AL-KAFI VOLUME 2 Part 6

الكافي

AL-KAFI

ج 2

Volume 2

Part 6 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 6

Chapter 181 – Affirmation of the Emān and is it allowed that Allah^-azwj would Transfer it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ يَكُونُ الرَّجُلُ عِنْدَ اللَّهِ مُؤْمِناً قَدْ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَهُ ثُمَّ يَنْقُلُهُ اللَّهُ بَعْدُ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Husayn Bin Nuaym Al Sahhaf who said,

‘I said to Abu Abdullah^-asws, ‘Why is it so that the man happens to be a Momin in the Presence of Allah^-azwj, the Emān having been affirmed to him in His^-azwj Presence, then Allah^-azwj Transfers him afterwards, from the Emān to the Kufr (disbelief)?’

قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْعَدْلُ إِنَّمَا دَعَا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ لَا إِلَى الْكُفْرِ وَ لَا يَدْعُو أَحَداً إِلَى الْكُفْرِ بِهِ فَمَنْ آمَنَ بِاللَّهِ ثُمَّ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَ اللَّهِ لَمْ يَنْقُلْهُ اللَّهُ عَزَّ وَ جَلَّ بَعْدَ ذَلِكَ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ

So he^-asws said: ‘Allah^-azwj Mighty and Majestic, He^-azwj is Just. But rather, He^-azwj Calls the servants to the Emān in Him^-azwj not to the Kufr (disbelief), and He^-azwj does not Call anyone to the Kufr (disbelief) in Him^-azwj. So the one who believes in Allah^-azwj, then the Emān gets affirmed for him in the Presence of Allah^-azwj, Allah^-azwj Mighty and Majestic will not Transfer it after that, from the Emān to the Kufr (disbelief)’.

قُلْتُ لَهُ فَيَكُونُ الرَّجُلُ كَافِراً قَدْ ثَبَتَ لَهُ الْكُفْرُ عِنْدَ اللَّهِ ثُمَّ يَنْقُلُهُ بَعْدَ ذَلِكَ مِنَ الْكُفْرِ إِلَى الْإِيمَانِ

I said to him^-asws, ‘Can it happen that the man is a Kafir (unbeliever), the Kufr (disbelief) having been affirmed for him in the Presence of Allah^-azwj, then He^-azwj Transfer him, after that, from the Kufr to the Emān?’

قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّاسَ كُلَّهُمْ عَلَى الْفِطْرَةِ الَّتِي فَطَرَهُمْ عَلَيْهَا لَا يَعْرِفُونَ إِيمَاناً بِشَرِيعَةٍ وَ لَا كُفْراً بِجُحُودٍ ثُمَّ بَعَثَ اللَّهُ الرُّسُلَ تَدْعُوا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَ مِنْهُمْ مَنْ لَمْ يَهْدِهِ اللَّهُ .

He^-asws said: ‘Allah^-azwj Mighty and Majestic Created the people, all of them upon the nature which He^-azwj Natured them upon. They were neither recognising Emān with its stipulations, nor Kufr with its denials. Then Allah^-azwj Sent the Rasools^-as inviting the people to the Emān in Him^-azwj. So, from them is the one whom Allah^-azwj Guided, and from them is the one who Allah^-azwj did not Guide’.[1]

بَابُ الْمُعَارِينَ

Chapter 182 – The ones of temporary (Emān)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ وَ اسْتَوْدَعَ بَعْضَهُمُ الْإِيمَانَ فَإِنْ يَشَأْ أَنْ يُتِمَّهُ لَهُمْ أَتَمَّهُ وَ إِنْ يَشَأْ أَنْ يَسْلُبَهُمْ إِيَّاهُ سَلَبَهُمْ وَ كَانَ فُلَانٌ مِنْهُمْ مُعَاراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Mighty and Majestic Created a people for the Emān, there not being a decline for it, and Created a people for the Kufr (disbelief), there being no decline for it, and Created a people between that and Deposited the Emān in some of them. So if He^-azwj so Desires He^-azwj would Complete it for them, and if He^-azwj so Desires He^-azwj would Confiscate it from them; and so and so from them was with temporary Emān’.[2]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ يُصْبِحُ مُؤْمِناً وَ يُمْسِيَ كَافِراً وَ يُصْبِحُ كَافِراً وَ يُمْسِيَ مُؤْمِناً وَ قَوْمٌ يُعَارُونَ الْإِيمَانَ ثُمَّ يُسْلَبُونَهُ وَ يُسَمَّوْنَ الْمُعَارِينَ ثُمَّ قَالَ فُلَانٌ مِنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub and Al Qasim Bin Muhammad Al Jowfary, from Kuleyb Bin Muawiya Al Asady,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A servant could be a Momin in the morning and in the evening he would be a Kafir (unbeliever), and in the morning he could be a Kafir and in the evening he would be a Momin; and a people are being Lent the Emān, then it is Confiscated and (they) are being named as the ‘temporary ones’’. Then he^-asws said: ‘So and so was from them’.[3]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ عِيسَى شَلَقَانَ قَالَ كُنْتُ قَاعِداً فَمَرَّ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَ مَعَهُ بَهْمَةٌ قَالَ قُلْتُ يَا غُلَامُ مَا تَرَى مَا يَصْنَعُ أَبُوكَ يَأْمُرُنَا بِالشَّيْ‏ءِ ثُمَّ يَنْهَانَا عَنْهُ أَمَرَنَا أَنْ نَتَوَلَّى أَبَا الْخَطَّابِ ثُمَّ أَمَرَنَا أَنْ نَلْعَنَهُ وَ نَتَبَرَّأَ مِنْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and someone else from Isa Shalqan who said,

‘I was seated and Abu Al-Hassan Musa^-asws passed by, and with him was a goat. I said, ‘O boy! What is your^-asws view of what your^-asws father^-asws did, ordering us with something then forbidding us from it. He^-asws ordered us that we befriend Abu Al-Khattab, then he^-asws ordered us that we curse him and we should disavow from him?’

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) وَ هُوَ غُلَامٌ إِنَّ اللَّهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ أَعَارَهُ الْإِيمَانَ يُسَمَّوْنَ الْمُعَارِينَ إِذَا شَاءَ سَلَبَهُمْ وَ كَانَ أَبُو الْخَطَّابِ مِمَّنْ أُعِيرَ الْإِيمَانَ

So Abu Al-Hassan^-asws said, and he^-asws was a boy: ‘Allah^-azwj Created a people for the Emān, there being no decline for it, and Created a people for the Kufr (disbelief) there being no decline for it, and Created a people between that, Lending the Emān to him, named as the ‘temporary ones’. Whenever He^-azwj so Desires, He^-azwj Confiscates it from them, and Abu Al-Khattab was from the ones who was Lent the Emān’.

قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخْبَرْتُهُ مَا قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ مَا قَالَ لِي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُ نَبْعَةُ نُبُوَّةٍ .

He (the narrator) said, ‘So I went over to Abu Abdullah^-asws and informed him^-asws of what I had said to Abu Al-Hassan^-asws and what he^-asws had said to me. So Abu Abdullah^-asws said: ‘He^-asws is a spring of the Prophet-hood’.[4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ ( صلوات الله عليه )  قَالَ إِنَّ اللَّهَ خَلَقَ النَّبِيِّينَ عَلَى النُّبُوَّةِ فَلَا يَكُونُونَ إِلَّا أَنْبِيَاءَ وَ خَلَقَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَكُونُونَ إِلَّا مُؤْمِنِينَ وَ أَعَارَ قَوْماً إِيمَاناً فَإِنْ شَاءَ تَمَّمَهُ لَهُمْ وَ إِنْ شَاءَ سَلَبَهُمْ إِيَّاهُ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of our companions,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Allah^-azwj Created the Prophets^-as upon the Prophet-hood, so they will not happen to be except for Prophets^-as; and he^-azwj Created the Momineen upon the Emān, so they will not happen to be except for Momineen; and Lent Emān to a people. So if He^-azwj so Desires, would Complete it for them, and if He^-azwj so Desires would Confiscate it’.

قَالَ وَ فِيهِمْ جَرَتْ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ وَ قَالَ لِي إِنَّ فُلَاناً كَانَ مُسْتَوْدَعاً إِيمَانُهُ فَلَمَّا كَذَبَ عَلَيْنَا سُلِبَ إِيمَانُهُ ذَلِكَ .

He^-asws said: ‘And among them flowed the stable ones and the temporary ones’. And he^-asws said to me: ‘So and so had temporary Emān. So when he lied against us^-asws, that Emān of his was Confiscated’.[5]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ حَبِيبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ جَبَلَ النَّبِيِّينَ عَلَى نُبُوَّتِهِمْ فَلَا يَرْتَدُّونَ أَبَداً وَ جَبَلَ الْأَوْصِيَاءَ عَلَى وَصَايَاهُمْ فَلَا يَرْتَدُّونَ أَبَداً وَ جَبَلَ بَعْضَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَرْتَدُّونَ أَبَداً وَ مِنْهُمْ مَنْ أُعِيرَ الْإِيمَانَ عَارِيَّةً فَإِذَا هُوَ دَعَا وَ أَلَحَّ فِي الدُّعَاءِ مَاتَ عَلَى الْإِيمَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Habeeb, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Formed the Prophets^-as upon their^-as Prophet-hood. Thus, they^-as will not be reneging, ever! And He^-azwj Formed the successors^-as upon their successorship. Thus, they^-as will not be reneging, ever! And He^-azwj Moulded some of the Momineen upon the Emān. Thus they will not be reneging, ever! And from them is one to whom the Emān is Lent with a Lending. So when he supplicates and persists in the supplication, would die upon the Emān’.[6]

بَابٌ فِي عَلَامَةِ الْمُعَارِ

Chapter 183 – Regarding the signs of the Lending (of the Emān)

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْحَسْرَةَ وَ النَّدَامَةَ وَ الْوَيْلَ كُلَّهُ لِمَنْ لَمْ يَنْتَفِعْ بِمَا أَبْصَرَهُ وَ لَمْ يَدْرِ  مَا الْأَمْرُ الَّذِي هُوَ عَلَيْهِ مُقِيمٌ أَ نَفْعٌ لَهُ أَمْ ضَرٌّ قُلْتُ لَهُ فَبِمَ يُعْرَفُ النَّاجِي مِنْ هَؤُلَاءِ جُعِلْتُ فِدَاكَ

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Mufazzal Al Ju’fy who said,

‘Abu Abdullah^-asws said: ‘The anguish, and the regret and the woe, all of it is for the one who does not benefit from what he sees and does not know what the matter is which he is standing upon, is it beneficial for him or harmful?’ I said to him^-asws, ‘So by what would the saved ones be recognised from them, may I be sacrificed for you^-asws?’

قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَأُثْبِتَ لَهُ الشَّهَادَةُ بِالنَّجَاةِ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ .

He^-asws said: ‘The one whose deed was in accordance to his words, so the testimony of the salvation would be affirmed for him, and the one whose deed does not happen to be in accordance to his words, so rather, that is the temporary one (of the Emān)’.[7]

بَابُ سَهْوِ الْقَلْبِ

Chapter 184 – Omissions of the heart

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْقَلْبَ لَيَكُونُ السَّاعَةَ مِنَ اللَّيْلِ وَ النَّهَارِ مَا فِيهِ كُفْرٌ وَ لَا إِيمَانٌ كَالثَّوْبِ الْخَلَقِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer and someone else who said,

‘Abu Abdullah^-asws said: ‘The heart happens to be such during a time of the day and the night that there is neither a Kufr (disbelief) in it nor Emān, like the newly-created garment’.

قَالَ ثُمَّ قَالَ لِي أَ مَا تَجِدُ ذَلِكَ مِنْ نَفْسِكَ قَالَ ثُمَّ تَكُونُ النُّكْتَةُ مِنَ اللَّهِ فِي الْقَلْبِ بِمَا شَاءَ مِنْ كُفْرٍ وَ إِيمَانٍ .

He (the narrator) said, ‘Then he^-asws said to me: ‘But, do you not find that from yourself?’ He^-asws said: ‘The spot appears from Allah^-azwj in the heart with whatever Allah^-azwj has so Desired it to be, from Kufr and the Emān’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ مِثْلَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Abu Umeyr – smilar to it.[8]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ يَكُونُ الْقَلْبُ مَا فِيهِ إِيمَانٌ وَ لَا كُفْرٌ شِبْهَ الْمُضْغَةِ أَ مَا يَجِدُ أَحَدُكُمْ ذَلِكَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘الْقَلْبُ’ The heart (sometimes) becomes such that there is neither Emān in it nor Kufr (disbelief), resembling a lump. Hasn’t any one of you found that?’[9]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مَطْوِيَّةً مُبْهَمَةً عَلَى الْإِيمَانِ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا نَضَحَهَا بِالْحِكْمَةِ وَ زَرَعَهَا بِالْعِلْمِ وَ زَارِعُهَا وَ الْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’far^-asws, from Abu Al-Hassan Musa^-asws having said: ‘Allah^-azwj Created the hearts of the Momineen folded opaquely upon the Emān. So whenever he (the Momin) intends to enlighten what is in it, he sprinkles it with the wisdom and then cultivates it with the knowledge, and its Cultivator and the Overseer over it is the Lord^-azwj of the worlds’.[10]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَلْبَ لَيَتَرَجَّجُ فِيمَا بَيْنَ الصَّدْرِ وَ الْحَنْجَرَةِ حَتَّى يُعْقَدَ عَلَى الْإِيمَانِ فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Husayn Bin Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The ‘الْقَلْبُ’ (الْقَلْبُ cannot be translated as heart. In one Hadith it is referred to Aql it is not a physical entity) tends to vibrate between the chest and the throat until it sits upon the Emān. So when it is tied upon the Emān, it settles down, and these are the Words of Allah^-azwj Mighty and Majestic [64:11] and whoever believes in Allah, He Guides aright his الْقَلْبُ (Qalb)’.[11]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَلْبَ لَيَتَجَلْجَلُ فِي الْجَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ وَ قَرَّ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ إِلَى قَوْلِهِ كَأَنَّما يَصَّعَّدُ فِي السَّماءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The الْقَلْبُ tends to jingle in the inside, seeking the truth. So when it comes across it, it is reassured and settles down’. Then Abu Abdullah^-asws recited this Verse [6:125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam – up to His^-azwj Words as though he were ascending to the sky’.[12]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْقَلْبَ يَكُونُ فِي السَّاعَةِ مِنَ اللَّيْلِ وَ النَّهَارِ لَيْسَ فِيهِ إِيمَانٌ وَ لَا كُفْرٌ أَ مَا تَجِدُ ذَلِكَ ثُمَّ تَكُونُ بَعْدَ ذَلِكَ نُكْتَةٌ مِنَ اللَّهِ فِي قَلْبِ عَبْدِهِ بِمَا شَاءَ إِنْ شَاءَ بِإِيمَانٍ وَ إِنْ شَاءَ بِكُفْرٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra’a, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The الْقَلْبُ (Qalb) happens to be such during a time from the night and the day, there is neither Emān in it nor Kufr (disbelief). But, do you not find that (to be so)? Then a spot appears after that from Allah^-azwj in the heart of His^-azwj servant with whatever He^-azwj so Desires. If He^-azwj so Desires with Emān, and if He^-azwj so Desires, with Kufr (disbelief)’.[13]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مُبْهَمَةً عَلَى الْإِيمَانِ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا فَتَحَهَا بِالْحِكْمَةِ وَ زَرَعَهَا بِالْعِلْمِ وَ زَارِعُهَا وَ الْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created the ‘قُلُوبَ’ (Qalub – plural of Qalb) of the Momineen wrapped up over the Emān. So whenever he (the Momin) intends to enlighten what is in it, begins it with the wisdom and cultivates it with the knowledge, and its Cultivator and the Overseer upon it is the Lord^-azwj of the Worlds’.[14]

بَابٌ فِي ظُلْمَةِ قَلْبِ الْمُنَافِقِ وَ إِنْ أُعْطِيَ اللِّسَانَ وَ نُورِ قَلْبِ الْمُؤْمِنِ وَ إِنْ قَصَرَ بِهِ لِسَانُهُ

Chapter 185 – Regarding the darkness of the ‘الْقَلْبُ’ (Qalb) of the hypocrite and even though he has been given the tongue, and radiance of the الْقَلْبُ (Qalb) of the Momin and even though he falls short with his tongue

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَنَا ذَاتَ يَوْمٍ تَجِدُ الرَّجُلَ لَا يُخْطِئُ بِلَامٍ وَ لَا وَاوٍ خَطِيباً مِصْقَعاً وَ لَقَلْبُهُ أَشَدُّ ظُلْمَةً مِنَ اللَّيْلِ الْمُظْلِمِ وَ تَجِدُ الرَّجُلَ لَا يَسْتَطِيعُ يُعَبِّرُ عَمَّا فِي قَلْبِهِ بِلِسَانِهِ وَ قَلْبُهُ يَزْهَرُ كَمَا يَزْهَرُ الْمِصْبَاحُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Fazzal, from Ali Bin Uqba, from Amro,

(It has been narrated) from Abu Abdullah^-asws having said to us one day: ‘You will find the man not erring with a ‘Laam; or ‘Waaw’ (letters of the Arabic Alphabet), an orator, eloquent, and for his الْقَلْبُ (Qalb) would be a darkness more intense than the night; and you will find the man not being able to express by his tongue what is in his الْقَلْبُ (Qalb), but his (Qalb) would be shining just as the lantern shines’.[15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْقُلُوبَ أَرْبَعَةٌ قَلْبٌ فِيهِ نِفَاقٌ وَ إِيمَانٌ وَ قَلْبٌ مَنْكُوسٌ وَ قَلْبٌ مَطْبُوعٌ وَ قَلْبٌ أَزْهَرُ أَجْرَدُ فَقُلْتُ مَا الْأَزْهَرُ قَالَ فِيهِ كَهَيْئَةِ السِّرَاجِ فَأَمَّا الْمَطْبُوعُ فَقَلْبُ الْمُنَافِقِ وَ أَمَّا الْأَزْهَرُ فَقَلْبُ الْمُؤْمِنِ إِنْ أَعْطَاهُ شَكَرَ وَ إِنِ ابْتَلَاهُ صَبَرَ وَ أَمَّا الْمَنْكُوسُ فَقَلْبُ الْمُشْرِكِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Haroun Bin Al Jahm, from Al Mufazzal, from Sa’ad,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The قُلُوبَ (Qalub) are three (types) – a الْقَلْبُ (Qalb) wherein is hypocrisy and Emān, and an inverted الْقَلْبُ (Qalb), and an imprinted الْقَلْبُ (Qalb), and a shining bare الْقَلْبُ’ (Qalb). So I said, ‘What is the shining (Qalb)?’ He^-asws said: ‘Wherein is like a physical lamp; as for the imprinted one, it is the الْقَلْبُ of the hypocrisy, and as for the shining one, it is the الْقَلْبُ of the Momin if He^-azwj Gives him, he is grateful, and if He^-azwj Tries him, he is patient; and as for the inverted one, it is the الْقَلْبُ of the Mushrik (Polytheist)’.

ثُمَّ قَرَأَ هَذِهِ الْآيَةَ أَ فَمَنْ يَمْشِي مُكِبًّا عَلى وَجْهِهِ أَهْدى أَمَّنْ يَمْشِي سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ فَأَمَّا الْقَلْبُ الَّذِي فِيهِ إِيمَانٌ وَ نِفَاقٌ فَهُمْ قَوْمٌ كَانُوا بِالطَّائِفِ فَإِنْ أَدْرَكَ أَحَدَهُمْ أَجَلُهُ عَلَى نِفَاقِهِ هَلَكَ وَ إِنْ أَدْرَكَهُ عَلَى إِيمَانِهِ نَجَا .

Then he^-asws recited this Verse [67:22] Is the one who goes prone upon his face better guided or he who walks upright upon a Straight Path? As for the الْقَلْبُ wherein is Emān and hypocrisy, so they were a people who were in Al-Ta’if. So if death seized one of them upon his hypocrisy, he perished, but if it (death) approached him upon his Emān, attained salvation’.[16]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُلُوبُ ثَلَاثَةٌ قَلْبٌ مَنْكُوسٌ لَا يَعِي شَيْئاً مِنَ الْخَيْرِ وَ هُوَ قَلْبُ الْكَافِرِ وَ قَلْبٌ فِيهِ نُكْتَةٌ سَوْدَاءُ فَالْخَيْرُ وَ الشَّرُّ فِيهِ يَعْتَلِجَانِ فَأَيُّهُمَا كَانَتْ مِنْهُ غَلَبَ عَلَيْهِ وَ قَلْبٌ مَفْتُوحٌ فِيهِ مَصَابِيحُ تَزْهَرُ وَ لَا يُطْفَأُ نُورُهُ إِلَى يَوْمِ الْقِيَامَةِ وَ هُوَ قَلْبُ الْمُؤْمِنِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The قُلُوبَ are three (types) – an inverted الْقَلْبُ not being aware of anything from the good, and it is the الْقَلْبُ of the Kafir (disbeliever); and a الْقَلْبُ (Qalb) wherein is a black spot, so the good and the evil are wrestling in it. So it would be whichever of the two which overcomes upon it; and an open الْقَلْبُ wherein are shining lanterns, and its light will not be getting extinguished until the Day of Judgment, and it is the الْقَلْبُ of the Momin’.[17] 

بَابٌ فِي تَنَقُّلِ أَحْوَالِ الْقَلْبِ

Chapter 186 – Transference of the states of the الْقَلْبُ (Qalb)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ وَ سَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لِأَبِي جَعْفَرٍ ( عليه السلام ) أُخْبِرُكَ أَطَالَ اللَّهُ بَقَاءَكَ لَنَا وَ أَمْتَعَنَا بِكَ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى تَرِقَّ قُلُوبُنَا وَ تَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا وَ يَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الْأَمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَ التُّجَّارِ أَحْبَبْنَا الدُّنْيَا قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ وَ مَرَّةً تَسْهُلُ

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Muhammad Bin Al Nu’man Al Ahowl, from Sallam Bin Al Mustaneer who said,

‘I was in the presence of Abu Ja’far^-asws when Humran Bin Ayn came over to him^-asws and asked him about certain things. So when Humran was thinking of arising, he said to Abu Ja’far^-asws, ‘I want to inform you^-asws, may Allah^-azwj Prolong your^-asws remaining for us and our happiness with you^-asws. We come to you^-asws, so we do not exit from your^-asws presence until our قُلُوبَ (Qalub) melt and our قُلُوبَ (Qalub) divert us away from the world and it gets trivialised upon us what is in the hands of the people from these wealth’s. Then we exit from your^-asws presence, and we come to be with the people and the business, we love the world (once again)’. He (the narrator) said, ‘So Abu Ja’far^-asws said: ‘But rather these are the قُلُوبَ  (Qalub), sometimes (they make it) difficult (for you) and sometimes (they make it) easy’.

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍ ( صلى الله عليه وآله ) قَالُوا يَا رَسُولَ اللَّهِ نَخَافُ عَلَيْنَا النِّفَاقَ قَالَ فَقَالَ وَ لِمَ تَخَافُونَ ذَلِكَ قَالُوا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَ رَغَّبْتَنَا وَجِلْنَا وَ نَسِينَا الدُّنْيَا وَ زَهِدْنَا حَتَّى كَأَنَّا نُعَايِنُ الْآخِرَةَ وَ الْجَنَّةَ وَ النَّارَ وَ نَحْنُ عِنْدَكَ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ وَ دَخَلْنَا هَذِهِ الْبُيُوتَ وَ شَمِمْنَا الْأَوْلَادَ وَ رَأَيْنَا الْعِيَالَ وَ الْأَهْلَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَ حَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْ‏ءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذَلِكَ نِفَاقاً

Then Abu Ja’far^-asws said: ‘As for the companions of Muhammad^-saww, they said, ‘O Rasool-Allah^-saww! We fear the hypocrisy upon us’. So he^-saww said: ‘And why are you fearing that?’ They said, ‘Whenever we are in your^-saww presence so you^-saww remind us, and make us crave (the Hereafter), and scare us (of Hell) and make us forget the world, and make us to be ascetic, as if we are visualizing the Hereafter, and the Paradise, and the Fire, and (although) we are in your^-saww presence. So when we exit from your^-saww presence and we enter these houses and we smell the children, and we see the dependants and the family members, we are almost transformed from the state which we used to be upon in your^-saww presence, and to the extent as if we are not upon anything. So, do you^-saww fear upon us that, that would happen to be hypocrisy?’

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَلَّا إِنَّ هَذِهِ خُطُوَاتُ الشَّيْطَانِ فَيُرَغِّبُكُمْ فِي الدُّنْيَا وَ اللَّهِ لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلَائِكَةُ وَ مَشَيْتُمْ عَلَى الْمَاءِ وَ لَوْ لَا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللَّهَ لَخَلَقَ اللَّهُ خَلْقاً حَتَّى يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا اللَّهَ فَيَغْفِرَ اللَّهُ لَهُمْ إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ وَ قَالَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ .

So Rasool-Allah^-saww said to them: ‘Never! These are the footsteps of the Satan^-la and he^-la is making you covet in the world. By Allah^-azwj! If you were to persist upon the state which you are describing yourselves to be with, the Angels would shake your hands and you would be walking upon the water. And had it not been for you all sinning and then seeking Forgiveness of Allah^-azwj, Allah^-azwj would have Created a people until they would be sinning, then seeking Forgiveness of Allah^-azwj, so Allah^-azwj would Forgive them. The Momin is a Tried one, repentant. Have you not heard the Words of Allah^-azwj Mighty and Majestic [2:222] surely Allah Loves the repentant, and He Loves those who purify themselves. And He^-azwj Said [11:3] And ask Forgiveness from your Lord, then turn repenting to Him’.[18]

بَابُ الْوَسْوَسَةِ وَ حَدِيثِ النَّفْسِ

Chapter 187 – The (Satanic) insinuations and discussing with the self

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْوَسْوَسَةِ وَ إِنْ كَثُرَتْ فَقَالَ لَا شَيْ‏ءَ فِيهَا تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Muhammad Bin Humran who said,

‘I asked Abu Abdullah^-asws about the (Satanic) insinuations and if it was frequent. So he^-asws said: ‘There is nothing in it. You should be saying, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allah^-azwj’.[19]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘There has occurred in my الْقَلْبُ (Qalb), a grievous matter’. So he^-asws said: ‘Say, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allah^-azwj’.

قَالَ جَمِيلٌ فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْ‏ءٌ قُلْتُ لَا إِلَهَ إِلَّا اللَّهُ فَيَذْهَبُ عَنِّي .

Jameel (the narrator) said, ‘So every time something occurred in my heart, I would say, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allah^-azwj, and it would go away from me’.[20]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ هَلَكْتُ فَقَالَ لَهُ ( عليه السلام ) أَتَاكَ الْخَبِيثُ فَقَالَ لَكَ مَنْ خَلَقَكَ فَقُلْتَ اللَّهُ فَقَالَ لَكَ اللَّهُ مَنْ خَلَقَهُ فَقَالَ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَكَانَ كَذَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاكَ وَ اللَّهِ مَحْضُ الْإِيمَانِ .

Ibn Abu Umeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! I am destroyed!’ So he^-saww said to him: ‘The wicked one (Satan^-la) came to you and he^-la said to you, ‘Who Created you?’ So you said, ‘Allah^-azwj’. So he^-la said to you, ‘Who Created Him^-azwj?’’ So he said, ‘Yes, by the One^-azwj Whom Sent you^-saww with the Truth, it was such’. So Rasool-Allah^-saww said: ‘That, by Allah^-azwj, is purity of the Emān’.

قَالَ ابْنُ أَبِي عُمَيْرٍ فَحَدَّثْتُ بِذَلِكَ عَبْدَ الرَّحْمَنِ بْنَ الْحَجَّاجِ فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا عَنَى بِقَوْلِهِ هَذَا وَ اللَّهِ مَحْضُ الْإِيمَانِ خَوْفَهُ أَنْ يَكُونَ قَدْ هَلَكَ حَيْثُ عَرَضَ لَهُ ذَلِكَ فِي قَلْبِهِ .

Ibn Abu Umeyr (the narrator) said, ‘So I narrate with that to Abdul Rahman Bin Al-Hajjaj, and he said, ‘Abu Abdullah^-asws narrated to me that Rasool-Allah^-saww, rather, meant by his^-saww words: ‘This, by Allah^-azwj, is purity of the Emān’, fearing him that he happened to have persihed were that was displayed to him in his heart’.[21]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) يَشْكُو إِلَيْهِ لَمَماً يَخْطُرُ عَلَى بَالِهِ فَأَجَابَهُ فِي بَعْضِ كَلَامِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنْ شَاءَ ثَبَّتَكَ فَلَا يَجْعَلُ لِإِبْلِيسَ عَلَيْكَ طَرِيقاً

A number of companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar who said,

‘A man wrote to Abu Ja’far^-asws complaining to him^-asws of what tends to come upon his mind. So he^-asws answered in one of his^-asws speeches that: ‘Allah^-azwj Mighty and Majestic, if He^-azwj so Desires to, would Affirm you, so He^-azwj would not Make for Iblees^-la to have a way upon you.

قَدْ شَكَا قَوْمٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) لَمَماً يَعْرِضُ لَهُمْ لَأَنْ تَهْوِيَ بِهِمُ الرِّيحُ أَوْ يُقَطَّعُوا أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يَتَكَلَّمُوا بِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ تَجِدُونَ ذَلِكَ قَالُوا نَعَمْ فَقَالَ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ ذَلِكَ لَصَرِيحُ الْإِيمَانِ فَإِذَا وَجَدْتُمُوهُ فَقُولُوا آمَنَّا بِاللَّهِ وَ رَسُولِهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

A group of people had complained to the Prophet^-saww of what tended to present to them because it was easier for them if the wind were to sweep them away or a beloved one would be cut off from them, than that they should be speaking about it. So Rasool-Allah^-saww said: ‘You are finding that (to be so)?’ They said, ‘Yes’. So he^-saww said: ‘By the One^-azwj in Whose Hand is my^-saww soul! That is explicit Emān. So whenever you find it to be so, so you should be saying,

‘آمَنَّا بِاللَّهِ وَ رَسُولِهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ’

‘We believe in Allah^-azwj and in His^-azwj Rasool^-saww, and there is neither any Might or Strength except with Allah^-azwj’’’.[22]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ بَكْرِ بْنِ جَنَاحٍ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ أَبِي الْيَسَعِ دَاوُدَ الْأَبْزَارِيِّ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَجُلًا أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنَّنِي نَافَقْتُ فَقَالَ وَ اللَّهِ مَا نَافَقْتَ وَ لَوْ نَافَقْتَ مَا أَتَيْتَنِي تُعْلِمُنِي مَا الَّذِي رَابَكَ أَظُنُّ الْعَدُوَّ الْحَاضِرَ أَتَاكَ فَقَالَ لَكَ مَنْ خَلَقَكَ فَقُلْتَ اللَّهُ خَلَقَنِي فَقَالَ لَكَ مَنْ خَلَقَ اللَّهَ قَالَ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَكَانَ كَذَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Muhammad, from Muhammad Bin Bakr Bin Janah, from Zakariyya Bin Muhammad, from Abu Al Yas’a Dawood Al Abzary, from Humran,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A man came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! I have become a hypocrite’. So he^-saww said: ‘By Allah^-azwj you are not so; and had you been so, you would not have come to me to let me know what is that which has caused you to doubt. I^-saww think the present enemy (Satan^-la) came over to you and he^-la said to you, ‘Who Created you?’ So you said, ‘Allah^-azwj!’. So he^-la said to you, ‘Who Created Allah^-azwj!’’. He said, ‘Yes, by the One^-azwj Who Sent you with the Truth, it was such’.

فَقَالَ إِنَّ الشَّيْطَانَ أَتَاكُمْ مِنْ قِبَلِ الْأَعْمَالِ فَلَمْ يَقْوَ عَلَيْكُمْ فَأَتَاكُمْ مِنْ هَذَا الْوَجْهِ لِكَيْ يَسْتَزِلَّكُمْ فَإِذَا كَانَ كَذَلِكَ فَلْيَذْكُرْ أَحَدُكُمُ اللَّهَ وَحْدَهُ .

So he^-saww said: ‘The Satan^-la comes to you from the aspect of the deeds, but is not strong enough upon you, so he comes from this direction perhaps he^-la would make you waver. Therefore, whenever it was like that, so let one of you mentioned Allah^-azwj Alone’.[23]

بَابُ الِاعْتِرَافِ بِالذُّنُوبِ وَ النَّدَمِ عَلَيْهَا

Chapter 188 – The acknowledgement of the sins and the regret upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ اللَّهِ مَا يَنْجُو مِنَ الذَّنْبِ إِلَّا مَنْ أَقَرَّ بِهِ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘By Allah^-azwj! He will not be saved from the sins except the one who acknowledges with it’.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَفَى بِالنَّدَمِ تَوْبَةً .

He (the narrator) said, ‘And Abu Ja’far^-asws said: ‘The regret suffices as a repentance’.[24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا وَ اللَّهِ مَا أَرَادَ اللَّهُ تَعَالَى مِنَ النَّاسِ إِلَّا خَصْلَتَيْنِ أَنْ يُقِرُّوا لَهُ بِالنِّعَمِ فَيَزِيدَهُمْ وَ بِالذُّنُوبِ فَيَغْفِرَهَا لَهُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘No, by Allah^-azwj! Allah^-azwj does not Want from the people except for two characteristics, that he acknowledges to Him^-azwj of the Bounties so He^-azwj would Increase it for him, and (acknowledge) with the sins, so He^-azwj would Forgive these for him’.[25]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ قُلْتُ يُدْخِلُهُ اللَّهُ بِالذَّنْبِ الْجَنَّةَ قَالَ نَعَمْ إِنَّهُ لَيُذْنِبُ فَلَا يَزَالُ مِنْهُ خَائِفاً مَاقِتاً لِنَفْسِهِ فَيَرْحَمُهُ اللَّهُ فَيُدْخِلُهُ الْجَنَّةَ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The man commits the sin so Allah^-azwj Enters him into the Paradise due to it’. I said, ‘Allah^-azwj Enters him into the Paradise due to the sin?’ He^-asws said: ‘Yes. He commits a sin, so he does not cease to be fearful from it, disliking his self, so Allah^-azwj shows Mercy on him and Enters him into the Paradise’.[26]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّهُ وَ اللَّهِ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ بِإِصْرَارٍ وَ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ إِلَّا بِإِقْرَارٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muawiya Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying: ‘By Allah^-azwj! A servant cannot get out of a sin while being persistence (in it), and a servant cannot get out of a sin except by acknowledgement’ (which is asking for forgiveness).[27]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ الْحَجَّاجِ السَّبِيعِيِّ عَنْ مُحَمَّدِ بْنِ وَلِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَذْنَبَ ذَنْباً فَعَلِمَ أَنَّ اللَّهَ مُطَّلِعٌ عَلَيْهِ إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ غَفَرَ لَهُ وَ إِنْ لَمْ يَسْتَغْفِرْ .

Al Husayn Bin Muhammad, from Muhammad Bin Imran Bin Al Hajjaj Al Sabi’e, from Muhamad Bin Waleed, from Yunus, Bin Yawoub,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The one who commits a sin, so he knows that Allah^-azwj has been Notified upon it. If He^-azwj so Desires to He^-azwj Punishes him, and if He^-azwj so Desires to, He^-azwj Forgives him. He^-azwj would Forgive him and even if he does not seek Forgiveness’.[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ عَنْبَسَةَ الْعَابِدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ أَنْ يَطْلُبَ إِلَيْهِ فِي الْجُرْمِ الْعَظِيمِ وَ يُبْغِضُ الْعَبْدَ أَنْ يَسْتَخِفَّ بِالْجُرْمِ الْيَسِيرِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Anbasa Al Aabid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Loves the servant that he seeks (Forgiveness) to Him^-azwj regarding the grievous crime and He^-azwj Hates the servant if he takes lightly with the small crime’.[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  إِنَّ النَّدَمَ عَلَى الشَّرِّ يَدْعُو إِلَى تَرْكِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ismail Bin Sahl, from hammad, from Rabi’e,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said:’ The regret upon the evil (deed) leads one to stay away from it.’.[30]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الدَّقَّاقِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ زَيْدٍ الْقَتَّاتِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ عَبْدٍ أَذْنَبَ ذَنْباً فَنَدِمَ عَلَيْهِ إِلَّا غَفَرَ اللَّهُ لَهُ قَبْلَ أَنْ يَسْتَغْفِرَ وَ مَا مِنْ عَبْدٍ أَنْعَمَ اللَّهُ عَلَيْهِ نِعْمَةً فَعَرَفَ أَنَّهَا مِنْ عِنْدِ اللَّهِ إِلَّا غَفَرَ اللَّهُ لَهُ قَبْلَ أَنْ يَحْمَدَهُ .

Muhammad Bin Yahya, from Ali Bin Al Husayn Al Daqqaq, from Abdullah Bin Muhammad, from Abdullah Bin Muhammad, from Ahmad Bin Umar, from Zayd Al Qattab, from Aban Bin Taghlub who said,

‘I heard Abu Abdullah^-asws saying: ‘There is none from a servant who commits a sin and he regrets over it, except that Allah^-azwj Forgives it for him even before he seeks Forgiveness; and there is none from a servant upon whom Allah^-azwj has Favoured upon with a Bounty, so he recognises that it is from the Presence of Allah^-azwj, except that Allah^-azwj Forgives (his sins) for him before he even Praises Him^-azwj’.[31]

بَابُ سَتْرِ الذُّنُوبِ

Chapter 189 – Veiling the sins

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ مَوْلَى الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ ( عليه السلام ) يَقُولُ الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali,

(It has been narrated) from Al-Abbas, a slave of Al-Reza^-asws who said, ‘I heard him^-asws saying: ‘The veiling (hiding) of the good deed equates to seventy good deeds, and the broadcaster of the evil deeds is forsaken (condemned), and he would be Forgiven who hides his evil deeds (sins)’.[32]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ صَنْدَلٍ عَنْ يَاسِرٍ عَنِ الْيَسَعِ بْنِ حَمْزَةَ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِهَا مَغْفُورٌ لَهُ .

Muhammad Bin yahya, from Muhammad Bin Sandal, from Yasser, from Al Yas’a Bin Hamza,

(It has been narrated) from Al-Reza^-asws having said: ‘Rasool-Allah^-saww said: ‘The veiling of the good deeds equates to seventy good deeds, and the broadcaster of the evil deeds is rebuked, and he would be Forgiven who hides (his sins)’.[33]

بَابُ مَنْ يَهُمُّ بِالْحَسَنَةِ أَوْ السَّيِّئَةِ

Chapter 190 – The one who intends performing the good deed or the evil deed

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لآِدَمَ فِي ذُرِّيَّتِهِ مَنْ هَمَّ بِحَسَنَةٍ وَ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ وَ مَنْ هَمَّ بِحَسَنَةٍ وَ عَمِلَهَا كُتِبَتْ لَهُ بِهَا عَشْراً وَ مَنْ هَمَّ بِسَيِّئَةٍ وَ لَمْ يَعْمَلْهَا لَمْ تُكْتَبْ عَلَيْهِ سَيِّئَةٌ وَ مَنْ هَمَّ بِهَا وَ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Allah^-azwj Blessed and High Made it to be for Adam^-as in his^-as offspring: ‘The one who intends a good deed and is unable to do it, one good deed would be Written for him; and the one who intends a good deed and does it, ten (good deeds) would be Written for him; and the one who intends an evil deed but does not do it, no evil deed would be Written against him; and the one who intends it and does it, one evil deed would be Written against him’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالْحَسَنَةِ وَ لَا يَعْمَلُ بِهَا فَتُكْتَبُ لَهُ حَسَنَةٌ وَ إِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَ إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَلَا يَعْمَلُهَا فَلَا تُكْتَبُ عَلَيْهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from usman Bin isa, from Sama’at Bin Mihran, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin intends the good deed and does not do it, so one good deed is Written for him; and if he were to do it, ten good deeds would be Written for him; but if the Momin intends the evil deed that he would be doing it, but he does not do it, so it would not be Written against him’.[35]

عَنْهُ عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَوْسِيِّ عَنْ عَلِيِّ بْنِ السَّائِحِ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ قَالَ سَأَلْتُهُ عَنِ الْمَلَكَيْنِ هَلْ يَعْلَمَانِ بِالذَّنْبِ إِذَا أَرَادَ الْعَبْدُ أَنْ يَفْعَلَهُ أَوِ الْحَسَنَةِ فَقَالَ رِيحُ الْكَنِيفِ وَ رِيحُ الطِّيبِ سَوَاءٌ قُلْتُ لَا قَالَ إِنَّ الْعَبْدَ إِذَا هَمَّ بِالْحَسَنَةِ خَرَجَ نَفَسُهُ طَيِّبَ الرِّيحِ فَقَالَ صَاحِبُ الْيَمِينِ لِصَاحِبِ الشِّمَالِ قُمْ فَإِنَّهُ قَدْ هَمَّ بِالْحَسَنَةِ فَإِذَا فَعَلَهَا كَانَ لِسَانُهُ قَلَمَهُ وَ رِيقُهُ مِدَادَهُ فَأَثْبَتَهَا لَهُ

From him, from Ali Bin Hafs Al Aws, from Ali Bin Al Sai’h,

(It has been narrated) from Abdullah son of Musa Bin Ja’far^-asws, said, ‘I asked him^-asws about the two (Recording) Angels, ‘Do they know of the sin when the servants intends to do it, or the good deed?’ So he^-asws said: ‘Is the latrine smell and the perfume smell the same?’ I said, ‘No’. The servant, whenever he intends the good deed, his self-exudes the aromatic smell. So the companion of the right says to the companion of the left: ‘Arise, for he has intended the good deed’. So when he does it, his tongue would be his pen and his perspiration would be his ink, and it would be affirmed for him.

وَ إِذَا هَمَّ بِالسَّيِّئَةِ خَرَجَ نَفَسُهُ مُنْتِنَ الرِّيحِ فَيَقُولُ صَاحِبُ الشِّمَالِ لِصَاحِبِ الْيَمِينِ قِفْ فَإِنَّهُ قَدْ هَمَّ بِالسَّيِّئَةِ فَإِذَا هُوَ فَعَلَهَا كَانَ لِسَانُهُ قَلَمَهُ وَ رِيقُهُ مِدَادَهُ وَ أَثْبَتَهَا عَلَيْهِ .

And whenever he intends the evil deed, his self would exude the rotten smell, so the companion of the left would be saying to the companion of the right: ‘Pause, for he has intended the evil deed’. So when he does it, his tongue would be his pen, and his perspiration would be his ink, and it would be affirmed for him’.[36]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فَضْلِ بْنِ عُثْمَانَ الْمُرَادِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعٌ مَنْ كُنَّ فِيهِ لَمْ يَهْلِكْ عَلَى اللَّهِ بَعْدَهُنَّ إِلَّا هَالِكٌ يَهُمُّ الْعَبْدُ بِالْحَسَنَةِ فَيَعْمَلُهَا فَإِنْ هُوَ لَمْ يَعْمَلْهَا كَتَبَ اللَّهُ لَهُ حَسَنَةً بِحُسْنِ نِيَّتِهِ وَ إِنْ هُوَ عَمِلَهَا كَتَبَ اللَّهُ لَهُ عَشْراً

Muhammad Bin Yahya, from Ahmada Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Fazeyl Bin Usman al Murady who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Four (characteristics), the one who has these in him, his destruction would not be upon Allah^-azwj after these, except if he destroys himself. The servant intends to do the good deed, but if he does not do it, Allah^-azwj Writes a good deed for him for his good intention, and if he does do it, Allah^-azwj would write ten (good deeds) for him.

وَ يَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَإِنْ لَمْ يَعْمَلْهَا لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ هُوَ عَمِلَهَا أُجِّلَ سَبْعَ سَاعَاتٍ وَ قَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ وَ هُوَ صَاحِبُ الشِّمَالِ لَا تَعْجَلْ عَسَى أَنْ يُتْبِعَهَا بِحَسَنَةٍ تَمْحُوهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ أَوِ الِاسْتِغْفَارِ

And he intends to do the evil deed, but if he does not do it, nothing is Written against him, and if he does it, there is a postponement of seven hours, and the companion of the good deeds says to the companion of the evils deeds, and he is the companion on the left, ‘Do not be hasty, perhaps he would follow it up with a good deed to delete it, for Allah^-azwj Mighty and Majestic is Saying [11:114] surely good deeds take away evil deeds, or he would seek Forgiveness.

فَإِنْ هُوَ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الْعَزِيزَ الْحَكِيمَ الْغَفُورَ الرَّحِيمَ ذَا الْجَلَالِ وَ الْإِكْرَامِ وَ أَتُوبُ إِلَيْهِ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ مَضَتْ سَبْعُ سَاعَاتٍ وَ لَمْ يُتْبِعْهَا بِحَسَنَةٍ وَ اسْتِغْفَارٍ قَالَ صَاحِبُ الْحَسَنَاتِ لِصَاحِبِ السَّيِّئَاتِ اكْتُبْ عَلَى الشَّقِيِّ الْمَحْرُومِ .

So if he were to say, ‘I seek Forgiveness of Allah^-azwj Who, there is no god except for him^-azwj, the Knower of the unseen and the seen, the Mighty, the Wise, the Forgiving, the Merciful, One with Majesty and the Benevolence, and I repent to Him^-azwj’, nothing would be Written against him; and if seven hours have passed and he has not followed it up with a good deed and the seeking of Forgiveness, the companion of the good deeds says to the companion of the evil deeds: ‘Write against the wretch, the deprived one’.[37]

بَابُ التَّوْبَةِ

Chapter 191 – The Repentance

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللَّهُ فَسَتَرَ عَلَيْهِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقُلْتُ وَ كَيْفَ يَسْتُرُ عَلَيْهِ قَالَ يُنْسِي مَلَكَيْهِ مَا كَتَبَا عَلَيْهِ مِنَ الذُّنُوبِ وَ يُوحِي إِلَى جَوَارِحِهِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ وَ يُوحِي إِلَى بِقَاعِ الْأَرْضِ اكْتُمِي مَا كَانَ يَعْمَلُ عَلَيْكِ مِنَ الذُّنُوبِ فَيَلْقَى اللَّهَ حِينَ يَلْقَاهُ وَ لَيْسَ شَيْ‏ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‏ءٍ مِنَ الذُّنُوبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘When the servant repents sincerely, Allah^-azwj Loves him, so He^-azwj Veils upon him in the world and the Hereafter’. So I said, ‘And how does He^-azwj Veil upon him?’ He^-asws said: ‘He^-azwj Causes His^-azwj Angels to forget what they had written against him from the sins, and He^-azwj Reveals unto his body parts: “Conceal his sins upon him”, and He^-azwj Reveals unto the spot of the earth: “Conceal what was committed upon you from the sin”. Thus, he would meet Allah^-azwj when he does Meet Him^-azwj, and there would be nothing to testify against him with anything from the sins’.[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهى فَلَهُ ما سَلَفَ قَالَ الْمَوْعِظَةُ التَّوْبَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) regarding the Words of Allah^-azwj Mighty and Majestic [2:275] So to whomsoever then the Advice has come from his Lord, then he desists, he shall have what has already passed. He^-asws said: ‘The advice is the repentance’.[39]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ يَتُوبُ الْعَبْدُ مِنَ الذَّنْبِ ثُمَّ لَا يَعُودُ فِيهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [66:8] O you who believe! Turn to Allah with a sincere repentance. He^-asws said: ‘The servant repents from the sin then he does not repeat it’.

قَالَ مُحَمَّدُ بْنُ الْفُضَيْلِ سَأَلْتُ عَنْهَا أَبَا الْحَسَنِ ( عليه السلام ) فَقَالَ يَتُوبُ مِنَ الذَّنْبِ ثُمَّ لَا يَعُودُ فِيهِ وَ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ تَعَالَى الْمُفَتَّنُونَ التَّوَّابُونَ .

Muhammad Bin Al-Fuzayl said, ‘I asked Abu Al-Hassan^-asws about it, so he^-asws said: ‘He repents from the sin, then he does not repeat it, and the most Beloved of servants to Allah^-azwj the Exalted are the Tried ones, the repentant’.[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ هُوَ الذَّنْبُ الَّذِي لَا يَعُودُ فِيهِ أَبَداً قُلْتُ وَ أَيُّنَا لَمْ يَعُدْ فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ اللَّهَ يُحِبُّ مِنْ عِبَادِهِ الْمُفَتَّنَ التَّوَّابَ .

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

‘I said to Abu Abdullah^-asws, ‘(What about) [66:8] O you who believe! Turn to Allah with a sincere repentance?’ He^-asws said: ‘It is the sin which is not repeated, ever!’ I said, ‘Which of us do not repeat?’ So he^-asws said: ‘O Abu Muhammad! Allah^-azwj Loves from His^-azwj servant, the Tried one, the repentant’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَى التَّائِبِينَ ثَلَاثَ خِصَالٍ لَوْ أَعْطَى خَصْلَةً مِنْهَا جَمِيعَ أَهْلِ السَّمَاوَاتِ وَ الْأَرْضِ لَنَجَوْا بِهَا قَوْلُهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ فَمَنْ أَحَبَّهُ اللَّهُ لَمْ يُعَذِّبْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, raising it, said,

‘Allah^-azwj Mighty and Majestic Gave three characteristics to the repenting ones. Had He^-azwj Given one characteristic from it to the inhabitants of the skies and the earth, they would have attained salvation by it. The Words of the Mighty and Majestic [2:222] surely Allah Loves the repentant, and He Loves those who purify themselves. So the one whom Allah^-azwj Loves, would not Punish him.

وَ قَوْلُهُ الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ… وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنا وَسِعْتَ كُلَّ شَيْ‏ءٍ رَحْمَةً وَ عِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا وَ اتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذابَ الْجَحِيمِ رَبَّنا وَ أَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَ قِهِمُ السَّيِّئاتِ وَ مَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

And His^-azwj Words [40:7] Those who are bearing the Throne and those around it Glorify the Praise of their Lord and believe in Him and ask Forgiveness for those who believe: Our Lord Extends all things in Mercy and Knowledge, therefore grant Forgiveness to those who repent and follow Your Way, and save them from the Punishment of the Blazing Fire: [40:8] Our Lord! And Make them enter the Gardens of Eden which You have Promised to them and those who do good of their fathers and their wives and their offspring, surely You are the Mighty, the Wise. [40:9] And Save them from evil deeds, and whom You are Saving from evil deeds on this Day, indeed You hast Mercy on him, and that is the mighty achievement.

وَ قَوْلُهُ عَزَّ وَ جَلَّ وَ الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً .

[25:68] And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin [25:69] The Punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein eternally in disgrace [25:70] Except for the one who repents and believes and does righteous deeds; so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful’.[42]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ ذُنُوبُ الْمُؤْمِنِ إِذَا تَابَ مِنْهَا مَغْفُورَةٌ لَهُ فَلْيَعْمَلِ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ بَعْدَ التَّوْبَةِ وَ الْمَغْفِرَةِ أَمَا وَ اللَّهِ إِنَّهَا لَيْسَتْ إِلَّا لِأَهْلِ الْإِيمَانِ

Muhammad Bin Yahya, from Ahmad bin Muhammad, from Ibn Mahboub, Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘O Muhammad Bin Muslim! The sins of the Momin when he repents from these, are Forgiven for him, so let the Momin do (good deeds) to what he can resume after the repentance and the Forgiveness. But, by Allah^-azwj! It is not for anyone except for the people of Emān’.

قُلْتُ فَإِنْ عَادَ بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ وَ عَادَ فِي التَّوْبَةِ فَقَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ أَ تَرَى الْعَبْدَ الْمُؤْمِنَ يَنْدَمُ عَلَى ذَنْبِهِ وَ يَسْتَغْفِرُ مِنْهُ وَ يَتُوبُ ثُمَّ لَا يَقْبَلُ اللَّهُ تَوْبَتَهُ

I said, ‘Supposing if he repeats after the repentance and the Forgiveness from the sins, and repeats in the repentance?’ So he^-asws said: ‘O Muhammad Bin Muslim! Do you see that Momin servant regretting upon his sin and seeking Forgiveness from it and repenting, then Allah^-azwj does not Accept his repentance?’

قُلْتُ فَإِنَّهُ فَعَلَ ذَلِكَ مِرَاراً يُذْنِبُ ثُمَّ يَتُوبُ وَ يَسْتَغْفِرُ اللَّهَ فَقَالَ كُلَّمَا عَادَ الْمُؤْمِنُ بِالِاسْتِغْفَارِ وَ التَّوْبَةِ عَادَ اللَّهُ عَلَيْهِ بِالْمَغْفِرَةِ وَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَقْبَلُ التَّوْبَةَ وَ يَعْفُو عَنِ السَّيِّئَاتِ فَإِيَّاكَ أَنْ تُقَنِّطَ الْمُؤْمِنِينَ مِنْ رَحْمَةِ اللَّهِ .

I said, ‘Supposing he does that repeatedly, sinning then repenting and seeking Forgiveness of Allah^-azwj?’ So he^-asws said: ‘Every time the Momin repeats with the seeking of the Forgiveness and the repentance, Allah^-azwj Repeats upon him with the Forgiveness, and that Allah^-azwj is Most-Forgiving, the Merciful. He^-azwj Accepts the repentance and Forgives the evil deeds. So the Momineen should beware from despairing from the Mercy of Allah^-azwj’.[43]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ قَالَ هُوَ الْعَبْدُ يَهُمُّ بِالذَّنْبِ ثُمَّ يَتَذَكَّرُ فَيُمْسِكُ فَذَلِكَ قَوْلُهُ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [7:201] Surely those who fear, when a visitation from the Satan afflicts them they become mindful, then they see. He^-asws said: ‘He is the servant intending the sin, then he is mindful, then he withholds, so these are His^-azwj Words they become mindful, then they see’.[44]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَعَالَى أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ أَضَلَّ رَاحِلَتَهُ وَ زَادَهُ فِي لَيْلَةٍ ظَلْمَاءَ فَوَجَدَهَا فَاللَّهُ أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ ذَلِكَ الرَّجُلِ بِرَاحِلَتِهِ حِينَ وَجَدَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Abu Ubeyda Al Haza’a who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj the Exalted is more Intensely Happier with the repentance of His^-azwj servant than a man would be whose ride and his provision has strayed during a dark night, and he finds it. Allah^-azwj is more intensely Happy with the repentance of His^-azwj servant than that man would be when he finds his ride’.[45]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ الْمُفَتَّنَ التَّوَّابَ وَ مَنْ لَمْ يَكُنْ ذَلِكَ مِنْهُ كَانَ أَفْضَلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abdullah Bin Usman, from Abu Jameela who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Loves the Tried servant, the repentant; and the one from whom that does not happen, would be superior’.[46]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُوسُفَ بْنِ أَبِي يَعْقُوبَ بَيَّاعِ الْأَرُزِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ وَ الْمُقِيمُ عَلَى الذَّنْبِ وَ هُوَ مُسْتَغْفِرٌ مِنْهُ كَالْمُسْتَهْزِئِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Muhammad Bin Sinan, from Yusuf Bin Abu Yaqoub Baya’a Al Aruz, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘The repentant from the sins is like the one who has not sins to him, and the one established upon the sins while he has been Forgiven from it is like the mocking one’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى دَاوُدَ ( عليه السلام ) أَنِ ائْتِ عَبْدِي دَانِيَالَ فَقُلْ لَهُ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ فَإِنْ أَنْتَ عَصَيْتَنِيَ الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Dawood: “Go to My^-azwj servant Daniel and say to him, “You disobeyed Me^-azwj and I^-azwj Forgave you, so you disobeyed Me^-azwj and I^-azwj Forgave you, so you disobeyed Me^-azwj and I^-azwj Forgave you. But if you were to disobey Me^-azwj fourthly, I^-azwj will not Forgive you”.

فَأَتَاهُ دَاوُدُ ( عليه السلام ) فَقَالَ يَا دَانِيَالُ إِنَّنِي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يَقُولُ لَكَ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ فَإِنْ أَنْتَ عَصَيْتَنِيَ الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ فَقَالَ لَهُ دَانِيَالُ قَدْ أَبْلَغْتَ يَا نَبِيَّ اللَّهِ

So Dawood^-as went over and said: ‘O Daniel! I^-as am a Rasool^-as of Allah^-azwj to you and He^-azwj is Saying to you “You disobeyed Me^-azwj and I^-azwj Forgave you, so you disobeyed Me^-azwj and I^-azwj Forgave you, so you disobeyed Me^-azwj and I^-azwj Forgave you. But if you were to disobey Me^-azwj fourthly, I^-azwj will not Forgive you”. So Daniel said to him^-as, ‘You^-as have delivered (the Message), O Prophet^-as of Allah^-azwj!’.

فَلَمَّا كَانَ فِي السَّحَرِ قَامَ دَانِيَالُ فَنَاجَى رَبَّهُ فَقَالَ يَا رَبِّ إِنَّ دَاوُدَ نَبِيَّكَ أَخْبَرَنِي عَنْكَ أَنَّنِي قَدْ عَصَيْتُكَ فَغَفَرْتَ لِي وَ عَصَيْتُكَ فَغَفَرْتَ لِي وَ عَصَيْتُكَ فَغَفَرْتَ لِي وَ أَخْبَرَنِي عَنْكَ أَنَّنِي إِنْ عَصَيْتُكَ الرَّابِعَةَ لَمْ تَغْفِرْ لِي فَوَ عِزَّتِكَ لَئِنْ لَمْ تَعْصِمْنِي لَأَعْصِيَنَّكَ ثُمَّ لَأَعْصِيَنَّكَ ثُمَّ لَأَعْصِيَنَّكَ .

So when it was the next morning, Daniel stood and whispered to his Lord^-azwj and he said, ‘O Lord^-azwj! Dawood^-as, Your^-azwj Prophet^-saww informed me that I disobeyed You^-azwj so You^-azwj Forgave me, and I disobeyed You^-azwj, so You^-azwj Forgave me, and I disobeyed You^-azwj, so You^-azwj Forgave me, and he^-as informed me from You^-azwj that if I were to disobey You^-azwj for the fourth time, You^-azwj will not be Forgiving me. So, by Your^-azwj Might, if You^-azwj will not Defend me, I will (end up) disobeying You^-azwj, then I will (end up) disobeying You^-azwj, and I (end up) will disobeying You^-azwj’’.[48]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللَّهُ فَسَتَرَ عَلَيْهِ فَقُلْتُ وَ كَيْفَ يَسْتُرُ عَلَيْهِ قَالَ يُنْسِي مَلَكَيْهِ مَا كَانَا يَكْتُبَانِ عَلَيْهِ وَ يُوحِي اللَّهُ إِلَى جَوَارِحِهِ وَ إِلَى بِقَاعِ الْأَرْضِ أَنِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ فَيَلْقَى اللَّهَ عَزَّ وَ جَلَّ حِينَ يَلْقَاهُ وَ لَيْسَ شَيْ‏ءٌ يَشْهَدُ عَلَيْهِ بِشَيْ‏ءٍ مِنَ الذُّنُوبِ .

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim, from his grandfather Al Hassan Bin Rashid, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘When the servant repents with a sincere repentance, Allah^-azwj Loves him, so He^-azwj Veils upon him’. So I said, ‘And how does He^-azwj Veil upon him?’ He^-asws said: ‘He^-azwj Causes His^-azwj Angels who used to Record upon him to forget, and He^-azwj Reveals unto his body parts and unto the spot of the earth that they conceal his sins upon him. Thus, he would meet Allah^-azwj Mighty and Majestic when he does Meet him, and there would be nothing to testify against him for anything from the sins’.[49]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَفْرَحُ بِتَوْبَةِ عَبْدِهِ الْمُؤْمِنِ إِذَا تَابَ كَمَا يَفْرَحُ أَحَدُكُمْ بِضَالَّتِهِ إِذَا وَجَدَهَا .

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: ‘Allah^-azwj is as Happy with the repentance of his Momin servant when he repents, just as one of you is happy with his lost property when he finds it’.[50]

بَابُ الِاسْتِغْفَارِ مِنَ الذَّنْبِ

Chapter 192 – The seeking of Forgiveness from the sins

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْباً أُجِّلَ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘The servant, when he sins, is given respite from the morning till the night. So if he seeks Forgiveness of Allah^-azwj, it would not be Written against him’.[51]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ثَلَاثَ مَرَّاتٍ لَمْ تُكْتَبْ عَلَيْهِ .

From him, from his father, from Ibn Abu Umeyr, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who does an evil deed would be respited regarding it for seven hours from the day. So if he were to say,

‘أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ’

‘I seek Forgiveness of Allah^-azwj, Who, there is no god except for Him^-azwj, the Living, the Eternal’, three times, it would not be Written against him’.[52]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَبْدُ الْمُؤْمِنُ إِذَا أَذْنَبَ ذَنْباً أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ مَضَتِ السَّاعَاتُ وَ لَمْ يَسْتَغْفِرْ كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ إِنَّ الْمُؤْمِنَ لَيُذَكَّرُ ذَنْبَهُ بَعْدَ عِشْرِينَ سَنَةً حَتَّى يَسْتَغْفِرَ رَبَّهُ فَيَغْفِرَ لَهُ وَ إِنَّ الْكَافِرَ لَيَنْسَاهُ مِنْ سَاعَتِهِ .

Ali Bin Ibrahim, from his father and Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazal Bin Ayoub, from Abdul Samad Bin Bashir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin servant, when he commits a sin, Allah^-azwj would Respite him for seven hours. So if he were to seek Forgiveness of Allah^-azwj, nothing would be Written against him; and if the seven hours pass by and he does not seek Forgiveness, one evil deed would be Written against him; and if the Momin remembers his sin after twenty year and he seeks Forgiveness of his Lord^-azwj, so He^-azwj would Forgive him; but the Kafir (unbeliever) would forget it from its time’.[53]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتُوبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً فَقُلْتُ أَ كَانَ يَقُولُ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ قَالَ لَا وَ لَكِنْ كَانَ يَقُولُ أَتُوبُ إِلَى اللَّهِ قُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ وَ لَا يَعُودُ وَ نَحْنُ نَتُوبُ وَ نَعُودُ فَقَالَ اللَّهُ الْمُسْتَعَانُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww used to turn to Allah^-azwj Mighty and Majestic seventy times during every day’. So I said, ‘Was he^-saww saying: ‘I^-saww seek Forgiveness of Allah^-azwj and I^-saww turn to Him^-azwj’?’ He^-asws said: ‘But he^-saww was saying, ‘I^-saww turn to Allah^-azwj’. I said, ‘Rasool-Allah^-saww was turning and he^-sawwwas not repeating, and we are repenting and we are repeating’. So he^-asws said: ‘Allah^-azwj is the Aider’.[54]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ أَتُوبُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ لَمْ تُكْتَبْ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad in Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who does an evil deed is respited regarding it for seven hours from the day. So if he were to say,

‘أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ أَتُوبُ إِلَيْهِ’

 ‘I seek Forgiveness of Allah^-azwj Who, there is no god except for Him^-azwj, the Living, the Eternal, and I repent to Him^-azwj’, three times, it would not be Written against him’.[55]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ بَيَّاعِ الْأَكْسِيَةِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيُذْنِبُ الذَّنْبَ فَيُذَكَّرُ بَعْدَ عِشْرِينَ سَنَةً فَيَسْتَغْفِرُ اللَّهَ مِنْهُ فَيَغْفِرُ لَهُ وَ إِنَّمَا يُذَكِّرُهُ لِيَغْفِرَ لَهُ وَ إِنَّ الْكَافِرَ لَيُذْنِبُ الذَّنْبَ فَيَنْسَاهُ مِنْ سَاعَتِهِ .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba Baya’a Al Aksiya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin commits the sin, then he remembers after twenty years, so he seeks Forgiveness of Allah^-azwj from it, and He^-azwj Forgives him, and rather He^-azwj Reminds him in order to Forgive him for it; and that the Kafir (unbeliever) commits the sin, so he forgets it from its time (of committing it)’.[56]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ مُؤْمِنٍ يُقَارِفُ فِي يَوْمِهِ وَ لَيْلَتِهِ أَرْبَعِينَ كَبِيرَةً فَيَقُولُ وَ هُوَ نَادِمٌ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from hisham Bin Salim, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a Momin who commits forty major sins during his day and his night, so he is saying while he is regretful,

أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ بَدِيعُ السَّمَاوَاتِ وَ الْأَرْضِ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَسْأَلُهُ أَنْ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ يَتُوبَ عَلَيَّ إِلَّا غَفَرَهَا اللَّهُ عَزَّ وَ جَلَّ

‘I seek Forgiveness of Allah^-azwj Who, there is no god except for Him^-azwj, the Living, the Eternal, Initiator of the skies and the earth, One with the Majesty and the Benevolence, and I ask Him^-azwj that He^-azwj Sends Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and that He^-azwj should Turned to me (with Mercy)’,

لَهُ وَ لَا خَيْرَ فِيمَنْ يُقَارِفُ فِي يَوْمٍ أَكْثَرَ مِنْ أَرْبَعِينَ كَبِيرَةً

Except that Allah^-azwj Mighty and Majestic would Forgive these for him; and there is no good in the one who commits during a day more than forty major sins’.[57]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا رَفَعُوهُ قَالُوا قَالَ لِكُلِّ شَيْ‏ءٍ دَوَاءٌ وَ دَوَاءُ الذُّنُوبِ الِاسْتِغْفَارُ .

From him, from a number of our companions, raising it, saying,

‘He^-asws said: ‘For everything there is a cure, and a cure for the sins is the seeking of Forgiveness’.[58]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ عَزَّ وَ جَلَّ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ هُوَ تَابَ لَمْ يُكْتَبْ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ هُوَ لَمْ يَفْعَلْ كَتَبَ اللَّهُ عَلَيْهِ سَيِّئَةً

Abu Ali Al Ashary and Muhammad Bin Yahya, altogether from Al Husayn Bin Is’haq and Ali Bin Ibrahim, from his father, altogether from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan, from Hafs who said,

‘I heard Abu Abdullah^-asws saying: ‘There is none from a Momin who commits a sin except that Allah^-azwj Mighty and Majestic Respites him for seven hours from the day. So if he repents, nothing is Written against him, and if he does not (repent), Allah^-azwj would Write one evil deed against him’.

فَأَتَاهُ عَبَّادٌ الْبَصْرِيُّ فَقَالَ لَهُ بَلَغَنَا أَنَّكَ قُلْتَ مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ عَزَّ وَ جَلَّ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَقَالَ لَيْسَ هَكَذَا قُلْتُ وَ لَكِنِّي قُلْتُ مَا مِنْ مُؤْمِنٍ وَ كَذَلِكَ كَانَ قَوْلِي .

So Abbad Al-Basry came over and said to him^-asws, ‘It has reached us that you^-asws said: ‘There is none from a servant who commits a sin except Allah^-azwj Mighty and Majestic Respites him for seven hours from the day’. So he^-asws said: ‘I^-asws did not say it like this. But, I^-asws said: ‘There is none from a Momin’, and that was how my^-asws words were’.[59]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قَالَ أَسْتَغْفِرُ اللَّهَ مِائَةَ مَرَّةٍ فِي كُلِّ يَوْمٍ غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ سَبْعَمِائَةِ ذَنْبٍ وَ لَا خَيْرَ فِي عَبْدٍ يُذْنِبُ فِي كُلِّ يَوْمٍ سَبْعَمِائَةِ ذَنْبٍ .

Mhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan who said,

‘Abu Abdullah^-asws said: ‘The one who says, ‘I seek Forgiveness of Allah^-azwj’, one hundred times during every day, Allah^-azwj Mighty and Majestic would Forgive seven hundred sins for him, and there is no good in a servant who sins during every day, seven hundred times’.[60]

بَابٌ فِيمَا أَعْطَى اللَّهُ عَزَّ وَ جَلَّ آدَمَ ( عليه السلام ) وَقْتَ التَّوْبَةِ

Chapter 193 – Regarding what Allah^-azwj Mighty and Majestic Gave Adam^-as time for repentance

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ آدَمَ ( عليه السلام ) قَالَ يَا رَبِّ سَلَّطْتَ عَلَيَّ الشَّيْطَانَ وَ أَجْرَيْتَهُ مِنِّي مَجْرَى الدَّمِ فَاجْعَلْ لِي شَيْئاً فَقَالَ يَا آدَمُ جَعَلْتُ لَكَ أَنَّ مَنْ هَمَّ مِنْ ذُرِّيَّتِكَ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ فَإِنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ مَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ فَإِنْ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ فَإِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْراً

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

(It has been narrated) from Abu Abdullah^-asws or from Abu Ja’far^-asws having said: ‘Adam^-as said: ‘O Lord^-azwj! You^-azwj (Allowed) the Satan^-la to overcome upon me^-as and flow from me^-as the flowing of the blood, therefore Make something to be for me (as well)’. So He^-azwj Said: “O Adam^-as! I^-azwj Make it to be for you^-as that the one from your^-as offspring who intends an evil deed, it would not be Written against him, but if he does do it, one evil deed would be Written against him. The one from them who intends a good deed but he does not do it, one good deed would be Written for him, but if he does do it, ten would be Written for him”.

قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَكَ أَنَّ مَنْ عَمِلَ مِنْهُمْ سَيِّئَةً ثُمَّ اسْتَغْفَرَ لَهُ غَفَرْتُ لَهُ قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَهُمُ التَّوْبَةَ أَوْ قَالَ بَسَطْتُ لَهُمُ التَّوْبَةَ حَتَّى تَبْلُغَ النَّفْسُ هَذِهِ قَالَ يَا رَبِّ حَسْبِي .

He^-as said: ‘O Lord^-azwj! Increase for me^-as’. He^-azwj Said: “I^-azwj have Made it to be for you^-as that the one from them who does an evil deed, then seeks Forgiveness for it, I^-azwj would Forgive it for him”. He^-as said: ‘O Lord^-azwj! Increase for me^-as! He^-azwj Said: “I^-azwj have Made the repentance to be for them”, or said: “Extended the repentance for them until the soul reaches this (throat)’. He^-as said: ‘O Lord^-azwj! It is sufficient for me^-as’.[61]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَابَ قَبْلَ مَوْتِهِ بِسَنَةٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ السَّنَةَ لَكَثِيرَةٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ الشَّهْرَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِجُمْعَةٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ الْجُمْعَةَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ قَبِلَ اللَّهُ تَوْبَتَهُ ثُمَّ قَالَ إِنَّ يَوْماً لَكَثِيرٌ مَنْ تَابَ قَبْلَ أَنْ يُعَايِنَ قَبِلَ اللَّهُ تَوْبَتَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who repents one year before his death, Allah^-azwj would Accept his repentance’. Then he^-asws said: ‘A year is a lot. The one who repents by a month before his death, Allah^-azwj would Accept his repentance’. Then he^-asws said: ‘A month is a lot. The one who repents one Friday (week) before his death, Allah^-azwj would Accept his repentance’. Then he^-asws said: ‘A Friday (week) is a lot. The one who repents one day before his death, Allah^-azwj would Accept his repentance’. Then he^-asws said: ‘A day is a lot. The one who repents before he sees (the death), Allah^-azwj would Accept his repentance’.[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا بَلَغَتِ النَّفْسُ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ لَمْ يَكُنْ لِلْعَالِمِ تَوْبَةٌ وَ كَانَتْ لِلْجَاهِلِ تَوْبَةٌ .

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: ‘When the soul reaches this’, and dropped his^-asws hand to his^-asws throat, ‘there would be no repentance for the knower, and for the ignorant there would (still) be repentance’.[63]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ خَرَجْنَا إِلَى مَكَّةَ وَ مَعَنَا شَيْخٌ مُتَأَلِّهٌ مُتَعَبِّدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ يُتِمُّ الصَّلَاةَ فِي الطَّرِيقِ وَ مَعَهُ ابْنُ أَخٍ لَهُ مُسْلِمٌ فَمَرِضَ الشَّيْخُ فَقُلْتُ لِابْنِ أَخِيهِ لَوْ عَرَضْتَ هَذَا الْأَمْرَ عَلَى عَمِّكَ لَعَلَّ اللَّهَ أَنْ يُخَلِّصَهُ فَقَالَ كُلُّهُمْ دَعُوا الشَّيْخَ حَتَّى يَمُوتَ عَلَى حَالِهِ فَإِنَّهُ حَسَنُ الْهَيْئَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Muawiya Bin Wahab who said, ‘Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin sinan, from Muawiya Bin Wahab who said,

‘We went out to Makkah and with us was an old man, a devout worshipper, not recognizing this matter (Al-Wilayah). He completed the Salāt in the road and with him was a son of a brother of his, a Muslim. The old man fell ill, so I said to the son of his brother, ‘If you were to present this matter (Al-Wilayah) upon your uncle, perhaps Allah^-azwj would Rescue him’. But, all of them said, ‘leave the old man until he dies upon his state for he is in a good condition’.

فَلَمْ يَصْبِرْ ابْنُ أَخِيهِ حَتَّى قَالَ لَهُ يَا عَمِّ إِنَّ النَّاسَ ارْتَدُّوا بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَّا نَفَراً يَسِيراً وَ كَانَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) مِنَ الطَّاعَةِ مَا كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ بَعْدَ رَسُولِ اللَّهِ الْحَقُّ وَ الطَّاعَةُ لَهُ قَالَ فَتَنَفَّسَ الشَّيْخُ وَ شَهَقَ وَ قَالَ أَنَا عَلَى هَذَا وَ خَرَجَتْ نَفْسُهُ

But the son of his brother was not patient until he said to him, ‘O uncle! The people turned apostate after Rasool-Allah^-saww except for a small number, and there is obedience for Ali^-asws Bin Abu Talib^-asws what was for Rasool-Allah^-saww; and it was so that after Rasool-Allah^-saww, the truth and the obedience was for him^-asws’. He (the narrator) said, ‘So the old man sighed and sobbed, and said, ‘I am upon this’, and his soul exited’.

فَدَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَعَرَضَ عَلِيُّ بْنُ السَّرِيِّ هَذَا الْكَلَامَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ هُوَ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ قَالَ لَهُ عَلِيُّ بْنُ السَّرِيِّ إِنَّهُ لَمْ يَعْرِفْ شَيْئاً مِنْ هَذَا غَيْرَ سَاعَتِهِ تِلْكَ قَالَ فَتُرِيدُونَ مِنْهُ مَا ذَا قَدْ دَخَلَ وَ اللَّهِ الْجَنَّةَ .

So we went over to Abu Abdullah^-asws and Ali Bin Al-Sariy presented this speech to Abu Abdullah^-asws. So he^-asws said: ‘He is a man from the inhabitants of Paradise’. Ali Bin Al-Sariy said to him^-asws, ‘He did not recognize anything from this apart from that time of his’. He^-asws said: ‘So what is that which you are wanting from him. By Allah^-azwj, he has entered the Paradise’.[64]

بَابُ اللَّمَمِ

Chapter 194 – Al-Lamam (Persistence sinning)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ هُوَ الذَّنْبُ يُلِمُّ بِهِ الرَّجُلُ فَيَمْكُثُ مَا شَاءَ اللَّهُ ثُمَّ يُلِمُّ بِهِ بَعْدُ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is your^-asws view of the Words of Allah^-azwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’. He^-asws said: ‘It is the sin committed by the man, and he remains (not committing it again) for as long as Allah^-azwj so Desires, then he commits it (again) afterwards’.[65]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ الْهَنَةُ بَعْدَ الْهَنَةِ أَيِ الذَّنْبُ بَعْدَ الذَّنْبِ يُلِمُّ بِهِ الْعَبْدُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I said to him^-asws, ‘(What about) [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’?’ He^-asws said: ‘The defiance after the defiance i.e., the sin after the sin committed by the man’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ مُؤْمِنٍ إِلَّا وَ لَهُ ذَنْبٌ يَهْجُرُهُ زَمَاناً ثُمَّ يُلِمُّ بِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا اللَّمَمَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘There is none from a Momin except for him is a sin he has fled from it for a time, then he commits it, and these are the Words of Allah^-azwj Mighty and Majestic [53:32] except for the ‘Lamam’.

وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ الْفَوَاحِشُ الزِّنَى وَ السَّرِقَةُ وَ اللَّمَمُ الرَّجُلُ يُلِمُّ بِالذَّنْبِ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ .

And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’. He^-asws said: ‘The immoralities are the adultery, and the theft, and ‘al-Lamam’ – the man commits the sin, so he seeks Forgiveness from it (then commits it again after a time)’.[67]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ جَاءَنَا يَلْتَمِسُ الْفِقْهَ وَ الْقُرْآنَ وَ تَفْسِيرَهُ فَدَعُوهُ وَ مَنْ جَاءَنَا يُبْدِي عَوْرَةً قَدْ سَتَرَهَا اللَّهُ فَنَحُّوهُ فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ جُعِلْتُ فِدَاكَ وَ اللَّهِ إِنَّنِي لَمُقِيمٌ عَلَى ذَنْبٍ مُنْذُ دَهْرٍ أُرِيدُ أَنْ أَتَحَوَّلَ عَنْهُ إِلَى غَيْرِهِ فَمَا أَقْدِرُ عَلَيْهِ فَقَالَ لَهُ إِنْ كُنْتَ صَادِقاً فَإِنَّ اللَّهَ يُحِبُّكَ وَ مَا يَمْنَعُهُ أَنْ يَنْقُلَكَ مِنْهُ إِلَى غَيْرِهِ إِلَّا لِكَيْ تَخَافَهُ .

Ali bin Ibrahim, from his father, form Ibn Abu Umeyr, from Al Haris Bin Bahran, from Amro Bin Jumi’e who said,

‘Abu Abdullah^-asws said: ‘The one who comes to us^-asws seeking the jurisprudence, and the Quran and its interpretation, so invite him; and the one who comes to us^-asws showing openly what Allah^-azwj has Veiled, so prevent him’. So a man from the group said to him^-asws: ‘May I be sacrificed for you^-asws! By Allah^-azwj! I have been staying upon a sin since forever (since a long time). I intend to transfer away from it to other than it, but I am not able upon it’. So he^-asws said to him: ‘If you were truthful, so Allah^-azwj Loves you, and nothing is preventing you from transferring from it to other than it except you are fearing Him^-azwj (which is why you are intending as such)’.[68]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ ذَنْبٍ إِلَّا وَ قَدْ طُبِعَ عَلَيْهِ عَبْدٌ مُؤْمِنٌ يَهْجُرُهُ الزَّمَانَ ثُمَّ يُلِمُّ بِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ قَالَ اللَّمَّامُ الْعَبْدُ الَّذِي يُلِمُّ الذَّنْبَ بَعْدَ الذَّنْبِ لَيْسَ مِنْ سَلِيقَتِهِ أَيْ مِنْ طَبِيعَتِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin isa, from Hareyz, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a sin except that it gets imprinted upon a Momin servant, fleeing from it for a time, then committing it, and these are the Words of Allah^-azwj Mighty and Majestic [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’. He^-asws said: ‘Al-Lamam is the servant who commits the sin after the sin, it not being from his normal tendency, i.e., from his nature’.[69]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُؤْمِنَ لَا يَكُونُ سَجِيَّتُهُ الْكَذِبَ وَ الْبُخْلَ وَ الْفُجُورَ وَ رُبَّمَا أَلَمَّ مِنْ ذَلِكَ شَيْئاً لَا يَدُومُ عَلَيْهِ قِيلَ فَيَزْنِي قَالَ نَعَمْ وَ لَكِنْ لَا يُولَدُ لَهُ مِنْ تِلْكَ النُّطْفَةِ .

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ibn Raib who said,

‘I heard Abu Abdullah^-asws saying: ‘The Momin, his disposition cannot happen to be the lies, and the stinginess, and the immoralities; and sometimes he commits something from that, not being persistent upon it’. It was said, ‘So he would commit adultery?’ He^-asws said: ‘Yes, but there would not be born a child for him from that seed’.[70]

بَابٌ فِي أَنَّ الذُّنُوبَ ثَلَاثَةٌ

Chapter 195 – Regarding that the sins are three (types)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ صَعِدَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِالْكُوفَةِ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ الذُّنُوبَ ثَلَاثَةٌ ثُمَّ أَمْسَكَ فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ قُلْتَ الذُّنُوبُ ثَلَاثَةٌ ثُمَّ أَمْسَكْتَ فَقَالَ مَا ذَكَرْتُهَا إِلَّا وَ أَنَا أُرِيدُ أَنْ أُفَسِّرَهَا وَ لَكِنْ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَ بَيْنَ الْكَلَامِ نَعَمْ الذُّنُوبُ ثَلَاثَةٌ فَذَنْبٌ مَغْفُورٌ وَ ذَنْبٌ غَيْرُ مَغْفُورٍ وَ ذَنْبٌ نَرْجُو لِصَاحِبِهِ وَ نَخَافُ عَلَيْهِ

Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Hammad, from one of his companions, raising it, said,

‘Amir Al-Momineen^-asws ascended the Pulpit at Al-kufa, so he^-asws Praised Allah^-azwj and Extolled upon Him^-azwj, then said: ‘O you people! The sins are three (types)!’ Then he^-asws withheld. So Habbat Al-Urany said to him^-asws, ‘O Amir Al-Momineen^-asws! You^-asws said: ‘The sins as three (types)’, then you^-asws withheld?’ So he^-asws said: ‘I^-asws did not mention it except that I^-asws intended to explain it, but breathlesness presented itself to me hindering between me^-asws and the speech. Yes, the sins are three – a Forgiven sin, and sin not Forgiven, and a sin its perpetrator hopes and fears upon’.

قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَبَيِّنْهَا لَنَا قَالَ نَعَمْ أَمَّا الذَّنْبُ الْمَغْفُورُ فَعَبْدٌ عَاقَبَهُ اللَّهُ عَلَى ذَنْبِهِ فِي الدُّنْيَا فَاللَّهُ أَحْلَمُ وَ أَكْرَمُ مِنْ أَنْ يُعَاقِبَ عَبْدَهُ مَرَّتَيْنِ

He said, ‘O Amir Al-Momineen^-asws! Explain these to us’. He^-asws said: ‘Yes. As for the Forgiven sin, so a servant is Punished upon his sin by Allah^-azwj in the world, and Allah^-azwj is more Lenient and more Benevolent than He^-azwj would be Punishing His^-azwj servant twice.

وَ أَمَّا الذَّنْبُ الَّذِي لَا يُغْفَرُ فَمَظَالِمُ الْعِبَادِ بَعْضِهِمْ لِبَعْضٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا بَرَزَ لِخَلْقِهِ أَقْسَمَ قَسَماً عَلَى نَفْسِهِ فَقَالَ وَ عِزَّتِي وَ جَلَالِي لَا يَجُوزُنِي ظُلْمُ ظَالِمٍ وَ لَوْ كَفٌّ بِكَفٍّ وَ لَوْ مَسْحَةٌ بِكَفٍّ وَ لَوْ نَطْحَةٌ مَا بَيْنَ الْقَرْنَاءِ إِلَى الْجَمَّاءِ

And as for the sin which is not Forgiven, so it is the injustices of the servants with each other. Allah^-azwj Blessed and High, when He^-azwj Emerges to His^-azwj creatures, would Vow with a Vow upon Himself^-azwj and He^-azwj would Say: “And by My^-azwj Honour and My Majesty! No injustice of an unjust one would bypass Me^-azwj, and even if is it a slap by a slap, and even if it is touching by a palm, and even if it is a butting between the horned ones to the hornless ones”.

فَيَقْتَصُّ لِلْعِبَادِ بَعْضِهِمْ مِنْ بَعْضٍ حَتَّى لَا تَبْقَى لِأَحَدٍ عَلَى أَحَدٍ مَظْلِمَةٌ ثُمَّ يَبْعَثُهُمْ لِلْحِسَابِ

Thus, He^-azwj will Retaliate for the servants from each other until there would not remain a single injusice for anyone upon anyone. Then He^-azwj would Send them for the reckoning.

وَ أَمَّا الذَّنْبُ الثَّالِثُ فَذَنْبٌ سَتَرَهُ اللَّهُ عَلَى خَلْقِهِ وَ رَزَقَهُ التَّوْبَةَ مِنْهُ فَأَصْبَحَ خَائِفاً مِنْ ذَنْبِهِ رَاجِياً لِرَبِّهِ فَنَحْنُ لَهُ كَمَا هُوَ لِنَفْسِهِ نَرْجُو لَهُ الرَّحْمَةَ وَ نَخَافُ عَلَيْهِ الْعَذَابَ .

And as for the third (type of) sin, so it is a sin Veiled by Allah^-azwj upon His^-azwj creature, and Graces him the Turning (with Mercy) from Him^-azwj. Thus, he would wake up in the morning fearful from his sin, hoping to his Lord^-azwj. So we^-asws are to him just as he is to himself. We^-asws are hoping for the Mercy for him, and we^-asws are fearing for the Punishment upon him’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ أُقِيمَ عَلَيْهِ الْحَدُّ فِي الرَّجْمِ أَ يُعَاقَبُ عَلَيْهِ فِي الْآخِرَةِ قَالَ إِنَّ اللَّهَ أَكْرَمُ مِنْ ذَلِك .َ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zurara, from Humran who said,

‘I asked Abu Ja’far^-asws about a man upon whom the Legal Punishment (Hadd) is established regarding the stoning. Would there be Punishment upon him in the Hereafter?’ He^-asws said: ‘Allah^-azwj is more Benevolent than that’ (to Punish him twice).[72]

بَابُ تَعْجِيلِ عُقُوبَةِ الذَّنْبِ

Chapter 196 – Hastening of the Punishment for the sins

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُكْرِمَ عَبْداً وَ لَهُ ذَنْبٌ ابْتَلَاهُ بِالسُّقْمِ فَإِنْ لَمْ يَفْعَلْ ذَلِكَ لَهُ ابْتَلَاهُ بِالْحَاجَةِ فَإِنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ شَدَّدَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِذَلِكَ الذَّنْبِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdulah Bin Sinan, from Hamza Bin Humran, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Says: “When it was from His^-azwj Command that He^-azwj Honours a servant and there is a sin for him, He^-azwj would Try him with the sickness. So if He^-azwj does not Do that to him, He^-azwj would Try him with the need. So if He^-azwj does not Do that with him, He^-azwj would Make the death to be more difficult upon him in order to Make it expiation for the sin with that’.

قَالَ وَ إِذَا كَانَ مِنْ أَمْرِهِ أَنْ يُهِينَ عَبْداً وَ لَهُ عِنْدَهُ حَسَنَةٌ صَحَّحَ بَدَنَهُ فَإِنْ لَمْ يَفْعَلْ بِهِ ذَلِكَ وَسَّعَ عَلَيْهِ فِي رِزْقِهِ فَإِنْ هُوَ لَمْ يَفْعَلْ ذَلِكَ بِهِ هَوَّنَ عَلَيْهِ الْمَوْتَ لِيُكَافِيَهُ بِتِلْكَ الْحَسَنَةِ .

He^-asws said: ‘And when it was from His^-azwj Command that He^-azwj Humiliates a servant and there is a sin for him, would Grant health to his body. So if He^-azwj does not Do that with him, He^-azwj would Expand his sustenance upon him. So if he does not Do that with him, He^-azwj would Ease the death upon him for the compensation of his good deed’.[73]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَ لَمْ يَكُنْ عِنْدَهُ مِنَ الْعَمَلِ مَا يُكَفِّرُهَا ابْتَلَاهُ بِالْحُزْنِ لِيُكَفِّرَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Ibrahim, from Al Hakam Bin Uteyba who said,

‘Abu Abdullah^-asws said: ‘When the sins of the servant are numerous and there does not happen to be with him from the deeds what would expiate these, He^-azwj would Try him by the grief in order to expiate those (sins)’.[74]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي لَا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَ أَنَا أُرِيدُ أَنْ أَرْحَمَهُ حَتَّى أَسْتَوْفِيَ مِنْهُ كُلَّ خَطِيئَةٍ عَمِلَهَا إِمَّا بِسُقْمٍ فِي جَسَدِهِ وَ إِمَّا بِضِيقٍ فِي رِزْقِهِ وَ إِمَّا بِخَوْفٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ شَدَّدْتُ عَلَيْهِ عِنْدَ الْمَوْتِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said: “By My^-azwj Honour and My^-azwj Majesty! I^-azwj will not Exit a servant from the world and I^-azwj want to be Merciful to him until I^-azwj Fulfil every mistake (sin) from him which he has done, either by a sickness in his body, and either by constriction in his sustenance, and either by fear in his world. So if there remains upon him a remainder, I^-azwj would Intensify upon him (pangs) during the death.

وَ عِزَّتِي وَ جَلَالِي لَا أُخْرِجُ عَبْداً مِنَ الدُّنْيَا وَ أَنَا أُرِيدُ أَنْ أُعَذِّبَهُ حَتَّى أُوَفِّيَهُ كُلَّ حَسَنَةٍ عَمِلَهَا إِمَّا بِسَعَةٍ فِي رِزْقِهِ وَ إِمَّا بِصِحَّةٍ فِي جِسْمِهِ وَ إِمَّا بِأَمْنٍ فِي دُنْيَاهُ فَإِنْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ هَوَّنْتُ عَلَيْهِ بِهَا الْمَوْتَ .

And by My^-azwj Honour and My^-azwj Majesty! I^-azwj will not Exit a servant from the world and I^-azwj Want to Punish him until I^-azwj Fulfill for him every good deed that he has done, either by Expansion in his sustenance, and either by good healthy body, and either by security in this world. So if there remains upon him a remainder, I^-azwj shall Ease the death upon him due to it”’’.[75]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْمُؤْمِنَ لَيُهَوَّلُ عَلَيْهِ فِي نَوْمِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ وَ إِنَّهُ لَيُمْتَهَنُ فِي بَدَنِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Hisham Bin Salim, from Aban Bin Taghlub who said,

‘Abu Abdullah^-asws said: ‘The Momin would be terrified upon (by a nightmare) in his sleep, so his sins would be Forgiven for him, and he would be Tested regarding his body (by an illness) so his sins would be Forgiven for him’.[76]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً عَجَّلَ لَهُ عُقُوبَتَهُ فِي الدُّنْيَا وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً أَمْسَكَ عَلَيْهِ ذُنُوبَهُ حَتَّى يُوَافِيَ بِهَا يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Sary Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever Allah^-azwj Mighty and Majestic Wants good with a servant, would Hasten his Punishment to him in the world; and whenever He^-azwj Wants Wrath upon a servant, would Withhold (Punishment) from him for his sins until He^-azwj gets these to be fulfilled with on the Day of Judgment’.[77]

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 أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ لَيْسَ مِنِ الْتِوَاءِ عِرْقٍ وَ لَا نَكْبَةِ حَجَرٍ وَ لَا عَثْرَةِ قَدَمٍ وَ لَا خَدْشِ عُودٍ إِلَّا بِذَنْبٍ وَ لَمَا يَعْفُو اللَّهُ أَكْثَرُ

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: ‘Amir Al-Momineen^-asws said regarding the Words of Allah^-azwj Mighty and Majestic [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and what He Pardons is more: ‘There is none from the twisting of a vein (muscle), nor a stumbling over a stone, nor a slip of a foot, nor a scratch by wood, except it is due to a sin, and what He^-azwj Pardons is more.

فَمَنْ عَجَّلَ اللَّهُ عُقُوبَةَ ذَنْبِهِ فِي الدُّنْيَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَجَلُّ وَ أَكْرَمُ وَ أَعْظَمُ مِنْ أَنْ يَعُودَ فِي عُقُوبَتِهِ فِي الْآخِرَةِ .

So for the one for whom Allah^-azwj Hastens the Punishment for his sin in the world, so Allah^-azwj Mighty and Majestic is more Majestic and more Benevolent and more Magnificent than for Him^-azwj to Repeat Punishing him in the Hereafter’.[78]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ ذَنْباً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abaas Bin Musa Al Warraq, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The worries and the grief do not cease to be with the Momin until no sin is left for him’.[79]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتَّى يَخْرُجَ مِنْهَا وَ لَا ذَنْبَ عَلَيْهِ .

From him, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Al Haris Bin Bihran, from Amro Bin Jumi’e who said,

‘I heard Abu Abdullah^-asws saying: ‘The Momin servant continues to be worried in the world until he exits from it, and there is no sin upon him’.[80]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ مِنْ ذَنْبٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The worries and the grief do not cease to be with the Momin until there is nothing left for him, from a sin’.[81]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلَّا ابْتَلَيْتُهُ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا شَدَّدْتُ عَلَيْهِ عِنْدَ مَوْتِهِ حَتَّى يَأْتِيَنِي وَ لَا ذَنْبَ لَهُ ثُمَّ أُدْخِلُهُ الْجَنَّةَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said: “There is none from a servant that I^-azwj Intend to Enter him into the Paradise except that I^-azwj Afflict him (by an illness) in his body. So if it was that, it would be an expiation for his sins, or else I^-azwj would Intensify (the pangs) upon him during his death until he comes to Me^-azwj and there would be no sin for him, then I^-azwj would Enter him into the Paradise.

وَ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ إِلَّا صَحَّحْتُ لَهُ جِسْمَهُ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَ إِلَّا آمَنْتُ خَوْفَهُ مِنْ سُلْطَانِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَ إِلَّا وَسَّعْتُ عَلَيْهِ فِي رِزْقِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِنْدِي وَ إِلَّا هَوَّنْتُ عَلَيْهِ مَوْتَهُ حَتَّى يَأْتِيَنِي وَ لَا حَسَنَةَ لَهُ عِنْدِي ثُمَّ أُدْخِلُهُ النَّارَ .

And there is none from a servant that I^-azwj Intend to Enter him into the Fire except that I^-azwj would Grant good health for him in his body. So if it was that, it would complete what he is seeking for in My^-azwj Presence, or else I^-azwj would Grant security for his fear from his ruling authority. So if it was that, it would complete what his is seeking for in My^-azwj Presence, or else I^-azwj would Expand his sustenance upon him. So if it was that, it would complete what he is seeking for in My^-azwj Presence, or else I^-azwj would Ease his death upon him until he comes to me and there would be not good deed for him in My^-azwj Prsence, then I^-azwj would Enter him into the Hell’.[82]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ بِرَجُلٍ بَعْضُهُ تَحْتَ حَائِطٍ وَ بَعْضُهُ خَارِجٌ مِنْهُ قَدْ شَعَّثَتْهُ الطَّيْرُ وَ مَزَّقَتْهُ الْكِلَابُ ثُمَّ مَضَى فَرُفِعَتْ لَهُ مَدِينَةٌ فَدَخَلَهَا فَإِذَا هُوَ بِعَظِيمٍ مِنْ عُظَمَائِهَا مَيِّتٍ عَلَى سَرِيرٍ مُسَجًّى بِالدِّيبَاجِ حَوْلَهُ الْمِجْمَرُ

A number of our companions, from Sahl Bi Ziyad, from Muhammad Bin Awrama, from Al Nazar Bin Suweyd, from Dorost Bin Abu Mansour, from Ibn Muskan, from one of our companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A Prophet^-as from the Prophets^-as of the Children of Israel passed by a man, part of him was (crushed) under a wall and part of him was outside from it, the birds having had dishevelled him and the dogs having had ripped him apart. Then he^-as continued and came up to a city. So he entered it and there he was with a great one from its great ones (a VIP) having died upon a bed decorated with the brocade and incence was being burnt around him.

فَقَالَ يَا رَبِّ أَشْهَدُ أَنَّكَ حَكَمٌ عَدْلٌ لَا تَجُورُ هَذَا عَبْدُكَ لَمْ يُشْرِكْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِتِلْكَ الْمِيتَةِ وَ هَذَا عَبْدُكَ لَمْ يُؤْمِنْ بِكَ طَرْفَةَ عَيْنٍ أَمَتَّهُ بِهَذِهِ الْمِيتَةِ

So he^-as said: ‘O Lord^-azwj! I testify that You^-azwj are a Just Judge, not a tyrant. This servant of Yours^-azwj did not associate with You^-azwj even for the blink of an eye, (yet) You^-azwj Caused him to die with that death (crushed under the wall), and this is Your^-azwj servant who did not believe in You^-azwj even for the blink of an eye, (yet) You^-azwj Caused him to die with this death (on a decorated bed)’.

فَقَالَ عَبْدِي أَنَا كَمَا قُلْتَ حَكَمٌ عَدْلٌ لَا أَجُورُ ذَلِكَ عَبْدِي كَانَتْ لَهُ عِنْدِي سَيِّئَةٌ أَوْ ذَنْبٌ أَمَتُّهُ بِتِلْكَ الْمِيتَةِ لِكَيْ يَلْقَانِي وَ لَمْ يَبْقَ عَلَيْهِ شَيْ‏ءٌ وَ هَذَا عَبْدِي كَانَتْ لَهُ عِنْدِي حَسَنَةٌ فَأَمَتُّهُ بِهَذِهِ الْمِيتَةِ لِكَيْ يَلْقَانِي وَ لَيْسَ لَهُ عِنْدِي حَسَنَةٌ .

So He^-azwj Said: ‘My^-azwj servant! I^-azwj am like what you^-as said, a Just Judge not being tyrannous. That servant of Mine^-azwj had (committed) an evil deed in My^-azwj Presence, or a sin, (so) I^-azwj Caused him to die with that death (crushed under the wall) so that he would meet Me^-azwj and there would not remain anything upon him (to be Punished for); and this servant had a good deed for him in My^-azwj Presence, so I^-azwj Caused him to dies by this death (on a decorated bed) so that he would meet Me^-azwj and there would not be a single good deed for him in My^-azwj Presence’.[83]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَيْهِ شَيْخٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَشْكُو إِلَيْكَ وُلْدِي وَ عُقُوقَهُمْ وَ إِخْوَانِي وَ جَفَاهُمْ عِنْدَ كِبَرِ سِنِّي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هَذَا إِنَّ لِلْحَقِّ دَوْلَةً وَ لِلْبَاطِلِ دَوْلَةً وَ كُلَّ وَاحِدٍ مِنْهُمَا فِي دَوْلَةِ صَاحِبِهِ ذَلِيلٌ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Al Sabbah Al Kinany who said,

‘I was in the Presence of Abu Abdullah^-asws when an old man came over to him^-asws and he said, ‘O Abu Abdullah^-asws! I complain to you^-asws of my children and their ingratitude, and of my brothers and their disloyalty during my old age’. So Abu Abdullah^-asws said: ‘O you! For the truth there is a nation and for the falsehood there is a nation, and every one of these two is disgraced in the nation of its counterpart.

وَ إِنَّ أَدْنَى مَا يُصِيبُ الْمُؤْمِنَ فِي دَوْلَةِ الْبَاطِلِ الْعُقُوقُ مِنْ وُلْدِهِ وَ الْجَفَاءُ مِنْ إِخْوَانِهِ وَ مَا مِنْ مُؤْمِنٍ يُصِيبُهُ شَيْ‏ءٌ مِنَ الرَّفَاهِيَةِ فِي دَوْلَةِ الْبَاطِلِ إِلَّا ابْتُلِيَ قَبْلَ مَوْتِهِ إِمَّا فِي بَدَنِهِ وَ إِمَّا فِي وُلْدِهِ وَ إِمَّا فِي مَالِهِ حَتَّى يُخَلِّصَهُ اللَّهُ مِمَّا اكْتَسَبَ فِي دَوْلَةِ الْبَاطِلِ وَ يُوَفِّرَ لَهُ حَظَّهُ فِي دَوْلَةِ الْحَقِّ فَاصْبِرْ وَ أَبْشِرْ .

And that the least of what the Momin would attain in the nation of the falsehood is the ingratitude of his children and the disloyalty from his brothers; and there is none from a Momin attaining anything from the prosperity in the nation of the falsehood except that he would be Tried, before his death, either (by an illness) in his body, and either regarding his child, and either regarding his wealth (losses) until Allah^-azwj Purifies him from what he had earned in the nation of the falsehood, and Set aside his share for him in the nation of the truth. Therefore be patient and receive glad tidings’.[84]

بَابٌ فِي تَفْسِيرِ الذُّنُوبِ

Chapter 197 – Regarding the interpretation of the sins

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ الْعَلَاءِ عَنْ مُجَاهِدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ وَ الذُّنُوبُ الَّتِي تُورِثُ النَّدَمَ الْقَتْلُ وَ الَّتِي تُنْزِلُ النِّقَمَ الظُّلْمُ وَ الَّتِي تَهْتِكُ السِّتْرَ شُرْبُ الْخَمْرِ وَ الَّتِي تَحْبِسُ الرِّزْقَ الزِّنَا وَ الَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ وَ الَّتِي تَرُدُّ الدُّعَاءَ وَ تُظْلِمُ الْهَوَاءَ عُقُوقُ الْوَالِدَيْنِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Abbas Bin Al A’ala, from Mujahid, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The sins which change the Bounties is the transgression, and the sins which inherit the regret is the murder, and that which brings down the Curses is the injustice, and that which tear apart the Veil is drinking of the wine, and that which withholds the sustenance is the adultery, and that which hastens the annihilation is cutting off of the relationships, and that which repels the supplication and darkens the personal desires is the ingratitude to the parents’.[85]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَبِي ( عليه السلام ) يَقُولُ نَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ تُقَرِّبُ الْآجَالَ وَ تُخْلِي الدِّيَارَ وَ هِيَ قَطِيعَةُ الرَّحِمِ وَ الْعُقُوقُ وَ تَرْكُ الْبِرِّ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying: ‘My^-asws father^-asws was saying: ‘We^-asws see Refuge with Allah^-azwj from the sins which hastens the annihilation brings the death closer, and vacates the households are the cutting off of relationships and the ingratitude (to the parents), and the neglect of the righteousness’.[86]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَيُّوبَ بْنِ نُوحٍ أَوْ بَعْضُ أَصْحَابِهِ عَنْ أَيُّوبَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا فَشَا أَرْبَعَةٌ ظَهَرَتْ أَرْبَعَةٌ إِذَا فَشَا الزِّنَا ظَهَرَتِ الزَّلْزَلَةُ وَ إِذَا فَشَا الْجَوْرُ فِي الْحُكْمِ احْتُبِسَ الْقَطْرُ وَ إِذَا خُفِرَتِ الذِّمَّةُ أُدِيلَ لِأَهْلِ الشِّرْكِ مِنْ أَهْلِ الْإِسْلَامِ وَ إِذَا مُنِعَتِ الزَّكَاةُ ظَهَرَتِ الْحَاجَةُ .

Ali Bin Ibrahim, from Ayoub Bin Nuh, or one of his companions, from Ayoub, from Safwan Bin Yahya who said, ‘One of our companions narrated to me saying,

‘Abu Abdullah^-asws said: ‘When four (things) become prevalent, four (things) would appear. When the adultery is prevalent the earthquakes would appear, and when the tyranny is prevalent in the judgments, the drops (of rain) would be Withheld, and when the non-Muslim taxpayers (Zimmy) are unprotected, the people of Polytheism would be more just than the people of Al-Islam, and when the Zakāt is prevented, the need would appear’.[87]

بَابٌ نَادِرٌ

Chapter 198 – Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الْعَبْدَ مِنْ عَبِيدِيَ الْمُؤْمِنِينَ لَيُذْنِبُ الذَّنْبَ الْعَظِيمَ مِمَّا يَسْتَوْجِبُ بِهِ عُقُوبَتِي فِي الدُّنْيَا وَ الْآخِرَةِ فَأَنْظُرُ لَهُ فِيمَا فِيهِ صَلَاحُهُ فِي آخِرَتِهِ فَأُعَجِّلُ لَهُ الْعُقُوبَةَ عَلَيْهِ فِي الدُّنْيَا لِأُجَازِيَهُ بِذَلِكَ الذَّنْبِ وَ أُقَدِّرُ عُقُوبَةَ ذَلِكَ الذَّنْبِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdul Aziz Al Abady, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic is Saying: “The servant from My^-azwj Momin servants commits the grievous sin from what Obligates My^-azwj Punishment by it in the world and in the Hereafter. So I^-azwj Respite for him regarding what is correct for him in his Hereafter. So I^-azwj Hasten the Punishment upon him in the world in order to suffice the sin with that, although I^-azwj am Able upon that Punishment.

وَ أَقْضِيهِ وَ أَتْرُكُهُ عَلَيْهِ مَوْقُوفاً غَيْرَ مُمْضًى وَ لِي فِي إِمْضَائِهِ الْمَشِيئَةُ وَ مَا يَعْلَمُ عَبْدِي بِهِ فَأَتَرَدَّدُ فِي ذَلِكَ مِرَاراً عَلَى إِمْضَائِهِ ثُمَّ أُمْسِكُ عَنْهُ فَلَا أُمْضِيهِ كَرَاهَةً لِمَسَاءَتِهِ وَ حَيْداً عَنْ إِدْخَالِ الْمَكْرُوهِ عَلَيْهِ فَأَتَطَوَّلُ عَلَيْهِ بِالْعَفْوِ عَنْهُ وَ الصَّفْحِ مَحَبَّةً لِمُكَافَاتِهِ لِكَثِيرِ نَوَافِلِهِ الَّتِي يَتَقَرَّبُ بِهَا إِلَيَّ فِي لَيْلِهِ وَ نَهَارِهِ

And I^-azwj Ordain it and Leave it pending upon him without it coming to pass, and for Me^-azwj in its pending, is the Desire; and My^-azwj servant does not know of it. So I^-azwj Hesitate during that time and again upon its coming to pass. Then I^-azwj Withhold it from him and I^-azwj do not Make it come to pass, Disliking for it being for his lone evil deed (and) from causing the abhorrence to enter upon him. So I^-azwj Prolong upon him with the Pardoning from him and the Forgiveness of Loving to Off-set it due to the abundance of his optional (Salāt) by which he comes closer to Me^-azwj with during his night and his day.

فَأَصْرِفُ ذَلِكَ الْبَلَاءَ عَنْهُ وَ قَدْ قَدَّرْتُهُ وَ قَضَيْتُهُ وَ تَرَكْتُهُ مَوْقُوفاً وَ لِي فِي إِمْضَائِهِ الْمَشِيئَةُ ثُمَّ أَكْتُبُ لَهُ عَظِيمَ أَجْرِ نُزُولِ ذَلِكَ الْبَلَاءِ وَ أَدَّخِرُهُ وَ أُوَفِّرُ لَهُ أَجْرَهُ وَ لَمْ يَشْعُرْ بِهِ وَ لَمْ يَصِلْ إِلَيْهِ أَذَاهُ وَ أَنَا اللَّهُ الْكَرِيمُ الرَّءُوفُ الرَّحِيمُ .

So I^-azwj Exchange that affliction from him, although I^-azwj had Ordained it, and Decided it, and left it pending, and for Me^-azwj in its pending is the Desire. Then I^-azwj Write the great recompense for him for the descent of that affliction, and I^-azwj Hoard it to be Given to him as his Recompense and he is not aware of it, and it (affliction) does not arrive to him to harm him, and I^-azwj am Allah^-azwj, the Benevolent, the Kind, the Merciful’.[88]

بَابٌ نَادِرٌ أَيْضاً

Chapter 199 – Miscellaneous as well

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ فَقَالَ هُوَ وَ يَعْفُوا عَنْ كَثِيرٍ قَالَ قُلْتُ لَيْسَ هَذَا أَرَدْتُ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَشْبَاهَهُ مِنْ أَهْلِ بَيْتِهِ ( عليهم السلام ) مِنْ ذَلِكَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ إِلَى اللَّهِ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً مِنْ غَيْرِ ذَنْبٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought. So he^-asws said: ‘and (yet) He Pardons most (of your faults)’. I said, ‘Is it not this which I intended. What is your^-asws view of what hit Ali^-asws and his^-asws like from the People^-asws of his^-asws Household, from that?’ So he^-asws said: ‘Rasool-Allah^-saww used to turn to Allah^-azwj during every day, seventy times, from without having sinned’.[89]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَهْلَ بَيْتِهِ ( عليهم السلام ) مِنْ بَعْدِهِ هُوَ بِمَا كَسَبَتْ أَيْدِيهِمْ وَ هُمْ أَهْلُ بَيْتِ طَهَارَةٍ مَعْصُومُونَ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali bin Ra’ib who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [42:30] And whatever affliction befalls you, it is on account of what your hands have wrought. What is your^-asws view of what hit Ali^-asws and the People^-asws of his^-asws Household from after him^-asws, is it due to that their^-asws hands had wrought and they^-asws are the Pure People^-asws of the Household, the infallible?’

فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ إِلَى اللَّهِ وَ يَسْتَغْفِرُهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مِائَةَ مَرَّةٍ مِنْ غَيْرِ ذَنْبٍ إِنَّ اللَّهَ يَخُصُّ أَوْلِيَاءَهُ بِالْمَصَائِبِ لِيَأْجُرَهُمْ عَلَيْهَا مِنْ غَيْرِ ذَنْبٍ .

So he^-asws said: ‘Rasool-Allah^-saww used to turn to Allah^-azwj and seek His^-azwj Forgiveness during every day and night, one hundred times, from without having had sinned. Allah^-azwj Particularised His^-azwj Guardians^-asws with the difficulties in order to Recompense them^-asws from without them^-asws having had sinned’.[90]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ قَالَ لَمَّا حُمِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ فَأُوقِفَ بَيْنَ يَدَيْهِ قَالَ يَزِيدُ لَعَنَهُ اللَّهُ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَيْسَتْ هَذِهِ الْآيَةُ فِينَا إِنَّ فِينَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ .

Ali Bin Ibrahim, raising it, said,

‘When Ali^-asws Bin Al-Husayn^-asws taken to Yazeed Bin Muawiya^-la, so he^-asws was paused in front of him^-la. Yazeed^-la, may Allah^-azwj Curse him^-la said, ‘[42:30] And whatever affliction befalls you, it is on account of what your hands have wrought’. So Ali^-asws Bin Al-Husayn^-asws said: ‘This Verse is not regarding us^-asws, (but it is) the Words of Allah^-azwj Mighty and Majestic [57:22] No difficulty befalls upon the earth nor upon your own souls, but it is in a Book before We Bring it into existence; surely that is easy for Allah’.[91]

بَابُ أَنَّ اللَّهَ يَدْفَعُ بِالْعَامِلِ عَنْ غَيْرِ الْعَامِلِ

Chapter 200 – Allah^-azwj Defends the workers (of good deeds) from other than the workers (of good deeds)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يُصَلِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُصَلِّي مِنْ شِيعَتِنَا وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الصَّلَاةِ لَهَلَكُوا

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Defends by the ones from our^-asws Shias who do pray Salāt, from the ones from our^-asws Shias who do not pray Salāt; and were they (all) to gather upon the neglect of the Salāt, they would (all) be destroyed.

وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يُزَكِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُزَكِّي وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الزَّكَاةِ لَهَلَكُوا

And that Allah^-azwj Defends by the ones from our^-asws Shias who do pay Zakāt from the ones who do not pay the Zakāt, and were they (all) to gather upon neglecting the Zakāt, they would (all) be destroyed.

وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يَحُجُّ مِنْ شِيعَتِنَا عَمَّنْ لَا يَحُجُّ وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الْحَجِّ لَهَلَكُوا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ لا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَ لكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعالَمِينَ فَوَ اللَّهِ مَا نَزَلَتْ إِلَّا فِيكُمْ وَ لَا عَنَى بِهَا غَيْرَكُمْ .

And that Allah^-azwj Defends by the ones from our^-asws Shias who do perform Hajj from the ones who do not perform Hajj, and were they (all) to gather upon neglecting the Hajj, they would (all) be destroyed; and these are the Words of Allah^-azwj Mighty and Majestic[2:251] And were it not for Allah’s Repelling some men with others, the earth would certainly be in a spoilt state; but Allah is Gracious to the worlds. So, by Allah^-azwj! It was not Revealed except regarding you all (Shias), and it does not Mean by it except for you all (Shias)’.[92]

بَابُ أَنَّ تَرْكَ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ

Chapter 201 – The neglecting of the sins is easier than seeking the Forgiveness

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَرْكُ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ وَ كَمْ مِنْ شَهْوَةِ سَاعَةٍ أَوْرَثَتْ حُزْناً طَوِيلًا وَ الْمَوْتُ فَضَحَ الدُّنْيَا فَلَمْ يَتْرُكْ لِذِي لُبٍّ فَرَحاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from one of his companions, from Abu Al Abbas Al Baqbaaq who said,

‘Abu Abdullah^-asws said: ‘Amir Al-Momineen^-asws said: ‘Neglecting the sins is easier than seeking the Forgiveness, and how may lustful desires of a moment inherit the prolonged grief; and the death exposes the world so it does not leave the one with understanding, any happiness’.[93]

بَابُ الِاسْتِدْرَاجِ

Chapter 202 – The gradual allurement

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنَقِمَةٍ وَ يُذَكِّرُهُ الِاسْتِغْفَارَ وَ إِذَا أَرَادَ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الِاسْتِغْفَارَ وَ يَتَمَادَى بِهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ بِالنِّعَمِ عِنْدَ الْمَعَاصِي .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,

‘Abu Abdullah^-asws said: ‘Whenever Allah^-azwj Intends good with a servant, so (when) he commits a sin, he is followed up with by an affliction and He^-azwj Reminds him of the seeking of Forgiveness; and whenever He^-azwj is antagonised by a servant, so (when) he commits a sin he is followed up with a Bounty and He^-azwj Lets him forget the seeking of the Forgiveness and he keeps on indulging in it; and these are the Words of Allah^-azwj Mighty and Majestic [7:182] And the ones who reject Our Signs, We Let them be gradually enticed from whence they know not – with the Bounty during the disobedience’.[94]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الِاسْتِدْرَاجِ فَقَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَيُمْلَى لَهُ وَ تُجَدَّدُ لَهُ عِنْدَهَا النِّعَمُ فَتُلْهِيهِ عَنِ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ فَهُوَ مُسْتَدْرَجٌ مِنْ حَيْثُ لَا يَعْلَمُ .

A number of our companions, from Sahl Bin Ziya and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Ra’ib, from one of his companions who said,

‘Abu Abdullah^-asws was asked about the gradual allurement, so he^-asws said: ‘He is the servant who commits the sin, so he is Respited for it and the Bounty is renewed for him during it, and it distracts him from the seeking of Forgiveness from the sins. So this is the gradual allurement from where he does not know’.[95]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ قَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَتُجَدَّدُ لَهُ النِّعْمَةُ مَعَهُ تُلْهِيهِ تِلْكَ النِّعْمَةُ عَنِ الِاسْتِغْفَارِ مِنْ ذَلِكَ الذَّنْبِ .

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

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [7:182] We Let them be gradually enticed from whence they know not. He^-asws said: ‘He is the servant who commits the sin and the Bounty is renewed for him along with it. That Bounty distracts him from seeking the Forgiveness from that sin’.[96]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘How many are proud due to what Allah^-azwj Favoured upon him, and how many are gradually allured by the Veiling of Allah^-azwj upon him, and how many are infatuated by the praises of the people upon him’.[97]

بَابُ مُحَاسَبَةِ الْعَمَلِ

Chapter 203 – Counting the deeds

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِنَّمَا الدَّهْرُ ثَلَاثَةُ أَيَّامٍ أَنْتَ فِيمَا بَيْنَهُنَّ مَضَى أَمْسِ بِمَا فِيهِ فَلَا يَرْجِعُ أَبَداً فَإِنْ كُنْتَ عَمِلْتَ فِيهِ خَيْراً لَمْ تَحْزَنْ لِذَهَابِهِ وَ فَرِحْتَ بِمَا اسْتَقْبَلْتَهُ مِنْهُ وَ إِنْ كُنْتَ قَدْ فَرَّطْتَ فِيهِ فَحَسْرَتُكَ شَدِيدَةٌ لِذَهَابِهِ وَ تَفْرِيطِكَ فِيهِ

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘But rather the eras are three – (Past, present and future) – days you are (living in). Yesterday passed away with whatever was in it and it will not be returning, ever! So if you had worked good during it, you will not grieve of its going away and you will be happy with what is coming in the future of it. But if you had wasted (your time) during it, your regret of its going away would be intense due to your wasting (your time) during it.

وَ أَنْتَ فِي يَوْمِكَ الَّذِي أَصْبَحْتَ فِيهِ مِنْ غَدٍ فِي غِرَّةٍ وَ لَا تَدْرِي لَعَلَّكَ لَا تَبْلُغُهُ وَ إِنْ بَلَغْتَهُ لَعَلَّ حَظَّكَ فِيهِ فِي التَّفْرِيطِ مِثْلُ حَظِّكَ فِي الْأَمْسِ الْمَاضِي عَنْكَ

And you are (now) in your day in which you have come to be in a surprise from the coming morning and you do not know, perhaps you may not reach it, and if you do reach it, perhaps your share in it regarding the wastage would be similar to your share (of wastage) during yesterday, the past from you.

فَيَوْمٌ مِنَ الثَّلَاثَةِ قَدْ مَضَى أَنْتَ فِيهِ مُفَرِّطٌ وَ يَوْمٌ تَنْتَظِرُهُ لَسْتَ أَنْتَ مِنْهُ عَلَى يَقِينٍ مِنْ تَرْكِ التَّفْرِيطِ وَ إِنَّمَا هُوَ يَوْمُكَ الَّذِي أَصْبَحْتَ فِيهِ وَ قَدْ يَنْبَغِي لَكَ أَنْ عَقَلْتَ وَ فَكَّرْتَ فِيمَا فَرَّطْتَ فِي الْأَمْسِ الْمَاضِي مِمَّا فَاتَكَ فِيهِ مِنْ حَسَنَاتٍ أَلَّا تَكُونَ اكْتَسَبْتَهَا وَ مِنْ سَيِّئَاتٍ أَلَّا تَكُونَ أَقْصَرْتَ عَنْهَا

So one day from the three has passed (yesterday) and you wasted in it, and a day you are awaiting for (tomorrow), with you not being upon a certainty from it from leaving the wasting, and rather it is your day which you have come to be in (today), and it is befitting for you that you use your intellect and think regarding what you wasted during the yesterday past from what was lost from you during it, from the performance of the good deeds you did not happen to earn and from the evil deeds you did not happen to be deficient from.

وَ أَنْتَ مَعَ هَذَا مَعَ اسْتِقْبَالِ غَدٍ عَلَى غَيْرِ ثِقَةٍ مِنْ أَنْ تَبْلُغَهُ وَ عَلَى غَيْرِ يَقِينٍ مِنِ اكْتِسَابِ حَسَنَةٍ أَوْ مُرْتَدَعٍ عَنْ سَيِّئَةٍ مُحْبِطَةٍ فَأَنْتَ مِنْ يَوْمِكَ الَّذِي تَسْتَقْبِلُ عَلَى مِثْلِ يَوْمِكَ الَّذِي اسْتَدْبَرْتَ فَاعْمَلْ عَمَلَ رَجُلٍ لَيْسَ يَأْمُلُ مِنَ الْأَيَّامِ إِلَّا يَوْمَهُ الَّذِي أَصْبَحَ فِيهِ وَ لَيْلَتَهُ فَاعْمَلْ أَوْ دَعْ وَ اللَّهُ الْمُعِينُ عَلَى ذَلِكَ .

And you are with this with the welcoming of the future of tomorrow upon without a certainty that you will reach it, and upon without a certainty from earning good eeds or turning away from the evil deeds, frustrated. Thus you are from your day which you are welcoming (tomorrow) upon a similar (state) of your day which has gone behind you (yesterday). Therefore perform the work of a man who does not hope from the days except for his day which he has come to be in (today) and his night. So, either work or let it be, and Allah^-azwj is the Aider upon that’.[98]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي الْحَسَنِ الْمَاضِي ( صلوات الله عليه )  قَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ اللَّهَ وَ إِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ اللَّهَ مِنْهُ وَ تَابَ إِلَيْهِ .

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

(It has been narrated) from Abu Al-Hassan Al-Maazy^-asws (7^th Imam^-asws) having said: ‘He is not from us^-asws, the one who does not account himself during every day. So if he has done good deeds, he would ask Allah^-azwj for an increase, and if he has done evil deeds, he would seek Forgiveness of Allah^-azwj from it and repent to Him^-azwj’.[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا أَبَا النُّعْمَانِ لَا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعْ نَهَارَكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ عَمَلَكَ وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَحْسَنَ دَرَكاً وَ لَا أَسْرَعَ طَلَباً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Is’haq Bin Ammar, from Abu Al Nu’man Al Ijaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘O Abu Al Nu’man! Do not let the people deceive you from yourself, for the matter will arrive to you besides them, and do not pass your day with such and such, as your are one who is preserving your deeds upon you. And perform good deeds, for I^-asws cannot see anything producing better results, nor anything easier as a remedy, than a new good deed for an old sin’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي النُّعْمَانِ مِثْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one of our companions, from Abu Al Nu’man – similar to it.[100]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اصْبِرُوا عَلَى الدُّنْيَا فَإِنَّمَا هِيَ سَاعَةٌ فَمَا مَضَى مِنْهُ فَلَا تَجِدُ لَهُ أَلَماً وَ لَا سُرُوراً وَ مَا لَمْ يَجِئْ فَلَا تَدْرِي مَا هُوَ وَ إِنَّمَا هِيَ سَاعَتُكَ الَّتِي أَنْتَ فِيهَا فَاصْبِرْ فِيهَا عَلَى طَاعَةِ اللَّهِ وَ اصْبِرْ فِيهَا عَنْ مَعْصِيَةِ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Be patient upon the world, for rather it is a moment. So whatever is past from it, neither renew a pain nor a joy for it; and whatever has not come yet, so you do not know what it is; and rather it is your time which you are in (at the moment), so observe patience during it upon the obedience of Allah^-azwj, and be patient during it from disobeying Allah^-azwj’.[101]

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْمِلْ نَفْسَكَ لِنَفْسِكَ فَإِنْ لَمْ تَفْعَلْ لَمْ يَحْمِلْكَ غَيْرُكَ .

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

‘Abu Abdullah^-asws said: ‘Carry yourself (your burden) by yourself, for it you do not do so, others will not carry you’.[102]

عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِرَجُلٍ إِنَّكَ قَدْ جُعِلْتَ طَبِيبَ نَفْسِكَ وَ بُيِّنَ لَكَ الدَّاءُ وَ عُرِّفْتَ آيَةَ الصِّحَّةِ وَ دُلِلْتَ عَلَى الدَّوَاءِ فَانْظُرْ كَيْفَ قِيَامُكَ عَلَى نَفْسِكَ .

From him, raising it, said,

‘Abu Abdullah^-asws said to a man: ‘You have been made to be a physician yourself, and the illnesses have been clarified to you, and you have recognises the signs of good health, and you have been indicated upon the medication, therefore look how you are standing (burden) upon yourself’.[103]

عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِرَجُلٍ اجْعَلْ قَلْبَكَ قَرِيناً بَرّاً أَوْ وَلَداً وَاصِلًا وَ اجْعَلْ عَمَلَكَ وَالِداً تَتَّبِعُهُ وَ اجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهَا وَ اجْعَلْ مَالَكَ عَارِيَّةً تَرُدُّهَا .

From him, raising it, said:

‘Abu Abdullah^-asws said to a man: ‘Make your heart to be a righteous companion as a child would be grateful to its parents, and make your deed to be a father which you follow (cheerfully), and make your ‘Nafs’ (yourself) to be an enemy against which you wage a war, and make your wealth as a lease you will be returning’.[104]

وَ عَنْهُ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْصُرْ نَفْسَكَ عَمَّا يَضُرُّهَا مِنْ قَبْلِ أَنْ تُفَارِقَكَ وَ اسْعَ فِي فَكَاكِهَا كَمَا تَسْعَى فِي طَلَبِ مَعِيشَتِكَ فَإِنَّ نَفْسَكَ رَهِينَةٌ بِعَمَلِكَ .

And from him, raising it, said,

‘Abu Abdullah^-asws said: ‘And from him, raising it, said, ‘Abu Abdullah^-asws said: ‘Limit your ‘Nafs’ (soul) from what harms it before it departs from you and strive in its liberation just as you strive in seeking your livelihood, for your ‘Nafs’ is pledged with your deeds ([74:38] Every soul is held in pledge for what it earns)’.[105]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَمْ مِنْ طَالِبٍ لِلدُّنْيَا لَمْ يُدْرِكْهَا وَ مُدْرِكٍ لَهَا قَدْ فَارَقَهَا فَلَا يَشْغَلَنَّكَ طَلَبُهَا عَنْ عَمَلِكَ وَ الْتَمِسْهَا مِنْ مُعْطِيهَا وَ مَالِكِهَا فَكَمْ مِنْ حَرِيصٍ عَلَى الدُّنْيَا قَدْ صَرَعَتْهُ وَ اشْتَغَلَ بِمَا أَدْرَكَ مِنْهَا عَنْ طَلَبِ آخِرَتِهِ حَتَّى فَنِيَ عُمُرُهُ وَ أَدْرَكَهُ أَجَلُهُ .

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

‘Abu Abdullah^-asws said: ‘How many are the ones who seek for the world and do not achieve it, and its achievers have separated from it (have died). So do not pre-occupy ‘Nafs’ (yourselves) in seeking it (too much) from performing your deed, and beseech it from its Giver and its Owner. So how many are the greedy ones upon the world were cut down and pre-occupied themselves with whatever they achieved from it, (while keep themselves away) from seeking the Hereafter – until one’s life-time perished and he realised his death’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَسْجُونُ مَنْ سَجَنَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ .

And Abu Abdullah^-asws said: ‘The (real) prisoner is that one whose world has imprisoned him from his Hereafter’.[106]

وَ عَنْهُ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِذَا أَتَتْ عَلَى الرَّجُلِ أَرْبَعُونَ سَنَةً قِيلَ لَهُ خُذْ حِذْرَكَ فَإِنَّكَ غَيْرُ مَعْذُورٍ وَ لَيْسَ ابْنُ الْأَرْبَعِينَ بِأَحَقَّ بِالْحِذْرِ مِنِ ابْنِ الْعِشْرِينَ فَإِنَّ الَّذِي يَطْلُبُهُمَا وَاحِدٌ وَ لَيْسَ بِرَاقِدٍ فَاعْمَلْ لِمَا أَمَامَكَ مِنَ الْهَوْلِ وَ دَعْ عَنْكَ فُضُولَ الْقَوْلِ .

And from him, raising it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When a man comes to the age of forty it is said to him: ‘Take a caution, for you are without an excuse’, and there is no person of forty (years of age) more rightful with the caution than a person of twenty, for what is seeking them both, is the one (death) and it is not sleeping. Therefore, work for what is in front of you from the horrors and stay away from the useless speech’.[107]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَسَّانَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خُذْ لِنَفْسِكَ مِنْ نَفْسِكَ خُذْ مِنْهَا فِي الصِّحَّةِ قَبْلَ السُّقْمِ وَ فِي الْقُوَّةِ قَبْلَ الضَّعْفِ وَ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ .

From him, from Ali Bin Al Hakam, from Hassan, from Zayd Al Shahham who said,

‘Abu Abdullah^-asws said: ‘Work (on behalf of) ‘Nafs’ (yourself) for (the sake of) your ‘Nafs’ (yourself). Take from it during the good health before the sickness, and during the strength before the weakness, and during the life before the death’.[108]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّهَارَ إِذَا جَاءَ قَالَ يَا ابْنَ آدَمَ اعْمَلْ فِي يَوْمِكَ هَذَا خَيْراً أَشْهَدْ لَكَ بِهِ عِنْدَ رَبِّكَ يَوْمَ الْقِيَامَةِ فَإِنِّي لَمْ آتِكَ فِيمَا مَضَى وَ لَا آتِيكَ فِيمَا بَقِيَ وَ إِذَا جَاءَ اللَّيْلُ قَالَ مِثْلَ ذَلِكَ .

From him, from Ali Bin Al Hakam, from Hisham Bin Salim, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The day, when it comes, says, ‘O son of Adam^-as work good in this day of yours, I will testify for you with it in the Presence of your Lord^-azwj on the Day of Judgment, for I did not come to you in what is lost (gone) nor will I come to you in what remains (future – as you may not be alive)’. And when the night comes, it says similar to that’.[109]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شُعَيْبِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِنِي بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ أَنْجُو بِهِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّهَا السَّائِلُ اسْتَمِعْ ثُمَّ اسْتَفْهِمْ ثُمَّ اسْتَيْقِنْ ثُمَّ اسْتَعْمِلْ وَ اعْلَمْ أَنَّ النَّاسَ ثَلَاثَةٌ زَاهِدٌ وَ صَابِرٌ وَ رَاغِبٌ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Shuayb Bin Abdullah, from one of his companions, raising it, said,

‘A man came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! Advise me of an aspect from the aspects of the righteousness I can attain salvation with it’. Amir Al-Momineen^-asws said: ‘O you questioner! Listen intently, then understand, then be convinced, and perform; and know that the people are three (types) – an ascetic, and a patient, and a coveting one (having cravings).

فَأَمَّا الزَّاهِدُ فَقَدْ خَرَجَتِ الْأَحْزَانُ وَ الْأَفْرَاحُ مِنْ قَلْبِهِ فَلَا يَفْرَحُ بِشَيْ‏ءٍ مِنَ الدُّنْيَا وَ لَا يَأْسَى عَلَى شَيْ‏ءٍ مِنْهَا فَاتَهُ فَهُوَ مُسْتَرِيحٌ

So as for the ascetic one, so the grief and the happiness has exited from his heart, so he does not get happy with anything from the world nor does he despair upon anything that is lost from him. Thus he is in peace (of mind).

وَ أَمَّا الصَّابِرُ فَإِنَّهُ يَتَمَنَّاهَا بِقَلْبِهِ فَإِذَا نَالَ مِنْهَا أَلْجَمَ نَفْسَهُ عَنْهَا لِسُوءِ عَاقِبَتِهَا وَ شَنَآنِهَا لَوِ اطَّلَعْتَ عَلَى قَلْبِهِ عَجِبْتَ مِنْ عِفَّتِهِ وَ تَوَاضُعِهِ وَ حَزْمِهِ

And as for the patient one, so he wishes for it in his heart. So when he does attain from it, reins (restraints) his self from it due to the evil consequences of it and its seduction. Were you to be notified upon (the contents of) his heart it would astonish you from its chastity, and its humbleness, and its resoluteness.

وَ أَمَّا الرَّاغِبُ فَلَا يُبَالِي مِنْ أَيْنَ جَاءَتْهُ الدُّنْيَا مِنْ حِلِّهَا أَوْ مِنْ حَرَامِهَا وَ لَا يُبَالِي مَا دَنَّسَ فِيهَا عِرْضَهُ وَ أَهْلَكَ نَفْسَهُ وَ أَذْهَبَ مُرُوءَتَهُ فَهُمْ فِي غَمْرَةٍ يَضْطَرِبُونَ .

And as for the covetous one, so he does not care from when the world comes to him, from its Permissible (means) or from its Prohibited (means), and he does not care what filth there is in its display, and it destroys his soul, and removes his honour. Thus, these (covetous ones) are in the midst of disturbances’.[110]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  لَا يَصْغَرُ مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ وَ لَا يَصْغَرُ مَا يَضُرُّ يَوْمَ الْقِيَامَةِ فَكُونُوا فِيمَا أَخْبَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ كَمَنْ عَايَنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muhammad Bin Hakeyn, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Do not belittle what would benefit on the Day of Judgment, nor belittle what would harm on the Day of Judgment. Thus, you should become, regarding whatever Allah^-azwj Mighty and Majestic Informed you all, like the one who can visualise it’.[111]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ إِنْ قَدَرْتَ أَنْ لَا تُعْرَفَ فَافْعَلْ وَ مَا عَلَيْكَ أَلَّا يُثْنِيَ عَلَيْكَ النَّاسُ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللَّهِ

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

‘I heard Abu Abdullah^-asws saying: ‘If you are able upon that you are not recognised, then do so, so what would be upon you if the people do not mention you in praise, and what is upon you if you become condemned in the presence of the people while you are a Praised one in the Presence of Allah^-azwj?’

ثُمَّ قَالَ قَالَ أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ خَيْراً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ

Then he^-asws said: ‘Ali^-asws Bin Abu Talib^-asws said: ‘There is no goodness in the life except for two (types of) men – a man who increases goodness every day and a man who rectifies his evil deeds with the repentance, and (unless) there is an obstruction for him with the repentance.

وَ اللَّهِ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْهُ إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتِ

By Allah^-azwj! Even if one were to perform Sajdah (prostration) until his neck gets cut off, Allah^-azwj Blessed and High will not Accept it from him except by our^-asws Wilayah – the People^-asws of the Household.

أَلَا وَ مَنْ عَرَفَ حَقَّنَا وَ رَجَا الثَّوَابَ فِينَا وَ رَضِيَ بِقُوتِهِ نِصْفِ مُدٍّ فِي كُلِّ يَوْمٍ وَ مَا سَتَرَ عَوْرَتَهُ وَ مَا أَكَنَّ رَأْسَهُ وَ هُمْ وَ اللَّهِ فِي ذَلِكَ خَائِفُونَ وَجِلُونَ وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا وَ كَذَلِكَ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلى رَبِّهِمْ راجِعُونَ

Indeed! And the one who recognises our^-asws rights and hopes for the Rewards regarding us^-asws, and he would be pleased with his subsistence of half a Mudd (1 Mudd = 750 gms.) during every day, and with what can conceal his bareness, and with what can cover his head, and they, by Allah^-azwj are fearful during that, and are agreeing lovingly that it is their share from the world, and that is how Allah^-azwj Mighty and Majestic Described them, so He^-azwj Said [23:60] And the ones who give what they give whilst their hearts are full of fear that to their Lord they would be returning.

ثُمَّ قَالَ مَا الَّذِي آتَوْا آتَوْا وَ اللَّهِ مَعَ الطَّاعَةِ الْمَحَبَّةَ وَ الْوَلَايَةَ وَ هُمْ فِي ذَلِكَ خَائِفُونَ لَيْسَ خَوْفُهُمْ خَوْفَ شَكٍّ وَ لَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَ طَاعَتِنَا .

Then he^-asws said: ‘What is that which they would be bringing? By Allah^-azwj! They would be bringing with them the obedience, the love and the Wilayah, and they would be fearful during that. Their fear would not be the fear of doubt, but they would be fearing that perhaps they have been deficient (Mukassireen) in our^-asws love and our^-asws obedience’.[112]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنِ الْحَكَمِ بْنِ سَالِمٍ قَالَ دَخَلَ قَوْمٌ فَوَعَظَهُمْ ثُمَّ قَالَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَ قَدْ عَايَنَ الْجَنَّةَ وَ مَا فِيهَا وَ عَايَنَ النَّارَ وَ مَا فِيهَا إِنْ كُنْتُمْ تُصَدِّقُونَ بِالْكِتَابِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibrahim Bin Mihzam, from Al hakam Bin Salim who said,

‘A group came over, so he^-asws advised them, then said: ‘There is not one of you except that he has visualised the Paradise and whatever is in it, and visualised the Fire and whatever there is in it, if you are ratifying by the Book’.[113]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَصِيرَ كَثِيراً وَ خَافُوا اللَّهَ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ وَ سَارِعُوا إِلَى طَاعَةِ اللَّهِ وَ اصْدُقُوا الْحَدِيثَ وَ أَدُّوا الْأَمَانَةَ فَإِنَّمَا ذَلِكَ لَكُمْ وَ لَا تَدْخُلُوا فِيمَا لَا يَحِلُّ لَكُمْ فَإِنَّمَا ذَلِكَ عَلَيْكُمْ .

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

‘I heard Abu Al-Hassan^-asws saying: ‘Do not consider it a lot, a lot of goodness, and do not consider it as few, the few sins, for the few sins would be gathering until they become a lot; and be fearful of Allah^-azwj in the secret until you are obeying the fairness from yourselves; and hasten to the obedience of Allah^-azwj and ratify the Ahadeeth, and pay the entrustment, so rather that is for you; and do not indulge in what is not Permissible for you, for rather that is upon you (the burden of the sins)’.[114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا أَحْسَنَ الْحَسَنَاتِ بَعْدَ السَّيِّئَاتِ وَ مَا أَقْبَحَ السَّيِّئَاتِ بَعْدَ الْحَسَنَاتِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoubm from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘How good are the good deeds after the evil deeds, and how ugly are the evil deeds after the good deeds’.[115]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّكُمْ فِي آجَالٍ مَقْبُوضَةٍ وَ أَيَّامٍ مَعْدُودَةٍ وَ الْمَوْتُ يَأْتِي بَغْتَةً مَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصِدْ نَدَامَةً وَ لِكُلِّ زَارِعٍ مَا زَرَعَ وَ لَا يَسْبِقُ الْبَطِي‏ءَ مِنْكُمْ حَظُّهُ وَ لَا يُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ مَنْ أُعْطِيَ خَيْراً فَاللَّهُ أَعْطَاهُ وَ مَنْ وُقِيَ شَرّاً فَاللَّهُ وَقَاهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You are all (living) in a term which is being marked (allotted) and days which are numbered, and the death comes unexpectedly. The one who cultivates goodness would harvest (eternal) Bliss, but the one who cultivates evil would harvest regret; and for every farmer is what he farms; and the slow moving one from you will not be preceded by his share, nor would the greedy one comes across what is not Ordained for him. The one who does good, Allah^-azwj will Grant him good, but the one who saves (himself from) evil, So Allah^-azwj will Save evil for him’.[116]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي ذَرٍّ فَقَالَ يَا أَبَا ذَرٍّ مَا لَنَا نَكْرَهُ الْمَوْتَ فَقَالَ لِأَنَّكُمْ عَمَرْتُمُ الدُّنْيَا وَ أَخْرَبْتُمُ الْآخِرَةَ فَتَكْرَهُونَ أَنْ تُنْقَلُوا مِنْ عُمْرَانٍ إِلَى خَرَابٍ

Muhammad Bin yahya, from Ahmad Bin Muhammad, from one of his companions, from Al Hassan Bin Ali Bin Abu Usman, from Wasil, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to Abu Zarr^ar and he said, ‘O Abu Zarr^ar! What is the matter with us that we dislike the death?’ So he^ar said: ‘Because you are all building the world and ruining the Hereafter, therefore you are disliking to be transferred from buildings to the ruins’.

فَقَالَ لَهُ فَكَيْفَ تَرَى قُدُومَنَا عَلَى اللَّهِ فَقَالَ أَمَّا الْمُحْسِنُ مِنْكُمْ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ وَ أَمَّا الْمُسِي‏ءُ مِنْكُمْ فَكَالْآبِقِ يُرَدُّ عَلَى مَوْلَاهُ

So he said to him^ar, ‘So how do you^ar see our proceeding to Allah^-azwj?’ So he^ar said: ‘As for the good ones from you, so he is like the absentee proceeding to his family, and as for the disobedient ones from you, so he is like the absconder (slave) returning to his master’.

قَالَ فَكَيْفَ تَرَى حَالَنَا عِنْدَ اللَّهِ قَالَ اعْرِضُوا أَعْمَالَكُمْ عَلَى الْكِتَابِ إِنَّ اللَّهَ يَقُولُ إِنَّ الْأَبْرارَ لَفِي نَعِيمٍ وَ إِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

So he said: ‘So how do you^ar see our state in the Presence of Allah^-azwj?’ He^ar said: ‘Your deeds would be presented upon the Book. Allah^-azwj is Saying [82:13] Most surely the righteous are in Bliss, [82:14] And most surely the wicked are in Blazing Fire’.

قَالَ فَقَالَ الرَّجُلُ فَأَيْنَ رَحْمَةُ اللَّهِ قَالَ رَحْمَةُ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ

He^-asws said: ‘So the man said, ‘So where is the Mercy of Allah^-azwj?’ He^ar said: ‘The Mercy of Allah^-azwj is nearby to the good doers’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَتَبَ رَجُلٌ إِلَى أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَا أَبَا ذَرٍّ أَطْرِفْنِي بِشَيْ‏ءٍ مِنَ الْعِلْمِ فَكَتَبَ إِلَيْهِ أَنَّ الْعِلْمَ كَثِيرٌ وَ لَكِنْ إِنْ قَدَرْتَ أَنْ لَا تُسِي‏ءَ إِلَى مَنْ تُحِبُّهُ فَافْعَلْ قَالَ فَقَالَ لَهُ الرَّجُلُ وَ هَلْ رَأَيْتَ أَحَداً يُسِي‏ءُ إِلَى مَنْ يُحِبُّهُ فَقَالَ لَهُ نَعَمْ نَفْسُكَ أَحَبُّ الْأَنْفُسِ إِلَيْكَ فَإِذَا أَنْتَ عَصَيْتَ اللَّهَ فَقَدْ أَسَأْتَ إِلَيْهَا .

Abu Abdullah^-asws said: ‘And a man wrote to Abu Zarr^ar, may Allah^-azwj be Pleased with him^-as, ‘O Abu Zarr^ar! Present to me something from the knowledge’. So he^ar wrote to him: ‘The knowledge is a lot, but if you are able that you do not disappoint the one whom you love, then do so’. So the man said to him^ar, ‘And have you^ar seen anyone who disappoint the one whom he loves?’ So he^ar said to him: ‘Yes, your soul is the most beloved of the selves to you. So when you disobey Allah^-azwj, so you would have disappointed it’.[117]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ اصْبِرُوا عَلَى طَاعَةِ اللَّهِ وَ تَصَبَّرُوا عَنْ مَعْصِيَةِ اللَّهِ فَإِنَّمَا الدُّنْيَا سَاعَةٌ فَمَا مَضَى فَلَيْسَ تَجِدُ لَهُ سُرُوراً وَ لَا حُزْناً وَ مَا لَمْ يَأْتِ فَلَيْسَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا فَكَأَنَّكَ قَدِ اغْتَبَطْتَ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Be patient upon the obedience of Allah^-azwj and observe patience from the disobedience of Allah^-azwj, for rather, the world is for a moment. So what is past, you will neither find joy for it nor a grief, and what has not come yet, so you do not recognise it. Therefore, be patient upon that time which you are in (now), so it would be as if you have been backbit’.[118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْخَضِرُ لِمُوسَى ( عليه السلام ) يَا مُوسَى إِنَّ أَصْلَحَ يَوْمَيْكَ الَّذِي هُوَ أَمَامَكَ فَانْظُرْ أَيُّ يَوْمٍ هُوَ وَ أَعِدَّ لَهُ الْجَوَابَ فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ وَ خُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ فَإِنَّ الدَّهْرَ طَوِيلٌ قَصِيرٌ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لِيَكُونَ أَطْمَعَ لَكَ فِي الْآخِرَةِ فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا هُوَ قَدْ وَلَّى مِنْهَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Al-Khizr^-as said to Musa^-as: ‘O Musa^-as! Rectify the day which is in front of you^-as, so look which day it is and prepare the answer for it, for you^-as would be Paused and Questioned; and take your^-as advice from the time, for the long time is short, therefore work as if you^-as can see the Rewards for your deed so that you^-as in order for it to be a greed for you^-as regarding the Hereafter, for whatever comes from the word is like what has turned away from it’.[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) عِظْنَا وَ أَوْجِزْ فَقَالَ الدُّنْيَا حَلَالُهَا حِسَابٌ وَ حَرَامُهَا عِقَابٌ وَ أَنَّى لَكُمْ بِالرَّوْحِ وَ لَمَّا تَأَسَّوْا بِسُنَّةِ نَبِيِّكُمْ تَطْلُبُونَ مَا يُطْغِيكُمْ وَ لَا تَرْضَوْنَ مَا يَكْفِيكُمْ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was said to Amir Al-Momineen^-asws, ‘Advise us and be brief’. So he^-asws said: ‘The world, its Permissible would be accounted for, and its Prohibition would be Punished for, and I^-asws am cautioning you of the comfort, and for what are you not following the Sunnah of your Prophet^-saww, seeking what would make you transgress, and you are not being pleased with what is sufficing you?’.[120]

بَابُ مَنْ يَعِيبُ النَّاسَ

Chapter 204 – The one who faults the people

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ أَوْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ .

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najra, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The quickest Reward for the goodness is for righteousness and the quickest Punishment for an evil is for the transgression, and it suffices with the person as a fault that he sees from the people what he does not see from his own self, or he faults the people with what he himself has no capacity to leave, or he hurts his associate with what there is no meaning’.[121]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ نَفْسِهِ وَ أَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Ibn Muskan, from Abu Hamza who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘Rasool-Allah^-saww said: ‘It suffices with the person as a fault that he sees from the people what he is blind upon from his own self, and that he hurts his associate with that which is meaningless/worthless’.[122]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَتَعَرَّفَ مِنْ عُيُوبِ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ أَمْرِ نَفْسِهِ أَوْ يَعِيبَ عَلَى النَّاسِ أَمْراً هُوَ فِيهِ لَا يَسْتَطِيعُ التَّحَوُّلَ عَنْهُ إِلَى غَيْرِهِ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ .

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Al Husayn Bin Mukhtar, from one of his companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It suffices with the person as a fault that he introduces from the faults of the people what he is blind to upon from the matter of his own self, or he faults upon the people of a matter which he himself does not have the capacity to leave and move to other than that, or he hurts his associate with that which is worthless’.[123]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْأَعْرَجِ وَ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ وَ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  قَالَا إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ فِي عُيُوبِ غَيْرِهِ مَا يَعْمَى عَلَيْهِ مِنْ عَيْبِ نَفْسِهِ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ أَوْ يَنْهَى النَّاسَ عَمَّا لَا يَسْتَطِيعُ تَرْكَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Abdul Rahman Al A’raj and Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws and Ali^-asws Bin Al-Husayn^-asws both^-asws having said: ‘The quickest Reward for a goodness is for the righteousness, and the quickest Punishment for an evil is for the transgression; and it suffices with the person as a fault that he looks into the faults of others from what he is blind upon from the faults of his own self, or he hurts his associate with that which is meaningless, or he forbids the people from that what he himself has not capacity to leave’.[124]

بَابُ أَنَّهُ لَا يُؤَاخَذُ الْمُسْلِمُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ

Chapter 205 – It is such that the Muslim would not be seized for what he did during the pre-Islamic period

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ نَاساً أَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) بَعْدَ مَا أَسْلَمُوا فَقَالُوا يَا رَسُولَ اللَّهِ أَ يُؤْخَذُ الرَّجُلُ مِنَّا بِمَا كَانَ عَمِلَ فِي الْجَاهِلِيَّةِ بَعْدَ إِسْلَامِهِ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ حَسُنَ إِسْلَامُهُ وَ صَحَّ يَقِينُ إِيمَانِهِ لَمْ يُؤَاخِذْهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ سَخُفَ إِسْلَامُهُ وَ لَمْ يَصِحَّ يَقِينُ إِيمَانِهِ أَخَذَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِالْأَوَّلِ وَ الْآخِرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Some people came to Rasool-Allah^-saww after having become Muslims, and they said, ‘O Rasool-Allah^-saww! Would the man from us be seized with what he had done during the pre-Islamic period, after his professing to Islam?’ So Rasool-Allah^-saww said to them: ‘The one who makes his Islam to be good and corrects the certainty of his Emān, Allah^-azwj Blessed and High will not Seize him for what he had done during the pre-Islamic period; and the one whose Islam is absurd and he does not correct the certainty of his Emān, Allah^-azwj Blessed and High will Seize him for the former and the latter’.[125]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُحْسِنُ فِي الْإِسْلَامِ أَ يُؤَاخَذُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ فَقَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ أَحْسَنَ فِي الْإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ أَسَاءَ فِي الْإِسْلَامِ أُخِذَ بِالْأَوَّلِ وَ الْآخِرِ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Al Minqary, from Fuzayl Bin Ayaz who said,

‘I asked Abu Abdullah^-asws about the man is good during Al-Islam, would he be seized for what he had done during the pre-Islamic period?’ So he^-asws said: ‘The Prophet^-saww said: ‘The one who is good during Al-Islam would not be Seized for what he had done during the pre-Islamic period; but the one who is evil during Al-Islam would be Seized for the former and the latter’.[126]

بَابُ أَنَّ الْكُفْرَ مَعَ التَّوْبَةِ لَا يُبْطِلُ الْعَمَلَ

Chapter 206 – The Kufr (disbelief) along with the repentance does not invalidate the deed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ وَ غَيْرِهِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ كَانَ مُؤْمِناً فَعَمِلَ خَيْراً فِي إِيمَانِهِ ثُمَّ أَصَابَتْهُ فِتْنَةٌ فَكَفَرَ ثُمَّ تَابَ بَعْدَ كُفْرِهِ كُتِبَ لَهُ وَ حُوسِبَ بِكُلِّ شَيْ‏ءٍ كَانَ عَمِلَهُ فِي إِيمَانِهِ وَ لَا يُبْطِلُهُ الْكُفْرُ إِذَا تَابَ بَعْدَ كُفْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub and someone else, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who was a Momin and he does good during his Emān, then strife hits him, so he disbelieves, then repents after his disbelief (Kufr), it would be Written for him, and he would be Reckoned with everything which he had done during his Emān, and the Kufr (disbelief) would not invalidate it, when he did repent after his Kufr (disbelief)’.[127]

بَابُ الْمُعَافَيْنَ مِنَ الْبَلَاءِ

Chapter 207 – The ones Protected from the afflictions

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ وَ غَيْرِهِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ضَنَائِنَ يَضَنُّ بِهِمْ عَنِ الْبَلَاءِ فَيُحْيِيهِمْ فِي عَافِيَةٍ وَ يَرْزُقُهُمْ فِي عَافِيَةٍ وَ يُمِيتُهُمْ فِي عَافِيَةٍ وَ يَبْعَثُهُمْ فِي عَافِيَةٍ وَ يُسْكِنُهُمُ الْجَنَّةَ فِي عَافِيَةٍ .

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, form his father, altogether from Ibn Mahboub and someone else, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘For Allah^-azwj Mighty and Majestic there are ‘Protected ones’, the afflictions being Withheld from them. So He^-azwj Gives them life in good health, and Sustaining them in good health, and Causing them to die in good health, and Resurrecting them in good health, and Making them to dwell in the Paradise in good health’.[128]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً ضَنَّ بِهِمْ عَنِ الْبَلَاءِ خَلَقَهُمْ فِي عَافِيَةٍ وَ أَحْيَاهُمْ فِي عَافِيَةٍ وَ أَمَاتَهُمْ فِي عَافِيَةٍ وَ أَدْخَلَهُمُ الْجَنَّةَ فِي عَافِيَةٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying that Allah^-azwj Mighty and Majestic Created a people, Protecting them from the afflictions. Creating them in good health, and Letting them to live in good health, and Causing them to die in good health, and Entering them into the Paradise in good health’.[129]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ضَنَائِنَ مِنْ خَلْقِهِ يَغْذُوهُمْ بِنِعْمَتِهِ وَ يَحْبُوهُمْ بِعَافِيَتِهِ وَ يُدْخِلُهُمُ الْجَنَّةَ بِرَحْمَتِهِ تَمُرُّ بِهِمُ الْبَلَايَا وَ الْفِتَنُ لَا تَضُرُّهُمْ شَيْئاً .

Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, altogether from Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abullah^-asws having said: ‘For Allah^-azwj Mighty and Majestic there are ‘Protected ones’ from His^-azwj creatures, Providing them with His^-azwj Bounties, and Endowing them by His good health, and Entering them into the Paradise by His^-azwj Mercy, the affliction and the strife passes them but without harming them by anything’.[130]

بَابُ مَا رُفِعَ عَنِ الْأُمَّةِ

Chapter 208 – What the community is exepmted from

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ قَالَ حَدَّثَنِي عَمْرُو بْنُ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رُفِعَ عَنْ أُمَّتِي أَرْبَعُ خِصَالٍ خَطَأُهَا وَ نِسْيَانُهَا وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَمْ يُطِيقُوا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا رَبَّنا وَ لا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا رَبَّنا وَ لا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ وَ قَوْلُهُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustariq who said, ‘Amro Bin Marwan narrated to me saying,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Four characteristics have been Raised from my^-saww community (exempted from) – its mistakes, and its forgetfulness, and whatever is compelled upon one, and what one cannot endure, and these are the Words of Allah^-azwj Mighty and Majesic [2:286] Our Lord! Do not Seize us if we forget or make a mistake; Our Lord! Do not lay on us a burden as You did Lay on those before us, Our Lord do not Impose upon us that which we have not the strength to bear. And His^-azwj Words [16:106] except the one who is compelled while his heart is at rest on account of faith’.[131]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وُضِعَ عَنْ أُمَّتِي تِسْعُ خِصَالٍ الْخَطَأُ وَ النِّسْيَانِ وَ مَا لَا يَعْلَمُونَ وَ مَا لَا يُطِيقُونَ وَ مَا اضْطُرُّوا إِلَيْهِ وَ مَا اسْتُكْرِهُوا عَلَيْهِ وَ الطِّيَرَةُ وَ الْوَسْوَسَةُ فِي التَّفَكُّرِ فِي الْخَلْقِ وَ الْحَسَدُ مَا لَمْ يُظْهِرْ بِلِسَانٍ أَوْ يَدٍ .

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Nine characteristics have been Dropped from my^-saww community – the mistake, and the forgetfulness, and what they are not knowing, and what they are not enduring, and what they are desperate to, and what they are compelled upon, and the evil omen, and the uncertainty in the pondering in the creation, and the envy what is not made apparent either by the tongue or the hand’.[132]

بَابُ أَنَّ الْإِيمَانَ لَا يَضُرُّ مَعَهُ سَيِّئَةٌ وَ الْكُفْرَ لَا يَنْفَعُ مَعَهُ حَسَنَةٌ

Chapter 209 – The Emān is such that along with it an evil deed will not harm, and the Kufr (disbelief) is such that along with it a good deed will not benefit

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِأَحَدٍ عَلَى مَا عَمِلَ ثَوَابٌ عَلَى اللَّهِ مُوجَبٌ إِلَّا الْمُؤْمِنِينَ قَالَ لَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullah^-asws, ‘Is there for anyone an Obligated Reward for what he does except for the Momineen?’ He^-asws said: ‘No’.[133]

عَنْهُ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مُوسَى لِلْخَضِرِ ( عليه السلام ) قَدْ تَحَرَّمْتُ بِصُحْبَتِكَ فَأَوْصِنِي قَالَ لَهُ الْزَمْ مَا لَا يَضُرُّكَ مَعَهُ شَيْ‏ءٌ كَمَا لَا يَنْفَعُكَ مَعَ غَيْرِهِ شَيْ‏ءٌ .

From him, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Musa^-as said to Al-Khizr^-as: ‘You have sanctified me^-as by your^-as company, therefore advise me^-as’. He^-as said to him^-as: ‘Necessitate (Emān) what would not harm you^-as anything along with it, just as it would not benefit you^-as anything along with other than it’.[134]

عَنْهُ عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ وَ لَا يَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ أَ لَا تَرَى أَنَّهُ قَالَ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ وَ مَاتُوا وَ هُمْ كَافِرُونَ .

From him, from Yunus, from Ibn Bukeyr, from Abu Ameyt Yusuf Bin Sabit who said,

‘I heard Abu Abdullah^-asws saying: ‘Along with Emān, no deed would harm you, nor would a deed benefit you along with Kufr (disbelief). Do you not see that He^-azwj Said [9:54] And nothing hinders their spending being Accepted from them, except that they disbelieve in Allah and in His Rasool, and they are dying while they are disbelievers (Kafiroun)’.[135]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْإِيمَانُ لَا يَضُرُّ مَعَهُ عَمَلٌ وَ كَذَلِكَ الْكُفْرُ لَا يَنْفَعُ مَعَهُ عَمَلٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Sa’alba, from Abu Ameyt Yusuf Bin Sabi Bin Abu Sa’da,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Emān is such that no deed would harm along with it, and similar to that is the Kufr (disbelief), no deed would benefit along with it’.[136]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَمَّنْ ذَكَرَهُ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مَارِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِيثٌ رُوِيَ لَنَا أَنَّكَ قُلْتَ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ فَقَالَ قَدْ قُلْتُ ذَلِكَ قَالَ قُلْتُ وَ إِنْ زَنَوْا أَوْ سَرَقُوا أَوْ شَرِبُوا الْخَمْرَ فَقَالَ لِي إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ رَاجِعُونَ وَ اللَّهِ مَا أَنْصَفُونَا أَنْ نَكُونَ أُخِذْنَا بِالْعَمَلِ وَ وُضِعَ عَنْهُمْ إِنَّمَا قُلْتُ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ مِنْ قَلِيلِ الْخَيْرِ وَ كَثِيرِهِ فَإِنَّهُ يُقْبَلُ مِنْكَ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from the one who mentioned it, from Ubed Bin Zurara, from Muhammad Bin Marid who said,

‘I said to Abu Abdullah^-asws, ‘A Hadeeth has been reported to us that you^-asws said: ‘When you recognise (Al-Wilaya) so you can do whatever you so desire to’. So he^-asws said: ‘I^-asws have said that’. I said, ‘And even if they commit adultery, or are stealing, or drinking the wine?’ So he^-asws said to me: ‘We are from Allah^-azwj and to Him^-azwj we are returning. By Allah^-azwj! They have not been fair to us^-asws, that we^-asws would be Seized with the deed and it has been Dropped from them? But rather, I^-asws said, ‘When you recognise (Al-Wilayah), so do whatever you so desire to, be it from the little goodness and more, for it would be Accepted from you’.[137]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ السَّيِّئَةُ فِيهِ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Al Rayyan Bin Al Salt, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that Amir Al-Momineen^-asws was frequently saying in his^-asws sermons: ‘O you people! Your Religion is your Religion, So the evil deed in it is better than the good deed in other (Religions), and the evil deed in it would be Forgiven, and the good deed in the other (Religions) would not be Accepted’.[138]

هَذَا آخِرُ كِتَابِ الْإِيمَانِ وَ الْكُفْرِ وَ الطَّاعَاتِ وَ الْمَعَاصِي مِنْ كِتَابِ الْكَافِي وَ الْحَمْدُ لِلَّهِ وَحْدَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .

This is the end of the Book of Belief (Emān) and Disbelief (Kufr), and the obedience and the disobedience, from the Book Al Kafi; and the Praise is for Allah^-azwj, Alone, and Blessings be upon Muhammad^-saww and his^-saww Progeny^-asws.

كِتَابُ الدُّعَاءِ

THE BOOK OF SUPPLICATION

بَابُ فَضْلِ الدُّعَاءِ وَ الْحَثِّ عَلَيْهِ

Chapter 1 – The merits of the supplication and the urging upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ قَالَ هُوَ الدُّعَاءُ وَ أَفْضَلُ الْعِبَادَةِ الدُّعَاءُ قُلْتُ إِنَّ إِبْراهِيمَ لَأَوَّاهٌ حَلِيمٌ قَالَ الْأَوَّاهُ هُوَ الدَّعَّاءُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying [40:60] surely those who are too proud to worship Me shall soon enter Hell abased. It (worship) is the supplication, and the most superior of the (acts of) worship, is the supplication’. I said, ‘[9:114] most surely Ibrahim was very tender-hearted, forbearing’. He^-asws said: ‘His tender-heartedness, it is (a reference to) the supplication’.[139]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ ابْنِ مَحْبُوبٍ جَمِيعاً عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَيُّ الْعِبَادَةِ أَفْضَلُ فَقَالَ مَا مِنْ شَيْ‏ءٍ أَفْضَلَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنْ أَنْ يُسْئَلَ وَ يُطْلَبَ مِمَّا عِنْدَهُ وَ مَا أَحَدٌ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّنْ يَسْتَكْبِرُ عَنْ عِبَادَتِهِ وَ لَا يَسْأَلُ مَا عِنْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail and Ibn Mahboub, altogether from Hanan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’far^-asws, ‘Which of the (acts of) worship is most superior?’ So he^-asws said: ‘There is none from the things more superior in the Presence of Allah^-azwj Mighty and Majestic that He^-azwj should be asked and sought from for what is with Him^-azwj. There is no one more Hateful to Allah^-azwj Mighty and Majestic than the one who is too arrogant from worshipping Him^-azwj and he does not ask for what is with Him^-azwj’.[140]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا مُيَسِّرُ ادْعُ وَ لَا تَقُلْ إِنَّ الْأَمْرَ قَدْ فُرِغَ مِنْهُ إِنَّ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مَنْزِلَةً لَا تُنَالُ إِلَّا بِمَسْأَلَةٍ وَ لَوْ أَنَّ عَبْداً سَدَّ فَاهُ وَ لَمْ يَسْأَلْ لَمْ يُعْطَ شَيْئاً فَسَلْ تُعْطَ يَا مُيَسِّرُ إِنَّهُ لَيْسَ مِنْ بَابٍ يُقْرَعُ إِلَّا يُوشِكُ أَنْ يُفْتَحَ لِصَاحِبِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Muyassir Bin Abdul Aziz,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws said to me: ‘O Muyassir! Supplicate and do not say that the matter has already been decided. In the Presence of Allah^-azwj Might and Majestic there is a status which cannot be achieved except by asking (for it), and if a servant was to close his mouth and not ask, he would not be Given a thing. Therefore ask, you will be Given. O Muyassir! There is no door which is knocked upon except it is imminent that it would be opened for its comer’.[141]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَسْأَلِ اللَّهَ عَزَّ وَ جَلَّ مِنْ فَضْلِهِ فَقَدِ افْتَقَرَ .

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who does not ask Allah^-azwj Mighty and Majestic of His^-azwj Grace, so he would become poor’.[142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ ادْعُ وَ لَا تَقُلْ قَدْ فُرِغَ مِنَ الْأَمْرِ فَإِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Supplicate and do not say that the matter has already been decided, for the supplication, it is the worship. Allah^-azwj Mighty and Majestic is Saying [40:60] surely those who are too proud to worship Me shall soon enter Hell abased. And Said [40:60] Call upon Me, I will Answer you’.[143]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ سَيْفٍ التَّمَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالدُّعَاءِ فَإِنَّكُمْ لَا تَقَرَّبُونَ بِمِثْلِهِ وَ لَا تَتْرُكُوا صَغِيرَةً لِصِغَرِهَا أَنْ تَدْعُوا بِهَا إِنَّ صَاحِبَ الصِّغَارِ هُوَ صَاحِبُ الْكِبَارِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran,  from Sayf Al Tammar who said,

‘I heard Abu Abdullah^-asws saying: ‘It is upon you to supplicate as you will not get closer (to Allah^-azwj) with anything similar to it, nor should you neglect supplicating for a small (thing) due to its smallness. He^-azwj is the Owner of the small as well as the big (things)’.[144]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الدُّعَاءُ هُوَ الْعِبَادَةُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي الْآيَة ادْعُ اللَّهَ عَزَّ وَ جَلَّ وَ لَا تَقُلْ إِنَّ الْأَمْرَ قَدْ فُرِغَ مِنْهُ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara, from his father, from a man who said,

‘Abu Abdullah^-asws said: ‘The supplication, it is the worship which Allah^-azwj Mighty and Majestic Spoke of [40:60] surely those who are too proud to worship Me – the Verse. Supplicate to Allah^-azwj Mighty and Majestic and do not say that the matter has already been decided’.

قَالَ زُرَارَةُ إِنَّمَا يَعْنِي لَا يَمْنَعْكَ إِيمَانُكَ بِالْقَضَاءِ وَ الْقَدَرِ أَنْ تُبَالِغَ بِالدُّعَاءِ وَ تَجْتَهِدَ فِيهِ أَوْ كَمَا قَالَ .

Zurara (the narrator) said, ‘But rather, it means that your belief in the Ordainment and the Pre-determination whould not prevent you that you should speak with the supplication and strive in his, or just as he^-asws said’.[145]

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 ( عليه السلام ) أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي الْأَرْضِ الدُّعَاءُ وَ أَفْضَلُ الْعِبَادَةِ الْعَفَافُ قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) رَجُلًا دَعَّاءً .

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 most Beloved of the deeds to Allah^-azwj Mighty and Majestic in the earth, is the supplication, and the most superior of the (acts of) worship is the chastity’. He^-asws said: ‘And Amir Al-Momineen^-asws was a (frequently) supplicating person’.[146]

بَابُ أَنَّ الدُّعَاءَ سِلَاحُ الْمُؤْمِنِ

Chapter 2 – The supplication is a weapon of the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الدُّعَاءُ سِلَاحُ الْمُؤْمِنِ وَ عَمُودُ الدِّينِ وَ نُورُ السَّمَاوَاتِ وَ الْأَرْضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The supplication is a weapon of the Momin and a pillar of the Religion, and a Light of the skies and the earth’.[147]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدُّعَاءُ مَفَاتِيحُ النَّجَاحِ وَ مَقَالِيدُ الْفَلَاحِ وَ خَيْرُ الدُّعَاءِ مَا صَدَرَ عَنْ صَدْرٍ نَقِيٍّ وَ قَلْبٍ تَقِيٍّ وَ فِي الْمُنَاجَاةِ سَبَبُ النَّجَاةِ وَ بِالْإِخْلَاصِ يَكُونُ الْخَلَاصُ فَإِذَا اشْتَدَّ الْفَزَعُ فَإِلَى اللَّهِ الْمَفْزَعُ .

And by this chain,

‘He^-asws said: ‘The supplications are the keys to achievement and collars of the success, and the best of the supplication is what is generated by a clean chest and a fearful heart’.[148]

وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ لَا أَدُلُّكُمْ عَلَى سِلَاحٍ يُنْجِيكُمْ مِنْ أَعْدَائِكُمْ وَ يُدِرُّ أَرْزَاقَكُمْ قَالُوا بَلَى قَالَ تَدْعُونَ رَبَّكُمْ بِاللَّيْلِ وَ النَّهَارِ فَإِنَّ سِلَاحَ الْمُؤْمِنِ الدُّعَاءُ .

And by his chain,

‘He^-asws said: ‘The Prophet^-saww said: ‘Indeed! Shall I^-saww point you all to a weapon to save you from your enemies and generate your sustenance?’ So they said, ‘Yes’. He^-saww said: ‘You should be supplicating to your Lord^-azwj by the night and the day, for a weapon of the Believers, it is the supplication’.[149]

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 ( عليه السلام ) الدُّعَاءُ تُرْسُ الْمُؤْمِنِ وَ مَتَى تُكْثِرْ قَرْعَ الْبَابِ يُفْتَحْ لَكَ .

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 supplication is a shield of the Momin, and when the door is knocked upon frequently, it would be opened for you’.[150]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الرِّضَا ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ لِأَصْحَابِهِ عَلَيْكُمْ بِسِلَاحِ الْأَنْبِيَاءِ فَقِيلَ وَ مَا سِلَاحُ الْأَنْبِيَاءِ قَالَ الدُّعَاءُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibm Fazzal, from one of our companions,

(It has been narrated) from Al-Reza^-asws having frequently said to his^-asws companions: ‘It is upon you to be with a weapon of the Prophets^-as’. So it was said, ‘What is a weapon of the Prophets^-as?’ He^-asws said: ‘The supplication’.[151]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي سَعِيدٍ الْبَجَلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الدُّعَاءَ أَنْفَذُ مِنَ السِّنَانِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abu Saeed Al Bajaly who said,

‘Abu Abdullah^-asws said: ‘The supplication is more piercing than the spear-heads’.[152]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدُّعَاءُ أَنْفَذُ مِنَ السِّنَانِ الْحَدِيدِ .

From him, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The supplication is more piercing than the spear-heads of the iron’.[153]

بَابُ أَنَّ الدُّعَاءَ يَرُدُّ الْبَلَاءَ وَ الْقَضَاءَ

Chapter 3 – The supplication can repel the affliction and the Ordainment

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الدُّعَاءَ يَرُدُّ الْقَضَاءَ يَنْقُضُهُ كَمَا يُنْقَضُ السِّلْكُ وَ قَدْ أُبْرِمَ إِبْرَاماً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,

‘I heard him^-asws saying: ‘The supplication repels the Ordainment and breaks it just as the rope does, and although it has been twirled and twisted (strong)’.[154]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِنَّ الدُّعَاءَ يَرُدُّ مَا قَدْ قُدِّرَ وَ مَا لَمْ يُقَدَّرْ قُلْتُ وَ مَا قَدْ قُدِّرَ عَرَفْتُهُ فَمَا لَمْ يُقَدَّرْ قَالَ حَتَّى لَا يَكُونَ .

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Umar Bin Yazeed who said,

‘I heard Abu Al-Hassan^-asws saying: ‘The supplication repels what has been Pre-determined and what has not been Pre-determined’. I said, ‘And what has been Pre-determined, I recognise it, so what has not been Pre-determined?’ He^-asws said: ‘Until it does not happen’.[155]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ بِسْطَامَ الزَّيَّاتِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الدُّعَاءَ يَرُدُّ الْقَضَاءَ وَ قَدْ نَزَلَ مِنَ السَّمَاءِ وَ قَدْ أُبْرِمَ إِبْرَاماً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Bistam Al Zayyat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A supplication repels the Pre-determined (matters) and although it has descended from the sky and has been strengthened with a strengthening’.[156]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِنَّ الدُّعَاءَ وَ الْبَلَاءَ لَيَتَرَافَقَانِ إِلَى يَوْمِ الْقِيَامَةِ إِنَّ الدُّعَاءَ لَيَرُدُّ الْبَلَاءَ وَ قَدْ أُبْرِمَ إِبْرَاماً.

Muhammad Bin Yahya, from Muhammad Bin Isa, from Abu Hammam Ismail Bin Hammad,

(It has been narrated) from Al-Reza^-asws having said: ‘Ali^-asws Bin Al Husayn^-asws said: ‘The supplication and the affliction would both be together up to the Day of Judgment. The supplication repels the affliction and although it has been strengthened with a strengthening’.[157]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ الدُّعَاءُ يَدْفَعُ الْبَلَاءَ النَّازِلَ وَ مَا لَمْ يَنْزِلْ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘The supplication repels the affliction, the descended one and what has not descended yet’.[158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي أَ لَا أَدُلُّكَ عَلَى شَيْ‏ءٍ لَمْ يَسْتَثْنِ فِيهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ بَلَى قَالَ الدُّعَاءُ يَرُدُّ الْقَضَاءَ وَ قَدْ أُبْرِمَ إِبْرَاماً وَ ضَمَّ أَصَابِعَهُ

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: ‘He^-asws said to me: ‘Shall I^-asws point you to something which Rasool-Allah^-azwj did not make an exclusion in it?’ I said, ‘Yes’. He^-asws said: ‘A supplication repels the Ordainment and although it has been strengthened with a strengthening’, and he^-asws clasped his^-asws fingers’ (to demonstrate it).[159]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الدُّعَاءُ يَرُدُّ الْقَضَاءَ بَعْدَ مَا أُبْرِمَ إِبْرَاماً فَأَكْثِرْ مِنَ الدُّعَاءِ فَإِنَّهُ مِفْتَاحُ كُلِّ رَحْمَةٍ وَ نَجَاحُ كُلِّ حَاجَةٍ وَ لَا يُنَالُ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ إِلَّا بِالدُّعَاءِ وَ إِنَّهُ لَيْسَ بَابٌ يُكْثَرُ قَرْعُهُ إِلَّا يُوشِكُ أَنْ يُفْتَحَ لِصَاحِبِهِ .

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

‘I heard Abu Abdullah^-asws saying: ‘A supplication repels the Ordained matter what has been strengthened with a strengthening, therefore frequent from the supplications for these are the keys to every Mercy and an achievement for every need, and whatever is with Allah^-azwj cannot be attained except by the supplication; and there is no door which is frequently knocked upon except that it is imminent that it would be opened for its comer’.[160]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) عَلَيْكُمْ بِالدُّعَاءِ فَإِنَّ الدُّعَاءَ لِلَّهِ وَ الطَّلَبَ إِلَى اللَّهِ يَرُدُّ الْبَلَاءَ وَ قَدْ قُدِّرَ وَ قُضِيَ وَ لَمْ يَبْقَ إِلَّا إِمْضَاؤُهُ فَإِذَا دُعِيَ اللَّهُ عَزَّ وَ جَلَّ وَ سُئِلَ صُرِفَ الْبَلَاءُ صَرْفَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Wallad who said,

‘Abu Al-Hassan Musa^-asws said: ‘Upon you is with the supplication, for the supplicating to Allah^-azwj and seeking to Allah^-azwj repels the affliction and although it has been Pre-determined and there does not remain except for its coming to pass. So when Allah^-azwj Mighty and Majestic is supplicated (to) and asked (from), He^-azwj Dismisses the affliction with a Dismissal’.[161]

الْحُسَيْنُ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَدْفَعُ بِالدُّعَاءِ الْأَمْرَ الَّذِي عَلِمَهُ أَنْ يُدْعَى لَهُ فَيَسْتَجِيبُ وَ لَوْ لَا مَا وُفِّقَ الْعَبْدُ مِنْ ذَلِكَ الدُّعَاءِ لَأَصَابَهُ مِنْهُ مَا يَجُثُّهُ مِنْ جَدِيدِ الْأَرْضِ .

Al Husayn Bin Muhammad, raising it, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic Repels due to the supplication, the matter which He^-azwj Knows that it would be supplicated for, so He^-azwj would Answer; and if the servant does not supplicate in accordance to that, he would be hit from it (the affliction) what would bend his face to the earth’ (to humiliate him).[162]

بَابُ أَنَّ الدُّعَاءَ شِفَاءٌ مِنْ كُلِّ دَاءٍ

Chapter 4 – The supplication is a healing from every illness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَسْبَاطِ بْنِ سَالِمٍ عَنْ عَلَاءِ بْنِ كَامِلٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالدُّعَاءِ فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Asbaat Bin Saalim, from Ala’a Bin Kaamil who said,

‘Abu Abdullah^-asws said to me: ‘It is upon you with the supplication, for it is a healing from every illness’.[163]

بَابُ أَنَّ مَنْ دَعَا اسْتُجِيبَ لَهُ

Chapter 5 – The one who supplicates, it would be Answered for him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدُّعَاءُ كَهْفُ الْإِجَابَةِ كَمَا أَنَّ السَّحَابَ كَهْفُ الْمَطَرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin isa, from Al Hassan Bin Ali, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The supplication and pleading before Allah for help is the means of its acceptance just as clouds are means of rain’.[164]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَبْرَزَ عَبْدٌ يَدَهُ إِلَى اللَّهِ الْعَزِيزِ الْجَبَّارِ إِلَّا اسْتَحْيَا اللَّهُ عَزَّ وَ جَلَّ أَنْ يَرُدَّهَا صِفْراً حَتَّى يَجْعَلَ فِيهَا مِنْ فَضْلِ رَحْمَتِهِ مَا يَشَاءُ فَإِذَا دَعَا أَحَدُكُمْ فَلَا يَرُدَّ يَدَهُ حَتَّى يَمْسَحَ عَلَى وَجْهِهِ وَ رَأْسِهِ .

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: ‘A servant would not bring out his hands to Allah^-azwj, the Strong, the Compeller, except that Allah^-azwj Mighty and Majestic would be too Embarrassed that He^-azwj returns his hand empty until He^-azwj Makes it to be in it from the Grace of His^-azwj Mercy, whatever He^-azwj so Desires to. So whenever one of you supplicates, so he should not return his hand until he has wiped it upon his face and his head’.[165]

بَابُ إِلْهَامِ الدُّعَاءِ

Chapter 6 – Inspiration for the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَلْ تَعْرِفُونَ طُولَ الْبَلَاءِ مِنْ قِصَرِهِ قُلْنَا لَا قَالَ إِذَا أُلْهِمَ أَحَدُكُمُ الدُّعَاءَ عِنْدَ الْبَلَاءِ فَاعْلَمُوا أَنَّ الْبَلَاءَ قَصِيرٌ .

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

‘Abu Abdullah^-asws said: ‘Are you recognising the lengthening of the affliction from its shortening?’ We said, ‘No’. He^-asws said: ‘Whenever one of you is inspired for the supplication during the affliction, so he should know that the affliction is short (term)’.[166]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) مَا مِنْ بَلَاءٍ يَنْزِلُ عَلَى عَبْدٍ مُؤْمِنٍ فَيُلْهِمُهُ اللَّهُ عَزَّ وَ جَلَّ الدُّعَاءَ إِلَّا كَانَ كَشْفُ ذَلِكَ الْبَلَاءِ وَشِيكاً وَ مَا مِنْ بَلَاءٍ يَنْزِلُ عَلَى عَبْدٍ مُؤْمِنٍ فَيُمْسِكُ عَنِ الدُّعَاءِ إِلَّا كَانَ ذَلِكَ الْبَلَاءُ طَوِيلًا فَإِذَا نَزَلَ الْبَلَاءُ فَعَلَيْكُمْ بِالدُّعَاءِ وَ التَّضَرُّعِ إِلَى اللَّهِ عَزَّ وَ جَلَّ .

Muhamad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Wallad who said,

‘Abu Al-Hassan Musa^-asws said: ‘There is none from an affliction descending upon a Momin servant, so Allah^-azwj Mighty and Majestic Inspires him for the supplication, except that, that affliction would be Removed imminently; and there is none from an affliction descending upon a Momin servant, so he withholds from the supplication, except that, that affliction would be prolonged. So whenever the affliction descends, it would be upon you with the supplication and the pleading to Allah^-azwj’.[167]

بَابُ التَّقَدُّمِ فِي الدُّعَاءِ

Chapter 7 – The preceding in the supplication

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَقَدَّمَ فِي الدُّعَاءِ اسْتُجِيبَ لَهُ إِذَا نَزَلَ بِهِ الْبَلَاءُ وَ قَالَتِ الْمَلَائِكَةُ صَوْتٌ مَعْرُوفٌ وَ لَمْ يُحْجَبْ عَنِ السَّمَاءِ وَ مَنْ لَمْ يَتَقَدَّمْ فِي الدُّعَاءِ لَمْ يُسْتَجَبْ لَهُ إِذَا نَزَلَ بِهِ الْبَلَاءُ وَ قَالَتِ الْمَلَائِكَةُ إِنَّ ذَا الصَّوْتَ لَا نَعْرِفُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who precedes regarding the supplication, it would be Answered for him when the affliction does descends with him, and the Angels would say, ‘A well-known voice not Veiled from the sky’; and the one who does not precede regarding the supplication, it would not be Answered for him when the affliction does descend with him, and the Angels would said, ‘That is a voice we do not recognise’’.[168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَنْبَسَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَخَوَّفَ مِنْ بَلَاءٍ يُصِيبُهُ فَتَقَدَّمَ فِيهِ بِالدُّعَاءِ لَمْ يُرِهِ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ الْبَلَاءَ أَبَداً .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibn Sinan, from Anbasa,

(It has been narrated) from Abu Abdullah^-asws: ‘The one who is fearful from an affliction hitting him, so he should precede regarding it with the supplication. Allah^-azwj Mighty and Majestic would not Show him the affliction, ever!’[169]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الدُّعَاءَ فِي الرَّخَاءِ يَسْتَخْرِجُ الْحَوَائِجَ فِي الْبَلَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Mansour Bin Yunus, from Haroun Bin Kharija,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The supplication during the prosperity are instrumental for what one needs in the time of afflictions’.[170]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَرَّهُ أَنْ يُسْتَجَابَ لَهُ فِي الشِّدَّةِ فَلْيُكْثِرِ الدُّعَاءَ فِي الرَّخَاءِ .

From him, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullah^-asws said: ‘The one who is cheerful that it (supplication) should be Answered for him during the difficulties, so let him frequent the supplication during the prosperity’.[171]

عَنْهُ عَنْ أَبِيهِ عَنْ عُبَيْدِ اللَّهِ بْنِ يَحْيَى عَنْ رَجُلٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ غَوَّاصٍ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ جَدِّي يَقُولُ تَقَدَّمُوا فِي الدُّعَاءِ فَإِنَّ الْعَبْدَ إِذَا كَانَ دَعَّاءً فَنَزَلَ بِهِ الْبَلَاءُ فَدَعَا قِيلَ صَوْتٌ مَعْرُوفٌ وَ إِذَا لَمْ يَكُنْ دَعَّاءً فَنَزَلَ بِهِ بَلَاءٌ فَدَعَا قِيلَ أَيْنَ كُنْتَ قَبْلَ الْيَوْمِ .

From him, from his father, from Ubeydullah Bin Yahya, from a man, from Abdul Hameed Bin Gawwas Al Tai’y, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws grandfather^-asws was saying: ‘Precede in the supplication, for the servant, when he was supplicating, and the affliction descends with him, so he supplicates, it is said (by the Angels), ‘A well-known voice’; and when he does not happen to supplicate, and the affliction descends with him, so he does supplicate, it is said (by the Angels), ‘Where were you before today?’.[172]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ الدُّعَاءُ بَعْدَ مَا يَنْزِلُ الْبَلَاءُ لَا يُنْتَفَعُ بِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from the one who narrated it,

(It has been narrated) from Abu Al Hassan^-asws the 1^st having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘One cannot benefit from a supplication after the descent of the affliction’.[173]

بَابُ الْيَقِينِ فِي الدُّعَاءِ

Chapter 8 – The conviction (regaring the Answering) in the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَعَوْتَ فَظُنَّ أَنَّ حَاجَتَكَ بِالْبَابِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleym Al Fara’a, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you supplicate, so think that (the fulfilment of) your need is at the door (imminent)’.[174]

بَابُ الْإِقْبَالِ عَلَى الدُّعَاءِ

Cahpter 9 – The devotion upon the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَسْتَجِيبُ دُعَاءً بِظَهْرِ قَلْبٍ سَاهٍ فَإِذَا دَعَوْتَ فَأَقْبِلْ بِقَلْبِكَ ثُمَّ اسْتَيْقِنْ بِالْإِجَابَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Suleyman Bin Amro who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic does not Answer a supplication manifested by an inattentive heart. So whenever you do supplicate, be attentive with your heart, then be convinced of it being Answered’.[175]

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 )  لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَّ دُعَاءَ قَلْبٍ لَاهٍ وَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ إِذَا دَعَا أَحَدُكُمْ لِلْمَيِّتِ فَلَا يَدْعُو لَهُ وَ قَلْبُهُ لَاهٍ عَنْهُ وَ لَكِنْ لِيَجْتَهِدْ لَهُ فِي الدُّعَاءِ .

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: ‘Allah^-azwj Mighty and Majestic does not Accept a supplication of an unmindful heart’; and it was so that Ali^-asws was saying: ‘Whenever one of you supplicates for the deceased, so he should no supplicate for him while his heart is unmindful from him, but let him strive for him in the supplication’.[176]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمٍ الْفَرَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَعَوْتَ فَأَقْبِلْ بِقَلْبِكَ وَ ظُنَّ حَاجَتَكَ بِالْبَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Sayf Bin Ameyra, from Suleym Al Farra’a, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you supplicate, so be attentive with your heart and thinking that (the fulfilment of) your need is at the door (imminent)’.[177]

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 اللَّهَ عَزَّ وَ جَلَّ لَا يَسْتَجِيبُ دُعَاءً بِظَهْرِ قَلْبٍ قَاسٍ .

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: ‘Allah^-azwj Mighty and Majestic does not Answer a supplication manifested by a cruel heart’.[178]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا اسْتَسْقَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ سُقِيَ النَّاسُ حَتَّى قَالُوا إِنَّهُ الْغَرَقُ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِيَدِهِ وَ رَدَّهَا اللَّهُمَّ حَوَالَيْنَا وَ لَا عَلَيْنَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Rasool-Allah^-saww supplicated for the rain and the people were drenched to the extent that they said, ‘It’s drowning (us)’, and Rasool-Allah^-saww said (gestured) by his^-saww hand and returned it: ‘O Allah^-azwj! Around us and not upon us!”

قَالَ فَتَفَرَّقَ السَّحَابُ فَقَالُوا يَا رَسُولَ اللَّهِ اسْتَسْقَيْتَ لَنَا فَلَمْ نُسْقَ ثُمَّ اسْتَسْقَيْتَ لَنَا فَسُقِينَا قَالَ إِنِّي دَعَوْتُ وَ لَيْسَ لِي فِي ذَلِكَ نِيَّةٌ ثُمَّ دَعَوْتُ وَ لِيَ فِي ذَلِكَ نِيَّةٌ .

He^-asws said: ‘So the clouds dispersed, and they said, ‘O Rasool-Allah^-saww! You^-saww supplicated for the rain for us but we were not quenched, then you^-saww supplicated for the rain for us, so we were quenched’. He^-saww said: ‘I^-saww supplicated and there was no intention for me^-saww during that, then I^-saww supplicated, and for me^-saww there was an intention regarding that’.[179]

بَابُ الْإِلْحَاحِ فِي الدُّعَاءِ وَ التَّلَبُّثِ

Chapter 10 – Insistence during the supplication and the awaiting (for the Answering)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عَطِيَّةَ عَنْ عَبْدِ الْعَزِيزِ الطَّوِيلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ إِذَا دَعَا لَمْ يَزَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي حَاجَتِهِ مَا لَمْ يَسْتَعْجِلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Atiyya, from Abdul Aziz Al Taweel who said,

‘Abu Abdullah^-asws said: ‘A servant (of Allah^-azwj), when he supplicates, Allah^-azwj Blessed and High does not Cease to be in (the fulfilment) of his need for as long as he does not haste (in getting it Answered)’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عَطِيَّةَ عَنْ عَبْدِ الْعَزِيزِ الطَّوِيلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Husayn Bin Atiyya, from Abdul Aziz Al Taweel, from Abu Abdullah^-asws – similar to it’.[180]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ إِذَا عَجَّلَ فَقَامَ لِحَاجَتِهِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَ مَا يَعْلَمُ عَبْدِي أَنِّي أَنَا اللَّهُ الَّذِي أَقْضِي الْحَوَائِجَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and others,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A servant, when he makes haste (for its Answer), so he stands for his need, Allah^-azwj Blessed and High is Saying: “Does My^-azwj servant not know that I^-azwj am Allah^-azwj Who Fulfils the needs?”’.[181]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْوَلِيدِ بْنِ عُقْبَةَ الْهَجَرِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ اللَّهِ لَا يُلِحُّ عَبْدٌ مُؤْمِنٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ فِي حَاجَتِهِ إِلَّا قَضَاهَا لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Muhammad Bin Marwan, from Al Waleed Bin Uqba Al Hajariy who said,

‘I heard Abu Ja’far^-asws saying: ‘By Allah^-azwj! A Momin servant will not insist upon Allah^-azwj Mighty and Majestic regarding his needs except He^-azwj would Fulfil it for him’.[182]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ حَسَّانَ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِهَ إِلْحَاحَ النَّاسِ بَعْضِهِمْ عَلَى بَعْضٍ فِي الْمَسْأَلَةِ وَ أَحَبَّ ذَلِكَ لِنَفْسِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ يُسْأَلَ وَ يُطْلَبَ مَا عِنْدَهُ .

From him, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Hassan, from Abu Al Sabbah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Dislikes the people insisting before one another for help but He^-azwj Loves that for Himself^-azwj that He^-azwj should be asked (from), and He^-azwj be sought for what is with Him^-azwj’.[183]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا وَ اللَّهِ لَا يُلِحُّ عَبْدٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ إِلَّا اسْتَجَابَ اللَّهُ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘No, by Allah^-azwj! No servant (of Allah^-azwj) would insist upon Allah^-azwj Mighty and Majestic except Allah^-azwj would Answer for him’.[184]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ عَبْداً طَلَبَ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَاجَةً فَأَلَحَّ فِي الدُّعَاءِ اسْتُجِيبَ لَهُ أَوْ لَمْ يُسْتَجَبْ لَهُ وَ تَلَا هَذِهِ الْآيَةَ وَ أَدْعُوا رَبِّي عَسى أَلَّا أَكُونَ بِدُعاءِ رَبِّي شَقِيًّا .

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: ‘Rasool-Allah^-saww said: ‘May Allah^-azwj be Merciful upon a servant who seeks a need from Allah^-azwj Mighty and Majestic, so he is insistent in the supplication, whether is it Answered for him or not Answered for him’; and he^-asws recited this Verse [19:48] And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord, perhaps I shall not remain unblessed in calling upon my Lord’.[185]

بَابُ تَسْمِيَةِ الْحَاجَةِ فِي الدُّعَاءِ

Chapter 11 – Specifying the need during the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَعْلَمُ مَا يُرِيدُ الْعَبْدُ إِذَا دَعَاهُ وَ لَكِنَّهُ يُحِبُّ أَنْ تُبَثَّ إِلَيْهِ الْحَوَائِجُ فَإِذَا دَعَوْتَ فَسَمِّ حَاجَتَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Abdullah Al Fara’a,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High Knows what the servant wants when he supplicates to Him^-azwj, but He^-azwj Loves it that the need be transmitted to Him^-azwj. Therefore, whenever you supplicate, so specify your need’.

وَ فِي حَدِيثٍ آخَرَ قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَعْلَمُ حَاجَتَكَ وَ مَا تُرِيدُ وَ لَكِنْ يُحِبُّ أَنْ تُبَثَّ إِلَيْهِ الْحَوَائِجُ .

And in another Hadeeth, he^-asws said: ‘Allah^-azwj Mighty and Majestic Knows your need and what you want, but He^-azwj Loves it that the need be transmitted to Him^-azwj’.[186]

بَابُ إِخْفَاءِ الدُّعَاءِ

Chapter 12 – Concealment of the supplication

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ دَعْوَةُ الْعَبْدِ سِرّاً دَعْوَةً وَاحِدَةً تَعْدِلُ سَبْعِينَ دَعْوَةً عَلَانِيَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Hammam Ismail Bin Hammam,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘One secretive supplication of the servant equates to seventy supplications publicly’.

وَ فِي رِوَايَةٍ أُخْرَى دَعْوَةٌ تُخْفِيهَا أَفْضَلُ عِنْدَ اللَّهِ مِنْ سَبْعِينَ دَعْوَةً تُظْهِرُهَا .

And in another report, (He^-asws said): ‘A concealed supplication is more superior in the Presence of Allah^-azwj than seventy apparent supplications’.[187]

بَابُ الْأَوْقَاتِ وَ الْحَالَاتِ الَّتِي تُرْجَى فِيهَا الْإِجَابَةُ

Chapter 13 – The timings and the situation in which the Answer is hoped for

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اطْلُبُوا الدُّعَاءَ فِي أَرْبَعِ سَاعَاتٍ عِنْدَ هُبُوبِ الرِّيَاحِ وَ زَوَالِ الْأَفْيَاءِ وَ نُزُولِ الْقَطْرِ وَ أَوَّلِ قَطْرَةٍ مِنْ دَمِ الْقَتِيلِ الْمُؤْمِنِ فَإِنَّ أَبْوَابَ السَّمَاءِ تُفَتَّحُ عِنْدَ هَذِهِ الْأَشْيَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Zayd Al Shahaam who said,

‘Abu Abdullah^-asws said: ‘Seek the supplication during four timings – during the gusts of the winds, and the decline of the shadows, and the descent of the (rain) drops, and the first drop of blood of the murdered Momin, for the doors of the sky are Opened during these things’.[188]

عَنْهُ عَنْ أَبِيهِ وَ غَيْرِهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ فَضْلٍ الْبَقْبَاقِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُسْتَجَابُ الدُّعَاءُ فِي أَرْبَعَةِ مَوَاطِنَ فِي الْوَتْرِ وَ بَعْدَ الْفَجْرِ وَ بَعْدَ الظُّهْرِ وَ بَعْدَ الْمَغْرِبِ .

From him, from his father and someone else, from Al Qasim Bin Urwat, from Abu Al Abbas Fazl Al Baqbaaq who said,

‘Abu Abdullah^-asws said: ‘A supplication is Answered in four places – during Al-Witr, and after Al-Fajr, and after Al-Zohr and after Al-Maghrib (Salāts)’.[189]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اغْتَنِمُوا الدُّعَاءَ عِنْدَ أَرْبَعٍ عِنْدَ قِرَاءَةِ الْقُرْآنِ وَ عِنْدَ الْأَذَانِ وَ عِنْدَ نُزُولِ الْغَيْثِ وَ عِنْدَ الْتِقَاءِ الصَّفَّيْنِ لِلشَّهَادَةِ .

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: ‘Seize (the opportunity for) the supplication during four (timings) – during recitation of the Quran, and during the (recitation of) the Azaan, and during the descent of the rain, and during the meeting of the two rows (of armies), for the martyrdom’.[190]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ أَبِي إِذَا كَانَتْ لَهُ إِلَى اللَّهِ حَاجَةٌ طَلَبَهَا فِي هَذِهِ السَّاعَةِ يَعْنِي زَوَالَ الشَّمْسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umer, from Jameel Bin Darraj, from Abdullah Bin Ata’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Whenever My^-asws father^-asws had a need to Allah^-azwj, he^-asws would seek it during this time, meaning the decline of the sun (at midday)’.[191]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَقَّ أَحَدُكُمْ فَلْيَدْعُ فَإِنَّ الْقَلْبَ لَا يَرِقُّ حَتَّى يَخْلُصَ .

From him, from his father, from Hammad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever one of you feels soft-hearted, so let him supplicate, for the heart does not soften until it is sincere’.[192]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ وَقْتٍ دَعَوْتُمُ اللَّهَ عَزَّ وَ جَلَّ فِيهِ الْأَسْحَارُ وَ تَلَا هَذِهِ الْآيَةَ فِي قَوْلِ يَعْقُوبَ ( عليه السلام ) سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي وَ قَالَ أَخَّرَهُمْ إِلَى السَّحَرِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best time for you to supplicate to Allah^-azwj Mighty and Majestic in is the pre-dawn’, and he^-asws recited this Verse regarding the words of Yaqoub^-as [12:98] He said: Soon I will ask for your Forgiveness from my Lord, and he^-asws said: ‘He^-as delayed them to the pre-dawn’.[193]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي إِذَا طَلَبَ الْحَاجَةَ طَلَبَهَا عِنْدَ زَوَالِ الشَّمْسِ فَإِذَا أَرَادَ ذَلِكَ قَدَّمَ شَيْئاً فَتَصَدَّقَ بِهِ وَ شَمَّ شَيْئاً مِنْ طِيبٍ وَ رَاحَ إِلَى الْمَسْجِدِ وَ دَعَا فِي حَاجَتِهِ بِمَا شَاءَ اللَّهُ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that whenever my^-asws father^-asws sought the need, sought it during the decline of the sun (at midday). So whenever he^-asws intended that, he^-asws preceded it with something and gave it in charity with it, and smelt something from the perfume, and went to the Masjid and supplicated regarding his^-asws need with whatever he^-asws so desired to’.[194]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اقْشَعَرَّ جِلْدُكَ وَ دَمَعَتْ عَيْنَاكَ فَدُونَكَ دُونَكَ فَقَدْ قُصِدَ قَصْدُكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Hadeed,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘Whenever the hairs on you skin stand up and your eyes are filled with tears, so supplicate, your supplication, for your purpose is on its way (to be fulfilled)’.

قَالَ وَ رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدٍ مِثْلَهُ .

He (the narrator) said, ‘And Muhammad Bin Ismail reported it from Abu Ismail Al Sarraj, from Muhammad Bin Abu Hamza, from Saeed – smilar to it’.[195]

عَنْهُ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ صَنْدَلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ مِنْ عِبَادِهِ الْمُؤْمِنِينَ كُلَّ عَبْدٍ دَعَّاءٍ فَعَلَيْكُمْ بِالدُّعَاءِ فِي السَّحَرِ إِلَى طُلُوعِ الشَّمْسِ فَإِنَّهَا سَاعَةٌ تُفَتَّحُ فِيهَا أَبْوَابُ السَّمَاءِ وَ تُقَسَّمُ فِيهَا الْأَرْزَاقُ وَ تُقْضَى فِيهَا الْحَوَائِجُ الْعِظَامُ .

From him, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Sandal, from Abu Al Sabbah,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Loves from the Momineen of His^-azwj servant, every servant who supplicates. Therefore, it is upon you with the supplication during the pre-dawn up to the emergence of the sun, for it is a time in which the doors of the skies are Opened up and the sustenance are distributed, and in which the great needs are Fulfilled’.[196]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ فِي اللَّيْلِ لَسَاعَةً مَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ ثُمَّ يُصَلِّي وَ يَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِيهَا إِلَّا اسْتَجَابَ لَهُ فِي كُلِّ لَيْلَةٍ قُلْتُ أَصْلَحَكَ اللَّهُ وَ أَيُّ سَاعَةِ هِيَ مِنَ اللَّيْلِ قَالَ إِذَا مَضَى نِصْفُ اللَّيْلِ وَ هِيَ السُّدُسُ الْأَوَّلُ مِنْ أَوَّلِ النِّصْفِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,

‘I heard Abu Abdullah^-asws saying: ‘During the night there is a particular time in which no Muslim servant would be harmonious with it, then prays Salāt and supplicates to Allah^-azwj Mighty and Majestic therein except that it would be Answered for him during every night’. I said, ‘May Allah^-azwj Keep you^-asws well! And which time it is from the night?’ He^-asws said: ‘When half the night passes by, and it is the first sixth from the first half’.[197]

بَابُ الرَّغْبَةِ وَ الرَّهْبَةِ وَ التَّضَرُّعِ وَ التَّبَتُّلِ وَ الِابْتِهَالِ وَ الِاسْتِعَاذَةِ وَ الْمَسْأَلَةِ

Chapter 14 – The desire, and the awe, and the beseeching, and the devotion, and the invocation, and the seeking of Refuge, and the asking

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرَّغْبَةُ أَنْ تَسْتَقْبِلَ بِبَطْنِ كَفَّيْكَ إِلَى السَّمَاءِ وَ الرَّهْبَةُ أَنْ تَجْعَلَ ظَهْرَ كَفَّيْكَ إِلَى السَّمَاءِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Is’haq,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The desire (الرَّغْبَةُ) is that you should face with the belly (front) of your palms towards the sky; and the awe (الرَّهْبَةُ) is that you make the back of your palms towards the sky’.

وَ قَوْلُهُ وَ تَبَتَّلْ إِلَيْهِ تَبْتِيلًا قَالَ الدُّعَاءُ بِإِصْبَعٍ وَاحِدَةٍ تُشِيرُ بِهَا وَ التَّضَرُّعُ تُشِيرُ بِإِصْبَعَيْكَ وَ تُحَرِّكُهُمَا وَ الِابْتِهَالُ رَفْعُ الْيَدَيْنِ وَ تَمُدُّهُمَا وَ ذَلِكَ عِنْدَ الدَّمْعَةِ ثُمَّ ادْعُ .

And (about) His^-azwj Words [73:8] and devote yourself to Him with your devotion, he^-asws said: ‘The supplication with one finger gesturing with it; and the beseeching (التَّضَرُّعُ) is gesturing with your index finger and moving it around; and the invocation (الِابْتِهَالُ) is raising of the hands and extending them, and that is during the tears, then supplicating’.[198]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَا اسْتَكانُوا لِرَبِّهِمْ وَ ما يَتَضَرَّعُونَ فَقَالَ الِاسْتِكَانَةُ هُوَ الْخُضُوعُ وَ التَّضَرُّعُ هُوَ رَفْعُ الْيَدَيْنِ وَ التَّضَرُّعُ بِهِمَا

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

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic [23:76] but they were not submissive to their Lord, nor were they humbling themselves. So he^-asws said: ‘The submission, it is the yielding, and the humbleness, it is the raising of the hands and the beseeching with them both’.[199]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ عَنْ مَرْوَكٍ بَيَّاعِ اللُّؤْلُؤِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرَ الرَّغْبَةَ وَ أَبْرَزَ بَاطِنَ رَاحَتَيْهِ إِلَى السَّمَاءِ وَ هَكَذَا الرَّهْبَةُ وَ جَعَلَ ظَهْرَ كَفَّيْهِ إِلَى السَّمَاءِ وَ هَكَذَا التَّضَرُّعُ وَ حَرَّكَ أَصَابِعَهُ يَمِيناً وَ شِمَالًا وَ هَكَذَا التَّبَتُّلُ وَ يَرْفَعُ أَصَابِعَهُ مَرَّةً وَ يَضَعُهَا مَرَّةً وَ هَكَذَا الِابْتِهَالُ وَ مَدَّ يَدَهُ تِلْقَاءَ وَجْهِهِ إِلَى الْقِبْلَةِ وَ لَا يَبْتَهِلُ حَتَّى تَجْرِيَ الدَّمْعَةُ .

Muhammad BinYahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abu Khalid, from Marwak Baya’a Al Lulu, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘The desire (الرَّغْبَةَ) was mentioned and he^-asws displayed the front of the two palms towards the sky; (and said): ‘The awe (الرَّهْبَةُ) is like this’, and he^-asws make the back of his^-asws palm to be towards the sky; (and said): ‘And the beseeching (التَّضَرُّعُ) is like this’, and he^-asws moved his^-asws index finger to the right and the left; (and said): ‘The devotion (التَّبَتُّلُ) is like this’, and he^-asws raised his^-asws finger once and dropped it once; (and said): ‘The invocation (الِابْتِهَالُ) is like this’, and he^-asws extended his^-asws hand and turned his^-asws face towards the Qiblah, (and said): ‘And there is no invocation until the tears flow’.[200]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَرَّ بِي رَجُلٌ وَ أَنَا أَدْعُو فِي صَلَاتِي بِيَسَارِي فَقَالَ يَا أَبَا عَبْدِ اللَّهِ بِيَمِينِكَ فَقُلْتُ يَا عَبْدَ اللَّهِ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى حَقّاً عَلَى هَذِهِ كَحَقِّهِ عَلَى هَذِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullah^-asws saying: ‘A man passed by me^-asws and I^-asws was supplicating in my^-asws Salāt with my^-asws left hand, so he said, ‘O Abu Abdullah^-asws! (Do it) with your^-asws right hand’. So I^-asws said: ‘O servant of Allah^-azwj! For Allah^-azwj Blessed and High there is a Right upon this like His^-azwj Right upon this’.

وَ قَالَ الرَّغْبَةُ تَبْسُطُ يَدَيْكَ وَ تُظْهِرُ بَاطِنَهُمَا وَ الرَّهْبَةُ تَبْسُطُ يَدَيْكَ وَ تُظْهِرُ ظَهْرَهُمَا وَ التَّضَرُّعُ تُحَرِّكُ السَّبَّابَةَ الْيُمْنَى يَمِيناً وَ شِمَالًا وَ التَّبَتُّلُ تُحَرِّكُ السَّبَّابَةَ الْيُسْرَى تَرْفَعُهَا فِي السَّمَاءِ رِسْلًا وَ تَضَعُهَا وَ الِابْتِهَالُ تَبْسُطُ يَدَيْكَ وَ ذِرَاعَيْكَ إِلَى السَّمَاءِ وَ الِابْتِهَالُ حِينَ تَرَى أَسْبَابَ الْبُكَاءِ .

And he^-asws said: ‘The desire (الرَّغْبَةُ) is that you extend your hand and display its front parts; and the awe (الرَّهْبَةُ) is that you extend your hand and displays its back parts; and the beseeching (التَّضَرُّعُ) is that you move the right index finger to the right and left; and the devotion (التَّبَتُّلُ) is that you move the left index finger raising it moderately and dropping it; and the invoking (الِابْتِهَالُ) is that you extend your hand and your forearm towards the sky; and the invoking is where you see the causes for the wailing’.[201]

عَنْهُ عَنْ أَبِيهِ أَوْ غَيْرِهِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الدُّعَاءِ وَ رَفْعِ الْيَدَيْنِ فَقَالَ عَلَى أَرْبَعَةِ أَوْجُهٍ أَمَّا التَّعَوُّذُ فَتَسْتَقْبِلُ الْقِبْلَةَ بِبَاطِنِ كَفَّيْكَ وَ أَمَّا الدُّعَاءُ فِي الرِّزْقِ فَتَبْسُطُ كَفَّيْكَ وَ تُفْضِي بِبَاطِنِهِمَا إِلَى السَّمَاءِ وَ أَمَّا التَّبَتُّلُ فَإِيمَاءٌ بِإِصْبَعِكَ السَّبَّابَةِ وَ أَمَّا الِابْتِهَالُ فَرَفْعُ يَدَيْكَ تُجَاوِزُ بِهِمَا رَأْسَكَ وَ دُعَاءُ التَّضَرُّعِ أَنْ تُحَرِّكَ إِصْبَعَكَ السَّبَّابَةَ مِمَّا يَلِي وَجْهَكَ وَ هُوَ دُعَاءُ الْخِيفَةِ .

From him, from his father or someone else, from Haroun Bin Kharija, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the supplication and raising of the hands, so he^-asws said: ‘It is upon four aspects – As for the seeking of Refuge, so face the Qiblah with the front of your palms; and as for the supplication regarding the sustenance, so extend your palms and display their backs towards the sky; and as for the devotion, so gesture with your index finger; and as for the invocation, so raise your hands to exceed your head by them; and the beseeching supplication is that you move your index finger from what follows your face, and it is a supplication of the fearful one’.[202]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَا اسْتَكانُوا لِرَبِّهِمْ وَ ما يَتَضَرَّعُونَ قَالَ الِاسْتِكَانَةُ هِيَ الْخُضُوعُ وَ التَّضَرُّعُ رَفْعُ الْيَدَيْنِ وَ التَّضَرُّعُ بِهِمَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from In Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic [23:76] but they were not submissive to their Lord, nor were they humbling themselves. He^-asws said: ‘The submission, it is the yielding, and the humbling is the raising of the hands and the beseeching with them both’.[203]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ الْمَسْأَلَةُ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى قَالَ تَبْسُطُ كَفَّيْكَ قُلْنَا كَيْفَ الِاسْتِعَاذَةُ قَالَ تُفْضِي بِكَفَّيْكَ وَ التَّبَتُّلُ الْإِيمَاءُ بِالْإِصْبَعِ وَ التَّضَرُّعُ تَحْرِيكُ الْإِصْبَعِ وَ الِابْتِهَالُ أَنْ تَمُدَّ يَدَيْكَ جَمِيعاً .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim and Zurara who both said,

‘We said to Abu Abdullah^-asws, ‘How is the asking to Allah^-azwj Blessed and High (supposed to be)?’ He^-asws said: ‘Extending your palms’. We said, ‘How is the seeking of the Refuge (supposed to be)?’ He^-asws said: ‘Displaying with your palms; and the devotion is the gesturing with the finger; and the beseeching is moving the finger; and the invoking is that you extend your hands together’.[204]

بَابُ الْبُكَاءِ

Chapter 15 – The Weeping

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ كَيْلٌ وَ وَزْنٌ إِلَّا الدُّمُوعُ فَإِنَّ الْقَطْرَةَ تُطْفِئُ بِحَاراً مِنْ نَارٍ فَإِذَا اغْرَوْرَقَتِ الْعَيْنُ بِمَائِهَا لَمْ يَرْهَقْ وَجْهاً قَتَرٌ وَ لَا ذِلَّةٌ فَإِذَا فَاضَتْ حَرَّمَهُ اللَّهُ عَلَى النَّارِ وَ لَوْ أَنَّ بَاكِياً بَكَى فِي أُمَّةٍ لَرُحِمُوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from the things except that there is a measurement and a weight for it, except for the tears, for the drop can extinguish an ocean of fire. So when the eyes are overflowing by its water, neither will its face wear out nor be disgraced. So when they overflow, Allah^-azwj Prohibits it upon the Fire, and if a weeper were to weep in a community, it would be Shown Mercy’.[205]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ وَ مَنْصُورِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَيْنٍ إِلَّا وَ هِيَ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا عَيْناً بَكَتْ مِنْ خَوْفِ اللَّهِ وَ مَا اغْرَوْرَقَتْ عَيْنٌ بِمَائِهَا مِنْ خَشْيَةِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ سَائِرَ جَسَدِهِ عَلَى النَّارِ وَ لَا فَاضَتْ عَلَى خَدِّهِ فَرَهِقَ ذَلِكَ الْوَجْهَ قَتَرٌ وَ لَا ذِلَّةٌ وَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ كَيْلٌ وَ وَزْنٌ إِلَّا الدَّمْعَةُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُطْفِئُ بِالْيَسِيرِ مِنْهَا الْبِحَارَ مِنَ النَّارِ فَلَوْ أَنَّ عَبْداً بَكَى فِي أُمَّةٍ لَرَحِمَ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الْأُمَّةَ بِبُكَاءِ ذَلِكَ الْعَبْدِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Abu Jameela and Mansour Bin Yunus, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from an eye except that it would be weeping on the Day of Judgment except for the eye which wept from fear of Allah^-azwj; and there is no eye which overflows with its tears out of fear of Allah^-azwj Mighty and Majestic except that Allah^-azwj Mighty and Majestic would Prohibit the rest of his body upon the Fire; nor would it overflow upon his cheek, that face would neither wear out not be disgraced; and there is none from the things except for it is a measurement and a weight except for the tears, for Allah^-azwj Mighty and Majestic would Extinguish oceans of Fire by a little of it. So if a servant were to weep in a community, Allah^-azwj Mighty and Majestic would be Merciful to that community due to the weeping of that servant (from fear of Allah^-azwj)’.[206]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَطْرَةِ دُمُوعٍ فِي سَوَادِ اللَّيْلِ مَخَافَةً مِنَ اللَّهِ لَا يُرَادُ بِهَا غَيْرُهُ .

From him, from Abdul Rahman Bin Abu Najran, from Musna Al Hannat, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is none from a drop more Beloved to Allah^-azwj Mighty and Majestic than a tear drop shed in the darkness of the night fearing from Allah^-azwj, not intending anything else by it’.[207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ صَالِحِ بْنِ رَزِينٍ وَ مُحَمَّدِ بْنِ مَرْوَانَ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَةً عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ سَهِرَتْ فِي طَاعَةِ اللَّهِ وَ عَيْنٌ بَكَتْ فِي جَوْفِ اللَّيْلِ مِنْ خَشْيَةِ اللَّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Salih Bin Razeyn and Muhammad Bin Marwan and other,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Every eye will be weeping on the Day of Judgment except for three – an eye closed from the Prohibitions of Allah^-azwj, and an eye kept open in obedience to Allah^-azwj, and an eye which wept in the middle of the night from fear of Allah^-azwj’.[208]

ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ كَيْلٌ وَ وَزْنٌ إِلَّا الدُّمُوعُ فَإِنَّ الْقَطْرَةَ مِنْهَا تُطْفِئُ بِحَاراً مِنَ النَّارِ فَإِذَا اغْرَوْرَقَتِ الْعَيْنُ بِمَائِهَا لَمْ يَرْهَقْ وَجْهَهُ قَتَرٌ وَ لَا ذِلَّةٌ فَإِذَا فَاضَتْ حَرَّمَهُ اللَّهُ عَلَى النَّارِ وَ لَوْ أَنَّ بَاكِياً بَكَى فِي أُمَّةٍ لَرُحِمُوا .

Ibn Abu Umeyr, from Jameel Bin Darraj and Dorost, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullah^-asws saying: ‘There is none from the things except that from it is a measurement and a weight except for the tears, for a drop of it can extinguish oceans of fire. So whenever the eyes overflow with its water, its face will neither wear out from be disgraced. So when they overflow, Allah^-azwj Prohibits it upon the Fire, and if a weeper in a community was to weep, Allah^-azwj would be Merciful upon it (the whole community)’.[209]

ابْنُ أَبِي عُمَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) أَنَّ عِبَادِي لَمْ يَتَقَرَّبُوا إِلَيَّ بِشَيْ‏ءٍ أَحَبَّ إِلَيَّ مِنْ ثَلَاثِ خِصَالٍ قَالَ مُوسَى يَا رَبِّ وَ مَا هُنَّ قَالَ يَا مُوسَى الزُّهْدُ فِي الدُّنْيَا وَ الْوَرَعُ عَنِ الْمَعَاصِي وَ الْبُكَاءُ مِنْ خَشْيَتِي

Ibn Abu Umeyr, from a man from our companions who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic Revealed unto Musa^-as: “My^-azwj servants would not (be able to) come closer to Me^-azwj with anything more Beloved to Me^-azwj than three characteritics”. Musa^-as said: ‘And what are these?’ He^-azwj Said: “O Musa^-as! (These are) the asceticism (avoiding indulgence) in the world, and the piety from the disobedience, and the weeping from My^-azwj fear”.

قَالَ مُوسَى يَا رَبِّ فَمَا لِمَنْ صَنَعَ ذَا فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى أَمَّا الزَّاهِدُونَ فِي الدُّنْيَا فَفِي الْجَنَّةِ وَ أَمَّا الْبَكَّاءُونَ مِنْ خَشْيَتِي فَفِي الرَّفِيعِ الْأَعْلَى لَا يُشَارِكُهُمْ أَحَدٌ وَ أَمَّا الْوَرِعُونَ عَنْ مَعَاصِيَّ فَإِنِّي أُفَتِّشُ النَّاسَ وَ لَا أُفَتِّشُهُمْ .

Musa^-as! O Lord^-azwj! So what is for the one who does that?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “O Musa^-as! As for the ascetic ones in the world, so they would be in the Paradise; and as for ones weeping from My^-azwj fear, so they would be in the lofty positions, no one would be participating with them; and as for the ones pious from My^-azwj disobedience, so I^-azwj will be Examining the people and would not be Examining them”’.[210]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَكُونُ أَدْعُو فَأَشْتَهِي الْبُكَاءَ وَ لَا يَجِيئُنِي وَ رُبَّمَا ذَكَرْتُ بَعْضَ مَنْ مَاتَ مِنْ أَهْلِي فَأَرِقُّ وَ أَبْكِي فَهَلْ يَجُوزُ ذَلِكَ فَقَالَ نَعَمْ فَتَذَكَّرْهُمْ فَإِذَا رَقَقْتَ فَابْكِ وَ ادْعُ رَبَّكَ تَبَارَكَ وَ تَعَالَى .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘I tend to supplicate and am desirous for the weeping, be it does not come to me, and sometimes I remember someone from my family who had died, so I cannot sleep and I weep. So is that allowed for me?’ So he^-asws said: ‘Yes. When you remember them and cannot sleep and weep, so supplicate to Your^-azwj Lord^-azwj Blessed and High’.[211]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ لَمْ تَكُنْ بِكَ بُكَاءٌ فَتَبَاكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Anbasa Al Aabid who said,

‘Abu Abdullah^-asws said: ‘If you cannot be with the weeping, so pretend (try) to weep’.[212]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سَعِيدِ بْنِ يَسَارٍ بَيَّاعِ السَّابِرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَتَبَاكَى فِي الدُّعَاءِ وَ لَيْسَ لِي بُكَاءٌ قَالَ نَعَمْ وَ لَوْ مِثْلَ رَأْسِ الذُّبَابِ .

From him, from Ibn Fazzal, from Yunus Bin Yaqoub, from Saeed Bin Yasaar Baya’a Al Sabiry who said,

‘I said to Abu Abdullah^-asws, ‘Can I pretend (try) to cry during the supplication and there is no weeping for me’. He^-asws said: ‘Yes, and even if it (the tear drop) is like the head of the fly’.[213]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِأَبِي بَصِيرٍ إِنْ خِفْتَ أَمْراً يَكُونُ أَوْ حَاجَةً تُرِيدُهَا فَابْدَأْ بِاللَّهِ وَ مَجِّدْهُ وَ أَثْنِ عَلَيْهِ كَمَا هُوَ أَهْلُهُ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ سَلْ حَاجَتَكَ وَ تَبَاكَ وَ لَوْ مِثْلَ رَأْسِ الذُّبَابِ إِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ مِنَ الرَّبِّ عَزَّ وَ جَلَّ وَ هُوَ سَاجِدٌ بَاكٍ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Abdullah^-asws said to Abu Baseer, ‘If you fear a matter taking place or a need which you require, so begin with Allah^-azwj and Glorify Him^-azwj and Extol upon Him^-azwj just as He^-azwj is Rightful of it, and send Blessings upon the Prophet^-saww and ask your need, and try to cry and even if it (the teardrop) is like the head of the fly. The Prophet^-saww was saying: ‘The closest of what the servant can be from the Lord^-azwj Mighty and Majestic is when performing Sajdah and while he is weeping’.[214]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ الْبَجَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ لَمْ يَجِئْكَ الْبُكَاءُ فَتَبَاكَ فَإِنْ خَرَجَ مِنْكَ مِثْلُ رَأْسِ الذُّبَابِ فَبَخْ بَخْ .

Ali Bin Ibrahim, from his father, from Abdullah Bin al Mugheira, from Ismail Al Bajaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It the weeping does not come to you, and if there comes out from you (a tear drop) like the head of the fly, so congratulations, congratulations!’[215]

بَابُ الثَّنَاءِ قَبْلَ الدُّعَاءِ

Chapter 16 – The Laudation before the supplication

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ إِذَا أَرَادَ أَحَدُكُمْ أَنْ يَسْأَلَ مِنْ رَبِّهِ شَيْئاً مِنْ حَوَائِجِ الدُّنْيَا وَ الْآخِرَةِ حَتَّى يَبْدَأَ بِالثَّنَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ الْمَدْحِ لَهُ وَ الصَّلَاةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ يَسْأَلَ اللَّهَ حَوَائِجَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al Haris Bin Al Mugheira who said,

‘I heard Abu Abdullah^-asws saying: ‘You should all beware when one of you wants to ask from his Lord^-azwj anything from the needs of the world and the Hereafter (he should not do so) until he begins with the Laudation upon Allah^-azwj Mighty and Majestic and the eulogising to Him^-azwj and the Blessings upon the Prophet^-azwj. Then he should ask Allah^-azwj for his need’.[216]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  إِنَّ الْمِدْحَةَ قَبْلَ الْمَسْأَلَةِ فَإِذَا دَعَوْتَ اللَّهَ عَزَّ وَ جَلَّ فَمَجِّدْهُ قُلْتُ كَيْفَ أُمَجِّدُهُ قَالَ تَقُولُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim who said,

‘Abu Abdullah^-asws said: ‘In the Book of Amir Al-Momineen^-asws, the eulogising is before the asking. Therefore, whenever you supplicate to Allah^-azwj Mighty and Majestic, so Glorify Him^-azwj’. I said, ‘How shall I Glorfiy Him^-azwj?’ He^-asws said:

يَا مَنْ هُوَ أَقْرَبُ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ يَا فَعَّالًا لِمَا يُرِيدُ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ يَا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلَى يَا مَنْ هُوَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

‘O the One Who is closer to me than the jugular vein! O the One Who Does whatever He^-azwj Wants to! O the One Who Turns around between the man and his heart! O the One Who is in the Exalted viewpoint! O the One Who, there is nothing like Him^-azwj!’’.[217]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا هِيَ الْمِدْحَةُ ثُمَّ الثَّنَاءُ ثُمَّ الْإِقْرَارُ بِالذَّنْبِ ثُمَّ الْمَسْأَلَةُ إِنَّهُ وَ اللَّهِ مَا خَرَجَ عَبْدٌ مِنْ ذَنْبٍ إِلَّا بِالْإِقْرَارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Sinan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘But rather, it is the eulogising, then the laudation, then the acknowledgement with the sins, then the asking. It is so, by Allah^-azwj, a servant will not come out from a sin except by the acknowledgement’.[218]

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ ثُمَّ الثَّنَاءُ ثُمَّ الِاعْتِرَافُ بِالذَّنْبِ .

And from him, from Ibn Fazzal, from Sa’alba, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, similar to it except that he^-asws said: ‘Then the laudation, then the acknowledgement of the sin’.[219]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَدْعُوَ فَمَجِّدِ اللَّهَ عَزَّ وَ جَلَّ وَ احْمَدْهُ وَ سَبِّحْهُ وَ هَلِّلْهُ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى مُحَمَّدٍ النَّبِيِّ وَ آلِهِ ثُمَّ سَلْ تُعْطَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin usman, from Al Haris Bin Al Mugheira who said,

‘Abu Abdullah^-asws said: ‘Whenever you intend to supplicate, so Glorify Allah^-azwj Mighty and Majestic and Praise Him^-azwj, and Glorify Him^-azwj, and Extol Him^-azwj, and Laud upon Him^-azwj, and send Blessings upon Muhammad^-saww the Prophet^-saww and his^-saww Progeny^-asws, then ask, you would be Given’.[220]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا طَلَبَ أَحَدُكُمُ الْحَاجَةَ فَلْيُثْنِ عَلَى رَبِّهِ وَ لْيَمْدَحْهُ فَإِنَّ الرَّجُلَ إِذَا طَلَبَ الْحَاجَةَ مِنَ السُّلْطَانِ هَيَّأَ لَهُ مِنَ الْكَلَامِ أَحْسَنَ مَا يَقْدِرُ عَلَيْهِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ays Bin Al Qasim who said,

‘Abu Abdullah^-asws said: ‘Whenever one of you seek the need, so let him Laud upon His^-azwj Lord^-azwj, and let him Praise Him^-azwj, for whenever the man seeks the need from a ruling authority, he prepares the speech for him as best as he is able to.

فَإِذَا طَلَبْتُمُ الْحَاجَةَ فَمَجِّدُوا اللَّهَ الْعَزِيزَ الْجَبَّارَ وَ امْدَحُوهُ وَ أَثْنُوا عَلَيْهِ تَقُولُ

So whenever you seek the need, so Glorify Allah^-azwj, the Mighty, the Compeller, and Praise Him^-azwj, and Laud upon Him^-azwj. You should be saying,

يَا أَجْوَدَ مَنْ أَعْطَى وَ يَا خَيْرَ مَنْ سُئِلَ يَا أَرْحَمَ مَنِ اسْتُرْحِمَ يَا أَحَدُ يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ يَا مَنْ لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً يَا مَنْ يَفْعَلُ مَا يَشَاءُ وَ يَحْكُمُ مَا يُرِيدُ وَ يَقْضِي مَا أَحَبَّ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ يَا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلَى يَا مَنْ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ يَا سَمِيعُ يَا بَصِيرُ

‘O the most Benevolent of the ones who give, and O the best of the ones asked from, O the most Merciful of the one who are merciful, O the One, O Last, O the One Who does not beget nor is begotten and there is no one a match for Him^-azwj, O the One who neither took a female companion nor a son, O the One who Does whatever He^-azwj so Desires to and Decides whatever He^-azwj so Wants to and Ordains whatever He^-azwj Loves, O the One who Turns around between the man and his heart, O the One Who is at the Exalted viewpoint, O the One Who there is none like Him^-azwj, O the Hearer, O the Seer!’.

وَ أَكْثِرْ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ أَسْمَاءَ اللَّهِ كَثِيرَةٌ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ قُلِ اللَّهُمَّ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ مَا أَكُفُّ بِهِ وَجْهِي وَ أُؤَدِّي بِهِ عَنْ أَمَانَتِي وَ أَصِلُ بِهِ رَحِمِي وَ يَكُونُ عَوْناً لِي فِي الْحَجِّ وَ الْعُمْرَةِ

And frequent from the Names of Allah^-azwj Mighty and Majestic, for the Names of Allah^-azwj are a lot, and send Blessings upon Muhammad^-saww and his^-saww Progeny^-asws and say, ‘O Allah^-azwj! Expand upon me, from Your^-azwj Grace, the Permissible, what I can suffice with, and can pay back from my entrustments, and help my relatives with it, and it can happen to be a assistance for me regarding the Hajj and the Umrah’’.

وَ قَالَ إِنَّ رَجُلًا دَخَلَ الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ سَأَلَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَجَّلَ الْعَبْدُ رَبَّهُ وَ جَاءَ آخَرُ فَصَلَّى رَكْعَتَيْنِ ثُمَّ أَثْنَى عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَلْ تُعْطَ .

And he^-asws said: ‘A man entered the Masjid, so he prayed two Cycles of Salāt, then asked Allah^-azwj Mighty and Majestic. So Rasool-Allah^-saww said: ‘The servant was hasty with his Lord^-azwj’. And another man came over, so he prayed two Cycles of Salāt, then Lauded upon Allah^-azwj Mighty and Majestic, and sent Blessings upon the Prophet^-saww and his^-saww Progeny^-asws. So Rasool-Allah^-saww said: ‘Ask, you will be Given’’.[221]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي كَهْمَسٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ دَخَلَ رَجُلٌ الْمَسْجِدَ فَابْتَدَأَ قَبْلَ الثَّنَاءِ عَلَى اللَّهِ وَ الصَّلَاةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَاجَلَ الْعَبْدُ رَبَّهُ ثُمَّ دَخَلَ آخَرُ فَصَلَّى وَ أَثْنَى عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَلْ تُعْطَهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Kahmasy who said,

‘I heard Abu Abdullah^-asws saying: ‘A man entered the Masjid, so he began (asking) before the laudation upon Allah^-azwj and the Blessings upon the Prophet^-saww. So Rasool-Allah^-saww said: ‘The servant hastened with his Lord^-azwj’. Then another one entered, so he prayed Salāt and lauded upon Allah^-azwj Mighty and Majestic, and sent Blessings upon Rasool-Allah^-saww. So Rasool-Allah^-saww said: ‘Ask, you would be Given’.

ثُمَّ قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِنَّ الثَّنَاءَ عَلَى اللَّهِ وَ الصَّلَاةَ عَلَى رَسُولِهِ قَبْلَ الْمَسْأَلَةِ وَ إِنَّ أَحَدَكُمْ لَيَأْتِي الرَّجُلَ يَطْلُبُ الْحَاجَةَ فَيُحِبُّ أَنْ يَقُولَ لَهُ خَيْراً قَبْلَ أَنْ يَسْأَلَهُ حَاجَتَهُ

Then he^-asws said: ‘In the Book of Ali^-asws is the laudation upon Allah^-azwj and the Salāt upon His^-azwj Rasool^-saww before the asking, and if one of you goes over to the man seeking the need, so he would love it if you were to be saying to him good (words) before you ask him for the need’.[222]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ آيَتَانِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ أَطْلُبُهُمَا فَلَا أَجِدُهُمَا قَالَ وَ مَا هُمَا قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ادْعُونِي أَسْتَجِبْ لَكُمْ فَنَدْعُوهُ وَ لَا نَرَى إِجَابَةً قَالَ أَ فَتَرَى اللَّهَ عَزَّ وَ جَلَّ أَخْلَفَ وَعْدَهُ قُلْتُ لَا

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘There are two Verses in the Book of Allah^-azwj Mighty and Majestic, I sought them but could not find (understand) them’. He^-asws said: ‘And what are they?’ I said, ‘The Words of Allah^-azwj Mighty and Majestic [40:60] Call upon Me, I will Answer you. So we are supplicating to Him^-azwj and do not see an Answer’. He^-asws said: ‘Do you see Allah^-azwj Mighty and Majestic Breaking His^-azwj Promise?’ I said, ‘No’.

قَالَ فَمِمَّ ذَلِكَ قُلْتُ لَا أَدْرِي قَالَ لَكِنِّي أُخْبِرُكَ مَنْ أَطَاعَ اللَّهَ عَزَّ وَ جَلَّ فِيمَا أَمَرَهُ ثُمَّ دَعَاهُ مِنْ جِهَةِ الدُّعَاءِ أَجَابَهُ قُلْتُ وَ مَا جِهَةِ الدُّعَاءِ قَالَ تَبْدَأُ فَتَحْمَدُ اللَّهَ وَ تَذْكُرُ نِعَمَهُ عِنْدَكَ ثُمَّ تَشْكُرُهُ ثُمَّ تُصَلِّي عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ تَذْكُرُ ذُنُوبَكَ فَتُقِرُّ بِهَا ثُمَّ تَسْتَعِيذُ مِنْهَا فَهَذَا جِهَةُ الدُّعَاءِ

He^-asws said: ‘So where is that (view of yours) from?’ I said, ‘I do not know’. He^-asws said: ‘But I^-asws will inform you. The one who obeys Allah^-azwj Mighty and Majestic in whatever He^-azwj has Commanded him, then supplicates to him from the aspect of the supplication, He^-azwj would Answer him’. I said, ‘And what is the aspect of the supplication?’ He^-asws said: ‘You should begin by Praising Allah^-azwj and mention His^-azwj Bounties with you, then thank Him^-azwj, then send Blessings upon the Prophet^-saww, then mention your sins and acknowledge with these, then seek Refuge from these. So this is the aspect of the supplication’.

ثُمَّ قَالَ وَ مَا الْآيَةُ الْأُخْرَى قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَنْفَقْتُمْ مِنْ شَيْ‏ءٍ فَهُوَ يُخْلِفُهُ وَ هُوَ خَيْرُ الرَّازِقِينَ وَ إِنِّي أُنْفِقُ وَ لَا أَرَى خَلَفاً قَالَ أَ فَتَرَى اللَّهَ عَزَّ وَ جَلَّ أَخْلَفَ وَعْدَهُ قُلْتُ لَا قَالَ فَمِمَّ ذَلِكَ قُلْتُ لَا أَدْرِي

Then he^-asws said: ‘And what is the other Verse?’ I said, ‘The Words of Allah^-azwj Mighty and Majestic [34:39] and whatever thing you spend, He Replaces it, and He is the best of Sustainers, and I spend and I do not see a replacement’. He^-asws said: ‘Do you see Allah^-azwj Mighty and Majestic Breaking His^-azwj Promise?’ I said, ‘No’. He^-asws said: ‘So where is that (view of yours) from?’ I said, ‘I do not know’.

قَالَ لَوْ أَنَّ أَحَدَكُمُ اكْتَسَبَ الْمَالَ مِنْ حِلِّهِ وَ أَنْفَقَهُ فِي حِلِّهِ لَمْ يُنْفِقْ دِرْهَماً إِلَّا أُخْلِفَ عَلَيْهِ .

He^-asws said: ‘If one of you earns the wealth from His^-azwj Permissible Means and spends in His^-azwj Permissible ways, he would not spend a Dirham except that He^-azwj would Replace it upon him’.[223]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَرَّهُ أَنْ يُسْتَجَابَ لَهُ دَعْوَتُهُ فَلْيُطِبْ مَكْسَبَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who wants his supplication be Answered for him, so let him purify his earnings’.[224]

بَابُ الِاجْتِمَاعِ فِي الدُّعَاءِ

Chapter 17 – The gathering (of people) during the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ رَهْطٍ أَرْبَعِينَ رَجُلًا اجْتَمَعُوا فَدَعَوُا اللَّهَ عَزَّ وَ جَلَّ فِي أَمْرٍ إِلَّا اسْتَجَابَ اللَّهُ لَهُمْ فَإِنْ لَمْ يَكُونُوا أَرْبَعِينَ فَأَرْبَعَةٌ يَدْعُونَ اللَّهَ عَزَّ وَ جَلَّ عَشْرَ مَرَّاتٍ إِلَّا اسْتَجَابَ اللَّهُ لَهُمْ فَإِنْ لَمْ يَكُونُوا أَرْبَعَةً فَوَاحِدٌ يَدْعُو اللَّهَ أَرْبَعِينَ مَرَّةً فَيَسْتَجِيبُ اللَّهُ الْعَزِيزُ الْجَبَّارُ لَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Ubeydullah Bin Abdullah Al Wasity, from Dorost Bin Abu Mansour, from Abu Khalid who said,

‘Abu Abdullah^-asws said: ‘There is none from a group of forty men gathering, supplicating to Allah^-azwj Mighty and Majestic regarding a (particular) matter, except that Allah^-azwj would Answer for them. So if there do not happen to be forty men, so (a group of) four supplicating to Allah^-azwj Mighty and Majestic ten times, except that Allah^-azwj would Answer for them. So if there do not happen to be four, so one individual supplicating to Allah^-azwj forty times, so Allah^-azwj the Mighty, the Compeller would Answer for him’.[225]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اجْتَمَعَ أَرْبَعَةُ رَهْطٍ قَطُّ عَلَى أَمْرٍ وَاحِدٍ فَدَعَوُا اللَّهَ إِلَّا تَفَرَّقُوا عَنْ إِجَابَةٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There would not gather a group of four upon one matter, so they are supplicating to Allah^-azwj, except they would be dispersing upon an Answer’.[226]

عَنْهُ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) إِذَا حَزَنَهُ أَمْرٌ جَمَعَ النِّسَاءَ وَ الصِّبْيَانَ ثُمَّ دَعَا وَ أَمَّنُوا .

From him, from Al Hajjal, from Sa’alba, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that whenever a matter grieved my^-asws father^-asws, he^-asws would gather the womenfolk and the children, then supplicate, and they would be saying Ameen’.[227]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدَّاعِي وَ الْمُؤَمِّنُ فِي الْأَجْرِ شَرِيكَانِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The supplicatory and the one saying ‘Ameen’ are both participants in the Recompense’.[228]

بَابُ الْعُمُومِ فِي الدُّعَاءِ

Chapter 18 – The Inclusiveness in the supplication

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَعَا أَحَدُكُمْ فَلْيَعُمَّ فَإِنَّهُ أَوْجَبُ لِلدُّعَاءِ .

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: ‘Rasool-Allah^-saww said: ‘Whenever one of you supplicates, so he should maintain inclusiveness, for it would Obligate (an Answer) for the supplication’.[229]

بَابُ مَنْ أَبْطَأَتْ عَلَيْهِ الْإِجَابَةُ

Chapter 19 – The one upon whom the Answering is delayed

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي قَدْ سَأَلْتُ اللَّهَ حَاجَةً مُنْذُ كَذَا وَ كَذَا سَنَةً وَ قَدْ دَخَلَ قَلْبِي مِنْ إِبْطَائِهَا شَيْ‏ءٌ فَقَالَ يَا أَحْمَدُ إِيَّاكَ وَ الشَّيْطَانَ أَنْ يَكُونَ لَهُ عَلَيْكَ سَبِيلٌ حَتَّى يُقَنِّطَكَ

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

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I had asked Allah^-azwj of a need since such and such a year and there has entered into my heart something from its delay’. So he^-asws said: ‘O Ahmad! Beware of the Satan^-la for there to be a way for him^-la upon you until he^-la despairs you.

إِنَّ أَبَا جَعْفَرٍ ( صلوات الله عليه )  كَانَ يَقُولُ إِنَّ الْمُؤْمِنَ يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ حَاجَةً فَيُؤَخِّرُ عَنْهُ تَعْجِيلَ إِجَابَتِهِ حُبّاً لِصَوْتِهِ وَ اسْتِمَاعِ نَحِيبِهِ

Abu Ja’far^-asws was saying: ‘A Momin asks Allah^-azwj Mighty and Majestic for a need, so He^-azwj Delays it from him the hastening of its Answer, out of Love for his voice and Listening to his wailings’.

ثُمَّ قَالَ وَ اللَّهِ مَا أَخَّرَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْمُؤْمِنِينَ مَا يَطْلُبُونَ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُمْ مِمَّا عَجَّلَ لَهُمْ فِيهَا وَ أَيُّ شَيْ‏ءٍ الدُّنْيَا إِنَّ أَبَا جَعْفَرٍ ( عليه السلام ) كَانَ يَقُولُ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ دُعَاؤُهُ فِي الرَّخَاءِ نَحْواً مِنْ دُعَائِهِ فِي الشِّدَّةِ لَيْسَ إِذَا أُعْطِيَ فَتَرَ فَلَا تَمَلَّ الدُّعَاءَ فَإِنَّهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِمَكَانٍ وَ عَلَيْكَ بِالصَّبْرِ وَ طَلَبِ الْحَلَالِ وَ صِلَةِ الرَّحِمِ

Then he^-asws said: ‘By Allah^-azwj! Whatever Allah^-azwj Mighty and Majestic Delays from the Momineen what they are seeking from this world is better for them from what is hastened for them in it. And which thing is the world? Abu Ja’far^-asws was saying: ‘It is befitting for the Momin that his supplications during the prosperity should be approximately the same as his supplications during the difficulties. It should not be that when he is Given, so he gets bored and does not incline for the supplication, for it has a place (status) with Allah^-azwj Mighty and Majestic. And upon you is with the patience and seeking the Permissible, and helping the relatives.

وَ إِيَّاكَ وَ مُكَاشَفَةَ النَّاسِ فَإِنَّا أَهْلَ الْبَيْتِ نَصِلُ مَنْ قَطَعَنَا وَ نُحْسِنُ إِلَى مَنْ أَسَاءَ إِلَيْنَا فَنَرَى وَ اللَّهِ فِي ذَلِكَ الْعَاقِبَةَ الْحَسَنَةَ

And beware of conflicts with the people, for we^-asws the People^-asws of the Household maintain relationships with the ones who cut us^-asws off, and we do good to the ones who offend us^-asws, for we^-asws see, by Allah^-azwj, the good end-result in that.

إِنَّ صَاحِبَ النِّعْمَةِ فِي الدُّنْيَا إِذَا سَأَلَ فَأُعْطِيَ طَلَبَ غَيْرَ الَّذِي سَأَلَ وَ صَغُرَتِ النِّعْمَةُ فِي عَيْنِهِ فَلَا يَشْبَعُ مِنْ شَيْ‏ءٍ وَ إِذَا كَثُرَتِ النِّعَمُ كَانَ الْمُسْلِمُ مِنْ ذَلِكَ عَلَى خَطَرٍ لِلْحُقُوقِ الَّتِي تَجِبُ عَلَيْهِ وَ مَا يُخَافُ مِنَ الْفِتْنَةِ فِيهَا

The owner of the Bounties (rich) in the world, when he asks, so he is Given, he seeks other than which he asked for, and he belittles the Bounties in his eyes, so he is not satisfied from anything. And when the Bounties were numerous upon a Muslim he would be in danger from that for (violating) the rights which are Obligated upon him and he would fear from the strife with regards to it.

أَخْبِرْنِي عَنْكَ لَوْ أَنِّي قُلْتُ لَكَ قَوْلًا أَ كُنْتَ تَثِقُ بِهِ مِنِّي فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا لَمْ أَثِقْ بِقَوْلِكَ فَبِمَنْ أَثِقُ وَ أَنْتَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ قَالَ فَكُنْ بِاللَّهِ أَوْثَقَ فَإِنَّكَ عَلَى مَوْعِدٍ مِنَ اللَّهِ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ إِذا سَأَلَكَ عِبادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذا دَعانِ

Inform me^-asws about yourself. If I^-asws were to say certain words to you would you trust in it from me^-asws?’ So I said to him^-asws, ‘May I be sacrificed for you^-asws! If I^-asws do not trust in your^-asws words, so in whose (words) would I trust, and you^-asws are the Proof of Allah^-azwj upon His^-azwj creatures!’ He^-asws said: ‘So become more trusting in Allah^-azwj upon a Promise from Allah^-azwj. Isn’t Allah^-azwj Mighty and Majestic Saying [2:186] And when My servants ask you concerning Me, then surely I am very near; I Answer the supplication of the suppliant when he supplicates.

وَ قَالَ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ وَ قَالَ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا فَكُنْ بِاللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْكَ بِغَيْرِهِ وَ لَا تَجْعَلُوا فِي أَنْفُسِكُمْ إِلَّا خَيْراً فَإِنَّهُ مَغْفُورٌ لَكُمْ .

And He^-azwj Said [39:53] do not despair of the Mercy of Allah. And He^-azwj Said [2:268] and Allah Promises you Forgiveness from Himself and Grace. Therefore, become more trusting in Allah^-azwj Mighty and Majestic from yourself than in others, and do not make within yourself anything except for goodness, for He^-azwj would be Forgiving you’.[230]

عَنْهُ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا دَعَا الرَّجُلُ بِالدُّعَاءِ فَاسْتُجِيبَ لَهُ ثُمَّ أُخِّرَ ذَلِكَ إِلَى حِينٍ قَالَ فَقَالَ نَعَمْ قُلْتُ وَ لِمَ ذَاكَ لِيَزْدَادَ مِنَ الدُّعَاءِ قَالَ نَعَمْ .

From him, from Ahmad, from Ali Bin Al Hakam, from Mansour Al Sayqal who said,

‘I said to Abu Abdullah^-asws, ‘Sometimes the man supplicates with the supplication, so it is Answered for him. Then it is delayed for a while’. So he^-asws said: ‘Yes’. I said, ‘And why would that be so, in order for him to increase from the supplications?’ He^-asws said: ‘Yes’.[231]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ أَبِي هِلَالٍ الْمَدَائِنِيِّ عَنْ حَدِيدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيَدْعُو فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلْمَلَكَيْنِ قَدِ اسْتَجَبْتُ لَهُ وَ لَكِنِ احْبِسُوهُ بِحَاجَتِهِ فَإِنِّي أُحِبُّ أَنْ أَسْمَعَ صَوْتَهُ وَ إِنَّ الْعَبْدَ لَيَدْعُو فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَجِّلُوا لَهُ حَاجَتَهُ فَإِنِّي أُبْغِضُ صَوْتَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Is’haq Bin Abu Hilal Al Madainy, from Hadeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The servant is supplicating, so Allah^-azwj Mighty and Majestic is Saying to the two Angels: “I^-azwj have Answered for him, but withhold his need, for I^-azwj Love to Hear his voice”; and the servant is supplicating, so Allah^-azwj Blessed and High is Saying: “Hasten his need for him, for I^-azwj Hate Hearing his voice”’.[232]

ابْنُ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ صَاحِبِ السَّابِرِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَجَابُ لِلرَّجُلِ الدُّعَاءُ ثُمَّ يُؤَخَّرُ قَالَ نَعَمْ عِشْرِينَ سَنَةً .

Ibn Abu Umeyr, from Suleyman Sahib Al Sabiry, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws having said: ‘The supplication gets Answered for the man, then it gets delayed?’ He^-asws said: ‘Yes, (it could be delayed for) twenty years’.[233]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ بَيْنَ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قَدْ أُجِيبَتْ دَعْوَتُكُما وَ بَيْنَ أَخْذِ فِرْعَوْنَ أَرْبَعِينَ عَاماً .

Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so between the Words of Allah^-azwj Mighty and Majestic [10:89] I have Accepted the supplication of both of you (Musa^-asws and Haroun^-as), and between the Seizing of the Pharaoh^-la, (a duration of) forty years’.[234]

ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْمُؤْمِنَ لَيَدْعُو فَيُؤَخَّرُ إِجَابَتُهُ إِلَى يَوْمِ الْجُمُعَةِ .

Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘A Momin supplicates, so its Answer gets delayed up to the day of Friday’.[235]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْعَبْدَ الْوَلِيَّ لِلَّهِ يَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِي الْأَمْرِ يَنُوبُهُ فَيَقُولُ لِلْمَلَكِ الْمُوَكَّلِ بِهِ اقْضِ لِعَبْدِي حَاجَتَهُ وَ لَا تُعَجِّلْهَا فَإِنِّي أَشْتَهِي أَنْ أَسْمَعَ نِدَاءَهُ وَ صَوْتَهُ وَ إِنَّ الْعَبْدَ الْعَدُوَّ لِلَّهِ لَيَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِي الْأَمْرِ يَنُوبُهُ فَيُقَالُ لِلْمَلَكِ الْمُوَكَّلِ بِهِ اقْضِ لِعَبْدِي حَاجَتَهُ وَ عَجِّلْهَا فَإِنِّي أَكْرَهُ أَنْ أَسْمَعَ نِدَاءَهُ وَ صَوْتَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from someone else, from our companions who said,

‘Abu Abdullah^-asws said: ‘The servant who is a friend of Allah^-azwj would be supplicating to Allah^-azwj Mighty and Majestic regarding the matter delegated to Him^-azwj, so He^-azwj would be Saying to the Angel Allocated with him: “Fulfil for My^-azwj servant, his need, but do not hasten it, for I^-azwj Desire to Hear his calls and his voice”; and the servant who is an enemy of Allah^-azwj would be supplicating to Allah^-azwj Mighty and Majestic regarding the matter delegated to Him^-azwj, so He^-azwj would be Saying to the Angel Allocated with him: “Fulfil for My^-azwj servant his need and hasten it, for I^-azwj Dislike to Hear his call and his voice”.

قَالَ فَيَقُولُ النَّاسُ مَا أُعْطِيَ هَذَا إِلَّا لِكَرَامَتِهِ وَ لَا مُنِعَ هَذَا إِلَّا لِهَوَانِهِ .

He^-asws said: ‘So the people would (instead) be saying, ‘This one has not been Given except due to his prestige, and this one has not been Prevented except due to his indignity’.[236]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْمُؤْمِنُ بِخَيْرٍ وَ رَجَاءٍ رَحْمَةً مِنَ اللَّهِ عَزَّ وَ جَلَّ مَا لَمْ يَسْتَعْجِلْ فَيَقْنَطَ وَ يَتْرُكَ الدُّعَاءَ قُلْتُ لَهُ كَيْفَ يَسْتَعْجِلُ قَالَ يَقُولُ قَدْ دَعَوْتُ مُنْذُ كَذَا وَ كَذَا وَ مَا أَرَى الْإِجَابَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin does not cease to be with goodness and hoping for the Mercy of Allah^-azwj Mighty and Majestic for as long as he does not haste, so he would end up despairing and neglect the supplication’. I said to him^-asws, ‘How would he make haste?’ He^-asws said: ‘He would be saying, ‘I have been supplicating since such and such (a time) and I do not see the Answer’.[237]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ لَيَدْعُو اللَّهَ عَزَّ وَ جَلَّ فِي حَاجَتِهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَخِّرُوا إِجَابَتَهُ شَوْقاً إِلَى صَوْتِهِ وَ دُعَائِهِ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قَالَ اللَّهُ عَزَّ وَ جَلَّ عَبْدِي دَعَوْتَنِي فَأَخَّرْتُ إِجَابَتَكَ وَ ثَوَابُكَ كَذَا وَ كَذَا وَ دَعَوْتَنِي فِي كَذَا وَ كَذَا فَأَخَّرْتُ إِجَابَتَكَ وَ ثَوَابُكَ كَذَا وَ كَذَا

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Momin supplicates to Allah^-azwj Mighty and Majestic regarding his need, so Allah^-azwj Mighty and Majetic is Saying: “Delay its Answer”, out of Desire to his voice and his supplication. So when it will be the Day of Judgment, Allah^-azwj Mighty and Majestic would Say: “My^-azwj servant! You supplicated to Me^-azwj but I^-azwj Delayed its Answer, and your Rewards are such and such, and you supplication to Me^-azwj regarding such and such, but I^-azwj Delayed Answering you and your Rewards are such and such”.

قَالَ فَيَتَمَنَّى الْمُؤْمِنُ أَنَّهُ لَمْ يُسْتَجَبْ لَهُ دَعْوَةٌ فِي الدُّنْيَا مِمَّا يَرَى مِنْ حُسْنِ الثَّوَابِ .

He^-asws said: ‘So the Momin would wish that no supplication of his had been Answered in the world due to what he sees from the excellent Rewards’.[238]

بَابُ الصَّلَاةِ عَلَى النَّبِيِّ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ عَلَيْهِمُ السَّلَامُ

Chapter 20 – The Salawāt (Blessings) upon the Prophet Muhammad^-saww and the People^-asws of his^-saww Household

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الدُّعَاءُ مَحْجُوباً حَتَّى يُصَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘A supplication remains barred until he (the one who is supplicating) sends Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’.[239]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ دَعَا وَ لَمْ يَذْكُرِ النَّبِيَّ ( صلى الله عليه وآله ) رَفْرَفَ الدُّعَاءُ عَلَى رَأْسِهِ فَإِذَا ذَكَرَ النَّبِيَّ ( صلى الله عليه وآله ) رُفِعَ الدُّعَاءُ .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who supplicates without mentioning the Prophet^saw (Salawāt) the supplication hovers over his head. So when he does mention the Prophet^-saww, the supplication is raised (to the sky)’.[240]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنِّي أَجْعَلُ لَكَ ثُلُثَ صَلَوَاتِي لَا بَلْ أَجْعَلُ لَكَ نِصْفَ صَلَوَاتِي لَا بَلْ أَجْعَلُهَا كُلَّهَا لَكَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذاً تُكْفَى مَئُونَةَ الدُّنْيَا وَ الْآخِرَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Asama Zayd Al Shahham, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws: ‘A man came over to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! I make my Salawāt to be for you^-saww a third (of the time I supplicate), no, but I make my Salawāt to be for you^-saww half of the time; no, but I make all of it to be for you^-saww’. So Rasool-Allah^-saww said: ‘Then you have sufficient provisions for the world and the Hereafter’’.[241]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا مَعْنَى أَجْعَلُ صَلَوَاتِي كُلَّهَا لَكَ فَقَالَ يُقَدِّمُهُ بَيْنَ يَدَيْ كُلِّ حَاجَةٍ فَلَا يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ شَيْئاً حَتَّى يَبْدَأَ بِالنَّبِيِّ ( صلى الله عليه وآله ) فَيُصَلِّيَ عَلَيْهِ ثُمَّ يَسْأَلَ اللَّهَ حَوَائِجَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf, from Abu Asama, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws, ‘What is the meaning (of the words), ‘I make my Salawāt, all of these to be for you^-saww’. So he^-asws said: ‘He preceded it in front of every need (asked for). So he does not ask Allah^-azwj Mighty and Majestic for anything until he begins with the Prophet^-saww. So he sends Salawāt upon him^-saww, then he asks Allah^-azwj for his needs’.[242]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَجْعَلُونِي كَقَدَحِ الرَّاكِبِ فَإِنَّ الرَّاكِبَ يَمْلَأُ قَدَحَهُ فَيَشْرَبُهُ إِذَا شَاءَ اجْعَلُونِي فِي أَوَّلِ الدُّعَاءِ وَ فِي آخِرِهِ وَ فِي وَسَطِهِ .

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: ‘Rasool-Allah^-saww said: ‘Do not make me^-saww to be like the water container of the rider, so the rider fills his water container and he drinks it whenever he so desires to. Make me^-saww to be at the beginning of the supplication and at the end of it, and in the middle of it’.[243]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ وَ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِذَا ذُكِرَ النَّبِيُّ ( صلى الله عليه وآله ) فَأَكْثِرُوا الصَّلَاةَ عَلَيْهِ فَإِنَّهُ مَنْ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) صَلَاةً وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ أَلْفَ صَلَاةٍ فِي أَلْفِ صَفٍّ مِنَ الْمَلَائِكَةِ وَ لَمْ يَبْقَ شَيْ‏ءٌ مِمَّا خَلَقَهُ اللَّهُ إِلَّا صَلَّى عَلَى الْعَبْدِ لِصَلَاةِ اللَّهِ عَلَيْهِ وَ صَلَاةِ مَلَائِكَتِهِ فَمَنْ لَمْ يَرْغَبْ فِي هَذَا فَهُوَ جَاهِلٌ مَغْرُورٌ قَدْ بَرِئَ اللَّهُ مِنْهُ وَ رَسُولُهُ وَ أَهْلُ بَيْتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from his father, and Husayn Bin Abu Al A’ala, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever the Prophet^-saww is mentioned, so frequent the Salawāt upon him, for the one who sends Salawāt upon the Prophet^-saww, one Salawāt, Allah^-azwj would Send a thousand Salawāts upon him in a thousand rows of the Angels, and there would not remain anything from what Allah^-azwj Created except it would send Salawāt upon the servant for the Salawāt of Allah^-azwj and the Salawāt of His^-azwj Angels upon him. Therefore, the one who does not desire regarding this, so he is ignorant, deceived. Allah^-azwj has Disavowed from him, and (so has) His^-azwj Rasool^-saww, and the People^-asws of his^-saww Household’.[244]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَلَّى عَلَيَّ صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ وَ مَنْ شَاءَ فَلْيُقِلَّ وَ مَنْ شَاءَ فَلْيُكْثِرْ .

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: ‘Rasool-Allah^-saww said: ‘The one who sends Salawāt upon me^-saww, Allah^-azwj and His^-azwj Angels would Send Salawāt upon him, and the one who so desires to let him be scarce (with it), and the one who so desires let him be frequent (with it)’.[245]

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 ) الصَّلَاةُ عَلَيَّ وَ عَلَى أَهْلِ بَيْتِي تَذْهَبُ بِالنِّفَاقِ .

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: ‘The Salawāt upon me^-asws and upon the People^-asws of my^-saww Household removes the hypocrisy’.[246]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي عِمْرَانَ الْأَزْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ يَا رَبِّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ قُضِيَتْ لَهُ مِائَةُ حَاجَةٍ ثَلَاثُونَ لِلدُّنْيَا وَ الْبَاقِي لِلْآخِرَةِ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Abu Imran Al Azady, from Abdullah Bin Al Hakam, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who says, ‘O Lord^-azwj! Send Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’, one hundred times, so a hundred needs would be Fulfilled for him – thirty for the world and the remainder for the Hereafter’.[247]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ جَمِيعاً عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ دُعَاءٍ يُدْعَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مَحْجُوبٌ عَنِ السَّمَاءِ حَتَّى يُصَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Abdul Rahman Bin Abu Najran, altogether from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Every supplication supplicated to Allah^-azwj Mighty and Majestic with is Barred from the sky until he (the one who is supplicating) sends Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’.[248]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ أَجْعَلُ نِصْفَ صَلَوَاتِي لَكَ قَالَ نَعَمْ ثُمَّ قَالَ أَجْعَلُ صَلَوَاتِي كُلَّهَا لَكَ قَالَ نَعَمْ فَلَمَّا مَضَى قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُفِيَ هَمَّ الدُّنْيَا وَ الْآخِرَةِ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘(It was) narrated to me by the one who heard Abu Abdullah^-asws saying: ‘A man came over to Rasool-Allah^-saww and he said, ‘Can I make my Salawāt to be for you^-saww, half (the time I supplicate)’. He^-saww said: ‘Yes’. Then he said, ‘Can I make my Salawāt to be for you^-saww, all of it (all the time)?’ He^-saww said: ‘Yes’. So when he went away, Rasool-Allah^-saww said: ‘He has sufficed from the worries of the world and the Hereafter’.[249]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جَعَلْتُ ثُلُثَ صَلَوَاتِي لَكَ فَقَالَ لَهُ خَيْراً فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جَعَلْتُ نِصْفَ صَلَوَاتِي لَكَ فَقَالَ لَهُ ذَاكَ أَفْضَلُ فَقَالَ إِنِّي جَعَلْتُ كُلَّ صَلَوَاتِي لَكَ فَقَالَ إِذاً يَكْفِيَكَ اللَّهُ عَزَّ وَ جَلَّ مَا أَهَمَّكَ مِنْ أَمْرِ دُنْيَاكَ وَ آخِرَتِكَ

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

‘Abu Abdullah^-asws said: ‘A man came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! I make my Salawāt to be for you^-saww a third (of the time I supplicate)’. So he^-saww said to him: ‘Good’. So he said, ‘O Rasool-Allah^-saww! I make my Salawāt to be for you^-saww half (of the time I supplicate)’. So he^-saww said to him: ‘That is better’. So he said, ‘I make my Salawāt to be for you^-saww, every (time I supplicate)’. So he^-saww said: ‘Then Allah^-azwj Mighty and Majestic would Suffice you from whatever worries you from the matters of your world and your Hereafter’.

فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ كَيْفَ يَجْعَلُ صَلَاتَهُ لَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ شَيْئاً إِلَّا بَدَأَ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ ( صلى الله عليه وآله ) .

So a man said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! How would he make his Salawāt to be for him^-saww?’ So Abu Abdullah^-asws said: ‘He would not ask Allah^-azwj Mighty and Majestic for anything except he would begin with his Salawāt upon Muhammad^-saww and his^-saww Progeny^-asws’.[250]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ارْفَعُوا أَصْوَاتَكُمْ بِالصَّلَاةِ عَلَيَّ فَإِنَّهَا تَذْهَبُ بِالنِّفَاقِ .

Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww said: ‘You should be raising your voices with the Salawāt upon me^-saww, for it would remove the hypocrisy’.[251]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ فَرُّوخَ مَوْلَى آلِ طَلْحَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقَ بْنَ فَرُّوخَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَشْراً صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ مِائَةَ مَرَّةٍ وَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ صَلَّى اللَّهُ عَلَيْهِ وَ مَلَائِكَتُهُ أَلْفاً أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَ مَلائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ كانَ بِالْمُؤْمِنِينَ رَحِيماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yaqoub Bin Abdullah, from Is’haq Bin Faroukh, a slave of the family of Talha who said,

‘Abu Abdullah^-asws said: ‘O Is’haq Bin Faroukh! The one who sends Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww ten (times), Allah^-azwj and His^-azwj Angels would Send Salawāt upon him one hundred times; and the one who sends Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww one hundred times, Allah^-azwj and His^-azwj Angels would Send Salawāt upon him a thousand times. Have you not heard the Words of Allah^-azwj Mighty and Majestic [33:43] He it is Who sends His Blessings upon you, and (so do) His Angels, that He may Take you out from utter darkness into the Light; and He is Merciful to the Believers’.[252]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا فِي الْمِيزَانِ شَيْ‏ءٌ أَثْقَلَ مِنَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ إِنَّ الرَّجُلَ لَتُوضَعُ أَعْمَالُهُ فِي الْمِيزَانِ فَتَمِيلُ بِهِ فَيُخْرِجُ ( صلى الله عليه وآله ) الصَّلَاةَ عَلَيْهِ فَيَضَعُهَا فِي مِيزَانِهِ فَيَرْجَحُ بِهِ .

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

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws having said: ‘There would not be anything in the Scale (on the Day of Judgment) heavier than the Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad, and that the man, his deeds would be placed in the Scale and it would tilt by it (due to the load of the sins). So the Salawāt would come out upon him and it would be placed in his Scale, so it would be outbalanced it (his sins)’.[253]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ رِجَالِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَانَتْ لَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ حَاجَةٌ فَلْيَبْدَأْ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ ثُمَّ يَسْأَلُ حَاجَتَهُ ثُمَّ يَخْتِمُ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمُ مِنْ أَنْ يَقْبَلَ الطَّرَفَيْنِ وَ يَدَعَ الْوَسَطَ إِذَا كَانَتِ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ لَا تُحْجَبُ عَنْهُ .

Ali Bin Muhammad, from Ibn Jamhour, from his father, from his man who said,

‘Abu Abdullah^-asws said: ‘The one who has a need for him to Allah^-azwj Mighty and Majestic, so let him begin with the Salawāt upon Muhammad^-saww and his^-saww Progeny^-asws, then he should ask his need, then he should end with the Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, for Allah^-azwj is more Benevolent than that He^-azwj would Accept the two ends and Leave the middle. Whenever there was a Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad, it would never be Blocked from him’.[254]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ عَبْدِ السَّلَامِ بْنِ نُعَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي دَخَلْتُ الْبَيْتَ وَ لَمْ يَحْضُرْنِي شَيْ‏ءٌ مِنَ الدُّعَاءِ إِلَّا الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَقَالَ أَمَا إِنَّهُ لَمْ يَخْرُجْ أَحَدٌ بِأَفْضَلَ مِمَّا خَرَجْتَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhassin Bin Ahmad, from Aban Al Ahmar, from Abdul Salam Bin Nuaym who said,

‘I said to Abu Abdullah^-asws, ‘I entered the House (Kabah) and nothing presented to me from the supplication except for the Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’. So he^-asws said: ‘But it is (something) which no one has come out with anything more superior than what you came out with’.[255]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ لِي مَا مَعْنَى قَوْلِهِ وَ ذَكَرَ اسْمَ رَبِّهِ فَصَلَّى قُلْتُ كُلَّمَا ذَكَرَ اسْمَ رَبِّهِ قَامَ فَصَلَّى فَقَالَ لِي لَقَدْ كَلَّفَ اللَّهُ عَزَّ وَ جَلَّ هَذَا شَطَطاً فَقُلْتُ جُعِلْتُ فِدَاكَ فَكَيْفَ هُوَ فَقَالَ كُلَّمَا ذَكَرَ اسْمَ رَبِّهِ صَلَّى عَلَى مُحَمَّدٍ وَ آلِهِ .

Ali Bin Muhammad, from Ahmad Bin Al Husayn, from Ali Bin Al Rayyan, from Ubeydullah Bin Abdullah Al Dihqan who said,

‘I went over to Abu Al-Hassan Al-Reza^-asws, so he^-asws said to me: ‘What is the meaning of His^-azwj Words [87:15] And mentions the name of his Lord and prays (فَصَلَّى)?’ I said, ‘Every time he mentioned the Name of his Lord^-azwj, he prays Salāt’. So he^-asws said to me: ‘So Allah^-azwj Mighty and Majestic has Encumbered him with an enormous burden’. So I said, ‘May I be sacrificed for you^-asws! So how is it?’ So he^-asws said: ‘Every time he mentions the Name of his Lord^-azwj, he sends Salawāt upon Muhammad^-saww and his^-saww Progeny^-asws’.[256]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُفَضَّلِ بْنِ صَالِحٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّى أَحَدُكُمْ وَ لَمْ يَذْكُرِ النَّبِيَّ وَ آلَهُ ( صلى الله عليه وآله ) فِي صَلَاتِهِ يُسْلَكُ بِصَلَاتِهِ غَيْرَ سَبِيلِ الْجَنَّةِ

From him, from Muhammad Bin Ali, from Mufazzal Bin Salih Al Asady, from Muhammad Bin Haroun,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever one of you prays Salāt and does not mention the Prophet^-saww and his^-saww Progeny^-asws in his Salāt, he would travel with his Salāt to other than the way of the Paradise’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ دَخَلَ النَّارَ فَأَبْعَدَهُ اللَّهُ

And Rasool-Allah^-saww said: ‘The one in whose presence I^-saww am mentined, so he does not send Salawāt upon me^-saww, would enter the Fire – for Allah^-azwj would Distance him’.

وَ قَالَ ( صلى الله عليه وآله ) وَ مَنْ ذُكِرْتُ عِنْدَهُ فَنَسِيَ الصَّلَاةَ عَلَيَّ خُطِئَ بِهِ طَرِيقَ الْجَنَّةِ .

And he^-saww said: ‘And the one in whose presence I^-saww am mentioned, so he forgets the Salawāt upon me^-saww, he would err on the way to the Paradise’.[257]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ ذُكِرْتُ عِنْدَهُ فَنَسِيَ أَنْ يُصَلِّيَ عَلَيَّ خَطَأَ اللَّهُ بِهِ طَرِيقَ الْجَنَّةِ .

Abu Ali Al Ashary, from Al Husayn Bin Ali, from Ubeys Bin Hisham, from Sabit, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one in whose presence I^-saww am mentioned, so he forgets that he should be sending Salawāt upon me^-saww, Allah^-azwj would Cause him to err on the road to the Paradise’.[258]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعَ أَبِي رَجُلًا مُتَعَلِّقاً بِالْبَيْتِ وَ هُوَ يَقُولُ.

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws overheard a man attaching to the House (Kaaba) and he was saying,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ

‘O Allah^-azwj! Send Salawāt upon Muhammad^-saww’.

فَقَالَ لَهُ أَبِي يَا عَبْدَ اللَّهِ لَا تَبْتُرْهَا لَا تَظْلِمْنَا حَقَّنَا قُلِ

So my^-asws father^-asws said to him: ‘O servant of Allah^-azwj! Do not amputate it! Do not be unjust to us^-asws of our^-asws rights! Say,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ

‘O Allah^-azwj! Send Salawāt upon Muhammad^-saww and the People^-asws of his^-saww Household’.[259]

بَابُ مَا يَجِبُ مِنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي كُلِّ مَجْلِسٍ

Chapter 21 – What is Obligated from the Mention of Allah^-azwj Mighty and Majestic in every gathering

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْجَارُودِ الْهُذَلِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ مَجْلِسٍ يَجْتَمِعُ فِيهِ أَبْرَارٌ وَ فُجَّارٌ فَيَقُومُونَ عَلَى غَيْرِ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا كَانَ حَسْرَةً عَلَيْهِمْ يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Rabi’e Bin Abdullah Bin Al Jaroud Al Huzliy, from Al Fuzayl Bin Yasaar who said,

‘Abu Abdullah^-asws said: ‘There is none from a gathering in which the righteous and the immoral gather and they are persisting upon the Mention of other than Allah^-azwj Mighty and Majestic, except that is would be a regret upon them on the Day of Judgment’.[260]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اجْتَمَعَ فِي مَجْلِسٍ قَوْمٌ لَمْ يَذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ وَ لَمْ يَذْكُرُونَا إِلَّا كَانَ ذَلِكَ الْمَجْلِسُ حَسْرَةً عَلَيْهِمْ يَوْمَ الْقِيَامَةِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘No group will gather in a gathering not mentioning Allah^-azwj Mighty and Majestic and not mentioning us^-asws except that gathering would be a regret upon them on the Day of Judgment’.

ثُمَّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ وَ ذِكْرِ عَدُوِّنَا مِنْ ذِكْرِ الشَّيْطَانِ .

Then he (the narrator) said, ‘Abu Ja’far^-asws said: ‘Our^-asws mention is from the Mention of Allah^-azwj, and the mention of our^-asws enemies is from the mention of Satan^-la’.[261]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَرَادَ أَنْ يَكْتَالَ بِالْمِكْيَالِ الْأَوْفَى فَلْيَقُلْ إِذَا أَرَادَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

And by his chain, said,

‘Abu Ja’far^-asws said: ‘The one who intends that he be Rewarded in a perfect measure (maximum Reward), so let him say whenever he intends to arise from his gathering, ‘[37:180] Glory be to your Lord, the Lord of Honour, from what they are describing[37:181] And peace be on the Rasools [37:182] And the Praise is due to Allah, the Lord of the Worlds’.[262]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ الَّتِي لَمْ تُغَيَّرْ أَنَّ مُوسَى ( عليه السلام ) سَأَلَ رَبَّهُ فَقَالَ يَا رَبِّ أَ قَرِيبٌ أَنْتَ مِنِّي فَأُنَاجِيَكَ أَمْ بَعِيدٌ فَأُنَادِيَكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى أَنَا جَلِيسُ مَنْ ذَكَرَنِي

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is Written in the Torah which has not been altered, that Musa^-as asked his^-as Lord^-azwj saying: ‘O Lord^-azwj! Are You^-azwj close to me^-as so I^-as should whisper to You^-azwj, or are You^-azwj Distant, so I^-as should call out (loudly) to You^-azwj?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “O Musa^-as! I^-azwj a Companion of the one who Mentions Me^-azwj”.

فَقَالَ مُوسَى فَمَنْ فِي سِتْرِكَ يَوْمَ لَا سِتْرَ إِلَّا سِتْرُكَ فَقَالَ الَّذِينَ يَذْكُرُونَنِي فَأَذْكُرُهُمْ وَ يَتَحَابُّونَ فِيَّ فَأُحِبُّهُمْ فَأُولَئِكَ الَّذِينَ إِذَا أَرَدْتُ أَنْ أُصِيبَ أَهْلَ الْأَرْضِ بِسُوءٍ ذَكَرْتُهُمْ فَدَفَعْتُ عَنْهُمْ بِهِمْ .

So Musa^-as said: ‘So who would be in Your^-azwj Veil on the Day in which there will be no veil except for Your^-azwj Veil?’ So He^-azwj Said: “Those who are mentioning Me^-azwj So I^-azwj am Mentioning them, and the ones who are loving (others) regarding Me^-azwj, So I^-azwj Love them. Therefore, they are those, whenever I^-azwj want to Hit the people of the earth with an evil, I^-azwj Remember them, so I^-azwj Repel it from them, due to them’.[263]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ قَوْمٍ اجْتَمَعُوا فِي مَجْلِسٍ فَلَمْ يَذْكُرُوا اسْمَ اللَّهِ عَزَّ وَ جَلَّ وَ لَمْ يُصَلُّوا عَلَى نَبِيِّهِمْ إِلَّا كَانَ ذَلِكَ الْمَجْلِسُ حَسْرَةً وَ وَبَالًا عَلَيْهِمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Husayn Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘There is none from a group gathering in a gather, so they are not mentioning the Name of Allah^-azwj Mighty and Majestic and are not sending Salawāt upon their Prophet^-as, except that gathering would be a regret and an evil result upon them’.[264]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِذِكْرِ اللَّهِ وَ أَنْتَ تَبُولُ فَإِنَّ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ حَسَنٌ عَلَى كُلِّ حَالٍ فَلَا تَسْأَمْ مِنْ ذِكْرِ اللَّهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no problem with the Mentioning of Allah^-azwj while you are urinating, for the Mention of Allah^-azwj Mighty and Majestic is good upon every state. Therefore, do not hesitate from the Mentioning of Allah^-azwj’.[265]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) يَا مُوسَى ( عليه السلام ) لَا تَفْرَحْ بِكَثْرَةِ الْمَالِ وَ لَا تَدَعْ ذِكْرِي عَلَى كُلِّ حَالٍ فَإِنَّ كَثْرَةَ الْمَالِ تُنْسِي الذُّنُوبَ وَ إِنَّ تَرْكَ ذِكْرِي يُقْسِي الْقُلُوبَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Musa^-as: “O Musa^-as! Do not be happy with the abundance of the wealth, nor leave My^-azwj mention upon every state, for the abundant wealth would make you^-as to forget the sins and that the neglect of My^-azwj Mention would harden the hearts’.[266]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ الَّتِي لَمْ تُغَيَّرْ أَنَّ مُوسَى سَأَلَ رَبَّهُ فَقَالَ إِلَهِي إِنَّهُ يَأْتِي عَلَيَّ مَجَالِسُ أُعِزُّكَ وَ أُجِلُّكَ أَنْ أَذْكُرَكَ فِيهَا فَقَالَ يَا مُوسَى إِنَّ ذِكْرِي حَسَنٌ عَلَى كُلِّ حَالٍ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is Written in the Torah – which has not been altered – that Musa^-as asked his^-as Lord^-azwj saying: ‘My^-as God! A situation comes upon me^-as such that it would not be honourable and majestic for You^-azwj that I^-as should mention You^-azwj therein’. So he^-as said: ‘O Musa^-as! My^-azwj Mention is good upon every state”’.[267]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى أَكْثِرْ ذِكْرِي بِاللَّيْلِ وَ النَّهَارِ وَ كُنْ عِنْدَ ذِكْرِي خَاشِعاً وَ عِنْدَ بَلَائِي صَابِراً وَ اطْمَئِنَّ عِنْدَ ذِكْرِي وَ اعْبُدْنِي وَ لَا تُشْرِكْ بِي شَيْئاً إِلَيَّ الْمَصِيرُ يَا مُوسَى اجْعَلْنِي ذُخْرَكَ وَ ضَعْ عِنْدِي كَنْزَكَ مِنَ الْبَاقِيَاتِ الصَّالِحَاتِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from one of his companions, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said to Musa^-as: “Mention Me^-azwj frequently by the night and the day and become fearful during My^-azwj Mention, and observe patience during My^-azwj afflictions, and rest assured during My^-azwj Mention, and worship Me^-azwj and do not associate anything with Me^-azwj. O Musa^-as! Make Me^-azwj as your^-as Enshrinement and place your^-as treasures with Me^-azwj from the lasting righteous deeds’.[268]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى اجْعَلْ لِسَانَكَ مِنْ وَرَاءِ قَلْبِكَ تَسْلَمْ وَ أَكْثِرْ ذِكْرِي بِاللَّيْلِ وَ النَّهَارِ وَ لَا تَتَّبِعِ الْخَطِيئَةَ فِي مَعْدِنِهَا فَتَنْدَمَ فَإِنَّ الْخَطِيئَةَ مَوْعِدُ أَهْلِ النَّارِ .

And by his chain, from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said to Musa^-as: “Make your^-as tongue to be behind your heart, you^-as will be safe, and frequent My^-azwj Mention by the night and the day, and do not follow the sin in its quarry for you^-as will regret, for the sin is a provision for the people of the Fire’.[269]

وَ بِإِسْنَادِهِ قَالَ فِيمَا نَاجَى اللَّهُ بِهِ مُوسَى ( عليه السلام ) قَالَ يَا مُوسَى لَا تَنْسَنِي عَلَى كُلِّ حَالٍ فَإِنَّ نِسْيَانِي يُمِيتُ الْقَلْبَ .

And by his chain,

‘He^-asws said: ‘Among what Allah^-azwj Whispered to Musa^-as with was that He^-azwj Said: “O Musa^-as! Do not forget Me^-azwj upon every state, for forgetting Me^-azwj would cause the heart to die’.[270]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ اذْكُرْنِي فِي مَلَإٍ أَذْكُرْكَ فِي مَلَإٍ خَيْرٍ مِنْ مَلَئِكَ .

From him, from Ibn Fazzal, from Ghalib Bin Usman, from Bashir Al Dahhan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “O son of Adam^-as! Mention Me^-azwj in a gathering, I^-azwj shall Mention you in a gathering better than your gathering’.[271]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ ذَكَرَنِي فِي مَلَإٍ مِنَ النَّاسِ ذَكَرْتُهُ فِي مَلَإٍ مِنَ الْمَلَائِكَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “The one who mentions Me^-azwj in a gathering of the people, I^-azwj shall Mention him in a gathering of the Angels’.[272]

بَابُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ كَثِيراً

Chapter 22 – Abundant mention of Allah^-azwj Mighty and Majestic

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ إِلَّا الذِّكْرَ فَلَيْسَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ الْفَرَائِضَ فَمَنْ أَدَّاهُنَّ فَهُوَ حَدُّهُنَّ وَ شَهْرَ رَمَضَانَ فَمَنْ صَامَهُ فَهُوَ حَدُّهُ وَ الْحَجَّ فَمَنْ حَجَّ فَهُوَ حَدُّهُ إِلَّا الذِّكْرَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَرْضَ مِنْهُ بِالْقَلِيلِ وَ لَمْ يَجْعَلْ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from the things except that there is an ultimate point to it except for the Zikr (Mention of Allah^-azwj) for there is no limit for it one can end up to. Allah^-azwj Mighty and Majestic Imposed the Obligation, so the one who fulfils these, so it would be its limit (reached), and the Month of Ramazan, so the one who Fasts it, so it would be its limit (reached), and the Hajj, so the one performs Hajj, so it would be its limit (reached), except for the Zikr (Mention of Allah^-azwj), for Allah^-azwj Mighty and Majestic is not Pleased from it with the little but did not Make a limit for it either for one to end up to it’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً وَ سَبِّحُوهُ بُكْرَةً وَ أَصِيلًا فَقَالَ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَدّاً يَنْتَهِي إِلَيْهِ قَالَ وَ كَانَ أَبِي ( عليه السلام ) كَثِيرَ الذِّكْرِ لَقَدْ كُنْتُ أَمْشِي مَعَهُ وَ إِنَّهُ لَيَذْكُرُ اللَّهَ وَ آكُلُ مَعَهُ الطَّعَامَ وَ إِنَّهُ لَيَذْكُرُ اللَّهَ وَ لَقَدْ كَانَ يُحَدِّثُ الْقَوْمَ وَ مَا يَشْغَلُهُ ذَلِكَ عَنْ ذِكْرِ اللَّهِ

Then he^-asws recited this Verse [33:41] O you who believe! Mention Allah, with a frequent Mentioning [33:42] And Glorify Him morning and evening, and he^-asws said: ‘Allah^-azwj Mighty and Majestic did not Make a limit for it for one to end up to it. And it was so that my^-asws father^-asws used to do a lot of Zikr (Mention of Allah^-azwj). I^-asws had walked with him^-asws and he^-asws was doing Zikr (mentioning) Allah^-azwj and was eating food along with it while he^-asws was doing Zikr (mentioning) Allah^-azwj. And he^-asws used to narrate to the people and that would not pre-occupy him^-asws from doing Zikr of Allah^-azwj.

وَ كُنْتُ أَرَى لِسَانَهُ لَازِقاً بِحَنَكِهِ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَ كَانَ يَجْمَعُنَا فَيَأْمُرُنَا بِالذِّكْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَ يَأْمُرُ بِالْقِرَاءَةِ مَنْ كَانَ يَقْرَأُ مِنَّا وَ مَنْ كَانَ لَا يَقْرَأُ مِنَّا أَمَرَهُ بِالذِّكْرِ

And I^-asws used to see his^-asws tongue move in his^-asws jaws saying: ‘There is no god except Allah^-azwj’, and he^-asws used to gather us and order us with the Zikr until the emergence of the sun, and he^-asws would order with the recitation the ones from us who could read, and the ones of us who could not read, he^-asws would order him with the Zikr.

وَ الْبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرْآنُ وَ يُذْكَرُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تَكْثُرُ بَرَكَتُهُ وَ تَحْضُرُهُ الْمَلَائِكَةُ وَ تَهْجُرُهُ الشَّيَاطِينُ وَ يُضِي‏ءُ لِأَهْلِ السَّمَاءِ كَمَا يُضِي‏ءُ الْكَوْكَبُ الدُّرِّيُّ لِأَهْلِ الْأَرْضِ وَ الْبَيْتُ الَّذِي لَا يُقْرَأُ فِيهِ الْقُرْآنُ وَ لَا يُذْكَرُ اللَّهُ فِيهِ تَقِلُّ بَرَكَتُهُ وَ تَهْجُرُهُ الْمَلَائِكَةُ وَ تَحْضُرُهُ الشَّيَاطِينُ

And the house in which the Quran is recited and Allah^-azwj Mighty and Majestic is mentioned therein would be with abundant Blessings, and the Angels would attend it, and the Satans^-la would flee, and it would shine to the inhabitants of the sky just like the brilliant star does for the inhabitants of the earth. And the house in which the Quran is not recited, nor is Allah^-azwj Mentioned therein would be of little Blessings and the Angels would flee from it and the Satans^-la would attend it.

وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِخَيْرِ أَعْمَالِكُمْ لَكُمْ أَرْفَعِهَا فِي دَرَجَاتِكُمْ وَ أَزْكَاهَا عِنْدَ مَلِيكِكُمْ وَ خَيْرٍ لَكُمْ مِنَ الدِّينَارِ وَ الدِّرْهَمِ وَ خَيْرٍ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَقْتُلُوهُمْ وَ يَقْتُلُوكُمْ فَقَالُوا بَلَى فَقَالَ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ كَثِيراً

And Rasool-Allah^-saww has said: ‘Shall I^-saww inform you with the best of your deeds which would be raising for you in your levels be the most purifying in the Presence of your King^-azwj, and better for you all than the Dinar and the Dirham, and better for you than your meeting your enemies (in battle), so you would be killing them and they would be killing you?’ So they said, ‘Yes’. So he^-saww said: ‘Abundant Zikr of Allah^-azwj Mighty and Majestic’’.

ثُمَّ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ مَنْ خَيْرُ أَهْلِ الْمَسْجِدِ فَقَالَ أَكْثَرُهُمْ لِلَّهِ ذِكْراً

Then he^-asws said: ‘A man came over to the Prophet^-saww and he said, ‘Who are the best ones from the people of the Masjid?’ So he^-saww said: ‘The ones who most frequent the Zikr of Allah^-azwj’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أُعْطِيَ لِسَاناً ذَاكِراً فَقَدْ أُعْطِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

And Rasool-Allah^-saww said: ‘The one who has been Given a oft-mentioning tongue, so he has been Given the goodness of the world and the Hereafter’.

وَ قَالَ فِي قَوْلِهِ تَعَالَى وَ لا تَمْنُنْ تَسْتَكْثِرُ قَالَ لَا تَسْتَكْثِرْ مَا عَمِلْتَ مِنْ خَيْرٍ لِلَّهِ .

And he (the narrator) said, ‘Regarding the Words of the Exalted [74:6] And bestow not favours that you may receive again with increase, he^-asws said: ‘Do not (consider) as a lot, what you have done from the good works for the Sake of Allah^-azwj’.[273]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِيعَتُنَا الَّذِينَ إِذَا خَلَوْا ذَكَرُوا اللَّهَ كَثِيراً .

Humeyd Bin Ziyad, from Ibn Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Our^-asws Shias are those who when they are alone, they are doing Zikr of (mentioning) Allah^-azwj a lot’.[274]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَكْثَرَ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَحَبَّهُ اللَّهُ وَ مَنْ ذَكَرَ اللَّهَ كَثِيراً كُتِبَتْ لَهُ بَرَاءَتَانِ بَرَاءَةٌ مِنَ النَّارِ وَ بَرَاءَةٌ مِنَ النِّفَاقِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, and a number of our companions, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Ali Al Washha, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who frequently mentions (Zikr) of Allah^-azwj Mighty and Majestic, Allah^-azwj would Love him, and the one who frequently mentions (Zikr) Allah^-azwj, two requittals are Written for him – a requital from the Fire and a requital from the hypocrisy’.[275]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ بَكْرِ بْنِ أَبِي بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَسْبِيحُ فَاطِمَةَ الزَّهْرَاءِ ( عليها السلام ) مِنَ الذِّكْرِ الْكَثِيرِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ اذْكُرُوا اللَّهَ ذِكْراً كَثِيراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Bakr Bin Abu Bakr, from Zurara Bin Ayn,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Glorification (Tasbeeh) of Fatima Al-Zahra^-asws is from the ‘Abundant Zikr’ which Allah^-azwj Mighty and Majestic Speaks of [33:41] Mention Allah, with a frequent Mentioning’.

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ وَ مَنْصُورِ بْنِ حَازِمٍ وَ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

From him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Asama Zayd Al Shahaam and Mansour Bin Hazim, and Saeed Al A’raj,

(It has been narrated) from Abu Abdullah^-asws – similar to it.[276]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washha, from Dawood Al Hammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who frequents the Zikr (Mention) of Allah^-azwj Mighty and Majestic, Allah^-azwj would Shade him in His^-azwj Paradise’.[277]

بَابُ أَنَّ الصَّاعِقَةَ لَا تُصِيبُ ذَاكِراً

Chapter 23 – The thunderbolt would not strike a Zakir (Oft-mentioner) of Allah^-azwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ إِلَّا الصَّاعِقَةَ لَا تَأْخُذُهُ وَ هُوَ يَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin could die with every (type of) death except the thunderbolt would not seize him while he is mentioning (doing Zikr of) Allah^-azwj Mighty and Majestic’.[278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الصَّوَاعِقَ لَا تُصِيبُ ذَاكِراً قَالَ قُلْتُ وَ مَا الذَّاكِرُ قَالَ مَنْ قَرَأَ مِائَةَ آيَةٍ .

Ali Bin Ibrahi, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Bureyd Bin Muawiya Bin Ijaly who said,

‘Abu Abdullah^-asws said: ‘The thunderbolts will not hit a Zakir (mentioner of Allah^-azwj)’. I said, ‘And what is the Zakir?’ He^-asws said: ‘The one who recites one hundred Verses’.[279]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مِيتَةِ الْمُؤْمِنِ قَالَ يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ يَمُوتُ غَرَقاً وَ يَمُوتُ بِالْهَدْمِ وَ يُبْتَلَى بِالسَّبُعِ وَ يَمُوتُ بِالصَّاعِقَةِ وَ لَا تُصِيبُ ذَاكِرَ اللَّهِ عَزَّ وَ جَلَّ .

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 death of a Momin. He^-asws said: ‘The Momin would be dying with every (type of) death. He would be dying by drowning, and he would be dying by the crushing, and being afflicted (devoured) by the beasts, and he would be dying by the thunderbolt and it would not hit a Zakir (who mentions) Allah^-azwj Mighty and Majestic’.[280]

بَابُ الِاشْتِغَالِ بِذِكْرِ اللَّهِ عَزَّ وَ جَلَّ

Chapter 24 – The pre-occupation with the Zikr (mentioning) of Allah^-azwj Mighty and Majestic

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ شُغِلَ بِذِكْرِي عَنْ مَسْأَلَتِي أَعْطَيْتُهُ أَفْضَلَ مَا أُعْطِي مَنْ سَأَلَنِي .

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 Mighty and Majestic is Saying: “The one who is too pre-occupied by (doing) My^-azwj Zikr (and) does not ask (for his needs), I^-azwj shall Give him even more than the one who asks Me^-azwj (his needs)”’.[281]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ لَيَكُونُ لَهُ الْحَاجَةُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَبْدَأُ بِالثَّنَاءِ عَلَى اللَّهِ وَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ حَتَّى يَنْسَى حَاجَتَهُ فَيَقْضِيهَا اللَّهُ لَهُ مِنْ غَيْرِ أَنْ يَسْأَلَهُ إِيَّاهَا .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The servant happens to have the need for him to Allah^-azwj Mighty and Majestic. So he begins with the Laudation upon Allah^-azwj and the Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww until he forgets his need. So Allah^-azwj would Fulfil it for him from without him having asked Him^-azwj for it’.[282]

بَابُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي السِّرِّ

Chapter 25 – Zikr (Oft-mentioning) of Allah^-azwj Mighty and Majestic in the privacy

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ ذَكَرَنِي سِرّاً ذَكَرْتُهُ عَلَانِيَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibrahim Bin Abu Al Balaad, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Says: “The one who mentions (does Zikr of) Me^-azwj privately, I^-azwj shall Mention him publicly”’.[283]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ أَبِي الْمَغْرَاءِ الْخَصَّافِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ فِي السِّرِّ فَقَدْ ذَكَرَ اللَّهَ كَثِيراً إِنَّ الْمُنَافِقِينَ كَانُوا يَذْكُرُونَ اللَّهَ عَلَانِيَةً وَ لَا يَذْكُرُونَهُ فِي السِّرِّ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ يُراؤُنَ النَّاسَ وَ لا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا .

A number of our companions, from Ahmad Biin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Suleyman Bin Amro, from Abu Al Magra’a Al Khassaf, raising it, said,

‘Amir Al-Momineen^-asws said: ‘The one who mentions (does Zikr of) Allah^-azwj Mighty and Majestic in the privacy so he has mentioned Allah^-azwj a lot. The hypocrites were doing Zikr of Allah^-azwj publicly and they were not doing His^-azwj Zikr during privacy. So Allah^-azwj Mighty and Majetic Said [4:142] they do it only to be seen of men and do not remember Allah except for a little’.[284]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ رَفَعَهُ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِعِيسَى ( عليه السلام ) يَا عِيسَى اذْكُرْنِي فِي نَفْسِكَ أَذْكُرْكَ فِي نَفْسِي وَ اذْكُرْنِي فِي مَلَئِكَ أَذْكُرْكَ فِي مَلَإٍ خَيْرٍ مِنْ مَلَإِ الْآدَمِيِّينَ يَا عِيسَى أَلِنْ لِي قَلْبَكَ وَ أَكْثِرْ ذِكْرِي فِي الْخَلَوَاتِ وَ اعْلَمْ أَنَّ سُرُورِي أَنْ تُبَصْبِصَ إِلَيَّ وَ كُنْ فِي ذَلِكَ حَيّاً وَ لَا تَكُنْ مَيِّتاً .

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

‘Allah^-azwj Mighty and Majestic Said to Isa^-as: “O Isa^-as! Mention Me^-azwj within yourself^-as, I^-azwj will Mention you^-as within Myself^-azwj, and mention Me^-azwj in your^-as gathering, I^-azwj shall Mention you^-as in a gathering better than the gathering of the human beings. O Isa^-as! Soften your^-as heart for Me^-azwj and frequent My^-azwj Mention in the isolation, and know that My^-azwj Gladness is that you^-as compliment to Me^-azwj and become lively during that and do not become (like) dead”’.[285]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَكْتُبُ الْمَلَكُ إِلَّا مَا سَمِعَ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ اذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَ خِيفَةً فَلَا يَعْلَمُ ثَوَابَ ذَلِكَ الذِّكْرِ فِي نَفْسِ الرَّجُلِ غَيْرُ اللَّهِ عَزَّ وَ جَلَّ لِعَظَمَتِهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The Angel does not write down except what he hears, and Allah^-azwj Mighty and Majestic Says [7:205] And remember your Lord within yourself humbly and fearing. So no one would know the Reward of that Zikr in the self of the man apart from Allah^-azwj Mighty and Majestic, due to is magnitude’.[286]

بَابُ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فِي الْغَافِلِينَ

Chapter 26 – Zikr (Mention) of Allah^-azwj Mighty and Majestic among the oblivious ones

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الذَّاكِرُ لِلَّهِ عَزَّ وَ جَلَّ فِي الْغَافِلِينَ كَالْمُقَاتِلِ فِي الْمُحَارِبِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abu Abdullah^-asws said: ‘The Zakir (mentioner of Allah^-azwj) among the oblivious (unmindful) ones is like the fighter among the battling ones’.[287]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاكِرُ اللَّهِ عَزَّ وَ جَلَّ فِي الْغَافِلِينَ كَالْمُقَاتِلِ عَنِ الْفَارِّينَ وَ الْمُقَاتِلُ عَنِ الْفَارِّينَ لَهُ الْجَنَّةُ .

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 Zakir (mentioner) of Allah^-azwj Mighty and Majestic among the oblivious ones is like the fighter from (among) the fleeing ones, and the reward for a fighter from (among) the fleeing ones is the Paradise’.[288]

بَابُ التَّحْمِيدِ وَ التَّمْجِيدِ

Chapter 27 – The Praise and the Glorification

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْمُفَضَّلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ عَلِّمْنِي دُعَاءً جَامِعاً فَقَالَ لِيَ احْمَدِ اللَّهَ فَإِنَّهُ لَا يَبْقَى أَحَدٌ يُصَلِّي إِلَّا دَعَا لَكَ يَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Saeed Al Qammat, from Al Mufazzal who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Teach me a comprehensive supplication’. So he^-asws said to me: ‘Praise Allah^-azwj, for there would not remain anyone who prays Salat except he would be supplicating for you saying, ‘Allah^-azwj Hears the one who Praises Him^-azwj’ (the phrase spoken after Ruku’u)’.[289]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَ أَنْ تَحْمَدَهُ .

From him, from Ali Bin Al Husayn, from Sayf Bin Ameyra, from Muhammad Bin Marwan who said,

‘I said to Abu Abdullah^-asws, ‘Which of the deeds is the most Beloved to Allah^-azwj Mighty and Majestic?’ So he^-asws said: ‘Your praising Him^-azwj’.[290]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْحَسَنِ الْأَنْبَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَحْمَدُ اللَّهَ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةِ مَرَّةٍ وَ سِتِّينَ مَرَّةً عَدَدَ عُرُوقِ الْجَسَدِ يَقُولُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَثِيراً عَلَى كُلِّ حَالٍ .

Ali Bn Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Hassan Al Anbary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww used to praise Allah^-azwj during every day, three hundred and sixty times (360), of the number of the veins in the body, saying: ‘الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ’ ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, a lot, upon every state’.[291]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ فِي ابْنِ آدَمَ ثَلَاثَمِائَةٍ وَ سِتِّينَ عِرْقاً مِنْهَا مِائَةٌ وَ ثَمَانُونَ مُتَحَرِّكَةٌ وَ مِنْهَا مِائَةٌ وَ ثَمَانُونَ سَاكِنَةٌ فَلَوْ سَكَنَ الْمُتَحَرِّكُ لَمْ يَنَمْ وَ لَوْ تَحَرَّكَ السَّاكِنُ لَمْ يَنَمْ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَصْبَحَ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَثِيراً عَلَى كُلِّ حَالٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ مَرَّةً وَ إِذَا أَمْسَى قَالَ مِثْلَ ذَلِكَ .

Ali Bin Ibrahim, from his father, and Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, altogether from Ahmad Bin Al Hassan Al Maysami, from Yaqoub Bin Shuayb who said,

‘‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘In the son of Adam^-as there are three hundred and sixty veins – from these one hundred and eighty are moving and from these one hundred and eighty are still. If the moving ones were to stay still he would not (be able to) sleep, and if the still ones were to move, he would not (be able to) sleep; and it was so that Rasool-Allah^-saww, whenever it was morning, said:

‘الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ’ ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, a lot, upon every state’, three hundred and sixty times, and whenever it was evening, said similar to that’.[292]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ قَالَ حَدَّثَنِي أَبُو مَسْعُودٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ أَرْبَعَ مَرَّاتٍ إِذَا أَصْبَحَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَقَدْ أَدَّى شُكْرَ يَوْمِهِ وَ مَنْ قَالَهَا إِذَا أَمْسَى فَقَدْ أَدَّى شُكْرَ لَيْلَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah who said, ‘Abu Masoud narrated to me,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who says four times when it is the morning, الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ’ ‘The Praise is for Allah^-azwj Lord^-azwj of the worlds’, so he has paid the thanks for his day, and the one who says it when it is the evening, so he has paid his thanks for his night’.[293]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ دُعَاءٍ لَا يَكُونُ قَبْلَهُ تَحْمِيدٌ فَهُوَ أَبْتَرُ إِنَّمَا التَّحْمِيدُ ثُمَّ الثَّنَاءُ قُلْتُ مَا أَدْرِي مَا يُجْزِي مِنَ التَّحْمِيدِ وَ التَّمْجِيدِ قَالَ يَقُولُ

Ali Bin Ibrahim, from his father, from Ali Bin Hassan, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Every supplication which does not happen to have a Praise before it, so it is cut-off. But rather, it is the Praise, then the Laudation’. I said, ‘What I don’t know is, what would suffice me from the Praise and the Glorification’. He^-asws said: ‘One should be saying,

اللَّهُمَّ أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْ‏ءٌ وَ أَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْ‏ءٌ وَ أَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْ‏ءٌ وَ أَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْ‏ءٌ وَ أَنْتَ الْعَزِيزُ الْحَكِيمُ .

‘O Allah^-azwj! You^-azwj are the Foremost, so there was nothing before You^-azwj, and You^-azwj are the Last, so there will be nothing after You^-azwj, and You^-azwj are the Manifest, so there is nothing above You^-azwj, and You^-azwj are the Hidden, so there is nothing besides You^-azwj, and You^-azwj are the Mighty, the Wise’’.[294]

وَ بِهَذَا الْإِسْنَادِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا أَدْنَى مَا يُجْزِي مِنَ التَّحْمِيدِ قَالَ تَقُولُ

And by this chain, said,

‘I asked Abu Abdullah^-asws, ‘What is the least of what would suffice me, from the Praise?’ He^-asws said: ‘You should be saying,

الْحَمْدُ لِلَّهِ الَّذِي عَلَا فَقَهَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي مَلَكَ فَقَدَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي بَطَنَ فَخَبَرَ وَ الْحَمْدُ لِلَّهِ الَّذِي يُمِيتُ الْأَحْيَاءَ وَ يُحْيِي الْمَوْتَى وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ .

‘The Praise is for Allah^-azwj Who is Exalted, so Subdues, and the Praise is for Allah^-azwj Who is King, so is Able, and the Praise is for Allah^-azwj Who is within, so is Knowing, and the Praise is for Allah^-azwj Who Causes the living to die and Revives the dead, and He^-azwj is Able upon everything’.[295]

بَابُ الِاسْتِغْفَارِ

Chapter 28 – The seeking of Forgiveness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الدُّعَاءِ الِاسْتِغْفَارُ .

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 best of the supplications is the seeking of Forgiveness’.[296]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِي جَمِيلَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَكْثَرَ الْعَبْدُ مِنَ الِاسْتِغْفَارِ رُفِعَتْ صَحِيفَتُهُ وَ هِيَ تَتَلَأْلَأُ .

A number of our companions, from Ahmad Bin Muhammad, from Husayn Bin ssayf, from Abu Jameela, from Ubeyd Bin Zurara who said,

‘Abu Abdullah^-asws said: ‘When the servant frequents in seeking the Forgiveness, his parchment (record of deeds) is raised and it would be gleaming’.[297]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ مَثَلُ الِاسْتِغْفَارِ مَثَلُ وَرَقٍ عَلَى شَجَرَةٍ تُحَرَّكُ فَيَتَنَاثَرُ وَ الْمُسْتَغْفِرُ مِنْ ذَنْبٍ وَ يَفْعَلُهُ كَالْمُسْتَهْزِئِ بِرَبِّهِ .

Ali Bin Ibrahim, from his father, from Yasser,

(It has been narrated) from Al Reza^-asws having said: ‘An example of the seeking of the Forgiveness is like an example of a leaf upon a tree you are shaking, so it falls off, and the Forgiven one from sins, and he (still) goes and does it (again), is like the one mocking with his Lord^-azwj’.[298]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ لَا يَقُومُ مِنْ مَجْلِسٍ وَ إِنْ خَفَّ حَتَّى يَسْتَغْفِرَ اللَّهَ عَزَّ وَ جَلَّ خَمْساً وَ عِشْرِينَ مَرَّةً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws that Rasool-Allah^-azwj never used to arise from a gathering, and even if it was a small one, until he^-saww sought Forgiveness of Allah^-azwj Mighty and Majestic (on behalf of his^-saww nation), twenty five times’.[299]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً وَ يَتُوبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ سَبْعِينَ مَرَّةً قَالَ قُلْتُ كَانَ يَقُولُ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ قَالَ كَانَ يَقُولُ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww was seeking Forgiveness of Allah^-azwj Mighty and Majestic (on behalf of his^-saww nation) seventy times during every day, and he^-saww turned to Allah^-azwj Mighty and Majestic seventy times (every day)’. I said, ‘Was he^-saww saying: ‘I^-saww seek Forgiveness of Allah^-azwj and I^-saww repent to Him^-azwj?’ He^-asws said: ‘He^-saww was saying:

أَسْتَغْفِرُ اللَّهَ أَسْتَغْفِرُ اللَّهَ سَبْعِينَ مَرَّةً وَ يَقُولُ وَ أَتُوبُ إِلَى اللَّهِ وَ أَتُوبُ إِلَى اللَّهِ سَبْعِينَ مَرَّةً .

‘I^-saww seek Forgiveness of Allah^-azwj, I^-saww seek Forgiveness of Allah^-azwj’, seventy times, and he^-saww was saying, ‘And I^-saww turn to Allah^-azwj, I^-saww turn to Allah^-azwj’, seventy times’.[300]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاسْتِغْفَارُ وَ قَوْلُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Husayn Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The seeking of Forgiveness and the words,

لَا إِلَهَ إِلَّا اللَّهُ خَيْرُ الْعِبَادَةِ قَالَ اللَّهُ الْعَزِيزُ الْجَبَّارُ فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ وَ اسْتَغْفِرْ لِذَنْبِكَ .

‘There is no god except for Allah^-azwj’, is the best worship. Allah^-azwj, the Mighty, the Compeller Says [47:19] So know that there is no God but Allah, and, ask Forgiveness for your sin’.[301]

بَابُ التَّسْبِيحِ وَ التَّهْلِيلِ وَ التَّكْبِيرِ

Chapter 29 – The Glorification (Tasbeeh), and the Extollation of Oneness (Tahleel), and the Exclamation of Greatness (Takbeer)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ أَبِي أَيُّوبَ الْخَزَّازِ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ الْفُقَرَاءُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ الْأَغْنِيَاءَ لَهُمْ مَا يُعْتِقُونَ وَ لَيْسَ لَنَا وَ لَهُمْ مَا يَحُجُّونَ وَ لَيْسَ لَنَا وَ لَهُمْ مَا يَتَصَدَّقُونَ وَ لَيْسَ لَنَا وَ لَهُمْ مَا يُجَاهِدُونَ وَ لَيْسَ لَنَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Abu Ayoub Al Khazzaz, altogether,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The poor ones came over to Rasool-Allah^-saww and they said, ‘O Rasool-Allah^-saww! The rich ones, for them is what they are enduring with, and it is not for us, and for them is what they are performing Hajj with and it is not for us, and for them is what they are giving in charity with, and it is not for us, and for them is what they are performing Jihad with, and it is not for us’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَبَّرَ اللَّهَ عَزَّ وَ جَلَّ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ مِنْ عِتْقِ مِائَةِ رَقَبَةٍ وَ مَنْ سَبَّحَ اللَّهَ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ مِنْ سِيَاقِ مِائَةِ بَدَنَةٍ وَ مَنْ حَمِدَ اللَّهَ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ مِنْ حُمْلَانِ مِائَةِ فَرَسٍ فِي سَبِيلِ اللَّهِ بِسُرُجِهَا وَ لُجُمِهَا وَ رُكُبِهَا وَ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ مِائَةَ مَرَّةٍ كَانَ أَفْضَلَ النَّاسِ عَمَلًا ذَلِكَ الْيَوْمَ إِلَّا مَنْ زَادَ

So Rasool-Allah^-saww said: ‘The one who exclaims the Greatness of Allah^-azwj (Takbeer) one hundred times, it would be superior than freeing one hundred necks; and the one who Glorifies Allah^-azwj (Tasbeeh) one hundred times, it would be superior than ushering one hundred sacrificial animals; and the one who Praises Allah^-azwj (Tahmeed) one hundred times, it would be superior than loading one hundred horses in the Way of Allah^-azwj along with its saddles and its reins and its riders; and the one who says, ‘There is no God except for Allah^-azwj’, one hundred times, he would be the most superior of the people during that day, except for the one who increases (upon that)’.

قَالَ فَبَلَغَ ذَلِكَ الْأَغْنِيَاءَ فَصَنَعُوهُ قَالَ فَعَادَ الْفُقَرَاءُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ قَدْ بَلَغَ الْأَغْنِيَاءَ مَا قُلْتَ فَصَنَعُوهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ .

He^-asws said: ‘So (news of) that reached the rich ones, and they (also) did it. So the poor ones returned to the Prophet^-saww and they said, ‘O Rasool-Allah^-saww! What you^-saww said reached the rich ones, so they are (also) doing it’. So Rasool-Allah^-saww said: ‘[62:4] That is Allah’s Grace; He Grants it to whomsoever He Desires to’.[302]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَكْثِرُوا مِنَ التَّهْلِيلِ وَ التَّكْبِيرِ فَإِنَّهُ لَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ التَّهْلِيلِ وَ التَّكْبِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Hammad, from Rabie, from Fuzayl,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I heard him^-asws saying: ‘Frequent from the Tahleel (extollation of the Oneness), and the Takbeer (Exclamation of the Greatness), for there is nothing more Beloved to Allah^-azwj Mighty and Majestic than the Tahleel and the Takbeer’.[303]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) التَّسْبِيحُ نِصْفُ الْمِيزَانِ وَ الْحَمْدُ لِلَّهِ يَمْلَأُ الْمِيزَانَ وَ اللَّهُ أَكْبَرُ يَمْلَأُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ .

Ali, from his father, from Al Nowfaly, from Al Sakyny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Tasbeeh (Glrofication) (would fill up) half the Scale, and ‘The Praise is for Allah^-azwj (Tahmeed)’, would fill upon the (whole) Scale, and ‘Allah^-asws is the Greatest (Takbeer) would fill up what is between the sky and the earth’.[304]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَجُلٍ يَغْرِسُ غَرْساً فِي حَائِطٍ لَهُ فَوَقَفَ لَهُ وَ قَالَ أَ لَا أَدُلُّكَ عَلَى غَرْسٍ أَثْبَتَ أَصْلًا وَ أَسْرَعَ إِينَاعاً وَ أَطْيَبَ ثَمَراً وَ أَبْقَى قَالَ بَلَى فَدُلَّنِي يَا رَسُولَ اللَّهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Malik Bin Atiyya, from Zureys Al Kunasy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww passed by a man planting a plant in a wall of his. So he^-saww paused for him and said: ‘Shall I^-saww indicate to you upon a plant whose roots are firm, and its growth is quick, and its fruits are good, and it would remain (forever)?’ He said, ‘Yes, O Rasool-Allah^-saww!’.

فَقَالَ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَإِنَّ لَكَ إِنْ قُلْتَهُ بِكُلِّ تَسْبِيحَةٍ عَشْرَ شَجَرَاتٍ فِي الْجَنَّةِ مِنْ أَنْوَاعِ الْفَاكِهَةِ وَ هُنَّ مِنَ الْبَاقِيَاتِ الصَّالِحَاتِ

So he^-saww said: ‘Whenever it is morning and evening, so say, ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no God except for Allah^-azwj, and Allah^-azwj is the Greatest’, so for you would be for every Glorification, if you were to say it, ten trees in the Paradise from a variety of fruits, and these would be from the righteous good deeds’.

قَالَ فَقَالَ الرَّجُلُ فَإِنِّي أُشْهِدُكَ يَا رَسُولَ اللَّهِ أَنَّ حَائِطِي هَذَا صَدَقَةٌ مَقْبُوضَةٌ عَلَى فُقَرَاءِ الْمُسْلِمِينَ أَهْلِ الصَّدَقَةِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ آيَاتٍ مِنَ الْقُرْآنِ فَأَمَّا مَنْ أَعْطى وَ اتَّقى وَ صَدَّقَ بِالْحُسْنى فَسَنُيَسِّرُهُ لِلْيُسْرى .

He^-asws said: ‘So the man said, ‘So I testify, O Rasool-Allah^-saww, that his wall of mine is a charity held upon for the poor Muslims, the ones deserving of the charity’. So Allah^-azwj Mighty and Majestic Revealed Verses from the Quran [92:5] Then as for him who gives away and fears [92:6] And accepts the best, [92:7] We will facilitate for him the easy end’.[305]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الْعِبَادَةِ قَوْلُ.

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 best of the (acts of) worship are the words,

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except for Allah^-azwj’.[306]

بَابُ الدُّعَاءِ لِلْإِخْوَانِ بِظَهْرِ الْغَيْبِ

Chapter 30 – The supplication for the brethren behind (them during their) absence

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْشَكُ دَعْوَةٍ وَ أَسْرَعُ إِجَابَةٍ دُعَاءُ الْمَرْءِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The most and quickest (of the Answered supplication) is the supplication of the man for his brother in his absence’.[307]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دُعَاءُ الْمَرْءِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ يُدِرُّ الرِّزْقَ وَ يَدْفَعُ الْمَكْرُوهَ .

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

from Abu Abdullah^-asws having said: ‘A supplication of the man for his brother in his absence would cause the sustenance to flow and repel misfortunes’.[308]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ تَبَارَكَ وَ تَعَالَى وَ يَسْتَجِيبُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ يَزِيدُهُمْ مِنْ فَضْلِهِ قَالَ هُوَ الْمُؤْمِنُ يَدْعُو لِأَخِيهِ بِظَهْرِ الْغَيْبِ فَيَقُولُ لَهُ الْمَلَكُ آمِينَ وَ يَقُولُ اللَّهُ الْعَزِيزُ الْجَبَّارُ وَ لَكَ مِثْلَا مَا سَأَلْتَ وَ قَدْ أُعْطِيتَ مَا سَأَلْتَ بِحُبِّكَ إِيَّاهُ .

From him, from Ahmad Bin Muhammad, from Ali Bn Al Hakam, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Blessed and High [42:26] And He Answers those who believe and do righteous deeds, and Gives them more out of His Grace. He^-asws said: ‘He is the Momin supplicating for his brother in his absence, so the Angels is saying, ‘Ameen’, to him, and Allah^-azwj the Mighty, the Compeller is Saying: ‘And for you is the like of what you asked for, and I^-azwj have Given you what you asked for due to your love for him’.[309]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَسْرَعُ الدُّعَاءِ نُجْحاً لِلْإِجَابَةِ دُعَاءُ الْأَخِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ يَبْدَأُ بِالدُّعَاءِ لِأَخِيهِ فَيَقُولُ لَهُ مَلَكٌ مُوَكَّلٌ بِهِ آمِينَ وَ لَكَ مِثْلَاهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Ubeydullah Bin Abdullah Al Wasity, from Dorost Bin Abu Mansour, from Abu Khalid Al Qammat who said,

‘Abu Ja’far^-asws said: ‘The supplication quickest to succeed for the Answering is a supplication of the brother for his brother in his absence. He begins by the supplication for his brother, so the Angel who is Allocated with him is saying, ‘Ameen, and for you is the like of it’.[310]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ التَّمِيمِيِّ عَنْ حُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ مُؤْمِنٍ دَعَا لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ إِلَّا رَدَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ مِثْلَ الَّذِي دَعَا لَهُمْ بِهِ مِنْ كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ مَضَى مِنْ أَوَّلِ الدَّهْرِ أَوْ هُوَ آتٍ إِلَى يَوْمِ الْقِيَامَةِ

Ali Bin Muhammad, from Muhammad Bin Suleyman, from Ismail Bin Ibrahim, from Ja’far Bin Muhammad Al Tameemy, from Husayn Bin Ulwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘There is none from a Momin supplicating for the Momineen and the Mominaat (believing women), except Allah^-azwj Mighty and Majestic would Return upon him the like of which he had supplicated for them with, from every Momin and Momina (beliving woman) of the past from the beginning of the time or the time coming up to the Day of Judgment. 

إِنَّ الْعَبْدَ لَيُؤْمَرُ بِهِ إِلَى النَّارِ يَوْمَ الْقِيَامَةِ فَيُسْحَبُ فَيَقُولُ الْمُؤْمِنُونَ وَ الْمُؤْمِنَاتُ يَا رَبُّ هَذَا الَّذِي كَانَ يَدْعُو لَنَا فَشَفِّعْنَا فِيهِ فَيُشَفِّعُهُمُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ فَيَنْجُو .

The servant would be Commanded with to be dragged to the Fire on the Day of Judgment, so the Momineen and the Mominaat would be saying, ‘O Lord^-azwj! This is the one who was supplicating for us, so we are interceding with regards to him. So Allah^-azwj Mighty and Majestic would (Accept) their intercession regarding him, so he would attain salvation’.[311]

عَلِيٌّ عَنْ أَبِيهِ قَالَ رَأَيْتُ عَبْدَ اللَّهِ بْنَ جُنْدَبٍ فِي الْمَوْقِفِ فَلَمْ أَرَ مَوْقِفاً كَانَ أَحْسَنَ مِنْ مَوْقِفِهِ مَا زَالَ مَادّاً يَدَيْهِ إِلَى السَّمَاءِ وَ دُمُوعُهُ تَسِيلُ عَلَى خَدَّيْهِ حَتَّى تَبْلُغَ الْأَرْضَ فَلَمَّا صَدَرَ النَّاسُ قُلْتُ لَهُ يَا أَبَا مُحَمَّدٍ مَا رَأَيْتُ مَوْقِفاً قَطُّ أَحْسَنَ مِنْ مَوْقِفِكَ

Ali, from his father who said,

‘I saw Abdullah Bin Jundab in the pausing stop (at Arafaat during Hajj), so I had not seen a pausing which was better than his pausing. He did not cease extending his hands towards the sky, and his tears were flowing upon his cheeks to the extent that they reached the ground. So when the people dispersed, I said to him, ‘O Abu Muhammad! I have not see such a pausing better than your pausing at all’.

قَالَ وَ اللَّهِ مَا دَعَوْتُ إِلَّا لِإِخْوَانِي وَ ذَلِكَ أَنَّ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) أَخْبَرَنِي أَنَّ مَنْ دَعَا لِأَخِيهِ بِظَهْرِ الْغَيْبِ نُودِيَ مِنَ الْعَرْشِ وَ لَكَ مِائَةُ أَلْفِ ضِعْفٍ فَكَرِهْتُ أَنْ أَدَعَ مِائَةَ أَلْفٍ مَضْمُونَةٍ لِوَاحِدَةٍ لَا أَدْرِي تُسْتَجَابُ أَمْ لَا .

He said, ‘By Allah^-azwj! I did not supplicate except for my brethren, and that is because Abu Al-Hassan Musa^-asws informed me that the one who supplicates for his brother in his absence, a Call would come from the Throne: “And for you is the like of a hundred thousand multiple”. Therefore, I disliked that I should leave the guaranteed one hundred thousand for the sake of one which I do not know whether it would be Answered or not’.[312]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ ثُوَيْرٍ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ الْمَلَائِكَةَ إِذَا سَمِعُوا الْمُؤْمِنَ يَدْعُو لِأَخِيهِ الْمُؤْمِنِ بِظَهْرِ الْغَيْبِ أَوْ يَذْكُرُهُ بِخَيْرٍ قَالُوا نِعْمَ الْأَخُ أَنْتَ لِأَخِيكَ تَدْعُو لَهُ بِالْخَيْرِ وَ هُوَ غَائِبٌ عَنْكَ وَ تَذْكُرُهُ بِخَيْرٍ قَدْ أَعْطَاكَ اللَّهُ عَزَّ وَ جَلَّ مِثْلَيْ مَا سَأَلْتَ لَهُ وَ أَثْنَى عَلَيْكَ مِثْلَيْ مَا أَثْنَيْتَ عَلَيْهِ وَ لَكَ الْفَضْلُ عَلَيْهِ

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda, from Suweys who said,

‘I heard Ali Bin Al-Husayn^-asws saying: ‘The Angels, when they hear the Momin supplicating for his brother in his absence, or mentioning him with goodness, they say, ‘You are a good brother for your brother, supplicating for him with the goodness while he is absent from you, and you are mentioning him with goodness. Allah^-azwj Mighty and Majestic has Given you double the like of what you asked for him, and Lauded upon you double of what you lauded upon him, and for you is the merit over him’.

وَ إِذَا سَمِعُوهُ يَذْكُرُ أَخَاهُ بِسُوءٍ وَ يَدْعُو عَلَيْهِ قَالُوا لَهُ بِئْسَ الْأَخُ أَنْتَ لِأَخِيكَ كُفَّ أَيُّهَا الْمُسَتَّرُ عَلَى ذُنُوبِهِ وَ عَوْرَتِهِ وَ ارْبَعْ عَلَى نَفْسِكَ وَ احْمَدِ اللَّهَ الَّذِي سَتَرَ عَلَيْكَ وَ اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْلَمُ بِعَبْدِهِ مِنْكَ .

And when they hear him mentioning his brother with evil and supplicating against him, they say to him, ‘You are an evil brother to your brother! Refrain, O you who is Veiled upon his sins and his private parts, and reduce the burden upon yourself, and Praise Allah^-azwj Who Veiled upon you, and know that Allah^-azwj Mighty and Majestic is more Knowing with His^-azwj servant than you are’’.[313]

بَابُ مَنْ تُسْتَجَابُ دَعْوَتُهُ

Chapter 31 – The one whose supplication is Answered

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثَةٌ دَعْوَتُهُمْ مُسْتَجَابَةٌ الْحَاجُّ فَانْظُرُوا كَيْفَ تَخْلُفُونَهُ وَ الْغَازِي فِي سَبِيلِ اللَّهِ فَانْظُرُوا كَيْفَ تَخْلُفُونَهُ وَ الْمَرِيضُ فَلَا تُغِيظُوهُ وَ لَا تُضْجِرُوهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Khalid, from Isa Bin Abdullah Al Qummy who said,

‘I heard Abu Abdullah^-asws saying: ‘Three (people), their supplications are Answered – the Pilgrim (of Hajj), so consider how you could be his replacement (how you could look after his affairs in his absence), and the fighter (gone for a battle) in the Way of Allah^-azwj, so consider how you could be his replacement (how you could look after his affairs in his absence), and the sick one, so you should neither enrage him nor bore him’.[314]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ خَمْسُ دَعَوَاتٍ لَا يُحْجَبْنَ عَنِ الرَّبِّ تَبَارَكَ وَ تَعَالَى دَعْوَةُ الْإِمَامِ الْمُقْسِطِ وَ دَعْوَةُ الْمَظْلُومِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَأَنْتَقِمَنَّ لَكَ وَ لَوْ بَعْدَ حِينٍ وَ دَعْوَةُ الْوَلَدِ الصَّالِحِ لِوَالِدَيْهِ وَ دَعْوَةُ الْوَالِدِ الصَّالِحِ لِوَلَدِهِ وَ دَعْوَةُ الْمُؤْمِنِ لِأَخِيهِ بِظَهْرِ الْغَيْبِ فَيَقُولُ وَ لَكَ مِثْلُهُ .

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying: ‘Five supplications would not be Blocked from the Lord^-azwj Blessed and High – A supplication of the equitable Imam^-asws; and a supplication of an oppressed, Allah^-azwj Mighty and Majestic is Saying: “I^-azwj shall Exact Revenge for you and even though it may be after a while”; and a supplicatin of the child for its parents, and a supplication of the righteous father for his children, and a supplication of the Momin for his brother in his absence, so He^-azwj would be Saying: “And for you is the like of it”’.[315]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِيَّاكُمْ وَ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا تُرْفَعُ فَوْقَ السَّحَابِ حَتَّى يَنْظُرَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا فَيَقُولَ ارْفَعُوهَا حَتَّى أَسْتَجِيبَ لَهُ وَ إِيَّاكُمْ وَ دَعْوَةَ الْوَالِدِ فَإِنَّهَا أَحَدُّ مِنَ السَّيْفِ .

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: ‘Beware of the supplication of the oppressed, for it would go up above the clouds until Allah^-azwj Mighty and Majestic Considers it, so He^-azwj would be Saying: “Raise it until I^-azwj Answer to him”; and beware of the supplication of the father, for it is more punishing than the sword’.[316]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ اتَّقُوا الظُّلْمَ فَإِنَّ دَعْوَةَ الْمَظْلُومِ تَصْعَدُ إِلَى السَّمَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying: ‘Fear the injustice, for a supplication of the oppressed would ascend to the sky’’.[317]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَدَّمَ أَرْبَعِينَ مِنَ الْمُؤْمِنِينَ ثُمَّ دَعَا اسْتُجِيبَ لَهُ .

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 (supplicates for) forty from the Momineen (priorly), then supplicates (for himself), it will be Answered for him’.[318]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ النَّهْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعَةٌ لَا تُرَدُّ لَهُمْ دَعْوَةٌ حَتَّى تُفَتَّحَ لَهُمْ أَبْوَابُ السَّمَاءِ وَ تَصِيرَ إِلَى الْعَرْشِ الْوَالِدُ لِوَلَدِهِ وَ الْمَظْلُومُ عَلَى مَنْ ظَلَمَهُ وَ الْمُعْتَمِرُ حَتَّى يَرْجِعَ وَ الصَّائِمُ حَتَّى يُفْطِرَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Numan, from Abdullah Bin Talha Al Nahdy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Four (people), a supplication would not be rejected for them until the Doors of the sky are Opened and it comes to the Throne – the parent for his child, and the oppressed against the one who oppressed him, and the one gone to perform Umrah until he returns, and the Fasting one until he breaks (the Fast)’.[319]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَيْسَ شَيْ‏ءٌ أَسْرَعَ إِجَابَةً مِنْ دَعْوَةِ غَائِبٍ لِغَائِبٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘There is nothing quicker to an Answer than a supplication of an absentee for an absentee’.[320]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دَعَا مُوسَى ( عليه السلام ) وَ أَمَّنَ هَارُونُ ( عليه السلام ) وَ أَمَّنَتِ الْمَلَائِكَةُ ( عليها السلام ) فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ أُجِيبَتْ دَعْوَتُكُما فَاسْتَقِيما وَ مَنْ غَزَا فِي سَبِيلِ اللَّهِ اسْتُجِيبَ لَهُ كَمَا اسْتُجِيبَ لَكُمَا يَوْمَ الْقِيَامَةِ .

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: ‘Musa^-as supplicated and Haroun^-as said ‘Ameen’, and the Angels (also) said, ‘Ameen’. So Allah^-azwj Blessed and High Said [10:89] He said: I have Accepted the supplication of both of you, therefore be steadfast; and (for) the one who fights in the Way of Allah^-azwj, I^-azwj shall Answer for him just as I^-azwj Answered for both of you^-as, up to the Day of Judgment”’.[321]

بَابُ مَنْ لَا تُسْتَجَابُ دَعْوَتُهُ

Chapter 32 – The one whose supplication is not Answered

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ مُخْتَارٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَحِبْتُهُ بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَجَاءَ سَائِلٌ فَأَمَرَ أَنْ يُعْطَى ثُمَّ جَاءَ آخَرُ فَأَمَرَ أَنْ يُعْطَى ثُمَّ جَاءَ آخَرُ فَأَمَرَ أَنْ يُعْطَى ثُمَّ جَاءَ الرَّابِعُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُشْبِعُكَ اللَّهُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Husayn Bin Mukhtar, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I accompanied him^-asws between Makkah and Al-Medina, and a beggar came over. So he^-asws ordered that he should be given. Then another one came over, so he^-asws ordered that he should be given. Then another one came over, so he^-asws ordered that he should be given. Then the fourth one came over, so Abu Abdullah^-asws said: ‘May Allah^-azwj Satiate you’.

ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ أَمَا إِنَّ عِنْدَنَا مَا نُعْطِيهِ وَ لَكِنْ أَخْشَى أَنْ نَكُونَ كَأَحَدِ الثَّلَاثَةِ الَّذِينَ لَا يُسْتَجَابُ لَهُمْ دَعْوَةٌ رَجُلٌ أَعْطَاهُ اللَّهُ مَالًا فَأَنْفَقَهُ فِي غَيْرِ حَقِّهِ ثُمَّ قَالَ اللَّهُمَّ ارْزُقْنِي فَلَا يُسْتَجَابُ لَهُ

Then he^-asws turned towards us and he^-asws said: ‘But there is with us^-asws what we^-asws can give him, but I^-asws fear lest we^-asws would become like one of the three whose supplications are not Answered for them – a man whom Allah^-azwj had Given wealth, so he spent it in other that its rightful place, then says, ‘O Allah^-azwj! Grace me’, so it would not be Answered for him.

وَ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ أَنْ يُرِيحَهُ مِنْهَا وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ أَمْرَهَا إِلَيْهِ وَ رَجُلٌ يَدْعُو عَلَى جَارِهِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ السَّبِيلَ إِلَى أَنْ يَتَحَوَّلَ عَنْ جِوَارِهِ وَ يَبِيعَ دَارَهُ .

And a man who I supplicating against his wife that he be freed from her, and Allah^-azwj Mighty and Majestic has already Made her matter to him; and a man who is supplicating against his neighbour, and Allah^-azwj Mighty and Majestic has already Made a way for him that he can move away from his neighbour and buy his house (somewhere else)’.[322]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَرْبَعَةٌ لَا تُسْتَجَابُ لَهُمْ دَعْوَةٌ رَجُلٌ جَالِسٌ فِي بَيْتِهِ يَقُولُ اللَّهُمَّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالطَّلَبِ وَ رَجُلٌ كَانَتْ لَهُ امْرَأَةٌ فَدَعَا عَلَيْهَا فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ أَمْرَهَا إِلَيْكَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Four (people), a supplication for not be Answered for them – a man who sits in his house saying, ‘O Allah^-azwj! Grace me sustenance’. So He^-azwj would Say to him: “Did I^-azwj not Command you with the seeking (of the livelihood)?” and a man who has a wife for him, so he supplicates against her, so He^-azwj would Say to him: “Did I^-azwj not Make her matter to you?”.

وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ اللَّهُمَّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالِاقْتِصَادِ أَ لَمْ آمُرْكَ بِالْإِصْلَاحِ ثُمَّ قَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ فَيُقَالُ لَهُ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ .

And a man who had wealth for him, so he spoilt it, so He^-azwj would Say to him: ‘Grace me sustenance’. So He^-azwj would Say to him: “Did I^-azwj not Command you with the moderation? Did I^-azwj not Command you with the righteousness?”. Then He^-azwj Says[25:67] And they who when they spend, are neither extravagant nor stingy, and between that by stature”; and a man who did have wealth for him, but he lent it without any evidence, so He^-azwj would Say to him: “Did I^-azwj not Command you with the witnessing?’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عِمْرَانَ بْنِ أَبِي عَاصِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Imran Bin Abu Aasim,

(It has been narrated) from Abu Abdullah^-asws – similar to it.[323]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعَوْتُهُمْ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا فَأَنْفَقَهُ فِي غَيْرِ وَجْهِهِ ثُمَّ قَالَ يَا رَبِّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ أَرْزُقْكَ

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Al Waleed Bin Sabeeh who said,

‘I heard him^-asws saying: ‘Three (people), their supplication would not be returned upon them – a man whom Allah^-azwj had Graced wealth but he spent it in other than His^-azwj ways, then says, ‘O Lord^-azwj! Grace me sustenance’, so He^-azwj would Say to him: “Did I^-azwj not Grace you (before)?”.

وَ رَجُلٌ دَعَا عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ أَمْرَهَا بِيَدِكَ وَ رَجُلٌ جَلَسَ فِي بَيْتِهِ وَ قَالَ يَا رَبِّ ارْزُقْنِي فَيُقَالُ لَهُ أَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى طَلَبِ الرِّزْقِ .

And a man who supplicates against his unjust wife, so He^-azwj would Say to him: “Did I^-azwj not Make her matter to be in your hands?”; and a man who sits in his house and says, ‘O Lord^-azwj! Grace me sustenance’, so He^-azwj would be Saying to him: “Did I^-azwj not Make the way for you to seek the sustenance?”’.[324]

بَابُ الدُّعَاءِ عَلَى الْعَدُوِّ

Chapter 33 – The supplication against the enemy

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَاراً لِي وَ مَا أَلْقَى مِنْهُ قَالَ فَقَالَ لِيَ ادْعُ عَلَيْهِ

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

‘I complained to Abu Abdullah^-asws of a neighbour of mine and what I tend to face from him. So he^-asws said to me: ‘Supplicate against him’.

قَالَ فَفَعَلْتُ فَلَمْ أَرَ شَيْئاً فَعُدْتُ إِلَيْهِ فَشَكَوْتُ إِلَيْهِ فَقَالَ لِيَ ادْعُ عَلَيْهِ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ فَعَلْتُ فَلَمْ أَرَ شَيْئاً فَقَالَ كَيْفَ دَعَوْتَ عَلَيْهِ فَقُلْتُ إِذَا لَقِيتُهُ دَعَوْتُ عَلَيْهِ قَالَ فَقَالَ ادْعُ عَلَيْهِ إِذَا أَدْبَرَ وَ إِذَا اسْتَدْبَرَ فَفَعَلْتُ فَلَمْ أَلْبَثْ حَتَّى أَرَاحَ اللَّهُ مِنْهُ .

He (he narrator) said, ‘So I did, but I did not see anything’. So I returned to him^-asws and complained to him^-asws. So he^-asws said to me: ‘Supplicate against him’. So I said, ‘May I be sacrificed for you^-asws! I have done so, but I did not see anything’. So he^-asws said: ‘How did you supplicate against him?’ So I said, ‘When I met him, I supplicated against him’. So he^-asws said: ‘Supplicate against him when he turns around’; and when he did turn around so I did it, and it was not long before Allah^-azwj Gave me rest from him’.[325]

وَ رُوِيَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا دَعَا أَحَدُكُمْ عَلَى أَحَدٍ قَالَ.

And it is reported from Abu Al-Hassan^-asws having said: ‘Whenever one of you supplicates against anyone, he should say,

اللَّهُمَّ اطْرُقْهُ بِبَلِيَّةٍ لَا أُخْتَ لَهَا وَ أَبِحْ حَرِيمَهُ

‘O Allah^-azwj! Strike him with an affliction there being no comparison for it, and crack his sanctity’.[326]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي جَاراً مِنْ قُرَيْشٍ مِنْ آلِ مُحْرِزٍ قَدْ نَوَّهَ بِاسْمِي وَ شَهَرَنِي كُلَّمَا مَرَرْتُ بِهِ قَالَ هَذَا الرَّافِضِيُّ يَحْمِلُ الْأَمْوَالَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ

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

‘I said to Abu Abdullah^-asws: ‘There is a neighbour of mine from Qureysh from the family of Muhriz, who has noted my name and publicises me every time I pass by him saying, ‘This is the Rafizi (rejector). He carries the wealth to Ja’far Bin Muhammad^-asws’ (instead of the ruling authorities)’.

قَالَ فَقَالَ لِي فَادْعُ اللَّهَ عَلَيْهِ إِذَا كُنْتَ فِي صَلَاةِ اللَّيْلِ وَ أَنْتَ سَاجِدٌ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَاحْمَدِ اللَّهَ عَزَّ وَ جَلَّ وَ مَجِّدْهُ وَ قُلِ

He (the narrator) said, ‘So he^-asws said to me: ‘So supplicate to Allah^-azwj against him when you were in the night Salat, while you are prostrating during the last Sajdah from the first two Cycles. So Praise Allah^-azwj Mighty and Majestic and Glorify Him^-azwj and said,

اللَّهُمَّ إِنَّ فُلَانَ بْنَ فُلَانٍ قَدْ شَهَرَنِي وَ نَوَّهَ بِي وَ غَاظَنِي وَ عَرَضَنِي لِلْمَكَارِهِ اللَّهُمَّ اضْرِبْهُ بِسَهْمٍ عَاجِلٍ تَشْغَلْهُ بِهِ عَنِّي اللَّهُمَّ وَ قَرِّبْ أَجَلَهُ وَ اقْطَعْ أَثَرَهُ وَ عَجِّلْ ذَلِكَ يَا رَبِّ السَّاعَةَ السَّاعَةَ

‘O Allah^-azwj! So and so, son of so and so has publicised me and is being aggressive with me, and has angered me and exposed me to the harrassment. O Allah^-azwj! Strike him with an arrow immediately for him to be too pre-occupied with it from me. O Allah^-azwj! And Draw closer his death, and Cut-off his traces, and Hasten that, O Lord^-azwj, this moment, this moment!’.

قَالَ فَلَمَّا قَدِمْنَا الْكُوفَةَ قَدِمْنَا لَيْلًا فَسَأَلْتُ أَهْلَنَا عَنْهُ قُلْتُ مَا فَعَلَ فُلَانٌ فَقَالُوا هُوَ مَرِيضٌ فَمَا انْقَضَى آخِرُ كَلَامِي حَتَّى سَمِعْتُ الصِّيَاحَ مِنْ مَنْزِلِهِ وَ قَالُوا قَدْ مَاتَ .

He (the narrator) said, ‘So when we proceded to Al Kufa, we arrived at night, and I asked our family members about him. I said, ‘What happenned to so and so?’ So they said, ‘He is sick’. So the end of my speech had not passed until I heard a shriek from his house, and they said that he had died’.[327]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ الْعَلَاءُ بْنُ كَامِلٍ إِنَّ فُلَاناً يَفْعَلُ بِي وَ يَفْعَلُ فَإِنْ رَأَيْتَ أَنْ تَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ هَذَا ضَعْفٌ بِكَ قُلِ.

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan Al Taymi, from Ali Bin Asbaat, from Yaqoub Bin Salim who said,

‘I was in the presence of Abu Abdullah^-asws, and Al-A’ala Bin Kamil said to him^-asws, ‘So and so goes against me, and goes against me. So if you^-asws view proper, you^-asws could supplicate to Allah^-azwj Mighty and Majestic’. So he^-asws said: ‘This is weakness with you. Say,

اللَّهُمَّ إِنَّكَ تَكْفِي مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَكْفِي مِنْكَ شَيْ‏ءٌ فَاكْفِنِي أَمْرَ فُلَانٍ بِمَ شِئْتَ وَ كَيْفَ شِئْتَ وَ مِنْ حَيْثُ شِئْتَ وَ أَنَّى شِئْتَ

‘O Allah^-azwj! You^-azwj Suffice me from everything and nothing can suffice from You^-azwj, therefore Suffice me with the matter of so and so with whatever You^-azwj so Desire to, and from wherever You^-azwj so Desire to, and whenever You^-azwj so Desire to’’.[328]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْمِسْمَعِيِّ قَالَ لَمَّا قَتَلَ دَاوُدُ بْنُ عَلِيٍّ الْمُعَلَّى بْنَ خُنَيْسٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَأَدْعُوَنَّ اللَّهَ عَلَى مَنْ قَتَلَ مَوْلَايَ وَ أَخَذَ مَالِي فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ إِنَّكَ لَتُهَدِّدُنِي بِدُعَائِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Hammad Bin Usman, from Al Misma’a who said,

‘When Dawood Bin Ali killed Al-Moalla Bin Khunays, Abu Abdullah^-asws said: ‘I^-asws will be supplicating to Allah^-azwj against the one who killed my^-asws friend and seized my^-asws wealth’. So Dawood Bin Ali said to him^-asws, ‘You^-asws are threatening me with your^-asws supplication?’

قَالَ حَمَّادٌ قَالَ الْمِسْمَعِيُّ فَحَدَّثَنِي مُعَتِّبٌ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) لَمْ يَزَلْ لَيْلَتَهُ رَاكِعاً وَ سَاجِداً فَلَمَّا كَانَ فِي السَّحَرِ سَمِعْتُهُ يَقُولُ وَ هُوَ سَاجِدٌ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِقُوَّتِكَ الْقَوِيَّةِ وَ بِجَلَالِكَ الشَّدِيدِ الَّذِي كُلُّ خَلْقِكَ لَهُ ذَلِيلٌ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَنْ تَأْخُذَهُ السَّاعَةَ السَّاعَةَ

Hammad (the second narrator) said, ‘Al-Misma’a (the first narrator) said, ‘Mo’tab  (a narrator) narrated to me that Abu Abdullah^-asws did not cease to be in Ruku’u and Sajdah during his^-asws night. So when it was pre-dawn, I heard him^-asws saying while he was in Sajdah: ‘O Allah^-azwj! I^-asws ask You^-azwj with Your^-azwj Strength and with Your^-azwj Intense Majesty which every creature is servile, that You^-azwj Send Salawāt upon Muhammad^-saww and the People^-asws of his^-saww Household, and that You^-azwj Seize him at the moment, at the moment!’.

فَمَا رَفَعَ رَأْسَهُ حَتَّى سَمِعْنَا الصَّيْحَةَ فِي دَارِ دَاوُدَ بْنِ عَلِيٍّ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَأْسَهُ وَ قَالَ إِنِّي دَعَوْتُ اللَّهَ بِدَعْوَةٍ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ مَلَكاً فَضَرَبَ رَأْسَهُ بِمِرْزَبَةٍ مِنْ حَدِيدٍ انْشَقَّتْ مِنْهَا مَثَانَتُهُ فَمَاتَ .

So he^-asws had not raised his^-asws head until we heard the shriek in the house of Dawood Bin Ali. So Abu Abdullah^-asws raised his^-asws head and said: ‘I^-asws supplicated to Allah^-azwj with a supplication, Allah^-azwj Mighty and Majestic Sent an Angel upon him, so he struck his head with an iron sledgehammer, his bladder split from it, so he died’.[329]

بَابُ الْمُبَاهَلَةِ

Chapter 34 – The Imprecation (Mubahila)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي مَسْرُوقٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ إِنَّا نُكَلِّمُ النَّاسَ فَنَحْتَجُّ عَلَيْهِمْ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَيَقُولُونَ نَزَلَتْ فِي أُمَرَاءِ السَّرَايَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym, from Abu Masrouq,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘We speak to the people, so we argue against them by the Words of Allah^-azwj Mighty and Majestic [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you. But, they are saying, ‘It was Revealed regarding the commanders of the battalions’.

فَنَحْتَجُّ عَلَيْهِمْ بِقَوْلِهِ عَزَّ وَ جَلَّ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ إِلَى آخِرِ الْآيَةِ فَيَقُولُونَ نَزَلَتْ فِي الْمُؤْمِنِينَ وَ نَحْتَجُّ عَلَيْهِمْ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى فَيَقُولُونَ نَزَلَتْ فِي قُرْبَى الْمُسْلِمِينَ

So we argue against them by the Words of the Mighty and Majestic [5:55] But rather, only Allah is your Guardian and His Rasool – up to the end of the Verse. But they are saying, ‘It was Revealed regarding the Momineen’. And we are arguing against them by the Words of Allah^-azwj Mighty and Majestic [42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives. But they are saying, ‘It was Revealed regarding the relatives of the Muslims’.

قَالَ فَلَمْ أَدَعْ شَيْئاً مِمَّا حَضَرَنِي ذِكْرُهُ مِنْ هَذِهِ وَ شِبْهِهِ إِلَّا ذَكَرْتُهُ فَقَالَ لِي إِذَا كَانَ ذَلِكَ فَادْعُهُمْ إِلَى الْمُبَاهَلَةِ قُلْتُ وَ كَيْفَ أَصْنَعُ

He (the narrator) said, ‘So I did not leave anything for whatever presented to me, remembering it from these (arguments) and the likes of it, except that I mentioned it. So he^-asws said to me: ‘When it was like that, so call them to the (Mubahila) imprecation’. I said, ‘And how should I deal with it?’

قَالَ أَصْلِحْ نَفْسَكَ ثَلَاثاً وَ أَظُنُّهُ قَالَ وَ صُمْ وَ اغْتَسِلْ وَ ابْرُزْ أَنْتَ وَ هُوَ إِلَى الْجَبَّانِ فَشَبِّكْ أَصَابِعَكَ مِنْ يَدِكَ الْيُمْنَى فِي أَصَابِعِهِ ثُمَّ أَنْصِفْهُ وَ ابْدَأْ بِنَفْسِكَ وَ قُلِ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنَ الرَّحِيمَ إِنْ كَانَ أَبُو مَسْرُوقٍ جَحَدَ حَقّاً وَ ادَّعَى بَاطِلًا فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً

He^-asws said: ‘Correct soul for three (days)’, and I think he^-asws said: ‘And Fast, wash, and you and him go to the mountain, so intertwine (crisscross) your fingers from your right hand in his fingers, then be fair with him, and begin with yourself and say, ‘O Allah^-azwj! Lord^-azwj of the seven skies and Lord^-azwj of the seven earths, Knower of the unseen and the seen, the Beneficent, the Merciful. If Abu Masrouq (the narrator himself) is denying the Truth and is claiming falsehood, so Send down upon him a thunderbolt from the sky, or a painful Punishment’.

ثُمَّ رُدَّ الدَّعْوَةَ عَلَيْهِ فَقُلْ وَ إِنْ كَانَ فُلَانٌ جَحَدَ حَقّاً وَ ادَّعَى بَاطِلًا فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً

Then return the supplication upon him, so say, ‘And if so and so is denying the truth and claiming falsehood, so Send down upon him a thunderbolt from the sky or a painful Punishment’.

ثُمَّ قَالَ لِي فَإِنَّكَ لَا تَلْبَثُ أَنْ تَرَى ذَلِكَ فِيهِ فَوَ اللَّهِ مَا وَجَدْتُ خَلْقاً يُجِيبُنِي إِلَيْهِ .

Then he^-asws said to me: ‘So it won’t be long before you see that in him, for by Allah^-azwj, I^-asws have not found any creature who will answer me^-asws to it (the imprecation)’.[330]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مَخْلَدٍ أَبِي الشُّكْرِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ السَّاعَةُ الَّتِي تُبَاهِلُ فِيهَا مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ .

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Mukhlad Abu Al Shakr, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The timing during which the imprecation is to be performed is what is between the emergence of the dawn up to the emergence of the sun’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَخْلَدٍ أَبِي الشُّكْرِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ismail, from Makhlad Abu Al Shakr, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws – similar to it.[331]

أَحْمَدُ عَنْ بَعْضِ أَصْحَابِنَا فِي الْمُبَاهَلَةِ قَالَ تُشَبِّكُ أَصَابِعَكَ فِي أَصَابِعِهِ ثُمَّ تَقُولُ اللَّهُمَّ إِنْ كَانَ فُلَانٌ جَحَدَ حَقّاً وَ أَقَرَّ بِبَاطِلٍ فَأَصِبْهُ بِحُسْبَانٍ مِنَ السَّمَاءِ أَوْ بِعَذَابٍ مِنْ عِنْدِكَ وَ تُلَاعِنُهُ سَبْعِينَ مَرَّةً .

Ahmad, from one of our companions,

‘Regarding the imprecation, he^-asws said: ‘Intertwine your fingers into his fingers, then you should be saying, O Allah^-azwj! If it was so that so and so has denied a truth and acknowledge with a falsehood, so either Hit him by a thunderbolt from the sky or with a Punishment from Your^-azwj Presence’, and you should curse him seventy times’.[332]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُبَاهَلَةِ قَالَ تُشَبِّكُ أَصَابِعَكَ فِي أَصَابِعِهِ ثُمَّ تَقُولُ اللَّهُمَّ إِنْ كَانَ فُلَانٌ جَحَدَ حَقّاً وَ أَقَرَّ بِبَاطِلٍ فَأَصِبْهُ بِحُسْبَانٍ مِنَ السَّمَاءِ أَوْ بِعَذَابٍ مِنْ عِنْدِكَ وَ تُلَاعِنُهُ سَبْعِينَ مَرَّةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Al Abbas,

(It has been narrated) from Abu Abdullah^-asws ‘Regarding the imprecation, he^-asws said: ‘Intertwine your fingers into his fingers, then you should be saying, O Allah^-azwj! If it was so that so and so has denied a truth and acknowledge with a falsehood, so either Hit him by a thunderbolt from the sky or with a Punishment from Your^-azwj Presence’, and you should curse him seventy times’.[333]

مُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ إِذَا جَحَدَ الرَّجُلُ الْحَقَّ فَإِنْ أَرَادَ أَنْ تُلَاعِنَهُ قُلِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Abdul Hameed, from Abu Jameela, from one of his companions,

‘He^-asws said: ‘When the man denies the truth and if you intend to curse him, say,

اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ وَ رَبَّ الْعَرْشِ الْعَظِيمِ إِنْ كَانَ فُلَانٌ جَحَدَ الْحَقَّ وَ كَفَرَ بِهِ فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً

‘O Allah^-azwj, Lord^-azwj of the seven skies and Lord^-azwj of the seven earths, and Lord^-azwj of the Magnificent Throne! If it was that so and so has denied the truth and disbelieved in it, so Send down upon him a thunderbolt from the sky or a painful Punishment’.[334]

بَابُ مَا يُمَجِّدُ بِهِ الرَّبُّ تَبَارَكَ وَ تَعَالَى نَفْسَهُ

Chapter 35 – What the Lord^-azwj Blessed and High Glorified Himself^-azwj with

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ثَلَاثَ سَاعَاتٍ فِي اللَّيْلِ وَ ثَلَاثَ سَاعَاتٍ فِي النَّهَارِ يُمَجِّدُ فِيهِنَّ نَفْسَهُ فَأَوَّلُ سَاعَاتِ النَّهَارِ حِينَ تَكُونُ الشَّمْسُ هَذَا الْجَانِبَ يَعْنِي مِنَ الْمَشْرِقِ مِقْدَارَهَا مِنَ الْعَصْرِ يَعْنِي مِنَ الْمَغْرِبِ إِلَى الصَّلَاةِ الْأُولَى وَ أَوَّلُ سَاعَاتِ اللَّيْلِ فِي الثُّلُثِ الْبَاقِي مِنَ اللَّيْلِ إِلَى أَنْ يَنْفَجِرَ الصُّبْحُ

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Allah^-azwj Mighty and Majestic there are four timings during the night, and three timings during the day in which He^-azwj Glorifies Himself^-azwj. So the first timing of the day is when the sun happens to be on this side, meaning from the east its measurement from Al-Asr, meaning from the west, up to the first Salat; and the first timing of the night during the remaining third from the night up to the morning breaking forth.

يَقُولُ إِنِّي

He^-azwj is Saying:

أَنَا اللَّهُ رَبُّ الْعَالَمِينَ إِنِّي أَنَا اللَّهُ الْعَلِيُّ الْعَظِيمُ إِنِّي أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ إِنِّي أَنَا اللَّهُ الْغَفُورُ الرَّحِيمُ إِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ إِنِّي أَنَا اللَّهُ مَالِكُ يَوْمِ الدِّينِ إِنِّي أَنَا اللَّهُ لَمْ أَزَلْ وَ لَا أَزَالُ إِنِّي أَنَا اللَّهُ خَالِقُ الْخَيْرِ وَ الشَّرِّ إِنِّي أَنَا اللَّهُ خَالِقُ الْجَنَّةِ وَ النَّارِ إِنِّي أَنَا اللَّهُ بَدِي‏ءُ كُلِّ شَيْ‏ءٍ وَ إِلَيَّ يَعُودُ

“I^-azwj am Allah^-azwj! Lord^-azwj of the worlds. I^-azwj am Allah^-azwj, the Mighty, the Wise! I^-azwj am Allah^-azwj, the Forgiver, the Merciful! I^-azwj am Allah^-azwj, the Beneficent, the Merficul! I^-azwj am Allah^-azwj Allah^-azwj, the Master of the Day of the Religion (Judgment). I^-asws Allah^-azwj, I^-azwj neither do I^-azwj decline nor will I^-azwj cease to be. I^-azwj am Allah^-azwj, Creator of the good and the evil. I^-azwj am Allah^-azwj, Creator of the Paradise and the Fire. I^-azwj am Allah^-azwj, the Initiator of everything, to Me^-azwj it would all return.

إِنِّي أَنَا اللَّهُ الْوَاحِدُ الصَّمَدُ إِنِّي أَنَا اللَّهُ عَالِمُ الْغَيْبِ وَ الشَّهَادَةِ إِنِّي أَنَا اللَّهُ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ إِنِّي أَنَا اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لِيَ الْأَسْمَاءُ الْحُسْنَى إِنِّي أَنَا اللَّهُ الْكَبِيرُ الْمُتَعَالِ

I^-azwj am Allah^-azwj, the Alone, the Last. I^-azwj am Allah^-azwj the Knower of the unseen and the seen. I^-azwj am Allah^-azwj the King, the Holy, the Source of safety, the Securor, the Controller, the Mighty, the Compeller, the Supreme. I^-azwj am Allah^-azwj the Creator, the Evolver, the Designer. For Me^-azwj are the Good Names. I^-azwj am Allah^-azwj, the Greatest, the Exalted”’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ عِنْدِهِ وَ الْكِبْرِيَاءُ رِدَاؤُهُ فَمَنْ نَازَعَهُ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ

He (the narrator) said, ‘Abu Abdullah^-asws said from himself^-asws: ‘And the Greatness is His^-azwj Robe, so the one who snatches anything from that, Allah^-azwj would Fling him into the Fire’.

ثُمَّ قَالَ مَا مِنْ عَبْدٍ مُؤْمِنٍ يَدْعُو بِهِنَّ مُقْبِلًا قَلْبُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِلَّا قَضَى حَاجَتَهُ وَ لَوْ كَانَ شَقِيّاً رَجَوْتُ أَنْ يُحَوَّلَ سَعِيداً .

Then he^-asws said: ‘There is none from a Momin servant who supplicates with these being attentive with his heart towards Allah^-azwj Mighty and Majestic, except his need would be Fulfilled, and if he was unfortunate, hoping, he would be transformed to be a fortunate one’.[335]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُمَجِّدُ نَفْسَهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ ثَلَاثَ مَرَّاتٍ فَمَنْ مَجَّدَ اللَّهَ بِمَا مَجَّدَ بِهِ نَفْسَهُ ثُمَّ كَانَ فِي حَالِ شِقْوَةٍ حَوَّلَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى سَعَادَةٍ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdullah Bin Bukeyr, from Abdullah Bin Ayn,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High Glorifies Himself^-saww three times during every day and night. So the one who Glorifies Allah^-azwj with what He^-azwj Glorified Himself^-azwj with, then he was in a state of complaint, Allah^-azwj Mighty and Majestic would Transform him to a fortunate state.

يَقُولُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ رَبُّ الْعَالَمِينَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الرَّحْمَنُ الرَّحِيمُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْعَزِيزُ الْعَلِيُّ الْكَبِيرُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ مَالِكُ يَوْمِ الدِّينِ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْغَفُورُ الرَّحِيمُ

He should be Saying: ‘You^-azwj are Allah^-azwj, there is no god except for You^-azwj, Lord^-azwj of the worlds! You^-azwj are Allah^-azwj the Beneficent, the Merciful! You^-azwj are Allah^-azwj, there is no God excep for You^-azwj, the Mighty, the Great. You^-azwj are Allah^-azwj, there is no God except for You^-azwj, the Master of the Day of the Religion (Judgment). You^-azwj are Allah^-azwj! There is no God except You^-azwj, the Forgiving, the Merciful.

أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْعَزِيزُ الْحَكِيمُ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ مِنْكَ بَدَأَ الْخَلْقُ وَ إِلَيْكَ يَعُودُ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ لَمْ تَزَلْ وَ لَا تَزَالُ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ خَالِقُ الْخَيْرِ وَ الشَّرِّ

You^-azwj are Allah^-azwj, there is no god except for You^-azwj, the Mighty, the Wise! You^-azwj are Allah^-azwj, there is no god except for You^-azwj, The Creation began with You^-azwj and to You^-azwj it will return. You^-azwj are Allah^-azwj Who, there is no God except You^-azwj, neither do You^-azwj decline nor will You^-azwj Cease to be. You^-azwj are Allah^-azwj, Who there is no God except You^-azwj, the Creator of the good and the evil.

أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ خَالِقُ الْجَنَّةِ وَ النَّارِ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ أَحَدٌ صَمَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدُ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ

You^-azwj are Allah^-azwj, there is no god except for You^-azwj, Creator of the Paradise and the Fire. You^-azwj are Allah^-azwj, there is no god except for You^-azwj, One, Last, neither do You^-azwj beget nor are You^-azwj begotten, nor will anyone be a match for You^-azwj. You^-azwj are Allah^-azwj, there is no god except for You^-azwj, the King, the Holy, the the Source of safety, the Securer, the Controller, the Mighty, the Compeller, the Supreme.

سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ إِلَى آخِرِ السُّورَةِ

Glory be to Allah^-azwj from what they are associating. He^-azwj is Allah^-azwj, the Creator, the Originator, the Designer. For Him^-azwj are the Good Names. There Glorifies to Him^-azwj whatever is in the skies and the earth, and He^-azwj is the Mighty, the Wise’ – up to the end of the Chapter (59).

أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْكَبِيرُ وَ الْكِبْرِيَاءُ رِدَاؤُكَ .

You^-azwj are Allah^-azwj. There is no god except You^-azwj, the Great, and the Greatness is Your^-azwj Robe’’.[336]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ

Chapter 36 – The one says, ‘There is no God except Allah^-azwj’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ أَعْظَمَ ثَوَاباً مِنْ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَعْدِلُهُ شَيْ‏ءٌ وَ لَا يَشْرَكُهُ فِي الْأُمُورِ أَحَدٌ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Ja’far^-asws saying: ‘There is none from a thing of greater Rewards than the testimony that there is no god except Allah^-azwj Mighty and Majestic. Nothing can equate to Him^-azwj nor can anyone participate with Him^-azwj in the affairs’.[337]

عَنْهُ عَنِ الْفُضَيْلِ بْنِ عَبْدِ الْوَهَّابِ عَنْ إِسْحَاقَ بْنِ عُبَيْدِ اللَّهِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَالَ

From him, from Al Fuzayl Bin Abdul Wahhabv, from Is’haq Bin Ubeydullah, from Ubeydullah Bin Al Waleed Wl Wassafy, raising it, said,

‘Rasool-Allah^-saww said: ‘The who says

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except Allah^-azwj’,

غُرِسَتْ لَهُ شَجَرَةٌ فِي الْجَنَّةِ مِنْ يَاقُوتَةٍ حَمْرَاءَ مَنْبِتُهَا فِي مِسْكٍ أَبْيَضَ أَحْلَى مِنَ الْعَسَلِ وَ أَشَدَّ بَيَاضاً مِنَ الثَّلْجِ وَ أَطْيَبَ رِيحاً مِنَ الْمِسْكِ فِيهَا أَمْثَالُ ثُدِيِّ الْأَبْكَارِ تَعْلُو عَنْ سَبْعِينَ حُلَّةً

A tree of red sapphire would be planted for him in the Paradise, its growth being in white musk, being sweeter than honey, and more intensely whiter than the snow, and more aromatic of fragrance than the musk. Therein would be (fruits) the like of virgin breasts emerging from seventy coverings’.

وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الْعِبَادَةِ قَوْلُ

And Rasool-Allah^-saww said: ‘The best of the (acts of) worship are the words,

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except Allah^-azwj’.

وَ قَالَ خَيْرُ الْعِبَادَةِ الِاسْتِغْفَارُ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ وَ اسْتَغْفِرْ لِذَنْبِكَ .

And he^-saww said: ‘The best of the (acts of worship) is the seeking of Forgiveness, and these are the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book [47:19] So know that there is no god but Allah, and, ask Forgiveness for your sin’.[338]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ

Chapter 37 – The who says, ‘There is no God except Allah^-azwj, and Allah^-azwj is the Greatest

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى رَفَعَهُ عَنْ حَرِيزٍ عَنْ يَعْقُوبَ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَمَنُ الْجَنَّةِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, raising it, from Hareyz, from Yaqoub Al Qummy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The price of the Paradise is (saying of),

لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ

‘There is no god except Allah^-azwj and Allah^-azwj is the Greatest’’.[339]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ

Chapter 38 – The one who says, ‘There is no god except Allah^-azwj, Alone, Alone, Alone

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ جَبْرَئِيلُ ( عليه السلام ) لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) طُوبَى لِمَنْ قَالَ مِنْ أُمَّتِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Jibraeel^-as said to Rasool-Allah^-saww: ‘Tooba (a tree in the Paradise), is for the ones from your^-saww community who say,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ

‘There is no god except Allah^-azwj, Alone, Alone, Alone’’.[340]

بَابُ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ عَشْراً

Chapter 39 – The one who says, ‘There is no god except Allah^-azwj, Alone, there being nor associate for Him^-azwj’, ten (times)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ لَيْثٍ الْمُرَادِيِّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عُتْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَالَ عَشْرَ مَرَّاتٍ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَ قَبْلَ غُرُوبِهَا.

A number of our companions, from Ahmad Bin Muhammad, from Amro Bin Usman, and Ali Bin Ibrahim, from his father, altogether from Abdullah Bin Al Mugheira, from Ibn Muskan, from Abu Baseer Lays Al Murady, from Abdul Kareem Bin Utba,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The one who says ten times, before the emergence of the sun, and before its setting,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘There is no God except Allah^-azwj, Alone, there being no associate for Him^-azwj. For Him^-azwj is the Kingdom and for Him^-azwj is the Praise. He^-azwj Cause to live and He^-azwj Causes to die, and He^-azwj Causes to die and He^-azwj Causes to live, and He^-azwj is Living and will not be dying. In His^-azwj Hand is the goodness, and He^-azwj is Able upon every thing’,

كَانَتْ كَفَّارَةً لِذُنُوبِهِ ذَلِكَ الْيَوْمَ

It would be an expiation for his sins of that day’.[341]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَلَّى الْغَدَاةَ فَقَالَ قَبْلَ أَنْ يَنْفُضَ رُكْبَتَيْهِ عَشْرَ مَرَّاتٍ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from the one who mentioned it, from Umar Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-azwj said: ‘The one who prays the morning Salat and he says before raising his knees, ten times,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

 ‘There is no god except Allah^-azwj, Alone, there being no associate for Him^-azwj. For Him^-azwj is the Kingdom, and for Him^-azwj is the Praise. He^-azwj Causes to live and He^-azwj Causes to die, and He^-azwj Casues to die and He^-azwj Causes to live, and He^-azwj is living and will not be dying. In His^-azwj Hand is the goodness, and He^-azwj is Able upon everything’,

وَ فِي الْمَغْرِبِ مِثْلَهَا لَمْ يَلْقَ اللَّهَ عَزَّ وَ جَلَّ عَبْدٌ بِعَمَلٍ أَفْضَلَ مِنْ عَمَلِهِ إِلَّا مَنْ جَاءَ بِمِثْلِ عَمَلِهِ

And during the evening (says) similar to it, a servant would not (be able to) meet Allah^-azwj Mighty and Majestic with a deed more superior than his deed, except for the one who comes with similar to his deeds’.[342]

بَابُ مَنْ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ

Chapter 40 – The one who says, ‘I testify that there is no god except for Allah^-azwj, Alone, there being no associates for Him^-azwj, and I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who says, ‘I testify that there is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj, and I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww’, Allah^-azwj would Write for him, a thousand thousand (million) good deeds’.[343]

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[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 181 H 1

[2] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 1

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 2

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 3

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 4

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 182 H 5

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 183 H 1

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 1

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 2

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 3

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 4

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 5

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 6

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 7

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 185 H 1

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 185 H 2

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 185 H 3

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 186 H 1

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 1

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 2

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 3

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 4

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 5

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 1

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 2

[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 3

[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 4

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 5

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 6

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 7

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 188 H 8

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 189 H 1

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 189 H 2

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 1

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 2

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 3

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 190 H 4

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 1

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 2

[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 3

[41] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 4

[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 5

[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 6

[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 7

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 8

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 9

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 10

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 11

[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 12

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 13

[51] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 1

[52] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 2

[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 3

[54] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 4

[55] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 5

[56] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 6

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 7

[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 8

[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 9

[60] Al Kafi V 2 – The Book Of Belief and Disbelief CH 192 H 10

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 1

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 2

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 3

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 4

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 1

[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 2

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 3

[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 4

[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 5

[70] Al Kafi V 2 – The Book Of Belief and Disbelief CH 194 H 6

[71] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 1

[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 2

[73] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 1

[74] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 2

[75] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 3

[76] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 4

[77] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 5

[78] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 6

[79] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 7

[80] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 8

[81] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 9

[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 10

[83] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 11

[84] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 12

[85] Al Kafi V 2 – The Book Of Belief and Disbelief CH 196 H 1

[86] Al Kafi V 2 – The Book Of Belief and Disbelief CH 196 H 2

[87] Al Kafi V 2 – The Book Of Belief and Disbelief CH 196 H 3

[88] Al Kafi V 2 – The Book Of Belief and Disbelief CH 197 H 1

[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 1

[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 2

[91] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 3

[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 199 H 1

[93] Al Kafi V 2 – The Book Of Belief and Disbelief CH 200 H 1

[94] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 1

[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 2

[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 3

[97] Al Kafi V 2 – The Book Of Belief and Disbelief CH 201 H 4

[98] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 1

[99] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 2

[100] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 3

[101] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 4

[102] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 5

[103] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 6

[104] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 7

[105] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 8

[106] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 9

[107] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 10

[108] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 11

[109] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 12

[110] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 13

[111] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 14

[112] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 15

[113] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 16

[114] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 17

[115] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 18

[116] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 19

[117] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 20

[118] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 21

[119] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 22

[120] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 23

[121] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 1

[122] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 2

[123] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 3

[124] Al Kafi V 2 – The Book Of Belief and Disbelief CH 203 H 4

[125] Al Kafi V 2 – The Book Of Belief and Disbelief CH 204 H 1

[126] Al Kafi V 2 – The Book Of Belief and Disbelief CH 204 H 2

[127] Al Kafi V 2 – The Book Of Belief and Disbelief CH 205 H 1

[128] Al Kafi V 2 – The Book Of Belief and Disbelief CH 206 H 1

[129] Al Kafi V 2 – The Book Of Belief and Disbelief CH 206 H 2

[130] Al Kafi V 2 – The Book Of Belief and Disbelief CH 206 H 3

[131] Al Kafi V 2 – The Book Of Belief and Disbelief CH 207 H 1

[132] Al Kafi V 2 – The Book Of Belief and Disbelief CH 207 H 2

[133] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 1

[134] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 2

[135] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 3

[136] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 4

[137] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 5

[138] Al Kafi V 2 – The Book Of Belief and Disbelief CH 208 H 6

[139] Al Kafi V 2 – The Book Of Supplication CH 1 H 1

[140] Al Kafi V 2 – The Book Of Supplication CH 1 H 2

[141] Al Kafi V 2 – The Book Of Supplication CH 1 H 3

[142] Al Kafi V 2 – The Book Of Supplication CH 1 H 4

[143] Al Kafi V 2 – The Book Of Supplication CH 1 H 5

[144] Al Kafi V 2 – The Book Of Supplication CH 1 H 6

[145] Al Kafi V 2 – The Book Of Supplication CH 1 H 7

[146] Al Kafi V 2 – The Book Of Supplication CH 1 H 8

[147] Al Kafi V 2 – The Book Of Supplication CH 2 H 1

[148] Al Kafi V 2 – The Book Of Supplication CH 2 H 2

[149] Al Kafi V 2 – The Book Of Supplication CH 2 H 3

[150] Al Kafi V 2 – The Book Of Supplication CH 2 H 4

[151] Al Kafi V 2 – The Book Of Supplication CH 2 H 5

[152] Al Kafi V 2 – The Book Of Supplication CH 2 H 6

[153] Al Kafi V 2 – The Book Of Supplication CH 2 H 7

[154] Al Kafi V 2 – The Book Of Supplication CH 3 H 1

[155] Al Kafi V 2 – The Book Of Supplication CH 3 H 2

[156] Al Kafi V 2 – The Book Of Supplication CH 3 H 3

[157] Al Kafi V 2 – The Book Of Supplication CH 3 H 4

[158] Al Kafi V 2 – The Book Of Supplication CH 3 H 5

[159] Al Kafi V 2 – The Book Of Supplication CH 3 H 6

[160] Al Kafi V 2 – The Book Of Supplication CH 3 H 7

[161] Al Kafi V 2 – The Book Of Supplication CH 3 H 8

[162] Al Kafi V 2 – The Book Of Supplication CH 3 H 9

[163] Al Kafi V 2 – The Book Of Supplication CH 4 H 1

[164] Al Kafi V 2 – The Book Of Supplication CH 5 H 1

[165] Al Kafi V 2 – The Book Of Supplication CH 5 H 2

[166] Al Kafi V 2 – The Book Of Supplication CH 6 H 1

[167] Al Kafi V 2 – The Book Of Supplication CH 6 H 2

[168] Al Kafi V 2 – The Book Of Supplication CH 7 H 1

[169] Al Kafi V 2 – The Book Of Supplication CH 7 H 2

[170] Al Kafi V 2 – The Book Of Supplication CH 7 H 3

[171] Al Kafi V 2 – The Book Of Supplication CH 7 H 4

[172] Al Kafi V 2 – The Book Of Supplication CH 7 H 5

[173] Al Kafi V 2 – The Book Of Supplication CH 7 H 6

[174] Al Kafi V 2 – The Book Of Supplication CH 8 H 1

[175] Al Kafi V 2 – The Book Of Supplication CH 9 H 1

[176] Al Kafi V 2 – The Book Of Supplication CH 9 H 2

[177] Al Kafi V 2 – The Book Of Supplication CH 9 H 3

[178] Al Kafi V 2 – The Book Of Supplication CH 9 H 4

[179] Al Kafi V 2 – The Book Of Supplication CH 9 H 5

[180] Al Kafi V 2 – The Book Of Supplication CH 10 H 1

[181] Al Kafi V 2 – The Book Of Supplication CH 10 H 2

[182] Al Kafi V 2 – The Book Of Supplication CH 10 H 3

[183] Al Kafi V 2 – The Book Of Supplication CH 10 H 4

[184] Al Kafi V 2 – The Book Of Supplication CH 10 H 5

[185] Al Kafi V 2 – The Book Of Supplication CH 10 H 6

[186] Al Kafi V 2 – The Book Of Supplication CH 11 H 1

[187] Al Kafi V 2 – The Book Of Supplication CH 12 H 1

[188] Al Kafi V 2 – The Book Of Supplication CH 13 H 1

[189] Al Kafi V 2 – The Book Of Supplication CH 13 H 2

[190] Al Kafi V 2 – The Book Of Supplication CH 13 H 3

[191] Al Kafi V 2 – The Book Of Supplication CH 13 H 4

[192] Al Kafi V 2 – The Book Of Supplication CH 13 H 5

[193] Al Kafi V 2 – The Book Of Supplication CH 13 H 6

[194] Al Kafi V 2 – The Book Of Supplication CH 13 H 7

[195] Al Kafi V 2 – The Book Of Supplication CH 13 H 8

[196] Al Kafi V 2 – The Book Of Supplication CH 13 H 9

[197] Al Kafi V 2 – The Book Of Supplication CH 13 H 10

[198] Al Kafi V 2 – The Book Of Supplication CH 14 H 1

[199] Al Kafi V 2 – The Book Of Supplication CH 14 H 2

[200] Al Kafi V 2 – The Book Of Supplication CH 14 H 3

[201] Al Kafi V 2 – The Book Of Supplication CH 14 H 4

[202] Al Kafi V 2 – The Book Of Supplication CH 14 H 5

[203] Al Kafi V 2 – The Book Of Supplication CH 14 H 6

[204] Al Kafi V 2 – The Book Of Supplication CH 14 H 7

[205] Al Kafi V 2 – The Book Of Supplication CH 15 H 1

[206] Al Kafi V 2 – The Book Of Supplication CH 15 H 2

[207] Al Kafi V 2 – The Book Of Supplication CH 15 H 3

[208] Al Kafi V 2 – The Book Of Supplication CH 15 H 4

[209] Al Kafi V 2 – The Book Of Supplication CH 15 H 5

[210] Al Kafi V 2 – The Book Of Supplication CH 15 H 6

[211] Al Kafi V 2 – The Book Of Supplication CH 15 H 7

[212] Al Kafi V 2 – The Book Of Supplication CH 15 H 8

[213] Al Kafi V 2 – The Book Of Supplication CH 15 H 9

[214] Al Kafi V 2 – The Book Of Supplication CH 15 H 10

[215] Al Kafi V 2 – The Book Of Supplication CH 15 H 11

[216] Al Kafi V 2 – The Book Of Supplication CH 16 H 1

[217] Al Kafi V 2 – The Book Of Supplication CH 16 H 2

[218] Al Kafi V 2 – The Book Of Supplication CH 16 H 3

[219] Al Kafi V 2 – The Book Of Supplication CH 16 H 4

[220] Al Kafi V 2 – The Book Of Supplication CH 16 H 5

[221] Al Kafi V 2 – The Book Of Supplication CH 16 H 6

[222] Al Kafi V 2 – The Book Of Supplication CH 16 H 7

[223] Al Kafi V 2 – The Book Of Supplication CH 16 H 8

[224] Al Kafi V 2 – The Book Of Supplication CH 16 H 9

[225] Al Kafi V 2 – The Book Of Supplication CH 17 H 1

[226] Al Kafi V 2 – The Book Of Supplication CH 17 H 2

[227] Al Kafi V 2 – The Book Of Supplication CH 17 H 3

[228] Al Kafi V 2 – The Book Of Supplication CH 17 H 4

[229] Al Kafi V 2 – The Book Of Supplication CH 18 H 1

[230] Al Kafi V 2 – The Book Of Supplication CH 19 H 1

[231] Al Kafi V 2 – The Book Of Supplication CH 19 H 2

[232] Al Kafi V 2 – The Book Of Supplication CH 19 H 3

[233] Al Kafi V 2 – The Book Of Supplication CH 19 H 4

[234] Al Kafi V 2 – The Book Of Supplication CH 19 H 5

[235] Al Kafi V 2 – The Book Of Supplication CH 19 H 6

[236] Al Kafi V 2 – The Book Of Supplication CH 19 H 7

[237] Al Kafi V 2 – The Book Of Supplication CH 19 H 8

[238] Al Kafi V 2 – The Book Of Supplication CH 19 H 9

[239] Al Kafi V 2 – The Book Of Supplication CH 20 H 1

[240] Al Kafi V 2 – The Book Of Supplication CH 20 H 2

[241] Al Kafi V 2 – The Book Of Supplication CH 20 H 3

[242] Al Kafi V 2 – The Book Of Supplication CH 20 H 4

[243] Al Kafi V 2 – The Book Of Supplication CH 20 H 5

[244] Al Kafi V 2 – The Book Of Supplication CH 20 H 6

[245] Al Kafi V 2 – The Book Of Supplication CH 20 H 7

[246] Al Kafi V 2 – The Book Of Supplication CH 20 H 8

[247] Al Kafi V 2 – The Book Of Supplication CH 20 H 9

[248] Al Kafi V 2 – The Book Of Supplication CH 20 H 10

[249] Al Kafi V 2 – The Book Of Supplication CH 20 H 11

[250] Al Kafi V 2 – The Book Of Supplication CH 20 H 12

[251] Al Kafi V 2 – The Book Of Supplication CH 20 H 13

[252] Al Kafi V 2 – The Book Of Supplication CH 20 H 14

[253] Al Kafi V 2 – The Book Of Supplication CH 20 H 15

[254] Al Kafi V 2 – The Book Of Supplication CH 20 H 16

[255] Al Kafi V 2 – The Book Of Supplication CH 20 H 17

[256] Al Kafi V 2 – The Book Of Supplication CH 20 H 18

[257] Al Kafi V 2 – The Book Of Supplication CH 20 H 19

[258] Al Kafi V 2 – The Book Of Supplication CH 20 H 20

[259] Al Kafi V 2 – The Book Of Supplication CH 20 H 21

[260] Al Kafi V 2 – The Book Of Supplication CH 21 H 1

[261] Al Kafi V 2 – The Book Of Supplication CH 21 H 2

[262] Al Kafi V 2 – The Book Of Supplication CH 21 H 3

[263] Al Kafi V 2 – The Book Of Supplication CH 21 H 4

[264] Al Kafi V 2 – The Book Of Supplication CH 21 H 5

[265] Al Kafi V 2 – The Book Of Supplication CH 21 H 6

[266] Al Kafi V 2 – The Book Of Supplication CH 21 H 7

[267] Al Kafi V 2 – The Book Of Supplication CH 21 H 8

[268] Al Kafi V 2 – The Book Of Supplication CH 21 H 9

[269] Al Kafi V 2 – The Book Of Supplication CH 21 H 10

[270] Al Kafi V 2 – The Book Of Supplication CH 21 H 11

[271] Al Kafi V 2 – The Book Of Supplication CH 21 H 12

[272] Al Kafi V 2 – The Book Of Supplication CH 21 H 13

[273] Al Kafi V 2 – The Book Of Supplication CH 22 H 1

[274] Al Kafi V 2 – The Book Of Supplication CH 22 H 2

[275] Al Kafi V 2 – The Book Of Supplication CH 22 H 3

[276] Al Kafi V 2 – The Book Of Supplication CH 22 H 4

[277] Al Kafi V 2 – The Book Of Supplication CH 22 H 5

[278] Al Kafi V 2 – The Book Of Supplication CH 23 H 1

[279] Al Kafi V 2 – The Book Of Supplication CH 23 H 2

[280] Al Kafi V 2 – The Book Of Supplication CH 23 H 3

[281] Al Kafi V 2 – The Book Of Supplication CH 24 H 1

[282] Al Kafi V 2 – The Book Of Supplication CH 24 H 2

[283] Al Kafi V 2 – The Book Of Supplication CH 25 H 1

[284] Al Kafi V 2 – The Book Of Supplication CH 25 H 2

[285] Al Kafi V 2 – The Book Of Supplication CH 25 H 3

[286] Al Kafi V 2 – The Book Of Supplication CH 25 H 4

[287] Al Kafi V 2 – The Book Of Supplication CH 26 H 1

[288] Al Kafi V 2 – The Book Of Supplication CH 26 H 2

[289] Al Kafi V 2 – The Book Of Supplication CH 27 H 1

[290] Al Kafi V 2 – The Book Of Supplication CH 27 H 2

[291] Al Kafi V 2 – The Book Of Supplication CH 27 H 3

[292] Al Kafi V 2 – The Book Of Supplication CH 27 H 4

[293] Al Kafi V 2 – The Book Of Supplication CH 27 H 5

[294] Al Kafi V 2 – The Book Of Supplication CH 27 H 6

[295] Al Kafi V 2 – The Book Of Supplication CH 27 H 7

[296] Al Kafi V 2 – The Book Of Supplication CH 28 H 1

[297] Al Kafi V 2 – The Book Of Supplication CH 28 H 2

[298] Al Kafi V 2 – The Book Of Supplication CH 28 H 3

[299] Al Kafi V 2 – The Book Of Supplication CH 28 H 4

[300] Al Kafi V 2 – The Book Of Supplication CH 28 H 5

[301] Al Kafi V 2 – The Book Of Supplication CH 28 H 6

[302] Al Kafi V 2 – The Book Of Supplication CH 29 H 1

[303] Al Kafi V 2 – The Book Of Supplication CH 29 H 2

[304] Al Kafi V 2 – The Book Of Supplication CH 29 H 3

[305] Al Kafi V 2 – The Book Of Supplication CH 29 H 4

[306] Al Kafi V 2 – The Book Of Supplication CH 29 H 5

[307] Al Kafi V 2 – The Book Of Supplication CH 30 H 1

[308] Al Kafi V 2 – The Book Of Supplication CH 30 H 2

[309] Al Kafi V 2 – The Book Of Supplication CH 30 H 3

[310] Al Kafi V 2 – The Book Of Supplication CH 30 H 4

[311] Al Kafi V 2 – The Book Of Supplication CH 30 H 5

[312] Al Kafi V 2 – The Book Of Supplication CH 30 H 6

[313] Al Kafi V 2 – The Book Of Supplication CH 30 H 7

[314] Al Kafi V 2 – The Book Of Supplication CH 31 H 1

[315] Al Kafi V 2 – The Book Of Supplication CH 31 H 2

[316] Al Kafi V 2 – The Book Of Supplication CH 31 H 3

[317] Al Kafi V 2 – The Book Of Supplication CH 31 H 4

[318] Al Kafi V 2 – The Book Of Supplication CH 31 H 5

[319] Al Kafi V 2 – The Book Of Supplication CH 31 H 6

[320] Al Kafi V 2 – The Book Of Supplication CH 31 H 7

[321] Al Kafi V 2 – The Book Of Supplication CH 31 H 8

[322] Al Kafi V 2 – The Book Of Supplication CH 32 H 1

[323] Al Kafi V 2 – The Book Of Supplication CH 32 H 2

[324] Al Kafi V 2 – The Book Of Supplication CH 32 H 3

[325] Al Kafi V 2 – The Book Of Supplication CH 33 H 1

[326] Al Kafi V 2 – The Book Of Supplication CH 33 H 2

[327] Al Kafi V 2 – The Book Of Supplication CH 33 H 3

[328] Al Kafi V 2 – The Book Of Supplication CH 33 H 4

[329] Al Kafi V 2 – The Book Of Supplication CH 33 H 5

[330] Al Kafi V 2 – The Book Of Supplication CH 34 H 1

[331] Al Kafi V 2 – The Book Of Supplication CH 34 H 2

[332] Al Kafi V 2 – The Book Of Supplication CH 34 H 3

[333] Al Kafi V 2 – The Book Of Supplication CH 34 H 4

[334] Al Kafi V 2 – The Book Of Supplication CH 34 H 5

[335] Al Kafi V 2 – The Book Of Supplication CH 35 H 1

[336] Al Kafi V 2 – The Book Of Supplication CH 35 H 2

[337] Al Kafi V 2 – The Book Of Supplication CH 36 H 1

[338] Al Kafi V 2 – The Book Of Supplication CH 36 H 2

[339] Al Kafi V 2 – The Book Of Supplication CH 37 H 1

[340] Al Kafi V 2 – The Book Of Supplication CH 38 H 1

[341] Al Kafi V 2 – The Book Of Supplication CH 39 H 1

[342] Al Kafi V 2 – The Book Of Supplication CH 39 H 2

[343] Al Kafi V 2 – The Book Of Supplication CH 40 H 1