AL-KAFI VOLUME 2 Part 8

الكافي

AL-KAFI

ج 2

Volume 2

Part 8 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 8

Chapter 2 – Merits of the bearers (memorisers) of the Quran

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَهْلَ الْقُرْآنِ فِي أَعْلَى دَرَجَةٍ مِنَ الْآدَمِيِّينَ مَا خَلَا النَّبِيِّينَ وَ الْمُرْسَلِينَ فَلَا تَسْتَضْعِفُوا أَهْلَ الْقُرْآنِ حُقُوقَهُمْ فَإِنَّ لَهُمْ مِنَ اللَّهِ الْعَزِيزِ الْجَبَّارِ لَمَكَاناً عَلِيّاً .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Abu Al Husayn Al Farsy, from Suleyman Bin Ja’far Al Ja’fary, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The people of the Quran would be in the highest Levels from the human beings except for the Prophets^-as and the Mursils Prophets^-as. Therefore, you should not consider them weaken in the matter of their rights, for there is for them, from Allah^-azwj the Mighty, the Compeller, a lofty position’’.[1]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَافِظُ لِلْقُرْآنِ الْعَامِلُ بِهِ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The memoriser of the Quran, the one acting by it, would be with the Ambassadors (Mursil Prophets^-as), the honourable, the righteous’.[2]

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَعَلَّمُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ صَاحِبَهُ فِي صُورَةِ شَابٍّ جَمِيلٍ شَاحِبِ اللَّوْنِ فَيَقُولُ لَهُ الْقُرْآنُ أَنَا الَّذِي كُنْتُ أَسْهَرْتُ لَيْلَكَ وَ أَظْمَأْتُ هَوَاجِرَكَ وَ أَجْفَفْتُ رِيقَكَ وَ أَسَلْتُ دَمْعَتَكَ أَؤُولُ مَعَكَ حَيْثُمَا أُلْتَ وَ كُلُّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ وَ أَنَا الْيَوْمَ لَكَ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَ سَيَأْتِيكَ كَرَامَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَأَبْشِرْ فَيُؤْتَى بِتَاجٍ فَيُوضَعُ عَلَى رَأْسِهِ

And by his chain, from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Learn the Quran, for it would be coming on the Day of Judgment to its companion in an image of a beautiful youth, radiant, and the Quran would be saying to him: ‘I am the one whom you held a vigil during your night, and your mouth was thirsty, and dried your throat, and your tears flowed. I shall be with you wherever you go to; and every trader is behind his trade, and I am for you today, from behind a trade with every trader, and there shall be coming to you, a Prestige from Allah^-azwj Mighty and Majestic. Therefore, receive glad tidings, for you would be Given a crown upon your head’.

وَ يُعْطَى الْأَمَانَ بِيَمِينِهِ وَ الْخُلْدَ فِي الْجِنَانِ بِيَسَارِهِ وَ يُكْسَى حُلَّتَيْنِ ثُمَّ يُقَالُ لَهُ اقْرَأْ وَ ارْقَهْ فَكُلَّمَا قَرَأَ آيَةً صَعِدَ دَرَجَةً وَ يُكْسَى أَبَوَاهُ حُلَّتَيْنِ إِنْ كَانَا مُؤْمِنَيْنِ ثُمَّ يُقَالُ لَهُمَا هَذَا لِمَا عَلَّمْتُمَاهُ الْقُرْآنَ .

And he would be Given the (deed of) security in his right hand, and the (deed of) eternal life in the Gardens in his left hand, and he would be Clothed in two garments. Then it would be said to him: ‘Recite and ascend. So every time he recites a Verse, he would ascend a level. And his parents would be Clothed by two Garments, if he was a Momin. Then it would be said to both of them: ‘This is due to both of you teaching him (your son) the Quran’’.[3]

ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مِنْهَالٍ الْقَصَّابِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ الْقُرْآنَ وَ هُوَ شَابٌّ مُؤْمِنٌ اخْتَلَطَ الْقُرْآنُ بِلَحْمِهِ وَ دَمِهِ وَ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ وَ كَانَ الْقُرْآنُ حَجِيزاً عَنْهُ يَوْمَ الْقِيَامَةِ يَقُولُ يَا رَبِّ إِنَّ كُلَّ عَامِلٍ قَدْ أَصَابَ أَجْرَ عَمَلِهِ غَيْرَ عَامِلِي فَبَلِّغْ بِهِ أَكْرَمَ عَطَايَاكَ

Ibn Mahboub, from Malik Bin Atiyya, from Minhal Al Qassab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who recites the Quran and he is a Momin youth, the Quran would blend with his flesh and his blood, and Allah^-azwj Mighty and Majestic would Make him to be with the Ambassadors (Mursil Prophets^-as), the honourable, the righteous; and it would be so that the Quran would be concerned about him on the Day of Judgment, saying: ‘O Lord^-azwj! Every worker has attained a Recompense apart from my worker, therefore let him reach the most prestigious of Your^-azwj Gifts’.

قَالَ فَيَكْسُوهُ اللَّهُ الْعَزِيزُ الْجَبَّارُ حُلَّتَيْنِ مِنْ حُلَلِ الْجَنَّةِ وَ يُوضَعُ عَلَى رَأْسِهِ تَاجُ الْكَرَامَةِ ثُمَّ يُقَالُ لَهُ هَلْ أَرْضَيْنَاكَ فِيهِ فَيَقُولُ الْقُرْآنُ يَا رَبِّ قَدْ كُنْتُ أَرْغَبُ لَهُ فِيمَا هُوَ أَفْضَلُ مِنْ هَذَا فَيُعْطَى الْأَمْنَ بِيَمِينِهِ وَ الْخُلْدَ بِيَسَارِهِ

He^-asws said: ‘So Allah^-azwj the Mighty, the Compeller would Clothe him with two garments of the Paradise and Place a crown of honour upon his head. The He^-azwj would Say to him (The Quran): “Have I please you with regards to him?” So the Quran would be saying: ‘O Lord^-azwj! I used to wish for him regarding what is superior than this, therefore Grant the (deed of) security in his right hand, and the (deed of) eternal life in his left hand’.

ثُمَّ يَدْخُلُ الْجَنَّةَ فَيُقَالُ لَهُ اقْرَأْ وَ اصْعَدْ دَرَجَةً ثُمَّ يُقَالُ لَهُ هَلْ بَلَغْنَا بِهِ وَ أَرْضَيْنَاكَ فَيَقُولُ نَعَمْ

Then he would enter the Paradise, so it would be said to him: ‘Recite and ascend a level’. The He^-azwj would Say to him: “Have We^-azwj Made him reach it and Please you?” So he (the Quran) would be saying: ‘Yes’.

قَالَ وَ مَنْ قَرَأَهُ كَثِيراً وَ تَعَاهَدَهُ بِمَشَقَّةٍ مِنْ شِدَّةِ حِفْظِهِ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ أَجْرَ هَذَا مَرَّتَيْنِ .

He^-asws said: ‘And the one who recites it a lot and approaches it with laboriousness (difficulty) from the difficulties of memorising it, Allah^-azwj Mighty and Majestic would Give him the Recompense of this, twice’.[4]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَحَقَّ النَّاسِ بِالتَّخَشُّعِ فِي السِّرِّ وَ الْعَلَانِيَةِ لَحَامِلُ الْقُرْآنِ وَ إِنَّ أَحَقَّ النَّاسِ فِي السِّرِّ وَ الْعَلَانِيَةِ بِالصَّلَاةِ وَ الصَّوْمِ لَحَامِلُ الْقُرْآنِ

Abu Ali Al-Ashary, from Al Hassan Bin Ali Bin Abdullah, and Humeyd Bin Ziyad, from Al Khashaab, altogether from Al Hassan Bin Ali Bin Yusuf, from Muaz Bin Sabit, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The most rightful of the people with the humbleness in the private and public, is for the bearer (memoriser) of the Quran; and the mort rightful of the people in the private and public with the Salāt and the Fasting, is for the bearer (memoriser) of the Quran’.

ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ يَا حَامِلَ الْقُرْآنِ تَوَاضَعْ بِهِ يَرْفَعْكَ اللَّهُ وَ لَا تَعَزَّزْ بِهِ فَيُذِلَّكَ اللَّهُ يَا حَامِلَ الْقُرْآنِ تَزَيَّنْ بِهِ لِلَّهِ يُزَيِّنْكَ اللَّهُ بِهِ وَ لَا تَزَيَّنْ بِهِ لِلنَّاسِ فَيَشِينَكَ اللَّهُ بِهِ

Then he^-saww called out in a raised voice: ‘O bearer of the Quran! Be humble with it, Allah^-azwj would Raise you, and do not be bold with it for Allah^-azwj would Disgrace you. If you adorn with it for the Sake of Allah^-azwj, Allah^-azwj would Adorn you with it, and do not adorn with it for the people, for Allah^-azwj would Discredit you with it.

مَنْ خَتَمَ الْقُرْآنَ فَكَأَنَّمَا أُدْرِجَتِ النُّبُوَّةُ بَيْنَ جَنْبَيْهِ وَ لَكِنَّهُ لَا يُوحَى إِلَيْهِ وَ مَنْ جَمَعَ الْقُرْآنَ فَنَوْلُهُ لَا يَجْهَلُ مَعَ مَنْ يَجْهَلُ عَلَيْهِ وَ لَا يَغْضَبُ فِيمَنْ يَغْضَبُ عَلَيْهِ وَ لَا يَحِدُّ فِيمَنْ يَحِدُّ وَ لَكِنَّهُ يَعْفُو وَ يَصْفَحُ وَ يَغْفِرُ وَ يَحْلُمُ لِتَعْظِيمِ الْقُرْآنِ

The one who completes the Quran, so it is as if he has inserted the Prophet-hood between his two sides, but there is no Revelation (coming) to him; and the one who collects the Quran, so his Conferment is that he would not be ignorant along with the ones who are ignorant upon it, nor would he be angered regarding the one who would be angered upon him, nor would he be irritable regarding the one who irritates him, but he would be pardoning, and excusing, and forgiving, and forbearing due to the reverence of the Quran.

وَ مَنْ أُوتِيَ الْقُرْآنَ فَظَنَّ أَنَّ أَحَداً مِنَ النَّاسِ أُوتِيَ أَفْضَلَ مِمَّا أُوتِيَ فَقَدْ عَظَّمَ مَا حَقَّرَ اللَّهُ وَ حَقَّرَ مَا عَظَّمَ اللَّهُ .

And the one who has been Given the Quran, if he thinks that anyone else from the people has been Given (anything) more superior than what he has been Given, so he has magnified what Allah^-azwj has Belittled, and belittled what Allah^-azwj has Magnified’.[5]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ قَالَ حَدَّثَنَا صَالِحٌ الْقَمَّاطُ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّاسُ أَرْبَعَةٌ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هُمْ فَقَالَ رَجُلٌ أُوتِيَ الْإِيمَانَ وَ لَمْ يُؤْتَ الْقُرْآنَ وَ رَجُلٌ أُوتِيَ الْقُرْآنَ وَ لَمْ يُؤْتَ الْإِيمَانَ وَ رَجُلٌ أُوتِيَ الْقُرْآنَ وَ أُوتِيَ الْإِيمَانَ وَ رَجُلٌ لَمْ يُؤْتَ الْقُرْآنَ وَ لَا الْإِيمَانَ

Abu Ali Al Asjary, from Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham who said, ‘Salih Al Qammat narrated to us, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The people are four (types)’. So I said, ‘May I be sacrificed for you^-asws! And what (types) are they?’ So he^-asws said: ‘A man Given the Eman and not been Given the Quran; and a man Given the Quran and not been Given the Eman; and a man Given the Quran and Given the Eman; and a man not Given the Quran nor the Eman’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لِي حَالَهُمْ فَقَالَ أَمَّا الَّذِي أُوتِيَ الْإِيمَانَ وَ لَمْ يُؤْتَ الْقُرْآنَ فَمَثَلُهُ كَمَثَلِ التَّمْرَةِ طَعْمُهَا حُلْوٌ وَ لَا رِيحَ لَهَا وَ أَمَّا الَّذِي أُوتِيَ الْقُرْآنَ وَ لَمْ يُؤْتَ الْإِيمَانَ فَمَثَلُهُ كَمَثَلِ الْآسِ رِيحُهَا طَيِّبٌ وَ طَعْمُهَا مُرٌّ وَ أَمَّا مَنْ أُوتِيَ الْقُرْآنَ وَ الْإِيمَانَ فَمَثَلُهُ كَمَثَلِ الْأُتْرُجَّةِ رِيحُهَا طَيِّبٌ وَ طَعْمُهَا طَيِّبٌ وَ أَمَّا الَّذِي لَمْ يُؤْتَ الْإِيمَانَ وَ لَا الْقُرْآنَ فَمَثَلُهُ كَمَثَلِ الْحَنْظَلَةِ طَعْمُهَا مُرٌّ وَ لَا رِيحَ لَهَا.

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Explain their states to me’. So he^-asws said: ‘As for the one Given the Eman and not been Given the Quran, so his example it like an example of the date. Its taste is sweet, but there is no aroma for it. And as for the one Given the Quran and not Given the Eman, so his example is like an example of the myrtle. Its smell is aromatic and its taste is bitter. And as for the one Given the Quran and the Eman, so his example it like an example of the citrus. Its smell is aromatic and its taste is good. And as for the one neither Given the Eman nor the Quran, so his example is like an example of the colocynth, its taste is bitter and there is no (aromatic) smell to it’.[6]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ قَالَ قُلْتُ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ قَالَ الْحَالُّ الْمُرْتَحِلُ قُلْتُ وَ مَا الْحَالُّ الْمُرْتَحِلُ قَالَ فَتْحُ الْقُرْآنِ وَ خَتْمُهُ كُلَّمَا جَاءَ بِأَوَّلِهِ ارْتَحَلَ فِي آخِرِهِ

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Sufyan Bin Uyayna, from Al Zuhry who said,

 ‘I said to Ali^-asws Bin Al-Husayn^-asws, ‘Which of the deeds is the most superior?’ He^-asws said: ‘The state of travelling’. I said, ‘And what is the state of travelling?’ He^-asws said: ‘Opening the Quran and ending it. Every time one comes to the beginning of it, travels to the end of it’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعْطَاهُ اللَّهُ الْقُرْآنَ فَرَأَى أَنَّ رَجُلًا أُعْطِيَ أَفْضَلَ مِمَّا أُعْطِيَ فَقَدْ صَغَّرَ عَظِيماً وَ عَظَّمَ صَغِيراً .

And he^-asws said: ‘Rasool-Allah^-saww said: ‘The one whom Allah^-azwj has Given the Quran, so he views that (another) man has been Given superior than what he has been Given, so he has belittled a great (thing), and magnified a little one’.[7]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قَرَأَ الْقُرْآنَ فَهُوَ غَنِيٌّ وَ لَا فَقْرَ بَعْدَهُ وَ إِلَّا مَا بِهِ غِنًى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Suleyman Bin Rusheyd, from his father, from Muawiya Bin Ammar who said,

‘Abu Abdullah^-asws said to me: ‘The one who recites the Quran so he is rich, and there is no poverty after it, or else he is not with riches’.[8]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعَاشِرَ قُرَّاءِ الْقُرْآنِ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ فِيمَا حَمَّلَكُمْ مِنْ كِتَابِهِ فَإِنِّي مَسْئُولٌ وَ إِنَّكُمْ مَسْئُولُونَ إِنِّي مَسْئُولٌ عَنْ تَبْلِيغِ الرِّسَالَةِ وَ أَمَّا أَنْتُمْ فَتُسْأَلُونَ عَمَّا حُمِّلْتُمْ مِنْ كِتَابِ اللَّهِ وَ سُنَّتِي .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘O group of reciters of the Quran! Fear Allah^-azwj Mighty and Majestic regarding what you are bearing from His^-azwj Book, for I^-saww would be Questioned and you all would be Questioned. I^-saww would be Questioned about the delivery of the Message, and as for you, so you would be Questioned about what you bore from the Book of Allah^-azwj and my^-saww Sunnah’’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ لِرَجُلٍ أَ تُحِبُّ الْبَقَاءَ فِي الدُّنْيَا فَقَالَ نَعَمْ فَقَالَ وَ لِمَ قَالَ لِقِرَاءَةِ قُلْ هُوَ اللَّهُ أَحَدٌ فَسَكَتَ عَنْهُ فَقَالَ لَهُ بَعْدَ سَاعَةٍ يَا حَفْصُ مَنْ مَاتَ مِنْ أَوْلِيَائِنَا وَ شِيعَتِنَا وَ لَمْ يُحْسِنِ الْقُرْآنَ عُلِّمَ فِي قَبْرِهِ لِيَرْفَعَ اللَّهُ بِهِ مِنْ دَرَجَتِهِ فَإِنَّ دَرَجَاتِ الْجَنَّةِ عَلَى قَدْرِ آيَاتِ الْقُرْآنِ يُقَالُ لَهُ اقْرَأْ وَ ارْقَ فَيَقْرَأُ ثُمَّ يَرْقَى

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs who said,

‘I heard Musa^-asws Bin Ja’far^-asws saying to a man: ‘Would you love to remain in the world?’ So he said, ‘Yes’. So he^-asws said: ‘And why?’ He said, ‘In order to recite [112:1] Say He Allah is One (Chapter 112)’. So he^-asws was silent from him, and said to him after a while: ‘O Hafs! The one from our^-asws friends and our^-asws Shias who dies and is not good (at reciting) the Quran, would be taught in his grave, in order for Allah^-azwj to Raise his status by it, from his (current) level, for the Levels of the Paradise are upon a measurement of the Verses of the Quran. It would be said to him: ‘Recite and ascend’. So he would recite, then he would ascend’.

قَالَ حَفْصٌ فَمَا رَأَيْتُ أَحَداً أَشَدَّ خَوْفاً عَلَى نَفْسِهِ مِنْ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) وَ لَا أَرْجَى النَّاسِ مِنْهُ وَ كَانَتْ قِرَاءَتُهُ حُزْناً فَإِذَا قَرَأَ فَكَأَنَّهُ يُخَاطِبُ إِنْسَاناً .

Hafs said, ‘So I did not see anyone more intensely fearful upon himself than Musa^-asws Bin Ja’far^-asws, nor anyone more hopeful of the people than him^-asws, and it was so that his^-asws recitation was (full of) grief. So whenever he^-asws recited, it was as if he^-asws was addressing the people’.[10]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَمَلَةُ الْقُرْآنِ عُرَفَاءُ أَهْلِ الْجَنَّةِ وَ الْمُجْتَهِدُونَ قُوَّادُ أَهْلِ الْجَنَّةَ وَ الرُّسُلُ سَادَةُ أَهْلِ الْجَنَّةَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The bearers of the Quran are the understanding ones of the Paradise, and the strivers are the guides of the people of the Paradise, and the Rasools^-as would be the chiefs of the people of the Paradise’.[11]

بَابُ مَنْ يَتَعَلَّمُ الْقُرْآنَ بِمَشَقَّةٍ

Chapter 3 – The one who learns the Quran with difficulty

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الَّذِي يُعَالِجُ الْقُرْآنَ وَ يَحْفَظُهُ بِمَشَقَّةٍ مِنْهُ وَ قِلَّةِ حِفْظٍ لَهُ أَجْرَانِ .

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether, from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The one who addresses the Quran and memorises it with difficulty from him, and has scarce memorisation, for him would be two Recompenses (double)’.[12]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ شُدِّدَ عَلَيْهِ فِي الْقُرْآنِ كَانَ لَهُ أَجْرَانِ وَ مَنْ يُسِّرَ عَلَيْهِ كَانَ مَعَ الْأَوَّلِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sabbah Bin Sayaba who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who has difficulty upon him regarding the Quran would have two Recompenses for him, and the one who has ease upon him, would be with the former ones’.[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ لَا يَمُوتَ حَتَّى يَتَعَلَّمَ الْقُرْآنَ أَوْ يَكُونَ فِي تَعْلِيمِهِ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, from Suleym Al Fara’a, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is befitting for the Momin that he does not die until he learns the Quran, or happens to be in its learning (process)’.[14]

بَابُ مَنْ حَفِظَ الْقُرْآنَ ثُمَّ نَسِيَهُ

Chapter 4 – The one who memorises the Quran, then forgets it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ قَرَأْتُ الْقُرْآنَ فَفَلَتَ مِنِّي فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُعَلِّمَنِيهِ قَالَ فَكَأَنَّهُ فَزِعَ لِذَلِكَ فَقَالَ عَلَّمَكَ اللَّهُ هُوَ وَ إِيَّانَا جَمِيعاً قَالَ وَ نَحْنُ نَحْوٌ مِنْ عَشَرَةٍ

A number of our companbions, from Ahmad Bin Muhammad, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether, from Ibn Fazzal, from Abu Is’haq Sa’alba Bin Maymoun, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I used to recite the Quran, but it has escaped from me, therefore supplicate to Allah^-azwj Mighty and Majestic that He^-azwj Teaches it (to me)’. He (the narrator) said, ‘So it was as if he^-asws was shocked due to that, and he^-asws said: ‘May Allah^-azwj Teach you it, and us altogether’. He (the narrator) said, ‘And we were approximately ten (people)’.

ثُمَّ قَالَ السُّورَةُ تَكُونُ مَعَ الرَّجُلِ قَدْ قَرَأَهَا ثُمَّ تَرَكَهَا فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ وَ تُسَلِّمُ عَلَيْهِ فَيَقُولُ مَنْ أَنْتِ فَتَقُولُ أَنَا سُورَةُ كَذَا وَ كَذَا فَلَوْ أَنَّكَ تَمَسَّكْتَ بِي وَ أَخَذْتَ بِي لَأَنْزَلْتُكَ هَذِهِ الدَّرَجَةَ فَعَلَيْكُمْ بِالْقُرْآنِ

Then he^-asws said: ‘The Chapter (of the Holy Quran) which happens to be with the man, having had recited it, then he neglected it, so it would be coming to him on the Day of Judgment in an excellent image and greet upon him. So he would be saying, ‘Who are you?’ So it would be saying: ‘I am Chapter such and such, so had you attached yourself with me, and taken (to the recitation) with me, I would have catapulted you to this level’. Therefore, it is upon you with the (recitation of the) Quran’.

ثُمَّ قَالَ إِنَّ مِنَ النَّاسِ مَنْ يَقْرَأُ الْقُرْآنَ لِيُقَالَ فُلَانٌ قَارِئٌ وَ مِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَطْلُبَ بِهِ الدُّنْيَا وَ لَا خَيْرَ فِي ذَلِكَ وَ مِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَنْتَفِعَ بِهِ فِي صَلَاتِهِ وَ لَيْلِهِ وَ نَهَارِهِ .

Then he^-asws said: ‘From the people is one who recites the Quran in order for it to be said, ‘So and so is a reciter’; and from them is one who recites the Quran in order to seek the world with it, and there is no goodness in that; and from them is one who recites the Quran in order to benefit with it during his Salāt, and his night, and his day’.[15]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ نَسِيَ سُورَةً مِنَ الْقُرْآنِ مُثِّلَتْ لَهُ فِي صُورَةٍ حَسَنَةٍ وَ دَرَجَةٍ رَفِيعَةٍ فِي الْجَنَّةِ فَإِذَا رَآهَا قَالَ مَا أَنْتِ مَا أَحْسَنَكِ لَيْتَكِ لِي فَيَقُولُ أَ مَا تَعْرِفُنِي أَنَا سُورَةُ كَذَا وَ كَذَا وَ لَوْ لَمْ تَنْسَنِي رَفَعْتُكَ إِلَى هَذَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu baser who said,

‘Abu Abdullah^-asws said: ‘The one who forgets a Chapter from the Quran, it would be resembled for him in a beautiful image, and be in a lofty level in the Paradise. So when he sees it, he would say, ‘What are you? How beautiful! If only you were for me’. So it would be saying: ‘But, do you not recognise me? I am Chapter such and such, and had you not forgotten me, I would have raised you to this (level)’.[16]

ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلَيَّ دَيْناً كَثِيراً وَ قَدْ دَخَلَنِي مَا كَانَ الْقُرْآنُ يَتَفَلَّتُ مِنِّي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْقُرْآنَ الْقُرْآنَ إِنَّ الْآيَةَ مِنَ الْقُرْآنِ وَ السُّورَةَ لَتَجِي‏ءُ يَوْمَ الْقِيَامَةِ حَتَّى تَصْعَدَ أَلْفَ دَرَجَةٍ يَعْنِي فِي الْجَنَّةِ فَتَقُولُ لَوْ حَفِظْتَنِي لَبَلَغْتُ بِكَ هَاهُنَا .

Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullah^-asws, ‘There are a lot of debts upon me, and what entered me (from the worries). Whatever was of the Quran has escaped from me’. So Abu Abdullah^-asws said: ‘The Quran! The Quran! The Verse from the Quran and the Chapter would be coming on the Day of Judgment until it ascends a thousand Levels, meaning in the Paradise, so it would be saying: ‘Had you memorised me, I would have reached with you to be over here’’.[17]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الرَّجُلَ إِذَا كَانَ يَعْلَمُ السُّورَةَ ثُمَّ نَسِيَهَا أَوْ تَرَكَهَا وَ دَخَلَ الْجَنَّةَ أَشْرَفَتْ عَلَيْهِ مِنْ فَوْقٍ فِي أَحْسَنِ صُورَةٍ فَتَقُولُ تَعْرِفُنِي فَيَقُولُ لَا فَتَقُولُ أَنَا سُورَةُ كَذَا وَ كَذَا لَمْ تَعْمَلْ بِي وَ تَرَكْتَنِي أَمَا وَ اللَّهِ لَوْ عَمِلْتَ بِي لَبَلَغْتُ بِكَ هَذِهِ الدَّرَجَةَ وَ أَشَارَتْ بِيَدِهَا إِلَى فَوْقِهَا .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at and a number of our companions, from Ahmad Bin Muhammad, altogether from Muhassin Bin Ahmad, from Aban Bin Usman, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘When the man learns the Chapter (of the Holy Quran), then forgets it or neglects it, and enters the Paradise, it would display itself upon him from above in a beautiful image, and it would be saying: ‘Do you recognise me?’ So he would be saying, ‘No’. So it would be saying: ‘I am Chapter such and such. You did not act by me and neglected me. But, by Allah^-azwj, had you acted with me, I would have made you reach to this Level’, and it would gesture by its hand to above it’.[18]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الْحَجَّاجِ الْخَشَّابِ عَنْ أَبِي كَهْمَسٍ الْهَيْثَمِ بْنِ عُبَيْدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَرَأَ الْقُرْآنَ ثُمَّ نَسِيَهُ فَرَدَدْتُ عَلَيْهِ ثَلَاثاً أَ عَلَيْهِ فِيهِ حَرَجٌ قَالَ لَا .

Abu Ali Al Ashary, from Al Hassan Bin Ali Bin Abdullah, from Al Abbas Bin Aamir, from Al Hajjaj Al Khashhab, from Abu Kahmasy Al Haysam Bin Ubeyd who said,

‘I asked Abu Abdullah^-asws about a man who recites the Quran, then forgets it’, and I reiterated it to him^-asws three (times), ‘Is there any blame upon him?’ He^-asws said: ‘No’.[19]

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 عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّهُ أَصَابَتْنِي هُمُومٌ وَ أَشْيَاءُ لَمْ يَبْقَ شَيْ‏ءٌ مِنَ الْخَيْرِ إِلَّا وَ قَدْ تَفَلَّتَ مِنِّي مِنْهُ طَائِفَةٌ حَتَّى الْقُرْآنِ لَقَدْ تَفَلَّتَ مِنِّي طَائِفَةٌ مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdullah Bin Muskan, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Worries and other things hit me, and there does not remain anything from the goodness except a section from it has escaped from me, even the Quran, a section from it has escaped from me (as well)’. 

قَالَ فَفَزِعَ عِنْدَ ذَلِكَ حِينَ ذَكَرْتُ الْقُرْآنَ ثُمَّ قَالَ إِنَّ الرَّجُلَ لَيَنْسَى السُّورَةَ مِنَ الْقُرْآنِ فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ حَتَّى تُشْرِفَ عَلَيْهِ مِنْ دَرَجَةٍ مِنْ بَعْضِ الدَّرَجَاتِ فَتَقُولُ السَّلَامُ عَلَيْكَ فَيَقُولُ وَ عَلَيْكِ السَّلَامُ مَنْ أَنْتِ فَتَقُولُ أَنَا سُورَةُ كَذَا وَ كَذَا ضَيَّعْتَنِي وَ تَرَكْتَنِي أَمَا لَوْ تَمَسَّكْتَ بِي بَلَغْتُ بِكَ هَذِهِ الدَّرَجَةَ ثُمَّ أَشَارَ بِإِصْبَعِهِ

He (the narrator) said, ‘So he^-asws was shocked at that when I mentioned the Quran. Then he^-asws said: ‘The man forgets the Chapter from the Quran, so it would come to him on the Day of Judgment until it displays itself upon him from a Level from some of the Levels, and it would be saying: ‘The greetings be upon you’. So he would be saying, ‘And upon you be the greetings. Who are you?’ So it would be saying: ‘I am Chapter such and such. You wasted me and neglected me. But, had you attached yourself with me, I would have caused you to reach to this Level’. Then it would gesture by its fingers.

ثُمَّ قَالَ عَلَيْكُمْ بِالْقُرْآنِ فَتَعَلَّمُوهُ فَإِنَّ مِنَ النَّاسِ مَنْ يَتَعَلَّمُ الْقُرْآنَ لِيُقَالَ فُلَانٌ قَارِئٌ وَ مِنْهُمْ مَنْ يَتَعَلَّمُهُ فَيَطْلُبُ بِهِ الصَّوْتَ فَيُقَالُ فُلَانٌ حَسَنُ الصَّوْتِ وَ لَيْسَ فِي ذَلِكَ خَيْرٌ وَ مِنْهُمْ مَنْ يَتَعَلَّمُهُ فَيَقُومُ بِهِ فِي لَيْلِهِ وَ نَهَارِهِ لَا يُبَالِي مَنْ عَلِمَ ذَلِكَ وَ مَنْ لَمْ يَعْلَمْهُ .

Then he^-asws said: ‘(It is) upon you with the Quran. From the people is one who learns the Quran in order for it to be said, ‘So and so is a reciter’; and from them is the one who learns it, and he seeks the voice by it, so it is said to him, ‘So and so and an excellent voice’, and there is no goodness in that; and from them is the one who learns it, so he stands by it during his night and his day, not caring who knows of that and who does not know of that’.[20]

بَابٌ فِي قِرَاءَتِهِ

Chapter 5 – Regarding its recitation

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقُرْآنُ عَهْدُ اللَّهِ إِلَى خَلْقِهِ فَقَدْ يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يَنْظُرَ فِي عَهْدِهِ وَ أَنْ يَقْرَأَ مِنْهُ فِي كُلِّ يَوْمٍ خَمْسِينَ آيَةً .

Ali, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Quran is a Covenant of Allah^-azwj to His^-azwj creatures. Thus, it is befitting for the Muslim person that he looks into his covenant, and that he recites from it, during every day, fifty Verses’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنِ الزُّهْرِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ آيَاتُ الْقُرْآنِ خَزَائِنُ فَكُلَّمَا فُتِحَتْ خِزَانَةٌ يَنْبَغِي لَكَ أَنْ تَنْظُرَ مَا فِيهَا .

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

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘The Verse of the Quran are a treasure, so every time you open the vault, it is befitting for you that you look at what is in it’.[22]

بَابُ الْبُيُوتِ الَّتِي يُقْرَأُ فِيهَا الْقُرْآنُ

Chapter 6 – The houses in which the Quran is recited

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) نَوِّرُوا بُيُوتَكُمْ بِتِلَاوَةِ الْقُرْآنِ وَ لَا تَتَّخِذُوهَا قُبُوراً كَمَا فَعَلَتِ الْيَهُودُ وَ النَّصَارَى صَلَّوْا فِي الْكَنَائِسِ وَ الْبِيَعِ وَ عَطَّلُوا بُيُوتَهُمْ فَإِنَّ الْبَيْتَ إِذَا كَثُرَ فِيهِ تِلَاوَةُ الْقُرْآنِ كَثُرَ خَيْرُهُ وَ اتَّسَعَ أَهْلُهُ وَ أَضَاءَ لِأَهْلِ السَّمَاءِ كَمَا تُضِي‏ءُ نُجُومُ السَّمَاءِ لِأَهْلِ الدُّنْيَا .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Fuzayl Bin Usman, from Lays Bin Abu Suleym, raising it,

‘He^-asws said: ‘The Prophet^-saww said: ‘Illuminate your houses by the recitation of the Quran and do not be taking it as graves just as the Jews and the Christians did. They pray in their churches and the synagogues, and they left their houses as inactive, for the house, when the recitation of the Quran is frequented in it, would be of abundant goodness, and (sustenance of) its inhabitants would be Expanded, and it would shine for the inhabitants of the sky just as the stars shine for the inhabitants of the earth’.[23]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْبَيْتَ إِذَا كَانَ فِيهِ الْمَرْءُ الْمُسْلِمُ يَتْلُو الْقُرْآنَ يَتَرَاءَاهُ أَهْلُ السَّمَاءِ كَمَا يَتَرَاءَى أَهْلُ الدُّنْيَا الْكَوْكَبَ الدُّرِّيَّ فِي السَّمَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abd Al A’ala, a slave of the family of Saam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The house in which there was a Muslim person reciting the Quran, the inhabitants of the sky would see it just as the inhabitants of the world seen the shining star in the sky’.[24]

مُحَمَّدٌ عَنْ أَحْمَدَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) 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 تُضِي‏ءُ الْكَوَاكِبُ لِأَهْلِ الْأَرْضِ وَ إِنَّ الْبَيْتَ الَّذِي لَا يُقْرَأُ فِيهِ الْقُرْآنُ وَ لَا يُذْكَرُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تَقِلُّ بَرَكَتُهُ وَ تَهْجُرُهُ الْمَلَائِكَةُ وَ تَحْضُرُهُ الشَّيَاطِينُ .

Muhammad Bin Ahmad and a number of our companions, from Sahl Bin Ziyad, altogether, from Ja’far Bin Muhammad Bin Ubeydullah, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The house in which the Quran is recited, and wherein Allah^-azwj Mighty and Majestic is Mentioned, would be of abundant Blessings; and the Angels would attend it and the Satans^-la would forsake it, and it would shine for the inhabitants of the sky just as the stars shine for the inhabitants of the earth; and that the house in which neither the Quran is being recited, nor is Allah^-azwj Mighty and Majestic being Mentioned, would be of scarce Blessings, and the Angels would forsake (abandon) it and the Satans^-la would attend it’.[25] 

بَابُ ثَوَابِ قِرَاءَةِ الْقُرْآنِ

Chapter 7 – Rewards for the recitation of the Quran

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ ابْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَرَأَ الْقُرْآنَ قَائِماً فِي صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ وَ مَنْ قَرَأَهُ فِي صَلَاتِهِ جَالِساً كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ خَمْسِينَ حَسَنَةً وَ مَنْ قَرَأَهُ فِي غَيْرِ صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abdullah Bin Sinan, from Muaz Bin Muslim, from Abdullah Ibn Suleyman,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who recites the Quran standing during his Salāt, Allah^-azwj would Write for him, with every letter, one hundred good deeds; and the one who recites during his Salāt, seated, Allah^-azwj would Write for him with every letter, fifty good deeds; and the one who recites during other than his Salāt, Allah^-azwj would Write for him, with every letter, ten good deeds’.

قَالَ ابْنُ مَحْبُوبٍ وَ قَدْ سَمِعْتُهُ عَنْ مُعَاذٍ عَلَى نَحْوٍ مِمَّا رَوَاهُ ابْنُ سِنَانٍ .

Ibn Mahboub (the fourth narrator) said, ‘And I had heard it from Muaz (the second reporter) upon an approximation from what Ibn Sinan (the third reporter) had reported it’.[26]

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا يَمْنَعُ التَّاجِرَ مِنْكُمُ الْمَشْغُولَ فِي سُوقِهِ إِذَا رَجَعَ إِلَى مَنْزِلِهِ أَنْ لَا يَنَامَ حَتَّى يَقْرَأَ سُورَةً مِنَ الْقُرْآنِ فَتُكْتَبَ لَهُ مَكَانَ كُلِّ آيَةٍ يَقْرَؤُهَا عَشْرُ حَسَنَاتٍ وَ يُمْحَى عَنْهُ عَشْرُ سَيِّئَاتٍ .

Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘What prevents the trader from you, the one busy in his market, when he returns to his house that he does not sleep until he recites a Chapter from the Quran, so that it would be Written for him for every Verse he recites, ten good deeds, and ten evil deeds would be Deleted from him?’[27]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ رَجُلٍ عَنْ جَابِرٍ عَنْ مُسَافِرٍ عَنْ بِشْرِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ مَنْ قَرَأَ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي صَلَاتِهِ قَائِماً يُكْتَبُ لَهُ بِكُلِّ حَرْفٍ مِائَةُ حَسَنَةٍ فَإِذَا قَرَأَهَا فِي غَيْرِ صَلَاةٍ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ وَ إِنِ اسْتَمَعَ الْقُرْآنَ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ حَسَنَةً وَ إِنْ خَتَمَ الْقُرْآنَ لَيْلًا صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتَّى يُصْبِحَ وَ إِنْ خَتَمَهُ نَهَاراً صَلَّتْ عَلَيْهِ الْحَفَظَةُ حَتَّى يُمْسِيَ وَ كَانَتْ لَهُ دَعْوَةٌ مُجَابَةٌ وَ كَانَ خَيْراً لَهُ مِمَّا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, or someone else, from Sayf Bin Ameyra, from a man, from Jabir, from Musafir, from Bishr Bin Ghalib Al Asady,

(It has been narrated) from Al-Husayn^-asws Bin Ali^-asws having said: ‘The one who recites a Verse from the Book of Allah^-azwj Mighty and Majestic during his Salāt, standing, there would be Written for him, for every letter, one hundred good deeds. So when he recites it during other than his Salāt, Allah^-azwj would Write for him, with every letter, ten good deeds; and that the intent listener of the Quran, Allah^-azwj would Write for him, with every letter, one good deed; and that the completer of the Quran at night, the Angels would arrive upon him until the morning; and that the one who completes it at daytime, the recorders (Angels) would arrive upon him until evening; and there would be an Answered supplication for him, and it would be better for him than what is between the sky to the earth’.

قُلْتُ هَذَا لِمَنْ قَرَأَ الْقُرْآنَ فَمَنْ لَمْ يَقْرَأْ قَالَ يَا أَخَا بَنِي أَسَدٍ إِنَّ اللَّهَ جَوَادٌ مَاجِدٌ كَرِيمٌ إِذَا قَرَأَ مَا مَعَهُ أَعْطَاهُ اللَّهُ ذَلِكَ .

I said, ‘This is for the one who recites the Quran. So (what about) the one who does not recite?’ He^-asws said: ‘O brother of the Clan of Asad! Allah^-azwj is Generous, Glorious, Benevolent. When he reads whatever is with him (from the Holy Quran), Allah^-azwj would Give him that’.[28]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ خَالِدِ بْنِ مَادٍّ الْقَلَانِسِيِّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ خَتَمَ الْقُرْآنَ بِمَكَّةَ مِنْ جُمُعَةٍ إِلَى جُمُعَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ وَ خَتَمَهُ فِي يَوْمِ جُمُعَةٍ كُتِبَ لَهُ مِنَ الْأَجْرِ وَ الْحَسَنَاتِ مِنْ أَوَّلِ جُمُعَةٍ كَانَتْ فِي الدُّنْيَا إِلَى آخِرِ جُمُعَةٍ تَكُونُ فِيهَا وَ إِنْ خَتَمَهُ فِي سَائِرِ الْأَيَّامِ فَكَذَلِكَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Nazar Bin Suweyd, from Khalid Bin Maad Al Qalanasy, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who completes the Quran at Makkah from a Friday to a Friday, or less than that, or more, and completes it during the day of Friday, Allah^-azwj would Write for him the Recompense and the Rewards from the first Friday he was in the world to the last Friday which he would happen to be in it; and if he were to complete it during the rest of the days, so it would be like that’.[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ عَشْرَ آيَاتٍ فِي لَيْلَةٍ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ وَ مَنْ قَرَأَ خَمْسِينَ آيَةً كُتِبَ مِنَ الذَّاكِرِينَ وَ مَنْ قَرَأَ مِائَةَ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ وَ مَنْ قَرَأَ مِائَتَيْ آيَةٍ كُتِبَ مِنَ الْخَاشِعِينَ وَ مَنْ قَرَأَ ثَلَاثَ مِائَةِ آيَةٍ كُتِبَ مِنَ الْفَائِزِينَ وَ مَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ كُتِبَ مِنَ الْمُجْتَهِدِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Muhammad Bin Marwan, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who recites ten Verse during a night would not be Written as being from the neglectful ones; and the one who recites fifty Verses would be Written as being from the Zakireen (Oft-Mentioners of Allah^-azwj); and the one who recites one hundred Verses would be Written as being from the contented ones; and the one who recites two hundred Verse would be Written as being from the fearful ones; and the one who recites three hundred Verses would be Written as being from the successful ones; and the one who recites five hundred Verses would be Written as being from the strivers.

وَ مَنْ قَرَأَ أَلْفَ آيَةٍ كُتِبَ لَهُ قِنْطَارٌ مِنْ تِبْرٍ الْقِنْطَارُ خَمْسَةَ عَشَرَ أَلْفَ مِثْقَالٍ مِنْ ذَهَبٍ وَ الْمِثْقَالُ أَرْبَعَةٌ وَ عِشْرُونَ قِيرَاطاً أَصْغَرُهَا مِثْلُ جَبَلِ أُحُدٍ وَ أَكْبَرُهَا مَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ .

And the one who recites a thousand Verses, there would be Written for him a Qintar of gold nuggets. The Qintar is fifteen thousand Misqaal of gold, and the Misqaal is twenty four Qiraat, the smallest of it being like the mountain of Ohad, and the largest of it being what is between the sky to the earth’.[30]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ وَ قَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اسْتَمَعَ حَرْفاً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ مِنْ غَيْرِ قِرَاءَةٍ كَتَبَ اللَّهُ لَهُ حَسَنَةً وَ مَحَا عَنْهُ سَيِّئَةً وَ رَفَعَ لَهُ دَرَجَةً

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Hadeed, from Mansour, from Muhammad Bin Bashir,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws, said, ‘And this Hadeeth has been reported from Abu Abdullah^-asws having said: ‘The one who listens intently to a letter from the Book of Allah^-azwj Mighty and Majestic from without a recitation, Allah^-azwj would Write for him a good deed and Delete an evil deed from him, and Raise a Level for him.

وَ مَنْ قَرَأَ نَظَراً مِنْ غَيْرِ صَوْتٍ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ حَسَنَةً وَ مَحَا عَنْهُ سَيِّئَةً وَ رَفَعَ لَهُ دَرَجَةً وَ مَنْ تَعَلَّمَ مِنْهُ حَرْفاً ظَاهِراً كَتَبَ اللَّهُ لَهُ عَشْرَ حَسَنَاتٍ وَ مَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ وَ رَفَعَ لَهُ عَشْرَ دَرَجَاتٍ

And the one who recites looking from without a voice, Allah^-azwj would Write for him, for every letter, a good deed and Delete from him an evil deed, and Raise a Level for him; and the one who learns a letter from it apparently, Allah^-azwj would Write for him ten good deeds and Deleted ten evil deeds from him, and Raise ten Levels for him’.

قَالَ لَا أَقُولُ بِكُلِّ آيَةٍ وَ لَكِنْ بِكُلِّ حَرْفٍ بَاءٍ أَوْ تَاءٍ أَوْ شِبْهِهِمَا

He^-asws said: ‘I am not saying, for every Verse, but I am saying, for every letter, ‘B’, or ‘T’, or the likes of these two’.

قَالَ وَ مَنْ قَرَأَ حَرْفاً ظَاهِراً وَ هُوَ جَالِسٌ فِي صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِهِ خَمْسِينَ حَسَنَةً وَ مَحَا عَنْهُ خَمْسِينَ سَيِّئَةً وَ رَفَعَ لَهُ خَمْسِينَ دَرَجَةً وَ مَنْ قَرَأَ حَرْفاً وَ هُوَ قَائِمٌ فِي صَلَاتِهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ وَ مَحَا عَنْهُ مِائَةَ سَيِّئَةٍ وَ رَفَعَ لَهُ مِائَةَ دَرَجَةٍ

He^-asws said: ‘And the one who recites a Letter apparently while he is seated during his Salāt, Allah^-azwj would Write for him, due to it, fifty good deeds, and Delete fifty evil deeds from him, and Raise fifty Levels for him; and the one who recites a letter while he is standing during his Salāt, Allah^-azwj would Write for him, for every letter, one hundred good deeds, and Delete one hundred evil deeds from him, and Rasie one hundred Levels for him.

وَ مَنْ خَتَمَهُ كَانَتْ لَهُ دَعْوَةٌ مُسْتَجَابَةٌ مُؤَخَّرَةً أَوْ مُعَجَّلَةً قَالَ قُلْتُ جُعِلْتُ فِدَاكَ خَتَمَهُ كُلَّهُ قَالَ خَتَمَهُ كُلَّهُ .

And the one who completes it, would be an Answered supplication for him, whether delared or hastened’. I said, ‘May I be sacrificed for you^-asws! Completing all of it?’ He^-asws said: ‘Completing all of it’.[31]

مَنْصُورٌ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَتْمُ الْقُرْآنِ إِلَى حَيْثُ تَعْلَمُ .

Mansour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws heard my^-asws father^-asws saying: ‘Rasool-Allah^-saww said: ‘Completion of the Quran is up to where you know’’.[32]

بَابُ قِرَاءَةِ الْقُرْآنِ فِي الْمُصْحَفِ

Chapter 8 – Recitation of the Quran in the Parchment (Book form)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ الْقُرْآنَ فِي الْمُصْحَفِ مُتِّعَ بِبَصَرِهِ وَ خُفِّفَ عَنْ وَالِدَيْهِ وَ إِنْ كَانَا كَافِرَيْنِ .

A number of our companions, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘The one who recites the Quran in the Parchment would have pleasure in his eyes, and (Punishment) would be lightened from his parents and even if they were disbelievers’.[33]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيُعْجِبُنِي أَنْ يَكُونَ فِي الْبَيْتِ مُصْحَفٌ يَطْرُدُ اللَّهُ عَزَّ وَ جَلَّ بِهِ الشَّيَاطِينَ .

From him, from Ali Bin Al Husayn Bin Al Hassan Al Zareyr, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws would love it if there happens to be a Parchment in the House by which Allah^-azwj Mighty and Majestic Repels the Satans^-la’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ يَشْكُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَسْجِدٌ خَرَابٌ لَا يُصَلِّي فِيهِ أَهْلُهُ وَ عَالِمٌ بَيْنَ جُهَّالٍ وَ مُصْحَفٌ مُعَلَّقٌ قَدْ وَقَعَ عَلَيْهِ الْغُبَارُ لَا يُقْرَأُ فِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Three (things) would complain to Allah^-azwj Mighty and Majestic – a ruined Masjid, it people not praying Salāt in it, and a scholar among the ignorant ones, and a Parchment hanging (somewhere), the dust having occurred upon it, not been recited’.[35]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ مَسْعَدَةَ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِرَاءَةُ الْقُرْآنِ فِي الْمُصْحَفِ تُخَفِّفُ الْعَذَابَ عَنِ الْوَالِدَيْنِ وَ لَوْ كَانَا كَافِرَيْنِ .

Ali Bin Muhammad, from Ibn Jamhour, from Muhammad Bin Umar Bin Mas’ada, from Al Hassan Bin Rashid, from his grandfather,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Recitation of the Quran in the Parchment would lighten the Punishment from the parents, and even if they were both disbelievers’.[36]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْفَظُ الْقُرْآنَ عَلَى ظَهْرِ قَلْبِي فَأَقْرَؤُهُ عَلَى ظَهْرِ قَلْبِي أَفْضَلُ أَوْ أَنْظُرُ فِي الْمُصْحَفِ قَالَ فَقَالَ لِي بَلِ اقْرَأْهُ وَ انْظُرْ فِي الْمُصْحَفِ فَهُوَ أَفْضَلُ أَ مَا عَلِمْتَ أَنَّ النَّظَرَ فِي الْمُصْحَفِ عِبَادَةٌ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! I have memorised the Quran by heart, reading it from memory so is it superior or looking into the Parchment (while reciting)?’ So he^-asws said to me: ‘But, recite and while looking into the Parchment, for it is superior. Do you not know that the looking into the Parchment is an act of worship?’[37]

بَابُ تَرْتِيلِ الْقُرْآنِ بِالصَّوْتِ الْحَسَنِ

Chapter 9 – Slow clear recitation of the Quran in the beautiful voice

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )  بَيِّنْهُ تِبْيَاناً وَ لَا تَهُذَّهُ هَذَّ الشِّعْرِ وَ لَا تَنْثُرْهُ نَثْرَ الرَّمْلِ وَ لَكِنْ أَفْزِعُوا قُلُوبَكُمُ الْقَاسِيَةَ وَ لَا يَكُنْ هَمُّ أَحَدِكُمْ آخِرَ السُّورَةِ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Suleyman who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [73:4] and recite the Quran as it ought to be recited. He^-asws said: ‘Amir Al-Momineen^-asws said: ‘Pronounce it with clarity and do not bunch it like the bunching of the poem, nor scatter it like the scattering of the grains of sand, but shake-up your hard hearts. Not one of you should be concerned of (reaching to) the end of the Chapter (rushing it)’.[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ نَزَلَ بِالْحُزْنِ فَاقْرَءُوهُ بِالْحُزْنِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Quran came down with the grief, therefore recite it with the grief’.[39]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اقْرَءُوا الْقُرْآنَ بِأَلْحَانِ الْعَرَبِ وَ أَصْوَاتِهَا وَ إِيَّاكُمْ وَ لُحُونَ أَهْلِ الْفِسْقِ وَ أَهْلِ الْكَبَائِرِ فَإِنَّهُ سَيَجِي‏ءُ مِنْ بَعْدِي أَقْوَامٌ يُرَجِّعُونَ الْقُرْآنَ تَرْجِيعَ الْغِنَاءِ وَ النَّوْحِ وَ الرَّهْبَانِيَّةِ لَا يَجُوزُ تَرَاقِيَهُمْ قُلُوبُهُمْ مَقْلُوبَةٌ وَ قُلُوبُ مَنْ يُعْجِبُهُ شَأْنُهُمْ .

Ali Bin Muhammad, from Ibrahim Al Ahmad, from Abdullah Bin Hammad, from Abdulla Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Recite the Quran with the tone of the Arabs and their voices; and beware of the immoral people and the people (committing) major sins, for there would be coming a group of people after me^-saww, they would be repeating (Verses) of the Quran like the repetition of the songs, and the lamentations, and the monks, not exceeding their throats. Their hearts would be inverted along with the hearts of the ones amazed by their affair’.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ حَسَنِ بْنِ شَمُّونٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ ذَكَرْتُ الصَّوْتَ عِنْدَهُ فَقَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَقْرَأُ فَرُبَّمَا مَرَّ بِهِ الْمَارُّ فَصَعِقَ مِنْ حُسْنِ صَوْتِهِ وَ إِنَّ الْإِمَامَ لَوْ أَظْهَرَ مِنْ ذَلِكَ شَيْئاً لَمَا احْتَمَلَهُ النَّاسُ مِنْ حُسْنِهِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Hasan Bin Shamoun who said, ‘Ali Bin Muhammad Al Nowfaly narrated to me,

(It has been narrated) from Abu Al-Hassan^-asws, said: ‘The (good) voice was mentioned in his^-asws presence. So he^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws used to recite. So sometimes a passer-by would pause (in order to listen), and he would shriek from the beauty of his^-asws voice, and that the Imam^-asws, if he^-as were to manifest anything from that, the people would not be able to bear the beauty of his^-asws voice’.

قُلْتُ وَ لَمْ يَكُنْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصَلِّي بِالنَّاسِ وَ يَرْفَعُ صَوْتَهُ بِالْقُرْآنِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُحَمِّلُ النَّاسَ مِنْ خَلْفِهِ مَا يُطِيقُونَ .

I said, ‘And why didn’t Rasool-Allah^-saww raise his^-saww voice with the Quran (recitation) when he^-saww prayed Salāt with (leading) the people?’ So he^-asws said: ‘Rasool-Allah^-saww used to only load upon the people – following him^-saww what they could endure’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمٍ الْفَرَّاءِ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَعْرِبِ الْقُرْآنَ فَإِنَّهُ عَرَبِيٌّ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Arabise (articulate in Arabic) the Quran, for it is in Arabic’.[42]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) إِذَا وَقَفْتَ بَيْنَ يَدَيَّ فَقِفْ مَوْقِفَ الذَّلِيلِ الْفَقِيرِ وَ إِذَا قَرَأْتَ التَّوْرَاةَ فَأَسْمِعْنِيهَا بِصَوْتٍ حَزِينٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto Musa^-as Bin Imran^-as: “Whenever you^-as stand in front of Me^-azwj, so stand the standing of the disgraced one, the poor; and whenever you^-as recite the Torah, so make it to be heard in a grief-laden voice’.[43]

عَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَمْ يُعْطَ أُمَّتِي أَقَلَّ مِنْ ثَلَاثٍ الْجَمَالِ وَ الصَّوْتِ الْحَسَنِ وَ الْحِفْظِ .

From him, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘My^-saww community has not been Given anything more scarcely than three (things) – the beauty, and the beautiful voice, and the memorisation (of the Holy Quran)’.[44]

عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ مِنْ أَجْمَلِ الْجَمَالِ الشَّعْرَ الْحَسَنَ وَ نَغْمَةَ الصَّوْتِ الْحَسَنِ .

From him, from his father, from Ali Bin Ma’bad, from Yunus, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘The most beautiful of the beauties is the beautiful hair and the tone of the beautiful voice’.[45]

عَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِكُلِّ شَيْ‏ءٍ حِلْيَةٌ وَ حِلْيَةُ الْقُرْآنِ الصَّوْتُ الْحَسَنُ .

From him, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘For everything is an ornament, and an ornament of the Quran is the beautiful voice’.[46]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ عُمَرَ الصَّيْقَلِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ السَّكُونِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا حَسَنَ الصَّوْتِ .

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Umar Al Sayqal, from Muhammad Bin Isa, from Al Sakuny, from Ali Bin Ismail Al Maysami, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic did not Send a Prophet^-saww except with the beautiful voice’.[47]

سَهْلُ بْنُ زِيَادٍ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ وَ كَانَ السَّقَّاءُونَ يَمُرُّونَ فَيَقِفُونَ بِبَابِهِ يَسْمَعُونَ قِرَاءَتَهُ وَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) أَحْسَنَ النَّاسِ صَوْتاً .

Sahl Bin Ziyad, from Al Hajjal, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was of the most beautiful of voices of the people with the (recitation of the) Quran, and the water carriers used to pass by his^-asws door, and they would be pausing at his^-asws door listening to his^-asws recitation, and it was so that Abu Ja’far^-asws was of the most beautiful of voices of the people’.[48]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُكْرَهُ أَنْ يُقْرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ بِنَفَسٍ وَاحِدٍ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Asady, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Muhammad Bin Al Fuzayl who said,

‘Abu Abdullah^-asws said: ‘It is disliked to recite [112:1] Say He Allah is One (Chapter 112), in one breath’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِذَا قَرَأْتُ الْقُرْآنَ فَرَفَعْتُ بِهِ صَوْتِي جَاءَنِي الشَّيْطَانُ فَقَالَ إِنَّمَا تُرَائِي بِهَذَا أَهْلَكَ وَ النَّاسَ قَالَ يَا أَبَا مُحَمَّدٍ اقْرَأْ قِرَاءَةً مَا بَيْنَ الْقِرَاءَتَيْنِ تُسْمِعُ أَهْلَكَ وَ رَجِّعْ بِالْقُرْآنِ صَوْتَكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الصَّوْتَ الْحَسَنَ يُرَجَّعُ فِيهِ تَرْجِيعاً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Ja’far^-asws, ‘Whenever I recite the Quran, so I raise my voice with it, the Satan^-la come to me and says, ‘But rather, you are showing-off with this to your family and the people’. He^-asws said: ‘O Abu Muhammad! Recite a recitation what is in-between the two recitations, to cause your family to hear, and repeat with the (Verses of the) Quran in your voice, for Allah^-azwj Mighty and Majestic Loves the beautiful voice repeating in it (with a) repeating’.[50]

بَابٌ فِيمَنْ يُظْهِرُ الْغَشْيَةَ عِنْدَ قِرَاءَةِ الْقُرْآنِ

Chapter 10 – Regarding the one who manifests the fainting during recitation of the Quran

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ الضَّبِّيِّ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ إِنَّ قَوْماً إِذَا ذَكَرُوا شَيْئاً مِنَ الْقُرْآنِ أَوْ حُدِّثُوا بِهِ صَعِقَ أَحَدُهُمْ حَتَّى يُرَى أَنَّ أَحَدَهُمْ لَوْ قُطِعَتْ يَدَاهُ أَوْ رِجْلَاهُ لَمْ يَشْعُرْ بِذَلِكَ فَقَالَ سُبْحَانَ اللَّهِ ذَاكَ مِنَ الشَّيْطَانِ مَا بِهَذَا نُعِتُوا إِنَّمَا هُوَ اللِّينُ وَ الرِّقَّةُ وَ الدَّمْعَةُ وَ الْوَجَلُ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Is’haq Al Sabiy, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said, ‘There is a group of people, when something is mentioned from the Quran or narrated with it, one of them would shriek (scream) to the extent that one of them would view that if his hand or his leg were to be cut off, he would not be aware of that’. So he^-asws said: ‘Glory be to Allah^-azwj! That is from the Satan^-la, what is attributed with this. But rather, it is the softness and the tenderness, and the tears, and the scruples’.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,

(It has been narrated) from Abu Ja’far^-asws – similar to it.[51]

بَابٌ فِي كَمْ يُقْرَأُ الْقُرْآنُ وَ يُخْتَمُ

Chapter 11 – In how much (time) should the Quran be recited and completed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَقْرَأُ الْقُرْآنَ فِي لَيْلَةٍ قَالَ لَا يُعْجِبُنِي أَنْ تَقْرَأَهُ فِي أَقَلَّ مِنْ شَهْرٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Al Husayn Bin Al Mukhtar, from Muhammad Bin Abdullah who said,

‘I said to Abu Abdullah^-asws, ‘Can I recite the (whole) Quran in a night?’ He^-asws said: ‘I^-asws do not like it if you were to recite it in less than a month’.[52]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ أَقْرَأُ الْقُرْآنَ فِي شَهْرِ رَمَضَانَ فِي لَيْلَةٍ فَقَالَ لَا قَالَ فَفِي لَيْلَتَيْنِ قَالَ لَا قَالَ فَفِي ثَلَاثٍ قَالَ هَا وَ أَشَارَ بِيَدِهِ

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Ali Bin Abu Hamza who said,

‘I went over to Abu Abdullah^-asws, and Abu Baseer said to him^-asws, ‘May I be sacrificed for you^-asws! Should I recite the (whole) Quran in a Month of Ramazan in a night?’ So he^-asws said: ‘No’. He said, ‘So in two nights?’ He^-asws said: ‘No’. He said, ‘So in three?’ He^-asws said: ‘Ha!’, and gestured by his^-asws hand.

ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ لِرَمَضَانَ حَقّاً وَ حُرْمَةً لَا يُشْبِهُهُ شَيْ‏ءٌ مِنَ الشُّهُورِ وَ كَانَ أَصْحَابُ مُحَمَّدٍ ( صلى الله عليه وآله ) يَقْرَأُ أَحَدُهُمُ الْقُرْآنَ فِي شَهْرٍ أَوْ أَقَلَّ إِنَّ الْقُرْآنَ لَا يُقْرَأُ هَذْرَمَةً وَ لَكِنْ يُرَتَّلُ تَرْتِيلًا

Then he^-asws said: ‘O Abu Muhammad! For (the Month of) Ramazan there is a right and a sanctity. Nothing resembles it from the (other) months; and it was so that the companions of Muhammad^-saww, one of them would recite the (whole) Quran during a month, or less. The Quran is not to be recited jabbering, but it is to be recited slowly and with clarity (as it ought to be recited).

فَإِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ الْجَنَّةِ فَقِفْ عِنْدَهَا وَ سَلِ اللَّهَ عَزَّ وَ جَلَّ الْجَنَّةَ وَ إِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ النَّارِ فَقِفْ عِنْدَهَا وَ تَعَوَّذْ بِاللَّهِ مِنَ النَّارِ .

So whenever you pass by a Verse wherein is a Mention of the Paradise, so pause at it and ask Allah^-azwj Mighty and Majestic for the Paradise; and whenever you pass by a Verse wherein is Mention of the Fire, so pause at it and seek Refuge with Allah^-azwj from the Fire’.[53]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ حُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ فِي كَمْ أَقْرَأُ الْقُرْآنَ فَقَالَ اقْرَأْهُ أَخْمَاساً اقْرَأْهُ أَسْبَاعاً أَمَا إِنَّ عِنْدِي مُصْحَفاً مُجَزًّى أَرْبَعَةَ عَشَرَ جُزْءاً .

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Ali Bin Al Nu’man, from Yaqoub Bin Shuayb, from Husayn Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘In how much (time) should I recite the (whole) Quran?’ So he^-asws said: ‘Recite it in fifths or sevenths. But, with me^-asws there is a Parchment sectioned upon fourteen parts’.[54]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ أَبِي سَأَلَ جَدَّكَ عَنْ خَتْمِ الْقُرْآنِ فِي كُلِّ لَيْلَةٍ فَقَالَ لَهُ جَدُّكَ كُلَّ لَيْلَةٍ فَقَالَ لَهُ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُ جَدُّكَ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُ أَبِي نَعَمْ مَا اسْتَطَعْتُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balad, from his father, from Ali Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I said to him^-asws, ‘My father asked your^-asws grandfather^-asws about completing the (whole) Quran during every night. So your^-asws grandfather^-asws said to him: ‘Every night?’ So he said to him^-asws, ‘In a Month of Ramazan’. So your^-asws grandfather^-asws said to him: ‘In a Month of Ramazan?’ So my father said to him^-asws, ‘Yes, whatever capacity (I have)’.

فَكَانَ أَبِي يَخْتِمُهُ أَرْبَعِينَ خَتْمَةً فِي شَهْرِ رَمَضَانَ ثُمَّ خَتَمْتُهُ بَعْدَ أَبِي فَرُبَّمَا زِدْتُ وَ رُبَّمَا نَقَصْتُ عَلَى قَدْرِ فَرَاغِي وَ شُغُلِي وَ نَشَاطِي وَ كَسَلِي فَإِذَا كَانَ فِي يَوْمِ الْفِطْرِ جَعَلْتُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَتْمَةً وَ لِعَلِيٍّ ( عليه السلام ) أُخْرَى وَ لِفَاطِمَةَ ( عليها السلام ) أُخْرَى ثُمَّ لِلْأَئِمَّةِ ( عليهم السلام ) حَتَّى انْتَهَيْتُ إِلَيْكَ فَصَيَّرْتُ لَكَ وَاحِدَةً مُنْذُ صِرْتُ فِي هَذَا الْحَالِ فَأَيُّ شَيْ‏ءٍ لِي بِذَلِكَ

It was so that my father used to complete it, forty completions in a Month of Ramazan. Then I was completing it after my father. So sometimes I would exceed and sometimes I would be deficient, based upon a measurement of my free time, and my occupation, and my activity and my laziness. So whenever it was the day of (Eid) Al-Fitr, I would make one completion to be for Rasool-Allah^-saww, and another one for Ali^-asws, and another for Syeda Fatima^-asws, then another for the Imams^-asws until I would end up with you^-asws. Thus, I have rendered one (completion) to be for you^-asws since I came to be in this state. So which thing would be for me due to that?’

قَالَ لَكَ بِذَلِكَ أَنْ تَكُونَ مَعَهُمْ يَوْمَ الْقِيَامَةِ قُلْتُ اللَّهُ أَكْبَرُ فَلِي بِذَلِكَ قَالَ نَعَمْ ثَلَاثَ مَرَّاتٍ .

He^-asws said: ‘For you, due to that, is that you would happen to be with them^-asws on the Day of Judgment’. I said, ‘Allah^-azwj is the Greatest! So, for me would be that?’ He^-asws said: ‘Yes’, three times’.[55]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَقْرَأُ الْقُرْآنَ فِي لَيْلَةٍ فَقَالَ لَا فَقَالَ فِي لَيْلَتَيْنِ فَقَالَ لَا حَتَّى بَلَغَ سِتَّ لَيَالٍ فَأَشَارَ بِيَدِهِ فَقَالَ هَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Baseer asked Abu Abdullah^-asws, and I was present. So he said to him^-asws, ‘May I be sacrificed for you^-asws! Should I recite (the whole) Quran in a night?’ so he^-asws said: ‘No’. So he said, ‘In two nights?’ So he^-asws said: ‘No’. Until it reached six nights. So he^-asws gestured by his^-asws hand, and he^-asws said: ‘Ha!’

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا مُحَمَّدٍ إِنَّ مَنْ كَانَ قَبْلَكُمْ مِنْ أَصْحَابِ مُحَمَّدٍ ( صلى الله عليه وآله ) كَانَ يَقْرَأُ الْقُرْآنَ فِي شَهْرٍ وَ أَقَلَّ إِنَّ الْقُرْآنَ لَا يُقْرَأُ هَذْرَمَةً وَ لَكِنْ يُرَتَّلُ تَرْتِيلًا إِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ النَّارِ وَقَفْتَ عِنْدَهَا وَ تَعَوَّذْتَ بِاللَّهِ مِنَ النَّارِ

Then Abu Abdullah^-asws said: ‘O Abu Muhammad! The ones who were before you from the companions of Muhammad^-saww used to recite the (whole) Quran in a month, and less. The Quran is such that it should not be recited by jabbering, but slowly and with clarity (as it ought to be recited). Whenever you pass by a Verse wherein is a Mention of the Fire, pause at it and seek Refuge with Allah^-azwj from the Fire’.

فَقَالَ أَبُو بَصِيرٍ أَقْرَأُ الْقُرْآنَ فِي رَمَضَانَ فِي لَيْلَةٍ فَقَالَ لَا فَقَالَ فِي لَيْلَتَيْنِ فَقَالَ لَا فَقَالَ فِي ثَلَاثٍ فَقَالَ هَا وَ أَوْمَأَ بِيَدِهِ نَعَمْ شَهْرُ رَمَضَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ مِنَ الشُّهُورِ لَهُ حَقٌّ وَ حُرْمَةٌ أَكْثِرْ مِنَ الصَّلَاةِ مَا اسْتَطَعْتَ .

So Abu Baseer said, ‘Should I recite (the whole) Quran in one night of the Month of Ramazan?’ So he^-asws said: ‘No’. So he said, ‘In two nights?’ So he^-asws said: ‘No’. So he said, ‘In three?’ So he^-asws said: ‘Ha!’, and gestured by his^-asws hand, ‘Yes, the Month of Ramazan is such that nothing resembles it from the (other) months. For it is a right and a sanctity. Frequent from the Salāt, whatever your capacity may be’.[56]

بَابُ أَنَّ الْقُرْآنَ يُرْفَعُ كَمَا أُنْزِلَ

Chapter 12 – The Quran would be Raised just as it was Sent down

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ الرَّجُلَ الْأَعْجَمِيَّ مِنْ أُمَّتِي لَيَقْرَأُ الْقُرْآنَ بِعَجَمِيَّةٍ فَتَرْفَعُهُ الْمَلَائِكَةُ عَلَى عَرَبِيَّةٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘The non-Arab man from my^-saww community, let him recite the Quran in non-Arab (recitation), and the Angels would Raise it upon Arabic’.[57]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا نَسْمَعُ الْآيَاتِ فِي الْقُرْآنِ لَيْسَ هِيَ عِنْدَنَا كَمَا نَسْمَعُهَا وَ لَا نُحْسِنُ أَنْ نَقْرَأَهَا كَمَا بَلَغَنَا عَنْكُمْ فَهَلْ نَأْثَمُ فَقَالَ لَا اقْرَءُوا كَمَا تَعَلَّمْتُمْ فَسَيَجِيئُكُمْ مَنْ يُعَلِّمُكُمْ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from one of his companions,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! We tend to hear the Verses in the Quran which are not with us just as we are hearing these to be, nor are we good in reciting it just as it reached us from you^-asws. So are we sinning?’ So he^-asws said: ‘No. Recite it just as you have learned it, so there would be coming, one (Al-Qaim^-asws) who would be teaching you all’.[58]

بَابُ فَضْلِ الْقُرْآنِ

Chapter 13 – Merits of the Quran

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَدْرٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مَرَّةً بُورِكَ عَلَيْهِ وَ مَنْ قَرَأَهَا مَرَّتَيْنِ بُورِكَ عَلَيْهِ وَ عَلَى أَهْلِهِ وَ مَنْ قَرَأَهَا ثَلَاثَ مَرَّاتٍ بُورِكَ عَلَيْهِ وَ عَلَى أَهْلِهِ وَ عَلَى جِيرَانِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Badr, from Muhammad Bin Marwan,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who recites [112:1] Say He Allah is One (Chapter 112) once, would have Blessings upon him; and the one who recites it twice would have Blessings upon him and upon his family. And the one who recites it three times would have Blessings upon him, and upon his family, and upon his neighbours.

وَ مَنْ قَرَأَهَا اثْنَيْ عَشَرَ مَرَّةً بَنَى اللَّهُ لَهُ اثْنَيْ عَشَرَ قَصْراً فِي الْجَنَّةِ فَيَقُولُ الْحَفَظَةُ اذْهَبُوا بِنَا إِلَى قُصُورِ أَخِينَا فُلَانٍ فَنَنْظُرَ إِلَيْهَا

And the one who recites it twelve times, Allah would Build for him twelve castles in the Paradise. So the preservers (Angels) would be saying: ‘Come with us to the castle of our brother so and so, to look at it’.

وَ مَنْ قَرَأَهَا مِائَةَ مَرَّةٍ غُفِرَتْ لَهُ ذُنُوبُ خَمْسَةٍ وَ عِشْرِينَ سَنَةً مَا خَلَا الدِّمَاءَ وَ الْأَمْوَالَ وَ مَنْ قَرَأَهَا أَرْبَعَمِائَةِ مَرَّةٍ كَانَ لَهُ أَجْرُ أَرْبَعِمِائَةِ شَهِيدٍ كُلُّهُمْ قَدْ عُقِرَ جَوَادُهُ وَ أُرِيقَ دَمُهُ وَ مَنْ قَرَأَهَا أَلْفَ مَرَّةٍ فِي يَوْمٍ وَ لَيْلَةٍ لَمْ يَمُتْ حَتَّى يَرَى مَقْعَدَهُ فِي الْجَنَّةِ أَوْ يُرَى لَهُ .

And the one who recites it one hundred times, his sins of twenty five years would be Forgiven for him, apart from the (shedding of unlawful) blood, and the wealth. And the one who recites it four hundred times, would have for him the Recompense of four hundred martyrs having had hamstrung their horses (not to let it fall into enemy hands) and shed its blood. And the one who recites it a thousand times in a day and night, would not die until he sees his seat in the Paradise, or it is shown to him’.[59]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ هَذِهِ الْآيَاتِ أَنْ يَهْبِطْنَ إِلَى الْأَرْضِ تَعَلَّقْنَ بِالْعَرْشِ وَ قُلْنَ أَيْ رَبِّ إِلَى أَيْنَ تُهْبِطُنَا إِلَى أَهْلِ الْخَطَايَا وَ الذُّنُوبِ

Humeyd Bin Ziyad, from Al Husayn Bin Muhammad, from Ahmad Bin Al Hassan Al Maysami, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Allah^-azwj Mighty and Majestic Commanded these Verses that they should descend to the earth, they attached themselves to the Throne and they said: ‘Yes Lord^-azwj! To where are You^-azwj Causing us to descend to? The people of the errors and sins?’

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِنَّ أَنِ اهْبِطْنَ فَوَ عِزَّتِي وَ جَلَالِي لَا يَتْلُوكُنَّ أَحَدٌ مِنْ آلِ مُحَمَّدٍ وَ شِيعَتِهِمْ فِي دُبُرِ مَا افْتَرَضْتُ عَلَيْهِ مِنَ الْمَكْتُوبَةِ فِي كُلِّ يَوْمٍ إِلَّا نَظَرْتُ إِلَيْهِ بِعَيْنِيَ الْمَكْنُونَةِ فِي كُلِّ يَوْمٍ سَبْعِينَ نَظْرَةً أَقْضِي لَهُ فِي كُلِّ نَظْرَةٍ سَبْعِينَ حَاجَةً وَ قَبِلْتُهُ عَلَى مَا فِيهِ مِنَ الْمَعَاصِي

So Allah^-azwj Mighty and Majestic Revealed unto them to descend: “By My^-azwj Might and My^-azwj Majesty! You will not be recited by anyone from the Progeny^-asws of Muhammad^-saww and their^-asws Shias at the end of what I^-azwj have Imposed upon him from the Prescribed (Salāt) during every day, except that I^-azwj would Look at him with My^-azwj Hidden Eyes during every day with seventy Glances, Fulfilling for him during every Glance, seventy needs, and Accept him upon whatever he would be in, from disobeying Me^-azwj.

وَ هِيَ أُمُّ الْكِتَابِ وَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ وَ آيَةُ الْكُرْسِيِّ وَ آيَةُ الْمُلْكِ .

And these are – the Mother of the Book (Surah Al-Fatiha – Chapter 1), [3:18] Allah bears witness that there is no god but He, and (so do) the Angels and those possessed of knowledge, and the Ayat Al-Kursy (2:255)’.[60]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ قَرَأَ الْمُسَبِّحَاتِ كُلَّهَا قَبْلَ أَنْ يَنَامَ لَمْ يَمُتْ حَتَّى يُدْرِكَ الْقَائِمَ وَ إِنْ مَاتَ كَانَ فِي جِوَارِ مُحَمَّدٍ النَّبِيِّ ( صلى الله عليه وآله ) .

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Muhammad Bin Sukeyn, from Amro Bin Shimr, from Jabir who said,

‘I heard Abu Ja’far^-asws saying: ‘The one who recites the Musabbihaat (Chapters 17, 57, 59, 61, 62, 64 & 87), all of them, before he sleeps, would not die until he sees Al-Qaim^-asws; and when he does die, he would be in the vicinity of Muhammad^-as, the Prophet^-saww’.[61]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ حِينَ يَأْخُذُ مَضْجَعَهُ غَفَرَ اللَّهُ لَهُ ذُنُوبَ خَمْسِينَ سَنَةً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Nu’man, from Abdullah Bin Talha,

(It has been narrated) from Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who recites [112:1] Say He Allah is One (Chapter 112) one hundred times when he takes to his bed, Allah^-azwj would Forgive his sins of fifty years’.[62]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ أَرْبَعَ آيَاتٍ مِنْ أَوَّلِ الْبَقَرَةِ وَ آيَةَ الْكُرْسِيِّ وَ آيَتَيْنِ بَعْدَهَا وَ ثَلَاثَ آيَاتٍ مِنْ آخِرِهَا لَمْ يَرَ فِي نَفْسِهِ وَ مَالِهِ شَيْئاً يَكْرَهُهُ وَ لَا يَقْرَبُهُ شَيْطَانٌ وَ لَا يَنْسَى الْقُرْآنَ .

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

(It has been narrated) raising it to Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who recites four Verses from the beginning of (Surah) Al-Baqarah, and Ayat Al-Kursy (2:255), and two Verses after it, and three Verses from its end, would not see anything in himself and his wealth, anything which he dislikes, nor will Satan^-la come near him, nor would he forget the Quran’.[63]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ قَرَأَ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ يَجْهَرُ بِهَا صَوْتَهُ كَانَ كَالشَّاهِرِ سَيْفَهُ فِي سَبِيلِ اللَّهِ وَ مَنْ قَرَأَهَا سِرّاً كَانَ كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ وَ مَنْ قَرَأَهَا عَشْرَ مَرَّاتٍ غُفِرَتْ لَهُ عَلَى نَحْوِ أَلْفِ ذَنْبٍ مِنْ ذُنُوبِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sayf Bin Ameyra, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who recites [97:1] We have indeed revealed this in the Night of Predestination, being loud with it by his voice, would be like the brandisher of his sword in the Way of Allah^-azwj; and the one who recites it privately would be like the one rolling in his blood in the Way of Allah^-azwj; and the one who recites it ten times, Allah^-azwj would Forgive (his sins) for him upon an approximation of a thousand sins from his sins’.[64]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( صلوات الله عليه )  يَقُولُ قُلْ هُوَ اللَّهُ أَحَدٌ ثُلُثُ الْقُرْآنِ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ رُبُعُ الْقُرْآنِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was saying [112:1] Say He Allah is One Chapter 112) is a third of the Quran, and [109:1] (Say: O unbelievers) Chapter 109)is a quarter of the Quran’.[65]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ سَمِعَ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ عِنْدَ مَنَامِهِ لَمْ يَخَفِ الْفَالِجَ إِنْ شَاءَ اللَّهُ وَ مَنْ قَرَأَهَا فِي دُبُرِ كُلِّ فَرِيضَةٍ لَمْ يَضُرَّهُ ذُو حُمَةٍ

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Al Hassan Bin Al Jahm, from Ibrahim Bin Mihzam,

(It has been narrated) from a man who heard Abu Al-Hassan^-asws saying: ‘The one who recites Ayat Al-Kursy (2:255) at his sleep time would not be fearful of the paralysis, Allah^-azwj Willing; and the one who recites I at the end of every Obligatory (Salāt) who will not be harmed by (a creature with) the sting (e.g. scorpion etc.)’.

وَ قَالَ مَنْ قَدَّمَ قُلْ هُوَ اللَّهُ أَحَدٌ بَيْنَهُ وَ بَيْنَ جَبَّارٍ مَنَعَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ يَقْرَأُهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ فَإِذَا فَعَلَ ذَلِكَ رَزَقَهُ اللَّهُ عَزَّ وَ جَلَّ خَيْرَهُ وَ مَنَعَهُ مِنْ شَرِّهِ

And he^-asws said: ‘The one precedes (by the recitation of) [112:1] Say He Allah is One (Chapter 112) between him and a tyrant, Allah^-azwj Mighty and Majestic would Defend him due to his recitation of it, from in front of him, and from behind him, and from his right, and from his left. So when he does that, Allah^-azwj Mighty and Majestic would Grace him his goodness and Defend him from his (tyrant’s) evil’.

وَ قَالَ إِذَا خِفْتَ أَمْراً فَاقْرَأْ مِائَةَ آيَةٍ مِنَ الْقُرْآنِ مِنْ حَيْثُ شِئْتَ ثُمَّ قُلِ.

And he^-asws said: ‘Whenever you fear a matter, so recite one hundred Verses from the Quran from wherever you so desire to, then say,

اللَّهُمَّ اكْشِفْ عَنِّي الْبَلَاءَ ثَلَاثَ مَرَّاتٍ

‘O Allah^-azwj! Remove the affliction from me’ – three times’.[66]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَرَأَ مِائَةَ آيَةٍ يُصَلِّي بِهَا فِي لَيْلَةٍ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا قُنُوتَ لَيْلَةٍ وَ مَنْ قَرَأَ مِائَتَيْ آيَةٍ فِي غَيْرِ صَلَاةٍ لَمْ يُحَاجَّهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ وَ مَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ فِي يَوْمٍ وَ لَيْلَةٍ فِي صَلَاةِ النَّهَارِ وَ اللَّيْلِ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي اللَّوْحِ الْمَحْفُوظِ قِنْطَاراً مِنَ الْحَسَنَاتِ وَ الْقِنْطَارُ أَلْفٌ وَ مِائَتَا أُوقِيَّةٍ وَ الْأُوقِيَّةُ أَعْظَمُ مِنْ جَبَلِ أُحُدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who recites one hundred Verses, praying Salāt with these during a night, Allah^-azwj Mighty and Majestic would Write for him, due to it, the Qunoot (supplication during Salāt) for a night; and the one who recites two hundred Verses during other than a Salāt, the Quran would not argue against him on the Day of Judgment; and the one who recites five hundred Verses during a day and a night during a Salāt of a day and a night, Allah^-azwj Mighty and Majestic would Write for him in the Guarded Tablet, a Qintar of good deeds, and the Qintar is one thousand two hundred Owqiya, and the Owqiya is greater than the mountain of Ohad’.[67]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَضَى بِهِ يَوْمٌ وَاحِدٌ فَصَلَّى فِيهِ بِخَمْسِ صَلَوَاتٍ وَ لَمْ يَقْرَأْ فِيهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ قِيلَ لَهُ يَا عَبْدَ اللَّهِ لَسْتَ مِنَ الْمُصَلِّينَ .

Abu Ali Al Ashary, from Muhammad Bin Hasan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one for whom a day passes by and he prays five Salāt during it and does not recite in these [112:1] Say He Allah is One (Chapter 112), it would be said to him: ‘O servant of Allah^-azwj! You are not from the praying ones’.[68]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْحَسَنِ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدَعْ أَنْ يَقْرَأَ فِي دُبُرِ الْفَرِيضَةِ بِقُلْ هُوَ اللَّهُ أَحَدٌ فَإِنَّهُ مَنْ قَرَأَهَا جَمَعَ اللَّهُ لَهُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ غَفَرَ لَهُ وَ لِوَالِدَيْهِ وَ مَا وَلَدَا .

And by this chain, from Al Hassan Bin Sayf Bin Ameyra, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who was a believer in Allah^-azwj and the Last Day, so he should not leave the recitation at the end of the Obligatory (Salāt) with [112:1] Say He Allah is One (Chapter 112), for the one who recites it, Allah^-azwj would Gather for him the goodness of the world and the Hereafter, and would Forgive (his sins) for him, and for his parents, and whatever he begets’.[69]

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ سُورَةَ الْأَنْعَامِ نَزَلَتْ جُمْلَةً شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى أُنْزِلَتْ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَعَظَّمُوهَا وَ بَجَّلُوهَا فَإِنَّ اسْمَ اللَّهِ عَزَّ وَ جَلَّ فِيهَا فِي سَبْعِينَ مَوْضِعاً وَ لَوْ يَعْلَمُ النَّاسُ مَا فِي قِرَاءَتِهَا مَا تَرَكُوهَا .

From him, from Al Hassan Bin Ali Bin Abu Hamza, raising it, said,

‘Abu Abdullah^-asws said: ‘Surah Al-Anam (Chapter 6) was Revealed in its totality. Seventy thousand Angels escorted it until it was Revealed unto Muhammad^-saww. Therefore, you should magnify it and revere it, for the Name of Allah^-azwj Mighty and Majestic is in it in seventy places, and had the people known what is in its recitation, they would not be neglecting it’.[70]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) صَلَّى عَلَى سَعْدِ بْنِ مُعَاذٍ فَقَالَ لَقَدْ وَافَى مِنَ الْمَلَائِكَةِ سَبْعُونَ أَلْفاً وَ فِيهِمْ جَبْرَئِيلُ ( عليه السلام ) يُصَلُّونَ عَلَيْهِ فَقُلْتُ لَهُ يَا جَبْرَئِيلُ بِمَا يَسْتَحِقُّ صَلَاتَكُمْ عَلَيْهِ فَقَالَ بِقِرَاءَتِهِ قُلْ هُوَ اللَّهُ أَحَدٌ قَائِماً وَ قَاعِداً وَ رَاكِباً وَ مَاشِياً وَ ذَاهِباً وَ جَائِياً .

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

(It has been narrated) from Abu Abdullah^-asws, that the Prophet^-saww prayed (the funeral) Salāt upon Sa’ad Bin Mu’az and he^-saww said: ‘There has been a delegation of seventy thousand from the Angels, and among them was Jibraeel^-as, praying (the funeral Salāt) upon him. So I^-saww said to him^-as: ‘O Jibraeel^-as! Due to what is he deserving of your^-as Salāt upon him?’ So he^-as said: ‘Due to his recitation of [112:1] Say He Allah is One (Chapter 112), standing, and sitting, and riding, and walking, and going and coming’.[71]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ عُبَيْدِ اللَّهِ بْنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ أَلْهَيكُمُ التَّكَاثُرُ عِنْدَ النَّوْمِ وُقِيَ فِتْنَةَ الْقَبْرِ .

A number of our companions, from Sahl Bin Ziyad, from Ja.far Bin Muhammad Bin Bashir, from Ubeydullah Bin Al Dihqan, from Dorost,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who recites [102:1] (Abundance diverts you) at sleep-time would be saved from the strife of the grave’.[72]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ رَفَعَهُ قَالَ مَا قُرِئَتِ الْحَمْدُ عَلَى وَجَعٍ سَبْعِينَ مَرَّةً إِلَّا سَكَنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazi’e, from Abdullah Bin Al Fazl Al Nowfaly, raising it,

‘He^-asws said: ‘(Surah) Al-Hamd (Chapter 1) would not be recited upon a pain seventy times, except that it would settle’.[73]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ قُرِئَتِ الْحَمْدُ عَلَى مَيِّتٍ سَبْعِينَ مَرَّةً ثُمَّ رُدَّتْ فِيهِ الرُّوحُ مَا كَانَ ذَلِكَ عَجَباً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘If (Surah) Al-Hamd (Chapter 1) was to be recited upon a deceased seventy times, then the soul were to return back in him, that would not be a cause for astonishment’.[74]

عَنْهُ عَنْ أَحْمَدَ بْنِ بَكْرٍ عَنْ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ أَحَدٍ فِي حَدِّ الصِّبَا يَتَعَهَّدُ فِي كُلِّ لَيْلَةٍ قِرَاءَةَ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ وَ قُلْ أَعُوذُ بِرَبِّ النَّاسِ كُلَّ وَاحِدَةٍ ثَلَاثَ مَرَّاتٍ وَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ فَإِنْ لَمْ يَقْدِرْ فَخَمْسِينَ إِلَّا صَرَفَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ كُلَّ لَمَمٍ أَوْ عَرَضٍ مِنْ أَعْرَاضِ الصِّبْيَانِ وَ الْعُطَاشَ وَ فَسَادَ الْمَعِدَةِ وَ بُدُورَ الدَّمِ أَبَداً مَا تُعُوهِدَ بِهَذَا حَتَّى يَبْلُغَهُ الشَّيْبُ فَإِنْ تَعَهَّدَ نَفْسَهُ بِذَلِكَ أَوْ تُعُوهِدَ كَانَ مَحْفُوظاً إِلَى يَوْمِ يَقْبِضُ اللَّهُ عَزَّ وَ جَلَّ نَفْسَهُ .

From him, from Ahmad Bin Bakr, from Salih, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘There is no one (still) in the limit of childhood who vows for the recitation during every night with [113:1] Say: I seek Refuge with the Lord of Al Falaq (Chapter 113) and [114:1] Say: I seek Refuge with the Lord of the people(Chapter 114), each one three times, and [112:1] Say: He Allah is One one-hundred times, but if he is not able, then fifty times, except that Allah^-azwj Mighty and Majestic would Exchange from him, every mental problem, or an illness from the illnesses of the children, and the dangerous thirst (dehydration), and the spoiling of the stomach, and the blood circulation (disorder), ever, for as long as he vows by this until he reaches the old age. So if he were to vow himself with that, or keeps on vowing, would be protected up to the Day Allah^-azwj Mighty and Majestic Captures his soul’.[75]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ مَنِ اسْتَكْفَى بِآيَةٍ مِنَ الْقُرْآنِ مِنَ الشَّرْقِ إِلَى الْغَرْبِ كُفِيَ إِذَا كَانَ بِيَقِينٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad Al Minqary who said,

‘I heard Abu Ibrahim^-asws (7^th Imam^-asws) saying: ‘The one who suffices with one Verse from the Quran from the east to the west, that would suffice him, when that was with conviction’.[76]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعُوذَةِ قَالَ تَأْخُذُ قُلَّةً جَدِيدَةً فَتَجْعَلُ فِيهَا مَاءً ثُمَّ تَقْرَأُ عَلَيْهَا إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ثَلَاثِينَ مَرَّةً ثُمَّ تُعَلِّقُ وَ تَشْرَبُ مِنْهَا وَ تَتَوَضَّأُ وَ يُزْدَادُ فِيهَا مَاءٌ إِنْ شَاءَ اللَّهُ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq and Ali Bin Ibrahim, from his father, Altogether from Bakr Bin Muhammad Al Azdy, from a man,

(It has been narrated) from Abu Abdullah^-asws regarding the amulet. He^-asws said: ‘Take a new jar and make water to be in it. Then recite upon it [97:1] We have indeed revealed this in the Night of Predestination (Chapter 97), thirty times, then hang it (somewhere), and drink from it, and perform ablution (from it), and increase the water in it, Allah^-azwj Willing’.[77] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِدْرِيسَ الْحَارِثِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُفَضَّلُ احْتَجِزْ مِنَ النَّاسِ كُلِّهِمْ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ بِقُلْ هُوَ اللَّهُ أَحَدٌ اقْرَأْهَا عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ مِنْ بَيْنِ يَدَيْكَ وَ مِنْ خَلْفِكَ وَ مِنْ فَوْقِكَ وَ مِنْ تَحْتِكَ فَإِذَا دَخَلْتَ عَلَى سُلْطَانٍ جَائِرٍ فَاقْرَأْهَا حِينَ تَنْظُرُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ وَ اعْقِدْ بِيَدِكَ الْيُسْرَى ثُمَّ لَا تُفَارِقْهَا حَتَّى تَخْرُجَ مِنْ عِنْدِهِ .

A number of our companions, from Sahl Bin Ziyad, from Idrees Al Harsy, from Muhammad Bin Sinan, from Mufazzal Bin Umra who said,

‘Abu Abdullah^-asws said: ‘O Mufazzal! Protect yourself from the people, all of them by [1:1] In the Name of Allah the Beneficent, the Merciful, and by [112:1] Say: He Allah is One (Chapter 112), reciting it on your right, and on your left, and in front of you, and from behind you, and from above you, and from beneath you. So whenever you go over to a tyrannous ruling authority, then recite it when you look at him, three times, and close your left hand, nor releasing it until you come out from his presence’.[78]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه )  أَنَّهُ قَالَ وَ الَّذِي بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) بِالْحَقِّ وَ أَكْرَمَ أَهْلَ بَيْتِهِ مَا مِنْ شَيْ‏ءٍ تَطْلُبُونَهُ مِنْ حِرْزٍ مِنْ حَرَقٍ أَوْ غَرَقٍ أَوْ سَرَقٍ أَوْ إِفْلَاتِ دَابَّةٍ مِنْ صَاحِبِهَا أَوْ ضَالَّةٍ أَوْ آبِقٍ إِلَّا وَ هُوَ فِي الْقُرْآنِ فَمَنْ أَرَادَ ذَلِكَ فَلْيَسْأَلْنِي عَنْهُ

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, from Muhammad Bin Bakr, from Abu Al Jaroud, from Al Asbagh Bin Nubata,

(It has been narrated) from Amir Al-Momineen^-asws having said: ‘By the One^-azwj Who Sent Muhammad^-saww with the Truth, and Honoured the People^-asws of his^-saww Household, there is nothing you would be seeking from a protective charm (amulet), from burning, or drowning, or theft, or fleeing of an animal from its owner, or straying, or an absconding one (slave), except that it is in the Quran. Therefore, the one who wants that, so let him ask me^-asws about it’.

قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَمَّا يُؤَمِّنُ مِنَ الْحَرَقِ وَ الْغَرَقِ فَقَالَ اقْرَأْ هَذِهِ الْآيَاتِ اللَّهُ الَّذِي نَزَّلَ الْكِتابَ وَ هُوَ يَتَوَلَّى الصَّالِحِينَ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِلَى قَوْلِهِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ فَمَنْ قَرَأَهَا فَقَدْ أَمِنَ الْحَرَقَ وَ الْغَرَقَ

He (the narrator) said, ‘So a man stood up to him^-asws and said, ‘O Amir Al-Momineen^-asws! Inform me about what can secure from the burning, and the drowning?’ So he^-asws said: ‘Recite these Verses – [7:196] Surely, my guardian is Allah, Who Revealed the Book, and He Befriends the righteous; [39:67] And they did not appreciate Allah with the appreciation that is due to Him  – up to His^-azwj Words Glory be to Him, and Exalted is He, above what they are associating. So the one who recites these, so he would be safe from the burning and the drowning.

قَالَ فَقَرَأَهَا رَجُلٌ وَ اضْطَرَمَتِ النَّارُ فِي بُيُوتِ جِيرَانِهِ وَ بَيْتُهُ وَسَطَهَا فَلَمْ يُصِبْهُ شَيْ‏ءٌ

He (the narrator) said, ‘So the man recited these, and fire erupted in the houses of his neighbourhood, and his house was in the middle of it, but nothing affected him’.

ثُمَّ قَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ دَابَّتِيَ اسْتَصْعَبَتْ عَلَيَّ وَ أَنَا مِنْهَا عَلَى وَجَلٍ فَقَالَ اقْرَأْ فِي أُذُنِهَا الْيُمْنَى وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ فَقَرَأَهَا فَذَلَّتْ لَهُ دَابَّتُهُ

Then another man stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! My animal has become difficult upon me and I am apprehensive from it’. So he^-asws said: ‘Recite in its right ear [3:83] and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning’. So he recited it, and his animal became submissive to him.  

وَ قَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ أَرْضِي أَرْضٌ مَسْبَعَةٌ وَ إِنَّ السِّبَاعَ تَغْشَى مَنْزِلِي وَ لَا تَجُوزُ حَتَّى تَأْخُذَ فَرِيسَتَهَا فَقَالَ اقْرَأْ لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ فَقَرَأَهُمَا الرَّجُلُ فَاجْتَنَبَتْهُ السِّبَاعُ

And another man stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! My land is a land (full of) wild animals, and the animals tend to overwhelm my house and they do not go away until they seize their prey’. So he^-asws said: ‘Recite [9:128] Certainly a Rasool has come to you from among yourselves; It is grievous to him that you should be overburdened, being full of concern for you; to the believers (he is) kind, merciful [9:129] But if they turn back, say: Allah is Sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of the Magnificent Throne’. So the man recited them both, and the predatory wild animals kept away from him’.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ فِي بَطْنِي مَاءً أَصْفَرَ فَهَلْ مِنْ شِفَاءٍ فَقَالَ نَعَمْ بِلَا دِرْهَمٍ وَ لَا دِينَارٍ وَ لَكِنِ اكْتُبْ عَلَى بَطْنِكَ آيَةَ الْكُرْسِيِّ وَ تَغْسِلُهَا وَ تَشْرَبُهَا وَ تَجْعَلُهَا ذَخِيرَةً فِي بَطْنِكَ فَتَبْرَأُ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ فَفَعَلَ الرَّجُلُ فَبَرَأَ بِإِذْنِ اللَّهِ

Then another man stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! In my belly there is yellow water, so is there a cure from it?’ So he^-asws said: ‘Yes, without a Dirham nor a Dinar. But write upon your belly Ayat Al-Kursy (2:255), and wash it, and drink it, and make it to be a hoard inside your belly, and you would be cured by the Permission of Allah^-azwj Mighty and Majestic’. So the man did so and he was cured by the Permission of Allah^-azwj’.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الضَّالَّةِ فَقَالَ اقْرَأْ يس فِي رَكْعَتَيْنِ وَ قُلْ يَا هَادِيَ الضَّالَّةِ رُدَّ عَلَيَّ ضَالَّتِي فَفَعَلَ فَرَدَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ ضَالَّتَهُ

Then another one stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! Inform me about the strayed (animal)’. So he^-asws said: ‘Recite Ya Seen (Chapter 36) during the two Rukous (in the Salāt), and say, ‘O Guide of the straying one! Return my straying (animal)’. So he did so and Allah^-azwj Mighty and Majestic Returned his straying (animal) back to him.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْآبِقِ فَقَالَ اقْرَأْ أَوْ كَظُلُماتٍ فِي بَحْرٍ لُجِّيٍّ يَغْشاهُ مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ إِلَى قَوْلِهِ وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ فَقَالَهَا الرَّجُلُ فَرَجَعَ إِلَيْهِ الْآبِقُ

Then another one stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! Inform me about the absconding one (slave)’. So he^-asws said: ‘Recite [24:40] Or like utter darkness in the sea – up to His^-azwj Words and to whomsoever Allah does not give Light, he has no Light. So the man said these, and he absconding (slave) returned to him’.

ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ السَّرَقِ فَإِنَّهُ لَا يَزَالُ قَدْ يُسْرَقُ لِيَ الشَّيْ‏ءُ بَعْدَ الشَّيْ‏ءِ لَيْلًا فَقَالَ لَهُ اقْرَأْ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا إِلَى قَوْلِهِ وَ كَبِّرْهُ تَكْبِيراً

Then another stood up to him^-asws and he said, ‘O Amir Al-Momineen^-asws! Inform me about the theft, for I have not ceased to be stolen from, something after something, at nights’. So he^-asws said to him: ‘Recite whenever you go to your bed  [17:110] Say: Call upon Allah or call upon the Beneficent; whichever (Name) you call upon – up to His^-azwj Words [17:111] and exclaim His Greateness with Exclamations’.

قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ بَاتَ بِأَرْضٍ قَفْرٍ فَقَرَأَ هَذِهِ الْآيَةَ إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ إِلَى قَوْلِهِ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ حَرَسَتْهُ الْمَلَائِكَةُ وَ تَبَاعَدَتْ عَنْهُ الشَّيَاطِينُ

Then Amir Al-Momineen^-asws said: ‘The one who spends the night in a land of wilderness, so he should recite these Verses [7:54] Surely, your Lord is Allah, Who Created the skies and the earth in six days, then Established upon the Throne – up to His^-azwj Words Blessed is Allah, the Lord of the Worlds, the Angels would fortify him and the Satans^-la would distance themselves from him’.

ثُمَّ قَالَ فَمَضَى الرَّجُلُ فَإِذَا هُوَ بِقَرْيَةٍ خَرَابٍ فَبَاتَ فِيهَا وَ لَمْ يَقْرَأْ هَذِهِ الْآيَةَ فَتَغَشَّاهُ الشَّيْطَانُ وَ إِذَا هُوَ آخِذٌ بِخَطْمِهِ فَقَالَ لَهُ صَاحِبُهُ أَنْظِرْهُ وَ اسْتَيْقَظَ الرَّجُلُ فَقَرَأَ الْآيَةَ فَقَالَ الشَّيْطَانُ لِصَاحِبِهِ أَرْغَمَ اللَّهُ أَنْفَكَ احْرُسْهُ الْآنَ حَتَّى يُصْبِحَ فَلَمَّا أَصْبَحَ رَجَعَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَخْبَرَهُ وَ قَالَ لَهُ رَأَيْتُ فِي كَلَامِكَ الشِّفَاءَ وَ الصِّدْقَ وَ مَضَى بَعْدَ طُلُوعِ الشَّمْسِ فَإِذَا هُوَ بِأَثَرِ شَعْرِ الشَّيْطَانِ مُجْتَمِعاً فِي الْأَرْضِ .

Then (the narrator) said, ‘The man went, and he was in a ruined town, So he spent the night in it and did not recite these Verses. So the Satan^-la overcame him and seized him by his face. So his^-la companion said to him^-la, ‘Look at this’, and the man woke up. So he recited the Verse. So the Satan^-la said to his^-la companion, ‘May Allah^-azwj Rub your nose (Humiliate you). Protect him now, until the morning’. So when it was morning, he returned to Amir Al-Momineen^-asws and informed him^-asws, and said, to him^-asws, ‘I saw the healing and the truthfulness in your^-asws speech’. And he went after the emergence of the sun, and there were traces of the hair of the Satan^-la, gathered in the ground’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ لَمْ يُبْرِئْهُ الْحَمْدُ لَمْ يُبْرِئْهُ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bn Muhammad, from Muhammad Bin Sinan, from Salma Bin Muhriz who said,

‘I heard Abu Ja’far^-asws saying: ‘The one whom (Surah) Al-Hamd (Chapter 1) does not cure, nothing would cure him’.[80]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَنْ قَرَأَ إِذَا أَوَى إِلَى فِرَاشِهِ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بَرَاءَةً مِنَ الشِّرْكِ .

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Safwan Bin Yahya, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who recites when he retires to his bed [109:1] (Say: O unbelievers) Chapter 109) and [112:1] Say He Allah is One (Chapter 112), Allah^-azwj Mighty and Majestic would Write for him an immunity from the Shirk (association with Allah^-azwj)’.[81]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَمَلُّوا مِنْ قِرَاءَةِ إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا فَإِنَّهُ مَنْ كَانَتْ قِرَاءَتُهُ بِهَا فِي نَوَافِلِهِ لَمْ يُصِبْهُ اللَّهُ عَزَّ وَ جَلَّ بِزَلْزَلَةٍ أَبَداً وَ لَمْ يَمُتْ بِهَا وَ لَا بِصَاعِقَةٍ وَ لَا بِآفَةٍ مِنْ آفَاتِ الدُّنْيَا حَتَّى يَمُوتَ وَ إِذَا مَاتَ نَزَلَ عَلَيْهِ مَلَكٌ كَرِيمٌ مِنْ عِنْدِ رَبِّهِ فَيَقْعُدُ عِنْدَ رَأْسِهِ فَيَقُولُ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِوَلِيِّ اللَّهِ فَإِنَّهُ كَانَ كَثِيراً مَا يَذْكُرُنِي وَ يَذْكُرُ تِلَاوَةَ هَذِهِ السُّورَةِ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not be frustrated from the recitation of [99:1] When the earth is shaken with its (violent) shaking Chapter 99), for the one who was reciting with it in his Optional (Salāt), Allah^-azwj Mighty and Majestic would not Hit him by an earthquake, ever, and he would not die due to it, nor by a thunderbolt, nor by a calamity from the calamities of the world until he dies. And when he does die, a benevolent Angel would descend upon him from the Presence of his Lord^-azwj and sit by his head, and he would be saying: ‘O Angel of death! Be kind with a friend of Allah^-azwj, for it was frequent what he used to mentioned me and mention the recitation of this Chapter.

وَ تَقُولُ لَهُ السُّورَةُ مِثْلَ ذَلِكَ وَ يَقُولُ مَلَكُ الْمَوْتِ قَدْ أَمَرَنِي رَبِّي أَنْ أَسْمَعَ لَهُ وَ أُطِيعَ وَ لَا أُخْرِجَ رُوحَهُ حَتَّى يَأْمُرَنِي بِذَلِكَ فَإِذَا أَمَرَنِي أَخْرَجْتُ رُوحَهُ

And the Chapter (99) would say to him similar to that, and the Angel of death would be saying: ‘My Lord^-azwj has already Commanded me that I should listen to him and obey, and not extract his soul until he instructs me with that. So when he does instruct me, I shall extract his soul’.

وَ لَا يَزَالُ مَلَكُ الْمَوْتِ عِنْدَهُ حَتَّى يَأْمُرَهُ بِقَبْضِ رُوحِهِ وَ إِذَا كُشِفَ لَهُ الْغِطَاءُ فَيَرَى مَنَازِلَهُ فِي الْجَنَّةِ فَيُخْرِجُ رُوحَهُ مِنْ أَلْيَنِ مَا يَكُونُ مِنَ الْعِلَاجِ ثُمَّ يُشَيِّعُ رُوحَهُ إِلَى الْجَنَّةِ سَبْعُونَ أَلْفَ مَلَكٍ يَبْتَدِرُونَ بِهَا إِلَى الْجَنَّةِ .

And the Angel of death would not cease to be in his presence until he instruct him with the extraction of his own soul; and when the covers are removed for him, so he sees his house in the Paradise, so he (the Angel of death) would extract his soul from the gentlest of what can happen to be from the treatment. Then his soul would be escorted to the Paradise by seventy thousand Angels, encircling him to the Paradise’.[82]

بَابُ النَّوَادِرِ

Chapter 14 – The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُرَّاءُ الْقُرْآنِ ثَلَاثَةٌ رَجُلٌ قَرَأَ الْقُرْآنَ فَاتَّخَذَهُ بِضَاعَةً وَ اسْتَدَرَّ بِهِ الْمُلُوكَ وَ اسْتَطَالَ بِهِ عَلَى النَّاسِ وَ رَجُلٌ قَرَأَ الْقُرْآنَ فَحَفِظَ حُرُوفَهُ وَ ضَيَّعَ حُدُودَهُ وَ أَقَامَهُ إِقَامَةَ الْقِدْحِ فَلَا كَثَّرَ اللَّهُ هَؤُلَاءِ مِنْ حَمَلَةِ الْقُرْآنِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Ubeys Bin Hisham, from the one who mentioned it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The reciters of the Quran are three (types) – A man who recites the Quran, so he takes it as a commodity and attracts the attention of the kings with it, and extend (his control) by it upon the people. And a man who recites the Quran, so he memorises its letters and wastes its limits, and his standing is (like) the standing of the arrow. May Allah^-azwj not Cause a lot of these ones to be from the bearers of the Quran.

وَ رَجُلٌ قَرَأَ الْقُرْآنَ فَوَضَعَ دَوَاءَ الْقُرْآنِ عَلَى دَاءِ قَلْبِهِ فَأَسْهَرَ بِهِ لَيْلَهُ وَ أَظْمَأَ بِهِ نَهَارَهُ وَ قَامَ بِهِ فِي مَسَاجِدِهِ وَ تَجَافَى بِهِ عَنْ فِرَاشِهِ فَبِأُولَئِكَ يَدْفَعُ اللَّهُ الْعَزِيزُ الْجَبَّارُ الْبَلَاءَ وَ بِأُولَئِكَ يُدِيلُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْأَعْدَاءِ وَ بِأُولَئِكَ يُنَزِّلُ اللَّهُ عَزَّ وَ جَلَّ الْغَيْثَ مِنَ السَّمَاءِ فَوَ اللَّهِ لَهَؤُلَاءِ فِي قُرَّاءِ الْقُرْآنِ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ .

And a man who recites the Quran, so he places the medicine of the Quran upon the illness of his heart. So he holds a vigil with it during his nights and remains thirsty due to it by his day, and he stands by it in his Masjid, and ignores his bed due to it. So it is due to them that Allah^-azwj the Mighty, the Compeller Repels the affliction, and it is due to them Allah^-azwj Defends from the enemies, and it is due to them that Allah^-azwj Mighty and Majestic Sends down the rain from the sky. Thus, by Allah^-azwj, these ones among the reciters of the Quran, they are more rarer than the red ruby’.[83]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي يَحْيَى عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ نَزَلَ الْقُرْآنُ أَثْلَاثاً ثُلُثٌ فِينَا وَ فِي عَدُوِّنَا وَ ثُلُثٌ سُنَنٌ وَ أَمْثَالٌ وَ ثُلُثٌ فَرَائِضُ وَ أَحْكَامٌ .

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

(It has been narrated) from Al-Asbagh Bin Nubata who said, ‘I heard Amir Al-Momineen^-asws saying: ‘The Quran was Revealed in three (parts) – one-third is regarding us^-asws and our^-asws enemies, and one-third is about the Sunnah and examples, and one-third is about Impositions and the regulations’.[84]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ نَزَلَ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ حَلَالٌ وَ رُبُعٌ حَرَامٌ وَ رُبُعٌ سُنَنٌ وَ أَحْكَامٌ وَ رُبُعٌ خَبَرُ مَا كَانَ قَبْلَكُمْ وَ نَبَأُ مَا يَكُونُ بَعْدَكُمْ وَ فَصْلُ مَا بَيْنِكُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Ali Bin Uqba, from Dawood Bin Farqad, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Quran is Revealed in four (parts) – a quarter is Permissible, and a quarter is Prohibitions, and a quarter is Sunnah and regulations, and a quarter is information of what was before you and a news (foretelling) of what is to happen after you, and decisions of what (disputes there are) between you’.[85]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نَزَلَ الْقُرْآنُ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ فِينَا وَ رُبُعٌ فِي عَدُوِّنَا وَ رُبُعٌ سُنَنٌ وَ أَمْثَالٌ وَ رُبُعٌ فَرَائِضُ وَ أَحْكَامٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Quran is Revealed in four (parts) – a quarter is regarding us^-asws, and a quarter is regarding our^-asws enemies, and a quarter is a Sunnah and examples, and a quarter is Obligations and regulations’.[86]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ السَّرِيِّ عَنْ عَمِّهِ عَلِيِّ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ مَا نَزَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ اقْرَأْ بِاسْمِ رَبِّكَ وَ آخِرُهُ إِذَا جَاءَ نَصْرُ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Muhammad Bin Al Hassan Al Sarriy, from his uncle Ali Bin Al Sariy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The first of what was Revealed upon Rasool-Allah^-saww was In the Name of Allah^-azwj the Beneficent, the Merciful, [96:1] Read in the name of your Lord Who Created and the last  of it (Chapter Revealed) was [110:1] When there comes the help of Allah and the victory’.[87]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَ إِنَّمَا أُنْزِلَ فِي عِشْرِينَ سَنَةً بَيْنَ أَوَّلِهِ وَ آخِرِهِ

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [2:185] The Month of Ramazan is that in which the Quran was Revealed, but rather it was Revealed during twenty years between its first and its last’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَزَلَ الْقُرْآنُ جُمْلَةً وَاحِدَةً فِي شَهْرِ رَمَضَانَ إِلَى الْبَيْتِ الْمَعْمُورِ ثُمَّ نَزَلَ فِي طُولِ عِشْرِينَ سَنَةً

So Abu Abdullah^-asws said: ‘The Quran was Revealed as a whole in one go during the Month of Ramazan to the Frequented House (البيت المعمور), and then it was Revealed in length over twenty years’.

ثُمَّ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) نَزَلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَتِ التَّوْرَاةُ لِسِتٍّ مَضَيْنَ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَ الْإِنْجِيلُ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَ الزَّبُورُ لِثَمَانَ عَشَرَ خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ وَ أُنْزِلَ الْقُرْآنُ فِي ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ .

Then he^-asws said: ‘The Prophet^-saww said: ‘The Parchment of Ibrahim^-as was Revealed during the first night from the Month of Ramazan, and the Torah was Revealed when two (days) had not lapsed from the Month of Ramazan, and the Evangel, when thirteen nights from the Month of Ramazan, and the Psalms was Revealed on the eighteenth from the Month of Ramazan, and the Quran was Revealed during the twenty-third from the Month of Ramazan’.[88]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَتَفَأَّلْ بِالْقُرْآنِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You must not (derive) omens (prophecies) from the Quran (Fa’al)’.[89]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ الْوَرَّاقِ قَالَ عَرَضْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) كِتَاباً فِيهِ قُرْآنٌ مُخَتَّمٌ مُعَشَّرٌ بِالذَّهَبِ وَ كُتِبَ فِي آخِرِهِ سُورَةٌ بِالذَّهَبِ فَأَرَيْتُهُ إِيَّاهُ فَلَمْ يَعِبْ فِيهِ شَيْئاً إِلَّا كِتَابَةَ الْقُرْآنِ بِالذَّهَبِ وَ قَالَ لَا يُعْجِبُنِي أَنْ يُكْتَبَ الْقُرْآنُ إِلَّا بِالسَّوَادِ كَمَا كُتِبَ أَوَّلَ مَرَّةٍ .

Ali Bin Ibrahim, from his father, from Safwan, from Ibn Muskan, from Muhammad Bin Al Warraq who said,

‘There was displayed to Abu Abdullah^-asws a Book in wherein was Quran (Verses) sealed by decorations with the gold, and at the end of it was a Chapter written in gold. So he^-asws saw it but did not fault anything in it except for the writing of the Quran with gold, and said: ‘I^-asws do not like it if the Quran is written except with the black (ink) just as it was written the first time’.[90]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ تَأْخُذُ الْمُصْحَفَ فِي الثُّلُثِ الثَّانِي مِنْ شَهْرِ رَمَضَانَ فَتَنْشُرُهُ وَ تَضَعُهُ بَيْنَ يَدَيْكَ وَ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكِتَابِكَ الْمُنْزَلِ وَ مَا فِيهِ وَ فِيهِ اسْمُكَ الْأَعْظَمُ الْأَكْبَرُ وَ أَسْمَاؤُكَ الْحُسْنَى وَ مَا يُخَافُ وَ يُرْجَى أَنْ تَجْعَلَنِي مِنْ عُتَقَائِكَ مِنَ النَّارِ وَ تَدْعُو بِمَا بَدَا لَكَ مِنْ حَاجَةٍ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Take the Parchment (Quran) during the second third (11^th to 20^th) from a Month of Ramazan, so display it and place it in front of you and you should be saying, ‘O Allah^-azwj! I ask You^-azwj by Your^-azwj Revealed Book and what is in it, and in it is Your^-azwj Magnificent Name, the Greatest, and Your^-azwj Good Names, and what one would fear and hope for, that You^-azwj should Make me to be from the ones Emancipated from the Fire’, and you can supplicate with whatever comes to you’.[91]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لِكُلِّ شَيْ‏ءٍ رَبِيعٌ وَ رَبِيعُ الْقُرْآنِ شَهْرُ رَمَضَانَ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘For everything there is a spring, and the spring of the Quran is a Month of Ramazan’.[92]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ أَوْ عَنْ غَيْرِهِ عَمَّنْ ذَكَرَهُ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقُرْآنِ وَ الْفُرْقَانِ أَ هُمَا شَيْئَانِ أَوْ شَيْ‏ءٌ وَاحِدٌ فَقَالَ ( عليه السلام ) الْقُرْآنُ جُمْلَةُ الْكِتَابِ وَ الْفُرْقَانُ الْمُحْكَمُ الْوَاجِبُ الْعَمَلِ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Sinan, or from someone else, from the one who mentioned it who said,

‘I asked Abu Abdullah^-asws about the Quran and the Furqan, are these two different things or one thing?’ So he^-asws said: ‘The Quran is the total Book, and the Furqan is the Decisive, the Obligatory to be acted with’.[93]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ وَاحِدٌ نَزَلَ مِنْ عِنْدِ وَاحِدٍ وَ لَكِنَّ الِاخْتِلَافَ يَجِي‏ءُ مِنْ قِبَلِ الرُّوَاةِ .

Al Husayn Bin Muhammad, from Ali Bin Muhammad, from Al Washa, from Jameel Bin Darraj, from Muhammad Bin Muslim, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Quran is one, Revealed from the Presence of One^-azwj, but the differing come from the direction of the reporters’.[94]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَقُولُونَ إِنَّ الْقُرْآنَ نَزَلَ عَلَى سَبْعَةِ أَحْرُفٍ فَقَالَ كَذَبُوا أَعْدَاءُ اللَّهِ وَ لَكِنَّهُ نَزَلَ عَلَى حَرْفٍ وَاحِدٍ مِنْ عِنْدِ الْوَاحِدِ .

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

‘I said to Abu Abdullah^-asws, ‘The people are saying that the Quran was Revealed upon seven Letters (Phrases)’. So he^-asws said: ‘They are lying, enemies of Allah^-azwj! But, it was Revealed upon one Letter (Phrase) from the Presence of the One^-azwj’.[95]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَزَلَ الْقُرْآنُ بِإِيَّاكِ أَعْنِي وَ اسْمَعِي يَا جَارَةُ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Quran was Revealed Meaning you (as the second person) and Making the neighbours (third person) hear it’.

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَعْنَاهُ مَا عَاتَبَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَهُوَ يَعْنِي بِهِ مَا قَدْ مَضَى فِي الْقُرْآنِ مِثْلُ قَوْلِهِ وَ لَوْ لا أَنْ ثَبَّتْناكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلًا عَنَى بِذَلِكَ غَيْرَهُ .

And in another report,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Its Meaning what Allah^-azwj Mighty and Majestic Reproached with upon His^-azwj Prophet^-as, so its Meaning is what has continued in the Quran, for example His^-azwj Words [17:74] And had We not Affirmed you, you would have almost inclined towards them a little, Meaning by that others than him^-saww’. (i.e., the word ‘you’ is not addressed to Rasool-Allah^-saww, but to the general Muslims).[96]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَنْزِيلِ الْقُرْآنِ قَالَ اقْرَءُوا كَمَا عُلِّمْتُمْ .

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

‘I asked Abu Abdullah^-asws about the Revelation of the Quran. He^-asws said: ‘Recite it just as you learnt it’. (i.e. – ignore the alterations in the meantime before the rising of Al-Qaim^-asws).[97]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ دَفَعَ إِلَيَّ أَبُو الْحَسَنِ ( عليه السلام ) مُصْحَفاً وَ قَالَ لَا تَنْظُرْ فِيهِ فَفَتَحْتُهُ وَ قَرَأْتُ فِيهِ لَمْ يَكُنِ الَّذِينَ كَفَرُوا فَوَجَدْتُ فِيهَا اسْمَ سَبْعِينَ رَجُلًا مِنْ قُرَيْشٍ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ قَالَ فَبَعَثَ إِلَيَّ ابْعَثْ إِلَيَّ بِالْمُصْحَفِ .

Ali Bin Muhammad, from one of his companions, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan^-asws handed over a Parchment to me and said: ‘Do not look into it’. But I opened it and read in it [98:1] Those who disbelieved, so I found therein names of seventy men from Qureysh, by their names and the names of their fathers. So he^-asws sent a message to me: ‘Send someone to (return to) me with the Parchment’.[98]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبِي ( عليه السلام ) مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلَّا كَفَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bi Suleyman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws said: ‘No man would strike the Quranic parts with each other (explain one Verse with another), except that he would disbelieve’.[99]

عَنْهُ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَقَعَ مُصْحَفٌ فِي الْبَحْرِ فَوَجَدُوهُ وَ قَدْ ذَهَبَ مَا فِيهِ إِلَّا هَذِهِ الْآيَةَ أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ .

From him, from Al Husayn Bin Al Nazar, from Al Qasim Bin Suleyman, from Abu Maryam Al Ansary, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘A Parchment had fallen into the sea, so I^-asws found it, and there had gone (obliterated) whatever was (written) in it except for this Verse [42:53] Indeed, to Allah do all affairs eventually come’.[100]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مَيْمُونٍ الْقَدَّاحِ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) اقْرَأْ قُلْتُ مِنْ أَيِّ شَيْ‏ءٍ أَقْرَأُ قَالَ مِنَ السُّورَةِ التَّاسِعَةِ قَالَ فَجَعَلْتُ أَلْتَمِسُهَا فَقَالَ اقْرَأْ مِنْ سُورَةِ يُونُسَ قَالَ فَقَرَأْتُ لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَ زِيادَةٌ وَ لا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَ لا ذِلَّةٌ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي لَأَعْجَبُ كَيْفَ لَا أَشِيبُ إِذَا قَرَأْتُ الْقُرْآنَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Maymoun Al Qaddah who said,

‘Abu Ja’far^-asws said to me: ‘Read!’. I said, ‘From which thing?’ He^-asws said: ‘From the ninth Chapter’. So I went on to seek it. So he^-asws said: ‘Read from Surah Yunus (Chapter 10). So I recited [10:26] For those who do good is good and more; neither darkness nor disgrace shall cover their faces. He^-asws said: ‘Rasool-Allah^-saww said: ‘I^-saww am astonished how I^-saww do not age when I^-saww recite the Quran’.[101]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَجَّالِ عَمَّنْ ذَكَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ بِلِسانٍ عَرَبِيٍّ مُبِينٍ قَالَ يُبِينُ الْأَلْسُنَ وَ لَا تُبِينُهُ الْأَلْسُنُ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hajjal, from the one who mentioned it,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [26:195] In clear Arabic language. He^-asws said: ‘It (Quran) explains the languages, and the languages do not explain it’.[102]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ عَبْدٍ يَقْرَأُ آخِرَ الْكَهْفِ إِلَّا تَيَقَّظَ فِي السَّاعَةِ الَّتِي يُرِيدُ .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Aamir Bin Abdullah Bin Juza’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a servant who recites the end of (Surah) Al-Kahf except he will wake up in the time which he intended to’.[103]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ غَيْرُهُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سُلَيْمٌ مَوْلَاكَ ذَكَرَ أَنَّهُ لَيْسَ مَعَهُ مِنَ الْقُرْآنِ إِلَّا سُورَةُ يس فَيَقُومُ مِنَ اللَّيْلِ فَيَنْفَدُ مَا مَعَهُ مِنَ الْقُرْآنِ أَ يُعِيدُ مَا قَرَأَ قَالَ نَعَمْ لَا بَأْسَ .

Abu Ali Al Ashary and someone else, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar who said,

‘I said to Abu Abdullah^-asws, ‘Suleym, your^-asws slave mentioned that there is nothing with him from the Quran except for Surah Yaseen (Chapter 36). So he arises during the night and he runs out of what is with him from the Quran. Should he repeat what he recited?’ He^-asws said: ‘Yes, there is no problem’.[104]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النَّاسُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُفَّ عَنْ هَذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النَّاسُ حَتَّى يَقُومَ الْقَائِمُ ( عليه السلام ) فَإِذَا قَامَ الْقَائِمُ ( عليه السلام ) قَرَأَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ عَلَى حَدِّهِ وَ أَخْرَجَ الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ ( عليه السلام )

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Salama who said,

‘A man recited to Abu Abdullah^-asws and I was listening, certain phrases from the Quran, not being upon what the people are reading it. So Abu Abdullah^-asws said: ‘Stop from this recitation! Recite it just as the people are reciting it as until the rising of Al-Qaim^-asws. So when the Qaim^-asws does arise, he^-asws would recite the Book of Allah^-azwj Mighty and Majestic upon its limits, and he^-asws would bring out the Parchment which Ali^-asws had written’.

وَ قَالَ أَخْرَجَهُ عَلِيٌّ ( عليه السلام ) إِلَى النَّاسِ حِينَ فَرَغَ مِنْهُ وَ كَتَبَهُ فَقَالَ لَهُمْ هَذَا كِتَابُ اللَّهِ عَزَّ وَ جَلَّ كَمَا أَنْزَلَهُ اللَّهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ قَدْ جَمَعْتُهُ مِنَ اللَّوْحَيْنِ فَقَالُوا هُوَ ذَا عِنْدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَا حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَ اللَّهِ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنَّمَا كَانَ عَلَيَّ أَنْ أُخْبِرَكُمْ حِينَ جَمَعْتُهُ لِتَقْرَءُوهُ .

And he^-asws said: ‘Ali^-asws had brought it out when he^-asws was free from (compiling) it, and writing it. So he^-asws had said: ‘This is the Book of Allah^-azwj Mighty and Majesty just as Allah^-azwj had Revealed it upon Muhammad^-saww’; and he^-asws had gathered it from two Tablets. So they said, ‘It is that which is with us, a comprehensive Parchment, in which is the Quran. There is no need for us with regards to it’. So he^-asws said: ‘But, by Allah^-azwj! You will not be seeing it after this day of yours, ever! But rather, it was upon me^-asws that I should inform you all when I^-asws had gathered it, in order for you to be reciting it’.[105]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ سَعِيدِ بْنِ عَبْدِ اللَّهِ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقْرَأُ الْقُرْآنَ ثُمَّ يَنْسَاهُ ثُمَّ يَقْرَأُهُ ثُمَّ يَنْسَاهُ أَ عَلَيْهِ فِيهِ حَرَجٌ فَقَالَ لَا .

Ali Bin Ibrahim, from his father, from Safwan, from Saeed Bin Abdullah Al A’araj who said,

‘I asked Abu Abdullah^-asws about the man who recites the Quran, then forgets it. Then he recites it, then he forgets it. Would there be a blame upon him?’ He^-asws said: ‘No’.[106]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبِي ( عليه السلام ) مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلَّا كَفَرَ .

Ali, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws said: ‘No man would strike the Quran, part of it with the other (explain one Verse with the other), except that he would disbelieve’.[107]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُورَةُ الْمُلْكِ هِيَ الْمَانِعَةُ تَمْنَعُ مِنْ عَذَابِ الْقَبْرِ وَ هِيَ مَكْتُوبَةٌ فِي التَّوْرَاةِ سُورَةَ الْمُلْكِ وَ مَنْ قَرَأَهَا فِي لَيْلَتِهِ فَقَدْ أَكْثَرَ وَ أَطَابَ وَ لَمْ يُكْتَبْ بِهَا مِنَ الْغَافِلِينَ

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Mahboub, from Jameel, from Sadeyr,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Surah Al-Mulk (Chapter 67), it is the defender. It defends from the Punishment of the grave. Surah Al-Mulk is Written in the Torah (as well), and the one who recites it during his night, so he would have the abundance, and pleasance, and he would not be Written as being from the neglectful ones due to it.

وَ إِنِّي لَأَرْكَعُ بِهَا بَعْدَ عِشَاءِ الْآخِرَةِ وَ أَنَا جَالِسٌ وَ إِنَّ وَالِدِي ( عليه السلام ) كَانَ يَقْرَأُهَا فِي يَوْمِهِ وَ لَيْلَتِهِ وَ مَنْ قَرَأَهَا إِذَا دَخَلَ عَلَيْهِ فِي قَبْرِهِ نَاكِرٌ وَ نَكِيرٌ مِنْ قِبَلِ رِجْلَيْهِ قَالَتْ رِجْلَاهُ لَهُمَا لَيْسَ لَكُمَا إِلَى مَا قِبَلِي سَبِيلٌ قَدْ كَانَ هَذَا الْعَبْدُ يَقُومُ عَلَيَّ فَيَقْرَأُ سُورَةَ الْمُلْكِ فِي كُلِّ يَوْمٍ وَ لَيْلَتِهِ

And I^-asws tend to bow with it after the last Isha (Salāt) while I^-asws am seated, and my^-asws father^-asws used to recite it during his^-asws day and his^-asws night; and the one who recites it, when the Nakir and Nakeer (two Questioning Angels) come over to him in his grave from the direction of his left, his leg would say to both of them, ‘There is no way for the two of you from my direction, for it was so that this servant used to stand upon me and he was reciting Surah Al-Mulk during every day and night of his.

وَ إِذَا أَتَيَاهُ مِنْ قِبَلِ جَوْفِهِ قَالَ لَهُمَا لَيْسَ لَكُمَا إِلَى مَا قِبَلِي سَبِيلٌ قَدْ كَانَ هَذَا الْعَبْدُ أَوْعَانِي سُورَةَ الْمُلْكِ وَ إِذَا أَتَيَاهُ مِنْ قِبَلِ لِسَانِهِ قَالَ لَهُمَا لَيْسَ لَكُمَا إِلَى مَا قِبَلِي سَبِيلٌ قَدْ كَانَ هَذَا الْعَبْدُ يَقْرَأُ بِي فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ سُورَةَ الْمُلْكِ .

And when they come over to him from the direction of his middle, it would say to the to both of them, ‘There is no way for the two of you from my direction, as it was so that this servant had sheltered Surah Al-Mulk inside me’. And when they come over from the direction of his tongue, it would say to them both, ‘There is no way for the two of you from my direction, as it was so that this servant used to recite by me, during every day and night, Surah Al-Mulk’.[108]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَا كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَنَا رَبِيعَةُ الرَّأْيِ فَذَكَرْنَا فَضْلَ الْقُرْآنِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ ابْنُ مَسْعُودٍ لَا يَقْرَأُ عَلَى قِرَاءَتِنَا فَهُوَ ضَالٌّ فَقَالَ رَبِيعَةُ ضَالٌّ فَقَالَ نَعَمْ ضَالٌّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Farqad and Al Moalla Bin Khunays who both said,

‘We were both in the presence of Abu Abdullah^-asws and with us was Rabi’e Al-Ra’iy, and we mentioned the merits of the Quran. So Abu Abdullah^-asws said: ‘If it was so that Ibn Masoud is not reciting upon our^-asws recitation, so he has strayed’. So Rabi’e said, ‘Strayed?’ So he^-asws said: ‘Yes, strayed’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا نَحْنُ فَنَقْرَأُ عَلَى قِرَاءَةِ أُبَيٍّ .

Then Abu Abdullah^-asws said: ‘As for us^-asws, so we^-asws are reciting it upon the recitation of my^-asws father^-asws’.[109]

عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُ ( عليه السلام ) إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ .

Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Quran which Jibraeel^-as came with unto Muhammad^-saww was of seventeen thousand Verses’.[110]

تَمَّ كِتَابُ فَضْلِ الْقُرْآنِ بِمَنِّهِ وَ جُودِهِ وَ يَتْلُوهُ كِتَابُ الْعِشْرَةِ .

The Book of the Merits of the Quran is completed by His^-azwj Favour, and His^-azwj Generosity, and it would be followed by the Book of the social relationships.

كِتَابُ الْعِشْرَةِ

THE BOOK OF SOCIAL RELATIONSHIPS

بَابُ مَا يَجِبُ مِنَ الْمُعَاشَرَةِ

Chapter 1 – What is Obligated from the Social Relations

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكُمْ بِالصَّلَاةِ فِي الْمَسَاجِدِ وَ حُسْنِ الْجِوَارِ لِلنَّاسِ وَ إِقَامَةِ الشَّهَادَةِ وَ حُضُورِ الْجَنَائِزِ إِنَّهُ لَا بُدَّ لَكُمْ مِنَ النَّاسِ إِنَّ أَحَداً لَا يَسْتَغْنِي عَنِ النَّاسِ حَيَاتَهُ وَ النَّاسُ لَا بُدَّ لِبَعْضِهِمْ مِنْ بَعْضٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazim who said,

‘Abu Abdullah^-asws said: ‘(It is) upon you with the (praying of) Salāt in the Masjids, and goodly neighbourliness to the people, and establishing ‘الشَّهَادَةِ’ the testimonies (three or more), and attending the funerals. It is essential for you (having interactions) with the people. Not one of you is needless from the people during his lifetime, and the people need each other’.[111]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ يَنْبَغِي لَنَا أَنْ نَصْنَعَ فِيمَا بَيْنَنَا وَ بَيْنَ قَوْمِنَا وَ فِيمَا بَيْنَنَا وَ بَيْنَ خُلَطَائِنَا مِنَ النَّاسِ قَالَ فَقَالَ تُؤَدُّونَ الْأَمَانَةَ إِلَيْهِمْ وَ تُقِيمُونَ الشَّهَادَةَ لَهُمْ وَ عَلَيْهِمْ وَ تَعُودُونَ مَرْضَاهُمْ وَ تَشْهَدُونَ جَنَائِزَهُمْ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullah^-asws, ‘How is it befitting for us that we behave regarding what is between us and our people, and regarding what is between us and those from the people who intermingle with us?’ So he^-asws said: ‘You should pay back the entrustments to them, and you should be establishing the ‘الشَّهَادَةِ’ testimonies for them and against them, and you should be consoling their sick ones, and attending their funerals’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ اشْهَدُوا الْجَنَائِزَ وَ عُودُوا الْمَرْضَى وَ احْضُرُوا مَعَ قَوْمِكُمْ مَسَاجِدَكُمْ وَ أَحِبُّوا لِلنَّاسِ مَا تُحِبُّونَ لِأَنْفُسِكُمْ أَ مَا يَسْتَحْيِي الرَّجُلُ مِنْكُمْ أَنْ يَعْرِفَ جَارُهُ حَقَّهُ وَ لَا يَعْرِفَ حَقَّ جَارِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, and Muhammad Bin Khalid, altogether from Al Qasim Bin Muhammad, from Habeeb Al Khash’amy who said,

‘I heard Abu Abdullah^-asws saying: ‘(It is) upon you with the piety, and the striving, and attending the funerals, and consoling the sick, and to be present along with your people in the Masjids, and loving for the people what you are loving for yourselves. Would not the man from you be embarrassed if his neighbour were to recognise his right while he does not recognise the right of his neighbour?’[113]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لَهُ كَيْفَ يَنْبَغِي لَنَا أَنْ نَصْنَعَ فِيمَا بَيْنَنَا وَ بَيْنَ قَوْمِنَا وَ بَيْنَ خُلَطَائِنَا مِنَ النَّاسِ مِمَّنْ لَيْسُوا عَلَى أَمْرِنَا قَالَ تَنْظُرُونَ إِلَى أَئِمَّتِكُمُ الَّذِينَ تَقْتَدُونَ بِهِمْ فَتَصْنَعُونَ مَا يَصْنَعُونَ فَوَ اللَّهِ إِنَّهُمْ لَيَعُودُونَ مَرْضَاهُمْ وَ يَشْهَدُونَ جَنَائِزَهُمْ وَ يُقِيمُونَ الشَّهَادَةَ لَهُمْ وَ عَلَيْهِمْ وَ يُؤَدُّونَ الْأَمَانَةَ إِلَيْهِمْ .

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

‘I said to him^-asws, ‘How is it befitting for us that we behave regarding what is between us and our people, and between those who intermingle with us from the people, from the ones who are not upon our matter (Al-Wilayah)?’ He^-asws said: ‘You should be looking at your Imams^-asws, those whom you are being Guided with, so you should be doing what they^-asws are doing. By Allah^-azwj! They^-asws are consoling their sick ones, and they^-asws are attending their funerals, and they^-asws are establishing the testimonies for them and against them, and they^-asws are paying back the entrustments to them’.[114]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْرَأْ عَلَى مَنْ تَرَى أَنَّهُ يُطِيعُنِي مِنْهُمْ وَ يَأْخُذُ بِقَوْلِيَ السَّلَامَ وَ أُوصِيكُمْ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ وَ الْوَرَعِ فِي دِينِكُمْ وَ الِاجْتِهَادِ لِلَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ طُولِ السُّجُودِ وَ حُسْنِ الْجِوَارِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Safwan Bin Yahya, from Abu Asama Zayd Al Shahaam who said,

‘Abu Abdullah^-asws said to me: ‘Convey the greeting upon the ones from them whom you view that they would obey me^-asws and take to my^-asws words, and I^-asws advise you all with the fear of Allah^-azwj Mighty and Majestic, and the devoutness in your Religion, and the striving for Allah^-azwj, and truthfulness of narrations, and paying back the entrustment, and the prolonging of the Sajdah, and goodly neighbourliness.

فَبِهَذَا جَاءَ مُحَمَّدٌ ( صلى الله عليه وآله ) أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ عَلَيْهَا بَرّاً أَوْ فَاجِراً فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْمُرُ بِأَدَاءِ الْخَيْطِ وَ الْمِخْيَطِ صِلُوا عَشَائِرَكُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ عُودُوا مَرْضَاهُمْ وَ أَدُّوا حُقُوقَهُمْ فَإِنَّ الرَّجُلَ مِنْكُمْ إِذَا وَرِعَ فِي دِينِهِ وَ صَدَقَ الْحَدِيثَ وَ أَدَّى الْأَمَانَةَ وَ حَسُنَ خُلُقُهُ مَعَ النَّاسِ قِيلَ هَذَا جَعْفَرِيٌّ فَيَسُرُّنِي ذَلِكَ وَ يَدْخُلُ عَلَيَّ مِنْهُ السُّرُورُ وَ قِيلَ هَذَا أَدَبُ جَعْفَرٍ

It is by this that Muhammad^-saww came with – paying the entrustments to the ones who entrusted him^-saww upon it, be he righteous or immoral. It was so that Rasool-Allah^-saww used to order with (even) the giving back of the thread and the needle. Help your relatives and attend their funerals, and console their sick ones, and fulfil their rights, for the man from you, when he is devout in his Religion, and truthful in the narrations, and pays back the entrustments, and is of goodly mannerisms along with the people, it would be said, ‘This is a Ja’fary’, so that would cheer me^-asws up, and the happiness from it would enter upom me^-asws, and it would be said, ‘This is the education of Ja’far^-asws’.

وَ إِذَا كَانَ عَلَى غَيْرِ ذَلِكَ دَخَلَ عَلَيَّ بَلَاؤُهُ وَ عَارُهُ وَ قِيلَ هَذَا أَدَبُ جَعْفَرٍ فَوَ اللَّهِ لَحَدَّثَنِي أَبِي ( عليه السلام ) أَنَّ الرَّجُلَ كَانَ يَكُونُ فِي الْقَبِيلَةِ مِنْ شِيعَةِ عَلِيٍّ ( عليه السلام ) فَيَكُونُ زَيْنَهَا آدَاهُمْ لِلْأَمَانَةِ وَ أَقْضَاهُمْ لِلْحُقُوقِ وَ أَصْدَقَهُمْ لِلْحَدِيثِ إِلَيْهِ وَصَايَاهُمْ وَ وَدَائِعُهُمْ تُسْأَلُ الْعَشِيرَةُ عَنْهُ فَتَقُولُ مَنْ مِثْلُ فُلَانٍ إِنَّهُ لآَدَانَا لِلْأَمَانَةِ وَ أَصْدَقُنَا لِلْحَدِيثِ .

And when he was upon other than that, its agony and its reproach would enter upon me^-asws, and it would be said, ‘This is the education of Ja’far^-asws’. By Allah^-azwj! My^-asws father^-asws narrated to me^-asws that there happened to be a man in the tribe from the Shias of Ali^-asws, so his quality was that he was the best of them in paying back entrustments, and the most fulfilling them of the rights, and the most truthful of them of the narrations. It is to him that they (people) used to keep their bequests and their deposits. The clan was asked about him, so they said, ‘Who can be like so and so? He is the best of us in paying back the entrustment and the most truthful of us for the narrations’.[115]

بَابُ حُسْنِ الْمُعَاشَرَةِ

Chapter 2 – Excellent social relations

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِمْ فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Mhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘The one who inter-mingles (with the people), so if you can maintain an upper hand (more giving than receiving), then do so’.[116]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ فِيهِ الْخُرَاسَانِيُّ وَ الشَّامِيُّ وَ مِنْ أَهْلِ الْآفَاقِ فَلَمْ أَجِدْ مَوْضِعاً أَقْعُدُ فِيهِ فَجَلَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ مُتَّكِئاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Muhammad Bin Jafs, from Abu Al Rabi’e Al Shamy who said,

‘I went over to Abu Abdullah^-asws and the room was crowded with his^-asws family members. Among them were (people from) Khurasan, and (people from) Syria, and from the people of the outskirts (of the city). So I could not find a place to sit in, and Abu Abdullah^-asws was seated, and reclining.

ثُمَّ قَالَ يَا شِيعَةَ آلِ مُحَمَّدٍ اعْلَمُوا أَنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يَمْلِكْ نَفْسَهُ عِنْدَ غَضَبِهِ وَ مَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَ مُخَالَقَةَ مَنْ خَالَقَهُ وَ مُرَافَقَةَ مَنْ رَافَقَهُ وَ مُجَاوَرَةَ مَنْ جَاوَرَهُ وَ مُمَالَحَةَ مَنْ مَالَحَهُ يَا شِيعَةَ آلِ مُحَمَّدٍ اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

Then he^-asws said: ‘O Shias of the Progeny^-asws of Muhammad^-saww! Know, that he is not from us^-asws, the one who does not control his own self during his anger, and the one who is not a good companion with his companions, and (of good) manners with the ones who display good mannerisms with him, and (of good) friendship with the one who is a friend of his, and (of goodly) neighbourliness with his neighbour, and (of good) table manners with the ones who eat with him. O Shias of the Progeny^-asws of Muhammad^-saww! Fear Allah^-azwj whatever your capacity is, and there is neither Might nor Strength except with Allah^-azwj’.[117]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّا نَراكَ مِنَ الْمُحْسِنِينَ قَالَ كَانَ يُوَسِّعُ الْمَجْلِسَ وَ يَسْتَقْرِضُ لِلْمُحْتَاجِ وَ يُعِينُ الضَّعِيفَ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [12:36] we see you to be of the doers of good. He^-asws said: ‘He^-as (Prophet Yusuf^-as), used to make space (for others) in the gatherings, and lend to the needy, and assist the weak ones’.[118]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَهَجَّمْ بَعْضُكُمْ عَلَى بَعْضٍ وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلَصِينَ الصَّالِحِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ala’a Bin Al Fuzayl,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abu Ja’far^-asws was saying: ‘Venerate your companions and dignify them, and you should neither attack each other, nor harm, nor envy (each other); and beware of the stinginess. Become the servants of Allah^-azwj, the sincere, the righteous’.[119]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ وَ ثَعْلَبَةَ وَ عَلِيِّ بْنِ عُقْبَةَ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الِانْقِبَاضُ مِنَ النَّاسِ مَكْسَبَةٌ لِلْعَدَاوَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Abu Yazeed and Sa’alba, and Ali Bin Uqba, from someone of reported it,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The seizing (faulting everything someone says) from the people, earns the animosity’.[120]

بَابُ مَنْ يَجِبُ مُصَادَقَتُهُ وَ مُصَاحَبَتُهُ

Chapter 3 – The one whose friendship and companionship is Obligated

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا عَلَيْكَ أَنْ تَصْحَبَ ذَا الْعَقْلِ وَ إِنْ لَمْ تَحْمَدْ كَرَمَهُ وَ لَكِنِ انْتَفِعْ بِعَقْلِهِ وَ احْتَرِسْ مِنْ سَيِّئِ أَخْلَاقِهِ وَ لَا تَدَعَنَّ صُحْبَةَ الْكَرِيمِ وَ إِنْ لَمْ تَنْتَفِعْ بِعَقْلِهِ وَ لَكِنِ انْتَفِعْ بِكَرَمِهِ بِعَقْلِكَ وَ افْرِرْ كُلَّ الْفِرَارِ مِنَ اللَّئِيمِ الْأَحْمَقِ .

A number of our companions, from Ahmad Bin Muhammad, from Husayn Bin Al Hassan, from Muhammad Bin Sinan, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘It is upon you that you accompany the one with the intellect and even though you may not consider his benevolences as praiseworthy, but you can benefit by his intellect, and watch out from his evil mannerisms; and do not leave the company of the benevolent and even though you may not benefit by his intellect, but you would benefit from his benevolence by your own intellect; but flee very far away from a lowly and an idiot’.[121]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبَانٍ عَنْ أَبِي الْعُدَيْسِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا صَالِحُ اتَّبِعْ مَنْ يُبْكِيكَ وَ هُوَ لَكَ نَاصِحٌ وَ لَا تَتَّبِعْ مَنْ يُضْحِكُكَ وَ هُوَ لَكَ غَاشٌّ وَ سَتَرِدُونَ عَلَى اللَّهِ جَمِيعاً فَتَعْلَمُونَ .

From him, from Abdul Rahman Bin Abu Najran, from Muhammad Bin Al Salt, from Aban, from Abu Al Udays who said,

‘Abu Ja’far^-asws said: ‘O Salih! Follow the one makes you cry and he is an adviser to you, and do not follow the one who makes you laugh and he is a swindler to you, and all of you would be returning to Allah^-azwj and will find out’.[122]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ يَسَارٍ الْقَطَّانِ عَنِ الْمَسْعُودِيِّ عَنْ أَبِي دَاوُدَ عَنْ ثَابِتِ بْنِ أَبِي صَخْرَةَ عَنْ أَبِي الزَّعْلَى قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) انْظُرُوا مَنْ تُحَادِثُونَ فَإِنَّهُ لَيْسَ مِنْ أَحَدٍ يَنْزِلُ بِهِ الْمَوْتُ إِلَّا مُثِّلَ لَهُ أَصْحَابُهُ إِلَى اللَّهِ إِنْ كَانُوا خِيَاراً فَخِيَاراً وَ إِنْ كَانُوا شِرَاراً فَشِرَاراً وَ لَيْسَ أَحَدٌ يَمُوتُ إِلَّا تَمَثَّلْتُ لَهُ عِنْدَ مَوْتِهِ .

From him, from Muhammad Bin Ali, from Musa Bin Yasaar Al qataan, from Al Masoudy, from Abu Dawood, from Sabit Bin Abu Sakhra, from Abu Al Za’ly who said,

‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘Consider the ones you are talking to (associating with), for there is no one who dies except an image of his (associate) is presented to him by Allah^-azwj – if he was good, so good, and if he was evil, so evil; and there is no one who is dying except I^-asws come to him (in person) during his death’.[123]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ الْحَلَبِيِّينَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْجَبَلِ لَمْ يُسَمِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالتِّلَادِ وَ إِيَّاكَ وَ كُلَّ مُحْدَثٍ لَا عَهْدَ لَهُ وَ لَا أَمَانَ وَ لَا ذِمَّةَ وَ لَا مِيثَاقَ وَ كُنْ عَلَى حَذَرٍ مِنْ أَوْثَقِ النَّاسِ عِنْدَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of the (people of) Al Halab, from Abdullah Bin Muskan, from a man from the people of the mountains, not being named, who said,

‘Abu Abdullah^-asws said: ‘(It is) upon you (to maintain) good relations with your old associates and friends, be cautious about a new one who does not have any commitment, responsibility or protection and always avoid (observe caution) from the most reliable of the people in your presence’.[124]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَحَبُّ إِخْوَانِي إِلَيَّ مَنْ أَهْدَى إِلَيَّ عُيُوبِي .

A number of our companions, from Ahmad Bin Muhammad,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘The most beloved of my brethren to me is the one who points out to me my faults’.[125]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَكُونُ الصَّدَاقَةُ إِلَّا بِحُدُودِهَا فَمَنْ كَانَتْ فِيهِ هَذِهِ الْحُدُودُ أَوْ شَيْ‏ءٌ مِنْهَا فَانْسُبْهُ إِلَى الصَّدَاقَةِ وَ مَنْ لَمْ يَكُنْ فِيهِ شَيْ‏ءٌ مِنْهَا فَلَا تَنْسُبْهُ إِلَى شَيْ‏ءٍ مِنَ الصَّدَاقَةِ

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan, from Ubeydullah Al Dihqan, from Ahmad Bin A’iz, from Ubeydullah Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The friendship cannot happen to be except by its limits. So the one in whom there were these limits, or something from these, so join his friendship; and the one who does not happen to have anything from these, so do not establish any (form of) friendship with him.

فَأَوَّلُهَا أَنْ تَكُونَ سَرِيرَتُهُ وَ عَلَانِيَتُهُ لَكَ وَاحِدَةً وَ الثَّانِي أَنْ يَرَى زَيْنَكَ زَيْنَهُ وَ شَيْنَكَ شَيْنَهُ وَ الثَّالِثَةُ أَنْ لَا تُغَيِّرَهُ عَلَيْكَ وِلَايَةٌ وَ لَا مَالٌ وَ الرَّابِعَةُ أَنْ لَا يَمْنَعَكَ شَيْئاً تَنَالُهُ مَقْدُرَتُهُ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ أَنْ لَا يُسْلِمَكَ عِنْدَ النَّكَبَاتِ .

So the first of these is that his private and his public (behaviour) to you should happen to be one (and the same); and the second is that he would see your goodness as being his goodness, and your fault (troubles) as being his fault (troubles); and the third is that he would neither be at variance with you, neither due to authority nor wealth; and the fourth is that he would not deprive you of anything – that would benefit you which is in his ability; and the fifth, and it is the summary of these qualities, is that he would not abandon you during the calamities’.[126]

بَابُ مَنْ تُكْرَهُ مُجَالَسَتُهُ وَ مُرَافَقَتُهُ

Chapter 4 – The one whose association and friendship is disliked

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَتَجَنَّبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ الْفَاجِرِ وَ الْأَحْمَقِ وَ الْكَذَّابِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Imran Bin Usman, from Muhammad Bin Salim Al Kindy, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that when Amir Al-Momineen^-asws ascended the Pulpit, said: ‘It is befitting for the Muslim that he keeps aside from establishing brotherhood with three – the shameless immoral, and the idiot, and the liar.

فَأَمَّا الْمَاجِنُ الْفَاجِرُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنَّكَ مِثْلُهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَبَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَارٌ عَلَيْكَ

So, as for the shameless immoral one, so he would decorate his deed to you and he would love it if you were like him, and he would not assist you upon a matter of your Religion and your Hereafter; and his closeness is aversion, and harshness, and his entry and his exit (from your presence) would be a discredit upon you.

وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يُرْجَى لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ أَجْهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ مَنْفَعَتَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ

And as for the idiot, so he would neither indicate upon you with goodness, nor would he hope for the repelling of the evil from you; and if he were to exert himself and sometimes intends to benefit you, so he would harm you (instead). Thus, his death would be better than his life, and his silence would be better than his speaking, and his remoteness would be better than his closeness.

وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنِئُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَفْنَى أُحْدُوثَةً مَطَرَهَا بِأُخْرَى مِثْلِهَا حَتَّى إِنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُفَرِّقُ بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ

And as for the liar, for the life would not be pleasant with him. He would transmit your narration (to others) and he would bring the narrations (of the others) to you. Every time his discussion runs out, he would mingle it with another one similar to it, to the extent that (when) he does narrate with the truthfulness, so he would not be believed, and he would (end up) effecting separation between the people with the enmity, as he would be sowing the hatred in the chests. 

فَاتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ انْظُرُوا لِأَنْفُسِكُمْ .

Therefore, fear Allah^-azwj Mighty and Majestic, and watch out for yourselves’.[127]

وَ فِي رِوَايَةِ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ فَإِنَّهُ يُزَيِّنُ لَهُ فِعْلَهُ وَ يُحِبُّ أَنْ يَكُونَ مِثْلَهُ وَ لَا يُعِينُهُ عَلَى أَمْرِ دُنْيَاهُ وَ لَا أَمْرِ مَعَادِهِ وَ مَدْخَلُهُ إِلَيْهِ وَ مَخْرَجُهُ مِنْ عِنْدِهِ شَيْنٌ عَلَيْهِ .

And in a report of Abdul A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘It is not befitting for the Muslim man that he establishes brotherhood with the immoral one for he would decorate his own deed to him, and he would love it if he would happen to be like him, and he would not assist him upon the matter of his world, nor a matter of his Hereafter; and his entry and his exit from his presence would be a disgrace upon him’.[128]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Muhammad Bin Yusuf, from Muyassar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is not befitting for the Muslim man that he establishes brotherhood with an immoral, nor an idiot, nor a liar’.[129]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) إِنَّ صَاحِبَ الشَّرِّ يُعْدِي وَ قَرِينَ السَّوْءِ يُرْدِي فَانْظُرْ مَنْ تُقَارِنُ .

A number of his companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Isa^-as Bin Maryam^-as said: ‘The owner of the evil, infects, and an evil partner destroys, therefore consider (carefully) the one whom you associate with’.[130]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَمَّارُ إِنْ كُنْتَ تُحِبُّ أَنْ تَسْتَتِبَّ لَكَ النِّعْمَةُ وَ تَكْمُلَ لَكَ الْمُرُوءَةُ وَ تَصْلُحَ لَكَ الْمَعِيشَةُ فَلَا تُشَارِكِ الْعَبِيدَ وَ السَّفِلَةَ فِي أَمْرِكَ فَإِنَّكَ إِنِ ائْتَمَنْتَهُمْ خَانُوكَ وَ إِنْ حَدَّثُوكَ كَذَبُوكَ وَ إِنْ نُكِبْتَ خَذَلُوكَ وَ إِنْ وَعَدُوكَ أَخْلَفُوكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Ammar Bin Musa who said,

‘Abu Abdullah^-asws said: ‘O Ammar! If you love that the Bounties are delightful to you and the magnanimity be completed for you, and the life is corrected for you, so you should not associate with the slave and the lowly ones in your affairs, for if you were to entrust them, they would betray you, and if they narrate to you, they would lie to you, and if you are afflicted, they would abandon you, and if they promise you, they would break it’.[131]

قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حُبُّ الْأَبْرَارِ لِلْأَبْرَارِ ثَوَابٌ لِلْأَبْرَارِ وَ حُبُّ الْفُجَّارِ لِلْأَبْرَارِ فَضِيلَةٌ لِلْأَبْرَارِ وَ بُغْضُ الْفُجَّارِ لِلْأَبْرَارِ زَيْنٌ لِلْأَبْرَارِ وَ بُغْضُ الْأَبْرَارِ لِلْفُجَّارِ خِزْيٌ عَلَى الْفُجَّارِ .

He (the above narrator) said, ‘And I heard Abu Abdullah^-asws saying: ‘The love of the righteous for the righteous is a Reward for the righteous, and the love of the immoral for the righteous, is a merit for the righteous one, and hatred of the immoral for the righteous one is an adornment for the righteous one, and hatred of the righteous for the immoral is a disgrace upon the immoral one’.[132]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِمَا عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ لِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ فَقُلْتُ يَا أَبَتِ مَنْ هُمْ عَرِّفْنِيهِمْ

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altoghether from Amro Bin Usman, from Muhammad Bin Uzafir, from one of their companions, from Muhammad Bin Muslim and Abu Hamza,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘My^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws said to me^-asws: ‘O my^-asws son^-asws! Look at five (kinds of people) and do not befriend them, nor discuss with them, nor have accompany with them on a road’. I^-asws said: ‘O father^-asws! Who are they? Introduce them’.

قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَعِّدُ لَكَ الْقَرِيبَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ

He^-asws said: ‘Beware of befriending the liar, for he is at the status of the mirage. He would draw closer for you the remote, and distance for you the close by. And beware of befriending the immoral, for he would sell you for a meal, or less than that. And beware of befriending the stingy one, for he would abandon you regarding his wealth – at a time when you need him the most. And beware of befriending the idiot, for he would intend to benefit you, but he would harm you (instead).

وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ

And beware of befriending the severer of the relationships, for I^-asws have found him to be an accursed one in the Book of Allah^-azwj Mighty and Majestic, in three places. Allah^-azwj Says [47:22] But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! [47:23] Those it is whom Allah has Cursed so He has made them deaf and blinded their eyes.

وَ قَالَ عَزَّ وَ جَلَّ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ

And the Mighty and Majestic Said [13:25] And those who break the promise with Allah after its Covenant and are cutting asunder that which Allah has Commanded to be joined and making mischief in the land; they, for them is the Curse, and for them is the evil abode.

وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ .

And He^-azwj Said in (Surah) Al-Baqarah [2:27] Who break the Covenant of Allah after its confirmation and cut asunder what Allah has Commanded to be joined, and make mischief in the land; these it is that are the losers’.[133]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ سَمِعْتُ الْمُحَارِبِيَّ يَرْوِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَةٌ مُجَالَسَتُهُمْ تُمِيتُ الْقَلْبَ الْجُلُوسُ مَعَ الْأَنْذَالِ وَ الْحَدِيثُ مَعَ النِّسَاءِ وَ الْجُلُوسُ مَعَ الْأَغْنِيَاءِ .

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim who said,

‘I heard Al-Muhariby report, from Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There are three (types of people), sitting with them deadens the heart – sitting with the scoundrel, and speaking with the women, and the sitting with the wealthy’.[134]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَمَّنْ ذَكَرَهُ قَالَ قَالَ لُقْمَانُ ( عليه السلام ) لِابْنِهِ يَا بُنَيَّ لَا تَقْتَرِبْ فَتَكُونَ أَبْعَدَ لَكَ وَ لَا تَبْعُدْ فَتُهَانَ كُلُّ دَابَّةٍ تُحِبُّ مِثْلَهَا وَ إِنَّ ابْنَ آدَمَ يُحِبُّ مِثْلَهُ

Ali Bin Ibrahim, from his father, from one of his companions, from Ibrahim Bin Abu Al Balaad, from the one who mentioned it,

‘He^-asws said: ‘Luqman^-as said to his^-as son: ‘O my^-as son! Do not go closer (to the people), for they would become distant to you, neither be (too) remote, for you would be humiliated. Every animal loves its kind, and the son of Adam^-as loves his like (fellow human being).

وَ لَا تَنْشُرْ بَزَّكَ إِلَّا عِنْدَ بَاغِيهِ كَمَا لَيْسَ بَيْنَ الذِّئْبِ وَ الْكَبْشِ خُلَّةٌ كَذَلِكَ لَيْسَ بَيْنَ الْبَارِّ وَ الْفَاجِرِ خُلَّةٌ مَنْ يَقْتَرِبْ مِنَ الزِّفْتِ يَعْلَقْ بِهِ بَعْضُهُ كَذَلِكَ مَنْ يُشَارِكِ الْفَاجِرَ يَتَعَلَّمْ مِنْ طُرُقِهِ

And do not spread your righteousness except in the presence of its needy one. Just as there is no friendship between the wolf and the ram, similar to that, there is no friendship between the righteous one and the immoral one. The one who goes near the asphalt, parts of it would attach to him, similar to that, the one who associates with the immoral one would lean towards his ways.

مَنْ يُحِبَّ الْمِرَاءَ يُشْتَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السُّوءِ يُتَّهَمْ وَ مَنْ يُقَارِنْ قَرِينَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ لَا يَمْلِكْ لِسَانَهُ يَنْدَمْ .

The one who loves to dispute would be insulted; and the one who enters the places of evil would be accused; and the one who pairs with an evil pairing would not remain safe; and the one who does not control his tongue would regret’.[135]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not befriend the people of the innovation, nor sit with them (in a gathering), for you would become, in the presence of the people, like one of them’. Rasool-Allah^-saww said: ‘The man is upon the Religion of his friend and his associates’.[136]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ مُصَادَقَةَ الْأَحْمَقِ فَإِنَّكَ أَسَرَّ مَا تَكُونُ مِنْ نَاحِيَتِهِ أَقْرَبُ مَا يَكُونُ إِلَى مَسَاءَتِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Al Hajal, from Ali Bin Yaqoub Al Hashimy, from Haroun Bin Muslim, from Ubeyd Bin Zurara who said,

‘Abu Abdullah^-asws said: ‘Beware of befriending an idiot, the closer you get to him (for his pleasure) the closer you would be to your misfortune’.[137]

بَابُ التَّحَبُّبِ إِلَى النَّاسِ وَ التَّوَدُّدِ إِلَيْهِمْ

Chapter 5 – Endearment to the people and the cordiality towards them

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَعْرَابِيّاً مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ لَهُ أَوْصِنِي فَكَانَ مِمَّا أَوْصَاهُ تَحَبَّبْ إِلَى النَّاسِ يُحِبُّوكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Hisham Bin Salim,

(It has been narrated) from Abu Baseer, from Abu Ja’far^-asws having said: ‘A Bedouin from the Clan of Tameem came over to the Prophet^-saww and said to him^-saww: ‘Advise me’. So, from what he^-saww advised him was: ‘Love (and be kind) to the people, they will love you’.[138]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُجَامَلَةُ النَّاسِ ثُلُثُ الْعَقْلِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Being courteous to the people is a third of ‘الْعَقْلِ’ the intellect’.[139]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ يُصْفِينَ وُدَّ الْمَرْءِ لِأَخِيهِ الْمُسْلِمِ يَلْقَاهُ بِالْبُشْرِ إِذَا لَقِيَهُ وَ يُوَسِّعُ لَهُ فِي الْمَجْلِسِ إِذَا جَلَسَ إِلَيْهِ وَ يَدْعُوهُ بِأَحَبِّ الْأَسْمَاءِ إِلَيْهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (things) would purify a Muslim’s love for his brother (in Eman) – he meets him with a smile when he does meet him, and makes space for him in the gathering when he comes over to sit, and he calls him with the name most beloved to him’.[140]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ .

And by this chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Being affectionate towards the people is half ‘الْعَقْلِ’ the intellect’.[141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al Hassan^-asws having said: ‘Being affectionate towards the people is half the intellect’.[142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُ أَيْدِياً كَثِيرَةً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who restrains his hand from the people, so rather he has restrained one hand from them, and they would be restraining from him, a lot of hands’.[143]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ زِيَادٍ التَّمِيمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) الْقَرِيبُ مَنْ قَرَّبَتْهُ الْمَوَدَّةُ وَ إِنْ بَعُدَ نَسَبُهُ وَ الْبَعِيدُ مَنْ بَعَّدَتْهُ الْمَوَدَّةُ وَ إِنْ قَرُبَ نَسَبُهُ لَا شَيْ‏ءَ أَقْرَبُ إِلَى شَيْ‏ءٍ مِنْ يَدٍ إِلَى جَسَدٍ وَ إِنَّ الْيَدَ تَغُلُّ فَتُقْطَعُ وَ تُقْطَعُ فَتُحْسَمُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Salih Bin Uqba, from Suleyman Bin Ziyad Al Tameemy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Al-Hassan^-asws Bin Ali^-asws said: ‘The closest is the one whom cordiality brought closer and even though his lineage may be remote; and the remotest one is the one whom cordiality distanced, and even though his lineage may be close. There is nothing closer to something than a hand is to the body; and if the hand is rebellious, (when) it is cut off, so the blood flow stops’.[144]

بَابُ إِخْبَارِ الرَّجُلِ أَخَاهُ بِحُبِّهِ

Chapter 6 – The man informing his brother of his love (for him)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِيهِ عَنْ نَصْرِ بْنِ قَابُوسَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَحْبَبْتَ أَحَداً مِنْ إِخْوَانِكَ فَأَعْلِمْهُ ذَلِكَ فَإِنَّ إِبْرَاهِيمَ ( عليه السلام ) قَالَ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Umar Bin Azina, from his father, from Nasr Bin Qabous who said,

‘Abu Abdullah^-asws said to me: ‘Whenever you love anyone from your brethren, so let him know of that, for Ibrahim^-as said: ‘[2:260] And when Ibrahim said: Lord! Show me how You Revive the dead. He said: Or you do not believe? He said: Yes, but to reassure my heart’.[145]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَحْبَبْتَ رَجُلًا فَأَخْبِرْهُ بِذَلِكَ فَإِنَّهُ أَثْبَتُ لِلْمَوَدَّةِ بَيْنَكُمَا .

Ahmad Bin Muhammad Bin Khalid, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ali Bin Al Hakam, from Hisham Bin Sali,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you love a man, so inform him of that, for it would be an affirmation for the cordiality between the two of you’.[146]

بَابُ التَّسْلِيمِ

Chapter 7 – The Greeting

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ .

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: ‘(Initiating) the greeting (السَّلَامُ) is voluntary, and the responding is an Obligation’.[147]

وَ بِهَذَا الْإِسْنَادِ قَالَ مَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ

And by this chain, ‘He^-asws said: ‘The one who begins the speech before the greeting (السَّلَامُ), so do not answer him’.

وَ قَالَ ابْدَءُوا بِالسَّلَامِ قَبْلَ الْكَلَامِ فَمَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ .

And he^-asws said: ‘Initiate with the greeting (السَّلَامُ) before the speech. So the one who begins with the speech before the greeting (السَّلَامُ), so do not answer him’.[148]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْلَى النَّاسِ بِاللَّهِ وَ بِرَسُولِهِ مَنْ بَدَأَ بِالسَّلَامِ .

And by this chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘The closest of the people with Allah^-azwj and with His^-azwj Rasool^-saww is the one who initiates the greeting (السَّلَامُ)’.[149]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ سَلْمَانُ رَحِمَهُ اللَّهُ يَقُولُ أَفْشُوا سَلَامَ اللَّهِ فَإِنَّ سَلَامَ اللَّهِ لَا يَنَالُ الظَّالِمِينَ .

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It was so that Salman^-as was saying: ‘Offer the Greeting (السَّلَامُ) of Allah^-azwj openly, as for the Greeting (السَّلَامُ) of Allah^-azwj cannot be attained by the unjust’.[150]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِفْشَاءَ السَّلَامِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Loves the greeting (السَّلَامُ)’ offered openly (loudly).[151]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ إِنَّ الْبَخِيلَ مَنْ يَبْخَلُ بِالسَّلَامِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “The stingy one, is the one who is stingy with the greeting (السَّلَامُ)’.[152]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَلَّمَ أَحَدُكُمْ فَلْيَجْهَرْ بِسَلَامِهِ لَا يَقُولُ سَلَّمْتُ فَلَمْ يَرُدُّوا عَلَيَّ وَ لَعَلَّهُ يَكُونُ قَدْ سَلَّمَ وَ لَمْ يُسْمِعْهُمْ فَإِذَا رَدَّ أَحَدُكُمْ فَلْيَجْهَرْ بِرَدِّهِ وَ لَا يَقُولُ الْمُسَلِّمُ سَلَّمْتُ فَلَمْ يَرُدُّوا عَلَيَّ

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: ‘Whenever one of you greets (السَّلَامُ), so let him be loud with his greeting. He should not be saying, ‘I greeted but he did not respond to me’, and perhaps he may have greeted and he did not hear it. So whenever one of you responds, so let him be loud with his response, and the one greeting one should not be saying, ‘I greeted, but he did not respond to me’.

ثُمَّ قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ لَا تَغْضَبُوا وَ لَا تُغْضِبُوا أَفْشُوا السَّلَامَ وَ أَطِيبُوا الْكَلَامَ وَ صَلُّوا بِاللَّيْلِ وَ النَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ

Then he^-asws said: ‘It was so that Ali^-asws was saying: ‘Neither get angry nor anger (others). Openly offer the greetings (loudly) and be nice with your speech, and pray Salāt at nights while the people are sleeping, you would be entering the Paradise in safety.

ثُمَّ تَلَا ( عليه السلام ) عَلَيْهِمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ .

Then he^-asws recited the Words of Allah^-azwj Mighty and Majestic [59:23] the Giver of peace, the Granter of security, Guardian over all’.[153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ بِرَسُولِهِ .

Muhammad Bin Yahya, from Ahmad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The initiator with the greeting (السَّلَامُ) is the closest of the people with Allah^-azwj and His^-azwj Rasool^-saww’.[154]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنِ الْحَسَنِ بْنِ الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ قَالَ السَّلَامُ عَلَيْكُمْ فَهِيَ عَشْرُ حَسَنَاتٍ وَ مَنْ قَالَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ فَهِيَ عِشْرُونَ حَسَنَةً وَ مَنْ قَالَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَهِيَ ثَلَاثُونَ حَسَنَةً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban, from Al hassan Bin Al Munzir who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who says ‘The greetings be upon you’ (السَّلَامُ عَلَيْكُمْ), so it would be ten good deeds, and the one who says, ‘The greetings be upon you and the Mercy of Allah^-azwj’ (السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ), so it is twenty good deeds, and the one who says, ‘The greetings be upon you, and the Mercy of Allah^-azwj, and His^-azwj Blessings’ (السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ), so it is thirty good deeds’.[155]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ رَدَّ الْجَمَاعَةِ وَ إِنْ كَانَ وَاحِداً عِنْدَ الْعُطَاسِ يُقَالُ يَرْحَمُكُمُ اللَّهُ وَ إِنْ لَمْ يَكُنْ مَعَهُ غَيْرُهُ وَ الرَّجُلُ يُسَلِّمُ عَلَى الرَّجُلِ فَيَقُولُ السَّلَامُ عَلَيْكُمْ وَ الرَّجُلُ يَدْعُو لِلرَّجُلِ فَيَقُولُ عَافَاكُمُ اللَّهُ وَ إِنْ كَانَ وَاحِداً فَإِنَّ مَعَهُ غَيْرَهُ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Three would be responded upon by the plural response, and even though it may be one (person only) – during the sneeze it is said, ‘May Allah^-azwj have Mercy on you all’, and even if there does not happen to be someone else with him; and the man greets upon the man, so he is saying, ‘The greetings be upon you all’, and the man supplicating for the man, so he is saying, ‘May Allah^-azwj Grant good health to you all’, and even if he is alone; for there are others (Angels) with him’.[156]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثَةٌ لَا يُسَلَّمُونَ الْمَاشِي مَعَ الْجَنَازَةِ وَ الْمَاشِي إِلَى الْجُمُعَةِ وَ فِي بَيْتِ الْحَمَّامِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, raising it, said,

‘It was so that Abu Abdullah^-asws was saying: ‘Three (persons) would not be greeting (السَّلَامُ) – the walker along with the funeral, and the walker to the Friday Salāt, and in the bath house’.[157]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Haroun Bin Kharija,

(It has been narrated) from Abu Abdullah^-asws having said: ‘(It is) from the reverence that you greet (السَّلَامُ) upon the one you meet’.[158]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ( عليه السلام ) بِقَوْمٍ فَسَلَّمَ عَلَيْهِمْ فَقَالُوا عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ مَغْفِرَتُهُ وَ رِضْوَانُهُ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُجَاوِزُوا بِنَا مِثْلَ مَا قَالَتِ الْمَلَائِكَةُ لِأَبِينَا إِبْرَاهِيمَ ( عليه السلام ) إِنَّمَا قَالُوا رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen Ali^-asws passed by a group of people, so he^-asws greeted (السَّلَامُ) upon them. So they said, ‘Upon you^-asws be the greetings, and Mercy of Allah^-azwj, and His^-azwj Blessings, and His^-azwj Pleasure’. So Amir Al-Momineen^-asws said to them: ‘Do not say to us^-asws more than what the Angels said to our^-asws father^-as Ibrahim^-as. But rather, they said, ‘Mercy of Allah^-azwj and His^-azwj Blessings be upon you^-as, the People of the Household’.[159]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ تَمَامِ التَّحِيَّةِ لِلْمُقِيمِ الْمُصَافَحَةَ وَ تَمَامِ التَّسْلِيمِ عَلَى الْمُسَافِرِ الْمُعَانَقَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib,

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the complete welcome for the staying one (not travelling), is the handshake, and the complete greeting (السَّلَامُ) upon the traveller is the hugging’.[160]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُكْرَهُ لِلرَّجُلِ أَنْ يَقُولَ حَيَّاكَ اللَّهُ ثُمَّ يَسْكُتَ حَتَّى يَتْبَعَهَا بِالسَّلَامِ .

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 disliked it for the man that he should be saying, ‘May Allah^-azwj Keep you alive’, then he is silent, without offering the greetings of peace’.[161]

بَابُ مَنْ يَجِبُ أَنْ يَبْدَأَ بِالسَّلَامِ

Chapter 8 – The one on whom it is Obligatory that he begins with the greeting (السَّلَامُ)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ وَ الْمَارُّ عَلَى الْقَاعِدِ وَ الْقَلِيلُ عَلَى الْكَثِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The younger one should offer the greet (السَّلَامُ) upon the older, and the passer-by upon the seated one, and the few upon the more’.[162]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَلِيلُ يَبْدَءُونَ الْكَثِيرَ بِالسَّلَامِ وَ الرَّاكِبُ يَبْدَأُ الْمَاشِيَ وَ أَصْحَابُ الْبِغَالِ يَبْدَءُونَ أَصْحَابَ الْحَمِيرِ وَ أَصْحَابُ الْخَيْلِ يَبْدَءُونَ أَصْحَابَ الْبِغَالِ .

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Anbasa Bin Mus’ab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The few would be initiating the more with the greeting (السَّلَامُ), and the rider would initiate the walker, and the owner (rider) of the mules would initiate the owner (rider) of the donkeys, and the owner (rider) of the cavalry horse would be initiating the owner (rider) of the mules’.[163]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَ الْمَاشِي عَلَى الْقَاعِدِ وَ إِذَا لَقِيَتْ جَمَاعَةٌ جَمَاعَةً سَلَّمَ الْأَقَلُّ عَلَى الْأَكْثَرِ وَ إِذَا لَقِيَ وَاحِدٌ جَمَاعَةً سَلَّمَ الْوَاحِدُ عَلَى الْجَمَاعَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The rider should greet (السَّلَامُ) upon the walker, and the walker upon the seated one; and whenever a group meets a group, the few should greet upon the more; and when one (person) meets a group, the one should greet upon the group’.[164]

سَهْلُ بْنُ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَ الْقَائِمُ عَلَى الْقَاعِدِ .

Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The rider should greet the walker, and the standing one upon the seated one’.[165]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ قَوْمٌ فِي مَجْلِسٍ ثُمَّ سَبَقَ قَوْمٌ فَدَخَلُوا فَعَلَى الدَّاخِلِ أَخِيراً إِذَا دَخَلَ أَنْ يُسَلِّمَ عَلَيْهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Jameel,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When a group enters into a gathering, then (another) group proceeds and enters, so it is upon the ones entering later, when they do enter, that they should greet (السَّلَامُ) upon them (the first one)’.[166]

بَابُ إِذَا سَلَّمَ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَهُمْ وَ إِذَا رَدَّ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ

Chapter 9 – When one from a group greets, it would suffice for (all) of them, and if one of the group responds, it would suffice for (all) of them

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَرَّتِ الْجَمَاعَةُ بِقَوْمٍ أَجْزَأَهُمْ أَنْ يُسَلِّمَ وَاحِدٌ مِنْهُمْ وَ إِذَا سَلَّمَ عَلَى الْقَوْمِ وَ هُمْ جَمَاعَةٌ أَجْزَأَهُمْ أَنْ يَرُدَّ وَاحِدٌ مِنْهُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever a group passes by a group of people, it would suffice for them if one of them was to greet (السَّلَامُ); and when a group is greeted upon, and they are a group, it would suffice them if one of them was to respond’.[167]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ إِذَا سَلَّمَ الرَّجُلُ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,

‘He^-asws said: ‘When the man from a group greets (السَّلَامُ), it would suffice (all of) them’.[168]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَلَّمَ مِنَ الْقَوْمِ وَاحِدٌ أَجْزَأَ عَنْهُمْ وَ إِذَا رَدَّ وَاحِدٌ أَجْزَأَ عَنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When one from a group greets (السَّلَامُ), it would suffice from (all of) them, and when one responds, it would suffice from (all of) them’.[169]

بَابُ التَّسْلِيمِ عَلَى النِّسَاءِ

Chapter 10 – The greeting upon the women

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُسَلِّمُ عَلَى النِّسَاءِ وَ يَرْدُدْنَ عَلَيْهِ السَّلَامَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُسَلِّمُ عَلَى النِّسَاءِ وَ كَانَ يَكْرَهُ أَنْ يُسَلِّمَ عَلَى الشَّابَّةِ مِنْهُنَّ وَ يَقُولُ أَتَخَوَّفُ أَنْ يُعْجِبَنِي صَوْتُهَا فَيَدْخُلَ عَلَيَّ أَكْثَرُ مِمَّا أَطْلُبُ مِنَ الْأَجْرِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabi’e Bin Abdullah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that Rasool-Allah^-saww would greet (السَّلَامُ) upon the women and they were returning the greeting upon him^-saww; and it was so that Amir Al Momineen^-asws would greet (السَّلَامُ) upon the women, and he^-asws used to dislike greeting (السَّلَامُ) upon the young ones from them, and he^-asws was saying (it is so that): ‘One should be afraid that her voice might astound him, so what would enter upon him would be more than what he is seeking from the Recompense’.[170]

بَابُ التَّسْلِيمِ عَلَى أَهْلِ الْمِلَلِ

Chapter 11 – The greeting (السَّلَامُ) upon the people of the (other) Religions

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ يَهُودِيٌّ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَائِشَةُ عِنْدَهُ فَقَالَ السَّامُ عَلَيْكُمْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ ثُمَّ دَخَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَرَدَّ عَلَيْهِ كَمَا رَدَّ عَلَى صَاحِبِهِ ثُمَّ دَخَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَرَدَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَمَا رَدَّ عَلَى صَاحِبَيْهِ

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘A Jew came over to Rasool-Allah^-saww, and Ayesha was in his^-saww presence. So he said, ‘Al-Saam Alaykum!’ (The poison be upon you). So Rasool-Allah^-saww said: ‘Upon you (as well)’. Then another (Jew) came over and said similar to that. So he^-saww replied to him just as he^-saww has replied upon his companion. Then another came over, and he said similar to that’. So Rasool-Allah^-saww replied just as he^-saww had replied upon his two companions.

فَغَضِبَتْ عَائِشَةُ فَقَالَتْ عَلَيْكُمُ السَّامُ وَ الْغَضَبُ وَ اللَّعْنَةُ يَا مَعْشَرَ الْيَهُودِ يَا إِخْوَةَ الْقِرَدَةِ وَ الْخَنَازِيرِ فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَائِشَةُ إِنَّ الْفُحْشَ لَوْ كَانَ مُمَثَّلًا لَكَانَ مِثَالَ سَوْءٍ إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْ‏ءٍ قَطُّ إِلَّا زَانَهُ وَ لَمْ يُرْفَعْ عَنْهُ قَطُّ إِلَّا شَانَهُ

So Ayesha got angered and she said, ‘And upon you be the posion, and the Wrath, and the Curse, O community of the Jews, O brethren of the monkeys and the pigs!’. So Rasool-Allah^-saww said to her: ‘O Ayesha! If there was a resemblance of the obscenity, it would have been an evil resemblance. The kindness is not placed upon anything at all except that it would adorn it, and it would not be raised from it at all except that it would dishonour it’.

قَالَتْ يَا رَسُولَ اللَّهِ أَ مَا سَمِعْتَ إِلَى قَوْلِهِمْ السَّامُ عَلَيْكُمْ فَقَالَ بَلَى أَ مَا سَمِعْتِ مَا رَدَدْتُ عَلَيْهِمْ قُلْتُ عَلَيْكُمْ فَإِذَا سَلَّمَ عَلَيْكُمْ مُسْلِمٌ فَقُولُوا سَلَامٌ عَلَيْكُمْ وَ إِذَا سَلَّمَ عَلَيْكُمْ كَافِرٌ فَقُولُوا عَلَيْكَ .

She said, ‘O Rasool-Allah^-saww! Did you^-saww not listen to their speech, ‘The poison be upon you!?’ So he^-saww said: ‘Yes, I^-saww did. But, did you not listen to what I^-saww replied upon them? I^-saww said: ‘Upon you (as well)’. So, whenever a Muslim greets upon you, so be saying, ‘Salaam Alaykum’, and when a disbeliever greets upon you, so be saying, ‘Alayka’ (the same Upon you)’.[171]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَبْدَءُوا أَهْلَ الْكِتَابِ بِالتَّسْلِيمِ وَ إِذَا سَلَّمُوا عَلَيْكُمْ فَقُولُوا وَ عَلَيْكُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammd Bin Isa, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Do not initiate the People of the Book (Jews and Christians) with the greeting (السَّلَامُ); and when they greet upon you, so (you should) be saying, ‘Wa Alaykum’ (And upon you)’.[172]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمُشْرِكِ إِذَا سَلَّمُوا عَلَى الرَّجُلِ وَ هُوَ جَالِسٌ كَيْفَ يَنْبَغِي أَنْ يَرُدَّ عَلَيْهِمْ فَقَالَ يَقُولُ عَلَيْكُمْ.

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

‘I asked Abu Abdullah^-asws about the Jews and the Christians, and the Polytheists, when they greet upon the man while he is seated, how it is befitting that he replies upon them?’ So he^-asws said: ‘He should be saying, ‘Alaykum’ (Upon you)’.[173]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَلَّمَ عَلَيْكَ الْيَهُودِيُّ وَ النَّصْرَانِيُّ وَ الْمُشْرِكُ فَقُلْ عَلَيْكَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Bureyd Bin Muawiya, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever the Jew and the Christian, and the Polytheist greets upon you, so say, ‘Alayk’ (Upon you)’.[174]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَقْبَلَ أَبُو جَهْلِ بْنُ هِشَامٍ وَ مَعَهُ قَوْمٌ مِنْ قُرَيْشٍ فَدَخَلُوا عَلَى أَبِي طَالِبٍ فَقَالُوا إِنَّ ابْنَ أَخِيكَ قَدْ آذَانَا وَ آذَى آلِهَتَنَا فَادْعُهُ وَ مُرْهُ فَلْيَكُفَّ عَنْ آلِهَتِنَا وَ نَكُفُّ عَنْ إِلَهِهِ قَالَ فَبَعَثَ أَبُو طَالِبٍ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَدَعَاهُ

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Abu Jahl Bin Hisham, and with him were a group from Qureysh, came over to Abu Talib^-as, and they said, ‘The son^-saww of your^-as brother^-as has harmed us and harmed our gods, therefore instruct him^-as to restrain from our gods, and we would restrain from his^-saww God^-azwj’. So Abu Talib^-as sent a message to Rasool-Allah^-saww, to call him^-saww over.

فَلَمَّا دَخَلَ النَّبِيُّ ( صلى الله عليه وآله ) لَمْ يَرَ فِي الْبَيْتِ إِلَّا مُشْرِكاً فَقَالَ السَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى ثُمَّ جَلَسَ فَخَبَّرَهُ أَبُو طَالِبٍ بِمَا جَاءُوا لَهُ فَقَالَ أَ وَ هَلْ لَهُمْ فِي كَلِمَةٍ خَيْرٍ لَهُمْ مِنْ هَذَا يَسُودُونَ بِهَا الْعَرَبَ وَ يَطَئُونَ أَعْنَاقَهُمْ

So when the Prophet^-saww came over, he^-saww did not see in the room except for the Polytheists. So he^-saww said: ‘Greetings be upon the one who follows the Guidance!’. Then he^-saww was seated. So Abu Talib^-as informed him^-saww with what (proposal) they had come over with to him^-as. So he^-saww said: ‘Or shall I^-saww give a solution for them in a statement (There is no god except Allah^-azwj), which is good for them, by which they would be prevailing upon the Arabs and treading on their necks?’

فَقَالَ أَبُو جَهْلٍ نَعَمْ وَ مَا هَذِهِ الْكَلِمَةُ فَقَالَ تَقُولُونَ لَا إِلَهَ إِلَّا اللَّهُ

So Abu Jahl said, ‘Yes, and what is this statement?’ So he^-saww said: ‘You should be saying, ‘There is no god except Allah^-azwj’’.

قَالَ فَوَضَعُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَ خَرَجُوا هُرَّاباً وَ هُمْ يَقُولُونَ ما سَمِعْنا بِهذا فِي الْمِلَّةِ الْآخِرَةِ إِنْ هذا إِلَّا اخْتِلاقٌ فَأَنْزَلَ اللَّهُ تَعَالَى فِي قَوْلِهِمْ ص وَ الْقُرْآنِ ذِي الذِّكْرِ إِلَى قَوْلِهِ إِلَّا اخْتِلاقٌ .

He^-asws said: ‘So they placed their fingers in their ears and went out fleeing, and they were saying, ‘We were not made to hear this in the former nations. This is nothing except for a fabrication’. So Allah^-azwj the Exalted Revealed regarding their words [38:1] Saad. I Swear by the Quran, full of Remembrance – up to His^-azwj Words [38:7] this is nothing but a fabrication’.[175]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ فِي الرَّدِّ عَلَى الْيَهُودِيِّ وَ النَّصْرَانِيِّ سَلَامٌ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin usman, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You should be saying in reply upon the (greeting of the) Jew and the Christian, ‘(السَّلَامُ)’.[176]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى مُتَطَبِّبٍ وَ هُوَ نَصْرَانِيٌّ أُسَلِّمُ عَلَيْهِ وَ أَدْعُو لَهُ قَالَ نَعَمْ إِنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajaj who said,

‘I said to Abu Al-Hassan Musa^-asws, ‘What is your^-asws view, if I was needy to a physician and he was a Christian, should I greet upon him and supplicate for him?’ He^-asws said: ‘Yes, (but) your supplication will not benefit him’.[177]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى الطَّبِيبِ وَ هُوَ نَصْرَانِيٌّ أَنْ أُسَلِّمَ عَلَيْهِ وَ أَدْعُوَ لَهُ قَالَ نَعَمْ إِنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ .

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

‘I said to Abu Al-Hassan Musa^-asws, ‘What is your^-asws view if I was needy to the physician and he was a Christian, should I greet (السَّلَامُ) upon him and supplicate for him?’ He^-asws said: ‘Yes, (but) your supplication will not benefit him’.[178]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أَدْعُو لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ قَالَ تَقُولُ لَهُ بَارَكَ اللَّهُ لَكَ فِي الدُّنْيَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafa,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘It was said to Abu Abdullah^-asws, ‘How should I supplicate for the Jew and the Christian?’ He^-asws said: ‘You should be saying to him, ‘May Allah^-azwj Bless you in the world’’.[179]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي مُصَافَحَةِ الْمُسْلِمِ الْيَهُودِيَّ وَ النَّصْرَانِيَّ قَالَ مِنْ وَرَاءِ الثَّوْبِ فَإِنْ صَافَحَكَ بِيَدِهِ فَاغْسِلْ يَدَكَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws regarding the handshake of the Muslim for the Jew and the Christian. He^-asws said: ‘From behind a (piece of) cloth. So if he was to shake your hand, so wash your hand’.[180]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَعْمَرٍ عَنْ خَالِدٍ الْقَلَانِسِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَلْقَى الذِّمِّيَّ فَيُصَافِحُنِي قَالَ امْسَحْهَا بِالتُّرَابِ وَ بِالْحَائِطِ قُلْتُ فَالنَّاصِبَ قَالَ اغْسِلْهَا .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Abbas Bin Aamir, from Ali Bin Ma’mar, from Khalid Al Qalanasy who said,

‘I said to Abu Abdullah^-asws, ‘I met the Zimmy (Christian or Jew under the responsibility of the Islamic government), so he shook my hand’. He^-asws said: ‘Wipe it with the dust and with the wall’. I said, ‘So (what about) the Nasibi (Hostile one)?’ Wash it’.[181]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ صَافَحَ رَجُلًا مَجُوسِيّاً قَالَ يَغْسِلُ يَدَهُ وَ لَا يَتَوَضَّأُ .

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

(It has been narrated) from Abu Ja’far^-asws regarding a man who shook the hand of a Majusi (Magian) man. He^-asws said: ‘He should wash his hand and he does not have to perform ablution’.[182]

بَابُ مُكَاتَبَةِ أَهْلِ الذِّمَّةِ

Chapter 12 – Contracts of the people under the responsibility (Ahl Al-Zimma)

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ الْحَاجَةُ إِلَى الْمَجُوسِيِّ أَوْ إِلَى الْيَهُودِيِّ أَوْ إِلَى النَّصْرَانِيِّ أَوْ أَنْ يَكُونَ عَامِلًا أَوْ دِهْقَاناً مِنْ عُظَمَاءِ أَهْلِ أَرْضِهِ فَيَكْتُبُ إِلَيْهِ الرَّجُلُ فِي الْحَاجَةِ الْعَظِيمَةِ أَ يَبْدَأُ بِالْعِلْجِ وَ يُسَلِّمُ عَلَيْهِ فِي كِتَابِهِ وَ إِنَّمَا يَصْنَعُ ذَلِكَ لِكَيْ تُقْضَى حَاجَتُهُ

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan Bin Ali, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Baseer who said,

‘Abu Abdullah^-asws was asked about the man who happened to have the need for him to the Magian, or to the Jew, or to the Christian, or if he happens to be an office bearer or a manager of the great people of his land. So the man has to write to him regarding the need. Should he begin by his request and greet upon him in his letter, and rather he is doing that, so that perhaps he would fulfil his need?’

قَالَ أَمَّا أَنْ تَبْدَأَ بِهِ فَلَا وَ لَكِنْ تُسَلِّمُ عَلَيْهِ فِي كِتَابِكَ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَدْ كَانَ يَكْتُبُ إِلَى كِسْرَى وَ قَيْصَرَ.

He^-asws said: ‘As for beginning with it, so no, but you can greet upon him in your letter, for Rasool-Allah^-saww had written to Chosroe (of Persia) and Caesar (of Rome)’.[183]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكْتُبُ إِلَى رَجُلٍ مِنْ عُظَمَاءِ عُمَّالِ الْمَجُوسِ فَيَبْدَأُ بِاسْمِهِ قَبْلَ اسْمِهِ فَقَالَ لَا بَأْسَ إِذَا فَعَلَ لِاخْتِيَارِ الْمَنْفَعَةِ .

Ali Bin Ibrahim, from his father, from Ismail Bin marrar, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws about the man who writes to a man from the greats ones he works for from the Magians. So he begins by his name before his own name. So he^-asws said, ‘There is no problem when he does that to choose the benefit’.[184]

بَابُ الْإِغْضَاءِ

Chapter 13 – The overlooking (of faults)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عِنْدَهُ قَوْمٌ يُحَدِّثُهُمْ إِذْ ذَكَرَ رَجُلٌ مِنْهُمْ رَجُلًا فَوَقَعَ فِيهِ وَ شَكَاهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَّى لَكَ بِأَخِيكَ كُلِّهِ وَ أَيُّ الرِّجَالِ الْمُهَذَّبُ .

A number of our companions, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al Hajjal, from Sa’alba Bin Maymoun, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘There was a group in his^-asws presence he^-asws was narrating them, when a man from them mentioned a man, and he criticized him and complained of him. So Abu Abdullah^-asws said to him: ‘And what is the matter with you with your brother, (criticizing) all of him? And which of the men is all (completely) free from faults?’.[185]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُفَتِّشِ النَّاسَ فَتَبْقَى بِلَا صَدِيقٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam and Muhammad Bin Sinan, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘Do not investigate the people, for you would remain without a friend’.[186]

بَابٌ نَادِرٌ

Chapter 14 – Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ وَ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ انْظُرْ قَلْبَكَ فَإِذَا أَنْكَرَ صَاحِبَكَ فَإِنَّ أَحَدَكُمَا قَدْ أَحْدَثَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzayl and Hammad Bin Isman who said,

‘I heard Abu Abdullah^-asws saying: ‘Look at your heart, so when it rejects your companions, so one of you has done something wrong’.[187]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ الْحَكَمِ قَالَ سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ الرَّجُلُ يَقُولُ أَوَدُّكَ فَكَيْفَ أَعْلَمُ أَنَّهُ يَوَدُّنِي فَقَالَ امْتَحِنْ قَلْبَكَ فَإِنْ كُنْتَ تَوَدُّهُ فَإِنَّهُ يَوَدُّكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Al Hassan Bin Yusuf, from Zakariyya Bin Muhammad, from Salih Bin Al Hakam who said,

‘I heard a man asking Abu Abdullah^-asws saying, ‘The man is saying that he likes me, so how do I know that he does like me?’ So he^-asws said: ‘Test your heart. So if there is liking him, so he likes you’.[188]

أَبُو بَكْرٍ الْحَبَّالُ عَنْ مُحَمَّدِ بْنِ عِيسَى الْقَطَّانِ الْمَدَائِنِيِّ قَالَ سَمِعْتُ أَبِي يَقُولُ حَدَّثَنَا مَسْعَدَةُ بْنُ الْيَسَعِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) إِنِّي وَ اللَّهِ لَأُحِبُّكَ فَأَطْرَقَ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ صَدَقْتَ يَا أَبَا بِشْرٍ سَلْ قَلْبَكَ عَمَّا لَكَ فِي قَلْبِي مِنْ حُبِّكَ فَقَدْ أَعْلَمَنِي قَلْبِي عَمَّا لِي فِي قَلْبِكَ .

Abu Bakr Al Habbal, from Muhammad Bin Isa, Al Qattan Al Madainy who said,

‘I heard my father saying, ‘Mas’ada Bin Al Yas’a narrated to us saying, ‘I said to Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, ‘By Allah^-azwj, I love you^-asws!’. So he^-asws bowed, then raised his^-asws head, so he^-asws said: ‘O Abu Bishr! Ask your own heart about what is for you in my^-asws heart from your love, so that my^-asws heart would know about what is for me^-asws in your heart’.[189]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) لَا تَنْسَنِي مِنَ الدُّعَاءِ قَالَ أَ وَ تَعْلَمُ أَنِّي أَنْسَاكَ قَالَ فَتَفَكَّرْتُ فِي نَفْسِي وَ قُلْتُ هُوَ يَدْعُو لِشِيعَتِهِ وَ أَنَا مِنْ شِيعَتِهِ قُلْتُ لَا لَا تَنْسَانِي

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm who said,

‘I said to Abu Al-Hassan^-asws, ‘Do not forget me from the supplication’. He^-asws said: ‘And how do you know I^-asws might forget you?’ He said, ‘So I thought within myself, and I said, ‘He^-asws must be supplicating for his^-asws Shias, and I am from his^-asws Shias’. I said, ‘No, you^-asws will not forget me’.

قَالَ وَ كَيْفَ عَلِمْتَ ذَلِكَ قُلْتُ إِنِّي مِنْ شِيعَتِكَ وَ إِنَّكَ لَتَدْعُو لَهُمْ فَقَالَ هَلْ عَلِمْتَ بِشَيْ‏ءٍ غَيْرِ هَذَا قَالَ قُلْتُ لَا قَالَ إِذَا أَرَدْتَ أَنْ تَعْلَمَ مَا لَكَ عِنْدِي فَانْظُرْ إِلَى مَا لِي عِنْدَكَ .

He^-asws said: ‘And how do you know that?’ I said, ‘I am from your^-asws Shias, and you^-asws tend to supplicate for them’. So he^-asws said: ‘Did you know with something other than this?’ I said, ‘no’. He^-asws said: ‘Whenever you intend to know what is for you with me^-asws, so look at what is for me^-asws in your (hearth)’.[190]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ انْظُرْ قَلْبَكَ فَإِنْ أَنْكَرَ صَاحِبَكَ فَاعْلَمْ أَنَّ أَحَدَكُمَا قَدْ أَحْدَثَ .

Ali Bin Ibrahim, from his father, from Al Zanar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Look at your heart, for if it rejects your companion, then know that one of you has done something wrong’.[191]

بَابُ الْعُطَاسِ وَ التَّسْمِيتِ

Chapter 15 – The sneezing and the Naming (of Allah^-azwj)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِلْمُسْلِمِ عَلَى أَخِيهِ مِنَ الْحَقِّ أَنْ يُسَلِّمَ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودَهُ إِذَا مَرِضَ وَ يَنْصَحَ لَهُ إِذَا غَابَ وَ يُسَمِّتَهُ إِذَا عَطَسَ يَقُولَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ يَقُولَ لَهُ يَرْحَمُكَ اللَّهُ فَيُجِيبَهُ فَيَقُولَ لَهُ يَهْدِيكُمُ اللَّهُ وَ يُصْلِحُ بَالَكُمْ وَ يُجِيبَهُ إِذَا دَعَاهُ وَ يَتْبَعَهُ إِذَا مَاتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suelyman, from Jarrah Al Madainy who said,

‘Abu Abdullah^-asws said: ‘For the Muslim upon his brother, from the rights, is that he greets upon him when he meets him, and he consoles him when he is sick, and he advises for him when he is absent, and he should Name Allah^-azwj when he sneezes by saying, ‘The Praise is for Allah^-azwj, Lord^-azwj or the worlds, there being no associate for Him^-azwj’, and he should be saying to him, ‘May Allah^-azwj be Merciful to You’. So he would answer him saying to him, ‘May Allah Guide you and Correct your affairs’, and he should answer him when he invites him, and should follow him (his funeral) when he dies’.[192]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا عَطَسَ الرَّجُلُ فَسَمِّتُوهُ وَ لَوْ كَانَ مِنْ وَرَاءِ جَزِيرَةٍ وَ فِي رِوَايَةٍ أُخْرَى وَ لَوْ مِنْ وَرَاءِ الْبَحْرِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘When the man sneezes, so Name (Allah^-azwj respond to his sneeze) for him, and even if he was behind an island’. And in another report, ‘And even if he was behind the sea’’.[193]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى عَنْ إِسْحَاقَ بْنِ يَزِيدَ وَ مُعَمَّرِ بْنِ أَبِي زِيَادٍ وَ ابْنِ رِئَابٍ قَالُوا كُنَّا جُلُوساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ عَطَسَ رَجُلٌ فَمَا رَدَّ عَلَيْهِ أَحَدٌ مِنَ الْقَوْمِ شَيْئاً حَتَّى ابْتَدَأَ هُوَ فَقَالَ سُبْحَانَ اللَّهِ أَ لَا سَمَّتُّمْ إِنَّ مِنْ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ يَعُودَهُ إِذَا اشْتَكَى وَ أَنْ يُجِيبَهُ إِذَا دَعَاهُ وَ أَنْ يَشْهَدَهُ إِذَا مَاتَ وَ أَنْ يُسَمِّتَهُ إِذَا عَطَسَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Musna, from Is’haq Bin Yazeed, and Moammar Bin Abu Ziyad, and Ibn Raib who all said,

‘We were seated in the presence of Abu Abdullah^-asws when a man sneezed. So, no one from the group responded upon it with anything, until he^-asws initiated, so he^-asws said: ‘Glory be to Allah^-azwj! Are you not Naming (Allah^-azwj)? From a right of the Muslim upon the Muslim is that he visits him when he complains (of an illness), and that he answers him when he invites him, and he attends (his funeral) when he dies, and that he Names (Allah^-azwj) when he sneezes’.[194]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ كُنْتُ عِنْدَ الرِّضَا ( عليه السلام ) فَعَطَسَ فَقُلْتُ لَهُ صَلَّى اللَّهُ عَلَيْكَ ثُمَّ عَطَسَ فَقُلْتُ صَلَّى اللَّهُ عَلَيْكَ ثُمَّ عَطَسَ فَقُلْتُ صَلَّى اللَّهُ عَلَيْكَ وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا عَطَسَ مِثْلُكَ نَقُولُ لَهُ كَمَا يَقُولُ بَعْضُنَا لِبَعْضٍ يَرْحَمُكَ اللَّهُ أَوْ كَمَا نَقُولُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Safwan Bin Yahya who said,

‘I was in the presence of Al-Reza^-asws, so he^-asws sneezed. So I said to him^-asws, ‘May Allah^-azwj Send Salawāt upon you^-asws’. Then he^-asws sneezed, so I said, ‘May Allah^-azwj Send Salawāt upon you^-asws’. Then he^-asws sneezed, so I said, ‘May Allah^-azwj Send Salawāt upon you^-asws’, and I said to him^-asws, ‘May I be sacrificed for you^-asws! When the likes of you^-asws sneezes, should we be saying just as we are saying for each other, ‘May Allah^-azwj have Mercy on you’, or just as we are saying?’

قَالَ نَعَمْ أَ لَيْسَ تَقُولُ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ قُلْتُ بَلَى قَالَ ارْحَمْ مُحَمَّداً وَ آلَ مُحَمَّدٍ قَالَ بَلَى وَ قَدْ صَلَّى اللَّهُ عَلَيْهِ وَ رَحِمَهُ وَ إِنَّمَا صَلَوَاتُنَا عَلَيْهِ رَحْمَةٌ لَنَا وَ قُرْبَةٌ .

He^-asws said: ‘Yes. Are you not saying, ‘May Allah^-azwj Send Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’?’ I said, ‘Yes’. He^-asws said: ‘Mercy be upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww. Yes, Allah^-azwj has Sent Salawāt upon him^-saww and been Merciful to him^-saww, and rather, our^-asws Salawāt upon him^-saww is a Mercy for us^-asws, and a (means) of nearness (to Him^-azwj)’.[195]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ التَّثَاؤُبُ مِنَ الشَّيْطَانِ وَ الْعَطْسَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ .

From him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I heard Al-Reza^-asws saying: ‘The yawning is from the Satan^-la and the sneeze is from Allah^-azwj Mighty and Majestic’.[196]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ قَالَ سَأَلْتُ الْعَالِمَ ( عليه السلام ) عَنِ الْعَطْسَةِ وَ مَا الْعِلَّةُ فِي الْحَمْدِ لِلَّهِ عَلَيْهَا فَقَالَ إِنَّ لِلَّهِ نِعَماً عَلَى عَبْدِهِ فِي صِحَّةِ بَدَنِهِ وَ سَلَامَةِ جَوَارِحِهِ وَ إِنَّ الْعَبْدَ يَنْسَى ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ عَلَى ذَلِكَ وَ إِذَا نَسِيَ أَمَرَ اللَّهُ الرِّيحَ فَتَجَاوَزَ فِي بَدَنِهِ ثُمَّ يُخْرِجُهَا مِنْ أَنْفِهِ فَيَحْمَدُ اللَّهَ عَلَى ذَلِكَ فَيَكُونُ حَمْدُهُ عِنْدَ ذَلِكَ شُكْراً لِمَا نَسِيَ .

Ali bin Muhammad, from Salih Bin Abu Hammad who said,

‘I asked the knowledgeable one^-asws about the sneezing and what is the reason in (saying), ‘The Praise is for Allah^-azwj’, upon it. So he^-asws said: ‘For Allah^-azwj has Favoured upon His^-azwj servant regarding the health in his body and safety of his body parts, and the servant tends to forget the Mention of Allah^-azwj Mighty and Majestic upon that; and when he does forget, Allah^-azwj Commands the wind, so it goes through his body, then exits from his nose, so he Praises Allah^-azwj upon that, and that praise of his during that would happen to be a thankfulness to what he had forgotten’.[197]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ يُونُسَ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَحْصَيْتُ فِي الْبَيْتِ أَرْبَعَةَ عَشَرَ رَجُلًا فَعَطَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا تَكَلَّمَ أَحَدٌ مِنَ الْقَوْمِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا تُسَمِّتُونَ أَ لَا تُسَمِّتُونَ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ إِذَا مَرِضَ أَنْ يَعُودَهُ وَ إِذَا مَاتَ أَنْ يَشْهَدَ جَنَازَتَهُ وَ إِذَا عَطَسَ أَنْ يُسَمِّتَهُ أَوْ قَالَ يُشَمِّتَهُ وَ إِذَا دَعَاهُ أَنْ يُجِيبَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Ja’far Bin Yunus, from Dawood Bin Al Husayn who said,

‘We were in the presence of Abu Abdullah^-asws, and I counted in the room, there were fourteen men. So Abu Abdullah^-asws sneezed, and no one from the group spoke (a word)’. So Abu Abdullah^-asws said: ‘Are you not Naming (Allah^-azwj)? Are you not Naming (Allah^-azwj)? From the rights of the Momin upon the Momin is that when he is sick, that you should visit him, and when he dies, that you should attend his funeral, and when he sneezes, that you should Name (Allah^-azwj)’. Or he^-asws said: ‘Yushammituhu’ (be glad for him)’, ‘And when he invites you, that you answer him’.[198]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) نِعْمَ الشَّيْ‏ءُ الْعَطْسَةُ تَنْفَعُ فِي الْجَسَدِ وَ تُذَكِّرُ بِاللَّهِ عَزَّ وَ جَلَّ قُلْتُ إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ لَيْسَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي الْعَطْسَةِ نَصِيبٌ فَقَالَ إِنْ كَانُوا كَاذِبِينَ فَلَا نَالَهُمْ شَفَاعَةُ مُحَمَّدٍ ( صلى الله عليه وآله ) .

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

‘Abu Ja’far^-asws said: ‘The sneezing is a good thing. It is beneficial for the body, and reminds you of Allah^-azwj Mighty and Majestic’. I said, ‘In our presence there is a group of people who are saying, ‘There is no share for Rasool-Allah^-saww in the sneezing’. So he^-asws said: ‘If they were lying, so may they not attain the intercession of Muhammad^-saww’’.[199]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ عَطَسَ رَجُلٌ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ الْحَمْدُ لِلَّهِ فَلَمْ يُسَمِّتْهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَ قَالَ نَقَصَنَا حَقَّنَا ثُمَّ قَالَ إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ قَالَ فَقَالَ الرَّجُلُ فَسَمَّتَهُ أَبُو جَعْفَرٍ .

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

‘A man sneezed in the presence of Abu Ja’far^-asws, so he said, ‘The Praise is for Allah^-azwj’, so Abu Ja’far^-asws did not respond (Allah^-azwj) and said: ‘You have been deficient of our^-asws rights’. Then he^-asws said: ‘Whenever one of you sneezes, so let him say, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, and may Allah^-azwj Send Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and the People^-asws of his^-saww Household’. So the man said it, and Abu Ja’far^-asws responded (by Naming Allah^-azwj)’.[200]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ النَّاسَ يَكْرَهُونَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ فِي ثَلَاثَةِ مَوَاطِنَ عِنْدَ الْعَطْسَةِ وَ عِنْدَ الذَّبِيحَةِ وَ عِنْدَ الْجِمَاعِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا لَهُمْ وَيْلَهُمْ نَافَقُوا لَعَنَهُمُ اللَّهُ .

Ali, from his father, from Ibn Abu Umeyr, from Ismail Al Basry, from Al Fuzayl Bin Yasaar who said,

‘I said to Abu Ja’far^-asws, ‘The people are disliking the (sending of) Salawāt upon Muhammad^-saww and his^-azwj Progeny^-asws in three places – during the sneezing, and during the slaughtering, and during the copulation’. So Abu Ja’far^-asws said: ‘What is matter with them? Woe be unto them! They have become hypocrites, may Allah^-azwj Curse them!’.[201]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا عَطَسَ فَقِيلَ لَهُ يَرْحَمُكَ اللَّهُ قَالَ يَغْفِرُ اللَّهُ لَكُمْ وَ يَرْحَمُكُمْ وَ إِذَا عَطَسَ عِنْدَهُ إِنْسَانٌ قَالَ يَرْحَمُكَ اللَّهُ عَزَّ وَ جَلَّ .

From him, from his father, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf who said,

‘It was so that whenever Abu Ja’far^-asws sneezed, so it was said to him^-asws, ‘May Allah^-azwj have Mercy on you^-asws’. He^-asws would say: ‘May Allah^-azwj Forgive you and have Mercy on you’. And whenever a person sneezed in his^-asws presence, he^-asws would say: ‘May Allah^-azwj Mighty and Majestic have Mercy on you’.[202]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ أَوْ غَيْرِهِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَطَسَ غُلَامٌ لَمْ يَبْلُغِ الْحُلُمَ عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ الْحَمْدُ لِلَّهِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) بَارَكَ اللَّهُ فِيكَ .

From him, from his father, from Al Nowfaly, or someone else, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A boy who had yet to reach puberty, sneezed in the presence of the Prophet^-saww, and he said, ‘The Praise is for Allah^-azwj’. So the Prophet^-saww said to him: ‘May Allah^-azwj Place Blessings in you’.[203]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا عَطَسَ الرَّجُلُ فَلْيَقُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ إِذَا سَمَّتَ الرَّجُلُ فَلْيَقُلْ يَرْحَمُكَ اللَّهُ وَ إِذَا رَدَدْتَ فَلْيَقُلْ يَغْفِرُ اللَّهُ لَكَ وَ لَنَا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سُئِلَ عَنْ آيَةٍ أَوْ شَيْ‏ءٍ فِيهِ ذِكْرُ اللَّهِ فَقَالَ كُلُّمَا ذُكِرَ اللَّهُ فِيهِ فَهُوَ حَسَنٌ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Whenever a man sneezes, so let one say, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, there being no associate for Him^-azwj’ and when the man Names (Allah^-azwj in response to the sneeze), so let him say, ‘May Allah^-azwj have Mercy on you’; and when he responds, so let him say, ‘May Allah^-azwj Forgive you and us’, for Rasool-Allah^-saww was asked about a Verse or something wherein was a Mention of Allah^-azwj. So he^-saww said: ‘Everywhere Allah^-azwj is Mentioned therein, so it is excellent’.[204]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ عَطَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ثُمَّ جَعَلَ إِصْبَعَهُ عَلَى أَنْفِهِ فَقَالَ رَغِمَ أَنْفِي لِلَّهِ رَغْماً دَاخِراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Husayn Bin Nuaym, from Misma’a Bin Abdul Malik who said,

‘Once Abu Abdullah^-asws sneezed, so he^-asws said: ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds’, then made his^-asws fingers to be upon his nose, and he^-asws said: ‘I^-asws rub my^-asws nose for Allah^-azwj, a humble rubbing’.[205]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ قَالَ إِذَا عَطَسَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ عَلَى كُلِّ حَالٍ لَمْ يَجِدْ وَجَعَ الْأُذُنَيْنِ وَ الْأَضْرَاسِ .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan, raising it, said,

‘Amir Al-Momineen^-asws said: ‘The one who says when he sneezes, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, upon every state’, would not find pain of the ears and the teeth, (ever)’.[206]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي وَجَعِ الْأَضْرَاسِ وَ وَجَعِ الْآذَانِ إِذَا سَمِعْتُمْ مَنْ يَعْطِسُ فَابْدَءُوهُ بِالْحَمْدِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, or someone else, from Ibn Fazzal, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said regarding pain of the teeth and pain of the ears: ‘Whenever he Names (Allah^-azwj), the one who sneezes, so he should begin with the Praise (Al-Hamd)’.[207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُثْمَانَ عَنْ أَبِي أُسَامَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَمِعَ عَطْسَةً فَحَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ لَمْ يَشْتَكِ عَيْنَيْهِ وَ لَا ضِرْسَهُ

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Usman, from Abu Asama who said,

‘Abu Abdullah^-asws said: ‘The one who Names (Allah^-azwj in response) to a sneeze, so he should Praise Allah^-azwj Mighty and Majestic and send Salawāt upon the Prophet^-saww and the People^-asws of his^-saww Household, he would not be complaining of his eyes, nor his teeth (pain)’.

ثُمَّ قَالَ إِنْ سَمِعْتَهَا فَقُلْهَا وَ إِنْ كَانَ بَيْنَكَ وَ بَيْنَهُ الْبَحْرُ .

Then he^-asws said: ‘If you hear it (the sneeze), so say it (the Naming of Allah^-azwj), and even if there is the ocean in between you and him’.[208]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَطَسَ رَجُلٌ نَصْرَانِيٌّ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ الْقَوْمُ هَدَاكَ اللَّهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقُولُوا يَرْحَمُكَ اللَّهُ فَقَالُوا لَهُ إِنَّهُ نَصْرَانِيٌّ فَقَالَ لَا يَهْدِيهِ اللَّهُ حَتَّى يَرْحَمَهُ .

Abu Ali Al Ashary, from one of his companions, from Ibn Abu Najran, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Christian man sneezed in the presence of Abu Abdullah^-asws. So the people said to him, ‘May Allah^-azwj Guide you’. So Abu Abdullah^-asws said: ‘You should be saying, ‘May Allah^-azwj have Mercy on you’’. So they said to him^-asws, ‘He is a Christian’. So he^-asws said: ‘Allah^-azwj will not Guide him until He^-azwj has Mercy on him’.[209]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا عَطَسَ الْمَرْءُ الْمُسْلِمُ ثُمَّ سَكَتَ لِعِلَّةٍ تَكُونُ بِهِ قَالَتِ الْمَلَائِكَةُ عَنْهُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَإِنْ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ قَالَتِ الْمَلَائِكَةُ يَغْفِرُ اللَّهُ لَكَ 

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘When the Muslim man sneezes, then is silent due to an illness which happens to be with him, the Angels say on his behalf: ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds’. So if he does say, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds’, then Angels would say: ‘May Allah^-azwj Forgive (your sins) for you’’.

قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْعُطَاسُ لِلْمَرِيضِ دَلِيلُ الْعَافِيَةِ وَ رَاحَةٌ لِلْبَدَنِ .

He^-asws said: ‘Rasool-Allah^-saww said: ‘A sneeze of the sick one is evidence of the well-being and the rest for the body’.[210]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْعُطَاسُ يَنْفَعُ فِي الْبَدَنِ كُلِّهِ مَا لَمْ يَزِدْ عَلَى الثَّلَاثِ فَإِذَا زَادَ عَلَى الثَّلَاثِ فَهُوَ دَاءٌ وَ سُقْمٌ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Yaqoub Bi Yazeed, from Usman Bin Isa, from Abdul Samad Bin Bashir, from Huzeyfa Bin Mansour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A sneeze is beneficial in the body, all of it, for as long as it does not increase upon the three (sneezes). So when it does exceed upon the three, so it is an illness and a disease’.[211]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ قَالَ الْعَطْسَةُ الْقَبِيحَةُ .

Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Hassan, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Bakr Al Hazramy who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [31:19] surely the most hateful of voices is the voice of the donkeys. He^-asws said: ‘The ugly sneezing’.[212]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَطَسَ ثُمَّ وَضَعَ يَدَهُ عَلَى قَصَبَةِ أَنْفِهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الْحَمْدُ لِلَّهِ حَمْداً كَثِيراً كَمَا هُوَ أَهْلُهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ وَ آلِهِ وَ سَلَّمَ خَرَجَ مِنْ مَنْخِرِهِ الْأَيْسَرِ طَائِرٌ أَصْغَرُ مِنَ الْجَرَادِ وَ أَكْبَرُ مِنَ الذُّبَابِ حَتَّى يَسِيرَ تَحْتَ الْعَرْشِ يَسْتَغْفِرُ اللَّهَ لَهُ إِلَى يَوْمِ الْقِيَامَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who sneezes, then places his hand upon a nostril of his nose, then says, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds, abundant Praise just as He^-azwj is Rightful of it, and Salawāt of Allah^-azwj be upon Muhammad^-saww the Prophet^-saww and his^-saww Progeny^-asws, and greetings’, there would come out from his left nostril, a bird smaller than the locust, and larger than the fly, until it travels to be beneath the Throne, seeking Forgiveness of Allah^-azwj for him up to the Day of Judgment’.[213]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ رَوَاهُ عَنْ رَجُلٍ مِنَ الْعَامَّةِ قَالَ كُنْتُ أُجَالِسُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَلَا وَ اللَّهِ مَا رَأَيْتُ مَجْلِساً أَنْبَلَ مِنْ مَجَالِسِهِ قَالَ فَقَالَ لِي ذَاتَ يَوْمٍ مِنْ أَيْنَ تَخْرُجُ الْعَطْسَةُ فَقُلْتُ مِنَ الْأَنْفِ فَقَالَ لِي أَصَبْتَ الْخَطَأَ فَقُلْتُ جُعِلْتُ فِدَاكَ مِنْ أَيْنَ تَخْرُجُ فَقَالَ مِنْ جَمِيعِ الْبَدَنِ كَمَا أَنَّ النُّطْفَةَ تَخْرُجُ مِنْ جَمِيعِ الْبَدَنِ وَ مَخْرَجُهَا مِنَ الْإِحْلِيلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions, reporting it from a man from the general Muslims having said,

‘I used to sit in a gathering of Abu Abdullah^-asws, so, by Allah^-azwj, I had not seen a gathering nobler than his^-asws gathering. He^-asws said to me one day, ‘From where does the sneeze come out?’ So I said, ‘From the nose’. So he^-asws said to me: ‘You are wrong’. So I said, ‘May I be sacrificed for you^-asws! From where does it come out?’ So he^-asws said: ‘From the entire body, just as the sperm comes out from the entire body, and its exit is from the urethra’.

ثُمَّ قَالَ أَ مَا رَأَيْتَ الْإِنْسَانَ إِذَا عَطَسَ نُفِضَ أَعْضَاؤُهُ وَ صَاحِبُ الْعَطْسَةِ يَأْمَنُ الْمَوْتَ سَبْعَةَ أَيَّامٍ .

Then he^-asws said: ‘Have you not seen the person when he sneezes, his body parts shake? And the sneezer is safe from the death for seven days’.[214]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَصْدِيقُ الْحَدِيثِ عِنْدَ الْعُطَاسِ .

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: ‘is sneezing is a sign of the truthfulness (of a speaker)’.[215]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ الرَّجُلُ يَتَحَدَّثُ بِحَدِيثٍ فَعَطَسَ عَاطِسٌ فَهُوَ شَاهِدُ حَقٍّ .

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: ‘When the man was narrating with a Hadeeth, so a sneezer sneezes, so it is a testimony of truthfulness’.[216]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَصْدِيقُ الْحَدِيثِ عِنْدَ الْعُطَاسِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The sneezing is the ratification of truthfulness of a person’s words’.[217]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا عَطَسَ الرَّجُلُ ثَلَاثاً فَسَمِّتْهُ ثُمَّ اتْرُكْهُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhassin Bin Ahmad, from Aban Bin usman, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When a man sneezes three (times), so Name (Allah^-azwj in response) and leave him (if he sneezes any more)’.[218]

بَابُ وُجُوبِ إِجْلَالِ ذِي الشَّيْبَةِ الْمُسْلِمِ

Chapter 16 – The Obligation of respecting the Muslim with old age

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالَ الشَّيْخِ الْكَبِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said to me: ‘From the Respect of Allah^-azwj Mighty and Majestic is respecting an aged old man’.[219]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَرَفَ فَضْلَ كَبِيرٍ لِسِنِّهِ فَوَقَّرَهُ آمَنَهُ اللَّهُ مِنْ فَزَعِ يَوْمِ 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: ‘The one who recognises the merit of old age, so he dignifies him, Allah^-azwj would Secure him from the horrors of the Day of Judgment’’.[220]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَقَّرَ ذَا شَيْبَةٍ فِي الْإِسْلَامِ آمَنَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ .

And by this chain,

he^-asws said: ‘Rasool-Allah^-saww said: ‘The one who dignifies the one with old age in Al-Islam, Allah^-azwj Mighty and Majestic would Secure him from the horrors of the Day of Judgment’’.[221]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا الْخَطَّابِ يُحَدِّثُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ لَا يَجْهَلُ حَقَّهُمْ إِلَّا مُنَافِقٌ مَعْرُوفٌ بِالنِّفَاقِ ذُو الشَّيْبَةِ فِي الْإِسْلَامِ وَ حَامِلُ الْقُرْآنِ وَ الْإِمَامُ الْعَادِلُ .

A number of our companions,from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Is’haq Bin Ammar who said,

‘I heard Abu Al-Khattab narrating from Abu Abdullah^-asws having said: ‘Three (people), none would ignore their rights except for a hypocrite well-known with the hypocrisy – one with old age in Al-Islam, and a bearer (memoriser) of the Quran, and the just Imam^-asws’.[222]

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالُ الْمُؤْمِنِ ذِي الشَّيْبَةِ وَ مَنْ أَكْرَمَ مُؤْمِناً فَبِكَرَامَةِ اللَّهِ بَدَأَ وَ مَنِ اسْتَخَفَّ بِمُؤْمِنٍ ذِي شَيْبَةٍ أَرْسَلَ اللَّهُ إِلَيْهِ مَنْ يَسْتَخِفُّ بِهِ قَبْلَ مَوْتِهِ .

From him, from his father, from Abu Nahshal, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said to me: ‘From the respect of Allah^-azwj Mighty and Majestic is respecting the Momin with old age; and the one who honours a Momin, so he has begun by honouring Allah^-azwj, and the one takes lightly with a Momin with old age, Allah^-azwj would Send him one who would take lightly with him before his death’.[223]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مِنْ إِجْلَالِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالُ ذِي الشَّيْبَةِ الْمُسْلِمِ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’adan Bin Muslim, from Abu Baseer, and someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the respect of Allah^-azwj Mighty and Majestic is the respect for the Muslim with an old age’.[224]

بَابُ إِكْرَامِ الْكَرِيمِ

Chapter 17 – Honouring the honourable

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَجُلَانِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَلْقَى لِكُلِّ وَاحِدٍ مِنْهُمَا وِسَادَةً فَقَعَدَ عَلَيْهَا أَحَدُهُمَا وَ أَبَى الْآخَرُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اقْعُدْ عَلَيْهَا فَإِنَّهُ لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Two men came over to Amir Al-Momineen^-asws, he^-asws placed a pillow for each one of them, and one of them sat upon it and the other one refused. So Amir Al-Momineen^-asws said: ‘Sit upon it, for no one refuses an honouring except for a donkey’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ .

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘When an honourable one of a people comes over to you, so honour him’.[225]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ .

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: ‘Whenever an honourable one of a people comes over to you, so honour him’.[226]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّا قَدِمَ عَدِيُّ بْنُ حَاتِمٍ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) أَدْخَلَهُ النَّبِيُّ ( صلى الله عليه وآله ) بَيْتَهُ وَ لَمْ يَكُنْ فِي الْبَيْتِ غَيْرُ خَصَفَةٍ وَ وِسَادَةٍ مِنْ أَدَمٍ فَطَرَحَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَدِيِّ بْنِ حَاتِمٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Abdullah Al Alawy, from his father, from his grandfather who said,

‘Amir Al-Momineen^-asws said: ‘When Udayy Bin Hatim proceeded to the Prophet^-saww, the Prophet^-saww entered him into his^-saww house, and there did not happen to be in the house apart from a sack and a pillow of animal skin. So Rasool-Allah^-saww placed it for him’.[227]

بَابُ حَقِّ الدَّاخِلِ

Chapter 18 – The right of a comer

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ حَقِّ الدَّاخِلِ عَلَى أَهْلِ الْبَيْتِ أَنْ يَمْشُوا مَعَهُ هُنَيْئَةً إِذَا دَخَلَ وَ إِذَا خَرَجَ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘From the rights of a comer upon the people of the house is that he should walk with him, welcoming him, and when he goes out’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ الْمُسْلِمِ فِي بَيْتِهِ فَهُوَ أَمِيرٌ عَلَيْهِ حَتَّى يَخْرُجَ .

And he^-asws said: ‘Rasool-Allah^-saww said: ‘Whenever one of you enters a Muslim brother into his house, so he is the commander upon him until he goes out’.[228]

بَابُ الْمَجَالِسُ بِالْأَمَانَةِ

Chapter 19 – The gatherings are with the confidentiality

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ ابْنِ أَبِي عَوْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمَجَالِسُ بِالْأَمَانَةِ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abdullah Bin Sinan, from Ibn Abu Awf,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The gatherings are with the confidentiality’ (in the hands of the attendants).[229]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَجَالِسُ بِالْأَمَانَةِ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The gatherings are with the confidentiality’(in the hands of the attendants).[230]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَجَالِسُ بِالْأَمَانَةِ وَ لَيْسَ لِأَحَدٍ أَنْ يُحَدِّثَ بِحَدِيثٍ يَكْتُمُهُ صَاحِبُهُ إِلَّا بِإِذْنِهِ إِلَّا أَنْ يَكُونَ ثِقَةً أَوْ ذِكْراً لَهُ بِخَيْرٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The gatherings are with the confidentiality. No one must make public anything that one’s companion does not want to be made public unless it with his permission, or he is trusted and does it only for his good’.[231]

بَابٌ فِي الْمُنَاجَاةِ

Chapter 20 – Regarding the whispering

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الْقَوْمُ ثَلَاثَةً فَلَا يَتَنَاجَى مِنْهُمُ اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ فِي ذَلِكَ مَا يَحْزُنُهُ وَ يُؤْذِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When there was a group of three, so two of them should not be whispering (to each other) because it saddens and hurts the feelings of the third’.[232]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ إِذَا كَانَ ثَلَاثَةٌ فِي بَيْتٍ فَلَا يَتَنَاجَى اثْنَانِ دُونَ صَاحِبِهِمَا فَإِنَّ ذَلِكَ مِمَّا يَغُمُّهُ .

A number of our companions, from Ahmad Bin Muhammad Abu Abdullah, from Muhammad Bin Ali, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Al-Hassan^-asws the 1^st having said: ‘When there were three in a room, so two of them should not whisper (to each other) because it would sadden him’.[233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَرَضَ لِأَخِيهِ الْمُسْلِمِ الْمُتَكَلِّمِ فِي حَدِيثِهِ فَكَأَنَّمَا خَدَشَ وَجْهَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who displays (himself as) the speaker to him Muslim brother (cutting off) his discussion, so it is as if he has scratched his face’.[234]

بَابُ الْجُلُوسِ

Chapter 21 – The Sitting (postures)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ رَفَعَهُ قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَجْلِسُ ثَلَاثاً الْقُرْفُصَا وَ هُوَ أَنْ يُقِيمَ سَاقَيْهِ وَ يَسْتَقْبِلَهُمَا بِيَدَيْهِ وَ يَشُدَّ يَدَهُ فِي ذِرَاعِهِ وَ كَانَ يَجْثُو عَلَى رُكْبَتَيْهِ وَ كَانَ يَثْنِي رِجْلًا وَاحِدَةً وَ يَبْسُطُ عَلَيْهَا الْأُخْرَى وَ لَمْ يُرَ ( صلى الله عليه وآله ) مُتَرَبِّعاً قَطُّ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Nowfaly, from Abdul Azeem Bin Abdullah Bin Al Hassan Al Alawy, raising it,

‘He^-asws said, ‘It was so that the Prophet^-saww sat by three (postures) – the squatting, and it is that he^-saww raised both his^-saww legs (knees) and embraced them with his^-saww hand, and tightened his^-saww hands in his^-saww arms; and he^-saww used to bow upon his^-saww knees, and he^-saww would bend one leg and extend the other one upon it; and he^-saww was not seen cross-legged at all’.[235]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) قَاعِداً وَاضِعاً إِحْدَى رِجْلَيْهِ عَلَى فَخِذِهِ فَقُلْتُ إِنَّ النَّاسَ يَكْرَهُونَ هَذِهِ الْجِلْسَةَ وَ يَقُولُونَ إِنَّهَا جِلْسَةُ الرَّبِّ فَقَالَ إِنِّي إِنَّمَا جَلَسْتُ هَذِهِ الْجِلْسَةَ لِلْمَلَالَةِ وَ الرَّبُّ لَا يَمَلُّ وَ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it, from Abu Hamza Al Sumaly who said,

‘I saw Ali Bin Al-Husayn^-asws seated placing one of his^-asws legs upon his^-asws thigh. The people used to dislike this sitting posture and they were saying, ‘It is the sitting of the Lord^-azwj’. So he^-asws said: ‘But rather, I^-asws am sitting with this posture for the tiredness, and the Lord^-azwj, He^-azwj neither gets tired, nor does slumber seize Him^-azwj, nor sleep’.[236]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ أَبِي سُلَيْمَانَ الزَّاهِدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَضِيَ بِدُونِ التَّشَرُّفِ مِنَ الْمَجْلِسِ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ وَ مَلَائِكَتُهُ يُصَلُّونَ عَلَيْهِ حَتَّى يَقُومَ .

Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Murazim, from Abu Suleyman Al Zahid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is contend with a seat without (seeking) a prestige from the gathering, Allah^-azwj Mighty and Majestic, and His^-azwj Angels would not cease to send Salawāt upon him until he arises’.[237]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرَ مَا يَجْلِسُ تُجَاهَ الْقِبْلَةِ .

Ali Bin Ibrahim, from his father, from one of his companions, fromTalha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that Rasool-Allah^-saww used to mostly sit facing the Qiblah’.[238]

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ جَلَسَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَوَرِّكاً رِجْلُهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُسْرَى فَقَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ هَذِهِ جِلْسَةٌ مَكْرُوهَةٌ فَقَالَ لَا إِنَّمَا هُوَ شَيْ‏ءٌ قَالَتْهُ الْيَهُودُ لَمَّا أَنْ فَرَغَ اللَّهُ عَزَّ وَ جَلَّ مِنْ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ اسْتَوَى عَلَى الْعَرْشِ جَلَسَ هَذِهِ الْجِلْسَةَ لِيَسْتَرِيحَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ وَ بَقِيَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَوَرِّكاً كَمَا هُوَ .

Abu Abdullah Al Ashary, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman who said,

‘Abu Abdullah^-asws sat ‘Mutawarrika’, his^-asws right leg being upon his^-asws left thigh. So a man said to him^-asws, ‘This is an abhorrent sitting posture’. So he^-asws said: ‘No. But rather, it is a thing which the Jews say that when Allah^-azwj Mighty and Majestic was free from Creating the skies and the earth and Established upon the Throne, Sat in this posture in order to rest. So Allah^-azwj Mighty and Majestic Revealed [2:255] Allah is He besides Whom there is no god, the Everliving, the Eternal; slumber does not seize Him nor sleep, and Abu Abdullah^-asws remained sitting ‘Mutawarrika’ posture just as he^-asws was’.[239]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ مَنْزِلًا قَعَدَ فِي أَدْنَى الْمَجْلِسِ إِلَيْهِ حِينَ يَدْخُلُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Mugheira, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that whenever Rasool-Allah^-saww entered a house, he^-saww sat in the nearest place to him^-saww where he^-saww entered (from)’.[240]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سُوقُ الْمُسْلِمِينَ كَمَسْجِدِهِمْ فَمَنْ سَبَقَ إِلَى مَكَانٍ فَهُوَ أَحَقُّ بِهِ إِلَى اللَّيْلِ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The market of the Muslims is like their Masjid. So the one who preceded to a place, so he is more rightful with it up to the night’.

قَالَ وَ كَانَ لَا يَأْخُذُ عَلَى بُيُوتِ السُّوقِ كِرَاءً .

He^-asws said: ‘And it was so that he^-asws did not used to take rent for the market rooms (stalls)’.[241]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَنْبَغِي لِلْجُلَسَاءِ فِي الصَّيْفِ أَنْ يَكُونَ بَيْنَ كُلِّ اثْنَيْنِ مِقْدَارُ عَظْمِ الذِّرَاعِ لِئَلَّا يَشُقَّ بَعْضُهُمْ عَلَى بَعْضٍ فِي الْحَرِّ .

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: ‘It is befitting for the sitting ones during the summer that there happens to be between every two, a measurement of an arm bone (elbow’s length), lest it be grievous from some of them upon the others in the heat’.[242]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَجْلِسُ فِي بَيْتِهِ عِنْدَ بَابِ بَيْتِهِ قُبَالَةَ الْكَعْبَةِ .

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

‘I saw Abu Abdullah^-asws sit in his^-asws house by the door of his house, facing the Qiblah’.[243]

بَابُ الِاتِّكَاءِ وَ الِاحْتِبَاءِ

Chapter 22 – The reclining and the folded (postures)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاتِّكَاءُ فِي الْمَسْجِدِ رَهْبَانِيَّةُ الْعَرَبِ إِنَّ الْمُؤْمِنَ مَجْلِسُهُ مَسْجِدُهُ وَ صَوْمَعَتُهُ بَيْتُهُ .

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 reclining in the Masjid is the monasticism of the Arabs. A Momin is such that his sitting is his Masjid (place of worship), and his monastery is his house’.[244]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاحْتِبَاءُ فِي الْمَسْجِدِ حِيطَانُ الْعَرَبِ .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Sitting cross-legged in the Masjid is the encirclement of the Arabs (sitting in a circle)’.[245]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الِاحْتِبَاءُ حِيطَانُ الْعَرَبِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al Hassan^-asws having said: ‘Rasool-Allah^-saww said: ‘The cross-legged (posture) is an encirclement of the Arabs (sitting in a circle)’.[246]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَحْتَبِي بِثَوْبٍ وَاحِدٍ فَقَالَ إِنْ كَانَ يُغَطِّي عَوْرَتَهُ فَلَا بَأْسَ .

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

‘I asked Abu Abdullah^-asws about the man sat cross-legged being in one (piece of) cloth. So he^-asws said: ‘If he had covered up his private part, so there is no problem’.[247]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ لِلرَّجُلِ أَنْ يَحْتَبِيَ مُقَابِلَ الْكَعْبَةِ .

From him, from Muhammad Bin Ali, from Ali Bin Asbaat, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is not allowed for the man that he sits cross-legged facing the Kabah’.[248]

بَابُ الدُّعَابَةِ وَ الضَّحِكِ

Chapter 23 – The humour and the laughter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يَكُونُ مَعَ الْقَوْمِ فَيَجْرِي بَيْنَهُمْ كَلَامٌ يَمْزَحُونَ وَ يَضْحَكُونَ فَقَالَ لَا بَأْسَ مَا لَمْ يَكُنْ فَظَنَنْتُ أَنَّهُ عَنَى الْفُحْشَ

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

‘I asked Abu Al-Hassan^-asws saying, ‘May I be sacrificed for you^-asws! The man happens to be with a group, and the speech flows between them, so they are joking and laughing’. So he^-asws said: ‘There is no problem for as long as there does not happen to be . . .’. So I thought he^-asws meant the immoralities.

ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْتِيهِ الْأَعْرَابِيُّ فَيُهْدِي لَهُ الْهَدِيَّةَ ثُمَّ يَقُولُ مَكَانَهُ أَعْطِنَا ثَمَنَ هَدِيَّتِنَا فَيَضْحَكُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ إِذَا اغْتَمَّ يَقُولُ مَا فَعَلَ الْأَعْرَابِيُّ لَيْتَهُ أَتَانَا .

Then he^-asws said: ‘It was so that Bedouins would come to Rasool-Allah^-saww and bring gifts for him^-saww, and they was saying, ‘Give us the price of our gifts’. So Rasool-Allah^-saww would laugh; and when he^-saww was sad he^-saww asked: ‘What happened to the Bedouin? If only he would come to us^-saww’.[249]

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 مَا مِنْ مُؤْمِنٍ إِلَّا وَ فِيهِ دُعَابَةٌ قُلْتُ وَ مَا الدُّعَابَةُ قَالَ الْمِزَاحُ .

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: ‘There is none from a Momin except there is humour in him’. I said, ‘And what is the humour?’ He^-asws said: ‘The (tales in) joyful (manners)’.[250]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَحْيَى بْنِ سَلَّامٍ عَنْ يُوسُفَ بْنِ يَعْقُوبَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يُونُسَ الشَّيْبَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ مُدَاعَبَةُ بَعْضِكُمْ بَعْضاً قُلْتُ قَلِيلٌ قَالَ فَلَا تَفْعَلُوا فَإِنَّ الْمُدَاعَبَةَ مِنْ حُسْنِ الْخُلُقِ وَ إِنَّكَ لَتُدْخِلُ بِهَا السُّرُورَ عَلَى أَخِيكَ وَ لَقَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُدَاعِبُ الرَّجُلَ يُرِيدُ أَنْ يَسُرَّهُ .

Fromhim, from Muhammad Bin Ali, from Yahya Bin Sllam, from Yusuf Bin Yaqoub, from Salih Bin Uqba, from Yunus Al Shaybani who said,

‘Abu Abdullah^-asws said: ‘How is the humouring of some of you unto the others?’ I said, ‘Little’. He^-asws said: ‘Do not be doing so (being of little humour), for the humour is from the good morals, and you would be entering the cheerfulness by it upon your brother, and it was so that Rasool-Allah^-saww would humour the man intending to cheer him up’.[251] 

صَالِحُ بْنُ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْمُدَاعِبَ فِي الْجَمَاعَةِ بِلَا رَفَثٍ .

Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Mighty and Majestic Loves the humour (taking place) in the group without there being any obscenities’.[252]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ضَحِكُ الْمُؤْمِنِ تَبَسُّمٌ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Al hassan Bin Kuleyb,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The laughter of the Momin is a smile’.[253]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَثْرَةُ الضَّحِكِ تُمِيتُ الْقَلْبَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abundant laughter deadens the heart’.

وَ قَالَ كَثْرَةُ الضَّحِكِ تَمِيثُ الدِّينَ كَمَا يَمِيثُ الْمَاءُ الْمِلْحَ .

And he^-asws said: ‘Abundant laughter dissolves the Religion just as the water dissolves the salt’.[254]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ الْجَهْلِ الضَّحِكَ مِنْ غَيْرِ عَجَبٍ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the ignorance is the laughter from without any wonderment’.

قَالَ وَ كَانَ يَقُولُ لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ .

He (the narrator) said, ‘And he^-asws was saying: ‘Do not manifest your teeth from a laughter and you have committed the disgraceful deeds, and there is no security overnight from the evil deeds’.[255]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ .

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

‘Abu Abdullah^-asws said: ‘Beware of the joking, for it removes with the water (dignity) of the face’.[256]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَحْبَبْتَ رَجُلًا فَلَا تُمَازِحْهُ وَ لَا تُمَارِهِ .

From him, from his father, from Ibn Abu Umeyr, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you love a man, so neither joke with him nor argue bitterly with him’.[257]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَهْقَهَةُ مِنَ الشَّيْطَانِ .

From him, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The guffaw (loud bursts of laughter) is from the Satan^-la’.[258]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَثْرَةُ الضَّحِكِ تَذْهَبُ بِمَاءِ الْوَجْهِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from Anbasa Al Aabid who said,

‘I heard Abu Abdullah^-asws saying: ‘Frequent laughter removes the water (dignity) of the face’.[259]

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 ) إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَجُرُّ السَّخِيمَةَ وَ يُورِثُ الضَّغِينَةَ وَ هُوَ السَّبُّ الْأَصْغَرُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Beware of the joking for it would (cause) the grudges to flow, and would inherit the hatred, and it is the small insult’.[260]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ خَالِدِ بْنِ طَهْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَهْقَهْتَ فَقُلْ حِينَ تَفْرُغُ اللَّهُمَّ لَا تَمْقُتْنِي .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al hakam, from Aban Bin Usman, from Khalid Bin Tahmaan,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When you guffaw (loud bursts of laughter), so say when you are free (from it), ‘O Allah^-azwj! Do not Detest me’’.[261]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ وَ عَلِيِّ بْنِ عُقْبَةَ وَ ثَعْلَبَةَ رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ وَ أَبِي جَعْفَرٍ أَوْ أَحَدِهِمَا ( عليهما السلام ) قَالَ كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ وَ كَثْرَةُ الضَّحِكِ تَمُجُّ الْإِيمَانَ مَجّاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Dawood Bin Farqad and Ali Bin Uqba and Sa’alba,

(It has been narrated) raising it to Abu Abdullah^-asws and Abu Ja’far^-asws, or one of the two^-asws having said: ‘The joking removes the water (dignity) of the face, and frequent laughter hurls out the Eman with a hurling’.[262]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمِزَاحُ السِّبَابُ الْأَصْغَرُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Ahmad Bin Al Hassan Al Maysami, from Anbasa Al Aabid who said,

‘I heard Abu Abdullah^-asws saying: ‘The jokes are the smaller insults’.[263]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ وَ مَهَابَةِ الرِّجَالِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Beware of the joking, for it does away with the water (dignity) of the face, and the sublimity of the men’.[264]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْعَبَّاسِ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُمَارِ فَيَذْهَبَ بَهَاؤُكَ وَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Al Abbas, from Ammar Bin Marwan who said,

‘Abu Abdullah^-asws said: ‘Do not dispute bitterly for it would remove your glory, nor joke, for they (others) would take liberties upon you’.[265]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ammar Bin Marwan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not joke (with people) for they would take liberties upon you’.[266]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ قَالَ فِي وَصِيَّةٍ لَهُ لِبَعْضِ وُلْدِهِ أَوْ قَالَ قَالَ أَبِي لِبَعْضِ وُلْدِهِ إِيَّاكَ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِنُورِ إِيمَانِكَ وَ يَسْتَخِفُّ بِمُرُوءَتِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf,

(It has been narrated) from Al Hassan^-asws having said in a bequest of his^-asws to one of his^-asws sons, or said: ‘My^-asws father^-asws said to one of his^-asws sons: ‘Beware of the joking, for it would remove the light of your Eman, and would lighten your manliness’.[267]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَانَ يَحْيَى بْنُ زَكَرِيَّا ( عليه السلام ) يَبْكِي وَ لَا يَضْحَكُ وَ كَانَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) يَضْحَكُ وَ يَبْكِي وَ كَانَ الَّذِي يَصْنَعُ عِيسَى ( عليه السلام ) أَفْضَلَ مِنَ الَّذِي كَانَ يَصْنَعُ يَحْيَى ( عليه السلام ) .

From him, from Ibn Fazzal, from Al Hassan Bin Al Jahm, from Ibrahim Bin Mihzam, from the one who mentioned it,

(It has been narrated) from Abu Al-Hassan^-asws the 1^st having said: ‘It was so that Yahya Bin Zakariyya^-as would cry and not laugh, and it was so that Isa^-as Bin Maryam^-as would laugh and cry, and that which Isa^-as did is superior than that which was done by Yahya^-as’.[268]

بَابُ حَقِّ الْجِوَارِ

Chapter 24 – Rights of the neighbours

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ عَمْرِو بْنِ عِكْرِمَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ لِي جَارٌ يُؤْذِينِي فَقَالَ ارْحَمْهُ فَقُلْتُ لَا رَحِمَهُ اللَّهُ فَصَرَفَ وَجْهَهُ عَنِّي قَالَ فَكَرِهْتُ أَنْ أَدَعَهُ فَقُلْتُ يَفْعَلُ بِي كَذَا وَ كَذَا وَ يَفْعَلُ بِي وَ يُؤْذِينِي فَقَالَ أَ رَأَيْتَ إِنْ كَاشَفْتَهُ انْتَصَفْتَ مِنْهُ فَقُلْتُ بَلَى أُرْبِي عَلَيْهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umer and Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Ali Bin Fazzal, from Fazalat Bin Ayoub, altogether from Muawiya Bin Ammar, from Amro bin Ikrama who said:

‘I went over to Abu Abdullah^-asws, and I said to him^-asws, ‘There is a neighbour of mine who is bothering me’. So he^-asws said: ‘Be merciful to him’. So I said, ‘May Allah^-azwj not have Mercy on him’. So he^-asws turned his^-asws face away from me, so I disliked leaving him^-asws (like this), so I said, ‘He has done such and such with me, and keeps on doing it and is bothering me’. So he^-asws said: ‘What is your view, if I^-asws were to bring him into the open, would you turn out to be more just than him?’ So I said, ‘Yes, I would exceed (in fairness) upon him’.

فَقَالَ إِنَّ ذَا مِمَّنْ يَحْسُدُ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ فَإِذَا رَأَى نِعْمَةً عَلَى أَحَدٍ فَكَانَ لَهُ أَهْلٌ جَعَلَ بَلَاءَهُ عَلَيْهِمْ وَ إِنْ لَمْ يَكُنْ لَهُ أَهْلٌ جَعَلَهُ عَلَى خَادِمِهِ فَإِنْ لَمْ يَكُنْ لَهُ خَادِمٌ أَسْهَرَ لَيْلَهُ وَ أَغَاظَ نَهَارَهُ

So he^-asws said: That one is from the ones who envy the people upon what Allah^-azwj has Given them from His^-azwj Grace. So when he sees a Bounty upon anyone, and if there was a family for him, he would be like a curse upon them, and if there does not happen to be a family for him, he would make it to be upon his servant. So if there does not happen to be a servant for him, he would stay awake during his night and be wrathful by his day.

إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ إِنِّي اشْتَرَيْتُ دَاراً فِي بَنِي فُلَانٍ وَ إِنَّ أَقْرَبَ جِيرَانِي مِنِّي جِوَاراً مَنْ لَا أَرْجُو خَيْرَهُ وَ لَا آمَنُ شَرَّهُ قَالَ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) وَ سَلْمَانَ وَ أَبَا ذَرٍّ وَ نَسِيتُ آخَرَ وَ أَظُنُّهُ الْمِقْدَادَ أَنْ يُنَادُوا فِي الْمَسْجِدِ بِأَعْلَى أَصْوَاتِهِمْ بِأَنَّهُ لَا إِيمَانَ لِمَنْ لَمْ يَأْمَنْ جَارُهُ بَوَائِقَهُ فَنَادَوْا بِهَا ثَلَاثاً

A man from the Helpers came over to Rasool-Allah^-saww and he said, ‘I bought a house among the Clan of so and so, and the closest neighbour of mine to me is a neighbour from whom I do not hope for any goodness nor do I feel safe from his evil’. So Rasool-Allah^-saww instructed Ali^-asws, and Salman^-as, and Abu Zarr^-as’, and I forgot the other one, and I think he^-asws mentioned Al-Miqdad’, ‘that they call out in the Masjid by the highest of their voices that, ‘There is no Eman for the one whose neighbour is not safe from him with his deeds’. So they^-as called out with it three (times).

ثُمَّ أَوْمَأَ بِيَدِهِ إِلَى كُلِّ أَرْبَعِينَ دَاراً مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ .

Then he^-asws gestured by his^-asws hand, ‘Up to forty houses from in front of him, and from behind him, and from his right and from his left (are all regarded as neighbours)’.[269]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَرَأْتُ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَتَبَ بَيْنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ مَنْ لَحِقَ بِهِمْ مِنْ أَهْلِ يَثْرِبَ أَنَّ الْجَارَ كَالنَّفْسِ غَيْرُ مُضَارٍّ وَ لَا آثِمٍ وَ حُرْمَةُ الْجَارِ عَلَى الْجَارِ كَحُرْمَةِ أُمِّهِ الْحَدِيثُ مُخْتَصَرٌ .

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

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘I^-asws read in the Book of Ali^-asws that Rasool-Allah^-saww wrote between the Emigrants and the Helpers and the ones attached with them from the people of Yasrib: ‘The neighbour is like the soul, neither to be harmed nor sinned (against), and the sanctity of the neighbour upon the neighbour is like the sanctity of his mother’. The brief Hadeeth.[270]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حُسْنُ الْجِوَارِ يَزِيدُ فِي الرِّزْقِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Ibrahim Bin Abu Raja’a,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Good neighbourliness increases in the sustenance’.[271]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ يَعْقُوبَ ( عليه السلام ) لَمَّا ذَهَبَ مِنْهُ بِنْيَامِينُ نَادَى يَا رَبِّ أَ مَا تَرْحَمُنِي أَذْهَبْتَ عَيْنَيَّ وَ أَذْهَبْتَ ابْنَيَّ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ أَمَتُّهُمَا لَأَحْيَيْتُهُمَا لَكَ حَتَّى أَجْمَعَ بَيْنَكَ وَ بَيْنَهُمَا وَ لَكِنْ تَذْكُرُ الشَّاةَ الَّتِي ذَبَحْتَهَا وَ شَوَيْتَهَا وَ أَكَلْتَ وَ فُلَانٌ وَ فُلَانٌ إِلَى جَانِبِكَ صَائِمٌ لَمْ تُنِلْهُ مِنْهَا شَيْئاً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Is’haq Bin Ammar, from Al Kahily who said,

‘I heard Abu Abdullah^-asws saying: ‘Yaqoub^-asws, when Beyamin^-as went away from him^-as, called out: ‘O Lord^-azwj! Will You^-azwj not have Mercy on me^-as? My^-as eyesight has gone, and my^-as two sons^-as have gone’. So Allah^-azwj Blessed and High Revealed unto him^-as: “Had they^-as both died, I^-azwj would have Revived them^-as both for you^-as until I^-azwj Gather between you^-as and them^-as both. But recall the sheep which you^-as slaughtered it and roasted it and ate, while so and so from your^-as side (neighbour) Fasted, not attaining anything from it”’.[272]

وَ فِي رِوَايَةٍ أُخْرَى قَالَ فَكَانَ بَعْدَ ذَلِكَ يَعْقُوبُ ( عليه السلام ) يُنَادِي مُنَادِيهِ كُلَّ غَدَاةٍ مِنْ مَنْزِلِهِ عَلَى فَرْسَخٍ أَلَا مَنْ أَرَادَ الْغَدَاءَ فَلْيَأْتِ إِلَى يَعْقُوبَ وَ إِذَا أَمْسَى نَادَى أَلَا مَنْ أَرَادَ الْعَشَاءَ فَلْيَأْتِ إِلَى يَعْقُوبَ .

And in another report, he^-asws said: ‘And it was so after that, Yaqoub^-as used to get his^-as caller to call out during every morning, from his house, upon a Farsakh (about four miles), ‘Indeed! The one who wants the lunch, so let him come to Yaqoub^-as!’. And when it was evening, he called out, ‘Indeed! The one who wants the dinner, so let him come to Yaqoub^-as!’’.[273]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنْ أَبِي مَسْعُودٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حُسْنُ الْجِوَارِ زِيَادَةٌ فِي الْأَعْمَارِ وَ عِمَارَةُ الدِّيَارِ .

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

‘Abu Abdullah^-asws said to me: ‘The good neighbourliness increases in the life-span and the building of the households’.[274]

عَنْهُ عَنِ النَّهِيكِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَكَمِ الْخَيَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حُسْنُ الْجِوَارِ يَعْمُرُ الدِّيَارَ وَ يَزِيدُ فِي الْأَعْمَارِ .

From him, from Al Naheyki, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Khayyat who said,

‘Abu Abdullah^-asws said: ‘Good neighbourliness builds the household and increases in the life-span’.[275]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) قَالَ قَالَ لَيْسَ حُسْنُ الْجِوَارِ كَفَّ الْأَذَى وَ لَكِنَّ حُسْنَ الْجِوَارِ صَبْرُكَ عَلَى الْأَذَى .

From him, from one of his companions, from Salih Bin Hamza, from Al Hassan Bin Abdullah,

(It has been narrated) from Abd Salih^-asws (7^th Imam^-asws) having said: ‘Good neighbourliness is not restraint from harming (the neighbour), but good neighbourliness is your patience upon the harm (done to you by the neighbour)’.[276]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُسْنُ الْجِوَارِ يَعْمُرُ الدِّيَارَ وَ يُنْسِئُ فِي الْأَعْمَارِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Good neighbourliness builds the households, and cause (death to be) forgotten regarding the life-spans’.[277]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ اعْلَمُوا أَنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَهُ .

A number of our companions, from Ahmad Bin Muhammad Abu Abdullah, from Ismail bin Mihran, from Muhamad Bin Hafs, from Abu Al Rabi’e Al Shamy,

(It has been narrated) from Abu Abdullah^-asws having said, and the room was full with his^-asws family members: ‘Know, that he is not from us^-asws, the one is not of good neighbourliness with the ones who are in his neighbourhood’.[278]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤْمِنُ مَنْ آمَنَ جَارَهُ بَوَائِقَهُ قُلْتُ وَ مَا بَوَائِقُهُ قَالَ ظُلْمُهُ وَ غَشْمُهُ .

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Abdullah^-asws saying: ‘A Momin is the one from whom his neighbour is safe of his deeds’. I said, ‘And what are his deeds?’ He^-asws said: ‘His injustice and his harshness’.[279]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَشَكَا إِلَيْهِ أَذًى مِنْ جَارِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اصْبِرْ ثُمَّ أَتَاهُ ثَانِيَةً فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) اصْبِرْ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Hanan Bin Sadeyr,

(It has been narrated) from his father, from Abu Ja’far^-asws having said: ‘A man came over to Rasool-Allah^-saww and complained to him^-saww of the harm from his neighbour. So Rasool-Allah^-saww said to him: ‘Be patient’. Then he came over to him^-saww for a second time, so the Prophet^-saww said to him: ‘Be patient’.

ثُمَّ عَادَ إِلَيْهِ فَشَكَاهُ ثَالِثَةً فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِلرَّجُلِ الَّذِي شَكَا إِذَا كَانَ عِنْدَ رَوَاحِ النَّاسِ إِلَى الْجُمُعَةِ فَأَخْرِجْ مَتَاعَكَ إِلَى الطَّرِيقِ حَتَّى يَرَاهُ مَنْ يَرُوحُ إِلَى الْجُمُعَةِ فَإِذَا سَأَلُوكَ فَأَخْبِرْهُمْ

Then he returned to him^-saww, and he complained to him^-saww for the third time. So the Prophet^-saww said to the man who complained: ‘When you are in the presence of the commuting of the people to the Friday Salat, so take out your household belongings to be on the road until the one who is going to the Friday Salat would see. So when they ask you, inform them (you are escaping from the harm of your neighbour)’.

قَالَ فَفَعَلَ فَأَتَاهُ جَارُهُ الْمُؤْذِي لَهُ فَقَالَ لَهُ رُدَّ مَتَاعَكَ فَلَكَ اللَّهُ عَلَيَّ أَنْ لَا أَعُودَ .

He^-asws said: ‘He did so, and his harming neighbour came over to him and said to him, ‘Return your belongings, as Allah^-azwj is for You^-azwj, (and would be) against me, if I will were to repeat (harming you)’.[280]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ أَبِي الْحَسَنِ الْبَجَلِيِّ عَنْ عُبَيْدِ اللَّهِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا آمَنَ بِي مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ

From him, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Abdullah Bin usman, from Abu Al Hassan Al Bajaly, from Ubeydfullah Al Wassafy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘He has not believed in me^-saww, the one who spends the night satiated while his neighbour is hungry’.

قَالَ وَ مَا مِنْ أَهْلِ قَرْيَةٍ يَبِيتُ وَ فِيهِمْ جَائِعٌ يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ .

He^-asws said: ‘And there is none from the people of a town who spend the night (satiated) and among them is a hungry one, to whom Allah^-azwj would Look (with Kindness) to them on the Day of Judgement’.[281]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنَ الْقَوَاصِمِ الْفَوَاقِرِ الَّتِي تَقْصِمُ الظَّهْرَ جَارُ السَّوْءِ إِنْ رَأَى حَسَنَةً أَخْفَاهَا وَ إِنْ رَأَى سَيِّئَةً أَفْشَاهَا .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘From the hardest of the misfortunes which break the back, is (having) an evil neighbour (who), if he sees goodness (from you) conceals it, and if he sees evil (in you), spreads it’.[282]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَعُوذُ بِاللَّهِ مِنْ جَارِ السَّوْءِ فِي دَارِ إِقَامَةٍ تَرَاكَ عَيْنَاهُ وَ يَرْعَاكَ قَلْبُهُ إِنْ رَآكَ بِخَيْرٍ سَاءَهُ وَ إِنْ رَآكَ بِشَرٍّ سَرَّهُ .

From him, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-saww seek Refuge with Allah^-azwj from the evil neighbour in a house of residence, his eyes can see you and his heart is against you. If he sees you in goodness, it stings him, and if he sees you with evil, it cheers him’.[283]

بَابُ حَدِّ الْجِوَارِ

Chapter 25 – Limit of the neighbourhood

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ عَمْرِو بْنِ عِكْرِمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ أَرْبَعِينَ دَاراً جِيرَانٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Every forty houses (its inhabitants) are neighbours, from in front of him, and from behind him, and from his right, and from his left’.[284]

وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حَدُّ الْجِوَارِ أَرْبَعُونَ دَاراً مِنْ كُلِّ جَانِبٍ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ .

And from him, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The limit of the neighbourhood is forty houses from every side, from in front of him, and from behind him, and from his right, and from his left’.[285]

بَابُ حُسْنِ الصِّحَابَةِ وَ حَقِّ الصَّاحِبِ فِي السَّفَرِ

Chapter 26 – Good companionship and the right of the companion during the journey

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ أَوْصَانِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ أَدَاءِ الْأَمَانَةِ وَ صِدْقِ الْحَدِيثِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ .

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

‘Abu Abdullah^-asws advised me saying, ‘I^-asws advise you with (having) the fear of Allah^-azwj, and the re-payment of the entrustments, and truthful narrations, and the goodly companionship to the one who accompanies you, and there is no Strength except with Allah^-azwj’.[286]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who inter-mingles (with others), so if he has the capacity that his hand can happen to be the higher (more giving than receiving), then he should do so’.[287]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘No two would accompany each other except that the one with the greatest Recompense and the one most Beloved to Allah^-azwj Mighty and Majestic would be the one most kinder of the two with his companions’.[288]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَقُّ الْمُسَافِرِ أَنْ يُقِيمَ عَلَيْهِ أَصْحَابُهُ إِذَا مَرِضَ ثَلَاثاً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, from a number of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘A right of the traveller is that his companion stands over him (staying with him) when he is sick, for three (days)’.[289]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) صَاحَبَ رَجُلًا ذِمِّيّاً فَقَالَ لَهُ الذِّمِّيُّ أَيْنَ تُرِيدُ يَا عَبْدَ اللَّهِ فَقَالَ أُرِيدُ الْكُوفَةَ

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

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws that, Amir Al-Momineen^-asws accompanied a Zimmy man (one living under the responsibility of an Islamic government). So the Zimmy said to him^-asws, ‘Where are you^-asws intending (to go to), O servant of Allah^-azwj?’ So he^-asws said: ‘I^-asws am intending (to go to) Al-Kufa’.

فَلَمَّا عَدَلَ الطَّرِيقُ بِالذِّمِّيِّ عَدَلَ مَعَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لَهُ الذِّمِّيُّ أَ لَسْتَ زَعَمْتَ أَنَّكَ تُرِيدُ الْكُوفَةَ فَقَالَ لَهُ بَلَى فَقَالَ لَهُ الذِّمِّيُّ فَقَدْ تَرَكْتَ الطَّرِيقَ فَقَالَ لَهُ قَدْ عَلِمْتُ قَالَ فَلِمَ عَدَلْتَ مَعِي وَ قَدْ عَلِمْتَ ذَلِكَ

So when the road altered for Al-Medina, Amir Al-Momineen^-asws altered (his^-asws direction) along with him. So the Zimmy said to him^-asws, ‘Did you^-asws not announce that you^-asws are intending Al-Kufa?’ So he^-asws said to him: ‘Yes’. So the Zimmy said to him^-asws, ‘So you^-asws have left the road (to Al-Kufa)’. So he^-asws said to him: ‘I^-asws know that’. He said, ‘So why did you^-asws alter along with me and you^-asws have known that?’

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَذَا مِنْ تَمَامِ حُسْنِ الصُّحْبَةِ أَنْ يُشَيِّعَ الرَّجُلُ صَاحِبَهُ هُنَيْئَةً إِذَا فَارَقَهُ وَ كَذَلِكَ أَمَرَنَا نَبِيُّنَا ( صلى الله عليه وآله ) فَقَالَ لَهُ الذِّمِّيُّ هَكَذَا قَالَ قَالَ نَعَمْ قَالَ الذِّمِّيُّ لَا جَرَمَ أَنَّمَا تَبِعَهُ مَنْ تَبِعَهُ لِأَفْعَالِهِ الْكَرِيمَةِ فَأَنَا أُشْهِدُكَ أَنِّي عَلَى دِينِكَ وَ رَجَعَ الذِّمِّيُّ مَعَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَلَمَّا عَرَفَهُ أَسْلَمَ .

So Amir Al-Momineen^-asws said to him: ‘This is from the completion of the good companionship, that the man should escort his companion for a while when he separates from him; and that is how our^-asws Prophet^-saww has ordered us for’. So the Zimmy said to him^-asws, ‘Like this?’ He^-asws said: ‘Yes’. The Zimmy said, ‘There is no doubt rather, that the one who follows him^-saww, does so due to his^-saww benevolent deeds. Thus, I hereby testify that I am upon your^-asws Religion’. And the Zimmy returned along with Amir Al-Momineen^-asws. So when he recognised him^-asws, became a Muslim’.[290]

بَابُ التَّكَاتُبِ

Chapter 27 – Correspondence

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّوَاصُلُ بَيْنَ الْإِخْوَانِ فِي الْحَضَرِ التَّزَاوُرُ وَ فِي السَّفَرِ التَّكَاتُبُ .

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether from Ibn Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Maintenance of relationships between the brethren during the saying (not travelling) is the visitations, and during the journey, is the correspondence’.[291]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَدُّ جَوَابِ الْكِتَابِ وَاجِبٌ كَوُجُوبِ رَدِّ السَّلَامِ وَ الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ رَسُولِهِ .

Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Returning an answer to a letter is as Obligatory as the Obligation of returning the greeting, and the initiator of the greeting is closer with Allah^-azwj and His^-azwj Rasool^-saww’.[292]

بَابُ النَّوَادِرِ

Chapter 28 – The Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْسِمُ لَحَظَاتِهِ بَيْنَ أَصْحَابِهِ فَيَنْظُرُ إِلَى ذَا وَ يَنْظُرُ إِلَى ذَا بِالسَّوِيَّةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that Rasool-Allah^-saww used to apportion his^-saww moments (time) between his^-saww companions. So he^-saww would look at that one, and he^-saww would look at that one, with the fairness’.

قَالَ وَ لَمْ يَبْسُطْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رِجْلَيْهِ بَيْنَ أَصْحَابِهِ قَطُّ وَ إِنْ كَانَ لَيُصَافِحُهُ الرَّجُلُ فَمَا يَتْرُكُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَدَهُ مِنْ يَدِهِ حَتَّى يَكُونَ هُوَ التَّارِكَ فَلَمَّا فَطَنُوا لِذَلِكَ كَانَ الرَّجُلُ إِذَا صَافَحَهُ قَالَ بِيَدِهِ فَنَزَعَهَا مِنْ يَدِهِ .

He^-asws said: ‘And Rasool-Allah^-saww did not extend his^-asws legs in between his^-saww companions at all, and if the man was to shake his^-saww hand, so Rasool-Allah^-saww would not leave his hand from his^-saww hand until it so happened that he was the leaver. So when they (the people) discerned that, it was so that the man, whenever he shook his^-saww hand, said so with his hands, so he removed it (quickly) from his^-saww hand’.[293]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا كَانَ الرَّجُلُ حَاضِراً فَكَنِّهِ وَ إِذَا كَانَ غَائِباً فَسَمِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘When the man was present, so teknonym him, and when he was absent, so name him’.[294]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَحَبَّ أَحَدُكُمْ أَخَاهُ الْمُسْلِمَ فَلْيَسْأَلْهُ عَنِ اسْمِهِ وَ اسْمِ أَبِيهِ وَ اسْمِ قَبِيلَتِهِ وَ عَشِيرَتِهِ فَإِنَّ مِنْ حَقِّهِ الْوَاجِبِ وَ صِدْقِ الْإِخَاءِ أَنْ يَسْأَلَهُ عَنْ ذَلِكَ وَ إِلَّا فَإِنَّهَا مَعْرِفَةُ حُمْقٍ .

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

Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘When one of you loves his Muslim brother, so let him ask him of his name, and the name of his father, and the name of his tribe and his clan, for it is from his Obligatory rights and truthful brotherhood that he asks him about that, or else it would be a foolish recognition’.[295]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ عَبْدِ الْمَلِكِ بْنِ قُدَامَةُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَوْماً لِجُلَسَائِهِ تَدْرُونَ مَا الْعَجْزُ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ فَقَالَ الْعَجْزُ ثَلَاثَةٌ أَنْ يَبْدُرَ أَحَدُكُمْ بِطَعَامٍ يَصْنَعُهُ لِصَاحِبِهِ فَيُخْلِفَهُ وَ لَا يَأْتِيَهُ وَ الثَّانِيَةُ أَنْ يَصْحَبَ الرَّجُلُ مِنْكُمُ الرَّجُلَ أَوْ يُجَالِسَهُ يُحِبُّ أَنْ يَعْلَمَ مَنْ هُوَ وَ مِنْ أَيْنَ هُوَ فَيُفَارِقَهُ قَبْلَ أَنْ يَعْلَمَ ذَلِكَ وَ الثَّالِثَةُ أَمْرُ النِّسَاءِ يَدْنُو أَحَدُكُمْ مِنْ أَهْلِهِ فَيَقْضِي حَاجَتَهُ وَ هِيَ لَمْ تَقْضِ حَاجَتَهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ali Bin Ja’far, from Abdul Malik Bin Qudama, from his father,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘One day Rasool-Allah^-saww said to his^-saww gathered ones: ‘Do you know what is (one’s) weakness?’ They said, ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’. So he^-saww said: ‘The weakness is of three (types) – One of you hastens to prepare food for his companion, but he breaks his promise and does not come to him (to eat food); and the second is that the man from you accompanies the man, or sits with him, loving to know who he is, and from where is he, but he separates from him before he gets to know that; and the third is a matter of the women. One of you approaches his wife and depletes his energy without fulfil her need’.

فَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ فَكَيْفَ ذَلِكَ يَا رَسُولَ اللَّهِ قَالَ يَتَحَوَّشُ وَ يَمْكُثُ حَتَّى يَأْتِيَ ذَلِكَ مِنْهُمَا جَمِيعاً

So Abdullah Bin Amro Bin Al-Aas said, ‘So how is that, O Rasool-Allah^-saww?’ He^-saww said: ‘He should hold back and wait until that comes from both of them together’.

قَالَ وَ فِي حَدِيثٍ آخَرَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ أَعْجَزِ الْعَجْزِ رَجُلًا لَقِيَ رَجُلًا فَأَعْجَبَهُ نَحْوُهُ فَلَمْ يَسْأَلْهُ عَنِ اسْمِهِ وَ نَسَبِهِ وَ مَوْضِعِهِ .

He^-asws said: ‘And in another Hadeth, Rasool-Allah^-saww said: ‘From the most frustrating (of frustrations) is the frustration of a man who meets a man who is astounded about him, but he does not ask about his name, and his lineage, and his place (where he lives)’.[296]

وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ لَا تُذْهِبِ الْحِشْمَةَ بَيْنَكَ وَ بَيْنَ أَخِيكَ أَبْقِ مِنْهَا فَإِنَّ ذَهَابَهَا ذَهَابُ الْحَيَاءِ .

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

‘I heard Abu Al-Hassan Musa^-asws saying: ‘Do not let the decency go away between you and your brother, preserve from it, for if it goes away, the bashfulness would go away’.[297]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَثِقْ بِأَخِيكَ كُلَّ الثِّقَةِ فَإِنَّ صِرْعَةَ الِاسْتِرْسَالِ لَنْ تُسْتَقَالَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ismail, from Abdullah bin Wasil, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘Do not trust in your brother with every trust, for a sudden abandonment would never be repairable’.[298]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ وَ عُثْمَانَ بْنِ سُلَيْمَانَ النَّخَّاسِ عَنْ مُفَضَّلِ بْنِ عُمَرَ وَ يُونُسَ بْنِ ظَبْيَانَ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اخْتَبِرُوا إِخْوَانَكُمْ بِخَصْلَتَيْنِ فَإِنْ كَانَتَا فِيهِمْ وَ إِلَّا فَاعْزُبْ ثُمَّ اعْزُبْ ثُمَّ اعْزُبْ مُحَافَظَةٍ عَلَى الصَّلَوَاتِ فِي مَوَاقِيتِهَا وَ الْبِرِّ بِالْإِخْوَانِ فِي الْعُسْرِ وَ الْيُسْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Moalla Bin Khunays, and Usman Bin Suleyman Al Nakhhas, from Mufazzal Bin Umar and Yunus Bin Zabyan who both said,

‘Abu Abdullah^-asws said: ‘Choose your brethren by two characteristics. So if these were both in them (fine), or else, turn away, then be distant, then be distant – preservation upon the Salat in its Prescribed timings, and the righteousness with the brethren in the (financial) difficulties and the affluence’.[299]

بَابٌ

Chapter 29 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَدَعْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ إِنْ كَانَ بَعْدَهُ شِعْرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Amro Bin Abdul Aziz, from Jameel Bin Darraj who said,

‘Abu Abdullah^-asws said: ‘Do not leave (the saying of) ‘In the Name of Allah^-azwj the Beneficent, the Merciful’, and even though after it is a poem’.[300]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُوسُفَ بْنِ عَبْدِ السَّلَامِ عَنْ سَيْفِ بْنِ هَارُونَ مَوْلَى آلِ جَعْدَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ أَجْوَدِ كِتَابِكَ وَ لَا تَمُدَّ الْبَاءَ حَتَّى تَرْفَعَ السِّينَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Al Hassan Bin Ali, from Yusuf Bin Abdul Salam, from Sayf Bin Haroun a slave of the family of Ja’da who said,

‘Abu Abdullah^-asws said: ‘Write ‘In the Name of Allah^-azwj the Beneficent, the Merciful’ in the best of your writing, and do not extend the (letter) ‘Ba’ until you raise the (letter) ‘Seen’’.[301]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا تَكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لِفُلَانٍ وَ لَا بَأْسَ أَنْ تَكْتُبَ عَلَى ظَهْرِ الْكِتَابِ لِفُلَانٍ .

From him, from Ali Bin Al Hakam, from Al Hassan Bin Al Sarry,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not write ‘In the Name of Allah^-azwj the Beneficent, the Merciful’ to so and so, and there is no problem if you were to write upon the back of the letter to so and so’.[302]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَكْتُبْ دَاخِلَ الْكِتَابِ لِأَبِي فُلَانٍ وَ اكْتُبْ إِلَى أَبِي فُلَانٍ وَ اكْتُبْ عَلَى الْعُنْوَانِ لِأَبِي فُلَانٍ .

From him, from Muhammad Bin Ali, from Al Nazar Bin Shuayb, from Aban Bin Usman, from Al Hassan Bin Al Sarry,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not write inside the letter, ‘To the father of so and so’, and write to the father of so and so, and write upon the address, ‘To the father of so and so’’.[303]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَبْدَأُ بِالرَّجُلِ فِي الْكِتَابِ قَالَ لَا بَأْسَ بِهِ ذَلِكَ مِنَ الْفَضْلِ يَبْدَأُ الرَّجُلُ بِأَخِيهِ يُكْرِمُهُ .

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

‘I asked Abu Abdullah^-asws about the man who begins with the (name of the recipient) man in the letter. He^-asws said: ‘There is no problem with it. That is from the preference that the man begins with (the name of) his brother to honour him’.[304]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ الْأَحْمَرِ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَبْدَأَ الرَّجُلُ بِاسْمِ صَاحِبِهِ فِي الصَّحِيفَةِ قَبْلَ اسْمِهِ .

From him, from Ali Bin Al Hakam, from Aban Bin Al Ahmar, from Hadeed Bin Hakeym,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no problem with if the man were to begin by the name of his companions in the parchment before his own name’.[305]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ أَمَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِكِتَابٍ فِي حَاجَةٍ فَكُتِبَ ثُمَّ عُرِضَ عَلَيْهِ وَ لَمْ يَكُنْ فِيهِ اسْتِثْنَاءٌ فَقَالَ كَيْفَ رَجَوْتُمْ أَنْ يَتِمَّ هَذَا وَ لَيْسَ فِيهِ اسْتِثْنَاءٌ انْظُرُوا كُلَّ مَوْضِعٍ لَا يَكُونُ فِيهِ اسْتِثْنَاءٌ فَاسْتَثْنُوا فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Murazam Bin Hakeem who said,

‘Abu Abdullah^-asws ordered with a letter (to be written) regarding a need. So he wrote, then presented it to him^-asws, and there did not happen to be an exclusion clause (The expression, ‘If Allah^-azwj so Desires’) in it. So he^-asws said: ‘How can you (people) be hoping for the completion of this (matter), and there is no exclusion clause (The expression, ‘If Allah^-azwj so Desires’) in it. Look at every place where there does not happen to be an exclusion clause, so (insert) the exclusion clause in it’.[306]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ كَانَ يُتَرِّبُ الْكِتَابَ وَ قَالَ لَا بَأْسَ بِهِ .

From him, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws that he^-asws would (sprinkle) dust upon the letter (to dry the ink), and said: ‘There is no problem with it’.[307]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ أَنَّهُ رَأَى كُتُباً لِأَبِي الْحَسَنِ ( عليه السلام ) مُتَرَّبَةً .

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

(It has been narrated) from Ali Bin Atiyya that he saw a letter of Abu Al-Hassan^-asws (sprinkled) with dust (to dry the ink)’.[308]

بَابُ النَّهْيِ عَنْ إِحْرَاقِ الْقَرَاطِيسِ الْمَكْتُوبَةِ

Chapter 30 – The prohibition from burning the written papers

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْقَرَاطِيسِ تَجْتَمِعُ هَلْ تُحْرَقُ بِالنَّارِ وَ فِيهَا شَيْ‏ءٌ مِنْ ذِكْرِ اللَّهِ قَالَ لَا تُغْسَلُ بِالْمَاءِ أَوَّلًا قَبْلُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Abdul Malik Bin Utba,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the papers which tend to accumulate. ‘Can they be burned with the fire and therein is something from the Mention of Allah^-azwj?’ He^-asws said: ‘No! You should wash it out with the water first, before (burning)’.[309]

عَنْهُ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تُحْرِقُوا الْقَرَاطِيسَ وَ لَكِنِ امْحُوهَا وَ حَرِّقُوهَا .

From him, from Al Washha, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘Do not burn the papers, but delete these and (then) burn them’.[310]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الِاسْمِ مِنْ أَسْمَاءِ اللَّهِ يَمْحُوهُ الرَّجُلُ بِالتُّفْلِ قَالَ امْحُوهُ بِأَطْهَرِ مَا تَجِدُونَ .

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

‘Abu Abdullah^-asws was asked about the Name from the Names of Allah^-azwj, the man deletes it with the saliva. He^-asws said: ‘Delete it with the cleanest of what you can find (water)’.[311]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) امْحُوا كِتَابَ اللَّهِ تَعَالَى وَ ذِكْرَهُ بِأَطْهَرِ مَا تَجِدُونَ وَ نَهَى أَنْ يُحْرَقَ كِتَابُ اللَّهِ وَ نَهَى أَنْ يُمْحَى بِالْأَقْلَامِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘(You can) delete the Book of Allah^-azwj the Exalted and His^-azwj Mention with the cleanest of what you can find’, and he^-saww forbade to burn the Book of Allah^-azwj, and forbade from deleting with the pens’.[312]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) فِي الظُّهُورِ الَّتِي فِيهَا ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ قَالَ اغْسِلْهَا .

Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Is’haq Bin Ammar,

(It has been narrated) from Abu Al Hassan Musa^-asws regarding the surfaces in which there is Mention of Allah^-azwj Mighty and Majestic. He^-asws said: ‘Wash it’.[313]

تَمَّ كِتَابُ الْعِشْرَةِ وَ لِلَّهِ الْحَمْدُ وَ الْمِنَّةُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ .

The Book of social relationships is completed, and for Allah^-azwj is the Praise and the Favour, and may Allah^-azwj Send Salawat upon Muhammad^-saww and his^-saww Progeny^-asws, the Goodly and the Purified.

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[1] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 1

[2] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 2

[3] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 3

[4] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 4

[5] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 5

[6] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 6

[7] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 7

[8] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 8

[9] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 9

[10] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 10

[11] Al Kafi V 2 – The Book Of Merits of the Quran CH 2 H 11

[12] Al Kafi V 2 – The Book Of Merits of the Quran CH 3 H 1

[13] Al Kafi V 2 – The Book Of Merits of the Quran CH 3 H 2

[14] Al Kafi V 2 – The Book Of Merits of the Quran CH 3 H 3

[15] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 1

[16] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 2

[17] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 3

[18] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 4

[19] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 5

[20] Al Kafi V 2 – The Book Of Merits of the Quran CH 4 H 6

[21] Al Kafi V 2 – The Book Of Merits of the Quran CH 5 H 1

[22] Al Kafi V 2 – The Book Of Merits of the Quran CH 5 H 2

[23] Al Kafi V 2 – The Book Of Merits of the Quran CH 6 H 1

[24] Al Kafi V 2 – The Book Of Merits of the Quran CH 6 H 2

[25] Al Kafi V 2 – The Book Of Merits of the Quran CH 6 H 3

[26] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 1

[27] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 2

[28] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 3

[29] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 4

[30] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 5

[31] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 6

[32] Al Kafi V 2 – The Book Of Merits of the Quran CH 7 H 7

[33] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 1

[34] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 2

[35] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 3

[36] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 4

[37] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 5

[38] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 1

[39] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 2

[40] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 3

[41] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 4

[42] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 5

[43] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 6

[44] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 7

[45] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 8

[46] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 9

[47] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 10

[48] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 11

[49] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 12

[50] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 13

[51] Al Kafi V 2 – The Book Of Merits of the Quran CH 10 H 1

[52] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 1

[53] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 2

[54] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 3

[55] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H 4 

[56] Al Kafi V 2 – The Book Of Merits of the Quran CH 11 H

[57] Al Kafi V 2 – The Book Of Merits of the Quran CH 12 H 1

[58] Al Kafi V 2 – The Book Of Merits of the Quran CH 12 H 2

[59] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 1

[60] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 2

[61] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 3

[62] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 4

[63] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 5

[64] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 6

[65] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 7

[66] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 8

[67] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 9

[68] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 10

[69] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 11

[70] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 12

[71] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 13

[72] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 14

[73] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 15

[74] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 16

[75] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 17

[76] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 18

[77] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 19

[78] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 20

[79] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 21

[80] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 22

[81] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 23

[82] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 24

[83] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 1

[84] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 2

[85] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 3

[86] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 4

[87] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 5

[88] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 6

[89] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 7

[90] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 8

[91] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 9

[92] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 10

[93] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 11

[94] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 12

[95] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 13

[96] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 14

[97] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 15

[98] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 16

[99] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 17

[100] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 18

[101] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 19

[102] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 20

[103] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 21

[104] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 22

[105] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 23

[106] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 24

[107] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 25

[108] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 26

[109] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 27

[110] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 28

[111] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 1

[112] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 2

[113] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 3

[114] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 4

[115] Al Kafi V 2 – The Book Of Social Relationships CH 1 H 5

[116] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 1

[117] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 2

[118] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 3

[119] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 4

[120] Al Kafi V 2 – The Book Of Social Relationships CH 2 H 5

[121] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 1

[122] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 2

[123] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 3

[124] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 4

[125] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 5

[126] Al Kafi V 2 – The Book Of Social Relationships CH 3 H 6

[127] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 1

[128] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 2

[129] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 3

[130] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 4

[131] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 5

[132] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 6

[133] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 7

[134] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 8

[135] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 9

[136] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 10

[137] Al Kafi V 2 – The Book Of Social Relationships CH 4 H 11

[138] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 1

[139] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 2

[140] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 3

[141] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 4

[142] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 5

[143] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 6

[144] Al Kafi V 2 – The Book Of Social Relationships CH 5 H 7

[145] Al Kafi V 2 – The Book Of Social Relationships CH 6 H 1

[146] Al Kafi V 2 – The Book Of Social Relationships CH 6 H 2

[147] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 1

[148] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 2

[149] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 3

[150] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 4

[151] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 5

[152] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 6

[153] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 7

[154] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 8

[155] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 9

[156] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 10

[157] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 11

[158] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 12

[159] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 13

[160] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 14

[161] Al Kafi V 2 – The Book Of Social Relationships CH 7 H 15

[162] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 1

[163] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 2

[164] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 3

[165] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 4

[166] Al Kafi V 2 – The Book Of Social Relationships CH 8 H 5

[167] Al Kafi V 2 – The Book Of Social Relationships CH 9 H 1

[168] Al Kafi V 2 – The Book Of Social Relationships CH 9 H 2

[169] Al Kafi V 2 – The Book Of Social Relationships CH 9 H 3

[170] Al Kafi V 2 – The Book Of Social Relationships CH 10 H 1

[171] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 1

[172] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 2

[173] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 3

[174] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 4

[175] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 5

[176] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 6

[177] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 7

[178] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 8

[179] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 9

[180] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 10

[181] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 11

[182] Al Kafi V 2 – The Book Of Social Relationships CH 11 H 12

[183] Al Kafi V 2 – The Book Of Social Relationships CH 12 H 1

[184] Al Kafi V 2 – The Book Of Social Relationships CH 12 H 2

[185] Al Kafi V 2 – The Book Of Social Relationships CH 13 H 1

[186] Al Kafi V 2 – The Book Of Social Relationships CH 13 H 2

[187] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 1

[188] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 2

[189] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 3

[190] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 4

[191] Al Kafi V 2 – The Book Of Social Relationships CH 14 H 5

[192] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 1

[193] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 2

[194] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 3

[195] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 4

[196] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 5

[197] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 6

[198] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 7

[199] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 8

[200] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 9

[201] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 10

[202] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 11

[203] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 12

[204] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 13

[205] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 14

[206] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 15

[207] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 16

[208] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 17

[209] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 18

[210] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 19

[211] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 20

[212] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 21

[213] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 22

[214] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 23

[215] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 24

[216] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 25

[217] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 26

[218] Al Kafi V 2 – The Book Of Social Relationships CH 15 H 27

[219] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 1

[220] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 2

[221] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 3

[222] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 4

[223] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 5

[224] Al Kafi V 2 – The Book Of Social Relationships CH 16 H 6

[225] Al Kafi V 2 – The Book Of Social Relationships CH 17 H 1

[226] Al Kafi V 2 – The Book Of Social Relationships CH 17 H 2

[227] Al Kafi V 2 – The Book Of Social Relationships CH 17 H 3

[228] Al Kafi V 2 – The Book Of Social Relationships CH 18 H 1

[229] Al Kafi V 2 – The Book Of Social Relationships CH 19 H 1

[230] Al Kafi V 2 – The Book Of Social Relationships CH 19 H 2

[231] Al Kafi V 2 – The Book Of Social Relationships CH 19 H 3

[232] Al Kafi V 2 – The Book Of Social Relationships CH 20 H 1

[233] Al Kafi V 2 – The Book Of Social Relationships CH 20 H 2

[234] Al Kafi V 2 – The Book Of Social Relationships CH 20 H 3

[235] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 1

[236] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 2

[237] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 3

[238] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 4

[239] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 5

[240] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 6

[241] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 7

[242] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 8

[243] Al Kafi V 2 – The Book Of Social Relationships CH 21 H 9

[244] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 1

[245] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 2

[246] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 3

[247] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 4

[248] Al Kafi V 2 – The Book Of Social Relationships CH 22 H 5

[249] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 1

[250] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 2

[251] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 3

[252] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 4

[253] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 5

[254] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 6

[255] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 7

[256] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 8

[257] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 9

[258] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 10

[259] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 11

[260] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 12

[261] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 13

[262] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 14

[263] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 15

[264] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 16

[265] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 17

[266] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 18

[267] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 19

[268] Al Kafi V 2 – The Book Of Social Relationships CH 23 H 20

[269] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 1

[270] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 2

[271] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 3

[272] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 4

[273] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 5

[274] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 7

[275] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 8

[276] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 9

[277] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 10

[278] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 11

[279] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 12

[280] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 13

[281] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 14

[282] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 15

[283] Al Kafi V 2 – The Book Of Social Relationships CH 24 H 16

[284] Al Kafi V 2 – The Book Of Social Relationships CH 25 H 1

[285] Al Kafi V 2 – The Book Of Social Relationships CH 25 H 2

[286] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 1

[287] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 2

[288] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 3

[289] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 4

[290] Al Kafi V 2 – The Book Of Social Relationships CH 26 H 5

[291] Al Kafi V 2 – The Book Of Social Relationships CH 27 H 1

[292] Al Kafi V 2 – The Book Of Social Relationships CH 27 H 2

[293] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 1

[294] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 2

[295] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 3

[296] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 4

[297] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 5

[298] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 6

[299] Al Kafi V 2 – The Book Of Social Relationships CH 28 H 7

[300] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 1

[301] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 2

[302] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 3

[303] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 4

[304] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 5

[305] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 6

[306] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 7

[307] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 8

[308] Al Kafi V 2 – The Book Of Social Relationships CH 29 H 9

[309] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 1

[310] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 2

[311] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 3

[312] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 4

[313] Al Kafi V 2 – The Book Of Social Relationships CH 30 H 5