه السلام ) يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ وَ أَنْذِرِ الصِّدِّيقِينَ قَالَ كَيْفَ أُبَشِّرُ الْمُذْنِبِينَ وَ أُنْذِرُ الصِّدِّيقِينَ قَالَ يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ أَنِّي أَقْبَلُ التَّوْبَةَ وَ أَعْفُو عَنِ الذَّنْبِ وَ أَنْذِرِ الصِّدِّيقِينَ أَلَّا يُعْجَبُوا بِأَعْمَالِهِمْ فَإِنَّهُ لَيْسَ عَبْدٌ أَنْصِبُهُ لِلْحِسَابِ إِلَّا هَلَكَ .
And he-asws said: ‘Allah-azwj Mighty and Majestic Said to Dawood-as: “O Dawood-as! Give glad tidings to the sinners and warn the truthful!” He-as said: ‘How do I-as give glad tidings to the sinners and warn the truthful?’ He-azwj Said: “O Dawood-as! Give glad tidings to the sinners that I-azwj Accept the repentance and Pardon the sins, and warn the truthful that they should not be self-conceited with their deeds, for there is no servant who will be linked with it for the Reckoning except that he would be destroyed!”’.[8]
بَابُ حُبِّ الدُّنْيَا وَ الْحِرْصِ عَلَيْهَا
Chapter 126 – Love of the world and the greed upon it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dorost Bin Abu Mansour, from a man,
(It has been narrated) from Abu Abdullah-asws and Hisham, from Abu Abdullah-asws having said: ‘The head (the root) of all sins is love of the world’.[9]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمَّادِ بْنِ بَشِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا أَحَدُهُمَا فِي أَوَّلِهَا وَ الْآخَرُ فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُسْلِمِ .
Ali, from his father, from Ibn Fazzal, from Ibn Bukeyr, from Hammad Bin Bashir who said,
‘I heard Abu Abdullah-asws saying: ‘Two ferocious wolves among sheep who have separated from their shepherd, one of the two being among its front ones and the other among its back ones, are no more damaging among them than the love of the wealth and the honour (popularity) is in the Religion of the Muslim’.[10]
عَنْهُ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ هَذَا فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُؤْمِنِ .
From him, from his father, from Usman Bin Isa, from Abu Ayoub, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Two ferocious wolves among sheep not have shepherd for them, this one among its front ones and this one among its back ones, would not be quicker among them (to devour them) than the love of the wealth and the honour (popularity) would be (devouring) in the Religion of the Momin’.[11]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الشَّيْطَانَ يُدِيرُ ابْنَ آدَمَ فِي كُلِّ شَيْءٍ فَإِذَا أَعْيَاهُ جَثَمَ لَهُ عِنْدَ الْمَالِ فَأَخَذَ بِرَقَبَتِهِ .
Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad in Yahya Al Khazzaz, from Giyas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Satan-la revolves around the children of Adam-as with regards to everything. So when he-la gets tired of (waiting for) him, crouches to him by the wealth, so he-la seizes him by his neck’.[12]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يَشْفِ غَيْظَهُ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصَرَ عَمَلُهُ وَ دَنَا عَذَابُهُ .
From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Abu Asama Zayd,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who does not get consoled by the Consolation of Allah-azwj the regret upon the world will cut off his self; and the one who purses with his vision what is in the hands of the people, his worries would be numerous and his anger would not subside; and the one who does not see the Bounties of Allah-azwj Mighty and Majestic upon him, except regarding the food and the drink or clothes, so his deeds would be deficient and his Punishment has approached’.[13]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ زَيْدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الدِّينَارَ وَ الدِّرْهَمَ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَاكُمْ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Zayd, from Ziyad Al Qindy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Awr,
(It has been narrated) from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘The Dinar and the Dirham both destroyed the ones who were before you, and they will both destroy you all (as well)’.[14]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا مَثَلُ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ مِنَ الْقَزِّ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,
(It has been narrated) from Abu Abdullah-asws that ‘Abu Ja’far-asws having said: An example of the greedy one upon the world is like an example of the silkworm. Every time it increases enveloping the silk upon itself it becomes even more remote from the exiting (from its cocoon) until it dies sadly’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَغْنَى الْغِنَى مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً
And Abu Abdullah-asws said: ‘The richest of the rich is the one who does not happen to be a prisoner of the greediness’.
وَ قَالَ لَا تُشْعِرُوا قُلُوبَكُمُ الِاشْتِغَالَ بِمَا قَدْ فَاتَ فَتَشْغَلُوا أَذْهَانَكُمْ عَنِ الِاسْتِعْدَادِ لِمَا لَمْ يَأْتِ .
And he-asws said: ‘Do not let your hearts be pre-occupied with what has been lost, for you will be pre-occupying your minds from the prepearation for what has not yet come’.[15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا فَإِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَبٌ
Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,
‘Ali-asws Bin Al-Husayn-asws was asked, ‘Which of the deeds is superior in the Presence of Allah-azwj?’ He-asws said: ‘There is no deed, after the recognition of Allah-azwj Mighty and Majestic and recognition of His-azwj Rasool-saww more superior than hatred of the world. There are many branches for that, and for the disobedience, there is one branch’.
فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ
So the first of what Allah-azwj was disobeyed with was the arrogance, being a disobedience of Iblees-la, where he-la refused (to prostrate) and was arrogant, and he-la was from the disbelievers’.
ثُمَّ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ ( عليهما السلام ) حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ
Then (it was) the greed, and it is the disobedience of Adam-as and Hawwa-as [7:19] so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust. So they-as both took what there was no need to it for them both. Thus, that entered into their-as offspring up to the Day of Judgement, and that is that most of what the son of Adam-as seeks is what there is no need to it for him.
ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا
Then (it was) the envy, and it is a disobedience of the son-la of Adam-as where he-la envied his-la brother-as, and he-la killed him-as. So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.
فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ .
Thus the Prophets-as and the Scholars-asws said after recognition that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.[16]
وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُنَاجَاةِ مُوسَى ( عليه السلام ) يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي
And by this chain, from Al Minqary, from Hafs Bin Giyas,
(It has been narrated) from Abu Abdullah-asws having said: ‘In the Manifesto of Musa-as (it was): “O Musa-as! The world is a house of Punishment. Adam-as was Punished during his-as error, and I-azwj Made it to be Accursed. Accursed is whatever therein except for what there was in it (performed) for Me-azwj”.
يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ وَ مَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنَاهُ فِيهَا وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا .
O Musa-as! My-azwj righteous servant are being ascetic in the world in accordance to their knowledge, and the rest of the creatures are desiring with regards to it in accordance with their ignorance; and there is no one who magnifies it (the world) and his eyes would be delighted in it, and no one would belittle it except that he would benefit from it’.[17]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا وَاحِدٌ فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُسْلِمِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Two ferocious wolves among sheep who have separated from their shepherd, one being among its front ones and one being among its back ones, are not more damaging among them than the love of the world and the fame would be regarding the Religion of the Muslim’.[18]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُهَاجِرٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) عَلَى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَ طَيْرُهَا وَ دَوَابُّهَا فَقَالَ أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلَّا بِسَخْطَةٍ وَ لَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا فَقَالَ الْحَوَارِيُّونَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ ادْعُ اللَّهَ أَنْ يُحْيِيَهُمْ لَنَا فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ فَنَجْتَنِبَهَا
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Usman Bin Saeed, from Abdul Hameed Bin Ali Al Kufy, from Muhajir Al Asady,
(It has been narrated) from Abu Abdullah-asws having said: ‘Isa-as Bin Maryam-as passed by a town whose inhabitants had died, along with its birds and its animals. So he-as said: ‘But they did not die except by Wrath (of Allah-azwj), and had they died separately, they would have buried each other’. So the disciples said, ‘O Spirit of Allah-azwj and His-azwj Word! Supplicate to Allah-azwj that He-azwj should Revive them so they can inform us what their deeds were (that led them to this destruction), so that we can stay away from these’.
فَدَعَا عِيسَى ( عليه السلام ) رَبَّهُ فَنُودِيَ مِنَ الْجَوِّ أَنْ نَادِهِمْ فَقَامَ عِيسَى ( عليه السلام ) بِاللَّيْلِ عَلَى شَرَفٍ مِنَ الْأَرْضِ فَقَالَ يَا أَهْلَ هَذِهِ الْقَرْيَةِ فَأَجَابَهُ مِنْهُمْ مُجِيبٌ لَبَّيْكَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ فَقَالَ وَيْحَكُمْ مَا كَانَتْ أَعْمَالُكُمْ قَالَ عِبَادَةُ الطَّاغُوتِ وَ حُبُّ الدُّنْيَا مَعَ خَوْفٍ قَلِيلٍ وَ أَمَلٍ بَعِيدٍ وَ غَفْلَةٍ فِي لَهْوٍ وَ لَعِبٍ
So Isa-as supplicated to his-as Lord-azwj, and there was a Call from the air: ‘Call them!’ So Isa-as stood at night upon a high ground and he-as said: ‘O inhabitants of this town!’ So one of them responded answering, ‘O Spirit of Allah-azwj and His-azwj Word, here I am!’ So he-as said: ‘Woe be unto you all! What were your deeds?’ He said, ‘Worshipping the tyrants and love of the world along with little fear, and has long hopes and neglectfully engaged in the‘لَهْوٍ وَ لَعِبٍ’ in useless and playful activities’.
فَقَالَ كَيْفَ كَانَ حُبُّكُمْ لِلدُّنْيَا قَالَ كَحُبِّ الصَّبِيِّ لِأُمِّهِ إِذَا أَقْبَلَتْ عَلَيْنَا فَرِحْنَا وَ سُرِرْنَا وَ إِذَا أَدْبَرَتْ عَنَّا بَكَيْنَا وَ حَزِنَّا قَالَ كَيْفَ كَانَتْ عِبَادَتُكُمْ لِلطَّاغُوتِ قَالَ الطَّاعَةُ لِأَهْلِ الْمَعَاصِي قَالَ كَيْفَ كَانَ عَاقِبَةُ أَمْرِكُمْ قَالَ بِتْنَا لَيْلَةً فِي عَافِيَةٍ وَ أَصْبَحْنَا فِي الْهَاوِيَةِ فَقَالَ وَ مَا الْهَاوِيَةُ فَقَالَ سِجِّينٌ قَالَ وَ مَا سِجِّينٌ قَالَ جِبَالٌ مِنْ جَمْرٍ تُوقَدُ عَلَيْنَا إِلَى يَوْمِ الْقِيَامَةِ
So he-as said: ‘How was your love for the world?’ He said, ‘Like the love of the child for its mother. Whenever it came upon us, we were happy and joyful, and when it was distant from us, we cried and grieved. He-as said: ‘How was your worship for the tyrants?’ He said, ‘The obedience to the disobedient ones’. He-as said: ‘How was your end of your affairs?’ He said, ‘We slept at night in good health and we woke up in the morning in the Abyss’. So he-as said: ‘And what is the Abyss?’ So he said, ‘A prison’ He-as said: ‘And what is the prison?’ He said, ‘A mountain of burning coal inflamed upon us up to the Day of Judgment’.
قَالَ فَمَا قُلْتُمْ وَ مَا قِيلَ لَكُمْ قَالَ قُلْنَا رُدَّنَا إِلَى الدُّنْيَا فَنَزْهَدَ فِيهَا قِيلَ لَنَا كَذَبْتُمْ قَالَ وَيْحَكَ كَيْفَ لَمْ يُكَلِّمْنِي غَيْرُكَ مِنْ بَيْنِهِمْ قَالَ يَا رُوحَ اللَّهِ إِنَّهُمْ مُلْجَمُونَ بِلِجَامٍ مِنْ نَارٍ بِأَيْدِي مَلَائِكَةٍ غِلَاظٍ شِدَادٍ وَ إِنِّي كُنْتُ فِيهِمْ وَ لَمْ أَكُنْ مِنْهُمْ فَلَمَّا نَزَلَ الْعَذَابُ عَمَّنِي مَعَهُمْ فَأَنَا مُعَلَّقٌ بِشَعْرَةٍ عَلَى شَفِيرِ جَهَنَّمَ لَا أَدْرِي أُكَبْكَبُ فِيهَا أَمْ أَنْجُو مِنْهَا
He-as said: ‘So what did you all say and what was said to you?’ He said, ‘We said, ‘Return us to the world and we would be ascetic therein’. It was said to us, ‘You are all lying’. He-as said: ‘How come there did not speak to me-as anyone apart from you, in among them?’ He said, ‘O Spirit of Allah-azwj! They are being reined by the rein of Fire at the hands of intensely harsh Angels, and I was among them and did not happen to be from them. So when the Punishment descended, I was generalised with them, and I was attached to a branch upon the edge of Hell, not knowing whether I would be plunging into it or whether I would be Rescued from it’.
فَالْتَفَتَ عِيسَى ( عليه السلام ) إِلَى الْحَوَارِيِّينَ فَقَالَ يَا أَوْلِيَاءَ اللَّهِ أَكْلُ الْخُبْزِ الْيَابِسِ بِالْمِلْحِ الْجَرِيشِ وَ النَّوْمُ عَلَى الْمَزَابِلِ خَيْرٌ كَثِيرٌ مَعَ عَافِيَةِ الدُّنْيَا وَ الْآخِرَةِ .
So Isa-as turned towards the disciples and he-as said: ‘O friends of Allah-azwj! Eating the dry bread with the crushed salt, and sleeping upon the garbage is much better for the well-being in the world and the Hereafter’.[19]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَاباً مِنْ أَمْرِ الدُّنْيَا إِلَّا فَتَحَ اللَّهُ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj does not Open upon a servant, a door from the matters of the world except Allah-azwj Opens upon him, from the greed, the like of it’.[20]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( صلوات الله عليه ) تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ سَوْءٍ الْأَجْرَ تَأْخُذُونَ وَ الْعَمَلَ تُضَيِّعُونَ
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Hafs Bin Giyas,
(It has been narrated) from Abu Abdullah-asws having said: ‘Isa-as Bin Maryam-as said: ‘You are working for the world although you are being Graced therein without (having to perform) a deed, and your are not working for the Hereafter although you will not be Graced therein except with (the performance of) the deeds. Woe be unto you evil scholars! You are taking the recompense and wasting the deeds?
يُوشِكُ رَبُّ الْعَمَلِ أَنْ يُقْبَلَ عَمَلُهُ وَ يُوشِكُ أَنْ يُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ هُوَ فِي مَسِيرِهِ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ .
He is on the verge. Perhaps He-azwj would Accept his deed, and he is on the verge of exiting from the narrowness of the world to the darkness of the grave. How can one be of the learned who is on his way to the next life while he is holding to the world and what is harmful to him is more beloved to him than what is beneficial to him?’.[21]
عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو فِيمَا أَعْلَمُ عَنْ أَبِي عَلِيٍّ الْحَذَّاءِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ إِذَا لَمْ يُهِمَّهُ إِلَّا بَطْنُهُ وَ فَرْجُهُ .
From him, from Muhammad Bin Amro regarding what I know, from Abu Ali Al Haza’a, from Hareyz, from Zurara and Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The furthest what the servant can be from Allah-azwj Mighty and Majestic is when he is not worried except for his belly and his private part’.[22]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ تَعَالَى الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قَسَمَ اللَّهُ لَهُ وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz Al Abdy, from Abdullah Bin Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one is such during the morning and evening that the world is his greatest worry, Allah-azwj the Exalted would Make the poverty to be in front of his eyes, and Scatter his affairs, and he would not attain from the world except for what Allah-azwj has Apportioned for him; but the one, during morning and evening is such that the Hereafter is the greatest of his worries, Allah-azwj would Make the richness to be in his heart, and Gather his affairs for him’.[23]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Hafs Bin Qurt,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who is more engaged with the world, his regret would be more intense during its separation’ (from the world at death).[24]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ قَلْبُهُ بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,
‘I heard Abu Abdullah-asws saying: ‘The one who attaches his heart with the world, his heart would be attached with three traits – Worries which will not end, and work which will not be realised (completed), and the hopes which will not fulfil for him’.[25]
بَابُ الطَّمَعِ
Chapter 127 – The Greed
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَغْبَةٌ تُذِلُّهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Hassan, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘How ugly it would be with the Momin if there happens to be a desire for him which disgraces him’.[26]
عَنْهُ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ بَلَغَ بِهِ أَبَا جَعْفَرٍ ( عليه السلام ) قَالَ بِئْسَ الْعَبْدُ عَبْدٌ لَهُ طَمَعٌ يَقُودُهُ وَ بِئْسَ الْعَبْدُ عَبْدٌ لَهُ رَغْبَةٌ تُذِلُّهُ.
From him, from his father, from the one who mentioned it to whom it reached,
(It has been narrated) from Abu Ja’far-asws: ‘The worst servant is a servant for whom there is greed driving him, and so also the is a servant for whom there is a desire disgracing him’.[27]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ .
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Abdul Razzaq, from Ma’mar, from Al Zuhry who said,
‘Ali-asws Bin Al-Husayn-asws said: ‘I-asws see that the goodness, all of it has gathered in the cutting off of the greed from what is in the hands of the people’.[28]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مُوسَى بْنِ سَلَّامٍ عَنْ سَعْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الَّذِي يُثْبِتُ الْإِيمَانَ فِي الْعَبْدِ قَالَ الْوَرَعُ وَ الَّذِي يُخْرِجُهُ مِنْهُ قَالَ الطَّمَعُ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of our companions, from Ali Bin Suleyman Bin Rusheyd, from Musa Bin Sallam, from Sa’dan,
(It has been narrated) from Abu Abdullah-asws, ‘I said to him-asws, ‘What is that which builds the Emān in the servant?’ He-asws said: ‘The piety’ (restraint from the worldly attractions). (The narrator said), ‘And what is that which exits him from it (the Emān)?’ He-asws said: ‘The greed’.[29]
بَابُ الْخُرْقِ
Chapter 128 – The Harshness (Awkwardness of Manners)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قُسِمَ لَهُ الْخُرْقُ حُجِبَ عَنْهُ الْإِيمَانُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it, from Muhammad Bin Abdul Rahman Bin Abu Layli,
(It has been narrated) from Abu Ja’far-asws having said: ‘Whoever has a share of harshness (in his behaviour), the Emān is separated from him’.[30]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ كَانَ الْخُرْقُ خَلْقاً يُرَى مَا كَانَ شَيْءٌ مِمَّا خَلَقَ اللَّهُ أَقْبَحَ مِنْهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from ali Bin Al Numan, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws that ‘Rasool-Allah-saww said: ‘Had the harshness being a visible creature, there would not have been anything from what Allah-azwj has Created, uglier than it’.[31]
بَابُ سُوءِ الْخُلُقِ
Chapter 129 – The Evil Manners
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The evil mannerism is a spoiler of the deed just as the vinegar spoils the honey’.[32]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَبَى اللَّهُ عَزَّ وَ جَلَّ لِصَاحِبِ الْخُلُقِ السَّيِّئِ بِالتَّوْبَةِ قِيلَ وَ كَيْفَ ذَاكَ يَا رَسُولَ اللَّهِ قَالَ لِأَنَّهُ إِذَا تَابَ مِنْ ذَنْبٍ وَقَعَ فِي ذَنْبٍ أَعْظَمَ مِنْهُ .
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: ‘Allah-azwj Mighty and Majestic Refuses (to Accept) the repentance of the one of the evil manners with the repentance’. It was said, ‘And how is that so, O Rasool-Allah-saww?’ He-saww said: ‘Because, when he repents from a sin, he falls into a sin more grievous than it’.[33]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail bin Mihran, from Sayf Bin Ameyra, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The evil mannerism is a spoiler of the Emān just as the vinegar spoils the honey’.[34]
عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ مِهْرَانَ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ .
From him, from Muhammad Bin Ismail Bin Bazie, from Abdullah Bin Usman, from Al Husayn Bin Mihran, from Is’haq Bin Ghalib,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who worsens his manners, punishes his own self’.[35]
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 الْخُلُقُ السَّيِّئُ يُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .
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: “The evil mannerism spoils the deed just as the vinegar spoils the honey”’.[36]
بَابُ السَّفَهِ
Chater 130 – The Foolishness
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي غُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ السَّفَهَ خُلُقُ لَئِيمٍ يَسْتَطِيلُ عَلَى مَنْ هُوَ دُونَهُ وَ يَخْضَعُ لِمَنْ [هُوَ] فَوْقَهُ .
A number of our companions, from Ahmad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Gurra,
(It has been narrated) from Abu Abdullah-asws having said: ‘The foolishness is a lowly mannerism. He would extend (himself) upon the one who is below him, and he would succumb to the one who is above him’.[37]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْفَهُوا فَإِنَّ أَئِمَّتَكُمْ لَيْسُوا بِسُفَهَاءَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Abu Al Magra, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not be foolish for your Imams-asws were not foolish ones’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَافَأَ السَّفِيهَ بِالسَّفَهِ فَقَدْ رَضِيَ بِمَا أَتَى إِلَيْهِ حَيْثُ احْتَذَى مِثَالَهُ .
And Abu Abdullah-asws said: ‘The one who matches the foolishness with the foolishness, so he has been pleased with what came to him when he behaved similar to him’.[38]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي رَجُلَيْنِ يَتَسَابَّانِ فَقَالَ الْبَادِي مِنْهُمَا أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَتَعَدَّ الْمَظْلُومُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Al-Hassan Musa-asws regarding two men insulting (each other). So he-asws said: ‘The initiator is more unjust from the two, and his burden (of sin) and the burden of his companion would be upon him for as long as the oppressed one does not transgress’.[39]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبْغَضَ خَلْقِ اللَّهِ عَبْدٌ اتَّقَى النَّاسُ لِسَانَهُ .
A number of our companions, from Sahl Bin Ziiyad, from Safwan, from Ays Bin Al Qasim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The most hateful of the creatures of Allah-azwj is a servant who, the people fear his tongue’.[40]
بَابُ الْبَذَاءِ
Chapter 131 – The Obscenities
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ عَلَامَاتِ شِرْكِ الشَّيْطَانِ الَّذِي لَا يُشَكُّ فِيهِ أَنْ يَكُونَ فَحَّاشاً لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Abu Al Magra, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘From the signs of association of the Satan-la in which there is no doubt is the one would become immoral, not caring what he says nor what is said regarding him’.[41]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمُ الرَّجُلَ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّهُ لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you see the man who does not care what he says nor what is said for him, so he is either a straying one of an associate of Satan-la’.[42]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَحَّاشٍ بَذِيءٍ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّكَ إِنْ فَتَّشْتَهُ لَمْ تَجِدْهُ إِلَّا لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,
(It has been narrated) from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj has Prohibited the Paradise upon every immoral one, obscene one, little of shame, nor caring what he says nor what is said for him, If you inquire, you will not find him to be except as a strayed one or an associate of the Satan-la’.
فَقِيلَ يَا رَسُولَ اللَّهِ وَ فِي النَّاسِ شِرْكُ شَيْطَانٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ مَا تَقْرَأُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ
So it was said, ‘O Rasool-Allah-saww, and among the people are associates of Satan-la?’ So Rasool-Allah-saww said: ‘Have you not read the Words of Allah-azwj Mighty and Majestic[17:64] and shares with them in wealth and the children?’
قَالَ وَ سَأَلَ رَجُلٌ فَقِيهاً هَلْ فِي النَّاسِ مَنْ لَا يُبَالِي مَا قِيلَ لَهُ قَالَ مَنْ تَعَرَّضَ لِلنَّاسِ يَشْتِمُهُمْ وَ هُوَ يَعْلَمُ أَنَّهُمْ لَا يَتْرُكُونَهُ فَذَلِكَ الَّذِي لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ .
He (the narrator) said, ‘And a man asked a Scholar-asws, ‘Is there among the people, the one who does not care what is said for him?’ He-asws said: ‘The one who exposes the obscenities to the people and he knows that they would not be leaving him. So that is the one who does not care what he says and what is said regarding him’.[43]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ يَرْفَعُهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ يُبْغِضُ الْفَاحِشَ الْمُتَفَحِّشَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Jameela, raising it,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Hates the obscene immoral one’.[44]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ نَضْرٍ عَنْ عَمْرِو بْنِ نُعْمَانَ الْجُعْفِيِّ قَالَ كَانَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) صَدِيقٌ لَا يَكَادُ يُفَارِقُهُ إِذَا ذَهَبَ مَكَاناً فَبَيْنَمَا هُوَ يَمْشِي مَعَهُ فِي الْحَذَّاءِينَ وَ مَعَهُ غُلَامٌ لَهُ سِنْدِيٌّ يَمْشِي خَلْفَهُمَا إِذَا الْتَفَتَ الرَّجُلُ يُرِيدُ غُلَامَهُ ثَلَاثَ مَرَّاتٍ فَلَمْ يَرَهُ فَلَمَّا نَظَرَ فِي الرَّابِعَةِ قَالَ يَا ابْنَ الْفَاعِلَةِ أَيْنَ كُنْتَ
Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Nazar, from Amro Bin Nu’man Al Ju’fy who said,
‘There used to be a friend for Abu Abdullah-asws who was almost never separate from him-asws whenever he-asws went to a place. So while he was walking with him-asws among the shoemakers, and with him was a Sindy slave of his walking behind him, when the man turned around intending his slave, three times, but did not see him. So when he looked during the fourth (time), he said, ‘O son of the adulteress! Where were you?’
قَالَ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ فَصَكَّ بِهَا جَبْهَةَ نَفْسِهِ ثُمَّ قَالَ سُبْحَانَ اللَّهِ تَقْذِفُ أُمَّهُ قَدْ كُنْتُ أَرَى أَنَّ لَكَ وَرَعاً فَإِذَا لَيْسَ لَكَ وَرَعٌ فَقَالَ جُعِلْتُ فِدَاكَ إِنَّ أُمَّهُ سِنْدِيَّةٌ مُشْرِكَةٌ فَقَالَ أَ مَا عَلِمْتَ أَنَّ لِكُلِّ أُمَّةٍ نِكَاحاً تَنَحَّ عَنِّي
He (the narrator) said, ‘So Abu Abdullah-asws raised his-asws hand and hit his-asws own forehead with it, then said: ‘Glory be to Allah-azwj! You slander his mother, and I-asws used to view the piety being for you, but there is no piety for you’. So he said, ‘May I be sacrificed for you-asws! His mother was a Sindy woman, a Polytheist’. So he-asws said: ‘But don’t you know that for every community there is a (form of) marriage? Stay away from me-asws’.
قَالَ فَمَا رَأَيْتُهُ يَمْشِي مَعَهُ حَتَّى فَرَّقَ الْمَوْتُ بَيْنَهُمَا .
He (the narrator) said: ‘So I did not see him-asws walking with him until the death separated the two of them’.
وَ فِي رِوَايَةٍ أُخْرَى إِنَّ لِكُلِّ أُمَّةٍ نِكَاحاً يَحْتَجِزُونَ بِهِ مِنَ الزِّنَا .
And in another report, ‘(He-asws said): ‘For every community there is a (form of) marriage by which they are being withheld from the adultery’.[45]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْفُحْشَ لَوْ كَانَ مِثَالًا لَكَانَ مِثَالَ سَوْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘If the immorality had a resemblance, its resemblance would be evil’.[46]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ فَدَعَا اللَّهَ أَنْ يَرْزُقَهُ غُلَاماً ثَلَاثَ سِنِينَ فَلَمَّا رَأَى أَنَّ اللَّهَ لَا يُجِيبُهُ قَالَ يَا رَبِّ أَ بَعِيدٌ أَنَا مِنْكَ فَلَا تَسْمَعُنِي أَمْ قَرِيبٌ أَنْتَ مِنِّي فَلَا تُجِيبُنِي
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Umar Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws having said: ‘There was a man among the Children of Israel who supplicated to Allah-azwj for three years that He-azwj should Grace him with a son. So when he saw that Allah-azwj is not Answering him, said, ‘O Lord-azwj! Am I so remote from You-azwj, so You-azwj are not Hearing me, or are You-azwj close to me, but You-azwj are not Answering me?’
قَالَ فَأَتَاهُ آتٍ فِي مَنَامِهِ فَقَالَ إِنَّكَ تَدْعُو اللَّهَ عَزَّ وَ جَلَّ مُنْذُ ثَلَاثِ سِنِينَ بِلِسَانٍ بَذِيءٍ وَ قَلْبٍ عَاتٍ غَيْرِ تَقِيٍّ وَ نِيَّةٍ غَيْرِ صَادِقَةٍ فَاقْلَعْ عَنْ بَذَائِكَ وَ لْيَتَّقِ اللَّهَ قَلْبُكَ وَ لْتَحْسُنْ نِيَّتُكَ
He-asws said: ‘So a comer came to him in his dream and he said, ‘You have been supplicating to Allah-azwj Mighty and Majestic since the last three years by an obscene tongue and an arrogant heart, nor fearful, and an intention without sincerity. So remove yourself from your obscenities, and fear Allah-azwj in your heart, and improve your intention’.
قَالَ فَفَعَلَ الرَّجُلُ ذَلِكَ ثُمَّ دَعَا اللَّهَ فَوُلِدَ لَهُ غُلَامٌ .
He-asws said: ‘So the man did that, then supplicated to Allah-azwj, and a son was born unto him’.[47]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ شَرِّ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ .
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 having said: ‘Rasool-Allah-saww said: ‘From the most evil of the servants of Allah-azwj is the one who is disliked being seated with due to his immoralities (obscenities)’.[48]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَذَاءُ مِنَ الْجَفَاءِ وَ الْجَفَاءُ فِي النَّارِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,
(It has been narrated) from Abu Abdullah-asws having said: ‘The obscenities is from the disloyalties, and the disloyal one would be in the Fire’.[49]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْفُحْشَ وَ الْبَذَاءَ وَ السَّلَاطَةَ مِنَ النِّفَاقِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Hassan al Sayqal who said,
‘Abu Abdullah-asws said: ‘The immorality, and the obscenity, and the insolence are from the hypocrisy’.[50]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يُبْغِضُ الْفَاحِشَ الْبَذِيءَ وَ السَّائِلَ الْمُلْحِفَ .
From him, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Hates the immoral one, the obscene one, and the insistent beggar’.[51]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَائِشَةَ يَا عَائِشَةُ إِنَّ الْفُحْشَ لَوْ كَانَ مُمَثَّلًا لَكَانَ مِثَالَ سَوْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said to Ayesha: ‘O Ayesha! The immorality, had there been an image for it, is would be an evil image’.[52]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ رِجَالِهِ قَالَ قَالَ مَنْ فَحُشَ عَلَى أَخِيهِ الْمُسْلِمِ نَزَعَ اللَّهُ مِنْهُ بَرَكَةَ رِزْقِهِ وَ وَكَلَهُ إِلَى نَفْسِهِ وَ أَفْسَدَ عَلَيْهِ مَعِيشَتَهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from one of his men who said,
‘The one who is obscene upon his Muslim brother, Allah-azwj would Remove the Blessings of his sustenance from him, and Allocate him to his own self, and Spoil his life upon him’.[53]
عَنْهُ عَنْ مُعَلًّى عَنْ أَحْمَدَ بْنِ غَسَّانَ عَنْ سَمَاعَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لِي مُبْتَدِئاً يَا سَمَاعَةُ مَا هَذَا الَّذِي كَانَ بَيْنَكَ وَ بَيْنَ جَمَّالِكَ إِيَّاكَ أَنْ تَكُونَ فَحَّاشاً أَوْ صَخَّاباً أَوْ لَعَّاناً فَقُلْتُ وَ اللَّهِ لَقَدْ كَانَ ذَلِكَ أَنَّهُ ظَلَمَنِي فَقَالَ إِنْ كَانَ ظَلَمَكَ لَقَدْ أَرْبَيْتَ عَلَيْهِ إِنَّ هَذَا لَيْسَ مِنْ فِعَالِي وَ لَا آمُرُ بِهِ شِيعَتِي اسْتَغْفِرْ رَبَّكَ وَ لَا تَعُدْ قُلْتُ أَسْتَغْفِرُ اللَّهَ وَ لَا أَعُودُ .
From him, from Moalla, from Ahmad Bin Gassan, from Sama’at who said,
‘I went over to Abu Abdullah-asws, so he-asws said to me initiating: O Sama’at! What is this which is between you and your camelier?’ Beware of becoming immoral, or vociferous, or cursing!’ So I said, ‘By Allah-azwj! That was so because he had been unjust to me’. So he-asws said: ‘If he has been unjust to you, so you have profited upon him. This is not from my-asws deeds nor do I-asws order my-asws Shias with it. Seek Forgiveness of your Lord-azwj and do not repeat’. I said, ‘I seek Forgiveness of Allah-azwj and I shall not repeat’’.[54]
بَابُ مَنْ يُتَّقَى شَرُّهُ
Chapter 132 – The one whose evil is feared
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) بَيْنَا هُوَ ذَاتَ يَوْمٍ عِنْدَ عَائِشَةَ إِذَا اسْتَأْذَنَ عَلَيْهِ رَجُلٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِئْسَ أَخُو الْعَشِيرَةِ فَقَامَتْ عَائِشَةُ فَدَخَلَتِ الْبَيْتَ وَ أَذِنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلرَّجُلِ فَلَمَّا دَخَلَ أَقْبَلَ عَلَيْهِ بِوَجْهِهِ وَ بِشْرُهُ إِلَيْهِ يُحَدِّثُهُ حَتَّى إِذَا فَرَغَ وَ خَرَجَ مِنْ عِنْدِهِ قَالَتْ عَائِشَةُ يَا رَسُولَ اللَّهِ بَيْنَا أَنْتَ تَذْكُرُ هَذَا الرَّجُلَ بِمَا ذَكَرْتَهُ بِهِ إِذْ أَقْبَلْتَ عَلَيْهِ بِوَجْهِكَ وَ بِشْرِكَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ ذَلِكَ إِنَّ مِنْ شَرِّ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘One day while the Prophet-saww was with Ayesha, a man sought permission to see him-saww. So Rasool-Allah-saww said: ‘The worst brother of the clan’. So she entered into the house and Rasool-Allah-saww gave permission to the man. So when he entered, he-saww turned towards him with his-saww face and was cheerful to him, discussing with him until when he finished and went out from his-saww presence, Ayesha said, ‘O Rasool-Allah-saww! While you-saww mentioned this man what you-saww mentioned with, then you-saww turned towards him with your-saww face and were cheerful?’ So Rasool-Allah-saww said during that: ‘From the most evil of the servants of Allah-azwj is the one whose sitting is disliked due to his obscenities’.[55]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَرُّ النَّاسِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The most evil of the people in the Presence of Allah-azwj on the Day of Judgment will be those who were honoured (in the world) out of fear of their evil’.[56]
عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ خَافَ النَّاسُ لِسَانَهُ فَهُوَ فِي النَّارِ .
From him, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The one whom the people fear his tongue, so he would be in the Fire’.[57]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَرُّ النَّاسِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Hamza, from Jabir Bin Abdullah having said:
‘Rasool-Allah-saww said: ‘The most evil of the people on the Day of Judgment will be those who were being honoured (in the world) out of fear of their evil’.[58]
بَابُ الْبَغْيِ
Chapter 133 –The Transgression
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ قَدَّاحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْجَلَ الشَّرِّ عُقُوبَةً الْبَغْيُ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of the Punishment of the evil, is for the transgression’.[59]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقُولُ إِبْلِيسُ لِجُنُودِهِ أَلْقُوا بَيْنَهُمُ الْحَسَدَ وَ الْبَغْيَ فَإِنَّهُمَا يَعْدِلَانِ عِنْدَ اللَّهِ الشِّرْكَ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Iblees-la is saying to his-la army, ‘Cast the envy and the transgression to be between them (the people), for both of these equate to the association (Shirk) in the Presence of Allah-azwj’.[60]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَتَبَ إِلَيْهِ فِي كِتَابٍ انْظُرْ أَنْ لَا تُكَلِّمَنَّ بِكَلِمَةِ بَغْيٍ أَبَداً وَ إِنْ أَعْجَبَتْكَ نَفْسَكَ وَ عَشِيرَتَكَ .
Ali, from his father, from Hammad, from Hareyz,
(It has been narrated) from Misma’a Abu Sayyar that Abu Abdullah-asws wrote to him in a letter: ‘Look (be careful) that you do not speak with a transgressing word, ever, and even if it astounds yourself and your clan’.[61]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ يَعْقُوبَ السَّرَّاجِ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّهَا النَّاسُ إِنَّ الْبَغْيَ يَقُودُ أَصْحَابَهُ إِلَى النَّارِ وَ إِنَّ أَوَّلَ مَنْ بَغَى عَلَى اللَّهِ عَنَاقُ بِنْتُ آدَمَ فَأَوَّلُ قَتِيلٍ قَتَلَهُ اللَّهُ عَنَاقُ وَ كَانَ مَجْلِسُهَا جَرِيباً فِي جَرِيبٍ وَ كَانَ لَهَا عِشْرُونَ إِصْبَعاً فِي كُلِّ إِصْبَعٍ ظُفُرَانِ مِثْلُ الْمِنْجَلَيْنِ فَسَلَّطَ اللَّهُ عَلَيْهَا أَسَداً كَالْفِيلِ وَ ذِئْباً كَالْبَعِيرِ وَ نَسْراً مِثْلَ الْبَغْلِ فَقَتَلْنَهَا وَ قَدْ قَتَلَ اللَّهُ الْجَبَابِرَةَ عَلَى أَفْضَلِ أَحْوَالِهِمْ وَ آمَنِ مَا كَانُوا .
Ali, from his father, from Ibn Mahboub, from Ibn Raib and Yaqoub Al Sarraj, altogether,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘O you people! The transgressor will be guiding his companions to the Fire, and that the first one who trasngressed against Allah-azwj was Anaaq daughter of Adam-as. Thus, the first one whom Allah-azwj Killed was Anaaq; and when sitting she would occupy one acre. and she had twenty fingers for her, in every finger there being two nails similar to a scythe. So Allah-azwj Made a lion like (the size of the elephant, and a wolf like (the size of a) camel, and an eagle like (the size of the) mule to kill her. So they killed her, and Allah-azwj has Killed the tyrants upon the best of their states, and (when they were) as safe as they could have been’.[62]
بَابُ الْفَخْرِ وَ الْكِبْرِ
Chapter 134 – The Pride and the Arrogance
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) عَجَباً لِلْمُتَكَبِّرِ الْفَخُورِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً ثُمَّ هُوَ غَداً جِيفَةٌ .
Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Hamza Al Sumaly who said,
‘Ali-asws Bin Al-Husayn-asws having said: ‘I-asws wonder at the arrogant one, the proud one, the one who was a seed yesterday, then tomorrow he would be a carcass’.[63]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) آفَةُ الْحَسَبِ الِافْتِخَارُ وَ الْعُجْبُ .
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 calamity of the lineage is the pride and the self-important’.[64]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَنَا عُقْبَةُ بْنُ بَشِيرٍ الْأَسَدِيُّ وَ أَنَا فِي الْحَسَبِ الضَّخْمِ مِنْ قَوْمِي قَالَ فَقَالَ مَا تَمُنُّ عَلَيْنَا بِحَسَبِكَ إِنَّ اللَّهَ رَفَعَ بِالْإِيمَانِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ وَضِيعاً إِذَا كَانَ مُؤْمِناً وَ وَضَعَ بِالْكُفْرِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ شَرِيفاً إِذَا كَانَ كَافِراً فَلَيْسَ لِأَحَدٍ فَضْلٌ عَلَى أَحَدٍ إِلَّا بِالتَّقْوَى .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Hanan, from Uqba Bin Bashir Al Asady who said,
‘I said to Abu Ja’far-asws, ‘I am Uqba Bin Bashir Al-Asady and I am in the marvellous lineage from my people’. So he-asws said: ‘There is no wish for us-asws with your lineage. Allah-azwj Raised by the Emān the ones whom the people had named as ignoble, when he was a Momin; and He-azwj Ignobled by the disbelief the one whom the people had named as noble, when he was a disbeliever. So there is no merit for anyone upon anyone except by the piety’.[65]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عِيسَى بْنِ الضَّحَّاكِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) عَجَباً لِلْمُخْتَالِ الْفَخُورِ وَ إِنَّمَا خُلِقَ مِنْ نُطْفَةٍ ثُمَّ يَعُودُ جِيفَةً وَ هُوَ فِيمَا بَيْنَ ذَلِكَ لَا يَدْرِي مَا يُصْنَعُ بِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Isa Bin Al Zahhak who said,
‘Abu Ja’far-asws said: ‘I-asws wonder at the boastful, the proud, and rather he was Created from a seed, then he would return to be a carcass, and he is, during what is between that, not knowing what would be done with him’.[66]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَنَا فُلَانُ بْنُ فُلَانٍ حَتَّى عَدَّ تِسْعَةً فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمَا إِنَّكَ عَاشِرُهُمْ فِي النَّارِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man came over to Rasool-Allah-saww and he said, ‘O Rasool-Allah-saww! I am so and so, son of so and so’, to the extent that he counted nine (forefathers). So Rasool-Allah-saww said to him: ‘But you are the tenth of them to be in the Fire’.[67]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) آفَةُ الْحَسَبِ الِافْتِخَارُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘A Calamity of the lineage, is the pride’.[68]
بَابُ الْقَسْوَةِ
Chapter 135 – The Ruthlessness (Hardheatedness)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى رَفَعَهُ قَالَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) يَا مُوسَى لَا تُطَوِّلْ فِي الدُّنْيَا أَمَلَكَ فَيَقْسُوَ قَلْبُكَ وَ الْقَاسِي الْقَلْبِ مِنِّي بَعِيدٌ .
A number of our companions, from Ahmad Bin Muhammad, from Amro Bin Usman, from Ali Bin Isa, raising it,
‘He-asws said: ‘Among what Allah-azwj Mighty and Majestic Whispered to Musa-as with, was: “O Musa-as! Do not have lengthy expectancies in the world for it would harden your heart, and the one of a cruel heart is remote from Me-azwj”’.[69]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ إِسْمَاعِيلَ بْنِ دُبَيْسٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَلَقَ اللَّهُ الْعَبْدَ فِي أَصْلِ الْخِلْقَةِ كَافِراً لَمْ يَمُتْ حَتَّى يُحَبِّبَ اللَّهُ إِلَيْهِ الشَّرَّ فَيَقْرُبَ مِنْهُ فَابْتَلَاهُ بِالْكِبْرِ وَ الْجَبْرِيَّةِ فَقَسَا قَلْبُهُ وَ سَاءَ خُلُقُهُ وَ غَلُظَ وَجْهُهُ وَ ظَهَرَ فُحْشُهُ وَ قَلَّ حَيَاؤُهُ وَ كَشَفَ اللَّهُ سِتْرَهُ وَ رَكِبَ الْمَحَارِمَ فَلَمْ يَنْزِعْ عَنْهَا ثُمَّ رَكِبَ مَعَاصِيَ اللَّهِ وَ أَبْغَضَ طَاعَتَهُ وَ وَثَبَ عَلَى النَّاسِ لَا يَشْبَعُ مِنَ الْخُصُومَاتِ فَاسْأَلُوا اللَّهَ الْعَافِيَةَ وَ اطْلُبُوهَا مِنْهُ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Hafs, from Ismail Bin Dubeys, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘When Allah-azwj Creates the servant in the origin of the creation as a disbeliever, he will not die until Allah-azwj Causes him to love the evil, so he goes near it. Thus, He-azwj Tests him with the arrogance and the tyranny, so his heart becomes ruthless, and his mannerisms become evil, and his face becomes harsh, and he manifests his immoralities, and his shame becomes little, and Allah-azwj Uncovers his veil, and he indulges in the Prohibitions, and he is not removed from it.
Then he indulges in disobeying Allah-azwj and hates being obedient to him, and leaps upon the people not satiating from the disputes. Thus, you must ask Allah-azwj to Grant you health and seek it from Him-azwj’.[70]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّتَانِ لَمَّةٌ مِنَ الشَّيْطَانِ وَ لَمَّةٌ مِنَ الْمَلَكِ فَلَمَّةُ الْمَلَكِ الرِّقَّةُ وَ الْفَهْمُ وَ لَمَّةُ الشَّيْطَانِ السَّهْوُ وَ الْقَسْوَةُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘There are two slaps – a slap from the Satan-la and a slap from the Angel. So the slap of the Angel is the tenderness and the understanding, and a slap of the Satan-la is the forgetfulness and the ruthlessness’.[71]
بَابُ الظُّلْمِ
Chapter 136 – The Injustice
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الظُّلْمُ ثَلَاثَةٌ ظُلْمٌ يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَدَعُهُ اللَّهُ فَأَمَّا الظُّلْمُ الَّذِي لَا يَغْفِرُهُ فَالشِّرْكُ وَ أَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي لَا يَدَعُهُ فَالْمُدَايَنَةُ بَيْنَ الْعِبَادِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf,
(It has been narrated) from Abu Ja’far-asws having said: ‘The injustices are three – An injustice which Allah-azwj Forgives, and an injustice which Allah-azwj does not Forgive, and an injustice which Allah-azwj does not Leave (Unpunished). So, as for the injustice which He-azwj does not Forgive, so it is the association (Shirk); and as for the injustice which He-azwj does Forgive, so it is the injustice of the man to himself (sin) in what is between him and Allah-azwj; and as for the injustice which He-azwj does not Leave (Unpunished), so it is the claims between the servants’.[72]
عَنْهُ عَنِ الْحَجَّالِ عَنْ غَالِبِ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ رَبَّكَ لَبِالْمِرْصادِ قَالَ قَنْطَرَةٌ عَلَى الصِّرَاطِ لَا يَجُوزُهَا عَبْدٌ بِمَظْلِمَةٍ .
From him, from Al Hajjal, from Ghalib Bin Muhammad, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [89:14] Most surely your Lord is Awaiting. He-asws said: ‘(It is) an archway upon the Bridge not passable by a servant who had been unjust (to others)’.[73]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ وَ عُبَيْدِ اللَّهِ الطَّوِيلِ عَنْ شَيْخٍ مِنَ النَّخَعِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي لَمْ أَزَلْ وَالِياً مُنْذُ زَمَنِ الْحَجَّاجِ إِلَى يَوْمِي هَذَا فَهَلْ لِي مِنْ تَوْبَةٍ قَالَ فَسَكَتَ ثُمَّ أَعَدْتُ عَلَيْهِ فَقَالَ لَا حَتَّى تُؤَدِّيَ إِلَى كُلِّ ذِي حَقٍّ حَقَّهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih, and Ubeydullan Al Taweel, from a Sheykh from Al Nakha’a who said,
‘I said to Abu Ja’far-asws: ‘I have not ceased to be a governor since the era of Al-Hajjaj up to this day of mine. So, is there a repentance for me?’ So he-asws remained silent. Then I repeated unto him-asws, so he-asws said: ‘No, until you repay to every rightful one, his right’.[74]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مَظْلِمَةٍ أَشَدَّ مِنْ مَظْلِمَةٍ لَا يَجِدُ صَاحِبُهَا عَلَيْهَا عَوْناً إِلَّا اللَّهَ عَزَّ وَ جَلَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibrahim Bin Abdul Hameed, from Al Waled Bin Sabeeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from an injustice more difficult than an injustice (which) its owner cannot find assistance upon except for Allah-azwj Mighty and Majestic’.[75]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عِيسَى بْنِ بَشِيرٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا حَضَرَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ ثُمَّ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي ( عليه السلام ) حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ
A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Dorost Bin Abu Mansour, from Isa Bin Bashir, from Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws having said; ‘When the death presented itself to Ali-asws Bin Al-Husayn-asws, he pressed me-asws to his-asws chest, then said: ‘O my-asws son-asws! I-asws hereby bequeath to you-asws with what my-asws father-asws bequeathed to me-asws when the death presented itself to him-asws, and with what he-asws mentioned that his-asws father-asws bequeathed to him-asws with’.
قَالَ يَا بُنَيَّ إِيَّاكَ وَ ظُلْمَ مَنْ لَا يَجِدُ عَلَيْكَ نَاصِراً إِلَّا اللَّهَ .
He-asws said: ‘O my-asws son-asws! Beware of an injustice (which) one cannot find a helper against you-asws except for Allah-azwj’.[76]
عَنْهُ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ .
From him, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The one who fears the retaliation should refrain from oppressing the people’.[77]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَصْبَحَ لَا يَنْوِي ظُلْمَ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا أَذْنَبَ ذَلِكَ الْيَوْمَ مَا لَمْ يَسْفِكْ دَماً أَوْ يَأْكُلْ مَالَ يَتِيمٍ حَرَاماً .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The one who wakes up in the morning not intending to be unjust to anyone, Allah-azwj would Forgive him whatever he sins during that day for as long as he does not spill blood or consumes the wealth of an orphan unlawfully’.[78]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ مَا اجْتَرَمَ .
Ali bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who wakes up in the morning not thinking of being unjust to anyone, Allah-azwj would Forgive him whatever sins he commits’.[79]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ ظَلَمَ مَظْلِمَةً أُخِذَ بِهَا فِي نَفْسِهِ أَوْ فِي مَالِهِ أَوْ فِي وُلْدِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who commits an injustice would be seized by it regarding his self, or regarding his wealth, or regarding his children’.[80]
ابْنُ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ .
Ibn Abu Umeyr, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Fear the injustice, for it would be a darkness on the Day of Judgement’.[81]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Fear the injustice for it would be a darkness on the Day of Judgment’.[82]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَظْلِمُ بِمَظْلِمَةٍ إِلَّا أَخَذَهُ اللَّهُ بِهَا فِي نَفْسِهِ وَ مَالِهِ وَ أَمَّا الظُّلْمُ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ فَإِذَا تَابَ غَفَرَ اللَّهُ لَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is no one being unjust with an injustice except that Allah-azwj would Seize him with it regarding his self or his wealth. As for the injustice which is between him and Allah-azwj, so when one repents, Allah-azwj Forgives him’.[83]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَمَّارِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُبْتَدِئاً مَنْ ظَلَمَ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ [أَوْ عَلَى عَقِبِهِ] أَوْ عَلَى عَقِبِ عَقِبِهِ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Abu Najran, from Ammar Bin Hakeym, from Abdul A’ala, a slave of the family of Saam who said,
‘Abu Abdullah-asws said initiating: ‘The one who is unjust, Allah-azwj would Overcome him with the one who would oppress him (or upon his offspring), or upon the offspring of his offspring’.
قُلْتُ هُوَ يَظْلِمُ فَيُسَلِّطُ اللَّهُ عَلَى عَقِبِهِ أَوْ عَلَى عَقِبِ عَقِبِهِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً .
I said, ‘He commits injustice and Allah-azwj Overcomes upon his offspring or upon the offspring of his offspring?’ So he-asws said: ‘Allah-azwj Mighty and Majestic is Saying: [4:9] And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them fear Allah, and let them speak right words’.[84]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ فِي مَمْلَكَةِ جَبَّارٍ مِنَ الْجَبَّارِينَ أَنِ ائْتِ هَذَا الْجَبَّارَ فَقُلْ لَهُ إِنَّنِي لَمْ أَسْتَعْمِلْكَ عَلَى سَفْكِ الدِّمَاءِ وَ اتِّخَاذِ الْأَمْوَالِ وَ إِنَّمَا اسْتَعْمَلْتُكَ لِتَكُفَّ عَنِّي أَصْوَاتَ الْمَظْلُومِينَ فَإِنِّي لَمْ أَدَعْ ظُلَامَتَهُمْ وَ إِنْ كَانُوا كُفَّاراً .
From him, from Ibn Mahboub, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed upon a Prophet-as from His-azwj Prophets-as in a kingdom of a tyrant from the tyrants: “Go to this tyrant, so say to him, ‘I-azwj did not Utilise you upon shedding the blood and seizing the wealth, and rather I-azwj Utilised you to restrain from Me-azwj the voices of the oppressed, for I-azwj will not Leave their injustices (Unpunished), and even though they (the oppressed) may be disbelievers’.[85]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ مَالَ أَخِيهِ ظُلْماً وَ لَمْ يَرُدَّهُ إِلَيْهِ أَكَلَ جَذْوَةً مِنَ النَّارِ يَوْمَ الْقِيَامَةِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying, ‘The one who consumes the wealth of his brother unjustly and does not return it to him would eat an ember of Fire on the Day of Judgement’.[86]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثَتُهُمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who acts with injustice, and the one who supports him, and the one who is pleased (agrees) with him are associates, all three of them’.[87]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ لَيَكُونُ مَظْلُوماً فَمَا يَزَالُ يَدْعُو حَتَّى يَكُونَ ظَالِماً .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘The servant who happens to be oppressed, so he does not cease to supplicate until he (himself) becomes unjust’ (for excessively supplicating against him).[88]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ فَإِنْ دَعَا لَمْ يَسْتَجِبْ لَهُ وَ لَمْ يَأْجُرْهُ اللَّهُ عَلَى ظُلَامَتِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Nahshal, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whoever gives justification for an unjust one of his injustice, Allah-azwj would Cause him to be overcome by the one who would oppress him, so if he supplicates, it would not be Answered for him, and Allah-azwj will not Recompense him upon his being oppressed’.[89]
عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً .
From him, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj does not Cause an oppressor to be conquered except by an oppressor, and these are the Words of the Mighty and Majestic [6:129] And thus do We make some of the unjust to befriend others’.[90]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ ظَلَمَ أَحَداً فَفَاتَهُ فَلْيَسْتَغْفِرِ اللَّهَ لَهُ فَإِنَّهُ كَفَّارَةٌ لَهُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who is unjust to anyone, so he dies, then let him seek Forgiveness of Allah-azwj for him, for it would be an expiation for him (for having been unjust)’.[91]
أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ إِبْرَاهِيمَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَصْبَحَ وَ هُوَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا اجْتَرَمَ .
Ahmad Bin Muhammad Al Kufi, from Ibrahim Bin Al Husayn, from Muhammad Bin Khalaf, from Musa Bin Ibrahim Al Marouzy,
(It has been narrated) from Abu Al-Hassan Musa-asws having said: ‘Rasool-Allah-saww said: ‘The one who wakes up in the morning and he does not think of being unjust to anyone, Allah-azwj would Forigve him what he had sinned’.[92]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلَ رَجُلَانِ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُدَارَاةٍ بَيْنَهُمَا وَ مُعَامَلَةٍ فَلَمَّا أَنْ سَمِعَ كَلَامَهُمَا قَالَ أَمَا إِنَّهُ مَا ظَفِرَ أَحَدٌ بِخَيْرٍ مِنْ ظَفَرٍ بِالظُّلْمِ أَمَا إِنَّ الْمَظْلُومَ يَأْخُذُ مِنْ دِينِ الظَّالِمِ أَكْثَرَ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ مَالِ الْمَظْلُومِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘Two men came over to Abu Abdullah-asws regarding management issues and dealings between the two of them. So when he-asws heard both their speeches, said: ‘But no one would achieve success with goodness from a success achieved by the injustice. But, the oppressed one takes from the Religion of the unjust one more than what the unjust one takes from the wealth of the oppressed one’.
ثُمَّ قَالَ مَنْ يَفْعَلِ الشَّرَّ بِالنَّاسِ فَلَا نْيُكِرِ الشَّرَّ إِذَا فُعِلَ بِهِ أَمَا إِنَّهُ إِنَّمَا يَحْصُدُ ابْنُ آدَمَ مَا يَزْرَعُ وَ لَيْسَ يَحْصِدُ أَحَدٌ مِنَ الْمُرِّ حُلْواً وَ لَا مِنَ الْحُلْوِ مُرّاً فَاصْطَلَحَ الرَّجُلَانِ قَبْلَ أَنْ يَقُومَا .
Then he-asws said: ‘The one who does evil with the people should not deny the evil when it is done with him. But he, the son of Adam-as, rather tends to reap what he sows, and no one has harvested sweetness from the bitterness, nor a bitterness from the sweetness’. So the two men reconciled before they arose’.[93]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who fears the retaliation should refrain from oppressing the people’.[94]
بَابُ اتِّبَاعِ الْهَوَى
Chapter 137 – Following the personal desires
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ احْذَرُوا أَهْوَاءَكُمْ كَمَا تَحْذَرُونَ أَعْدَاءَكُمْ فَلَيْسَ شَيْءٌ أَعْدَى لِلرِّجَالِ مِنِ اتِّبَاعِ أَهْوَائِهِمْ وَ حَصَائِدِ أَلْسِنَتِهِمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Muhammad Al Wabishi who said,
‘I heard Abu Abdullah-asws saying: ‘Be cautious of your personal desires just as you are being cautious of your enemies, for there is nothing more inimical to the men than their following of their own personal desires and the harvest of their tongues’.[95]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ كِبْرِيَائِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَاهُ عَلَى هَوَايَ إِلَّا شَتَّتُّ عَلَيْهِ أَمْرَهُ وَ لَبَّسْتُ عَلَيْهِ دُنْيَاهُ وَ شَغَلْتُ قَلْبَهُ بِهَا وَ لَمْ أُؤْتِهِ مِنْهَا إِلَّا مَا قَدَّرْتُ لَهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Qasim, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic is Saying: “By My-azwj Honour, and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Greatness, and My-azwj Light, and My-azwj Exaltedness, and the Loftiness of My-azwj Position! A servant would not prefer his own personal desires over My-azwj Desires except that I-azwj will Scatter his affairs over him and Clothe his world upon him, and pre-occupy his heart with it, and would not Give him from it except what I-azwj have Ordained for him.
وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا اسْتَحْفَظْتُهُ مَلَائِكَتِي وَ كَفَّلْتُ السَّمَاوَاتِ وَ الْأَرَضِينَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ .
And by My-azwj Honour, and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Light, and My-azwj Exaltedness, and the Loftiness of My-azwj Position! No servant would prefer My-azwj Desires above his own personal desires except that I-azwj Make My-azwj Angels to guard him, and the skies and the earth would guarantee his sustenance, and I-saww would Back him from behind every trade with every trader, and the world would come to him and it (world) would be subdued’.[96]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ عُقَيْلٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّمَا أَخَافُ عَلَيْكُمُ اثْنَتَيْنِ اتِّبَاعَ الْهَوَى وَ طُولَ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aasim Bin Humeyd, from Abu Hamza, from Yahya Bin Uqeyl who said,
‘Amir Al-Momineen-asws said: ‘But rather, I-asws fear two (things) upon you – following of personal desires and long-term works. As for following the personal desires, so it blocks from the truth, and as for the long-term works, so it makes you forget the Hereafter’.[97]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) اتَّقِ الْمُرْتَقَى السَّهْلَ إِذَا كَانَ مُنْحَدَرُهُ وَعْراً
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asammi, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Al-Hassan-asws said to me: ‘Fear the easy climb up when there was a bumpy slope down’.
قَالَ وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تَدَعِ النَّفْسَ وَ هَوَاهَا فَإِنَّ هَوَاهَا فِي رَدَاهَا وَ تَرْكُ النَّفْسِ وَ مَا تَهْوَى أَذَاهَا وَ كَفُّ النَّفْسِ عَمَّا تَهْوَى دَوَاهَا .
He-asws said: ‘And Abu Abdullah-asws was saying: ‘Do not leave the soul and its desires unguarded; its desires are to destroy it. Leaving the soul with its desires unguarded is hurting the soul, however, guarding the soul against its desires is medicine for its illness’.[98]
بَابُ الْمَكْرِ وَ الْغَدْرِ وَ الْخَدِيعَةِ
Chapter 138 – The Plotting and the Treachery and the Deception
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَوْ لَا أَنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ النَّاسِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, raising it who said,
‘Amir Al-Momineen-asws said: ‘Had it not been that the plotting and the deception would be in the Fire, I-asws would have been the most skilful in evil planning’.[99]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَجِيءُ كُلُّ غَادِرٍ يَوْمَ الْقِيَامَةِ بِإِمَامٍ مَائِلٍ شِدْقُهُ حَتَّى يَدْخُلَ النَّارَ وَ يَجِيءُ كُلُّ نَاكِثٍ بَيْعَةَ إِمَامٍ أَجْذَمَ حَتَّى يَدْخُلَ النَّارَ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Every treacherous one would come on the Day of Judgment with an imam (leader), with a lopsided mouth until he enters the Fire; and every breaker of the allegiance to an Imam-asws would come as a leper (mutilated) until he enters the Fire’.[100]
عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ مِنَّا مَنْ مَاكَرَ مُسْلِماً .
From him, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘He is not from us-saww the one who plots against a Muslim’.[101]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَرْيَتَيْنِ مِنْ أَهْلِ الْحَرْبِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا مَلِكٌ عَلَى حِدَةٍ اقْتَتَلُوا ثُمَّ اصْطَلَحُوا ثُمَّ إِنَّ أَحَدَ الْمَلِكَيْنِ غَدَرَ بِصَاحِبِهِ فَجَاءَ إِلَى الْمُسْلِمِينَ فَصَالَحَهُمْ عَلَى أَنْ يَغْزُوَ مَعَهُمْ تِلْكَ الْمَدِينَةَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about two towns from the people of war, for each of them being a king upon a border. They fought then they reconciled. Then one of the two kings betrayed his companion, so he came over to the Muslims and reconciled with them upon that he would carry out a military expedition along with them for that city (of the other king)’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَنْبَغِي لِلْمُسْلِمِينَ أَنْ يَغْدِرُوا وَ لَا يَأْمُرُوا بِالْغَدْرِ وَ لَا يُقَاتِلُوا مَعَ الَّذِينَ غَدَرُوا وَ لَكِنَّهُمْ يُقَاتِلُونَ الْمُشْرِكِينَ حَيْثُ وَجَدُوهُمْ وَ لَا يَجُوزُ عَلَيْهِمْ مَا عَاهَدَ عَلَيْهِ الْكُفَّارُ .
So Abu Abdullah-asws said: ‘It is not befitting for the Muslims that they should be treacherous, nor should they be instructing others with the treachery, nor should they be fighting alongside those who are treacherous. But, they should be fighting against the Polytheists wherever they find them, nor is it allowed upon them what the disbelievers pact upon them’.[102]
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 يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَجِيءُ كُلُّ غَادِرٍ بِإِمَامٍ يَوْمَ الْقِيَامَةِ مَائِلًا شِدْقُهُ حَتَّى يَدْخُلَ النَّارَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Yahya Bin Abdullah Bin Al Hassan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Every treacherous one would come with an imam on the Day of Judgment, with a lopsided mouth until he enters the Fire’.[103]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ذَاتَ يَوْمٍ وَ هُوَ يَخْطُبُ عَلَى الْمِنْبَرِ بِالْكُوفَةِ يَا أَيُّهَا النَّاسُ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ كُنْتُ مِنْ أَدْهَى النَّاسِ أَلَا إِنَّ لِكُلِّ غُدَرَةٍ فُجَرَةً وَ لِكُلِّ فُجَرَةٍ كُفَرَةً أَلَا وَ إِنَّ الْغَدْرَ وَ الْفُجُورَ وَ الْخِيَانَةَ فِي النَّارِ.
Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Al Hassan Al Abady, from Sa’d Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws said one day, and he-asws was addressing upon the Pulpit at Al-Kufa: ‘O you people! Had it not been for my-asws abhorrence of the treachery, I-asws would have been the craftiest of the people. Indeed! For every treachery there is an immorality, and for every immorality there is disbelief. Indeed! And the treachery, and the immorality, and the betrayal would be in the Fire’.[104]
بَابُ الْكَذِبِ
Chapter 139 – The Lies
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا أَبَا النُّعْمَانِ لَا تَكْذِبْ عَلَيْنَا كَذِبَةً فَتُسْلَبَ الْحَنِيفِيَّةَ وَ لَا تَطْلُبَنَّ أَنْ تَكُونَ رَأْساً فَتَكُونَ ذَنَباً وَ لَا تَسْتَأْكِلِ النَّاسَ بِنَا فَتَفْتَقِرَ فَإِنَّكَ مَوْقُوفٌ لَا مَحَالَةَ وَ مَسْئُولٌ فَإِنْ صَدَقْتَ صَدَّقْنَاكَ وَ إِنْ كَذَبْتَ كَذَّبْنَاكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Is’haq Bin Ammar, from Abu Al Nu’man who said,
‘Abu Ja’far-asws said: ‘O Abu Al-Nu’man! Do not lie against us-asws (or) your true Religion would be Confiscated, and do not seek to become a leader for it would happen to be a sin, and do not devour (earn from) the people through us-asws, for you would be poor, for you would be Paused inevitably and Questioned. So if you were truthful we-asws would ratify you, and if you lie, we-asws would belie you’.[105]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) يَقُولُ لِوُلْدِهِ اتَّقُوا الْكَذِبَ الصَّغِيرَ مِنْهُ وَ الْكَبِيرَ فِي كُلِّ جِدٍّ وَ هَزْلٍ فَإِنَّ الرَّجُلَ إِذَا كَذَبَ فِي الصَّغِيرِ اجْتَرَى عَلَى الْكَبِيرِ أَ مَا عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَا يَزَالُ الْعَبْدُ يَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً وَ مَا يَزَالُ الْعَبْدُ يَكْذِبُ حَتَّى يَكْتُبَهُ اللَّهُ كَذَّاباً .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from the one who narrated it,
(It has been narrated) from Abu Ja’far-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying to his-asws children: ‘Fear the lies, the small ones from it and the big ones during every serious and laughable matters, for the man, when he lies during the small (matter) becomes audacious upon the big (lies). Do you not know that Rasool-Allah-saww said: ‘(So long as) the servant does not cease to speak the truth until Allah-azwj Writes him as a truthful, and (so long as) the servant does not cease to lie until Allah-azwj Writes him as a liar’.[106]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلشَّرِّ أَقْفَالًا وَ جَعَلَ مَفَاتِيحَ تِلْكَ الْأَقْفَالِ الشَّرَابَ وَ الْكَذِبُ شَرٌّ مِنَ الشَّرَابِ .
From him, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic made locks to be for the evil, and Made keys to be for those locks being the (intoxicating) drink, and the lying is more evil than the (intoxicating) drink’.[107]
عَنْهُ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْكَذِبَ هُوَ خَرَابُ الْإِيمَانِ .
From him, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,
(It has been narrated) from Abu Ja’far-asws having said: ‘The lie, it is the ruination of the Emān’.[108]
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 أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ( صلى الله عليه وآله ) مِنَ الْكَبَائِرِ .
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,
(It has been narrated) from Abu Abdullah-asws having said: ‘The lying upon Allah-azwj and upon His-azwj Rasool-saww is from the major sins’.[109]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَوَّلَ مَنْ يُكَذِّبُ الْكَذَّابَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ الْمَلَكَانِ اللَّذَانِ مَعَهُ ثُمَّ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Al Ahmar, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Ja’far-asws having said: ‘The first one to belie the liar is Allah-azwj Mighty and Majestic. Then it is the two (Recording) Angels who are with him. Then he (himself) knows that he is a liar’.[110]
عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْكَذَّابَ يَهْلِكُ بِالْبَيِّنَاتِ وَ يَهْلِكُ أَتْبَاعُهُ بِالشُّبُهَات .ِ
Ali Bin Al Hakam, from Aban, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘The liar gets destroyed by the evidences and his followers get destroyed by the doubts’.[111]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ آيَةَ الْكَذَّابِ بِأَنْ يُخْبِرَكَ خَبَرَ السَّمَاءِ وَ الْأَرْضِ وَ الْمَشْرِقِ وَ الْمَغْرِبِ فَإِذَا سَأَلْتَهُ عَنْ حَرَامِ اللَّهِ وَ حَلَالِهِ لَمْ يَكُنْ عِنْدَهُ شَيْءٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘A sign of the liar is that he would inform you with the news of the sky and the earth, and the east and the west. So when you ask him about the Prohibitions of Allah-azwj and His-azwj Permissible, there would not happen to be anything with him’.[112]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْكَذِبَةَ لَتُفَطِّرُ الصَّائِمَ قُلْتُ وَ أَيُّنَا لَا يَكُونُ ذَلِكَ مِنْهُ قَالَ لَيْسَ حَيْثُ ذَهَبْتَ إِنَّمَا ذَلِكَ الْكَذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَى الْأَئِمَّةِ ( صلوات الله عليهم ) .
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: ‘The lie would break the Fast of the Fasting one’. I said, ‘And which of us does not happen to have that from him?’ He-asws said: ‘It is not where you are going with it (Understanding it). But rather, that is the lie upon Allah-azwj and upon His-azwj Rasool-saww and upon the Imams-asws’.[113]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ الْحَائِكُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ مَلْعُونٌ فَقَالَ إِنَّمَا ذَاكَ الَّذِي يَحُوكُ الْكَذِبَ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ( صلى الله عليه وآله ).
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions,
(It has been narrated) raising it to Abu Abdullah-asws, ‘The weaver mentioned to Abu Abdullah-asws, that he is an accursed one’. So he-asws said: ‘But rather that is the one who weaves the lie upon Allah-azwj and upon His-azwj Rasool-saww’.[114]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَتْرُكَ الْكَذِبَ هَزْلَهُ وَ جِدَّهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Urwa, from Abdul Hameed Al Ta’iy, from Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws said: ‘A servant cannot find the taste of the Emān until he leaves the lies, its vain ones and its serious ones’.[115]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْكَذَّابُ هُوَ الَّذِي يَكْذِبُ فِي الشَّيْءِ قَالَ لَا مَا مِنْ أَحَدٍ إِلَّا يَكُونُ ذَلِكَ مِنْهُ وَ لَكِنَّ الْمَطْبُوعَ عَلَى الْكَذِبِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Abdullah-asws, ‘The liar, he is the one who lies regarding something?’ There is no one except that would happen from him, but (it is the) one with the tendency for the lying’.[116]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَهَاؤُهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Zareyf, from his father, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Isa-as Bin Maryam-as: ‘The one who frequently lies, his radiance goes away’.[117]
عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ الْكَذَّابِ فَإِنَّهُ يَكْذِبُ حَتَّى يَجِيءَ بِالصِّدْقِ فَلَا يُصَدَّقُ .
From him, from Amro Bin Usman, from Muhammad Bin Salim, raising it, said,
‘Amir Al-Momineen-asws said: ‘It is befitting for the Muslim man that he keeps aside from the brotherhood of the lair, for he would lie to the extent that he would come with the truth but he would not be ratified’.[118]
عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِمَّا أَعَانَ اللَّهُ بِهِ عَلَى الْكَذَّابِينَ النِّسْيَانَ .
From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘From what Allah-azwj Assists with against the liars is the forgetfulness’.[119]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَلَامُ ثَلَاثَةٌ صِدْقٌ وَ كَذِبٌ وَ إِصْلَاحٌ بَيْنَ النَّاسِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The speech are three (types) – a truth, and a lie, and a reconciliation between the people’.
قَالَ قِيلَ لَهُ جُعِلْتُ فِدَاكَ مَا الْإِصْلَاحُ بَيْنَ النَّاسِ قَالَ تَسْمَعُ مِنَ الرَّجُلِ كَلَاماً يَبْلُغُهُ فَتَخْبُثُ نَفْسُهُ فَتَلْقَاهُ فَتَقُولُ سَمِعْتُ مِنْ فُلَانٍ قَالَ فِيكَ مِنَ الْخَيْرِ كَذَا وَ كَذَا خِلَافَ مَا سَمِعْتَ مِنْهُ .
He (the narrator) said, ‘It was said to him-asws, ‘May I be sacrificed for you-asws! What is the reconciliation between the people?’ He-asws said: ‘You hear speech from the man, had it reached him (the other one), it would have made him feel bad. Then you meet him, so you are saying, ‘I heard from so and so saying regarding you, such and such from the goodness’, opposite to what you had actually heard from him’.[120]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا قَدْ رُوِّينَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ يُوسُفَ ( عليه السلام ) أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ فَقَالَ وَ اللَّهِ مَا سَرَقُوا وَ مَا كَذَبَ وَ قَالَ إِبْرَاهِيمُ ( عليه السلام ) بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ فَقَالَ وَ اللَّهِ مَا فَعَلُوا وَ مَا كَذَبَ
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Al Hassan Al Sayqal who said,
‘I said to Abu Abdullah-asws, ‘We have been reporting from Abu Ja’far-asws regarding the words of Yusuf-as [12:70] O caravan! You are stealing’, and he-asws said: ‘By Allah-azwj! They were not stealing and he-as did not lie (either). And Ibrahim-as said: ‘[21:63] But (has) the chief of them has done this, therefore ask them, if they can speak. By Allah-azwj! They (idols) had not done it, and he-as did not lie’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا عِنْدَكُمْ فِيهَا يَا صَيْقَلُ قَالَ فَقُلْتُ مَا عِنْدَنَا فِيهَا إِلَّا التَّسْلِيمُ قَالَ فَقَالَ إِنَّ اللَّهَ أَحَبَّ اثْنَيْنِ وَ أَبْغَضَ اثْنَيْنِ أَحَبَّ الْخَطَرَ فِيمَا بَيْنَ الصَّفَّيْنِ وَ أَحَبَّ الْكَذِبَ فِي الْإِصْلَاحِ وَ أَبْغَضَ الْخَطَرَ فِي الطُّرُقَاتِ وَ أَبْغَضَ الْكَذِبَ فِي غَيْرِ الْإِصْلَاحِ
He (the narrator) said, ‘So Abu Abdullah-asws said: ‘What is with you all regarding it, O Sayqal?’ So I said, ‘There is nothing with us except for the submission’. So he-asws said: ‘Allah-azwj Loves two (things) and hates two. He-azwj Loves the danger in what is between the two swords and Loves the lie regarding the reconciliation; and Hates the danger in the roads and Hates the lie regarding other than the reconciliation.
إِنَّ إِبْرَاهِيمَ ( عليه السلام ) إِنَّمَا قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا إِرَادَةَ الْإِصْلَاحِ وَ دَلَالَةً عَلَى أَنَّهُمْ لَا يَفْعَلُونَ وَ قَالَ يُوسُفُ ( عليه السلام ) إِرَادَةَ الْإِصْلَاحِ .
Ibrahim-as, rather, said: ‘[21:63] But (has) the chief of them has done this, intending the reconciliation, and evidenced upon that they had not done it; and Yusuf-as intended the reconciliation’.[121]
عَنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ عِيسَى بْنِ حَسَّانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ كَذِبٍ مَسْئُولٌ عَنْهُ صَاحِبُهُ يَوْماً إِلَّا كَذِباً فِي ثَلَاثَةٍ رَجُلٌ كَائِدٌ فِي حَرْبِهِ فَهُوَ مَوْضُوعٌ عَنْهُ أَوْ رَجُلٌ أَصْلَحَ بَيْنَ اثْنَيْنِ يَلْقَى هَذَا بِغَيْرِ مَا يَلْقَى بِهِ هَذَا يُرِيدُ بِذَلِكَ الْإِصْلَاحَ مَا بَيْنَهُمَا أَوْ رَجُلٌ وَعَدَ أَهْلَهُ شَيْئاً وَ هُوَ لَا يُرِيدُ أَنْ يُتِمَّ لَهُمْ .
From him, from his father, from Safwan, from Abu Makhlad, from Isa Bin Hassan who said,
‘I heard Abu Abdullah-asws saying: ‘Every lie, its owner would be Questioned about it one day except for the lie regarding three (matters) – A man plans regarding his battle (in times of war) so it would be dropped from him; or a man who reconciles between two, saying to this one with other than what this had one had been said with, intending the reconciliation with that what is between the two; or a man who promises his family something and he does not intend to complete for them’.[122]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُصْلِحُ لَيْسَ بِكَذَّابٍ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The reconciler is not a liar (even if he does lie)’.[123]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ مُحَمَّدِ بْنِ مَالِكٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِحَدِيثٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ لَيْسَ زَعَمْتَ لِيَ السَّاعَةَ كَذَا وَ كَذَا فَقَالَ لَا فَعَظُمَ ذَلِكَ عَلَيَّ فَقُلْتُ بَلَى وَ اللَّهِ زَعَمْتَ فَقَالَ لَا وَ اللَّهِ مَا زَعَمْتُهُ قَالَ فَعَظُمَ عَلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ بَلَى وَ اللَّهِ قَدْ قُلْتَهُ قَالَ نَعَمْ قَدْ قُلْتُهُ أَ مَا عَلِمْتَ أَنَّ كُلَّ زَعْمٍ فِي الْقُرْآنِ كَذِبٌ .
Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ali Bin Al hakam, from Abdullah Bin Yahya Al Kahily, from Muhammad Bin Malik, from Abdul A’ala, a slave of the family of Saam who said,
‘Abu Abdullah-asws narrated to me with a Hadeeth, so I said to him-asws, ‘May I be sacrificed for you-asws! Did you-asws not have a (Z’am) to me at such and such a time?’ So he-asws said: ‘No’. So that was grievous upon me, so I said, ‘Yes, by Allah-azwj, you-asws did had a (Z’am)’. So he-asws said: ‘No, by Allah-azwj I-asws did not had such a (Z’am) about you. So it was grievous upon me, so I said, ‘May I be sacrificed for you-asws! Yes, you-asws did say it’. He-asws said: ‘Yes, I-asws had said it. But, do you not know that all (Z’am) in the Quran signify lies?’.[124]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ وَ كُلَّ خَائِفٍ هَارِبٌ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Abu Is’haq Al Khurasany who said,
‘Amir Al-Momineen-asws was saying: ‘Beware of the lie, for every hopeful one seeks, and every fearful one flees’.[125]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عَمْرٍو عَنْ عَطَاءٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا كَذَبَ عَلَى مُصْلِحٍ ثُمَّ تَلَا أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ ثُمَّ قَالَ وَ اللَّهِ مَا سَرَقُوا وَ مَا كَذَبَ ثُمَّ تَلَا بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ ثُمَّ قَالَ وَ اللَّهِ مَا فَعَلُوهُ وَ مَا كَذَبَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Sa’alba, from Ma’mar Bin Amro, from Ata’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is no lie upon the reconciler’. Then he-asws recited [12:70] O caravan! You are stealing, then said: ‘By Allah-azwj! They were not stealing, and he-as did not lie’. Then he-asws recited [21:63] But (has) the chief of them has done this, therefore ask them, if they can speak. Then said: ‘By Allah-azwj! They had not done it and he-as did not lie’.[126]
بَابُ ذِي اللِّسَانَيْنِ
Chapter 140 – The Two-tongued (Duplicity)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَوْنٍ الْقَلَانِسِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَقِيَ الْمُسْلِمِينَ بِوَجْهَيْنِ وَ لِسَانَيْنِ جَاءَ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانَانِ مِنْ نَارٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Awn Al Qalanasy, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who meets the Muslims by two faces and two tongues would come on the Day of Judgment and for him would be two tongues of Fire’.[127]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي شَيْبَةَ عَنِ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ شَاهِداً وَ يَأْكُلُهُ غَائِباً إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Abu Shayba, from Al Zuhry,
(It has been narrated) from Abu Ja’far-asws having said: ‘The worst servant is a servant who happens to be with two faces and with two tongues, flattering his brother when present and devouring (backbiting) him when absent. If his brother (in Eman) is given (a Bounty) he envies him, and if his brother (in Eman) is afflicted, abandons him’.[128]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ رَفَعَهُ قَالَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعِيسَى ابْنِ مَرْيَمَ ( عليه السلام ) يَا عِيسَى لِيَكُنْ لِسَانُكَ فِي السِّرِّ وَ الْعَلَانِيَةِ لِسَاناً وَاحِداً وَ كَذَلِكَ قَلْبُكَ إِنِّي أُحَذِّرُكَ نَفْسَكَ وَ كَفَى بِي خَبِيراً لَا يَصْلُحُ لِسَانَانِ فِي فَمٍ وَاحِدٍ وَ لَا سَيْفَانِ فِي غِمْدٍ وَاحِدٍ وَ لَا قَلْبَانِ فِي صَدْرٍ وَاحِدٍ وَ كَذَلِكَ الْأَذْهَانُ .
Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Abdul Rashman Bin Hammad, raising it, said,
‘Allah-azwj blessed and High Said to Isa-as Ibn Maryam-as: “O Isa-as! Let your-as tongue during the privacy and the public be one tongue, and similar to that, your heart. I-azwj Caution you-as of yourself-as and suffice with Me-azwj as an All-Knowing. It is not correct for there to be two tongues in one mouth, nor two swords in one sheath, nor two hearts in one chest, and similar to that are the minds’.[129]
بَابُ الْهِجْرَةِ
Chapter 141 – The Desertion
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ قَالَ فِي وَصِيَّةِ الْمُفَضَّلِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَفْتَرِقُ رَجُلَانِ عَلَى الْهِجْرَانِ إِلَّا اسْتَوْجَبَ أَحَدُهُمَا الْبَرَاءَةَ وَ اللَّعْنَةَ وَ رُبَّمَا اسْتَحَقَّ ذَلِكَ كِلَاهُمَا
Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Al Rabie, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, raising it, said,
‘In a bequest of Al-Mufazzal, I heard Abu Abdullah-asws saying: ‘No two men would separate upon the desertion except upon one of the two would Obligate the disowning and the cursing, and sometimes both of them deserve that’.
فَقَالَ لَهُ مُعَتِّبٌ جَعَلَنِيَ اللَّهُ فِدَاكَ هَذَا الظَّالِمُ فَمَا بَالُ الْمَظْلُومِ قَالَ لِأَنَّهُ لَا يَدْعُو أَخَاهُ إِلَى صِلَتِهِ وَ لَا يَتَغَامَسُ لَهُ عَنْ كَلَامِهِ سَمِعْتُ أَبِي يَقُولُ إِذَا تَنَازَعَ اثْنَانِ فَعَازَّ أَحَدُهُمَا الْآخَرَ فَلْيَرْجِعِ الْمَظْلُومُ إِلَى صَاحِبِهِ حَتَّى يَقُولَ لِصَاحِبِهِ أَيْ أَخِي أَنَا الظَّالِمُ حَتَّى يَقْطَعَ الْهِجْرَانَ بَيْنَهُ وَ بَيْنَ صَاحِبِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَكَمٌ عَدْلٌ يَأْخُذُ لِلْمَظْلُومِ مِنَ الظَّالِمِ .
So Mo’tab said to him-asws, ‘May I be sacrificed for you-asws! This is the unjust one, so what is the matter with the oppressed one?’ He-asws said: ‘Because he did not leave his brother to good relations nor did he overlook from his speech. I-asws heard my-asws father-asws saying: ‘When two (people) dispute, so one overpowers the other, so let the oppressed return to his companion until he is saying to his companion, ‘Yes, my brother, I am the unjust’, until he cuts-off the fleeing between him and his companion, for Allah-azwj Blessed and High Judges justly. He-azwj Seizes for the oppressed, from the oppressor’.[130]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا هِجْرَةَ فَوْقَ ثَلَاثٍ
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There should be no desertion (ceasing of relationship) for more than three (days)’.[131]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَصْرِمُ ذَوِي قَرَابَتِهِ مِمَّنْ لَا يَعْرِفُ الْحَقَّ قَالَ لَا يَنْبَغِي لَهُ أَنْ يَصْرِمَهُ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the man forsakes his relatives, from the ones who do not recognise the Truth. He-asws said: ‘It is not befitting for him that he abandon them’.[132]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَمِّهِ مُرَازِمِ بْنِ حَكِيمٍ قَالَ كَانَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ مِنْ أَصْحَابِنَا يُلَقَّبُ شَلَقَانَ وَ كَانَ قَدْ صَيَّرَهُ فِي نَفَقَتِهِ وَ كَانَ سَيِّئَ الْخُلُقِ فَهَجَرَهُ فَقَالَ لِي يَوْماً يَا مُرَازِمُ وَ تُكَلِّمُ عِيسَى فَقُلْتُ نَعَمْ فَقَالَ أَصَبْتَ لَا خَيْرَ فِي الْمُهَاجَرَةِ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from his uncle Murazim Bin Hakeem who said,
‘It was so that in the presence of Abu Abdullah-asws was a man from our companions titled as Shalqaan, and he-asws had made him to be in charge regarding his-asws finances, and he was of the evil manners, but he had deserted him-asws. So he-asws said to me one day: ‘O murazim, and do you speak to Isa (Shalqaan)?’ So I said, ‘Yes’. So he-asws said: ‘You are correct. There is no goodness in the desertion’.[133]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ دَاوُدَ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ أَبِي ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّمَا مُسْلِمَيْنِ تَهَاجَرَا فَمَكَثَا ثَلَاثاً لَا يَصْطَلِحَانِ إِلَّا كَانَا خَارِجَيْنِ مِنَ الْإِسْلَامِ وَ لَمْ يَكُنْ بَيْنَهُمَا وَلَايَةٌ فَأَيُّهُمَا سَبَقَ إِلَى كَلَامِ أَخِيهِ كَانَ السَّابِقَ إِلَى الْجَنَّةِ يَوْمَ الْحِسَابِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Saeed Al Qammat, from Dawood Bin Kaseer who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws said: ‘Rasool-Allah-saww said: ‘Whichever two Muslims desert each other, and they remain so for three (days) not reconciling, except that they both would have exited from Al-Islam, there would be no Wilayah between the two. So whichever of the two preceded to speak to his brother, he would precede him to the Paradise on the Day of the Reckoning’.[134]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الشَّيْطَانَ يُغْرِي بَيْنَ الْمُؤْمِنِينَ مَا لَمْ يَرْجِعْ أَحَدُهُمْ عَنْ دِينِهِ فَإِذَا فَعَلُوا ذَلِكَ اسْتَلْقَى عَلَى قَفَاهُ وَ تَمَدَّدَ ثُمَّ قَالَ فُزْتُ فَرَحِمَ اللَّهُ امْرَأً أَلَّفَ بَيْنَ وَلِيَّيْنِ لَنَا يَا مَعْشَرَ الْمُؤْمِنِينَ تَأَلَّفُوا وَ تَعَاطَفُوا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Satan-la tempts the Momineen for as long as one of them does not return from his Religion. So when he does that, he-la lies down upon his-la back and stretches, then says, ‘I-la have succeeded’. So May Allah-azwj have Mercy on the person who unites between two friends of our-asws. O group of Momineen! Be united and sympathetic (to each other)!’[135]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ إِبْلِيسُ فَرِحاً مَا اهْتَجَرَ الْمُسْلِمَانِ فَإِذَا الْتَقَيَا اصْطَكَّتْ رُكْبَتَاهُ وَ تَخَلَّعَتْ أَوْصَالُهُ وَ نَادَى يَا وَيْلَهُ مَا لَقِيَ مِنَ الثُّبُور .ُ
Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Saeed, from Muhammad Bin Muslim, from Muhammad Bin Mahfouz, from Ali Bin Al Nu’man, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Iblees-la does not cease to be joyful for as long as the two Muslims desert each other. So when they meet (reconcile), his-la knees tremble and his-la joints creak, and he-la calls out, ‘O Woe, what I-la face from the doom!’.[136]
بَابُ قَطِيعَةِ الرَّحِمِ
Chapter 142 – Severing the relationships
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي حَدِيثٍ أَلَا إِنَّ فِي التَّبَاغُضِ الْحَالِقَةَ لَا أَعْنِي حَالِقَةَ الشَّعْرِ وَ لَكِنْ حَالِقَةَ الدِّينِ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said in a Hadeeth: ‘Indeed! In the hatred there is bareness. I-saww do not mean bareness of the hair, but bareness of the Religion’.[137]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اتَّقُوا الْحَالِقَةَ فَإِنَّهَا تُمِيتُ الرِّجَالَ قُلْتُ وَ مَا الْحَالِقَةُ قَالَ قَطِيعَةُ الرَّحِمِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Huzeyfa Bin Mansour who said,
‘Abu Abdullah-asws said: ‘Fear the bareness, for it causes the men to die’. I said, ‘And what is the bareness?’ He-asws said: ‘Severing the relationships’.[138]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ إِخْوَتِي وَ بَنِي عَمِّي قَدْ ضَيَّقُوا عَلَيَّ الدَّارَ وَ أَلْجَئُونِي مِنْهَا إِلَى بَيْتٍ وَ لَوْ تَكَلَّمْتُ أَخَذْتُ مَا فِي أَيْدِيهِمْ قَالَ فَقَالَ لِيَ اصْبِرْ فَإِنَّ اللَّهَ سَيَجْعَلُ لَكَ فَرَجاً
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, Usman Bin Isa, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘My brothers and the sons of my uncle have constricted the house upon me and thrown me out from it to (another) house, and were I to speak to them, I could take what is in their hands’. So he-asws said to me: ‘Be patient, for Allah-azwj would be Making a relief to be for you’.
قَالَ فَانْصَرَفْتُ وَ وَقَعَ الْوَبَاءُ فِي سَنَةِ إِحْدَى وَ ثَلَاثِينَ وَ مِائَةٍ فَمَاتُوا وَ اللَّهِ كُلُّهُمْ فَمَا بَقِيَ مِنْهُمْ أَحَدٌ قَالَ فَخَرَجْتُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ مَا حَالُ أَهْلِ بَيْتِكَ قَالَ قُلْتُ لَهُ قَدْ مَاتُوا وَ اللَّهِ كُلُّهُمْ فَمَا بَقِيَ مِنْهُمْ أَحَدٌ فَقَالَ هُوَ بِمَا صَنَعُوا بِكَ وَ بِعُقُوقِهِمْ إِيَّاكَ وَ قَطْعِ رَحِمِهِمْ بُتِرُوا أَ تُحِبُّ أَنَّهُمْ بَقُوا وَ أَنَّهُمْ ضَيَّقُوا عَلَيْكَ قَالَ قُلْتُ إِي وَ اللَّهِ .
He (the narrator) said, ‘So I left, and a plague occurred in the year one hundred and thirty one, so they (all died), by Allah-azwj, all of them, and there did not remain (even) one from them. So I went out, and when I came over to him-asws, he-asws said: ‘What is the state of your family?’ I said to him-asws, ‘They have died, by Allah-azwj, all of them. So there does not remain (even) one’. So he-asws said: ‘It is due to what they did with you and their disloyalty to you, and severing your relationship with a cutting off. Would you love it if they were to remain (alive) and they had constricted (life) upon you?’ I said, ‘Yes, by Allah-azwj’.[139]
عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ أَبَداً حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ يُبَارِزُ اللَّهَ بِهَا وَ إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ وَ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمِي أَمْوَالُهُمْ وَ يُثْرُونَ
From him, from Ahmad, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Ubeyda,
(It has been narrated) from Abu Ja’far-asws having said: ‘In the Book of Ali-asws (it is written): ‘There are three characteristics, its owner would not be dying ever until he sees its evil results – the tyranny, and the severing of the relationship, and the false oath to oppose Allah-azwj with it; and that the quickest Rewards for the obedience is for the maintaining of the relationship. And that the people could be happening to be immoral, but they are maintaining relationships, so their wealth increases and they become rich.
وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ لَتَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ تَنْقُلُ الرَّحِمَ وَ إِنَّ نَقْلَ الرَّحِمِ انْقِطَاعُ النَّسْلِ .
And the false oath and the severing of the relationships devastate the households by ruination from its inhabitants and transformation the relatives, and that the transformation of the relatives is cutting off of the lineages’.[140]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ جَاءَ رَجُلٌ فَشَكَا إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَقَارِبَهُ فَقَالَ لَهُ اكْظِمْ غَيْظَكَ وَ افْعَلْ فَقَالَ إِنَّهُمْ يَفْعَلُونَ وَ يَفْعَلُونَ فَقَالَ أَ تُرِيدُ أَنْ تَكُونَ مِثْلَهُمْ فَلَا يَنْظُرَ اللَّهُ إِلَيْكُمْ .
Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Anbasa Al Aabid who said,
‘A man came over and he complained to Abu Abdullah-asws about his relatives. So he-asws said to him: ‘Suppress your anger and do (maintain relationships)’. So he said, ‘They are doing and doing (bad things)’. So he-asws said: ‘Do you want to become similar to them, so that Allah-azwj would not Look at you?’[141]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَقْطَعْ رَحِمَكَ وَ إِنْ قَطَعَتْكَ .
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: ‘Do not cut off your relatives and even if they cut you off’.[142]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي خُطْبَتِهِ أَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْكَوَّاءِ الْيَشْكُرِيُّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ وَ تَكُونُ ذُنُوبٌ تُعَجِّلُ الْفَنَاءَ فَقَالَ نَعَمْ وَيْلَكَ قَطِيعَةُ الرَّحِمِ إِنَّ أَهْلَ الْبَيْتِ لَيَجْتَمِعُونَ وَ يَتَوَاسَوْنَ وَ هُمْ فَجَرَةٌ فَيَرْزُقُهُمُ اللَّهُ وَ إِنَّ أَهْلَ الْبَيْتِ لَيَتَفَرَّقُونَ وَ يَقْطَعُ بَعْضُهُمْ بَعْضاً فَيَحْرِمُهُمُ اللَّهُ وَ هُمْ أَتْقِيَاءُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, raising it from Abu Hamza Al Sumaly who said,
‘Amir Al-Momineen-asws said in a sermon of his-asws: ‘I seek Refuge with Allah-azwj from the sins which hasten the destruction’. So Abdullah Bin Al-Kawwa Al-Yashkuriy stood up to him-asws, ‘O Amir Al-Momineen-asws! And can the sins happen to hasten the destruction?’ So he-asws said: ‘Yes, woe be unto you, (it is the) severing of the relationships. If the people of the household are gathering and co-operating with each other, while they are immoral, Allah-azwj would Grace them, and if the people of the household are separating and cutting off from each other, Allah-azwj would Deprive them while they are pious’.[143]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ .
From him, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘When they (people) cut off the relationships, the wealth is Made to be in the hands of the evils ones’.[144]
بَابُ الْعُقُوقِ
Chapter 143 – The Ingratitude (to the parents)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَهْوَنَ مِنْهُ لَنَهَى عَنْهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Hadeed Bin Hakeym,
(It has been narrated) from Abu Abdullah-asws having said: ‘The least of the ingratitude is (the saying of) ‘Ugh’, and had Allah-azwj Mighty and Majestic Known of anything lesser than it, He-azwj would have Forbidden from it’.[145]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُنْ بَارّاً وَ اقْتَصِرْ عَلَى الْجَنَّةِ وَ إِنْ كُنْتَ عَاقّاً فَظّاً فَاقْتَصِرْ عَلَى النَّارِ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘Become righteous and shorten (your way) to the Paradise, and if you were ungrateful, hard-headed, so you would shorten (your way) to the Fire’.[146]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ صَالِحٍ الْحَذَّاءِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ كُشِفَ غِطَاءٌ مِنْ أَغْطِيَةِ الْجَنَّةِ فَوَجَدَ رِيحَهَا مَنْ كَانَتْ لَهُ رُوحٌ مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ إِلَّا صِنْفٌ وَاحِدٌ قُلْتُ مَنْ هُمْ قَالَ الْعَاقُّ لِوَالِدَيْهِ .
Abu Ali Al Ashary, from Al Hassn Bin Ali Al Kufy, from Ubeys Bin Hisham, from Salih Al Haza’a, from Yaqoub Bin Shuayb,
(It has been narrated) from Abu Abdullah-asws having said: ‘When it will be the Day of Judgment, a cover from the covers of the Paradise would be uncovered, so its aroma would be smelt by the one who has a soul for him, from a travel distance of five hundred years, except for one type (of person)’. I said, ‘Who are they?’ He-asws said: ‘The one ungrateful to his parents’.[147]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَوْقَ كُلِّ ذِي بِرٍّ بِرٌّ حَتَّى يُقْتَلَ الرَّجُلُ فِي سَبِيلِ اللَّهِ فَإِذَا قُتِلَ فِي سَبِيلِ اللَّهِ فَلَيْسَ فَوْقَهُ بِرٌّ وَ إِنَّ فَوْقَ كُلِّ عُقُوقٍ عُقُوقاً حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ فَإِذَا فَعَلَ ذَلِكَ فَلَيْسَ فَوْقَهُ عُقُوقٌ .
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: ‘Above every one with righteousness is a righteousness until the man being killed in the Way of Allah-azwj. So when he is killed in the Way of Allah-azwj, so there would be no righteousness above it; and above every disloyalty is a disloyalty until the man killing one of his parents. So when he does that, so there is no disloyalty above it’.[148]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ نَظَرَ إِلَى أَبَوَيْهِ نَظَرَ مَاقِتٍ وَ هُمَا ظَالِمَانِ لَهُ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلَاةً .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who looks at his parents abhorrently while they are being unjust to him, Allah-azwj will not Accept (even a single) Salāt from him’.[149]
From him, from Muhammad Bin Ali, from Muhammad Bin Furat,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said in a speech of his-saww: ‘Beware of ingratitude to the parents, for the aroma of the Paradise would be found from a travel distance of a thousand years, and it will not be found by the ungrateful one, nor by a severer of the relationships, nor an elderly adulterer, nor by a dragger of his trousers (pompous one). But rather, the Greatness is for Allah-azwj, Lord-azwj of the worlds’.[150]
عَنْهُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ السُّلَمِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ عَلِمَ اللَّهُ شَيْئاً أَدْنَى مِنْ أُفٍّ لَنَهَى عَنْهُ وَ هُوَ مِنْ أَدْنَى الْعُقُوقِ وَ مِنَ الْعُقُوقِ أَنْ يَنْظُرَ الرَّجُلُ إِلَى وَالِدَيْهِ فَيُحِدَّ النَّظَرَ إِلَيْهِمَا .
From him, from Yahya Bin Ibrahim Bin Abu Ballad Al Sulmy, from his father, from his grandfather,
(It has been narrated) from Abu Abdullah-asws having said: ‘Had Allah-azwj Known of anything lesser than (the saying of) ‘Ugh’, He-azwj would have Forbidden from it, and it is the lowest of the ungratefulness; and from the ingratitude is that the man looks at his parents, so he looks angrily at them’.[151]
عَلِيٌّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَبِي نَظَرَ إِلَى رَجُلٍ وَ مَعَهُ ابْنُهُ يَمْشِي وَ الِابْنُ مُتَّكِئٌ عَلَى ذِرَاعِ الْأَبِ قَالَ فَمَا كَلَّمَهُ أَبِي ( عليه السلام ) مَقْتاً لَهُ حَتَّى فَارَقَ الدُّنْيَا .
Ali, from his father, from Haroun Bin Al Jahm, from Abdullah Bin Suleyman,
(It has been narrated) from Abu Ja’far-asws having said: ‘My-asws father-asws looked at a man and with him was his son, walking, and the son was leaning upon the arm of the father. So my-asws father-asws did not speak to him in aversion (so not to distract him) to him until he-asws separated from the world’.[152]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ أَيْسَرَ مِنْهُ لَنَهَى عَنْهُ .
Abu Ali Al Ashary, from Ahmad Bin Muhammad, from Muhassin Bin Ahmad, from Aban Bin usman, from Hadeed Bin Hakeym,
(It has been narrated) from Abu Abdulllah-asws having said: ‘The lowest of the disloyalty is (the saying of) ‘Ugh’, and had Allah-azwj Known of anything less than it, He-azwj would have Forbidden from it’.[153]
بَابُ الِانْتِفَاءِ
Chapter 144 – Disowning of the lineage
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَرَ بِاللَّهِ مَنْ تَبَرَّأَ مِنْ نَسَبٍ وَ إِنْ دَقَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘He has disbelieved in Allah-azwj, the one who disavows from a lineage, and even if it was lowly’.[154]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَرَ بِاللَّهِ مَنْ تَبَرَّأَ مِنْ نَسَبٍ وَ إِنْ دَقَّ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Al Magra, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘He has disbelieved in Allah-azwj, the one who disavows from a lineage, and even if it was lowly’.[155]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ فَضَّالٍ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا كُفْرٌ بِاللَّهِ الْعَظِيمِ الِانْتِفَاءُ مِنْ حَسَبٍ وَ إِنْ دَقَّ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ibn Abu Umeyr, and Ibn Fazzal, from various men,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws that they-asws both said: ‘It is disbelief in Allah-azwj the Magnificent, the disowning of a lineage, and even if it was lowly’.[156]
بَابُ مَنْ آذَى الْمُسْلِمِينَ وَ احْتَقَرَهُمْ
Chapter 145 – The one who hurts the Muslims and despises them
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِيَأْذَنْ بِحَرْبٍ مِنِّي مَنْ آذَى عَبْدِيَ الْمُؤْمِنَ وَ لْيَأْمَنْ غَضَبِي مَنْ أَكْرَمَ عَبْدِيَ الْمُؤْمِنَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Says: “Let there be a Proclamation of a war from Me-azwj (upon the) one who hurts My-azwj Momin servant, and let him be safe from My-azwj Anger, the one who honours My-azwj Momin servant.
وَ لَوْ لَمْ يَكُنْ مِنْ خَلْقِي فِي الْأَرْضِ فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ إِلَّا مُؤْمِنٌ وَاحِدٌ مَعَ إِمَامٍ عَادِلٍ لَاسْتَغْنَيْتُ بِعِبَادَتِهِمَا عَنْ جَمِيعِ مَا خَلَقْتُ فِي أَرْضِي وَ لَقَامَتْ سَبْعُ سَمَاوَاتٍ وَ أَرَضِينَ بِهِمَا وَ لَجَعَلْتُ لَهُمَا مِنْ إِيمَانِهِمَا أُنْساً لَا يَحْتَاجَانِ إِلَى أُنْسِ سِوَاهُمَا .
And had there not happened to be from My-azwj creatures in the earth, in what is between the east and the west except for one Momin along with a just Imam-asws, I-azwj would have Sufficed by their worship from the entirety of what I-azwj Created in My-azwj earth, and I-azwj would have Established the seven skies and the earths due to them both, and would have Made for them both a comfort for them from their Emān, so they would not be needy to a comfort for anyone besides themselves’.[157]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصُّدُودُ لِأَوْلِيَائِي فَيَقُومُ قَوْمٌ لَيْسَ عَلَى وُجُوهِهِمْ لَحْمٌ فَيُقَالُ هَؤُلَاءِ الَّذِينَ آذَوُا الْمُؤْمِنِينَ وَ نَصَبُوا لَهُمْ وَ عَانَدُوهُمْ وَ عَنَّفُوهُمْ فِي دِينِهِمْ ثُمَّ يُؤْمَرُ بِهِمْ إِلَى جَهَنَّمَ .
From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Munzir Bin Yazeed, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘When it will be the Day of Judgment, a Caller would Call out: “Where are those hinderers who troubled My-azwj friends?” So a group would stand, there not being any flesh upon their faces, and it would be said: ‘These are the ones who hurt the Momineen and established (hostility) to them (Nasibis), and were stubborn on them and were violent to them regarding their Religion!’ Then He-azwj would Command with them to Hell’.[158]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Hammad Bin Bashir,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and High Says: “The one who despises (hates) a friend of Mine-azwj, so he has declared a war against Me-azwj”’.[159]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَقَّرَ مُؤْمِناً مِسْكِيناً أَوْ غَيْرَ مِسْكِينٍ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً حَتَّى يَرْجِعَ عَنْ مَحْقَرَتِهِ إِيَّاهُ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from Muhammad Bin Abu Hamza, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who considers a Momin as insignificant, be he a poor or without poverty, Allah-azwj Mighty and Majestic will not Cease to Look down at him Angrily until he retracts from his belittling him’.[160]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي وَ أَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي .
Muhammad Bin Yahya, from Ahmad Bin Muhamad, from Ali Bin Al Nu’man, from Ibn Muskan, from Moalla Bin Khunays who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Blessed and High is Saying: “The one who despises (hates) a friend of Mine-azwj, so he has declared a war against Me-azwj and I-azwj am the Quickest to Helping My-azwj friends”’.[161]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ قَدْ نَابَذَنِي مَنْ أَذَلَّ عَبْدِيَ الْمُؤْمِنَ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Hisham Bin Salim, from Moalla Bin Khunays,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Says: “He has opposed Me-azwj, the one who humiliates My-azwj Momin servant”’.[162]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ حَمَّادِ بْنِ بَشِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي وَ مَا تَقَرَّبَ إِلَيَّ عَبْدٌ بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَ إِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Ibn Fazzal, from Ali Bin Uqba, from Hammad Bin Bashir who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “The one who despises a friend of Mine-azwj to Me-azwj, so he has declared a war against Me-azwj; and a servant will not (be able to) come near to Me-azwj with anything more Beloved to Me-azwj than what I-azwj have Obligated upon him, and let him come closer to Me-azwj with the Optional (Salāt) until I-azwj Love him.
فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ وَ مَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ مَوْتِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ .
So when I-azwj do Love him, I-azwj would be the hearing which he listens with, and his vision which he sees with, and his tongue which he speaks with, and his hand which he strikes with. If he were to supplicate to Me-azwj, I-azwj would Answer him, and if he were to ask Me-azwj, I-azwj would Give it to him; and I-azwj do not Hesitate from anything which I-azwj Do like I-azwj Hesitate from the death of the Momin. He dislikes the death and I-azwj Dislike Disappointing him”’.[163]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا أُسْرِيَ بِالنَّبِيِّ ( صلى الله عليه وآله ) قَالَ يَا رَبِّ مَا حَالُ الْمُؤْمِنِ عِنْدَكَ قَالَ يَا مُحَمَّدُ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ أَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي وَ مَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ وَفَاةِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Abu Saeed Al Qammat, from Aban Bin Taghlub,
(It has been narrated) from Abu Ja’far-asws having said: ‘When there was Ascension (Mi’raj) with the Prophet-saww, he-saww said: ‘O Lord-azwj! What is the state of the Momin in Your-azwj Presence?’ He-azwj Said: “O Muhammad-saww! The one who despises a friend of Mine-azwj, so he has declared a war against Me-azwj and I-azwj am the Quickest to Helping My-azwj friends and I-azwj do not Hesitate from anything which I-azwj Do like I-azwj Hesitate from the death of the Momin. He dislikes the death and I-azwj Dislike Disappointing him.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْغِنَى وَ لَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْفَقْرُ وَ لَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ
And from My-azwj Momineen servants there is one for whom it is not correct except for the riches, and were I-azwj to Exchange it to other than that, he would be destroyed; and from My-azwj Momineen servants there is one for whom it is not correct except for the poverty, and were I-azwj to Exchange it to other than that, he would be destroyed.
وَ مَا يَتَقَرَّبُ إِلَيَّ عَبْدٌ مِنْ عِبَادِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَ إِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ فَإِذَا أَحْبَبْتُهُ كُنْتُ إِذاً سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ .
And a servant will not (be able to) come near to Me-azwj with anything more Beloved to Me-azwj than what I-azwj have Obligated upon him, and let him come closer to Me-azwj with the Optional (Salāt) until I-azwj Love him. So when I-azwj do Love him, I-azwj would be the hearing which he listens with, and his vision which he sees with, and his tongue which he speaks with, and his hand which he strikes with. If he were to supplicate to Me-azwj, I-azwj would Answer him, and if he were to ask Me-azwj, I-azwj would Give it to him”’.[164]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَذَلَّ مُؤْمِناً وَ اسْتَحْقَرَهُ لِقِلَّةِ ذَاتِ يَدِهِ وَ لِفَقْرِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ .
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: ‘The one who disgraces a Momin and belittles him due to the little of what is in his hands and for his poverty, Allah-azwj would Publicise him (his evil deeds) on the Day of Judgment upon the heads of the creatures’.[165]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَقَدْ أَسْرَى رَبِّي بِي فَأَوْحَى إِلَيَّ مِنْ وَرَاءِ الْحِجَابِ مَا أَوْحَى وَ شَافَهَنِي إِلَى أَنْ قَالَ لِي يَا مُحَمَّدُ مَنْ أَذَلَّ لِي وَلِيّاً فَقَدْ أَرْصَدَنِي بِالْمُحَارَبَةِ وَ مَنْ حَارَبَنِي حَارَبْتُهُ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘My-azwj Lord-azwj Ascended me-saww (Mi’raj) and He-azwj Revealed unto me-saww from behind the Veil what He-azwj Revealed and Spoke to Me-azwj Verbally until He-azwj Said to me-saww: ‘O Muhammad-saww! “O Muhammad-saww! The one who disgraces a friend of Mine-azwj, so he has declared a war against Me-azwj, and the one who battles (against) Me-azwj, I-azwj Battle against him”.
قُلْتُ يَا رَبِّ وَ مَنْ وَلِيُّكَ هَذَا فَقَدْ عَلِمْتُ أَنَّ مَنْ حَارَبَكَ حَارَبْتَهُ قَالَ لِي ذَاكَ مَنْ أَخَذْتُ مِيثَاقَهُ لَكَ وَ لِوَصِيِّكَ وَ لِذُرِّيَّتِكُمَا بِالْوَلَايَةِ .
I said, ‘O Lord-azwj! And who is this friend of Yours-azwj, for I-saww have known that the one who battles You-azwj, You-azwj would battle him?’ He-azwj Said to me: “That is the one from whom I-azwj have Taken the Covenant for you-saww, and for your-saww successor-asws, and for both your-asws children with the Wilayah”’.[166]
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 عَزَّ وَ جَلَّ مَنِ اسْتَذَلَّ عَبْدِيَ الْمُؤْمِنَ فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي عَبْدِيَ الْمُؤْمِنِ إِنِّي أُحِبُّ لِقَاءَهُ فَيَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فِي الْأَمْرِ فَأَسْتَجِيبُ لَهُ بِمَا هُوَ خَيْرٌ لَهُ .
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 Mighty and Majestic Says: “The one who disgraces a Momin so he has initiated a war against Me-azwj, and I-azwj do not Hesitate with anything that I-azwj Do like I-azwj Hesitate regarding My-azwj Momin servant. I-azwj Love to Meet him but he dislikes the death, so I-azwj Exchange it from him; And he supplicates to Me-azwj regarding the matter, so I-azwj Answer to him with that which is better for him”’.[167]
بَابُ مَنْ طَلَبَ عَثَرَاتِ الْمُؤْمِنِينَ وَ عَوْرَاتِهِمْ
Chapter 146 – The one who pursues the slips (of the tongues) of the Momineen and exposes them
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ وَ الْفَضْلِ ابْنَيْ يَزِيدَ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُوَاخِيَ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibrahim and Al Fazl, two sons of Yazeed Al Ashary, from Abdullah Bin Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws both having said: ‘The closest of what the servant can come to be to the disbelief is that he establishes brotherhood with the man upon the Religion, so he counts his slips (of his tongue) and his mistakes against him in order to rebuke him with it one day’.[168]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَ لَمْ يُخْلِصِ الْإِيمَانَ إِلَى قَلْبِهِ لَا تَذُمُّوا الْمُسْلِمِينَ وَ لَا تَتَبَّعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَاتِهِمْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ وَ مَنْ تَتَبَّعَ اللَّهُ تَعَالَى عَوْرَتَهُ يَفْضَحْهُ وَ لَوْ فِي بَيْتِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘O group of the ones who became Muslims with his tongue and did not purify the Emān to his heart! Do not condemn the Muslims, nor pursue their exposures, for the one who pursues their exposures, Allah-azwj would Pursue his exposure; and the one whose exposure Allah-azwj the Exalted Pursues, he would be shamed and even though he is inside his house’.
عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ
From him, from Ali Bin Al Nu’man, from Abu Al Jaroud, from Abu Ja’far-asws – smilar to it.[169]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُوَاخِيَ الرَّجُلُ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The closest of what the servant can come to be to the disbelief is that he establishes brotherhood with the man upon the Religion, so he counts his slips (of his tongue) and his mistakes against him in order to rebuke him with it one day’.[170]
عَنْهُ عَنِ الْحَجَّالِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَ لَمْ يُسْلِمْ بِقَلْبِهِ لَا تَتَبَّعُوا عَثَرَاتِ الْمُسْلِمِينَ فَإِنَّهُ مَنْ تَتَبَّعَ عَثَرَاتِ الْمُسْلِمِينَ تَتَبَّعَ اللَّهُ عَثْرَتَهُ وَ مَنْ تَتَبَّعَ اللَّهُ عَثْرَتَهُ يَفْضَحْهُ .
From him, from Al Hajjal, from Aasim Bin Humeyd, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘O group of the one who became Muslims by his tongue and did become Muslim by his heart! Do not pursue the slips of the Muslims, for the one who pursues the slips of the Muslims, Allah-azwj would Pursue his slips; and the one whose slips Allah-azwj Pursues, would be shamed’.[171]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَطْلُبُوا عَثَرَاتِ الْمُؤْمِنِينَ فَإِنَّ مَنْ تَتَبَّعَ عَثَرَاتِ أَخِيهِ تَتَبَّعَ اللَّهُ عَثَرَاتِهِ وَ مَنْ تَتَبَّعَ اللَّهُ عَثَرَاتِهِ يَفْضَحْهُ وَ لَوْ فِي جَوْفِ بَيْتِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Ismail, from Ibn Muskan, from Muhammad Bin Muslim, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Do not seek the slips of the Momineen, for the one who pursues the slips of his brother, Allah-azwj would Pursue his slips, and the one whose slips Allah-azwj Pursues, he would be shamed and even though he be inside his house’.[172]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُوَاخِيَ الرَّجُلُ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ زَلَّاتِهِ لِيُعَيِّرَهُ بِهَا يَوْماً مَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The closest of what the servant can come to be to the disbelief is that he establishes brotherhood with the man upon the Religion, so he counts his slips (of his tongue) and his mistakes against him in order to rebuke him with it one day’.[173]
عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ أَنْ يَكُونَ الرَّجُلُ يُوَاخِيَ الرَّجُلَ وَ هُوَ يَحْفَظُ عَلَيْهِ زَلَّاتِهِ لِيُعَيِّرَهُ بِهَا يَوْماً مَا .
From him, from Ibn Fazzal, from Ibn Bukeyr,
(It has been narrated) from Abu Abdullah-asws having said: ‘The furthest what a servant can happen to be from Allah-azwj is that the man establishes brotherhood with the man and he memorises his slips against him in order to rebuke him with these one day’.[174]
بَابُ التَّعْيِيرِ
Chapter 147 – The Rebuking
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَنَّبَ مُؤْمِناً أَنَّبَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who reproaches a Momin, Allah-azwj would Reproach him in the world and the Hereafter’.[175]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْتَدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْءٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ .
From him, from his father, from Ibn Abu Umeyr, from Ismail Bin Ammar, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who broadcasts an immorality would be like its initiator, and the one who rebukes a Momin with something would not die until he commits it’.[176]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَيَّرَ مُؤْمِناً بِذَنْبٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who rebukes a Momin with a sin would not die until he commits it’.[177]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ سُلَيْمَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَقِيَ أَخَاهُ بِمَا يُؤَنِّبُهُ أَنَّبَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Husayn Bin Umar Bin Suleyman, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who meets his brother with what he can reproach him with, Allah-azwj would Reproach him in the world and the Hereafter’.[178]
بَابُ الْغِيبَةِ وَ الْبَهْتِ
Chapter 148 – The Backbiting and the Slander
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْغِيبَةُ أَسْرَعُ فِي دِينِ الرَّجُلِ الْمُسْلِمِ مِنَ الْأَكِلَةِ فِي جَوْفِهِ
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 backbiting is more quickly (absorbing) in the Religion of the Muslim man than the meal is in his inside’.
قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْجُلُوسُ فِي الْمَسْجِدِ انْتِظَارَ الصَّلَاةِ عِبَادَةٌ مَا لَمْ يُحْدِثْ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا يُحْدِثُ قَالَ الِاغْتِيَابَ .
He-asws said: ‘And Rasool-Allah-saww said: ‘The sitting in the Masjid awaiting the Salāt is (an act of) worship for as long as ‘it’ does not occur’. It was said, O Rasool-Allah-saww! And what is occurrence?’ He-saww said: ‘The backbiting’.[179]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْهُ عَيْنَاهُ وَ سَمِعَتْهُ أُذُنَاهُ فَهُوَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ.
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: ‘The one who says regarding a Momin what he saw and what his ears heard, so he is from the ones for whom Allah-azwj Mighty and Majestic Says [24:19] The ones who love that scandal should circulate respecting those who believe, for them is a grievous Punishment’.[180]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْغِيبَةِ قَالَ هُوَ أَنْ تَقُولَ لِأَخِيكَ فِي دِينِهِ مَا لَمْ يَفْعَلْ وَ تَبُثَّ عَلَيْهِ أَمْراً قَدْ سَتَرَهُ اللَّهُ عَلَيْهِ لَمْ يُقَمْ عَلَيْهِ فِيهِ حَدٌّ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Dawood Bin Sirham who said,
‘I asked Abu Abdullah-asws about the backbiting. He-asws said: ‘It is your saying to your brother regarding his Religion what he did not do, and affirming a matter upon him which Allah-azwj had Veiled upon him and a Legal Punishment (Hadd) has not been established upon him with regards to it’.[181]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ النَّبِيُّ ( صلى الله عليه وآله ) مَا كَفَّارَةُ الِاغْتِيَابِ قَالَ تَسْتَغْفِرُ اللَّهَ لِمَنِ اغْتَبْتَهُ كُلَّمَا ذَكَرْتَهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Prophet-saww was asked, ‘What is ‘كَفَّارَةُ’ (Kufara – the expiation) of the backbiting?’ He-saww said: ‘You should seek Forgiveness of Allah-azwj for the one whom you backbit against, every time you remember it’.[182]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ بَهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً بِمَا لَيْسَ فِيهِ بَعَثَهُ اللَّهُ فِي طِينَةِ خَبَالٍ حَتَّى يَخْرُجَ مِمَّا قَالَ قُلْتُ وَ مَا طِينَةُ الْخَبَالِ قَالَ صَدِيدٌ يَخْرُجُ مِنْ فُرُوجِ المُومِسَاتِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Ibn AbuYafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who slanders a Momin or a Momina (female Believer) with what is not in him, Allah-azwj would Resurrect him in the clay of Khabaal until he exits from what he had said’. I said, ‘And what is the clay of Khabaal?’ He-asws said: ‘Pus coming out from the private part of the prostitutes’.[183]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ لَا نَعْلَمُهُ إِلَّا يَحْيَى الْأَزْرَقَ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( صلوات الله عليه ) مَنْ ذَكَرَ رَجُلًا مِنْ خَلْفِهِ بِمَا هُوَ فِيهِ مِمَّا عَرَفَهُ النَّاسُ لَمْ يَغْتَبْهُ وَ مَنْ ذَكَرَهُ مِنْ خَلْفِهِ بِمَا هُوَ فِيهِ مِمَّا لَا يَعْرِفُهُ النَّاسُ اغْتَابَهُ وَ مَنْ ذَكَرَهُ بِمَا لَيْسَ فِيهِ فَقَدْ بَهَتَهُ .
Muhammad Bin Yahya, from Ahmad bin Muhammad, from Al Abbas Bin Aamir, from Aban, from a man we do not know except as Yahya Al Azraq who said,
‘Abu Al-Hassan-asws said to me: ‘The one who mentions a man from behind him with what is (to be found) in him from what the people know of, has not backbitten him; and the one who mentioned him from behind him with what (is to be found) in him from what the people do not know of, has backbitten him; and the one who mentioned him with what is not (to be found) in him, so he has ‘بَهَتَهُ’ (Bohata’ –slandered) him’.[184]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْغِيبَةُ أَنْ تَقُولَ فِي أَخِيكَ مَا سَتَرَهُ اللَّهُ عَلَيْهِ وَ أَمَّا الْأَمْرُ الظَّاهِرُ فِيهِ مِثْلُ الْحِدَّةِ وَ الْعَجَلَةِ فَلَا وَ الْبُهْتَانُ أَنْ تَقُولَ فِيهِ مَا لَيْسَ فِيهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Sayaba who said,
‘I heard Abu Abdullah-asws saying: ‘The backbiting is that you are saying regarding your brother what Allah-azwj has Veiled upon him, and as for the apparent matters in him, like the violent anger and the haste, so no; and ‘الْبُهْتَانُ’ (al-Bohatan – the slander) is that you are saying regarding him what is not in him’.[185]
بَابُ الرِّوَايَةِ عَلَى الْمُؤْمِنِ
Chapter 149 – Reporting upon the Believer
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ رَوَى عَلَى مُؤْمِنٍ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوءَتِهِ لِيَسْقُطَ مِنْ أَعْيُنِ النَّاسِ أَخْرَجَهُ اللَّهُ مِنْ وَلَايَتِهِ إِلَى وَلَايَةِ الشَّيْطَانِ فَلَا يَقْبَلُهُ الشَّيْطَانُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said to me: ‘The one who reports upon a Momin with a report intending to defame him with it and demolish his personality to drop him from the eyes of the people, Allah-azwj would Exit him from His-azwj Wilayah to the wilayah of the Satan-la, but the Satan-la will not accept him’.[186]
عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لَهُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ نَعَمْ قُلْتُ تَعْنِي سُفْلَيْهِ قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا هِيَ إِذَاعَةُ سِرِّهِ .
From him, from Ahmad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,
‘I said to him-asws, ‘The nakedness of the Momin is Prohibited upon the Momin?’ He-asws said: ‘Yes’. I said, ‘You-asws mean his lower part?’ He-asws said: ‘It is not where you are going with it. But rather it is the broadcasting of his secrets’.[187]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا جَاءَ فِي الْحَدِيثِ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ مَا هُوَ أَنْ يَنْكَشِفَ فَتَرَى مِنْهُ شَيْئاً إِنَّمَا هُوَ أَنْ تَرْوِيَ عَلَيْهِ أَوْ تَعِيبَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Mukhtar, from Zayd,
(It has been narrated) from Abu Abdullah-asws regarding what came in the Hadeeth that the nakedness of the Momin is Prohibited upon the Momin, he-asws said: ‘It is not that (by which) he uncovers him so he sees something. But rather, it is his reporting against him or faulting him’.[188]
بَابُ الشَّمَاتَةِ
Chapter 150 – The Gloating
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تُبْدِي الشَّمَاتَةَ لِأَخِيكَ فَيَرْحَمَهُ اللَّهُ وَ يُصَيِّرَهَا بِكَ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Ali Bin Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Aban Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not express the gloating to your brother, for Allah-azwj could be Merciful to him and Make it to come with you’.
وَ قَالَ مَنْ شَمِتَ بِمُصِيبَةٍ نَزَلَتْ بِأَخِيهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُفْتَتَنَ .
And he-asws said: ‘The one who gloats (rejoices) over a difficulty which descends upon his brother, would not exit from the world until he is (also) Tried with it’.[189]
بَابُ السِّبَابِ
Chapter 151 – The Insults
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِبَابُ الْمُؤْمِنِ كَالْمُشْرِفِ عَلَى الْهَلَكَةِ .
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 insulter of the Momin is like one on the verge of the destruction’.[190]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةٌ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Bukeyr, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Insulting the Momin is a mischief and killing him is disbelief, and consuming his flesh (backbiting) is a disobedience, and the sanctity of his wealth is like the sanctity of his blood’.[191]
عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَجُلًا مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ أَوْصِنِي فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ لَا تَسُبُّوا النَّاسَ فَتَكْتَسِبُوا الْعَدَاوَةَ بَيْنَهُمْ .
From him, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘A man from the Clan of Tameym came over to the Prophet-saww, and he said, ‘Advise me’. So, among what he-saww advised him with was that he-saww said: ‘Do not insult the people for it would earn you the enmity between them’.[192]
ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي رَجُلَيْنِ يَتَسَابَّانِ قَالَ الْبَادِي مِنْهُمَا أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَعْتَذِرْ إِلَى الْمَظْلُومِ .
Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Al-Hassan Musa-asws regarding two men insulting each other. He-asws said: ‘The initiator of the two in more unjust and his burden and the burden of his companion would be upon him for as long as he does not apologise to the oppressed one’.[193]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا شَهِدَ رَجُلٌ عَلَى رَجُلٍ بِكُفْرٍ قَطُّ إِلَّا بَاءَ بِهِ أَحَدُهُمَا إِنْ كَانَ شَهِدَ بِهِ عَلَى كَافِرٍ صَدَقَ وَ إِنْ كَانَ مُؤْمِناً رَجَعَ الْكُفْرُ عَلَيْهِ فَإِيَّاكُمْ وَ الطَّعْنَ عَلَى الْمُؤْمِنِينَ .
Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘A man will not testify of disbelief upon a man at all except it would come back with one of the two – if he had testified upon a disbeliever, he would be true, and it was against a Momin, the disbelief would come back upon him, therefore beware of reviling (insulting) the Momineen’.[194]
الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ فِي صَاحِبِهَا تَرَدَّدَتْ فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا رَجَعَتْ عَلَى صَاحِبِهَا .
Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ali Bin Abu Hamza,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I heard him-asws saying: ‘The curse, when it goes out from the mouth of its owner, it would hesitate. So if it finds a deserving place (fine), or else it would return upon its owner’.[195]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ فِي صَاحِبِهَا تَرَدَّدَتْ بَيْنَهُمَا فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا رَجَعَتْ عَلَى صَاحِبِهَا .
Muhammad Bin Yahya, from Ahmad bin Muhammad bin Isa, from Al Hassan Bin Ali, from Ali Bin Uqba, from Abdullah Bin Sinan, from Abu Hamza Al Sumaly who said,
‘I heard Abu Ja’far-asws saying: ‘The curse, when it goes out from the mouth of its owner, it would hesitate between the two (the curser and the cursed). So if it finds a deserving place (fine) or else it would return upon its owner’.[196]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ الْمُؤْمِنِ أُفٍّ خَرَجَ مِنْ وَلَايَتِهِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا وَ لَا يَقْبَلُ اللَّهُ مِنْ مُؤْمِنٍ عَمَلًا وَ هُوَ مُضْمِرٌ عَلَى أَخِيهِ الْمُؤْمِنِ سُوءاً .
Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,
‘I heard Abu Abdullah-asws saying: ‘When the man says to his Momin brother, ‘Ugh!’, he would exit from his Wilayah; and when he says, ‘You are my enemy’, one of the two would have disbelieved; and Allah-azwj will not Accept a deed from a Momin while he is implicitly evil upon his Momin brother’.[197]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ إِنْسَانٍ يَطْعُنُ فِي عَيْنِ مُؤْمِنٍ إِلَّا مَاتَ بِشَرِّ مِيتَةٍ وَ كَانَ قَمِناً أَنْ لَا يَرْجِعَ إِلَى خَيْرٍ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Hammad Bin Usman, from Rabie, from Al Fuzayl,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is none from a person who insults (verbally) in the eye of a Momin except he would die with the most evil of deaths, and he would depart such that he would not return to goodness’.[198]
بَابُ التُّهَمَةِ وَ سُوءِ الظَّنِّ
Chapter 152 – The slander and the evil pre-conception
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اتَّهَمَ الْمُؤْمِنُ أَخَاهُ انْمَاثَ الْإِيمَانُ مِنْ قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ .
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: ‘When the Momin slanders his brother, the Emān dissolves in his heart just as the salt dissolves in the water’.[199]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنِ اتَّهَمَ أَخَاهُ فِي دِينِهِ فَلَا حُرْمَةَ بَيْنَهُمَا وَ مَنْ عَامَلَ أَخَاهُ بِمِثْلِ مَا عَامَلَ بِهِ النَّاسَ فَهُوَ بَرِيءٌ مِمَّا يَنْتَحِلُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Al Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘The one who slanders his brother regarding his Religion, so there would be no sanctity between the two of them; and the one who deals with his brother with the like of what the people deal with him, so he would be disavowed from what he is impersonating’.[200]
عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي كَلَامٍ لَهُ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مَا يَغْلِبُكَ مِنْهُ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا .
From him, from his father, from the one who narrated it, from Al Husayn Bin Al Mukhtar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws in a speech of his-asws: ‘Place the matter of your brother upon its goodness until there comes to you what would overwhelm you from him, and do not guess as evil with a speech which comes out from your brother while you can find an interpretation of it regarding the goodness’.[201]
بَابُ مَنْ لَمْ يُنَاصِحْ أَخَاهُ الْمُؤْمِنَ
Chapter 153 – The one who does not advise his Momin brother
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَعَى فِي حَاجَةٍ لِأَخِيهِ فَلَمْ يَنْصَحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Al Nu’man, from Abu Hafs Al A’sha,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘Rasool-Allah-saww said: ‘The one who strives regarding a need of his brother but does not advise him, so he has betrayed Allah-azwj and His-azwj Rasool-saww’.[202]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ مَشَى فِي حَاجَةِ أَخِيهِ فَلَمْ يُنَاصِحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever Momin walks regarding a need of his brother, but does not advise him, so he has betrayed Allah-azwj and His-azwj Rasool-saww’.[203]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ مُصَبِّحِ بْنِ هِلْقَامَ قَالَ أَخْبَرَنَا أَبُو بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا رَجُلٍ مِنْ أَصْحَابِنَا اسْتَعَانَ بِهِ رَجُلٌ مِنْ إِخْوَانِهِ فِي حَاجَةٍ فَلَمْ يُبَالِغْ فِيهَا بِكُلِّ جُهْدٍ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ وَ الْمُؤْمِنِينَ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid and Abu Ali Al Ashary, from Muhammad Bin Hassan, altogether from Idrees Bin Al Hassan, from Musabbih Bin Hilqam who said, ‘Abu Baseer informed us saying,
‘I heard Abu Abdullah-asws saying: ‘Whichever man from our-asws companions who is sought for help by a man from his brethren regarding a need, but does not exert in it with every effort, so he had betrayed Allah-azwj and His-azwj Rasool-saww and the Momineen’.
قَالَ أَبُو بَصِيرٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَعْنِي بِقَوْلِكَ وَ الْمُؤْمِنِينَ قَالَ مِنْ لَدُنْ أَمِيرِ الْمُؤْمِنِينَ إِلَى آخِرِهِمْ .
Abu Baseer said, ‘I said to Abu Abdullah-asws, ‘What do you-asws mean by your-asws words: ‘And the Momineen’?’ He-asws said: ‘From Amir Al-Momineen-asws up to the last of them (Imams-asws)’.[204]
عَنْهُمَا جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ ثُمَّ لَمْ يُنَاصِحْهُ فِيهَا كَانَ كَمَنْ خَانَ اللَّهَ وَ رَسُولَهُ وَ كَانَ اللَّهُ خَصْمَهُ .
From both of them together, from Muhammad Bin Ali, from Abu Jameela who said,
‘I heard Abu Abdullah-asws saying: ‘The one who walks regarding a need of his brother, then does not advise him with regards to it, he would be like the one who betrayed Allah-azwj and His-azwj Rasool-saww, and Allah-azwj would be His-azwj Adversary’.[205]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَشَارَ أَخَاهُ فَلَمْ يَمْحَضْهُ مَحْضَ الرَّأْيِ سَلَبَهُ اللَّهُ عَزَّ وَ جَلَّ رَأْيَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed, from his father,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who consults his brother, but he is not sincere with him with a sincere opinion, Allah-azwj Mighty and Majestic would Confiscate his opinion’.[206]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ مَشَى مَعَ أَخِيهِ الْمُؤْمِنِ فِي حَاجَةٍ فَلَمْ يُنَاصِحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Sama’at who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever Momin walks with his Momin brother regarding a need but does no advise him, so he has betrayed Allah-azwj and His-azwj Rasool-saww!’[207]
بَابُ خُلْفِ الْوَعْدِ
Chapter 154 – Breaking the promise
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عِدَةُ الْمُؤْمِنِ أَخَاهُ نَذْرٌ لَا كَفَّارَةَ لَهُ فَمَنْ أَخْلَفَ فَبِخُلْفِ اللَّهِ بَدَأَ وَ لِمَقْتِهِ تَعَرَّضَ وَ ذَلِكَ قَوْلُهُ يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘A promise of the Momin to his brother is a vow with no expiation for it. So the one who breaks, so he has opposed Allah-azwj Initiating to His-azwj Detestation he has been exposed, and these are His-azwj Words [61:2] O you who believe! Why do you say that which you do not do? [61:3] It is most Hateful to Allah that you should say that which you do not do’.[208]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَفِ إِذَا وَعَدَ .
Ali, from his father, from Ibn Abu Umeyr, from Shuayb Al Aqarquqy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who was a believer in Allah-azwj and the Last Day, so let him fulfil when he promises’.[209]
بَابُ مَنْ حَجَبَ أَخَاهُ الْمُؤْمِنَ
Chapter 155 – The one who obstructs his Momin brother
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا مُؤْمِنٍ كَانَ بَيْنَهُ وَ بَيْنَ مُؤْمِنٍ حِجَابٌ ضَرَبَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ سَبْعِينَ أَلْفَ سُورٍ مَا بَيْنَ السُّورِ إِلَى السُّورِ مَسِيرَةُ أَلْفِ عَامٍ .
Abu Ali Al Ashary, from Muhammad Bin Hassan, and a number of our companions, from Ahmad bin Muhammad Bin Khalid, altogether from Muhammad Bin Ali, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘Whichever Momin (creates) an obstruction between himself and a Momin, Allah-azwj Mighty and Majestic would Strike seventy thousand barriers between him and the Paradise, there being between the barrier and the barrier, a travel distance of a thousand years’.[210]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ كُنْتُ عِنْدَ الرِّضَا ( صلوات الله عليه ) فَقَالَ لِي يَا مُحَمَّدُ إِنَّهُ كَانَ فِي زَمَنِ بَنِي إِسْرَائِيلَ أَرْبَعَةُ نَفَرٍ مِنَ الْمُؤْمِنِينَ فَأَتَى وَاحِدٌ مِنْهُمُ الثَّلَاثَةَ وَ هُمْ مُجْتَمِعُونَ فِي مَنْزِلِ أَحَدِهِمْ فِي مُنَاظَرَةٍ بَيْنَهُمْ فَقَرَعَ الْبَابَ فَخَرَجَ إِلَيْهِ الْغُلَامُ فَقَالَ أَيْنَ مَوْلَاكَ فَقَالَ لَيْسَ هُوَ فِي الْبَيْتِ
Ali Bin Muhammad, from Muhammad Bni Jamhour, from Ahmad Bin Al Husayn, from his father, from Ismail Bin Muhammad, from Muhammad Bin Sianna who said,
‘I was in the presence of Al-Reza-asws, so he-asws said to me: ‘O Abu Muhammad! It was so that in the era of the Children of Israel there were four persons from the Momineen. So one of them came over to the three and they had gathered in a house of one of them regarding a discussion between them. So he knocked on the door and the slave came over to him. So he said, ‘Where is your master?’ So he said, ‘He is not in the house’.
فَرَجَعَ الرَّجُلُ وَ دَخَلَ الْغُلَامُ إِلَى مَوْلَاهُ فَقَالَ لَهُ مَنْ كَانَ الَّذِي قَرَعَ الْبَابَ قَالَ كَانَ فُلَانٌ فَقُلْتُ لَهُ لَسْتَ فِي الْمَنْزِلِ فَسَكَتَ وَ لَمْ يَكْتَرِثْ وَ لَمْ يَلُمْ غُلَامَهُ وَ لَا اغْتَمَّ أَحَدٌ مِنْهُمْ لِرُجُوعِهِ عَنِ الْبَابِ وَ أَقْبَلُوا فِي حَدِيثِهِمْ
So the man returned and the slave went over to his master. So he said to him, ‘Who was that who knocked the door?’ He said, ‘It was so and so, so I told him you were not in the house’. So he remained silent and did not care and did not blame his slave, nor was anyone one of them saddened of his return from the door, and they returned towards their discussion.
فَلَمَّا كَانَ مِنَ الْغَدِ بَكَّرَ إِلَيْهِمُ الرَّجُلُ فَأَصَابَهُمْ وَ قَدْ خَرَجُوا يُرِيدُونَ ضَيْعَةً لِبَعْضِهِمْ فَسَلَّمَ عَلَيْهِمْ وَ قَالَ أَنَا مَعَكُمْ فَقَالُوا لَهُ نَعَمْ وَ لَمْ يَعْتَذِرُوا إِلَيْهِ وَ كَانَ الرَّجُلُ مُحْتَاجاً ضَعِيفَ الْحَالِ فَلَمَّا كَانُوا فِي بَعْضِ الطَّرِيقِ إِذَا غَمَامَةٌ قَدْ أَظَلَّتْهُمْ فَظَنُّوا أَنَّهُ مَطَرٌ فَبَادَرُوا
So when it was from the morning, the man came very early to them and he came across them and they had come out intending a property of one of them. So he greeted upon them and said, ‘I (want to go) with you’. So they said to him, ‘Yes’, and they did not apologise to him, and the man was needy and of a weak (financial) state. So when they were in one of the streets, there was a cloud which shaded them. So they thought it was going to rain, and they hastened.
فَلَمَّا اسْتَوَتِ الْغَمَامَةُ عَلَى رُءُوسِهِمْ إِذَا مُنَادٍ يُنَادِي مِنْ جَوْفِ الْغَمَامَةِ أَيَّتُهَا النَّارُ خُذِيهِمْ وَ أَنَا جَبْرَئِيلُ رَسُولُ اللَّهِ فَإِذَا نَارٌ مِنْ جَوْفِ الْغَمَامَةِ قَدِ اخْتَطَفَتِ الثَّلَاثَةَ النَّفَرِ وَ بَقِيَ الرَّجُلُ مَرْعُوباً يَعْجَبُ مِمَّا نَزَلَ بِالْقَوْمِ وَ لَا يَدْرِي مَا السَّبَبُ
So when the cloud was directly upon their heads, a Caller Called out from the interior of the cloud: ‘O you Fire! Seize them, and I-as am Jibraeel-as, a Messenger of Allah-azwj!’ So a flame came out from the inside of the cloud and snatched the three persons, and there remained the man, awed, astounded from what had befallen with the group, and he did not know what the cause of it was.
فَرَجَعَ إِلَى الْمَدِينَةِ فَلَقِيَ يُوشَعَ بْنَ نُونٍ ( عليه السلام ) فَأَخْبَرَهُ الْخَبَرَ وَ مَا رَأَى وَ مَا سَمِعَ فَقَالَ يُوشَعُ بْنُ نُونٍ ( عليه السلام ) أَ مَا عَلِمْتَ أَنَّ اللَّهَ سَخِطَ عَلَيْهِمْ بَعْدَ أَنْ كَانَ عَنْهُمْ رَاضِياً وَ ذَلِكَ بِفِعْلِهِمْ بِكَ فَقَالَ وَ مَا فِعْلُهُمْ بِي فَحَدَّثَهُ يُوشَعُ فَقَالَ الرَّجُلُ فَأَنَا أَجْعَلُهُمْ فِي حِلٍّ وَ أَعْفُو عَنْهُمْ قَالَ لَوْ كَانَ هَذَا قَبْلُ لَنَفَعَهُمْ فَأَمَّا السَّاعَةَ فَلَا وَ عَسَى أَنْ يَنْفَعَهُمْ مِنْ بَعْدُ .
So he returned to the city and met Yoshua-as Bin Noon-as and informed him-as of the news and what he had seen and what he had heard. So Yoshua-as Bin Noon-as said: ‘Do you not know that Allah-azwj is Angered upon them after having been Pleased from them, and that was due to what they did with you’. So he said, ‘And what was their deed with me?’ So Yoshua-as narrated it. So the man said, ‘So I hereby make them to be free and excuse them’. He-as said: ‘Had this been before, it would have benefitted them, but as for now, so no, and perhaps it might benefit them from afterwards’.[211]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ كَانَ بَيْنَهُ وَ بَيْنَ مُؤْمِنٍ حِجَابٌ ضَرَبَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ سَبْعِينَ أَلْفَ سُورٍ غِلَظُ كُلِّ سُورٍ مَسِيرَةُ أَلْفِ عَامٍ مَا بَيْنَ السُّورِ إِلَى السُّورِ مَسِيرَةُ أَلْفِ عَامٍ .
A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Muhammad Bin Sinan, from Mufazzal,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever Momin makes an obstruction to be between him and a Momin, Allah-azwj will Strike seventy thousand barriers to be between him and the Paradise, the thickness of every barrier being of a travel distance of a thousand years, and what is between the barrier and the barrier, would be a travel distance of a thousand years’.[212]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي مُسْلِمٍ أَتَى مُسْلِماً زَائِراً أَوْ طَالِبَ حَاجَةٍ وَ هُوَ فِي مَنْزِلِهِ فَاسْتَأْذَنَ عَلَيْهِ فَلَمْ يَأْذَنْ لَهُ وَ لَمْ يَخْرُجْ إِلَيْهِ
Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Aasim Bin Humeyr, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! What are you-asws saying regarding a Muslim who comes over to a Muslim to visit or seeking a need while he is in his house, so he seeks permission to him but he does not permit him, and does not come out to him’.
قَالَ يَا أَبَا حَمْزَةَ أَيُّمَا مُسْلِمٍ أَتَى مُسْلِماً زَائِراً أَوْ طَالِبَ حَاجَةٍ وَ هُوَ فِي مَنْزِلِهِ فَاسْتَأْذَنَ لَهُ وَ لَمْ يَخْرُجْ إِلَيْهِ لَمْ يَزَلْ فِي لَعْنَةِ اللَّهِ حَتَّى يَلْتَقِيَا فَقُلْتُ جُعِلْتُ فِدَاكَ فِي لَعْنَةِ اللَّهِ حَتَّى يَلْتَقِيَا قَالَ نَعَمْ يَا أَبَا حَمْزَةَ .
He-asws said: ‘O Abu Hamza! Whichever Muslim comes over to a Muslim to visit or seeking a need while he is in his house, so he seeks permission to him and he does not come out to him, he would not cease to be in the Curse of Allah-azwj until they both do meet’. So I said, ‘May I be sacrificed for you-asws! (He would be) in the Curse of Allah-azwj until they both do meet?’ He-asws said: ‘Yes, O Abu Hamza’.[213]
بَابُ مَنِ اسْتَعَانَ بِهِ أَخُوهُ فَلَمْ يُعِنْهُ
Chapter 156 – The one whose assistance is sought by his brother but he does not assist him
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ عَنْ حُسَيْنِ بْنِ أَمِينٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ بَخِلَ بِمَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ الْقِيَامِ لَهُ فِي حَاجَتِهِ إِلَّا ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ عَلَيْهِ وَ لَا يُؤْجَرُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Sa’dan, from Husayn Bin Ameen,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who is resentful of helping his Muslim brother and the standing for him regarding his need except that he would be Tried with assisting upon one who sins and he would not be Recompensed (for assisting him)’.[214]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا رَجُلٍ مِنْ شِيعَتِنَا أَتَى رَجُلًا مِنْ إِخْوَانِهِ فَاسْتَعَانَ بِهِ فِي حَاجَتِهِ فَلَمْ يُعِنْهُ وَ هُوَ يَقْدِرُ إِلَّا ابْتَلَاهُ اللَّهُ بِأَنْ يَقْضِيَ حَوَائِجَ غَيْرِهِ مِنْ أَعْدَائِنَا يُعَذِّبُهُ اللَّهُ عَلَيْهَا يَوْمَ الْقِيَامَةِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever man from our-asws Shias goes over to a man from his brethren to be assisted by him regarding his need but he does not assist him while he is able, except that Allah-azwj will Try him with him fulfilling the needs of other from our-asws enemies, and Allah-azwj would Punish him upon it on the Day of Judgment’.[215]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْخَطَّابِ بْنِ مُصْعَبٍ عَنْ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمْ يَدَعْ رَجُلٌ مَعُونَةَ أَخِيهِ الْمُسْلِمِ حَتَّى يَسْعَى فِيهَا وَ يُوَاسِيَهُ إِلَّا ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ وَ لَا يُؤْجَرُ .
Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Aslam, from Al Khattab Bin Mus’ab, from Sadeyr,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man would not leave assisting his Muslim brother until he strives regarding it and consoling him except that he would be Tried with assisting one who sins and he would not be Recompensed (for assisting him)’.[216]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَصَدَ إِلَيْهِ رَجُلٌ مِنْ إِخْوَانِهِ مُسْتَجِيراً بِهِ فِي بَعْضِ أَحْوَالِهِ فَلَمْ يُجِرْهُ بَعْدَ أَنْ يَقْدِرَ عَلَيْهِ فَقَدْ قَطَعَ وَلَايَةَ اللَّهِ عَزَّ وَ جَلَّ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,
(It has been narrated) from Ali-as son Ja’far-asws, from his brother-asws Musa-asws, said, ‘I heard him-asws saying: ‘The one to whom a man from his brethren intends to seek his help during one of his states, but he does not help him after being able upon it, so he has cut off the Wilayah of Allah-azwj Mighty and Majestic’.[217]
بَابُ مَنْ مَنَعَ مُؤْمِناً شَيْئاً مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ
Chapter 157 – The one who prevents a Momin of something from his presence or from the presence of someone else
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ مَنَعَ مُؤْمِناً شَيْئاً مِمَّا يَحْتَاجُ إِلَيْهِ وَ هُوَ يَقْدِرُ عَلَيْهِ مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ أَقَامَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مُسْوَدّاً وَجْهُهُ مُزْرَقَّةً عَيْنَاهُ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ فَيُقَالُ هَذَا الْخَائِنُ الَّذِي خَانَ اللَّهَ وَ رَسُولَهُ ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ .
A number of our companions, from Ahmad Bin Muhammad and Abu Ali Al Ashary, from Muhammad Bin Hassan, altogether from Muhammad Bin Ali, from Muhammad Bin Sinan, from Furat Bin Ahnaf,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever Momin prevents a Momin something what he is needy to, although he is able upon it from his presence or from the presence of someone else, Allah-azwj would Make him to stand on the Day of Judgment, his face being black, and his eyes being blue, his hands tied up to his neck, and it would be said: ‘This is the betrayer who betrayed Allah-azwj and His-azwj Rasool-saww!’ Then he would be Commanded with to the Fire’.[218]
ابْنُ سِنَانٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا يُونُسُ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ عَرَقُهُ أَوْ دَمُهُ وَ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ
Ibn Sinan, from Yunus Bin Zabyan who said,
‘Abu Abdullah-asws said: ‘O Yunus! The one who withholds a right of the Momin, Allah-azwj Mighty and Majestic would Make him stand on the Day of Judgment for five hundred years upon his feet to the extent that his perspiration or his tears would flow, and a Caller would Call out from the Presence of Allah-azwj: “This is the unjust one who withheld from Allah-azwj of His-azwj Right”.
قَالَ فَيُوَبَّخُ أَرْبَعِينَ يَوْماً ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ .
He-asws said: ‘So he would be rebuked for forty days, then he would be Commanded with to the Fire’.[219]
مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَانَتْ لَهُ دَارٌ فَاحْتَاجَ مُؤْمِنٌ إِلَى سُكْنَاهَا فَمَنَعَهُ إِيَّاهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا مَلَائِكَتِي أَ بَخِلَ عَبْدِي عَلَى عَبْدِي بِسُكْنَى الدَّارِ الدُّنْيَا وَ عِزَّتِي وَ جَلَالِي لَا يَسْكُنُ جِنَانِي أَبَداً .
Muhammad Bin Sinan, from Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘The one who had a house for him and a Momin needed to dwell in it, but he prevents it to him, Allah-azwj Mighty and Majestic Says: “O My-azwj Angels! Is My-azwj servant being stingy upon My-azwj servant of dwelling in the house of the world? By My-azwj Honour and My-azwj Majesty! He shall not dwell in My-azwj Gardens, ever!”’.[220]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,
(It has been narrated) from Ali son of Ja’far-asws, said, ‘I heard Abu Al-Hassan-asws saying: ‘The one who comes over to his Momin brother regarding a need, so rather it is a Mercy from Allah-azwj Mighty and Majestic, Ushering him towards him. So if he accepts that, so he has linked it with our-asws Wilayah and it is linked with the Wilayah of Allah-azwj Mighty and Majestic.
وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُورٌ لَهُ أَوْ مُعَذَّبٌ فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا قَالَ
And if he were to repel him from his need although being able upon fulfilling it, Allah-azwj would Cause him to be overcome by a serpent of Fire, gnawing him in his grave up to the Day of Judgment, either being as a Forgiveness for him or a Punishment. So if the seeker (of the need) were to excuse him, he would be in a worse state’.
وَ سَمِعْتُهُ يَقُولُ مَنْ قَصَدَ إِلَيْهِ رَجُلٌ مِنْ إِخْوَانِهِ مُسْتَجِيراً بِهِ فِي بَعْضِ أَحْوَالِهِ فَلَمْ يُجِرْهُ بَعْدَ أَنْ يَقْدِرَ عَلَيْهِ فَقَدْ قَطَعَ وَلَايَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى .
And I heard him-asws saying: ‘The one to whom a man from his brethren intends to seek help with regarding one of his states, but he does not help him although being able upon it, so he has cut off the Wilayah of Allah-azwj Blessed and High’.[221]
بَابُ مَنْ أَخَافَ مُؤْمِناً
Chapter 158 – The one who frightens a Momin
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ نَظَرَ إِلَى مُؤْمِنٍ نَظْرَةً لِيُخِيفَهُ بِهَا أَخَافَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Al Ansary, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who looks towards a Momin with a (frightening) look in order to scare him with, Allah-azwj Mighty and Majestic would Scare him on the Day on which there be no shade except for His-azwj Shade’.[222]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ الْخَفَّافِ عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَهُ مِنْهُ مَكْرُوهٌ فَلَمْ يُصِبْهُ فَهُوَ فِي النَّارِ وَ مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَهُ مِنْهُ مَكْرُوهٌ فَأَصَابَهُ فَهُوَ مَعَ فِرْعَوْنَ وَ آلِ فِرْعَوْنَ فِي النَّارِ .
Ali Bin Ibrahim, from his father, from Abu Is’haq Al Khaffaf, from one of the Kufians,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who scares a Momin by a ruling authority in order for him to be hit by an abhorrence from him, but it does not hit him, so he would be in the Fire; and the one who scares a Momin by a ruling authority in order for him to be hit by an abhorrence from him, so it does hit him, so he would be along with Pharaoh-la and the people of the Pharaoh-la in the Fire’.[223]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَعَانَ عَلَى مُؤْمِنٍ بِشَطْرِ كَلِمَةٍ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ آيِسٌ مِنْ رَحْمَتِي .
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: ‘The one who assists against a Momin (even by) a part of a word, would meet Allah-azwj Mighty and Majestic on the Day of Judgment, there being written in between his eyes: “Despaired from the Mercy of Allah-azwj!”’.[224]
بَابُ النَّمِيمَةِ
Chapter 159 – Gossiping
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُنَبِّئُكُمْ بِشِرَارِكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبُرَآءِ الْمَعَايِبَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Shall I inform you with the most evil of you all?’ They said, ‘Yes, O Rasool-Allah-saww!’ He-saww said: ‘The informers with the gossip, the separators between the loves ones, the aspirers to faulting the righteous ones’.[225]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مُحَرَّمَةٌ الْجَنَّةُ عَلَى الْقَتَّاتِينَ الْمَشَّاءِينَ بِالنَّمِيمَةِ
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Paradise is Prohibited unto the slanderers, the informers by the gossip’.[226]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Hassan Al Asbahany, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said:’ Amir Al-Momineen-asws said: ‘The most evil ones of you are the informers with the gossip, the separators between the loved ones, the seekers of faulting the righteous ones’.[227]
بَابُ الْإِذَاعَةِ
Chapter 160 – The Publicising
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ أَقْوَاماً بِالْإِذَاعَةِ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Ajlan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic has Blamed a people for the publicising in the Words of the Mighty and Majestic [4:83] And when there comes to them news of security or fear they publicise it. Therefore beware of the publicising’.[228]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا فَهُوَ بِمَنْزِلَةِ مَنْ جَحَدَنَا حَقَّنَا
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Al Khazzaz,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who publicises upon us-asws of our-asws Hadeeth, so he would be at the status of the one who denied us-asws of our-asws rights’.
قَالَ وَ قَالَ لِمُعَلَّى بْنِ خُنَيْسٍ الْمُذِيعُ حَدِيثَنَا كَالْجَاحِدِ لَهُ .
He (the narrator) said, ‘And he-asws said to Moallah Bin Khunays: ‘The publiciser of our-asws Ahadeeth is like the denier of it’.[229]
يُونُسُ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا سَلَبَهُ اللَّهُ الْإِيمَانَ .
Yunus, from Ibn Muskan, from Ibn Abu Yafour who said,
‘Abu Abdullah-asws said: ‘The one who publicises upon us-asws of our-asws Ahadeeth, Allah-azwj will Confiscate his Emān’.[230]
يُونُسُ بْنُ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قَتَلَنَا مَنْ أَذَاعَ حَدِيثَنَا قَتْلَ خَطَإٍ وَ لَكِنْ قَتَلَنَا قَتْلَ عَمْدٍ .
Yunus Bin Yaqoub, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who publicised our-asws Ahadeeth did not kill us an erroneous killing, but he killed us-asws a deliberate killing’.[231]
يُونُسُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ يُحْشَرُ الْعَبْدُ يَوْمَ الْقِيَامَةِ وَ مَا نَدِيَ دَماً فَيُدْفَعُ إِلَيْهِ شِبْهُ الْمِحْجَمَةِ أَوْ فَوْقَ ذَلِكَ فَيُقَالُ لَهُ هَذَا سَهْمُكَ مِنْ دَمِ فُلَانٍ فَيَقُولُ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنَّكَ قَبَضْتَنِي وَ مَا سَفَكْتُ دَماً فَيَقُولُ بَلَى سَمِعْتَ مِنْ فُلَانٍ رِوَايَةَ كَذَا وَ كَذَا فَرَوَيْتَهَا عَلَيْهِ فَنُقِلَتْ حَتَّى صَارَتْ إِلَى فُلَانٍ الْجَبَّارِ فَقَتَلَهُ عَلَيْهَا وَ هَذَا سَهْمُكَ مِنْ دَمِهِ .
Yunus, from Al A’ala, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘The servant will be Resurrected on the Day of Judgment moistened in blood, so there would be handed over to him something resembling the cupping or more than that, and it would be said to him, ‘This is your share from the blood of so and so’. So he would be saying, ‘O Lord-azwj! You-azwj Know that you-azwj Caused me to die and I had not spilt any blood!’ So He-azwj would be Saying: “Yes. You heard a report from so and so of such and such, for you reported upon it, and it got transmitted until it came to be to so and so tyrant, and he was killed upon it, and this is your share from his blood’.[232]
يُونُسُ عَنِ ابْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ تَلَا هَذِهِ الْآيَةَ ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ قَالَ وَ اللَّهِ مَا قَتَلُوهُمْ بِأَيْدِيهِمْ وَ لَا ضَرَبُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنَّهُمْ سَمِعُوا أَحَادِيثَهُمْ فَأَذَاعُوهَا فَأُخِذُوا عَلَيْهَا فَقُتِلُوا فَصَارَ قَتْلًا وَ اعْتِدَاءً وَ مَعْصِيَةً .
Yunus, from Ibn Sinan, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws and recited this Verse [2:61] this was so because they disbelieved in the Signs of Allah and killed the Prophets unjustly; this was so because they disobeyed and exceeded the limits. He-asws said: ‘They did not kill them-as by their hands nor did they strike them-as by their swords, but they heard their-as Ahadeeth, for they publicised these, so they-as were seized upon it and they were killed. Thus, it came to be murder, and transgression, and a disobedience’.[233]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍّ فَقَالَ أَمَا وَ اللَّهِ مَا قَتَلُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنْ أَذَاعُوا سِرَّهُمْ وَ أَفْشَوْا عَلَيْهِمْ فَقُتِلُوا .
A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [2:61] and killed the Prophets unjustly. So he-asws said: ‘But, by Allah-azwj, they did not kill them-as by their swords, but they publicised their-as secrets and exposed upon them-as, so they (enemies of Allah-azwj) killed them-as’.[234]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ قَوْماً بِالْإِذَاعَةِ فَقَالَ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ .
From him, from Usman Bin Isa, from Muhammad Bin Ajlan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Blamed a people for their publicising, so He-azwj Said [4:83] And when there comes to them news of security or fear they publicise it. Therefore, beware of the publicising’.[235]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَذَاعَ عَلَيْنَا شَيْئاً مِنْ أَمْرِنَا فَهُوَ كَمَنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَأً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who publicises upon us-asws something from our-asws matters, so he is like the one who killed us-asws deliberately, and did not kill us-asws erroneously’.[236]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نَصْرِ بْنِ صَاعِدٍ مَوْلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مُذِيعُ السِّرِّ شَاكٌّ وَ قَائِلُهُ عِنْدَ غَيْرِ أَهْلِهِ كَافِرٌ وَ مَنْ تَمَسَّكَ بِالْعُرْوَةِ الْوُثْقَى فَهُوَ نَاجٍ قُلْتُ مَا هُوَ قَالَ التَّسْلِيمُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad,
(It has been narrated) from Nasr Bin Saaid, a slave of Abu Abdullah-asws, from his father who said, ‘I heard Abu Abdullah-asws saying: ‘A publiciser of the secrets is a doubter, and its speaker in the presences of other than its deserving ones is a disbeliever; and the one who attaches with the Firmest Handle, so he would be saved’. I said, ‘And what is it?’ He-asws said: ‘The submission’.[237]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ رَجُلٍ مِنَ الْكُوفِيِّينَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الدِّينَ دَوْلَتَيْنِ دَوْلَةَ آدَمَ وَ هِيَ دَوْلَةُ اللَّهِ وَ دَوْلَةَ إِبْلِيسَ فَإِذَا أَرَادَ اللَّهُ أَنْ يُعْبَدَ عَلَانِيَةً كَانَتْ دَوْلَةُ آدَمَ وَ إِذَا أَرَادَ اللَّهُ أَنْ يُعْبَدَ فِي السِّرِّ كَانَتْ دَوْلَةُ إِبْلِيسَ وَ الْمُذِيعُ لِمَا أَرَادَ اللَّهُ سَتْرَهُ مَارِقٌ مِنَ الدِّينِ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, from a man from the Kufians, from Abu Khalid Al Kublay,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Made the Religion as two nations – a nation of Adam-as, and it is the Nation of Allah-azwj, and a government of Iblees-la. So whenever Allah-azwj Wants to be worshipped publicly, it would be a nation of Adam-as, and whenever Allah-azwj Wants to be worshipped in private, it would be a nation of Iblees-la, and the publiciser of what Allah-azwj Wants to be a secret is out of the limits and sanctuary of Religion’.[238]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَفْتَحَ نَهَارَهُ بِإِذَاعَةِ سِرِّنَا سَلَّطَ اللَّهُ عَلَيْهِ حَرَّ الْحَدِيدِ وَ ضِيقَ الْمَحَابِسِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who opens his day by publicizing our-asws secrets, Allah-azwj would Cause him to be overcome by the heat of the iron and the constriction of the prisons’.[239]
بَابُ مَنْ أَطَاعَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ
Chapter 161 – The one who obeys the creatures (people) regarding a disobedience to the Creator
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ طَلَبَ رِضَا النَّاسِ بِسَخَطِ اللَّهِ جَعَلَ اللَّهُ حَامِدَهُ مِنَ النَّاسِ ذَامّاً .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who seeks the pleasure of the people by Angering Allah-azwj, Allah-azwj would Make his praise from the people as a condemnation’.[240]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ كَانَ حَامِدُهُ مِنَ النَّاسِ ذَامّاً وَ مَنْ آثَرَ طَاعَةَ اللَّهِ بِغَضَبِ النَّاسِ كَفَاهُ اللَّهُ عَدَاوَةَ كُلِّ عَدُوٍّ وَ حَسَدَ كُلِّ حَاسِدٍ وَ بَغْيَ كُلِّ بَاغٍ وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ لَهُ نَاصِراً وَ ظَهِيراً .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The one who seeks the pleasure of the people with what Angers Allah-azwj, his praise from the people would be a condemnation; and the one who pursues the obedience of Allah-azwj by angering the people, Allah-azwj would Suffice him for the animosity of every enemy, and the envy of every envious one, and the rebellion of every rebel, and Allah-azwj Mighty and Majestic would be a Helper for him and a Backer’.[241]
عَنْهُ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَتَبَ رَجُلٌ إِلَى الْحُسَيْنِ ( صلوات الله عليه ) عِظْنِي بِحَرْفَيْنِ فَكَتَبَ إِلَيْهِ مَنْ حَاوَلَ أَمْراً بِمَعْصِيَةِ اللَّهِ كَانَ أَفْوَتَ لِمَا يَرْجُو وَ أَسْرَعَ لِمَجِيءِ مَا يَحْذَرُ .
From him, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurra,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man wrote to Al-Husayn-asws, ‘Advise me with two letters’. So he-asws wrote to him: ‘The one who endeavours a matter by disobeying Allah-azwj, it would be the death of what he hopes for and would hasten the coming of what he is cautious of’.[242]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ عَصَى اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْءٍ مِنْ آيَاتِ اللَّهِ.
Abu ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim wo said,
‘Abu Ja’far-asws said: ‘There is no Religion for the one who makes it a Religion by the obedience of the one who disobeys Allah-azwj; and there is no Religion for the one who makes it a Religion by the forged falsehood upon Allah-azwj; and there is no Religion for the one who makes it a Religion by denying something from the Signs of Allah-azwj’.[243]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَرْضَى سُلْطَاناً بِسَخَطِ اللَّهِ خَرَجَ مِنْ دِينِ اللَّهِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allah-saww said: ‘The one who pleases a ruling authority by Angering Allah-azwj, would exit from the Religion of Allah-azwj’.[244]
بَابٌ فِي عُقُوبَاتِ الْمَعَاصِي الْعَاجِلَةِ
Chapter 162 – The immediate Punishment of the disobediences (sins)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسٌ إِنْ أَدْرَكْتُمُوهُنَّ فَتَعَوَّذُوا بِاللَّهِ مِنْهُنَّ لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوهَا إِلَّا ظَهَرَ فِيهِمُ الطَّاعُونُ وَ الْأَوْجَاعُ الَّتِي لَمْ تَكُنْ فِي أَسْلَافِهِمُ الَّذِينَ مَضَوْا
Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from a man,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘There are five (things), if you were to come across these, so seek Refuge with Allah-azwj from these – Never has an immorality appeared among a people at all to the extent of it being performed openly except there appeared among them, the plague and the hunger which did not happen to be among their ancestors in the past.
وَ لَمْ يَنْقُصُوا الْمِكْيَالَ وَ الْمِيزَانَ إِلَّا أُخِذُوا بِالسِّنِينَ وَ شِدَّةِ الْمَئُونَةِ وَ جَوْرِ السُّلْطَانِ وَ لَمْ يَمْنَعُوا الزَّكَاةَ إِلَّا مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَ لَوْ لَا الْبَهَائِمُ لَمْ يُمْطَرُوا وَ لَمْ يَنْقُضُوا عَهْدَ اللَّهِ وَ عَهْدَ رَسُولِهِ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ أَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ وَ لَمْ يَحْكُمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ بَأْسَهُمْ بَيْنَهُمْ .
And never have they (people) been deficient in the measuring and the weighing except that they were seized by the years (of famine), and difficult provision, and tyranny of the ruling authorities; and never have they (people) prevented the Zakāt except that the drops from the sky were prevented, and had it not been for the beasts, it would not have rained; and never have they (people) broken the Covenant of Allah-azwj and the Covenant of His-azwj Rasool-saww except that Allah-azwj Caused them to be overcome by their enemies, and they seized part of what was in their hands; and never have they judged with other than what Allah-azwj Mighty and Majestic Sent down except that Allah-azwj Mighty and Majestic Made the fear (of battles) to be between them’.[245]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَجَدْنَا فِي كِتَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ وَ الْمِيزَانُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ
Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Malik Bin Atiyya,
(It has been narrated) from Abu Hamza, from Abu Ja’far-asws having said: ‘We-asws found in a letter of Rasool-saww: ‘When the adultery appears from after me-saww, the sudden death would be frequent; and when they (people) are insufficient in their measuring and the weighing, Allah-azwj would Seize them with the years (of famine) and the shortages; and when the Zakāt is prevented, the earth would be prevented from its Blessings from the vegetation, and the fruits, and the minerals, all of these; and when they (people) are tyrannical in their judgements, they would assist each other upon the injustices and the animosities;
وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَيَدْعُوا خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ .
And when they (people) break the Covenant, Allah-azwj would Cause their enemies to overcome upon them; and when they (people) sever the relationships, the wealth would be Made to be in the hands of the most evil of them; and when they (people) do not enjoin with the good and do not forbid from the evil and do not follow the chosen ones-asws from the People-asws of my-saww Household, Allah-azwj would Cause the most evil of them to overcome upon them, so their best ones would be supplicating and it would not be Answered for them’’.[246]
بَابُ مُجَالَسَةِ أَهْلِ الْمَعَاصِي
Chapter 163 – The gathering (sitting) with the people of disobedience (sinners)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَجْلِسَ مَجْلِساً يُعْصَى اللَّهُ فِيهِ وَ لَا يَقْدِرُ عَلَى تَغْيِيرِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ziyad Al Nahdy, from Abdullah Bin Salih,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not befitting for the Momin that he sits in a gathering wherein Allah-azwj is being disobeyed, and he is not able upon altering it’.[247]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَا لِي رَأَيْتُكَ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ يَعْقُوبَ فَقَالَ إِنَّهُ خَالِي فَقَالَ إِنَّهُ يَقُولُ فِي اللَّهِ قَوْلًا عَظِيماً يَصِفُ اللَّهَ وَ لَا يُوصَفُ فَإِمَّا جَلَسْتَ مَعَهُ وَ تَرَكْتَنَا وَ إِمَّا جَلَسْتَ مَعَنَا وَ تَرَكْتَهُ
A number of our companions, from Ahmad Bin Muhammad, from Bakr Bin Muhammad, from Al Ja’fary who said,
‘Why did I-asws see you being in the presence of Abdul Rahman Bin Yaqoub?’ So he said, ‘He is my maternal uncle’. So he-asws said: ‘He is saying such words about Allah-azwj which are grievous. He describes Allah-azwj but He-azwj cannot be described. So either you sit with him and leave us-asws, or you sit with us-asws and leave him’.
فَقُلْتُ هُوَ يَقُولُ مَا شَاءَ أَيُّ شَيْءٍ عَلَيَّ مِنْهُ إِذَا لَمْ أَقُلْ مَا يَقُولُ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَ مَا تَخَافُ أَنْ تَنْزِلَ بِهِ نَقِمَةٌ فَتُصِيبَكُمْ جَمِيعاً أَ مَا عَلِمْتَ بِالَّذِي كَانَ مِنْ أَصْحَابِ مُوسَى ( عليه السلام ) وَ كَانَ أَبُوهُ مِنْ أَصْحَابِ فِرْعَوْنَ فَلَمَّا لَحِقَتْ خَيْلُ فِرْعَوْنَ مُوسَى تَخَلَّفَ عَنْهُ لِيَعِظَ أَبَاهُ فَيُلْحِقَهُ بِمُوسَى فَمَضَى أَبُوهُ وَ هُوَ يُرَاغِمُهُ حَتَّى بَلَغَا طَرَفاً مِنَ الْبَحْرِ فَغَرِقَا جَمِيعاً
So I said, ‘He is saying whatever he so desires to. Which thing is it upon me from him, when I do not say what he is saying?’ So Abu Al-Hassan-asws said: ‘Do you not fear that an affliction might descend with him so it would hit all of you together? Do you not know of the one who was from the companions of Musa-as, and his father was from the companions of the Pharaoh-la, so when the cavalry of Pharaoh-la caught up with Musa-as, he remained behind from him-as in order to advise his father, and he was coercing him until a wave from the sea reached him, so all of them drowned.
فَأَتَى مُوسَى ( عليه السلام ) الْخَبَرُ فَقَالَ هُوَ فِي رَحْمَةِ اللَّهِ وَ لَكِنَّ النَّقِمَةَ إِذَا نَزَلَتْ لَمْ يَكُنْ لَهَا عَمَّنْ قَارَبَ الْمُذْنِبَ دِفَاعٌ .
So the news came to Musa-as and he-as said: ‘He is in the Mercy of Allah-azwj, but the affliction, when it does descend, there is no defence to it from the one who is close to the sinner’.[248]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Abdul Rahman Bin Abu Najran, from Umar Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not accompany the people of innovation and do not be seated with them for you would come to be in the presence of the people like one of them. Rasool-Allah-saww said: ‘The person is upon the Religion of his friends and his associates’.[249]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you see the people of the doubts and the innovation from after me-saww, so display the disownment from them, and frequent from insulting them, and speaking regarding them, and the encountering them, and the defaming them, perhaps they would not covet (plant) the mischief in Al-Islam, and caution the people not to learn from their innovations, Allah-azwj would Write the good deeds for you due to that, and Raise the levels for you in the Hereafter due to that’.[250]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Yusuf, from Muyassar,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not befitting for the Muslim that he establishes brotherhood with the immoral, nor with the stupid, nor with the liar’.[251]
عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ وَ الْأَحْمَقِ وَ الْكَذَّابِ فَأَمَّا الْمَاجِنُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنْ تَكُونَ مِثْلَهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَلَيْكَ عَارٌ
From him, from Amro Bin Usman, from Muhammad Bin Salim Al Kindy, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was so that Amir Al-Momineen-asws ascended the Pulpit, said: ‘It is befitting for the Muslim that he keeps aside from establishing brotherhood with three – the immoral, and the stupid, and the liar. So, as for the immoral, so he would adorn his deed for you and he would love it if you could become like him, and he will not assist you upon the matter of your Religion and your Hereafter; and associating with him is disloyalty and hard-heartedness, and his entry and his exit is a disgrace upon you.
وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يُرْجَى لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ أَجْهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ مَنْفَعَتَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ
And as for the stupid, so he would not indicate upon you with the good, nor would he hope for the exchanging of the evil from you and even if he has to fight against his own self; and sometimes he intends to benefit you, but (instead) he harms you. Thus, his death is better than his life, and his silence is better than his speaking, and his remoteness is better than his nearness.
وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنِئُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَفْنَى أُحْدُوثَةً مَطَّهَا بِأُخْرَى حَتَّى إِنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُغْرِي بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ فَاتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ .
And as for the liar, so life is not welcoming with him. He transmits your narration and transmist the narration to you. Everytime he runs out of a narration, so he stretches it with another to the extent that when he does narrate with the truth, he is not believed; and he entices the people with the enmity, so he cause the grudges to grown in the chests. Therefore, fear Allah-azwj and look out for yourselves!’.[252]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ فَقُلْتُ يَا أَبَهْ مَنْ هُمْ قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَاعِدُ لَكَ الْقَرِيبَ
A number of our companions, from Sahl Bin Ziyad, from Amro Bin Usman, from Muhammad Bin Uzafar, from one of his companions, from Muhammad Bin Muslim, from Abu Hamza,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws Bin Al-Husayn-asws said to me: ‘O my-asws son-asws! Watch out for five, so neither accompany them, nor discuss with them, nor befriend them in a road’. So I-asws said: ‘O father-asws! Who are they?’ He-asws said: ‘Beware of accompanying the liar, for he is at the status of the mirage. He brings near to you-asws the remote, and distances to you-asws the near one.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ
And beware of accompanying the immoral, for he would sell you-asws for a meal or less than that. And beware of accompanying the stingy, for he would abandon you regarding his wealth in a dire (critical) a need faced by you from him. And beware of accompanying the stupid, for he would intend to benefit you but he would (actually) harm you.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ
And beware of accompanying the severer of his relationships, for I-asws find him to be an Accursed one in the Book of Allah-azwj Mighty and Majestic in three places – Allah-azwj Mighty and Majestic Says [47:22] But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! [47:23] Those it is whom Allah has Cursed so He has made them deaf and blinded their eyes.
وَ قَالَ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ
And He-azwj Said[13:25] And those who break the promise with Allah after its Covenant and are cutting asunder that which Allah has Commanded to be joined and making mischief in the land; they, for them is the Curse, and for them is the evil abode.
وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ .
And He-azwj Said in (Surah) Al-Baqarah [2:27] Who break the Covenant of Allah after its confirmation and cut asunder what Allah has Commanded to be joined, and make mischief in the land; these it is that are the losers’.[253]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها إِلَى آخِرِ الْآيَةِ فَقَالَ إِنَّمَا عَنَى بِهَذَا إِذَا سَمِعْتُمُ الرَّجُلَ الَّذِي يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي الْأَئِمَّةِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ كَائِناً مَنْ كَانَ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Shuayb Al Aqarqufy who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [4:140] And indeed He has Revealed to you in the Book that when you hear Allah’s Signs disbelieved in and mocked at – up to the end of the Verse. So he-asws said: ‘But rather it Meant by this: ‘Whenever you hear the man who is denying the truth and is belying it, and is opposing regarding the Imams-asws, so arise from his presence and do not sit with him wherever he may happen to be’.[254]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسُ مَجْلِساً يُنْتَقَصُ فِيهِ إِمَامٌ أَوْ يُعَابُ فِيهِ مُؤْمِنٌ .
Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from Sayf Bin Ameyra, from Abdul A’ala Bin Ayn,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who believes in Allah-azwj and the Last Day, so he should not sit in a gathering wherein an Imam-asws is derogated (Taqseer), or wherein a Momin is faulted’.[255]
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 ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقُومُ مَكَانَ رِيبَةٍ .
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: ‘The one who was a believer in Allah-azwj and the Last Day, so he should not be standing in a place of doubt’.[256]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقْعُدَنَّ فِي مَجْلِسٍ يُعَابُ فِيهِ إِمَامٌ أَوْ يُنْتَقَصُ فِيهِ مُؤْمِنٌ .
Muhammad Bin Yahyal, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul A’ala who said,
‘I heard Abu Abdullah-asws saying: ‘The one who was a Believer in Allah-azwj and the Last Day, so he should not be sitting in a gathering wherein an Imam-asws is faulted, or there is a derogation regarding a Momin’.[257]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ مُوسَى قَالَ حَدَّثَنِي أَخِي وَ عَمِّي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةُ مَجَالِسَ يَمْقُتُهَا اللَّهُ وَ يُرْسِلُ نَقِمَتَهُ عَلَى أَهْلِهَا فَلَا تُقَاعِدُوهُمْ وَ لَا تُجَالِسُوهُمْ مَجْلِساً فِيهِ مَنْ يَصِفُ لِسَانُهُ كَذِباً فِي فُتْيَاهُ وَ مَجْلِساً ذِكْرُ أَعْدَائِنَا فِيهِ جَدِيدٌ وَ ذِكْرُنَا فِيهِ رَثٌّ وَ مَجْلِساً فِيهِ مَنْ يَصُدُّ عَنَّا وَ أَنْتَ تَعْلَمُ
Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Is’haq Bin Musa who said, ‘My brother and my uncle narrated to me,
(It has been narrated) from Abu Abdullah-asws having said: ‘Three gatherings are Detested by Allah-azwj and He-azwj Sends the affliction upon its people, therefore neither sit with them nor gather with them in a gathering wherein one whose tongue describes lies in his Fatwas; and a gathering wherein our-asws enemies are mentioned freshly and wherein we-asws are mentioned stately; and a gathering wherein one blocks from us-asws and you are knowing.
قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثَ آيَاتٍ مِنْ كِتَابِ اللَّهِ كَأَنَّمَا كُنَّ فِي فِيهِ أَوْ قَالَ فِي كَفِّهِ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ .
Then Abu Abdullah-asws recited three Verses from the Book of Allah-azwj as if these were in his-asws mouth’, or said, ‘in his-asws palm – [6:108] And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah without knowledge. [6:68] And when you see those who enter into false discourses about Our Signs, withdraw from them until they enter into some other discourse. [16:116] And, for what your tongues describe, do not utter the lie, saying this is lawful and this is unlawful, in order to forge a lie against Allah’.[258]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ سَعِيدٍ الْجُمَحِيُّ قَالَ حَدَّثَنِي هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ابْتُلِيتَ بِأَهْلِ النَّصْبِ وَ مُجَالَسَتِهِمْ فَكُنْ كَأَنَّكَ عَلَى الرَّضْفِ حَتَّى تَقُومَ فَإِنَّ اللَّهَ يَمْقُتُهُمْ وَ يَلْعَنُهُمْ فَإِذَا رَأَيْتَهُمْ يَخُوضُونَ فِي ذِكْرِ إِمَامٍ مِنَ الْأَئِمَّةِ فَقُمْ فَإِنَّ سَخَطَ اللَّهِ يَنْزِلُ هُنَاكَ عَلَيْهِمْ .
And by this chain, from Muhammad Bin Muslim, from Dawood Bin Farqad who said, ‘Muhammad Bin Saeed Al Jumhy narrated to me saying, ‘Hisham Bin Salim narrated to me,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you are afflicted with the people of hostility (Nasibis) and their gatherings, so become as if you are (sitting) upon an ember until you arise, for Allah-azwj Detests them and Curses them. So when you see them conversing vainly in mentioning an Imam-asws from the Imams-asws, so arise, for the Wrath of Allah-azwj would Descend over there upon them’.[259]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَعَدَ عِنْدَ سَبَّابٍ لِأَوْلِيَاءِ اللَّهِ فَقَدْ عَصَى اللَّهَ تَعَالَى .
Abu Ali Al Ashary, from Muhammad in Abdul Jabbark, from Safwan, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who sits in the presence of the insulters of the Guardians-asws of Allah-azwj, so he has disobeyed Allah-azwj the Exalted’.[260]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَعَدَ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ مِنَ الْأَئِمَّةِ يَقْدِرُ عَلَى الِانْتِصَابِ فَلَمْ يَفْعَلْ أَلْبَسَهُ اللَّهُ الذُّلَّ فِي الدُّنْيَا وَ عَذَّبَهُ فِي الْآخِرَةِ وَ سَلَبَهُ صَالِحَ مَا مَنَّ بِهِ عَلَيْهِ مِنْ مَعْرِفَتِنَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Qasim Bin Urwa, from Ubeyd Bin Zurara, from his father,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who sits in a gathering wherein an Imam-asws from the Imams-asws is insulted despite being able upon the walking away, but he does not do so, Allah-azwj would Clothe him in disgrace in the world and Punish him in the Hereafter, and Confiscate what he had been Favoured with upon him, from our-asws recognition’.[261]
الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ قَالَ حَدَّثَنِي أَبِي عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الْيَمَانِ بْنِ عُبَيْدِ اللَّهِ قَالَ رَأَيْتُ يَحْيَى ابْنَ أُمِّ الطَّوِيلِ وَقَفَ بِالْكُنَاسَةِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ مَعْشَرَ أَوْلِيَاءِ اللَّهِ إِنَّا بُرَآءُ مِمَّا تَسْمَعُونَ مَنْ سَبَّ عَلِيّاً ( عليه السلام ) فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ نَحْنُ بُرَآءُ مِنْ آلِ مَرْوَانَ وَ مَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ
Al Husayn Bin Muhammad and Muhammad Bin Yahya, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Al Hassan Bin Ali Bin Al Nu’man who said, ‘My father Ali Bin Al Nu’man narrated to me, from Ibn Muskan, from Al Yaman Bin Ubeydullah who said,
‘I said Yahya Ibn Ammi Al-Taweel standing by the sweepings, then he called out by the top of his voice, ‘Group of friends of Allah-azwj! I am disavowing from what you are making me hear from the insults to Ali-asws. So upon him (the insulter) be the Curse of Allah-azwj and we disavow from the family of Marwan and what they are worshipping from besides Allah-azwj!’
ثُمَّ يَخْفِضُ صَوْتَهُ فَيَقُولُ مَنْ سَبَّ أَوْلِيَاءَ اللَّهِ فَلَا تُقَاعِدُوهُ وَ مَنْ شَكَّ فِيمَا نَحْنُ عَلَيْهِ فَلَا تُفَاتِحُوهُ وَ مَنِ احْتَاجَ إِلَى مَسْأَلَتِكُمْ مِنْ إِخْوَانِكُمْ فَقَدْ خُنْتُمُوهُ
Then he lowered his voice and he was saying, ‘The one who insults the Guardians-asws of Allah-azwj, so do not sit with him; and the one who doubts in what we are upon, so do not approach him; and the one from your brethren who is needy to asking you, so you would have betrayed him’.
ثُمَّ يَقْرَأُ إِنَّا أَعْتَدْنا لِلظَّالِمِينَ ناراً أَحاطَ بِهِمْ سُرادِقُها وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً .
Then he recited [18:29] We have Prepared for the unjust a Fire, the enclosures of which shall encompass them; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil is the drink and worse is the reclining couch’.[262]
بَابُ أَصْنَافِ النَّاسِ
Chapter 164 – The Categories of people
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ قَالَ حَدَّثَنِي هِشَامٌ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتَّةِ أَصْنَافٍ قَالَ قُلْتُ أَ تَأْذَنُ لِي أَنْ أَكْتُبَهَا قَالَ نَعَمْ قُلْتُ مَا أَكْتُبُ قَالَ اكْتُبْ أَهْلَ الْوَعِيدِ مِنْ أَهْلِ الْجَنَّةِ وَ أَهْلِ النَّارِ وَ اكْتُبْ وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً قَالَ قُلْتُ مَنْ هَؤُلَاءِ قَالَ وَحْشِيٌّ مِنْهُمْ قَالَ وَ اكْتُبْ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ
Anumber of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Suleym a slave of Tarbaal who said,
‘Hisham narrated to me, from Hamza Bin Al-Tayyar who said, ‘Abu Abdullah-asws said to me: ‘The people are upon three categories’. I said, ‘Would you-asws permit me that I write this down?’ He-asws said: ‘Yes’. I said, ‘What shall I write?’ He-asws said: ‘The Promised people would be from the inhabitants of the Paradise and the inhabitants of the Fire. And write [9:102] And others have confessed their sins, they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully)’.
قَالَ وَ اكْتُبْ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْكُفْرِ وَ لَا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ
He-asws said: ‘And write [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape) [4:99] So these, it may be, Allah will Pardon them’.
قَالَ وَ اكْتُبْ أَصْحَابَ الْأَعْرَافِ قَالَ قُلْتُ وَ مَا أَصْحَابُ الْأَعْرَافِ قَالَ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَإِنْ أَدْخَلَهُمُ النَّارَ فَبِذُنُوبِهِمْ وَ إِنْ أَدْخَلَهُمُ الْجَنَّةَ فَبِرَحْمَتِهِ .
He-asws said: ‘And write [7:48] And the the people of Al-Araf’. I said, ‘And what are the the people of Al-Araf?’ He-asws said: ‘A people whose good deeds and their evils deeds would be equal. So if they were to be entered into the Fire, it would be due to their sins, and if they were to be entered into the Paradise, it would be due to His-azwj Mercy’.[263]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتِّ فِرَقٍ يَئُولُونَ كُلُّهُمْ إِلَى ثَلَاثِ فِرَقٍ الْإِيمَانِ وَ الْكُفْرِ وَ الضَّلَالِ وَ هُمْ أَهْلُ الْوَعْدَيْنِ الَّذِينَ وَعَدَهُمُ اللَّهُ الْجَنَّةَ وَ النَّارَ الْمُؤْمِنُونَ وَ الْكَافِرُونَ وَ الْمُسْتَضْعَفُونَ وَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ الْمُعْتَرِفُونَ بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً وَ أَهْلُ الْأَعْرَافِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Hammad, from Hamza Bin Al Tayyar who said,
‘Abu Abdullah-asws said: ‘The people are upon six divisions. All of these can be interpreted to be upon three divisions – the Emān, and the Kufr (disbelief), and the straying. And they are the Promised people whom Allah-azwj has Promised the Paradise and the Fire – the Momineen, and the Un-believers, and the weak ones, and the hopeful ones for the Command of Allah-azwj, either He-azwj Punishes them or He-azwj Turns towards them (with Mercy), and the acknowledgers of their sins mixing the righteous deeds and the evil deeds, and the people of the Heights’.[264]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ دَخَلْتُ أَنَا وَ حُمْرَانُ أَوْ أَنَا وَ بُكَيْرٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا نَمُدُّ الْمِطْمَارَ قَالَ وَ مَا الْمِطْمَارُ قُلْتُ التُّرُّ فَمَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَ مَنْ خَالَفَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ بَرِئْنَا مِنْهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zurara who said,
‘I and Humran’, or ‘I and Bukeyr went over to Abu Ja’far-asws. I said to him, ‘We are extending the plumb-line (a measuring device)’. He-asws said: ‘And what is the plumb-line?’ I said, ‘A measuring criteria. So the one who is concordant with us from the Alawites or others, we befriend him, and the one who opposes us from the Alawites or others, we disavow from him’.
فَقَالَ لِي يَا زُرَارَةُ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ فَأَيْنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً أَيْنَ أَصْحَابُ الْأَعْرَافِ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ .
So he-asws said to me: ‘O Zurara! The Words of Allah-azwj are Truer than your words. So where are those from whom Allah-azwj Mighty and Majestic Spoke of[4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape)?Where are the hopeful ones to the Command of Allah-azwj, those [9:102] have mingled a good deed and an evil one?Where are [7:48] the the people of Al-Araf? Where are the [9:60] those whose hearts are made to incline (to Truth)?’
وَ زَادَ حَمَّادٌ فِي الْحَدِيثِ قَالَ فَارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَوْتِي حَتَّى كَانَ يَسْمَعُهُ مَنْ عَلَى بَابِ الدَّارِ .
And there is an increase in the Hadeeth from Hammad having said, ‘So the voice of Abu Ja’far-asws and my voice was raised to the extent that it was heard from the doorway of the house.
وَ زَادَ فِيهِ جَمِيلٌ عَنْ زُرَارَةَ فَلَمَّا كَثُرَ الْكَلَامُ بَيْنِي وَ بَيْنَهُ قَالَ لِي يَا زُرَارَةُ حَقّاً عَلَى اللَّهِ أَنْ لَا يُدْخِلَ الضُّلَّالَ الْجَنَّةَ .
And there was an increase by Jameel, from Zurara having said, ‘So when the speech became a lot between him-asws and him, he-asws said to me: ‘O Zurara! It is a right upon Allah-azwj that He-azwj does not Enter the straying one into the Paradise’.[265]
بَابُ الْكُفْرِ
Chapter 165 – The Disbelief (Kufr)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سُنَنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَفَرَائِضِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فَرَائِضَ مُوجَبَاتٍ عَلَى الْعِبَادِ فَمَنْ تَرَكَ فَرِيضَةً مِنَ الْمُوجَبَاتِ فَلَمْ يَعْمَلْ بِهَا وَ جَحَدَهَا كَانَ كَافِراً وَ أَمَرَ رَسُولُ اللَّهِ بِأُمُورٍ كُلُّهَا حَسَنَةٌ فَلَيْسَ مَنْ تَرَكَ بَعْضَ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عِبَادَهُ مِنَ الطَّاعَةِ بِكَافِرٍ وَ لَكِنَّهُ تَارِكٌ لِلْفَضْلِ مَنْقُوصٌ مِنَ الْخَيْرِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Dawood Bin Kaseer Al Raqqy who said,
‘I said to Abu Abdullah-asws, ‘Is the Sunnah of Rasool-Allah-azwj like the Impositions of Allah-azwj Mighty and Majestic?’ So he-asws said: ‘Allah-azwj Mighty and Majestic Imposed the Impositions being Obligatory upon the servants. So the one who neglects an Imposition from the Obligations, and he does not act by it and denies it, he would be an Unbeliever. And Rasool-Allah-saww ordered with the orders, all of them being good deeds. Thus, one does not become an Unbeliever (Kafir) for ignoring a few of the obligations that Allah-azwj Mighty and Majestic has Commanded His-azwj servants to Perform, however, he has ignored a virtue and has cut down goodness’.[266]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ إِنَّ الْكُفْرَ لَأَقْدَمُ مِنَ الشِّرْكِ وَ أَخْبَثُ وَ أَعْظَمُ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘By Allah-azwj! The disbelief (Kufr)occurred earlier than the association (Shirk) and is worse and more grievous’.
قَالَ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ اللَّهُ لَهُ اسْجُدْ لآِدَمَ فَأَبَى أَنْ يَسْجُدَ فَالْكُفْرُ أَعْظَمُ مِنَ الشِّرْكِ فَمَنِ اخْتَارَ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَبَى الطَّاعَةَ وَ أَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ وَ مَنْ نَصَبَ دِيناً غَيْرَ دِينِ الْمُؤْمِنِينَ فَهُوَ مُشْرِكٌ .
He (the narrator) said, ‘Then he-asws mentioned: ‘Iblees-la disbelieved where Allah-azwj Told him-la to prostrate to Adam-as, but he-la refused to prostrate. Hence, the disbelief (Kufr) is more grievous than the association (Shirk). So the one who chooses against Allah-azwj Mighty and Majestic and refuses the obedience and stands upon the major sins, so he is a Unbeliver (Kafir); and the one who establishes a religion other than the Religion of the Momineen-asws, so he is a Polytheist (Mushrik)’.[267]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ سَالِمُ بْنُ أَبِي حَفْصَةَ وَ أَصْحَابُهُ فَقَالَ إِنَّهُمْ يُنْكِرُونَ أَنْ يَكُونَ مَنْ حَارَبَ عَلِيّاً ( عليه السلام ) مُشْرِكِينَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ كُفَّارٌ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘Salim Bin Abu Hafs and his companions were mentioned in his-asws presence, so he (the narrator) said: ‘They are denying that the ones who battled against Ali-asws were Polytheists (Mushrik)’. So Abu Ja’far-asws said: ‘So they are claiming that they were Unbelivers (Kafir)’.
ثُمَّ قَالَ لِي إِنَّ الْكُفْرَ أَقْدَمُ مِنَ الشِّرْكِ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ لَهُ اسْجُدْ فَأَبَى أَنْ يَسْجُدَ
Then he-asws said to me: ‘The disbelief (Kufr) was earlier than the association (Shirk)’. Then he-asws mentioned: ‘Iblees-la disbelieved where He-azwj Told him-la to prostrate, but he-la refused to prostrate’.
وَ قَالَ الْكُفْرُ أَقْدَمُ مِنَ الشِّرْكِ فَمَنِ اجْتَرَى عَلَى اللَّهِ فَأَبَى الطَّاعَةَ وَ أَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ يَعْنِي مُسْتَخِفٌّ كَافِرٌ .
And he-asws said: ‘The disbelief (Kufr) occurred earlier than the association (Shirk). So the one who is audacious upon Allah-azwj and refuses the obedience, and stands upon the major sin, so he is a Unbeliver (Kafir), meaning the incognito (disguised) Unbeliver (Kafir)’.[268]
From him, from Abdullah Bin Bukeyr, from Zurara, from Humran Bin Ayn who said,
‘I asked Abu Abdullah-asws about the Words of the Mighty and Majestic [76:3] Surely, We have shown him the way: he may be thankful or unthankful. He-asws said: ‘Either he adopts (the Wilayah) so he is a thankful one, or he neglects (the Wilayah) so he is an Unbeliever (Kafir)’.[269]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ قَالَ تَرْكُ الْعَمَلِ الَّذِي أَقَرَّ بِهِ مِنْ ذَلِكَ أَنْ يَتْرُكَ الصَّلَاةَ مِنْ غَيْرِ سُقْمٍ وَ لَا شُغُلٍ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Ubeyd, from Zurara who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [5:5] and whoever denies the faith, his work indeed would be Confiscated. He-asws said: ‘Neglecting the deed which he had acknowledged with it. From that is if he were to neglect the Salāt from without an illness or a pre-occupation’.[270]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُوسَى بْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ قَالَ فَقَالَ لِي مَا عَهْدِي بِكَ تُخَاصِمُ النَّاسَ قُلْتُ أَمَرَنِي هِشَامُ بْنُ سَالِمٍ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ فَقَالَ لِي الْكُفْرُ أَقْدَمُ وَ هُوَ الْجُحُودُ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا إِبْلِيسَ أَبى وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ .
A number of our companions, from Sahl Bin ziyad, from Ali Bin Asbat, from Musa Bin Bukeyr who said,
‘I asked Abu Al-Hassan-asws about the disbelief (Kufr) and the association (Shirk), which of the two was earlier?’ So he-asws said to me: ‘I-asws have not agreed with you to debate with the people’. I said, ‘Hisham Bin Salim instructed me that I ask you-asws about that’. So he-asws said to me: ‘The disbelief (Kufr) occurred earlier and it is the denial. Allah-azwj Mighty and Majestic Said [2:34] except for Iblees. He refused and was arrogant, and he was one of the unbelievers’.[271]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَدْخُلُ النَّارَ مُؤْمِنٌ قَالَ لَا وَ اللَّهِ قُلْتُ فَمَا يَدْخُلُهَا إِلَّا كَافِرٌ قَالَ لَا إِلَّا مَنْ شَاءَ اللَّهُ فَلَمَّا رَدَدْتُ عَلَيْهِ مِرَاراً قَالَ لِي أَيْ زُرَارَةُ إِنِّي أَقُولُ لَا وَ أَقُولُ إِلَّا مَنْ شَاءَ اللَّهُ وَ أَنْتَ تَقُولُ لَا وَ لَا تَقُولُ إِلَّا مَنْ شَاءَ اللَّهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘Would a Momin enter into the Fire?’ He-asws said: ‘No, by Allah-azwj!’ I said, ‘So none would enter it except for an Unbeliever (Kafir)?’ He-asws said: ‘No, except the one whom Allah-azwj so Desires to’. So when I reiterated it upon him-asws time and again, he-asws said to me: ‘Yes, Zurara! I-asws am saying, ‘No’, and I-asws am (also) saying: ‘Except for the one whom Allah-azwj so Desires to’, while you are saying, ‘No’, and you are not saying, ‘Except the one whom Allah-azwj so Desires to’’.
قَالَ فَحَدَّثَنِي هِشَامُ بْنُ الْحَكَمِ وَ حَمَّادٌ عَنْ زُرَارَةَ قَالَ قُلْتُ فِي نَفْسِي شَيْخٌ لَا عِلْمَ لَهُ بِالْخُصُومَةِ قَالَ فَقَالَ لِي يَا زُرَارَةُ مَا تَقُولُ فِيمَنْ أَقَرَّ لَكَ بِالْحُكْمِ أَ تَقْتُلُهُ مَا تَقُولُ فِي خَدَمِكُمْ وَ أَهْلِيكُمْ أَ تَقْتُلُهُمْ قَالَ فَقُلْتُ أَنَا وَ اللَّهِ الَّذِي لَا عِلْمَ لِي بِالْخُصُومَةِ .
He (the narrator) said, ‘Hisham Bin Al-Hakam narrated to me, and Hammad, from Zurara who said, ‘I said within myself, ‘And old man. There is no knowledge to him with the debates’. So he-asws said to me: ‘O Zurara! What are you saying regarding the one who acknowledge to you with the judgment, would you kill him? What are you saying regarding your servant and your family, would you kill them?’ So I said (to myself), ‘I, by Allah-azwj, am the one who has no knowledge for the debating’’.[272]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سُئِلَ عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ فَقَالَ الْكُفْرُ أَقْدَمُ وَ ذَلِكَ أَنَّ إِبْلِيسَ أَوَّلُ مَنْ كَفَرَ وَ كَانَ كُفْرُهُ غَيْرَ شِرْكٍ لِأَنَّهُ لَمْ يَدْعُ إِلَى عِبَادَةِ غَيْرِ اللَّهِ وَ إِنَّمَا دَعَا إِلَى ذَلِكَ بَعْدُ فَأَشْرَكَ .
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘I heard Abu Abdullah-asws and he-asws had been asked about the disbelief (Kufr) and the association (Shirk), ‘Which of the two occurred earlier?’ So he-asws said: ‘(It was) the disbelief (Kufr), and that is because Iblees-la was the first one who disbelieved and his-la disbelief was other than Shirk, because he-la did not (initially) submit to the worship of other than Allah-azwj, and rather he-la called towards that afterwards, so he-la associated (committed Shirk)’.[273]
هَارُونُ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سُئِلَ مَا بَالُ الزَّانِي لَا تُسَمِّيهِ كَافِراً وَ تَارِكُ الصَّلَاةِ قَدْ سَمَّيْتَهُ كَافِراً وَ مَا الْحُجَّةُ فِي ذَلِكَ فَقَالَ لِأَنَّ الزَّانِيَ وَ مَا أَشْبَهَهُ إِنَّمَا يَفْعَلُ ذَلِكَ لِمَكَانِ الشَّهْوَةِ لِأَنَّهَا تَغْلِبُهُ وَ تَارِكُ الصَّلَاةِ لَا يَتْرُكُهَا إِلَّا اسْتِخْفَافاً بِهَا وَ ذَلِكَ لِأَنَّكَ لَا تَجِدُ الزَّانِيَ يَأْتِي الْمَرْأَةَ إِلَّا وَ هُوَ مُسْتَلِذٌّ لِإِتْيَانِهِ إِيَّاهَا قَاصِداً إِلَيْهَا وَ كُلُّ مَنْ تَرَكَ الصَّلَاةَ قَاصِداً إِلَيْهَا فَلَيْسَ يَكُونُ قَصْدُهُ لِتَرْكِهَا اللَّذَّةَ فَإِذَا نُفِيَتِ اللَّذَّةُ وَقَعَ الِاسْتِخْفَافُ وَ إِذَا وَقَعَ الِاسْتِخْفَافُ وَقَعَ الْكُفْرُ
Haroun, from Mas’ada Bin Sadaqa who said,
‘I heard Abu Abdullah-asws and he-asws had been asked, ‘What is the matter that the adulterer is not named as an Unbeliever (Kafir) and the neglector of the Salāt has been named as a Unbeliever (Kafir), and what is the proof with regards to that?’ So he-asws said: ‘Because the adulterer and whoever resembles him, rather does that under the influence of the lustful desire, because it overcomes him, while the neglector of the Salāt does not neglect it except considering it as insignificant, and that is because you will never find the adulterer going to the woman except for deriving the pleasure of going to her, and everyone who neglects the Salāt is aiming to it, but his aim of neglecting it is not for the (sake of) pleasure. So when the pleasure is negated, the insignificance sets in, and when the insignificance occurs, the disbelief (Kufr) occurs’.
قَالَ وَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ قِيلَ لَهُ مَا الْفَرْقُ بَيْنَ مَنْ نَظَرَ إِلَى امْرَأَةٍ فَزَنَى بِهَا أَوْ خَمْرٍ فَشَرِبَهَا وَ بَيْنَ مَنْ تَرَكَ الصَّلَاةَ حَتَّى لَا يَكُونَ الزَّانِي وَ شَارِبُ الْخَمْرِ مُسْتَخِفّاً كَمَا يَسْتَخِفُّ تَارِكُ الصَّلَاةِ وَ مَا الْحُجَّةُ فِي ذَلِكَ وَ مَا الْعِلَّةُ الَّتِي تَفْرُقُ بَيْنَهُمَا
He (the narrator) said, ‘And Abu Abdullah-asws was asked and it was said to him-asws, ‘What is the difference between the one who looks at a woman so he commits adultery with her, or (looks) at wine, so he drinks it, and the one who neglects the Salāt, to the extent that the adulterer and the drinker of wine are not deemed to be as ones who are considering it as insignificant like the neglector of the Salāt is deemed to consider it as insignificant, and what is the proof with regards to that, and what is the reason which differentiates between the two?’
قَالَ الْحُجَّةُ أَنَّ كُلَّمَا أَدْخَلْتَ أَنْتَ نَفْسَكَ فِيهِ لَمْ يَدْعُكَ إِلَيْهِ دَاعٍ وَ لَمْ يَغْلِبْكَ غَالِبُ شَهْوَةٍ مِثْلَ الزِّنَى وَ شُرْبِ الْخَمْرِ وَ أَنْتَ دَعَوْتَ نَفْسَكَ إِلَى تَرْكِ الصَّلَاةِ وَ لَيْسَ ثَمَّ شَهْوَةٌ فَهُوَ الِاسْتِخْفَافُ بِعَيْنِهِ وَ هَذَا فَرْقُ مَا بَيْنَهُمَا .
He-asws said: ‘The proof is that every time you enter yourself into it, it is not inviting you with an invitation, and a lustful desire does not overcome you like the adultery and drinking of the wine, and you are inviting yourself to the neglecting of the Salāt, and there is no desire then. So it is considering it insignificant exactly, and this is the difference what is between the two’.[274]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَكَّ فِي اللَّهِ وَ فِي رَسُولِهِ ( صلى الله عليه وآله ) فَهُوَ كَافِرٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who doubts in Allah-azwj and in His-azwj Rasool-saww, so his is an Unbeliver (Kafir)’.[275]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَنْ شَكَّ فِي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ كَافِرٌ قُلْتُ فَمَنْ شَكَّ فِي كُفْرِ الشَّاكِّ فَهُوَ كَافِرٌ فَأَمْسَكَ عَنِّي فَرَدَدْتُ عَلَيْهِ ثَلَاثَ مَرَّاتٍ فَاسْتَبَنْتُ فِي وَجْهِهِ الْغَضَبَ .
Ali Bin Ibrahim, from his father, from Safwan, from Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘(What about) the one who doubts in Rasool-Allahsaw?’. He-asws said: ‘An Unbeliever (Kafir)’. I said, ‘So the one who doubts in the disbelief (Kufr) of the doubting one, so he is an Unbeliever (Kafir)?’ So he-asws withheld from me. So I reiterated upon him-asws three times, and the anger became apparent in his-asws face’.[276]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ فَقَالَ مَنْ تَرَكَ الْعَمَلَ الَّذِي أَقَرَّ بِهِ قُلْتُ فَمَا مَوْضِعُ تَرْكِ الْعَمَلِ حَتَّى يَدَعَهُ أَجْمَعَ قَالَ مِنْهُ الَّذِي يَدَعُ الصَّلَاةَ مُتَعَمِّداً لَا مِنْ سُكْرٍ وَ لَا مِنْ عِلَّةٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [5:5] and whoever denies the faith, his work indeed would be Confiscated. So he-asws said: ‘The one who neglects the deed which he had acknowledge with’. I said, ‘So what is the subject of the neglected deed to the extent that he (is deemed) to have left the entirety of it?’ He-asws From it is the one who leaves the Salāt deliberately, neither from intoxication (of sleep) nor from an illness’.[277]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَ حَمَّادٍ عَنْ أَبِي مَسْرُوقٍ قَالَ سَأَلَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ الْبَصْرَةِ فَقَالَ لِي مَا هُمْ قُلْتُ مُرْجِئَةٌ وَ قَدَرِيَّةٌ وَ حَرُورِيَّةٌ فَقَالَ لَعَنَ اللَّهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ الَّتِي لَا تَعْبُدُ اللَّهَ عَلَى شَيْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym and Hammad, from Abu Masrouq who said,
‘Abu Abdullah-asws asked me about the people of Al-Basra and he-asws said to me: ‘What are they?’ I said, ‘Murjiites, and Qadiriyya, and Harouriyya (sects)’. So he-asws said: ‘May the Curse of Allah-azwj upon those religion of the Unbelievers (Kafirs) and the Polytheists (Mushrik), those who do not worship Allah-azwj upon anything’.[278]
عَنْهُ عَنِ الْخَطَّابِ بْنِ مَسْلَمَةَ وَ أَبَانٍ عَنِ الْفُضَيْلِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ عِنْدَهُ رَجُلٌ فَلَمَّا قَعَدْتُ قَامَ الرَّجُلُ فَخَرَجَ فَقَالَ لِي يَا فُضَيْلُ مَا هَذَا عِنْدَكَ قُلْتُ وَ مَا هُوَ قَالَ حَرُورِيٌّ قُلْتُ كَافِرٌ قَالَ إِي وَ اللَّهِ مُشْرِكٌ .
From him, from Al Khattab Bin Maslama and Aban, from Al Fuzayl who said,
‘I went over to Abu Ja’far-asws and in his-asws presence was a man. So when I was seated, the man stood up and went out, and he-asws said to me: ‘O Fuzayl! What is this one in your presence?’ I said, ‘And what is it?’ He-asws said: ‘(The) Harouriyya (a sect)’. I said, ‘An unbeliever (Kafir)’. He-asws said: ‘Yes, by Allah-azwj, a Polytheist (Mushrik)’.[279]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كُلُّ شَيْءٍ يَجُرُّهُ الْإِقْرَارُ وَ التَّسْلِيمُ فَهُوَ الْإِيمَانُ وَ كُلُّ شَيْءٍ يَجُرُّهُ الْإِنْكَارُ وَ الْجُحُودُ فَهُوَ الْكُفْرُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘Everything which attracts the acknowledgement and the submission, so it is the Emān, and everything which attracts the denial and the rejection, so it is the disbelief’.[280]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ عَلِيّاً ( صلوات الله عليه ) بَابٌ فَتَحَهُ اللَّهُ مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying that Ali-asws is a door which Allah-azwj Opened. The one who enters it would be a Momin, and the one who exits from it would be an Unbeliever (Kafir)’.[281]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ ابْنِ سِنَانٍ وَ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَاعَةُ عَلِيٍّ ( عليه السلام ) ذُلٌّ وَ مَعْصِيَتُهُ كُفْرٌ بِاللَّهِ قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ يَكُونُ طَاعَةُ عَلِيٍّ ( عليه السلام ) ذُلًّا وَ مَعْصِيَتُهُ كُفْراً بِاللَّهِ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) يَحْمِلُكُمْ عَلَى الْحَقِّ فَإِنْ أَطَعْتُمُوهُ ذَلَلْتُمْ وَ إِنْ عَصَيْتُمُوهُ كَفَرْتُمْ بِاللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar and Ibn Sinan and Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Obeying Ali-asws is suffering (in this world) and disobeying him-asws is disbelief (Kufr) in Allah-azwj’. It was said, ‘O Rasool-Allah-saww! And how can obedience to Ali-asws be a suffering (in this world) and disobedience to him-asws be disbelief (Kufr) in Allah-azwj?’ He-saww said: ‘Ali-asws carries you all upon the Truth, so if you were to obey him-asws you will suffer, but if you were to disobey him-asws, you would have disbelieved in Allah-azwj Mighty and Majestic’.[282]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ حَدَّثَنِي إِبْرَاهِيمُ بْنُ أَبِي بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ إِنَّ عَلِيّاً ( عليه السلام ) بَابٌ مِنْ أَبْوَابِ الْهُدَى فَمَنْ دَخَلَ مِنْ بَابِ عَلِيٍّ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً وَ مَنْ لَمْ يَدْخُلْ فِيهِ وَ لَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّذِينَ لِلَّهِ فِيهِمُ الْمَشِيئَةُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa who said, ‘Ibrahim Bin Abu Bakr narrated to me saying,
‘I heard Abu Al-Hassan Musa-asws saying that Ali-asws is a door from the doors of Guidance. So the one who enters from the door of Ali-asws would be a Momin, and the one who exits from it would be a Unbeliver (Kafir), and the one who does not enter into it and does not exit out from it would be in the category of those for Allah-azwj there would be a Desire (Decision) regarding them’.[283]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ الْعِبَادَ إِذَا جَهِلُوا وَقَفُوا وَ لَمْ يَجْحَدُوا لَمْ يَكْفُرُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the servant, when they were ignorant (of a matter), paused and not rejected, would not have been Unbelievers (Kafirs)’.[284]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَصَبَ عَلِيّاً ( عليه السلام ) عَلَماً بَيْنَهُ وَ بَيْنَ خَلْقِهِ فَمَنْ عَرَفَهُ كَانَ مُؤْمِناً وَ مَنْ أَنْكَرَهُ كَانَ كَافِراً وَ مَنْ جَهِلَهُ كَانَ ضَالًّا وَ مَنْ نَصَبَ مَعَهُ شَيْئاً كَانَ مُشْرِكاً وَ مَنْ جَاءَ بِوَلَايَتِهِ دَخَلَ الْجَنَّةَ وَ مَنْ جَاءَ بِعَدَاوَتِهِ دَخَلَ النَّارَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Appointed Ali-asws as a flag between Him-azwj and His-azwj creatures. So the one who recognised him-asws would be a Momin, but the one who denied him-asws would be a Unbeliever (Kafir), and the one who was ignorant of him-asws would stray; and the one who appoints anything (anyone else) with him would be a Polytheist (Mushrik), and the one who comes with his-asws Wilayah would enter the Paradise, and the one who comes with his-asws animosity would enter the Fire’.[285]
يُونُسُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( عليه السلام ) بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَمَنْ دَخَلَ بَابَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْ بَابِهِ كَانَ كَافِراً وَ مَنْ لَمْ يَدْخُلْ فِيهِ وَ لَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّتِي لِلَّهِ فِيهِمُ الْمَشِيئَةُ .
Yunus, from Musa Bin Bakr,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws) having said that Ali-asws is a door from the doors of the Paradise. So the one who enters his-asws door would be a Momin, but the one who exits from his-asws door would be a Unbeliever (Kafir), and the one who does not enter into it and does not exit from it would be in the category whose (fate would depend on) Allah-azwj Desire (Decision) regarding them’.[286]
بَابُ وُجُوهِ الْكُفْرِ
Chapter 166 – Aspects of the Kufr (Disbelief)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ فَمِنْهَا كُفْرُ الْجُحُودُ وَ الْجُحُودُ عَلَى وَجْهَيْنِ وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ وَ كُفْرُ الْبَرَاءَةِ وَ كُفْرُ النِّعَمِ
Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Yazeed, from Abu Amro Al Zubeyri,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘Inform me about the aspects of the Kufr (disbelief) in the Book of Allah-azwj Mighty and Majestic’. He-asws said: ‘The Kufr (disbelief) in the Book of Allah-azwj is upon five aspects. So, from these is the Kufr (disbelief) of the denial. And the denial is upon two aspects – the Kufr (disbelief) by neglecting what Allah-azwj Commanded for, and Kufr (disbelief) of the disownment (Tabarra); and there is the Kufr (disbelief) of the Bounties.
فَأَمَّا كُفْرُ الْجُحُودِ فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ هُوَ قَوْلُ صِنْفَيْنِ مِنَ الزَّنَادِقَةِ يُقَالُ لَهُمُ الدَّهْرِيَّةُ وَ هُمُ الَّذِينَ يَقُولُونَ وَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ هُوَ دِينٌ وَضَعُوهُ لِأَنْفُسِهِمْ بِالِاسْتِحْسَانِ عَلَى غَيْرِ تَثَبُّتٍ مِنْهُمْ وَ لَا تَحْقِيقٍ لِشَيْءٍ مِمَّا يَقُولُونَ
So, as for the Kufr of the denial, so it is the denial of the Lordship (of Allah-azwj), and it is the speech of the one who is saying, ‘There is neither a Lord-azwj, nor a Paradise, nor a Fire, and it is the speech of two types of the atheists called the ‘Dahriyya’ (Eternalists); and they are the ones who are saying, [45:24] and nothing destroys us but the passage of time’; and it is a religion placed for their own selves with the approval upon without there being an affirmation from them, nor any investigation of anything from what they are saying.
قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنْ هُمْ إِلَّا يَظُنُّونَ أَنَّ ذَلِكَ كَمَا يَقُولُونَ وَ قَالَ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ يَعْنِي بِتَوْحِيدِ اللَّهِ تَعَالَى فَهَذَا أَحَدُ وُجُوهِ الْكُفْرِ
Allah-azwj Mighty and Mjestic Says [45:24] they only but conjecture, if it was like as what they are saying. And He-azwj Said [36:10] And it is alike to them whether you warn them or do not warn them, they will not be believing. Meaning, (believing) in the Oneness of Allah-azwj the Exalted. Thus, this is one of the aspects of the disbelief (Kufr).
وَ أَمَّا الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ عَلَى مَعْرِفَةٍ وَ هُوَ أَنْ يَجْحَدَ الْجَاحِدُ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ قَدِ اسْتَقَرَّ عِنْدَهُ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ فَهَذَا تَفْسِيرُ وَجْهَيِ الْجُحُودِ
And as for the other aspect from the denial upon the recognition, and it is that the denier denies and he knows that it is true which he has already acknowledged with himself, and Allah-azwj Mighty and Majestic has Said [27:14] And they denied with it unjustly and out of pride although they were certain themselves. And Allah-azwj Mighty and Majestic Said [2:89] And when there came to them a Book from Allah Verifying that which was with them, and beforehand they used to pray for victory against those who disbelieve, but when there came to them what they recognised, they disbelieved in it; so the Curse of Allah is on the unbelievers. So this is the interpretation of the aspect of the denial.
وَ الْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ كُفْرُ النِّعَمِ وَ ذَلِكَ قَوْلُهُ تَعَالَى يَحْكِي قَوْلَ سُلَيْمَانَ ( عليه السلام ) هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ وَ مَنْ شَكَرَ فَإِنَّما يَشْكُرُ لِنَفْسِهِ وَ مَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ وَ قَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ وَ قَالَ فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ
And the third aspect from the Kufr (disbelief) is the Kufr of the Bounties, and these are the Words of the Exalted Relating the words of Suleyman-as This is from the Grace of my Lord that He may Try me whether I am grateful or ungrateful; and whoever is grateful, so he is grateful for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Generous. And He-azwj Said [14:7] If you are grateful, I would Increase it more for you, and if you are ungrateful, My Punishment is truly Severe. And He-azwj Said [2:152] Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me’.
وَ الْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ تَرْكُ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ ثُمَّ أَنْتُمْ هؤُلاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ تَظاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَ الْعُدْوانِ وَ إِنْ يَأْتُوكُمْ أُسارى تُفادُوهُمْ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ
And the fourth aspect from the Kufr (disbelief) is neglecting what Allah-azwj Mighty and Majestic had Commanded with, and these are the Words of Allah-azwj Mighty and Majestic [2:84] And when We Took a Covenant with you: You shall not shed your blood and you shall not throw your people out of your houses; then you gave a promise while you witnessed [2:85] Then you are those who kill your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they were to come to you as captives, you would ransom them – while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the Recompense of such among you as do this.
فَكَفَّرَهُمْ بِتَرْكِ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ نَسَبَهُمْ إِلَى الْإِيمَانِ وَ لَمْ يَقْبَلْهُ مِنْهُمْ وَ لَمْ يَنْفَعْهُمْ عِنْدَهُ فَقَالَ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
So their Kufr (disbelief) was with the neglecting of what Allah-azwj Mighty and Majestic had Commanded with and their linking to the Emān, and it would not be Accepted from them and it will not benefit them in His-azwj Presence, therefore He-azwj Said What then is the Recompense of such among you as do this except for disgrace in the life of the world, and on the Day of Resurrection they shall be Sent back to the most grievous Punishment, and Allah is not at all heedless of what you are doing.
وَ الْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ كُفْرُ الْبَرَاءَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ يَحْكِي قَوْلَ إِبْرَاهِيمَ ( عليه السلام ) كَفَرْنا بِكُمْ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ يَعْنِي تَبَرَّأْنَا مِنْكُمْ
And the fifth aspect from the Kufr (disbelief) is Kufr of the disownment, and these are the Words of the Mighty and Majestic Relating the words of Ibrahim-as [60:4] Surely we distance ourselves from you and what you are worshipping besides Allah; We deny you, and enmity and hatred have appeared between us and you and will be forever until you believe in Allah Alone, meaning ‘We disavow from you all!’.
وَ قَالَ يَذْكُرُ إِبْلِيسَ وَ تَبْرِئَتَهُ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ يَوْمَ الْقِيَامَةِ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ وَ قَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً يَعْنِي يَتَبَرَّأُ بَعْضُكُمْ مِنْ بَعْضٍ .
And He-azwj Said Mentioning Iblees-la and his-la disavowment from his-la friends from the human beings on the Day of Judgment [14:22] surely I disbelieved in your associating me with Allah from before. [29:25] And he said: But rather, you have only taken for yourselves idols besides Allah by way of cordiality between you in the life of the world, then on the Day of Judgement some of you would deny others, and some of you will curse others – meaning some of you would be disavowing from the others’.[287]
بَابُ دَعَائِمِ الْكُفْرِ وَ شُعَبِهِ
Chapter 167 – The pillars of the Kufr (Disbelief) and its branches
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ بُنِيَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ الْفِسْقِ وَ الْغُلُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilaly,
(It has been narrated) from Amir Al-Momineen-asws having said: ‘The Kufr (disbelief) is built upon four pillars – the immorality, and the exaggeration, and the doubt, and the suspicion.
وَ الْفِسْقُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْجَفَاءِ وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ فَمَنْ جَفَا احْتَقَرَ الْحَقَّ وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ بَارَزَ خَالِقَهُ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ طَلَبَ الْمَغْفِرَةَ بِلَا تَوْبَةٍ وَ لَا اسْتِكَانَةٍ وَ لَا غَفْلَةٍ
And the immorality is upon four branches – upon the disloyalty, and the blindness, and the heedlessness, and the insolence. So the one who was disloyal would consider the truth as insignificant and would detest the understanding ones-asws, and insist upon committing the grievous sins. And the one who is blind would forget the Remembrance (of Allah-azwj) and follow the conjectures and duel against his Creator, and the Satan-la would urge upon him, and he would seek the Forgiveness without repenting, and he would neither be complacent nor be heedless.
وَ مَنْ غَفَلَ جَنَى عَلَى نَفْسِهِ وَ انْقَلَبَ عَلَى ظَهْرِهِ وَ حَسِبَ غَيَّهُ رُشْداً وَ غَرَّتْهُ الْأَمَانِيُّ وَ أَخَذَتْهُ الْحَسْرَةُ وَ النَّدَامَةُ إِذَا قُضِيَ الْأَمْرُ وَ انْكَشَفَ عَنْهُ الْغِطَاءُ وَ بَدَا لَهُ مَا لَمْ يَكُنْ يَحْتَسِبُ وَ مَنْ عَتَا عَنْ أَمْرِ اللَّهِ شَكَّ وَ مَنْ شَكَّ تَعَالَى اللَّهُ عَلَيْهِ فَأَذَلَّهُ بِسُلْطَانِهِ وَ صَغَّرَهُ بِجَلَالِهِ كَمَا اغْتَرَّ بِرَبِّهِ الْكَرِيمِ وَ فَرَّطَ فِي أَمْرِهِ
And the one who is heedless would perpetrate against himself and overturn upon his back and reckon that his straying is a guidance, and the wishful thinking deceives him, and the regret and remorse seizes him when the matter is accomplished and the covering is uncovered from him, and there appears to him what he had not reckoned with; and the one who is insolent about the Commands of Allah-azwj would doubt, and the one who doubts, Allah-azwj Overcomes upon him and Disgraces him with His-azwj Authority, and Belittles him by His-azwj Majesty just as he had deceived with his Benevolent Lord-azwj and exceeded in His-azwj Commands.
وَ الْغُلُوُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّعَمُّقِ بِالرَّأْيِ وَ التَّنَازُعِ فِيهِ وَ الزَّيْغِ وَ الشِّقَاقِ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ وَ لَمْ يَزْدَدْ إِلَّا غَرَقاً فِي الْغَمَرَاتِ وَ لَمْ تَنْحَسِرْ عَنْهُ فِتْنَةٌ إِلَّا غَشِيَتْهُ أُخْرَى وَ انْخَرَقَ دِينُهُ فَهُوَ يَهْوِي فِي أَمْرٍ مَرِيجٍ
And the exaggeration is upon four branches – upon the diving into the opinions, and the disputing in it, and the aberrations and the discord. So the one who dives (into the opinions) would not be reprimanded to the Truth and would not increase except in drowning in the immersions, and a strife would not recede from him except that another one would overwhelm him, and his religion would be punctured (demolished), so he would tumble into a confusing affair.
وَ مَنْ نَازَعَ فِي الرَّأْيِ وَ خَاصَمَ شُهِرَ بِالْعَثَلِ مِنْ طُولِ اللَّجَاجِ وَ مَنْ زَاغَ قَبُحَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ مَنْ شَاقَّ اعْوَرَّتْ عَلَيْهِ طُرُقُهُ وَ اعْتَرَضَ عَلَيْهِ أَمْرُهُ فَضَاقَ عَلَيْهِ مَخْرَجُهُ إِذَا لَمْ يَتَّبِعْ سَبِيلَ الْمُؤْمِنِينَ
And the one who disputes regarding the opinions and quarrels, would be exposed by the absurdities from the prolonged obstinacy. So the one who is disloyal, the good deeds would seem terrible to him and the evil deeds would appear good to him. And the one who is troublesome, his ways would be dead-ended, and his affairs would be protested upon him. Thus, his exit would be constricted upon him when he does not follow the way of the Momineen’.
وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْمِرْيَةِ وَ الْهَوَى وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَبِأَيِّ آلاءِ رَبِّكَ تَتَمارى
And the doubt is upon four branches – upon the suspicion, and the whims, and the hesitation, and the submission, and these are the Words of Allah-azwj Mighty and Majestic [53:55] Which of your Lord’s benefits will you then be suspicious about?’.
وَ فِي رِوَايَةٍ أُخْرَى عَلَى الْمِرْيَةِ وَ الْهَوْلِ مِنَ الْحَقِّ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ لِلْجَهْلِ وَ أَهْلِهِ
And in another report, ‘(The doubt) is upon the suspicions, and the awe from the Truth, and the hesitation, and the submission to the ignorance and its people’.
فَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلَى عَقِبَيْهِ وَ مَنِ امْتَرَى فِي الدِّينِ تَرَدَّدَ فِي الرَّيْبِ وَ سَبَقَهُ الْأَوَّلُونَ مِنَ الْمُؤْمِنِينَ وَ أَدْرَكَهُ الْآخَرُونَ وَ وَطِئَتْهُ سَنَابِكُ الشَّيْطَانِ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيمَا بَيْنَهُمَا وَ مَنْ نَجَا مِنْ ذَلِكَ فَمِنْ فَضْلِ الْيَقِينِ وَ لَمْ يَخْلُقِ اللَّهُ خَلْقاً أَقَلَّ مِنَ الْيَقِينِ
So the one who is terrified of what is in front of him would turn back upon his heels, and the one who suspects in the Religion would hesitate in the doubts, and the former ones from the Momineen would precede him and the later ones would catch up with him, and he would be trampled under the hooves of the Satans-la; and the one who submits to the destruction of the world and the Hereafter would be destroyed in what is between the two, and the one who is saved from that is by the merit of the conviction. And Allah-azwj did not Create anything more scarcely than the conviction.
وَ الشُّبْهَةُ عَلَى أَرْبَعِ شُعَبٍ إِعْجَابٍ بِالزِّينَةِ وَ تَسْوِيلِ النَّفْسِ وَ تَأَوُّلِ الْعِوَجِ وَ لَبْسِ الْحَقِّ بِالْبَاطِلِ وَ ذَلِكَ بِأَنَّ الزِّينَةَ تَصْدِفُ عَنِ الْبَيِّنَةِ وَ أَنَّ تَسْوِيلَ النَّفْسِ يُقَحِّمُ عَلَى الشَّهْوَةِ وَ أَنَّ الْعِوَجَ يَمِيلُ بِصَاحِبِهِ مَيْلًا عَظِيماً وَ أَنَّ اللَّبْسَ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ
And the confusion is upon four branches – being astounded by the adornments, and the temptations of the self, and the interpretation of the crookedness, and the clothing the truth with the falsehood, and that is because the adornments block from the evidence, and that the temptations of the self hurl you upon the lustful desires, and that the crookedness inclines its owner with a grievous inclination, and that the clothing (the truth with the falsehood) is the darkness, part of it on top of part.
فَذَلِكَ الْكُفْرُ وَ دَعَائِمُهُ وَ شُعَبُهُ .
So that is the Kufr (disbelief), and its pillars, and its branches’.[288]
بَابُ صِفَةِ النِّفَاقِ وَ الْمُنَافِقِ
Chapter 168 – Description of the hypocrisy and the hypocrite (Continued from above)
قَالَ وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ فَالْهَوَى عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الطُّغْيَانِ فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ تُخُلِّيَ مِنْهُ وَ قُصِرَ عَلَيْهِ وَ مَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ لَمْ يَمْلِكْ نَفْسَهُ عَنِ الشَّهَوَاتِ وَ مَنْ لَمْ يَعْذِلْ نَفْسَهُ فِي الشَّهَوَاتِ خَاضَ فِي الْخَبِيثَاتِ وَ مَنْ طَغَى ضَلَّ عَلَى عَمْدٍ بِلَا حُجَّةٍ
He-asws said: ‘And the hypocrisy is upon four pillars – upon the whims, and the leisureliness, and the grudges, and the greed. The desires are upon four branches – upon the rebellion, and the animosity, and the lustful desires, and the tyranny. So the one who rebels, is change of circumstances would be frequent and he would be isolated from, and would have restrictions upon him; and the one who transgresses would not be secure from his harmful consequences, and his heart would not be tranquil, and he would not be in control of himself from the lustful desires; and the one who does not rebukes his own self regarding the lustful desires would dive into the evil deeds; and the one who is arrogant would stray upon deliberation without a proof.
وَ الْهُوَيْنَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْغِرَّةِ وَ الْأَمَلِ وَ الْهَيْبَةِ وَ الْمُمَاطَلَةِ وَ ذَلِكَ بِأَنَّ الْهَيْبَةَ تَرُدُّ عَنِ الْحَقِّ وَ الْمُمَاطَلَةَ تُفَرِّطُ فِي الْعَمَلِ حَتَّى يَقْدَمَ عَلَيْهِ الْأَجَلُ وَ لَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حَسَبَ مَا هُوَ فِيهِ وَ لَوْ عَلِمَ حَسَبَ مَا هُوَ فِيهِ مَاتَ خُفَاتاً مِنَ الْهَوْلِ وَ الْوَجَلِ وَ الْغِرَّةَ تَقْصُرُ بِالْمَرْءِ عَنِ الْعَمَلِ
And the leisureliness is upon four branches – upon the inattention, and the expectations, and the awe, and the procrastination, and that is because the awe repels from the truth, and the procrastination (leads to) carelessness in the deed until the deadline comes up upon him, and had it not been for the expectation the human being would know the reckoning of what he is in, and if he were to know the reckoning of what he is in, he would die fearing from the horrors and the apprehension; and the inattentiveness cuts short the man from the deeds.
وَ الْحَفِيظَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْكِبْرِ وَ الْفَخْرِ وَ الْحَمِيَّةِ وَ الْعَصَبِيَّةِ فَمَنِ اسْتَكْبَرَ أَدْبَرَ عَنِ الْحَقِّ وَ مَنْ فَخَرَ فَجَرَ وَ مَنْ حَمِيَ أَصَرَّ عَلَى الذُّنُوبِ وَ مَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ إِدْبَارٍ وَ فُجُورٍ وَ إِصْرَارٍ وَ جَوْرٍ عَلَى الصِّرَاطِ
And the grudges are upon four branches – upon the arrogance, and the pride, and the egoism, and the prejudice. So the one who is arrogant would turn back from the truth, and the one who is proud would be immoral, and the one who is egoistic would persist upon the sins, and the one who is seized by the prejudice would be tyrannous. So the most evil of the matters is a matter between the turning back, and the immorality, and the persistence and the tyranny upon the path.
وَ الطَّمَعُ عَلَى أَرْبَعِ شُعَبٍ الْفَرَحِ وَ الْمَرَحِ وَ اللَّجَاجَةِ وَ التَّكَاثُرِ فَالْفَرَحُ مَكْرُوهٌ عِنْدَ اللَّهِ وَ الْمَرَحُ خُيَلَاءُ وَ اللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلَى حَمْلِ الْآثَامِ وَ التَّكَاثُرُ لَهْوٌ وَ لَعِبٌ وَ شُغُلٌ وَ اسْتِبْدَالُ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ
And the greed is upon four branches – the jubilation, and the hilarity, and the obstinacy and the abundance. So the jubilation is Disliked in the Presence of Allah-azwj, and the hilarity is haughtiness, and the obstinacy is an affliction for the one who is desperate to carry upon the sins, and the abundance is sport, and play, and pre-occupation, and the changing for that which is lowly by that which is good.
فَذَلِكَ النِّفَاقُ وَ دَعَائِمُهُ وَ شُعَبُهُ وَ اللَّهُ قَاهِرٌ فَوْقَ عِبَادِهِ تَعَالَى ذِكْرُهُ وَ جَلَّ وَجْهُهُ وَ أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَ انْبَسَطَتْ يَدَاهُ وَ وَسِعَتْ كُلَّ شَيْءٍ رَحْمَتُهُ وَ ظَهَرَ أَمْرُهُ وَ أَشْرَقَ نُورُهُ وَ فَاضَتْ بَرَكَتُهُ وَ اسْتَضَاءَتْ حِكْمَتُهُ وَ هَيْمَنَ كِتَابُهُ وَ فَلَجَتْ حُجَّتُهُ وَ خَلَصَ دِينُهُ وَ اسْتَظْهَرَ سُلْطَانُهُ وَ حَقَّتْ كَلِمَتُهُ وَ أَقْسَطَتْ مَوَازِينُهُ وَ بَلَّغَتْ رُسُلُهُ
So that is the hypocrisy and its pillars and its branches. And Allah-azwj is Compelling upon His-azwj servants, Exalted is His-azwj Mention and Majestic is His-azwj Face, and good is everything which He-azwj Created, and His-azwj Hand is Extensive, and His-azwj Mercy Covers everything, and His-azwj Command is Manifest, and His-azwj Light is bright, and His-azwj Blessing is over-flowing, and His-azwj Wisdom is Illuminating, and His-azwj Book is Absolute, and His-azwj Argument is overwhelming, and His-azwj Religion is pure, and His-azwj Authority is overpowering, and His-azwj Word is justified, and His Scale is equitable, and His-azwj Rasools-as delivered (the Message).
فَجَعَلَ السَّيِّئَةَ ذَنْباً وَ الذَّنْبَ فِتْنَةً وَ الْفِتْنَةَ دَنَساً وَ جَعَلَ الْحُسْنَى عُتْبَى وَ الْعُتْبَى تَوْبَةً وَ التَّوْبَةَ طَهُوراً فَمَنْ تَابَ اهْتَدَى وَ مَنِ افْتُتِنَ غَوَى مَا لَمْ يَتُبْ إِلَى اللَّهِ وَ يَعْتَرِفْ بِذَنْبِهِ وَ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ
So He-azwj Made the evil deed to be a sin, and the sin to be a strife, and the strife to be an impurity, and Made the good deed to be a threshold, and the threshold to be the repentance, a purification. So the one who repents would be Guided, and the one who indulges in strife would stray for as long as he does not repent to Allah-azwj and acknowledges his sins, and there is no destruction upon Allah-azwj (it is) only upon whom Allah-azwj Destroys.
اللَّهَ اللَّهَ فَمَا أَوْسَعَ مَا لَدَيْهِ مِنَ التَّوْبَةِ وَ الرَّحْمَةِ وَ الْبُشْرَى وَ الْحِلْمِ الْعَظِيمِ وَ مَا أَنْكَلَ مَا عِنْدَهُ مِنَ الْأَنْكَالِ وَ الْجَحِيمِ وَ الْبَطْشِ الشَّدِيدِ فَمَنْ ظَفِرَ بِطَاعَتِهِ اجْتَلَبَ كَرَامَتَهُ وَ مَنْ دَخَلَ فِي مَعْصِيَتِهِ ذَاقَ وَبَالَ نَقِمَتِهِ وَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ .
Allah-azwj! Allah-azwj! So how vast is His-azwj Acceptance of the repentance, and the Mercy, and the Glad Tidings, and the Great Forbearance, and how torturous is what is in His-azwj Presence from the tortures, and the blazing Fire, and the intense assaults. So the one who is victorious by His-azwj obedience would attract His-azwj Benevolence, and the one who indulges in His-azwj disobedience would taste the results of His-azwj Retribution, and after a little while he would be remorseful’.[289]
مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ مَسْأَلَةٍ فَكَتَبَ إِلَيَّ إِنَّ الْمُنافِقِينَ يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ وَ إِذا قامُوا إِلَى الصَّلاةِ قامُوا كُسالى يُراؤُنَ النَّاسَ وَ لا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا مُذَبْذَبِينَ بَيْنَ ذلِكَ لا إِلى هؤُلاءِ وَ لا إِلى هؤُلاءِ وَ مَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا لَيْسُوا مِنَ الْكَافِرِينَ وَ لَيْسُوا مِنَ الْمُؤْمِنِينَ وَ لَيْسُوا مِنَ الْمُسْلِمِينَ يُظْهِرُونَ الْإِيمَانَ وَ يَصِيرُونَ إِلَى الْكُفْرِ وَ التَّكْذِيبِ لَعَنَهُمُ اللَّهُ
Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Muhammad Bin Abdul Hameed and Al Husayn Bin Saeed, altogether from Muhammad Bin Al Fuzayl who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws a question. So he-asws wrote to me: [4:142] Surely the hypocrites strive to deceive Allah, and He shall Requite their deceit back to them, and when they stand up for the Prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except for a little [4:143] Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah Causes to err, you shall not find a way for him. They are neither from the Unbelievers (Kafir) nor from the Momineen, and they are not from the Muslims. They are displaying the Emān and they are becoming to the Kufr (disbelief) and (with) the lies. May Allah-azwj Curse them’.[290]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) قَالَ قَالَ إِنَّ الْمُنَافِقَ يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي وَ إِذَا قَامَ إِلَى الصَّلَاةِ اعْتَرَضَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَا الِاعْتِرَاضُ قَالَ الِالْتِفَاتُ
Al Husayn Bin Muhammad, from Muhammad Bin Jamhour, from Abdullah Bin Abdul Rahman Al Asammi, from Al Haysam Bin Waqid, form Muhammad Bin Suleyman, from Ibn Muskan, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘They hypocrite forbids and he does not keep away (himself), and he orders with what he does not perform; and when he stands to the Salāt, raises objections’. I said, ‘O son-asws of Rasool-Allah-saww! And what is the ‘raising objections’?’ He-asws said: ‘The turning around.
وَ إِذَا رَكَعَ رَبَضَ يُمْسِي وَ هَمُّهُ الْعَشَاءُ وَ هُوَ مُفْطِرٌ وَ يُصْبِحُ وَ هَمُّهُ النَّوْمُ وَ لَمْ يَسْهَرْ إِنْ حَدَّثَكَ كَذَبَكَ وَ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ غِبْتَ اغْتَابَكَ وَ إِنْ وَعَدَكَ أَخْلَفَكَ .
And when he performs Ruku’u, he crouches, and in the evening he thinks of the dinner although he did not Fast, and in the morning he thinks of the sleep although he did not stay awake worshipping at night. If he were to narrate to you, he would lie, and if you were to entrust him, he would betray you, and if you are absent, he would backbite you, and if he promises you, he would break it’.[291]
عَنْهُ عَنِ ابْنِ جُمْهُورٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ بَحْرٍ رَفَعَهُ مِثْلَ ذَلِكَ وَ زَادَ فِيهِ إِذَا رَكَعَ رَبَضَ وَ إِذَا سَجَدَ نَقَرَ وَ إِذَا جَلَسَ شَغَرَ .
From him, from Ibn Jamhour, from Suleyman Bin Sama’at, from Abdul Malik bin Bahr, raising it, similar to that, and there is an increase in it,
‘(He-asws said): ‘And when he performs Ruku’u, he crouches, and when he performs Sajda, he falls, and when he sits, (does so) upon his heels’ (sitting on his heels for Tashahhud).[292]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الْمُنَافِقِ مَثَلُ جِذْعِ النَّخْلِ أَرَادَ صَاحِبُهُ أَنْ يَنْتَفِعَ بِهِ فِي بَعْضِ بِنَائِهِ فَلَمْ يَسْتَقِمْ لَهُ فِي الْمَوْضِعِ الَّذِي أَرَادَ فَحَوَّلَهُ فِي مَوْضِعٍ آخَرَ فَلَمْ يَسْتَقِمْ لَهُ فَكَانَ آخِرُ ذَلِكَ أَنْ أَحْرَقَهُ بِالنَّارِ .
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘An example of the hypocrite is like an example of the trunk of a palm tree. When its owner intends to benefit by it in one of his constructions, so it does not sit straight for him in the place in which he intends it. So he transfers it to another place, but it is not straight for him. So at the end of that he burns it in the fire’.[293]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا زَادَ خُشُوعُ الْجَسَدِ عَلَى مَا فِي الْقَلْبِ فَهُوَ عِنْدَنَا نِفَاقٌ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whatever increase there is of the humility in the body over what is in the ‘Qalb’, so in in our-asws view it is hypocrisy’.[294]
بَابُ الشِّرْكِ
Chapter 169 – The Shirk (Polytheism/Association)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَدْنَى مَا يَكُونُ الْعَبْدُ بِهِ مُشْرِكاً قَالَ فَقَالَ مَنْ قَالَ لِلنَّوَاةِ إِنَّهَا حَصَاةٌ وَ لِلْحَصَاةِ إِنَّهَا نَوَاةٌ ثُمَّ دَانَ بِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Bureyd Al Ijaly,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the least of that which makes a servant Mushrik’. So he-asws said: ‘The one who says for the kernel (grain) that it is a pebble, and for the pebble that it is a kernel, then makes a religion with it’.[295]
عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَدْنَى مَا يَكُونُ بِهِ الْإِنْسَانُ مُشْرِكاً قَالَ فَقَالَ مَنِ ابْتَدَعَ رَأْياً فَأَحَبَّ عَلَيْهِ أَوْ أَبْغَضَ عَلَيْهِ .
From him, from Abdullah Bin Muskan, from Abu Al Abbas who said,
‘I asked Abu Abdullah-asws about the least of that which (turns) a human into a Mushrik. So he-asws said: ‘The one who initiates an opinion, so he loves over it or hates over it’.[296]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ يُطِيعُ الشَّيْطَانَ مِنْ حَيْثُ لَا يَعْلَمُ فَيُشْرِكُ .
A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Sama’at, from Abu Baseer and Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [12:106] And most of them do not believe in Allah except they are associating others (with Him). He-asws said: ‘He obeys the Satan-la from where he does not even know, so he associates (commits Shirk)’.[297]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ شِرْكُ طَاعَةٍ وَ لَيْسَ شِرْكَ عِبَادَةٍ
Ali Bin ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zureys,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [12:106] And most of them do not believe in Allah except they are associating others (with Him). He-asws said: ‘This is the Shirk (association) of obedience, and it is not Shirk (association) of worship’.
وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ إِنَّ الْآيَةَ تَنْزِلُ فِي الرَّجُلِ ثُمَّ تَكُونُ فِي أَتْبَاعِهِ ثُمَّ قُلْتُ كُلُّ مَنْ نَصَبَ دُونَكُمْ شَيْئاً فَهُوَ مِمَّنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَقَالَ نَعَمْ وَ قَدْ يَكُونُ مَحْضاً .
And about the Words of the Mighty and Majestic [22:11] And among men is the one who worships Allah superficially. So he-asws said: ‘The Verse was Revealed regarding a man, then it occurred also to be regarding his followers’. Then I said: ‘Every one who establishes anyone besides you-asws, so he is from the ones who worships Allah-azwj superficially?’. So he-asws said: ‘Yes, and it is purely that’.[298]
يُونُسُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ حَسَّانَ الْجَمَّالِ عَنْ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أُمِرَ النَّاسُ بِمَعْرِفَتِنَا وَ الرَّدِّ إِلَيْنَا وَ التَّسْلِيمِ لَنَا
Yunus, from Dawood Bin Farqad, from Hassan Al Jammal, from Ameyra,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The people have been Commanded with recognising us-asws, and the referring to us-asws, and submitting to us-asws’.
ثُمَّ قَالَ وَ إِنْ صَامُوا وَ صَلَّوْا وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ جَعَلُوا فِي أَنْفُسِهِمْ أَنْ لَا يَرُدُّوا إِلَيْنَا كَانُوا بِذَلِكَ مُشْرِكِينَ .
Then he-asws said: ‘If they (people) were to Fast, and pray Salāt, and testify that there is no god except for Allah-azwj, and Make it to be within themselves that they would not be referring (matters) to us-asws, so they would become, due to that, Mushrikeen (Polytheists)’.[299]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ أَنَّ قَوْماً عَبَدُوا اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ وَ حَجُّوا الْبَيْتَ وَ صَامُوا شَهْرَ رَمَضَانَ ثُمَّ قَالُوا لِشَيْءٍ صَنَعَهُ اللَّهُ أَوْ صَنَعَهُ النَّبِيُّ ( صلى الله عليه وآله ) أَلَّا صَنَعَ خِلَافَ الَّذِي صَنَعَ أَوْ وَجَدُوا ذَلِكَ فِي قُلُوبِهِمْ لَكَانُوا بِذَلِكَ مُشْرِكِينَ
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Yahya Al Kahily who said,
‘Abu Abdullah-asws said: ‘If the people were to worship Allah-azwj Alone, there being no associates for Him-azwj, and establish the Salāt, and give the Zakāt, and perform Hajj of the House (Kabah), and Fasting the Month of Ramazan, then they say regarding something which Allah-azwj or the Prophet-saww did (Implemented), ‘Why was is not done differently than what they did (the Divine Implementation), or they find that to be in their hearts, they would be, due to that, become Mushrikeen (Polytheists)’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَعَلَيْكُمْ بِالتَّسْلِيمِ .
Then he-asws recited the Verse [4:65] But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. Then he-asws said: ‘Thus it is upon you all with the submisison’ (to us-asws).[300]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ لَمَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [9:31] They have taken their Rabbis and their Monks for lords besides Allah. So he-asws said: ‘But, by Allah-azwj, they (priests) did not invite them (people) to worship them, and had they invited them so, they would not have responded to them, but they (priests) permitted for them the Prohibitions, and prohibited upon them the Permissible. Thus, they (people) worshipped them (followed their commands rather than Divine Laws) from (a perspective) they were not aware of’.[301]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَطَاعَ رَجُلًا فِي مَعْصِيَةٍ فَقَدْ عَبَدَهُ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who obeys a man in a disobedience (to Allah-azwj), so he has worshipped him’.[302]
بَابُ الشَّكِّ
Chapter 170 – The Doubt
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ الْحَكَمِ قَالَ كَتَبْتُ إِلَى الْعَبْدِ الصَّالِحِ ( عليه السلام ) أُخْبِرُهُ أَنِّي شَاكٌّ وَ قَدْ قَالَ إِبْرَاهِيمُ ( عليه السلام ) رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى وَ أَنِّي أُحِبُّ أَنْ تُرِيَنِي شَيْئاً
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Al Hakam who said,
‘I wrote to Al-Abd Al-Salih-asws (7th Imam-asws), informing him-asws that I am doubtful, and Ibrahim-as had said [2:260] And when Ibrahim said: Lord! Show me how You Revive the dead, and I would like you-asws to show me something’.
فَكَتَبَ ( عليه السلام ) إِنَّ إِبْرَاهِيمَ كَانَ مُؤْمِناً وَ أَحَبَّ أَنْ يَزْدَادَ إِيمَاناً وَ أَنْتَ شَاكٌّ وَ الشَّاكُّ لَا خَيْرَ فِيهِ
So he-asws wrote: ‘Ibrahim-as was a Momin and he-as loved that there be an increase in his-as Emān, and you are doubtful, and the doubt it such that there is no good in it’. And he-asws wrote: ‘But rather, the doubt is what the conviction does not come to. So when the conviction does come, the doubt is not allowed’.
وَ كَتَبَ إِنَّمَا الشَّكُّ مَا لَمْ يَأْتِ الْيَقِينُ فَإِذَا جَاءَ الْيَقِينُ لَمْ يَجُزِ الشَّكُّ وَ كَتَبَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَ إِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ قَالَ نَزَلَتْ فِي الشَّاكِّ .
And he-asws wrote: ‘Allah-azwj Mighty and Majestic is Saying [7:102] And We did not find in most of them any (faithfulness to) the Covenant, and We found most of them to be as transgressors. He-asws said: ‘It was Revealed regarding the doubt’.[303]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ فِي خُطْبَتِهِ لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Abu Is’haq Al Khurasany who said,
‘Amir Al-Momineen-asws was saying in a sermon of his-asws: ‘Do not be suspicious for you will be doubting, and do not be doubtful for you would be disbelieving’.[304]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً عَنْ يَسَارِهِ وَ زُرَارَةُ عَنْ يَمِينِهِ فَدَخَلَ عَلَيْهِ أَبُو بَصِيرٍ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِيمَنْ شَكَّ فِي اللَّهِ فَقَالَ كَافِرٌ يَا أَبَا مُحَمَّدٍ قَالَ فَشَكَّ فِي رَسُولِ اللَّهِ فَقَالَ كَافِرٌ قَالَ ثُمَّ الْتَفَتَ إِلَى زُرَارَةَ فَقَالَ إِنَّمَا يَكْفُرُ إِذَا جَحَدَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I was in the presence of Abu Abdullah-asws, seated on his-asws left, and Zurara was on his-asws right, and Abu Baseer came over and he said, ‘O Abu Abdullah-asws! What are you-asws saying regarding the one who doubts in Allah-azwj’. So he-asws said: ‘A Kafir (Unbeliver), O Abu Muhammad!’ He said, ‘So (what about) the doubt in Rasool-Allah-saww?’ So he-asws said: ‘A Kafir (Unbeliver)’. Then he-asws turned towards Zurara and he-asws said: ‘But rather, he disblieves when he rejects’.[305]
عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ بِشَكٍّ .
From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Haroun Bin Kharija,
(It has been narrated) from Abu Baseer who said, ‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [6:82] Those who believe and do not mix up their faith with iniquity. He-asws said: ‘By doubt’.[306]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا .
Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,
(It has been narrated) from Abu Abdullah-asws having said: ‘The doubter and the disobedient one would be in the Fire. He is neither from us-asws nor to us-asws’.[307]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ شَكَّ فِي اللَّهِ بَعْدَ مَوْلِدِهِ عَلَى الْفِطْرَةِ لَمْ يَفِئْ إِلَى خَيْرٍ أَبَداً .
A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who doubts in Allah-azwj after his birth being upon the nature (natural disposition to believe in Allah-azwj), would not end up to anything good, ever!’[308]
عَنْهُ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْفَعُ مَعَ الشَّكِّ وَ الْجُحُودِ عَمَلٌ .
From him, from his father,
(It has been narrated) raising it to Abu Ja’far-asws having said: ‘No deed with doubt and denial will be of any benefit’.[309]
وَ فِي وَصِيَّةِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ شَكَّ أَوْ ظَنَّ وَ أَقَامَ عَلَى أَحَدِهِمَا أَحْبَطَ اللَّهُ عَمَلَهُ إِنَّ حُجَّةَ اللَّهِ هِيَ الْحُجَّةُ الْوَاضِحَةُ .
And in a bequest of Al Mufazzal, he said,
‘I heard Abu Abdullah-asws saying: ‘The one who doubts or Zann (conjectures), and lives with one of them, Allah-azwj would Confiscate his deeds. The proof of (existence of) Allah-azwj is the Proof which is Radiant (Clearly Evident)’.[310]
عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ إِنَّا لَنَرَى الرَّجُلَ لَهُ عِبَادَةٌ وَ اجْتِهَادٌ وَ خُشُوعٌ وَ لَا يَقُولُ بِالْحَقِّ فَهَلْ يَنْفَعُهُ ذَلِكَ شَيْئاً فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّمَا مَثَلُ أَهْلِ الْبَيْتِ مَثَلُ أَهْلِ بَيْتٍ كَانُوا فِي بَنِي إِسْرَائِيلَ كَانَ لَا يَجْتَهِدُ أَحَدٌ مِنْهُمْ أَرْبَعِينَ لَيْلَةً إِلَّا دَعَا فَأُجِيبَ
From him, from Ali Bin Asbat, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I said, ‘We see the man who has worshipped, and the striving, and the humbleness, but he is not saying with the truth (Al-Wilayah). So would then he get any benefit?’ So he-asws said: ‘O Abu Muhammad! An example of the People-asws of the Household is like an example of the People of the Household who used to be among the Children of Israel (Prophet Isa-as). It was so that no one from them (the nation of Isa-as) would strive for more than forty nights and supplicate except it would be Answered.
وَ إِنَّ رَجُلًا مِنْهُمُ اجْتَهَدَ أَرْبَعِينَ لَيْلَةً ثُمَّ دَعَا فَلَمْ يُسْتَجَبْ لَهُ فَأَتَى عِيسَى ابْنَ مَرْيَمَ ( عليه السلام ) يَشْكُوا إِلَيْهِ مَا هُوَ فِيهِ وَ يَسْأَلُهُ الدُّعَاءَ قَالَ فَتَطَهَّرَ عِيسَى وَ صَلَّى ثُمَّ دَعَا اللَّهَ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا عِيسَى إِنَّ عَبْدِي أَتَانِي مِنْ غَيْرِ الْبَابِ الَّذِي أُوتَى مِنْهُ إِنَّهُ دَعَانِي وَ فِي قَلْبِهِ شَكٌّ مِنْكَ فَلَوْ دَعَانِي حَتَّى يَنْقَطِعَ عُنُقُهُ وَ تَنْتَثِرَ أَنَامِلُهُ مَا اسْتَجَبْتُ لَهُ
And that a man from them (Children of Israel) strived for forty nights, then supplicated, but it was not Answered for him. So he came over to Isa-as Bin Maryam-as complaining to him-as of what he was in and asked him-as of the supplication. So Isa-as purified and prayed Salāt, then supplicated to Allah-azwj Mighty and Majestic. So Allah-azwj Mighty and Majestic Revealed unto him-as: “O Isa-as! My-azwj servant came to me from other than the door which I-azwj am approached. He supplicated to Me-azwj and in his heart was doubt about you-as. So even if he were to supplicate to me-azwj to the extent that his neck breaks off and his fingers scatter (disintegrate), I-azwj will not Answer for him”.
قَالَ فَالْتَفَتَ إِلَيْهِ عِيسَى ( عليه السلام ) فَقَالَ تَدْعُو رَبَّكَ وَ أَنْتَ فِي شَكٍّ مِنْ نَبِيِّهِ فَقَالَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ قَدْ كَانَ وَ اللَّهِ مَا قُلْتَ فَادْعُ اللَّهَ لِي أَنْ يَذْهَبَ بِهِ عَنِّي قَالَ فَدَعَا لَهُ عِيسَى ( عليه السلام ) فَتَابَ اللَّهُ عَلَيْهِ وَ قَبِلَ مِنْهُ وَ صَارَ فِي حَدِّ أَهْلِ بَيْتِهِ .
He-asws said: ‘So Isa-as turned towards him and said, ‘You supplicated to your Lord-azwj and you were in doubt about His-azwj Prophet-as?’ So he said, ‘O Spirit of Allah-azwj and His-azwj Word! It has been so, by Allah-azwj, what you-as said. Therefore, supplicate for me that He-azwj Removes it from me’. So Isa-as supplicated for him, and Allah-azwj Turned towards him (with Forgiveness), and Accepted from him, and he came to be within a limit (closer) of his-as family’.[311]
بَابُ الضَّلَالِ
Chapter 171 – The Straying
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ هَاشِمٍ صَاحِبِ الْبَرِيدِ قَالَ كُنْتُ أَنَا وَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ أَبُو الْخَطَّابِ مُجْتَمِعِينَ فَقَالَ لَنَا أَبُو الْخَطَّابِ مَا تَقُولُونَ فِيمَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَقُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ فَقَالَ أَبُو الْخَطَّابِ لَيْسَ بِكَافِرٍ حَتَّى تَقُومَ عَلَيْهِ الْحُجَّةُ فَإِذَا قَامَتْ عَلَيْهِ الْحُجَّةُ فَلَمْ يَعْرِفْ فَهُوَ كَافِرٌ فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ سُبْحَانَ اللَّهِ مَا لَهُ إِذَا لَمْ يَعْرِفْ وَ لَمْ يَجْحَدْ يَكْفُرُ لَيْسَ بِكَافِرٍ إِذَا لَمْ يَجْحَدْ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Hashim Sahib al Bareyd who said,
‘I and Muhammad Bin Muslim and Abu Al-Khattab had gathered. So Abu Al-Khattab said to us, ‘What are you saying regarding the one who does not recognise this matter (Al-Wilayah)?’ So I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’. So Abu Al-Khattab said, ‘But he is not a Kafir (Unbeliever) until the proof is established upon him. So when the proof is established upon him and (then) he does not recognise, so he is a Kafir (Unbeliever)’. So Muhammad Bin Muslim said to him, ‘Glory be to Allah-azwj! What is for him when he does not recognise and does not reject, he commits Kufr (disbelief)? He is not a Kafir when he does not reject?’
قَالَ فَلَمَّا حَجَجْتُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ فَأَخْبَرْتُهُ بِذَلِكَ فَقَالَ إِنَّكَ قَدْ حَضَرْتَ وَ غَابَا وَ لَكِنْ مَوْعِدُكُمُ اللَّيْلَةَ الْجَمْرَةُ الْوُسْطَى بِمِنًى فَلَمَّا كَانَتِ اللَّيْلَةُ اجْتَمَعْنَا عِنْدَهُ وَ أَبُو الْخَطَّابِ وَ مُحَمَّدُ بْنُ مُسْلِمٍ
He (the narrator) said, ‘So when I performed Hajj, I went over to Abu Abdullah-asws and informed him-asws with that. So he-asws said: ‘You-asws have attended and those two are absent. But, I-asws give you an appointment of the night of the Middle Rock (for stoning during Hajj) in Mina’. So when it was the (appointed) night, I gathered in his-asws presence, and Muhammad Abu Al-Khattab and Muhammad Bin Muslim.
فَتَنَاوَلَ وِسَادَةً فَوَضَعَهَا فِي صَدْرِهِ ثُمَّ قَالَ لَنَا مَا تَقُولُونَ فِي خَدَمِكُمْ وَ نِسَائِكُمْ وَ أَهْلِيكُمْ أَ لَيْسَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قُلْتُ بَلَى قَالَ أَ لَيْسَ يَشْهَدُونَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ بَلَى قَالَ أَ لَيْسَ يُصَلُّونَ وَ يَصُومُونَ وَ يَحُجُّونَ قُلْتُ بَلَى قَالَ فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ قُلْتُ لَا قَالَ فَمَا هُمْ عِنْدَكُمْ قُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ
So he-asws grabbed a pillow and placed it upon his-asws chest, then said to us: ‘What are you saying regarding your servants and your womenfolk, and your family members. Are they not testifying that there is no god except for Allah-azwj?’ I said, ‘Yes’. He-asws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ He-asws said: ‘Are they not testifying that Muhammad-saww is Rasool-Allah-saww?’ I said, ‘Yes’. He-asws said: ‘Are they not praying Salāt, and are Fasting, and are performing Hajj?’ I said, ‘Yes’. He-asws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. He-asws said: ‘So what are they in your presence?’ I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’.
قالَ سُبْحَانَ اللَّهِ أَ مَا رَأَيْتَ أَهْلَ الطَّرِيقِ وَ أَهْلَ الْمِيَاهِ قُلْتُ بَلَى قَالَ أَ لَيْسَ يُصَلُّونَ وَ يَصُومُونَ وَ يَحُجُّونَ أَ لَيْسَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قُلْتُ بَلَى قَالَ فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ قُلْتُ لَا قَالَ فَمَا هُمْ عِنْدَكُمْ قُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ
He-asws said: ‘Glory be to Allah-azwj! Do you not see the people of the roads and the people of its waters?’ I said, ‘Yes’. He-asws said: ‘Are they not praying Salāt, and they are Fasting, and they are performing Hajj? Are they not testifying that there is no god except for Allah-azwj and that Muhammad-saww is Rasool-Allah-saww?’ I said, ‘Yes’. He-asws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. He-asws said: ‘So what are they in your presence?’ I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’.
قَالَ سُبْحَانَ اللَّهِ أَ مَا رَأَيْتَ الْكَعْبَةَ وَ الطَّوَافَ وَ أَهْلَ الْيَمَنِ وَ تَعَلُّقَهُمْ بِأَسْتَارِ الْكَعْبَةِ قُلْتُ بَلَى قَالَ أَ لَيْسَ يَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ يُصَلُّونَ وَ يَصُومُونَ وَ يَحُجُّونَ قُلْتُ بَلَى قَالَ فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ قُلْتُ لَا قَالَ فَمَا تَقُولُونَ فِيهِمْ قُلْتُ مَنْ لَمْ يَعْرِفْ فَهُوَ كَافِرٌ
He-asws said: ‘Glory be to Allah-azwj! Do you not see the Kabah and the Tawaaf, and the people of Al-Yemen hanging on to the curtains of the Kabah?’ I said, ‘Yes’. He-asws said: ‘Are they not testifying that there is no god except for Allah-azwj and that Muhammad-saww is Rasool-Allah-saww, and they are praying Salāt, and they are Fasting, and they are performing Hajj?’ I said, ‘Yes’. He-asws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. He-asws said:’ So what are you saying regarding them?’ I said, ‘The one who does not recognise (Al-Wilayah) so he is a Kafir (Unbeliever)’.
قَالَ سُبْحَانَ اللَّهِ هَذَا قَوْلُ الْخَوَارِجِ
He-asws said: ‘Glory be to Allah-azwj! These are the words of the Kharijites’.
ثُمَّ قَالَ إِنْ شِئْتُمْ أَخْبَرْتُكُمْ فَقُلْتُ أَنَا لَا فَقَالَ أَمَا إِنَّهُ شَرٌّ عَلَيْكُمْ أَنْ تَقُولُوا بِشَيْءٍ مَا لَمْ تَسْمَعُوهُ مِنَّا قَالَ فَظَنَنْتُ أَنَّهُ يُدِيرُنَا عَلَى قَوْلِ مُحَمَّدِ بْنِ مُسْلِمٍ .
Then he-asws said: ‘If you like, I-asws shall inform you all’. So I said, ‘(As for) I, no’. So he-asws said: ‘It is an evil upon you if you are saying with something what you have not heard from us-asws’. He (the narrator) said, ‘So I guessed that he-asws turned us upon the words of Muhammad Bin Muslim’.[312]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ فَمَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَاهُ وَ مَا تَزَوَّجْتُ قَطُّ فَقَالَ وَ مَا يَمْنَعُكَ مِنْ ذَلِكَ فَقُلْتُ مَا يَمْنَعُنِي إِلَّا أَنَّنِي أَخْشَى أَنْ لَا تَحِلَّ لِي مُنَاكَحَتُهُمْ فَمَا تَأْمُرُنِي
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘So what are you-asws saying regarding marrying the people (General Muslims), for I have reached (adulthood) what you-asws see and I have not married at all’. So he-asws said: ‘So what prevents you from that’. I said, ‘Nothing prevents me except that I am fearing that it would not be Permissible for me to marry them. So what are you-asws ordering me for?’
فَقَالَ فَكَيْفَ تَصْنَعُ وَ أَنْتَ شَابٌّ أَ تَصْبِرُ قُلْتُ أَتَّخِذُ الْجَوَارِيَ قَالَ فَهَاتِ الْآنَ فَبِمَا تَسْتَحِلُّ الْجَوَارِيَ قُلْتُ إِنَّ الْأَمَةَ لَيْسَتْ بِمَنْزِلَةِ الْحُرَّةِ إِنْ رَابَتْنِي بِشَيْءٍ بِعْتُهَا وَ اعْتَزَلْتُهَا قَالَ فَحَدِّثْنِي بِمَا اسْتَحْلَلْتَهَا قَالَ فَلَمْ يَكُنْ عِنْدِي جَوَابٌ
So he-asws said: ‘So what do you do and you are a youth. Are you observing patience?’ I said, ‘I take the slave girls’. He-asws said: ‘So here, now. So by what are you considering the slave girls to be Permissible?’ I said, ‘The slave girl is not at the status of the free woman. If something makes me suspicious, so I sell her and isolate from her’. He (the narrator) said, ‘So he-asws narrated me with what makes her to be Permissible, and there did not happen to be an answer with me’.
فَقُلْتُ لَهُ فَمَا تَرَى أَتَزَوَّجُ فَقَالَ مَا أُبَالِي أَنْ تَفْعَلَ قُلْتُ أَ رَأَيْتَ قَوْلَكَ مَا أُبَالِي أَنْ تَفْعَلَ فَإِنَّ ذَلِكَ عَلَى جِهَتَيْنِ تَقُولُ لَسْتُ أُبَالِي أَنْ تَأْثَمَ مِنْ غَيْرِ أَنْ آمُرَكَ فَمَا تَأْمُرُنِي أَفْعَلُ ذَلِكَ بِأَمْرِكَ
So I said to him-asws, ‘So what is your-asws view. Shall I get married?’ So he-asws said: ‘It does not matter to me-asws if you were to do so’. I said, ‘What is your-asws view of your-asws own words, ‘It does not matter to me if you were to do so’, for that is upon two aspects. You-asws are saying: ‘It does not matter to me-asws if you were to sin from other than my-asws having ordered you. So what are you-asws ordering me with. Shall I do that with your-asws order?’
فَقَالَ لِي قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجَ وَ قَدْ كَانَ مِنْ أَمْرِ امْرَأَةِ نُوحٍ وَ امْرَأَةِ لُوطٍ مَا قَدْ كَانَ إِنَّهُمَا قَدْ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ فِي ذَلِكَ بِمَنْزِلَتِي إِنَّمَا هِيَ تَحْتَ يَدِهِ وَ هِيَ مُقِرَّةٌ بِحُكْمِهِ مُقِرَّةٌ بِدِينِهِ
So he-asws said to me: ‘It was so that Rasool-Allah-saww had married, and it was so from the matter of [66:10] the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants’. So I said, ‘Rasool-Allah-saww is not in that at my status. But rather, she was under his-saww hand and she was acknowledging with his-saww rulings, acknowledging with his-saww Religion’.
قَالَ فَقَالَ لِي مَا تَرَى مِنَ الْخِيَانَةِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَخانَتاهُما مَا يَعْنِي بِذَلِكَ إِلَّا الْفَاحِشَةَ وَ قَدْ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فُلَاناً
He (the narrator) said, ‘So he-asws said to me: ‘What is your view of the betrayal in the Words of Allah-azwj Mighty and Majestic [66:10] but they acted treacherously towards them. What is the Meaning with that except for the immorality? And Rasool-Allah-saww had married the so and so’.
قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ مَا تَأْمُرُنِي أَنْطَلِقُ فَأَتَزَوَّجُ بِأَمْرِكَ فَقَالَ لِي إِنْ كُنْتَ فَاعِلًا فَعَلَيْكَ بِالْبَلْهَاءِ مِنَ النِّسَاءِ قُلْتُ وَ مَا الْبَلْهَاءُ قَالَ ذَوَاتُ الْخُدُورِ الْعَفَائِفُ فَقُلْتُ مَنْ هِيَ عَلَى دِينِ سَالِمِ بْنِ أَبِي حَفْصَةَ قَالَ لَا فَقُلْتُ مَنْ هِيَ عَلَى دِينِ رَبِيعَةِ الرَّأْيِ فَقَالَ لَا وَ لَكِنَّ الْعَوَاتِقَ اللَّوَاتِي لَا يَنْصِبْنَ كُفْراً وَ لَا يَعْرِفْنَ مَا تَعْرِفُونَ
He (the narrator) said, ‘I said, ‘May Allah-azwj Keep you-asws well! What are you ordering me? Shall I go and get married by your-asws order?’ So he-asws said to me: ‘If you were to do so, so upon you is (getting married) with the simple ones from the women’. I said, ‘And what are the ‘simple ones’? He-asws said: ‘The ones with the veils, the chaste’. So I said, ‘The one who is upon the Religion of Saalim Bin Abu Hafsa?’ He-asws said: ‘No’. So I said, ‘The one who is upon the Religion of Rabi’a Al-Rai’y?’ So he-asws said: ‘No, but the adolescent girls who are not establishing Kufr (disbelief) nor are they recognising what you are recognising (Al-Wilayah).
قُلْتُ وَ هَلْ تَعْدُو أَنْ تَكُونَ مُؤْمِنَةً أَوْ كَافِرَةً فَقَالَ تَصُومُ وَ تُصَلِّي وَ تَتَّقِي اللَّهَ وَ لَا تَدْرِي مَا أَمْرُكُمْ فَقُلْتُ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ لَا وَ اللَّهِ لَا يَكُونُ أَحَدٌ مِنَ النَّاسِ لَيْسَ بِمُؤْمِنٍ وَ لَا كَافِرٍ
I said, ‘And would she be anything more than either a Momina (believing woman) or a Kafira (disbelieving woman)?’ So he-asws said: ‘She would be Fasting and praying Salāt, and she would be fearing Allah-azwj, and she would not be knowing what your matter (Al Wilayah) is’. So I said, ‘Allah-azwj Mighty and Majestic has Said [64:2] He is the one Who Created you, so among you is an unbeliever and among you is a Believer. No, by Allah-azwj! There does not happen to be anyone from the people who is neither a Momin (Believer) nor a Kafir (Unbeliever)’.
قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ يَا زُرَارَةُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ فَلَمَّا قَالَ عَسَى فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ
He (the narrator) said, ‘So Abu Ja’far-asws said: ‘The Words of Allah-azwj Truer than your words, O Zurara! What is your view of the Words of Allah-azwj Mighty and Majestic [9:102] they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully); surely Allah is Forgiving, Merciful. So what did He-azwj Say: “Maybe”?’ So I said, ‘They are not, except for Momineen (Believers) or Kafireen (unbelievers)’.
قَالَ فَقَالَ مَا تَقُولُ فِي قَوْلِهِ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ
He (the narrator) said, ‘So he-asws said: ‘What are you saying regarding the Words of the Mighty and Majestic [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way to the Emān?’ So I said, ‘They are not except for Momineen (Believers) or Kafireen (unbelievers)’. So he-asws said: ‘By Allah-azwj! They are neither Momineen (Believers) nor Kafireen (unbelievers)’.
ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَ إِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ
Then he-asws turned towards me and he-asws said: ‘What are you saying regarding [7:48] the the people of Al-Araf?’ So I said, ‘They are either Momineen (Believers) or Kafireen (unbelievers). If they were to enter into the Paradise so they are Momineen, and if they enter into the Fire, so they are Kafireen (Unbelievers)’.
فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ وَ لَوْ كَانُوا مُؤْمِنِينَ لَدَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ وَ لَكِنَّهُمْ قَوْمٌ قَدِ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَقَصُرَتْ بِهِمُ الْأَعْمَالُ وَ أَنَّهُمْ لَكَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ
So he-asws said: ‘By Allah-azwj! They are ‘They are neither Momineen (Believers) nor Kafireen (unbelievers); and had they been Momineen, they would have entered into the Paradise just as the Momineen would enter it, and had they been Kafireen, they would have entered the Fire just as the Kafireen would enter. But, they are a people whose good deeds and their evil deeds are equal, so the deeds are deficient with them and they are just as Allah-azwj Mighty and Majestic has Said.
فَقُلْتُ أَ مِنْ أَهْلِ الْجَنَّةِ هُمْ أَمْ مِنْ أَهْلِ النَّارِ فَقَالَ اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللَّهُ قُلْتُ أَ فَتُرْجِئُهُمْ قَالَ نَعَمْ أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللَّهُ إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ وَ إِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَ لَمْ يَظْلِمْهُمْ
So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So he-asws said: ‘You should leave them where Allah-azwj has Left them to be’. I said, ‘Shall I postpone them?’ He-asws said: ‘Yes, postpone them just as Allah-azwj has Postponed them. If He-azwj so Desires to, He-azwj will Enter them into the Paradise by His-azwj Mercy, and if He-azwj so Desires to, He-azwj would Usher them to the Fire due to their sins, and He-azwj would be Unjust to them’.
فَقُلْتُ هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ قَالَ لَا قُلْتُ فَهَلْ يَدْخُلُ النَّارَ إِلَّا كَافِرٌ قَالَ فَقَالَ لَا إِلَّا أَنْ يَشَاءَ اللَّهُ يَا زُرَارَةُ إِنَّنِي أَقُولُ مَا شَاءَ اللَّهُ وَ أَنْتَ لَا تَقُولُ مَا شَاءَ اللَّهُ أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَ تحَلَّلَتْ عَنْكَ عُقَدُكَ .
So I said, ‘Would a Kafir (Unbeliever) enter the Paradise?’ He-asws said: ‘No’. I said, ‘So would anyone enter the Fire except for a Kafir?’ So he-asws said: ‘No, except if Allah-azwj so Desires to. O Zurara! I-asws am saying: ‘Whatever Allah-azwj so Desires’, and you are not saying, ‘Whatever Allah-azwj so Desires’. But, you, when you get older, would return (from your view), and your knots would be loosened from you’.[313]
بَابُ الْمُسْتَضْعَفِ
Chapter 172 – The Weak Ones (of understanding)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَهْتَدِي حِيلَةً إِلَى الْكُفْرِ فَيَكْفُرَ وَ لَا يَهْتَدِي سَبِيلًا إِلَى الْإِيمَانِ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَسْتَطِيعُ أَنْ يَكْفُرَ فَهُمُ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ مَرْفُوعٌ عَنْهُمُ الْقَلَمُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions, from Zurara who said,
‘I asked Abu Ja’far-asws about the weak ones (of understanding). So he-asws said: ‘He is the one who is neither guided by a reason to the Kufr (disbelief) so he would disbelieve, nor is he guided by a way to the Emān. He neither has the capacity that he believes, nor does he have the capacity that he disbelieves. So they are children. And the ones from the men and the women who were upon a similar intellect of the children, the Pen (Recording of the deeds) would be Raised from them’.[314]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُسْتَضْعَفُونَ الَّذِينَ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا قَالَ لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْإِيمَانِ وَ لَا يَكْفُرُونَ الصِّبْيَانُ وَ أَشْبَاهُ عُقُولِ الصِّبْيَانِ مِنَ الرِّجَالِ وَ النِّسَاءِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The weak ones (of understanding) are those who do not have the capacity to reason, nor are they guided to a way. They are not able upon a reason to the Emān, nor are they disbelieving (like) the children, and those of similar intellect to the children, from the men and the women’.[315]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَسْتَطِيعُ حِيلَةً يَدْفَعُ بِهَا عَنْهُ الْكُفْرَ وَ لَا يَهْتَدِي بِهَا إِلَى سَبِيلِ الْإِيمَانِ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَكْفُرَ قَالَ وَ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ra’ib, from Zurara who said,
‘I asked Abu Ja’far-asws about the weak one (of understanding). So he-asws said: ‘He is one who has no capacity of reason to repel the Kufr (disbelief) by it, nor is he guided by it to the way of Emān. He has not capacity that he believes nor that he disbelieves’. He-asws said: ‘And the childfren, and the ones from the men and the women who was upon a similar intellect of the children’.[316]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ الْبَجَلِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ فَقَالَ لِي شَبِيهاً بِالْفَزِعِ فَتَرَكْتُمْ أَحَداً يَكُونُ مُسْتَضْعَفاً وَ أَيْنَ الْمُسْتَضْعَفُونَ فَوَ اللَّهِ لَقَدْ مَشَى بِأَمْرِكُمْ هَذَا الْعَوَاتِقُ إِلَى الْعَوَاتِقِ فِي خُدُورِهِنَّ وَ تُحَدِّثُ بِهِ السَّقَّايَاتُ فِي طَرِيقِ الْمَدِينَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt Al Bajaly who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the weak ones (of understanding)?’ So he-asws said resembling the panic: ‘So have you all left anyone who can be weak? And where are the weak ones? By Allah-azwj! The adolescent girls have walked with this matter of yours to the adolescent girls in their veils, and the water-carriers of Al-Medina are discussing with it in the streets’.[317]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُسْتَضْعَفِينَ فَقَالَ هُمْ أَهْلُ الْوَلَايَةِ فَقُلْتُ أَيُّ وَلَايَةٍ فَقَالَ أَمَا إِنَّهَا لَيْسَتْ بِالْوَلَايَةِ فِي الدِّينِ وَ لَكِنَّهَا الْوَلَايَةُ فِي الْمُنَاكَحَةِ وَ الْمُوَارَثَةِ وَ الْمُخَالَطَةِ وَ هُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا بِالْكُفَّارِ وَ مِنْهُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ .
From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Umar Bin Aban who said,
‘I asked Abu Abdullah-asws about the weak ones (of understanding). So he-asws said: ‘They are the people of Al-Wilayah’. So I said, ‘Which Wilayah?’ So he-asws said: ‘But these are not with a Wilayah in the Religion, but it is the Wilayah (Guardianship) regarding the marriages, and the inheritances, and the inter-mingling, and they are neither with the Momineen nor with the Kuffar (Unbelievers), and among them are the ones hopeful for the Command (Mercy) of Allah-azwj Mighty and Majestic’.[318]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الدِّينِ الَّذِي لَا يَسَعُ الْعِبَادَ جَهْلُهُ فَقَالَ الدِّينُ وَاسِعٌ وَ لَكِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ مِنْ جَهْلِهِمْ قُلْتُ جُعِلْتُ فِدَاكَ فَأُحَدِّثُكَ بِدِينِيَ الَّذِي أَنَا عَلَيْهِ فَقَالَ بَلَى فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَتَوَلَّاكُمْ وَ أَبْرَأُ مِنْ عَدُوِّكُمْ وَ مَنْ رَكِبَ رِقَابَكُمْ وَ تَأَمَّرَ عَلَيْكُمْ وَ ظَلَمَكُمْ حَقَّكُمْ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Musna, from Ismail Al Ju’fy who said,
‘I asked Abu Ja’far-asws about the Religion which there is no leeway for the servants to be ignorant of it. So he-asws said: ‘The Religion is vast but the Kharijites narrowed it upon themselves due to their ignorance’. I said, ‘May I be sacrificed for you-asws! Can I narrate to you-asws with my Religion which I am upon?’ So he-asws said: ‘Yes’. So I said, ‘I testify that there is no god except for Allah-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and I acknowledge with whatever he-saww came with from the Presence of Allah-azwj, and I befriend you-asws and disavow from your-asws enemies and the ones who stay away from you-asws rights and are ordering upon you-asws and are oppressing you-asws of your-asws rights’.
فَقَالَ مَا جَهِلْتَ شَيْئاً هُوَ وَ اللَّهِ الَّذِي نَحْنُ عَلَيْهِ قُلْتُ فَهَلْ سَلِمَ أَحَدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَا إِلَّا الْمُسْتَضْعَفِينَ قُلْتُ مَنْ هُمْ قَالَ نِسَاؤُكُمْ وَ أَوْلَادُكُمْ
So he-asws said: ‘You are not ignorant of anything. It is, by Allah-azwj, that which we-asws are upon’. I said, ‘So would anyone be safe if he does not recognise this matter (Al-Wilayah)?’ So he-asws said: ‘No, except for the weak ones (of understanding’. I said, ‘Who are they?’ He-asws said: ‘Your womenfolk and your children’.
ثُمَّ قَالَ أَ رَأَيْتَ أُمَّ أَيْمَنَ فَإِنِّي أَشْهَدُ أَنَّهَا مِنْ أَهْلِ الْجَنَّةِ وَ مَا كَانَتْ تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ .
Then he-asws said: ‘What is your-asws view of Umm Ayman-ra, for I-asws testify that she-ra is from the inhabitants of the Paradise, and she-ra did not recognise what you are upon’.[319]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.[320]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي رُبَّمَا ذَكَرْتُ هَؤُلَاءِ الْمُسْتَضْعَفِينَ فَأَقُولُ نَحْنُ وَ هُمْ فِي مَنَازِلِ الْجَنَّةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Darraj who said,
‘I said to Abu Abdullah-asws, ‘Sometimes I remember these weak ones (of understanding), so I am saying that us and them would be in (the same) dwellings in the Paradise’. So Abu Abdullah-asws said: ‘Allah-azwj would not do that with you all, ever!’[321]
عَنْهُ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ أَخَوَيْهِ مُحَمَّدٍ وَ أَحْمَدَ ابْنَيِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ عِنْدَهُ جُعِلْتُ فِدَاكَ إِنَّا نَخَافُ أَنْ نَنْزِلَ بِذُنُوبِنَا مَنَازِلَ الْمُسْتَضْعَفِينَ قَالَ فَقَالَ لَا وَ اللَّهِ لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً .
From him, from Ali Bin Al Hassan Al Taymi, from his two brothers Muhammad and Ahmad the two sons of Al Hassan Bin Ali Bin Yaqoub, from Marwan Bin Muslim, from Ayoub Bin Al Hurr who said,
‘A man said to Abu Abdullah-asws and we were in his-asws presence, ‘May I be sacrificed for you-asws! we fear that due to our sins we would be lodged in the dwellings of the weak ones (of understanding)’. So he-asws said: ‘No, by Allah! Allah-azwj would not do that with you all, ever!’
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man, from Abu Abdullah-asws – similar to it.[322]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.[323]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الضُّعَفَاءِ فَكَتَبَ إِلَيَّ الضَّعِيفُ مَنْ لَمْ تُرْفَعْ إِلَيْهِ حُجَّةٌ وَ لَمْ يَعْرِفِ الِاخْتِلَافَ فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِمُسْتَضْعَفٍ .
A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Muhammad Bin Mansour Al Khuzai’e, from Ali Bin Suweyd,
(It has been narrated) from Abu Al-Hassan Musa-asws, said, ‘I asked him-asws about the weak ones (of understanding). So he-asws wrote to me: ‘The weak one (of understanding) is the one to whom the proof has not been raised, and he does not recognise the differing. So when he does recognise the differing, so he would not be a weak one (of understanding)’.[324]
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي سَارَةَ إِمَامِ مَسْجِدِ بَنِي هِلَالٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ الْيَوْمَ مُسْتَضْعَفٌ أَبْلَغَ الرِّجَالُ الرِّجَالَ وَ النِّسَاءُ النِّسَاءَ .
One of our companions, from Ali Bin Al Hassan, from Ali Bin Habeeb Al Khash’amy, from Abu Sara, the prayer leader of the Masjid of the Clan of Hilal,
(It has been narrated) from Abu Abdullah-asws having said: ‘Today there is no one weak (of understanding). The men have delivered (the Message) to the men, and the women to the women’.[325]
بَابُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ
Chapter 173 – The ones hopeful for the Command of Allah-azwj
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ قَالَ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ دَخَلُوا فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَعْرِفُوا الْإِيمَانَ بِقُلُوبِهِمْ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ فَتَجِبَ لَهُمُ الْجَنَّةُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [9:106] And others are hopeful of Allah’s Command. He-asws said: ‘A group who used to be Polytheists, and they killed the likes of Hamza-as, and Ja’far-as, and the likes of these two-as from the Momineen, then they entered into Al-Islam. So they acknowledged Allah-azwj and left the Shirk (Polytheism) but did not recognise the Emān by their hearts. So they came closer the Momineen to qualify for the Paradise.
وَ لَمْ يَكُونُوا عَلَى جُحُودِهِمْ فَيَكْفُرُوا فَتَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ .
And they were not in denial and a rejecting attitude as unbelievers to be subjected to fire (of hell). They are in that condition as such that it will be up to Allah to punish or accept their repentance’.[326]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الْمُرْجَوْنَ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ بَعْدَ ذَلِكَ دَخَلُوا فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَكُونُوا يُؤْمِنُونَ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ وَ لَمْ يُؤْمِنُوا فَتَجِبَ لَهُمُ الْجَنَّةُ وَ لَمْ يَكْفُرُوا فَتَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ مُرْجَوْنَ لِأَمْرِ اللَّهِ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr Al Wasity, from a man who said,
‘Abu Abdullah-asws said: ‘The hopeful ones used to be the Polytheists, so they killed the likes of Hamza-as and Ja’far-as and the likes of these two-as from the Momineen. Then they, after that, entered into Al-Islam, so they accept Allah-azwj only. They gave up paganism, but did not believe’ to be among believing people. They did not deserve paradise. They were not in denial and a rejecting attitude to be subjected to Fire (of Hell). They are in that condition as such that it will be up to Allah-azwj to either Punish or Accept their repentance.[327]
بَابُ أَصْحَابِ الْأَعْرَافِ
Chapter 174 – The Companions of the Heights
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ جَمِيعاً عَنْ زُرَارَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنُونَ أَوْ كَافِرُونَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَ إِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, altogether from Zurara who said,
‘Abu Ja’far-asws said to me: ‘What you saying regarding [7:48] the people of Al-Araf?’ So I said, ‘They are not except either Momineen or Kafireen (unbelievers). If they enter the Paradise, so they are Momineen, and if they enter the Fire, so they are Kafireen (unbelievers).
فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ وَ لَوْ كَانُوا مُؤْمِنِينَ دَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ وَ لَكِنَّهُمْ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَقَصُرَتْ بِهِمُ الْأَعْمَالُ وَ إِنَّهُمْ لَكَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ
So he-asws said: ‘By Allah-azwj! They are neither Momineen nor Kafireen (unbelievers), and had they been Momineen they would have entered the Paradise just as the Momineen would enter it, and had they been Kafireen (unbelievers) they would have entered the Fire just as the Kafireen (unbelievers) would enter. But, they are a people whose good and evil deeds are equal, so the deeds are deficient with them, and they are just as Allah-azwj Mighty and Majestic Says’.
فَقُلْتُ أَ مِنْ أَهْلِ الْجَنَّةِ هُمْ أَوْ مِنْ أَهْلِ النَّارِ فَقَالَ اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللَّهُ قُلْتُ أَ فَتُرْجِئُهُمْ قَالَ نَعَمْ أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللَّهُ إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ وَ إِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَ لَمْ يَظْلِمْهُمْ
So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So he-asws said: ‘Leave them where Allah-azwj has left them’. I said, ‘So shall I postpone them?’ He-asws said: ‘Yes, postpone them just as Allah-azwj has Postponed them. If He-azwj so Desires to He-azwj would Enter them into the Paradise by His-azwj Mercy, and if He-azwj so Desires to He-azwj would Usher them to the Fire due to their sins, and He-azwj would not be unjust to them’.
فَقُلْتُ هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ قَالَ لَا قُلْتُ هَلْ يَدْخُلُ النَّارَ إِلَّا كَافِرٌ قَالَ فَقَالَ لَا إِلَّا أَنْ يَشَاءَ اللَّهُ يَا زُرَارَةُ إِنَّنِي أَقُولُ مَا شَاءَ اللَّهُ وَ أَنْتَ لَا تَقُولُ مَا شَاءَ اللَّهُ أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَ تَحَلَّلَتْ عَنْكَ عُقَدُكَ .
So I said, ‘Would a Kafir (unbeliever) enter the Paradise?’ He-asws said: ‘No’. I said, ‘Would anyone enter the Fire except for a Kafir (unbeliever)?’ So he-asws said: ‘No. except if Allah-azwj so Desires. O Zurara! I-asws am saying: ‘Whatever Allah-azwj so Desires’, and you are not saying, ‘Whatever Allah-azwj so Desires’. But, you, when you get older, would retract, and your knots would be loosened from you’.[328]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً فَأُولَئِكَ قَوْمٌ مُؤْمِنُونَ يُحْدِثُونَ فِي إِيمَانِهِمْ مِنَ الذُّنُوبِ الَّتِي يَعِيبُهَا الْمُؤْمِنُونَ وَ يَكْرَهُونَهَا فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,
‘Abu Ja’far-asws said: ‘[9:102] they have mingled a good deed and an evil one. So they are a group of Momineen who are innovating new things in their Emān from the sin which the Momineen censure and dislike. So they are the ones [9:102] maybe Allah will Turn to them (Mercifully)’.[329]
بَابٌ فِي صُنُوفِ أَهْلِ الْخِلَافِ وَ ذِكْرِ الْقَدَرِيَّةِ وَ الْخَوَارِجِ وَ الْمُرْجِئَةِ وَ أَهْلِ الْبُلْدَانِ
Chapter 175 – Regarding the types of the adversaries, and mention of the Qadiriyya, and the Kharijites, and the Murjiites, and the people of the cities
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَعَنَ اللَّهُ الْقَدَرِيَّةَ لَعَنَ اللَّهُ الْخَوَارِجَ لَعَنَ اللَّهُ الْمُرْجِئَةَ لَعَنَ اللَّهُ الْمُرْجِئَةَ قَالَ قُلْتُ لَعَنْتَ هَؤُلَاءِ مَرَّةً مَرَّةً وَ لَعَنْتَ هَؤُلَاءِ مَرَّتَيْنِ قَالَ إِنَّ هَؤُلَاءِ يَقُولُونَ إِنَّ قَتَلَتَنَا مُؤْمِنُونَ فَدِمَاؤُنَا مُتَلَطِّخَةٌ بِثِيَابِهِمْ إِلَى يَوْمِ الْقِيَامَةِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘May Allah-azwj Curse the Qadiriyya! May Allah-azwj Curse the Kharijites! May Allah-azwj Curse the Murjiites! May Allah-azwj Curse the Murjiites!’. I said, ‘They are being Cursed once, once, and they are being Cursed twice?’ He-asws said: ‘They are saying that those who killed us-asws are Momineen. Thus our-asws blood would be in their clothes up to the Day of Judgment.
إِنَّ اللَّهَ حَكَى عَنْ قَوْمٍ فِي كِتَابِهِ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنا بِقُرْبانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ قَالَ كَانَ بَيْنَ الْقَاتِلِينَ وَ الْقَائِلِينَ خَمْسُمِائَةِ عَامٍ فَأَلْزَمَهُمُ اللَّهُ الْقَتْلَ بِرِضَاهُمْ مَا فَعَلُوا .
Allah-azwj has Related about a people in His-azwj Book [3:183] (Those are they) who said: Surely Allah has Enjoined us that we should not believe in any Rasool until he brings us an offering which the Fire consumes. Say: Indeed, there came to you Rasools before me with clear arguments and with that which you demand; why then did you kill them if you are truthful? It was so between the murderers and the speakers (a duration of) five hundred years, but Allah-azwj Imposed the killing on them due to their agreement with what they had done’.[330]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي مَسْرُوقٍ قَالَ سَأَلَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ الْبَصْرَةِ مَا هُمْ فَقُلْتُ مُرْجِئَةٌ وَ قَدَرِيَّةٌ وَ حَرُورِيَّةٌ فَقَالَ لَعَنَ اللَّهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ الَّتِي لَا تَعْبُدُ اللَّهَ عَلَى شَيْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym and Hammad Bin usman, from Abu Masrouq who said,
‘Abu Abdullah-asws asked me about the people of Al-Basra: ‘What are they?’ So I said, ‘Murjiites, and Qadiriyya and Harouriyya’. So he-asws said: ‘May Allah-azwj Curse that nation of the Kafirs (unbelievers), the Mushriks (Polytheists) who are not worshipping Allah-azwj upon anything’.[331]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَهْلُ الشَّامِ شَرٌّ مِنْ أَهْلِ الرُّومِ وَ أَهْلُ الْمَدِينَةِ شَرٌّ مِنْ أَهْلِ مَكَّةَ وَ أَهْلُ مَكَّةَ يَكْفُرُونَ بِاللَّهِ جَهْرَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Mansour Bin Yunus,
(It has been narrated) from Suleyman Bin Khalid, from Abu Abdullah-asws having said: ‘The people of Syria are more evil than the people of Rome, and the people of Al-Medina are more evil than the people of Makkah, and the people of Makkah are disbelieving in Allah-azwj openly’.[332]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ أَهْلَ مَكَّةَ لَيَكْفُرُونَ بِاللَّهِ جَهْرَةً وَ إِنَّ أَهْلَ الْمَدِينَةِ أَخْبَثُ مِنْ أَهْلِ مَكَّةَ أَخْبَثُ مِنْهُمْ سَبْعِينَ ضِعْفاً .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The people of Makkah are disbelieving in Allah-azwj openly, and that people of Al-Medina are worse than the people of Makkah, worse than them seventy times over’.[333]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَهْلُ الشَّامِ شَرٌّ أَمْ أَهْلُ الرُّومِ فَقَالَ إِنَّ الرُّومَ كَفَرُوا وَ لَمْ يُعَادُونَا وَ إِنَّ أَهْلَ الشَّامِ كَفَرُوا وَ عَادَوْنَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,
‘I said to Abu Abdullah-asws, ‘The people of Syria are more evil than the people of Rome?’ So he-asws said: ‘The Romans disbelieved and they were not inimical to us-asws, but the people of Syria disbelieved and were inimical to us-asws’.[334]
عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُجَالِسُوهُمْ يَعْنِي الْمُرْجِئَةَ لَعَنَهُمُ اللَّهُ وَ لَعَنَ اللَّهُ مِلَلَهُمُ الْمُشْرِكَةَ الَّذِينَ لَا يَعْبُدُونَ اللَّهَ عَلَى شَيْءٍ مِنَ الْأَشْيَاءِ .
From him, from Muhammad Bin Al Husayn, from Al Nazar Bin Shuayb, from Aban Bin usman, from Al Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not gather with them, meaning the Murjiites. May Allah-azwj Curse them, and may Allah-azwj Curse their nation, the Polytheists who are not worshipping Allah-azwj upon anything from the things’.[335]
بَابُ الْمُؤَلَّفَةِ قُلُوبُهُمْ
Chapter 176 – The ones with distorted hearts
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ جَمِيعاً عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤَلَّفَةُ قُلُوبُهُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ لَمْ تَدْخُلِ الْمَعْرِفَةُ قُلُوبَهُمْ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتَأَلَّفُهُمْ وَ يُعَرِّفُهُمْ لِكَيْمَا يَعْرِفُوا وَ يُعَلِّمُهُمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, altogether from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The ones of distorted hearts professed to the Oneness of Allah-azwj and kept aside from worshipping the ones besides Allah-azwj, and the recognition did not enter into their hearts that Muhammad-saww is Rasool-Allah-saww, and it was so that Rasool-Allah-saww was kind to them and introduced them in order to make them recognise, and he-saww taught them’.[336]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ قَالَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ عَزَّ وَ جَلَّ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هُمْ فِي ذَلِكَ شُكَّاكٌ فِي بَعْضِ مَا جَاءَ بِهِ مُحَمَّدٌ ( صلى الله عليه وآله )
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [9:60] and those whose hearts incline (to the Truth). He-asws said: ‘They were a people professing to the Oneness of Allah-azwj Mighty and Majestic, and they kept away from worshipping’s the ones besides Allah-azwj, and they testified that there is no god except for Allah-azwj and that Muhammad-saww is Rasool-Allah-saww, and there were doubtful regarding part of what Muhammad-saww came with.
فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ( صلى الله عليه وآله ) أَنْ يَتَأَلَّفَهُمْ بِالْمَالِ وَ الْعَطَاءِ لِكَيْ يَحْسُنَ إِسْلَامُهُمْ وَ يَثْبُتُوا عَلَى دِينِهِمُ الَّذِي دَخَلُوا فِيهِ وَ أَقَرُّوا بِهِ وَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ حُنَيْنٍ تَأَلَّفَ رُؤَسَاءَ الْعَرَبِ مِنْ قُرَيْشٍ وَ سَائِرِ مُضَرَ مِنْهُمْ أَبُو سُفْيَانَ بْنُ حَرْبٍ وَ عُيَيْنَةُ بْنُ حُصَيْنٍ الْفَزَارِيُّ وَ أَشْبَاهُهُمْ مِنَ النَّاسِ
So Allah-azwj Mighty and Majestic Commanded His-azwj Prophet-saww that he-saww should be kind to them with the wealth and the gifts perhaps their Islam would improve and they would be affirmed upon their Religion which they had entered into and acknowledged with; and on the Day (battle) of Hunayn, Rasool-Allah-saww was kind to their chiefs of the Arabs from Qureysh and the rest of the (tribe of) Muzar. From them was Abu Sufyan Bin Harb, and Uyayna Bin Huswayn Al-Fazary and the likes of them from the people.
فَغَضِبَتِ الْأَنْصَارُ وَ اجْتَمَعَتْ إِلَى سَعْدِ بْنِ عُبَادَةَ فَانْطَلَقَ بِهِمْ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِالْجِعْرَانَةِ فَقَالَ يَا رَسُولَ اللَّهِ أَ تَأْذَنُ لِي فِي الْكَلَامِ فَقَالَ نَعَمْ فَقَالَ إِنْ كَانَ هَذَا الْأَمْرُ مِنْ هَذِهِ الْأَمْوَالِ الَّتِي قَسَمْتَ بَيْنَ قَوْمِكَ شَيْئاً أَنْزَلَهُ اللَّهُ رَضِينَا وَ إِنْ كَانَ غَيْرَ ذَلِكَ لَمْ نَرْضَ
So the Helpers (Ansaar) were angered and gathered to Sa’ad Bin Ubada. So he went with them to Rasool-Allah-saww with Al-Ji’rana and he said, ‘O Rasool-Allah-saww! Would you permit me regarding the speech?’ So he-saww said: ‘Yes’. So he said, ‘If this matter from this wealth was such which you-saww have distributed between your-saww people, a Revelation from Allah-azwj, we are pleased, and if it was other than that, we are not pleased’.
قَالَ زُرَارَةُ وَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ الْأَنْصَارِ أَ كُلُّكُمْ عَلَى قَوْلِ سَيِّدِكُمْ سَعْدٍ فَقَالُوا سَيِّدُنَا اللَّهُ وَ رَسُولُهُ ثُمَّ قَالُوا فِي الثَّالِثَةِ نَحْنُ عَلَى مِثْلِ قَوْلِهِ وَ رَأْيِهِ
Zurara (the narrator) said, ‘And I heard Abu Ja’far-asws saying: ‘So Rasool-Allah-saww said: ‘O group of the Helpers! Are all of you upon the words of your chief Sa’ad?’. So they said, ‘Our chief is Allah-azwj and His-azwj Rasool-saww!’. Then they said during the third (reiteration), ‘We are upon the like of his words and his view’.
قَالَ زُرَارَةُ فَسَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فَحَطَّ اللَّهُ نُورَهُمْ وَ فَرَضَ اللَّهُ لِلْمُؤَلَّفَةِ قُلُوبُهُمْ سَهْماً فِي الْقُرْآنِ .
Zurara (the narrator) said, ‘So I heard Abu Ja’far-asws saying: ‘So Allah-azwj Diminished their light and Allah-azwj Imposed a share to be for the ones of distored hearts, in the Quran’.[337]
عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤَلَّفَةُ قُلُوبُهُمْ لَمْ يَكُونُوا قَطُّ أَكْثَرَ مِنْهُمُ الْيَوْمَ .
Ali Bin Muhammad Bin Isa, from Yunus, from a man from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The ones of distorted hearts have never happened to be more than they are today’.[338]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقُ كَمْ تَرَى أَهْلَ هَذِهِ الْآيَةِ فَإِنْ أُعْطُوا مِنْها رَضُوا وَ إِنْ لَمْ يُعْطَوْا مِنْها إِذا هُمْ يَسْخَطُونَ قَالَ ثُمَّ قَالَ هُمْ أَكْثَرُ مِنْ ثُلُثَيِ النَّاسِ .
Ali, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,
‘Abu Abdullah-asws said: ‘O Is’haq! How many do you see to be referred to in this Verse [9:58] And among them is one who blames you with respect to the charities; so if they are given from it they are pleased, and if they are not given from it, then they are full of rage?’ Then he-asws said: ‘They are more than two-thirds of the people’.[339]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا كَانَتِ الْمُؤَلَّفَةُ قُلُوبُهُمْ قَطُّ أَكْثَرَ مِنْهُمُ الْيَوْمَ وَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَرَجُوا مِنَ الشِّرْكِ وَ لَمْ تَدْخُلْ مَعْرِفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قُلُوبَهُمْ وَ مَا جَاءَ بِهِ فَتَأَلَّفَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ تَأَلَّفَهُمُ الْمُؤْمِنُونَ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِكَيْمَا يَعْرِفُوا .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,
‘Abu Ja’far-asws said: ‘The ones of distorted hearts have never been more than what they are today; and they are a people who are professing to the Oneness of Allah-azwj are exiting from the Shirk (Polytheism), but did not enter the recognition of Muhammad-saww as Rasool-Allah-saww into their hearts and whatever he-saww came with. So, Rasool-Allah-saww was kind to them, and the Momineen were kind to them after Rasool-Allah-saww, perhaps they would recognise’.[340]
بَابٌ فِي ذِكْرِ الْمُنَافِقِينَ وَ الضُّلَّالِ وَ إِبْلِيسَ فِي الدَّعْوَةِ
Chapter 177 – Regarding the mention of the hypocrites, and the straying ones, and Iblees-la in the invitation (to the Religion)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ كَانَ الطَّيَّارُ يَقُولُ لِي إِبْلِيسُ لَيْسَ مِنَ الْمَلَائِكَةِ وَ إِنَّمَا أُمِرَتِ الْمَلَائِكَةُ بِالسُّجُودِ لآِدَمَ ( عليه السلام ) فَقَالَ إِبْلِيسُ لَا أَسْجُدُ فَمَا لِإِبْلِيسَ يَعْصِي حِينَ لَمْ يَسْجُدْ وَ لَيْسَ هُوَ مِنَ الْمَلَائِكَةِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,
‘Al-Tayyar was saying to me, ‘Iblees-la is not from the Angels, and rather (it was) the Angels who had been Commanded with the Prostration to Adam-as. Therefore, Iblees-la said, ‘I-la will not prostrate’. Thus Iblees-la did not disobey where he-la did not prostrate as he-la was not from the Angels’.
قَالَ فَدَخَلْتُ أَنَا وَ هُوَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فَأَحْسَنَ وَ اللَّهِ فِي الْمَسْأَلَةِ فَقَالَ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ الْمُؤْمِنِينَ مِنْ قَوْلِهِ يا أَيُّهَا الَّذِينَ آمَنُوا أَ دَخَلَ فِي ذَلِكَ الْمُنَافِقُونَ مَعَهُمْ قَالَ نَعَمْ وَ الضُّلَّالُ وَ كُلُّ مَنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ وَ كَانَ إِبْلِيسُ مِمَّنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ مَعَهُمْ .
He (the narrator) said, ‘So he and I went over to Abu Abdullah-asws, and by Allah-azwj, he was good regarding the question, so he said, ‘May I be sacrificed for you-asws! What is your-asws view of Allah-azwj Mighty and Majestic’s Call to the Momineen, what He-azwj Called out to, from His-azwj Words: “O you who believe!”. Are the hypocrites included along with them?’ He-asws said: ‘Yes, and the straying ones, and everyone who acknowledged with the call apparently, and Iblees-la was from the ones who acknowledged with the Call apparently, along with them’.[341]
بَابٌ فِي قَوْلِهِ تَعَالَى وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ
Chapter 178 – Regarding the Words of the Exalted [22:11] And among men is he who worships Allah-azwj superficially
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl and Zurara,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the Hereafter; that is a manifest loss.
قَالَ زُرَارَةُ سَأَلْتُ عَنْهَا أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ هَؤُلَاءِ قَوْمٌ عَبَدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ شَكُّوا فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ فَتَكَلَّمُوا بِالْإِسْلَامِ وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَقَرُّوا بِالْقُرْآنِ وَ هُمْ فِي ذَلِكَ شَاكُّونَ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ وَ لَيْسُوا شُكَّاكاً فِي اللَّهِ
Zurara (the narrator) said, ‘I asked Abu Ja’far-asws about it, so he-asws said: ‘They are a people worshipping Allah-azwj and keeping away from worshipping the ones besides Allah-azwj and are doubting regarding Muhammad-saww and what he-saww came with. Thus, they are speaking with Al-Islam and are testifying that there is no god except for Allah-azwj and that Muhammad-saww is Rasool-Allah-saww, and are acknowledging with the Quran, and they are doubting in that regarding Muhammad-saww and what he-saww came with, and are not doubtful regarding Allah-azwj’.
قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ يَعْنِي عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ فَإِنْ أَصابَهُ خَيْرٌ يَعْنِي عَافِيَةً فِي نَفْسِهِ وَ مَالِهِ وَ وُلْدِهِ اطْمَأَنَّ بِهِ وَ رَضِيَ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي جَسَدِهِ أَوْ مَالِهِ تَطَيَّرَ وَ كَرِهَ الْمُقَامَ عَلَى الْإِقْرَارِ بِالنَّبِيِّ ( صلى الله عليه وآله ) فَرَجَعَ إِلَى الْوُقُوفِ وَ الشَّكِّ فَنَصَبَ الْعَدَاوَةَ لِلَّهِ وَ لِرَسُولِهِ وَ الْجُحُودَ بِالنَّبِيِّ وَ مَا جَاءَ بِهِ .
Allah-azwj Mighty and Majestic Says [22:11] And among men is he who worships Allah superficially – Meaning doubting in Muhammad-saww and what he-saww came with. so that if good befalls him meaning well being regarding himself and his wealth and his children he is satisfied therewith, but if a trial afflicts him meaning an affliction in his body or his wealth he flies off and dislikes the standing upon the acknowledgement with the Prophet-saww. So he returns to the pausing and the doubting and establishes the enmity to Allah-azwj and to His-azwj Rasool-saww, and becomes critical to the Prophet-saww and what he-saww came with’.[342]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ فَخَرَجُوا مِنَ الشِّرْكِ وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ
Muhammad Bin Yahya, from Ahmad Bin Mjuhammad, from Ali Bin Al hakam, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially. He-asws said: ‘They are a people professing the Oneness of Allah-azwj and keeping away from worshipping the ones besides Allah-azwj. So they are exiting from the Shirk (Polytheism) but are not recognising that Muhammad-saww is the Rasool-saww of Allah-azwj. Thus, they are worshipping Allah-azwj upon doubt regarding Muhammad-saww and what he-saww came with.
فَأَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ قَالُوا نَنْظُرُ فَإِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلَادِنَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ أَنَّهُ رَسُولُ اللَّهِ وَ إِنْ كَانَ غَيْرَ ذَلِكَ نَظَرْنَا
So they came over to Rasool-Allah-saww and said, ‘We shall consider, so if our wealth becomes abundant, and we are with good health regarding ourselves and our children, we will know that he-saww is truthful and that he-saww is Rasool-saww of Allah-azwj; but if it is other than that, we shall reconsider’.
قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ يَعْنِي عَافِيَةً فِي الدُّنْيَا وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي نَفْسِهِ وَ مَالِهِ انْقَلَبَ عَلى وَجْهِهِ انْقَلَبَ عَلَى شَكِّهِ إِلَى الشِّرْكِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ
Allah-azwj Mighty and Majestic Said [22:11] so that if good befalls him he is satisfied therewith Meaning the well being in the world but if a trial afflicts him Meaning an an affliction regarding himself and his wealth he turns back headlong overturning upon his doubt to the Shirk (Polytheism) he loses this world as well as the Hereafter; that is a manifest loss. He supplicates to the ones besides Allah-azwj who can neither harm him nor that can benefit him’.
قَالَ يَنْقَلِبُ مُشْرِكاً يَدْعُو غَيْرَ اللَّهِ وَ يَعْبُدُ غَيْرَهُ فَمِنْهُمْ مَنْ يَعْرِفُ وَ يَدْخُلُ الْإِيمَانُ قَلْبَهُ فَيُؤْمِنُ وَ يُصَدِّقُ وَ يَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ وَ مِنْهُمْ مَنْ يَثْبُتُ عَلَى شَكِّهِ وَ مِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ .
He-asws said: ‘He overturns to be a Mushrik (Polytheist) supplicting to other than Allah-azwj and worshipping other than Him-azwj. So from them is one who recognises and the Emān enters his heart, so he belives and ratifies and declines from his state of doubt to (embrace) the Emān, and from them is the one who remains affirmed upon his doubt, and from them is the one who overturns to the Shirk (Polytheism)’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ مِثْلَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from A man, from Zurara – similar to it.[343]
بَابُ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَوْ كَافِراً أَوْ ضَالًّا
Chapter 179 – The least of what by which the servant can be a Momin, or a Kafir (unbeliever), or a straying one
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ عَلِيّاً ( صلوات الله عليه ) يَقُولُ وَ أَتَاهُ رَجُلٌ فَقَالَ لَهُ مَا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ ضَالًّا
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Ibn Azina, from Aban Bin Ayyash, from Suleym Bin Qays who said,
‘I heard Ali-asws saying and a man had come over to him-asws, and he said to him-asws: ‘What is the least of that with which the servant (of Allah-azwj) becomes a Momin (believer), or a Kafir (unbeliever), or a straying one?’
فَقَالَ لَهُ قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ أَمَّا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَنْ يُعَرِّفَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى نَفْسَهُ فَيُقِرَّ لَهُ بِالطَّاعَةِ وَ يُعَرِّفَهُ نَبِيَّهُ ( صلى الله عليه وآله ) فَيُقِرَّ لَهُ بِالطَّاعَةِ وَ يُعَرِّفَهُ إِمَامَهَ وَ حُجَّتَهُ فِي أَرْضِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ فَيُقِرَّ لَهُ بِالطَّاعَةِ
So he-asws said to him: ‘You have asked so now try to understand the answer. As for the least of that with which the servant (of Allah-azwj) can be a Momin is that he recognises Allah-azwj Blessed and High himself, so he acknowledges to Him-azwj with the obedience, and he recognises His-azwj Prophet-saww, so he acknowledges to him-saww with his-saww obedience, and he recognises His-azwj Imam-asws and His-azwj Proof in His-azwj earth, and His-azwj Witness over His-azwj creatures, so he acknowledges to him-asws with the obedience’.
قُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِنْ جَهِلَ جَمِيعَ الْأَشْيَاءِ إِلَّا مَا وَصَفْتَ قَالَ نَعَمْ إِذَا أُمِرَ أَطَاعَ وَ إِذَا نُهِيَ انْتَهَى
I said to him-asws, ‘O Amir Al-Momineen-asws! And even if he was ignorant of the entirety of the things except what you-asws have described?’ He-asws said: ‘Yes. Whenever he-asws orders, he obeys, and whenever he-asws forbids, he keeps away.
وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً مَنْ زَعَمَ أَنَّ شَيْئاً نَهَى اللَّهُ عَنْهُ أَنَّ اللَّهَ أَمَرَ بِهِ وَ نَصَبَهُ دِيناً يَتَوَلَّى عَلَيْهِ وَ يَزْعُمُ أَنَّهُ يَعْبُدُ الَّذِي أَمَرَهُ بِهِ وَ إِنَّمَا يَعْبُدُ الشَّيْطَانَ
And the least of that with which the servant (of Allah-azwj) can be a Kafir (unbeliever) is the one who alleges that the things Allah-azwj has Forbidden from is what Allah-azwj has Commanded with, and establishes it as a religion, and pretends that he is worshipping the One-azwj Who has Commanded with it, and rather he is worshipping the Satan-la.
وَ أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ ضَالًّا أَنْ لَا يَعْرِفَ حُجَّةَ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ شَاهِدَهُ عَلَى عِبَادِهِ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِطَاعَتِهِ وَ فَرَضَ وَلَايَتَهُ
And the least of that with which the servant (of Allah-azwj) happen to be straying one is that he does not recognise the Proof-asws of Allah-azwj Blessed and High and His-azwj Witness upon His-azwj servants whom Allah-azwj Mighty and Majestic has Commanded with his-asws obedience and Imposed his-asws Wilayah’.
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْهُمْ لِي فَقَالَ الَّذِينَ قَرَنَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِنَفْسِهِ وَ نَبِيِّهِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
I said, ‘O Amir Al Momineen-asws! Describe them-asws to me’. So he-asws said: ‘Those-asws whom Allah-azwj Mighty and Majestic has Paired with Himself-azwj and His-azwj Prophet-saww, so He-azwj Said [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you’.
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَوْضِحْ لِي فَقَالَ الَّذِينَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي آخِرِ خُطْبَتِهِ يَوْمَ قَبَضَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِنِّي قَدْ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا بَعْدِي مَا إِنْ تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي فَإِنَّ اللَّطِيفَ الْخَبِيرَ قَدْ عَهِدَ إِلَيَّ أَنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ كَهَاتَيْنِ وَ جَمَعَ بَيْنَ مُسَبِّحَتَيْهِ وَ لَا أَقُولُ كَهَاتَيْنِ وَ جَمَعَ بَيْنَ الْمُسَبِّحَةِ وَ الْوُسْطَى فَتَسْبِقَ إِحْدَاهُمَا الْأُخْرَى فَتَمَسَّكُوا بِهِمَا لَا تَزِلُّوا وَ لَا تَضِلُّوا وَ لَا تَقَدَّمُوهُمْ فَتَضِلُّوا .
I said, ‘O Amir Al Momineen-asws! May Allah-azwj Make me to be sacrificed for you-asws! Clarify it to me’. So he-asws said: ‘Those-asws for whom Rasool-Allah-saww spoke of at the end of his-saww sermon on the day Allah-azwj Mighty and Majestic Caused him-saww to pass away: ‘I-saww am leaving behind two matters among you all. You will never stray after me-saww for as long as you attach yourselves with these two – the Book of Allah-azwj and my-saww offspring, the People-asws of my-saww Household, for the Knower of the subtleties and the All-Aware has Informed me-saww and has Covenanted to me-saww that these two will never separate until they both come to me-saww at the Fountain, like these two’ – and he-saww gathered between his-saww ‘Tasbeeh fingers’ (the forefinger and the thumb), ‘And I-saww am not saying like this’ – and he-saww gathered between the thumb and the middle finger, ‘So that one of the two would precede the other. Therefore, attach yourselves with these two and you will neither be deceived nor stray, and do not precede them-asws, for you will go astray’.[344]
بَابٌ
Chapter 180 – A Chapter
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ بَنِي أُمَيَّةَ أَطْلَقُوا لِلنَّاسِ تَعْلِيمَ الْإِيمَانِ وَ لَمْ يُطْلِقُوا تَعْلِيمَ الشِّرْكِ لِكَيْ إِذَا حَمَلُوهُمْ عَلَيْهِ لَمْ يَعْرِفُوهُ .
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Clan of Umayya started teaching Emān to the people but did not launch the teaching of Shirk (Polytheism), so that when they do carry them upon it, they would not be recognising it’.[345]
[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 1
[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 2
[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 3
[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 4
[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 5
[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 6
[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 7
[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 8
[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 1
[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 2
[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 3
[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 4
[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 5
[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 6
[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 7
[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 8
[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 9
[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 10
[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 11
[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 12
[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 13
[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 14
[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 15
[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 16
[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 17
[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 1
[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 2
[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 3
[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 127 H 4
[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 128 H 1
[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 128 H 2
[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 1
[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 2
[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 3
[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 4
[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 129 H 5
[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 1
[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 2
[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 3
[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 130 H 4
[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 1
[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 2
[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 3
[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 4
[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 5
[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 6
[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 7
[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 8
[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 9
[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 10
[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 11
[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 12
[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 13
[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 14
[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 1
[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 2
[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 3
[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 132 H 4
[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 1
[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 2
[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 3
[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 133 H 4
[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 1
[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 2
[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 3
[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 4
[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 5
[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 134 H 6
[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 135 H 1
[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 135 H 2
[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 135 H 3
[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 1
[73] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 2
[74] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 3
[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 4
[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 5
[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 6
[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 7
[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 8
[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 9
[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 10
[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 11
[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 12
[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 13
[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 14
[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 15
[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 16
[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 17
[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 18
[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 19
[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 20
[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 21
[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 22
[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 23
[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 1
[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 2
[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 3
[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 137 H 4
[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 1
[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 2
[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 3
[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 4
[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 5
[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 138 H 6
[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 1
[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 2
[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 3
[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 4
[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 5
[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 6
[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 7
[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 8
[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 9
[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 10
[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 11
[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 12
[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 13
[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 14
[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 15
[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 16
[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 17
[122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 18
[123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 19
[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 20
[125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 21
[126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 139 H 22
[127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 140 H 1
[128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 140 H 2
[129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 140 H 3
[130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 1
[131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 2
[132] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 3
[133] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 4
[134] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 5
[135] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 6
[136] Al Kafi V 2 – The Book Of Belief and Disbelief CH 141 H 7
[137] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 1
[138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 2
[139] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 3
[140] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 4
[141] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 5
[142] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 6
[143] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 7
[144] Al Kafi V 2 – The Book Of Belief and Disbelief CH 142 H 8
[145] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 1
[146] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 2
[147] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 3
[148] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 4
[149] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 5
[150] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 6
[151] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 7
[152] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 8
[153] Al Kafi V 2 – The Book Of Belief and Disbelief CH 143 H 9
[154] Al Kafi V 2 – The Book Of Belief and Disbelief CH 144 H 1
[155] Al Kafi V 2 – The Book Of Belief and Disbelief CH 144 H 2
[156] Al Kafi V 2 – The Book Of Belief and Disbelief CH 144 H 3
[157] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 1
[158] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 2
[159] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 3
[160] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 4
[161] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 5
[162] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 6
[163] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 7
[164] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 8
[165] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 9
[166] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 10
[167] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 11
[168] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 1
[169] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 2
[170] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 3
[171] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 4
[172] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 5
[173] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 6
[174] Al Kafi V 2 – The Book Of Belief and Disbelief CH 146 H 7
[175] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 1
[176] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 2
[177] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 3
[178] Al Kafi V 2 – The Book Of Belief and Disbelief CH 147 H 4
[179] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 1
[180] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 2
[181] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 3
[182] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 4
[183] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 5
[184] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 6
[185] Al Kafi V 2 – The Book Of Belief and Disbelief CH 148 H 7
[186] Al Kafi V 2 – The Book Of Belief and Disbelief CH 149 H 1
[187] Al Kafi V 2 – The Book Of Belief and Disbelief CH 149 H 2
[188] Al Kafi V 2 – The Book Of Belief and Disbelief CH 149 H 3
[189] Al Kafi V 2 – The Book Of Belief and Disbelief CH 150 H 1
[190] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 1
[191] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 2
[192] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 3
[193] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 4
[194] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 5
[195] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 6
[196] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 7
[197] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 8
[198] Al Kafi V 2 – The Book Of Belief and Disbelief CH 151 H 9
[199] Al Kafi V 2 – The Book Of Belief and Disbelief CH 152 H 1
[200] Al Kafi V 2 – The Book Of Belief and Disbelief CH 152 H 2
[201] Al Kafi V 2 – The Book Of Belief and Disbelief CH 152 H 3
[202] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 1
[203] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 2
[204] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 3
[205] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 4
[206] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 5
[207] Al Kafi V 2 – The Book Of Belief and Disbelief CH 153 H 6
[208] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 1
[209] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 2
[210] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 1
[211] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 2
[212] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 3
[213] Al Kafi V 2 – The Book Of Belief and Disbelief CH 155 H 4
[214] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 1
[215] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 2
[216] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 3
[217] Al Kafi V 2 – The Book Of Belief and Disbelief CH 156 H 4
[218] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 1
[219] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 2
[220] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 3
[221] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 4
[222] Al Kafi V 2 – The Book Of Belief and Disbelief CH 158 H 1
[223] Al Kafi V 2 – The Book Of Belief and Disbelief CH 158 H 2
[224] Al Kafi V 2 – The Book Of Belief and Disbelief CH 158 H 3
[225] Al Kafi V 2 – The Book Of Belief and Disbelief CH 159 H 1
[226] Al Kafi V 2 – The Book Of Belief and Disbelief CH 159 H 2
[227] Al Kafi V 2 – The Book Of Belief and Disbelief CH 159 H 3
[228] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 1
[229] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 2
[230] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 3
[231] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 4
[232] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 5
[233] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 6
[234] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 7
[235] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 8
[236] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 9
[237] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 10
[238] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 11
[239] Al Kafi V 2 – The Book Of Belief and Disbelief CH 160 H 12
[240] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 1
[241] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 2
[242] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 3
[243] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 4
[244] Al Kafi V 2 – The Book Of Belief and Disbelief CH 161 H 5
[245] Al Kafi V 2 – The Book Of Belief and Disbelief CH 162 H 1
[246] Al Kafi V 2 – The Book Of Belief and Disbelief CH 162 H 2
[247] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 1
[248] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 2
[249] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 3
[250] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 4
[251] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 5
[252] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 6
[253] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 7
[254] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 8
[255] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 9
[256] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 10
[257] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 11
[258] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 12
[259] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 13
[260] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 14
[261] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 15
[262] Al Kafi V 2 – The Book Of Belief and Disbelief CH 163 H 16
[263] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 1
[264] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 2
[265] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 3
[266] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 1
[267] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 2
[268] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 3
[269] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 4
[270] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 5
[271] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 6
[272] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 7
[273] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 8
[274] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 9
[275] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 10
[276] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 11
[277] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 12
[278] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 13
[279] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 14
[280] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 15
[281] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 16
[282] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 17
[283] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 18
[284] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 19
[285] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 20
[286] Al Kafi V 2 – The Book Of Belief and Disbelief CH 165 H 21
[287] Al Kafi V 2 – The Book Of Belief and Disbelief CH 166 H 1
[288] Al Kafi V 2 – The Book Of Belief and Disbelief CH 167 H 1
[289] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 1
[290] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 2
[291] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 3
[292] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 4
[293] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 5
[294] Al Kafi V 2 – The Book Of Belief and Disbelief CH 168 H 6
[295] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 1
[296] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 2
[297] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 3
[298] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 4
[299] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 5
[300] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 6
[301] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 7
[302] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 8
[303] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 1
[304] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 2
[305] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 3
[306] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 4
[307] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 5
[308] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 6
[309] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 7
[310] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 8
[311] Al Kafi V 2 – The Book Of Belief and Disbelief CH 170 H 9
[312] Al Kafi V 2 – The Book Of Belief and Disbelief CH 171 H 1
[313] Al Kafi V 2 – The Book Of Belief and Disbelief CH 171 H 2
[314] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 1
[315] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 2
[316] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 3
[317] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 4
[318] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 5
[319] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 6
[320] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 7
[321] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 8
[322] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 9
[323] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 10
[324] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 11
[325] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 12
[326] Al Kafi V 2 – The Book Of Belief and Disbelief CH 173 H 1
[327] Al Kafi V 2 – The Book Of Belief and Disbelief CH 173 H 2
[328] Al Kafi V 2 – The Book Of Belief and Disbelief CH 174 H 1
[329] Al Kafi V 2 – The Book Of Belief and Disbelief CH 174 H 2
[330] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 1
[331] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 2
[332] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 3
[333] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 4
[334] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 5
[335] Al Kafi V 2 – The Book Of Belief and Disbelief CH 175 H 6
[336] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 1
[337] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 2
[338] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 3
[339] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 4
[340] Al Kafi V 2 – The Book Of Belief and Disbelief CH 176 H 5
[341] Al Kafi V 2 – The Book Of Belief and Disbelief CH 177 H 1
[342] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 1
[343] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 2
[344] Al Kafi V 2 – The Book Of Belief and Disbelief CH 179 H 1
[345] Al Kafi V 2 – The Book Of Belief and Disbelief CH 180 H 1