AL-KAFI VOLUME 5 Part 1

الكافي

AL-KAFI

ج 5

Volume 5

Part 1 out of 7

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 5 Part 1

THE BOOK OF JIHAD

بَابُ فَضْلِ الْجِهَادِ

Chapter 1 – Merits of the Jihad

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَيْرُ كُلُّهُ فِي السَّيْفِ وَ تَحْتَ ظِلِّ السَّيْفِ وَ لَا يُقِيمُ النَّاسَ إِلَّا السَّيْفُ وَ السُّيُوفُ مَقَالِيدُ الْجَنَّةِ وَ النَّارِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Aban,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The goodness, all of it is in the sword, and beneath the shadow of the sword; and nothing can straighten the people except for the sword, and the swords are the keys of the Paradise and the Fire’.[1]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلْجَنَّةِ بَابٌ يُقَالُ لَهُ بَابُ الْمُجَاهِدِينَ يَمْضُونَ إِلَيْهِ فَإِذَا هُوَ مَفْتُوحٌ وَ هُمْ مُتَقَلِّدُونَ بِسُيُوفِهِمْ وَ الْجَمْعُ فِي الْمَوْقِفِ وَ الْمَلَائِكَةُ تُرَحِّبُ بِهِمْ

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: ‘For the Paradise there is a door called ‘Al-Mujahideen’ (The Combatants). They would be going to it, so it be open and they would be collared with their swords, and the troops would be in the Pausing Station, and the Angels would be welcoming them’.

ثُمَّ قَالَ فَمَنْ تَرَكَ الْجِهَادَ أَلْبَسَهُ اللَّهُ عَزَّ وَ جَلَّ ذُلًّا وَ فَقْراً فِي مَعِيشَتِهِ وَ مَحْقاً فِي دِينِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَغْنَى أُمَّتِي بِسَنَابِكِ خَيْلِهَا وَ مَرَاكِزِ رِمَاحِهَا .

Then he^-saww said: ‘So the one who neglects the Jihad, Allah^-azwj Mighty and Majestic would Clothe him with disgrace and poverty in his living, and Obliterate (remove) his Religion. May Allah^-azwj Mighty and Majestic Make my^-saww community to be self-sufficient by the hooves of its cavalry horses and the points of its spears’.[2]

وَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله  ) خُيُولُ الْغُزَاةِ فِي الدُّنْيَا خُيُولُهُمْ فِي الْجَنَّةِ وَ إِنَّ أَرْدِيَةَ الْغُزَاةِ لَسُيُوفُهُمْ

And by this chain, (it is) narrated, ‘Rasool-Allah^-saww said: ‘The cavalry horses of the combatants in the world would be their horses in the Paradise, and that the robes of the combatants are their swords’.

وَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَخْبَرَنِي جَبْرَئِيلُ ( عليه السلام ) بِأَمْرٍ قَرَّتْ بِهِ عَيْنِي وَ فَرِحَ بِهِ قَلْبِي قَالَ يَا مُحَمَّدُ مَنْ غَزَا مِنْ أُمَّتِكَ فِي سَبِيلِ اللَّهِ فَأَصَابَهُ قَطْرَةٌ مِنَ السَّمَاءِ أَوْ صُدَاعٌ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ شَهَادَةً .

And the Prophet^-saww said: ‘Jibraeel^-as informed me^-saww of a matter by which my^-saww eyes were delighted and my^-saww heart was happy with it. He^-as said: ‘O Muhammad^-saww! The one from your^-saww community who fights in the Way of Allah^-azwj, so a drop from the sky were to hit him, or a headache, Allah^-azwj Mighty and Majestic would Write the martyrdom for him’’.[3]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَتَبَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي رِسَالَةٍ إِلَى بَعْضِ خُلَفَاءِ بَنِي أُمَيَّةَ وَ مِنْ ذَلِكَ مَا ضَيَّعَ الْجِهَادَ الَّذِي فَضَّلَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْأَعْمَالِ وَ فَضَّلَ عَامِلَهُ عَلَى الْعُمَّالِ تَفْضِيلًا فِي الدَّرَجَاتِ وَ الْمَغْفِرَةِ وَ الرَّحْمَةِ لِأَنَّهُ ظَهَرَ بِهِ الدِّينُ وَ بِهِ يُدْفَعُ عَنِ الدِّينِ وَ بِهِ اشْتَرَى اللَّهُ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوَالَهُمْ بِالْجَنَّةِ بَيْعاً مُفْلِحاً مُنْجِحاً اشْتَرَطَ عَلَيْهِمْ فِيهِ حِفْظَ الْحُدُودِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of his companions who said,

‘Abu Ja’far^-asws wrote in a message to one of the caliphs of the Clan of Umayya: ‘And from that is what he wasted of the Jihad which Allah^-azwj Mighty and Majestic has Preferred over the (rest of the) deeds, and Preferred its performer over (the rest of the) performers with a Preference in the Levels, and the Forgiveness, and the Mercy, because by it the Religion is Manifested, and by it the Religion is defended, and by it Allah^-azwj has Bought from the Believers, their own selves and their wealth by the Paradise, a benefit, a success, a salvation, and Stiuplated upon them with regards to it, preservation of the Limits.

وَ أَوَّلُ ذَلِكَ الدُّعَاءُ إِلَى طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ مِنْ طَاعَةِ الْعِبَادِ وَ إِلَى عِبَادَةِ اللَّهِ مِنْ عِبَادَةِ الْعِبَادِ وَ إِلَى وَلَايَةِ اللَّهِ مِنْ وَلَايَةِ الْعِبَادِ

And the first of that (Stipulation) is the calling to the obedience to Allah^-azwj Mighty and Majestic from the obedience to the servants of Allah^-azwj, and to the worship of Allah^-azwj from the worship of the servants, and to the Wilayah of Allah^-azwj from the Wilayah of the servants.

فَمَنْ دُعِيَ إِلَى الْجِزْيَةِ فَأَبَى قُتِلَ وَ سُبِيَ أَهْلُهُ وَ لَيْسَ الدُّعَاءُ مِنْ طَاعَةِ عَبْدٍ إِلَى طَاعَةِ عَبْدٍ مِثْلِهِ وَ مَنْ أَقَرَّ بِالْجِزْيَةِ لَمْ يُتَعَدَّ عَلَيْهِ وَ لَمْ تُخْفَرْ ذِمَّتُهُ وَ كُلِّفَ دُونَ طَاقَتِهِ

So the one to whom taxation is claimed for and he refuses, would be killed and his family would be made captives, and there is no calling from obedience to a servant to the obedience of a servant like it. And the one who accepts with the (payment of) taxation, there would be no exceeding upon him, and would not be shamed for his responsibilities, and he would be encumber with less than his strength.

وَ كَانَ الْفَيْ‏ءُ لِلْمُسْلِمِينَ عَامَّةً غَيْرَ خَاصَّةٍ وَ إِنْ كَانَ قِتَالٌ وَ سَبْيٌ سِيرَ فِي ذَلِكَ بِسِيرَتِهِ وَ عُمِلَ فِي ذَلِكَ بِسُنَّتِهِ مِنَ الدِّينِ

And the war booty would be for the Muslims in general other than special (groups). And if there was killing and there are captives, the conduct with regards to that would be by his^-saww conduct, and the dealings regarding that would be by his^-saww Sunnah from the Religion.

ثُمَّ كَلَّفَ الْأَعْمَى وَ الْأَعْرَجَ الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ عَلَى الْجِهَادِ بَعْدَ عُذْرِ اللَّهِ عَزَّ وَ جَلَّ إِيَّاهُمْ وَ يُكَلِّفُ الَّذِينَ يُطِيقُونَ مَا لَا يُطِيقُونَ

Then he (the caliph) encumbered (taxed) the blind and the lame, those who could not find what they could spend upon the Jihad after Allah^-azwj Mighty and Majestic had Excused them, and he encumbered (taxed) those who were unable to afford what they were asked to pay.

وَ إِنَّمَا كَانُوا أَهْلَ مِصْرٍ يُقَاتِلُونَ مَنْ يَلِيهِ يُعْدَلُ بَيْنَهُمْ فِي الْبُعُوثِ فَذَهَبَ ذَلِكَ كُلُّهُ حَتَّى عَادَ النَّاسُ رَجُلَيْنِ أَجِيرٌ مُؤْتَجِرٌ بَعْدَ بَيْعِ اللَّهِ وَ مُسْتَأْجِرٌ صَاحِبَهُ غَارِمٌ وَ بَعْدَ عُذْرِ اللَّهِ وَ ذَهَبَ الْحَجُّ فَضُيِّعَ وَ افْتَقَرَ النَّاسُ فَمَنْ أَعْوَجُ مِمَّنْ عَوَّجَ هَذَا وَ مَنْ أَقْوَمُ مِمَّنْ أَقَامَ هَذَا فَرَدَّ الْجِهَادَ عَلَى الْعِبَادِ وَ زَادَ الْجِهَادَ عَلَى الْعِبَادِ إِنَّ ذَلِكَ خَطَأٌ عَظِيمٌ .

And rather, the people of the city were doing justice between those who were fighting around them, so all of that has gone away to the extent that the people have returned two men with a wages of one after him having sold (his services to) Allah^-azwj and employed his companion by fining him after Allah^-azwj had Excused him.

And the Hajj was taken and wasted and the people were impoverished. So who is more crooked than the one of this crookedness, and who is more straight than the one who straightened this.  So he imposed the Jihad upon the servants while cutting-off the expenses of the Jihad upon the servants, in that being a grievous error’.[4]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ حَيْدَرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْجِهَادُ أَفْضَلُ الْأَشْيَاءِ بَعْدَ الْفَرَائِضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Abdullah Bin Abdul Rahman Al Asamma, from Haydara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Jihad is the most superior of the things (deeds) after (fulfilling) the Obligations’.[5]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ إِسْحَاقَ جَمِيعاً عَنْ أَبِي رَوْحٍ فَرَجِ بْنِ قُرَّةَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي ابْنُ أَبِي لَيْلَى عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَمَّا بَعْدُ فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَتَحَهُ اللَّهُ لِخَاصَّةِ أَوْلِيَائِهِ وَ سَوَّغَهُمْ كَرَامَةً مِنْهُ لَهُمْ وَ نِعْمَةٌ ذَخَرَهَا

Ahmad Bin Muhammad Bin Saeed, from Ja’far Bin Abdullah Al Alawy, and Ahmad Bin Muhammad Al Kufy, from Ali Bin Al Abbas, from Ismail Bin Is’haq, altogether from Abu Rawh Faraj Bin Qurra, from Mas’ada Bin Sada who said, ‘Ibn Abu layli narrated to me, from Abu Abdul Rahman Al Sulmy who said,

‘Amir Al-Momineen^-asws said: ‘However, the Jihad is a door from the doors of the Paradise, Allah^-azwj having Opened it for His^-azwj special friends, and Justified for them the prestige from it, and Bounties which are in His^-azwj Treasures.

وَ الْجِهَادُ هُوَ لِبَاسُ التَّقْوَى وَ دِرْعُ اللَّهِ الْحَصِينَةُ وَ جُنَّتُهُ الْوَثِيقَةُ فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ أَلْبَسَهُ اللَّهُ ثَوْبَ الذُّلِّ وَ شَمِلَهُ الْبَلَاءُ وَ فَارَقَ الرِّضَا وَ دُيِّثَ بِالصَّغَارِ وَ الْقَمَاءَةِ وَ ضُرِبَ عَلَى قَلْبِهِ بِالْأَسْدَادِ وَ أُدِيلَ الْحَقُّ مِنْهُ بِتَضْيِيعِ الْجِهَادِ وَ سِيمَ الْخَسْفَ وَ مُنِعَ النَّصَفَ

And the Jihad, it is a clothing of piety and a fortified armour of Allah^-azwj and His^-azwj strong shield. So the one who neglects it, turning away from it, Allah^-azwj would Clothe him with the clothes of the humiliation and the afflictions would engulf him, and the Pleasure (of Allah^-azwj) would Depart, and he would be killed by the small and the irrelevant matters, and he would be hit upon his heart by the barriers, and the truth would be blocked from him by the wasting of the Jihad, the lowliness engulfs him, and the justice is denied.

أَلَا وَ إِنِّي قَدْ دَعَوْتُكُمْ إِلَى قِتَالِ هَؤُلَاءِ الْقَوْمِ لَيْلًا وَ نَهَاراً وَ سِرّاً وَ إِعْلَاناً وَ قُلْتُ لَكُمْ اغْزُوهُمْ قَبْلَ أَنْ يَغْزُوكُمْ فَوَ اللَّهِ مَا غُزِيَ قَوْمٌ قَطُّ فِي عُقْرِ دَارِهِمْ إِلَّا ذَلُّوا فَتَوَاكَلْتُمْ وَ تَخَاذَلْتُمْ حَتَّى شُنَّتْ عَلَيْكُمُ الْغَارَاتُ وَ مُلِكَتْ عَلَيْكُمُ الْأَوْطَانُ هَذَا أَخُو غَامِدٍ قَدْ وَرَدَتْ خَيْلُهُ الْأَنْبَارَ وَ قَتَلَ حَسَّانَ بْنَ حَسَّانَ الْبَكْرِيَّ وَ أَزَالَ خَيْلَكُمْ عَنْ مَسَالِحِهَا

Indeed! And I^-asws have invited you all to the fighting of these people night and day, and secretly and openly, and I^-asws said to you all: ‘Battle them before they attack you!’, for by Allah^-azwj, never have a people been attacked at all in the doorsteps of their houses except they were humiliated. But, you were complacent and showed cowardice until they launched the raids upon you, and possessed the homelands against you. This brother of Ghamid (Muawiya’s assassin), his cavalry has entered Al-Anbar and killed Hassan Bin Hassan Al-Bakry (governor appointed by Amir Al-Momineen^-asws), and your cavalry was removed from its positions.

وَ قَدْ بَلَغَنِي أَنَّ الرَّجُلَ مِنْهُمْ كَانَ يَدْخُلُ عَلَى الْمَرْأَةِ الْمُسْلِمَةِ وَ الْأُخْرَى الْمُعَاهَدَةِ فَيَنْتَزِعُ حِجْلَهَا وَ قُلْبَهَا وَ قَلَائِدَهَا وَ رِعَاثَهَا مَا تُمْنَعُ مِنْهُ إِلَّا بِالِاسْتِرْجَاعِ وَ الِاسْتِرْحَامِ ثُمَّ انْصَرَفُوا وَافِرِينَ مَا نَالَ رَجُلًا مِنْهُمْ كَلْمٌ وَ لَا أُرِيقَ لَهُ دَمٌ فَلَوْ أَنَّ امْرَأً مُسْلِماً مَاتَ مِنْ بَعْدِ هَذَا أَسَفاً مَا كَانَ بِهِ مَلُوماً بَلْ كَانَ عِنْدِي بِهِ جَدِيراً

And it has reached me that the men from them came upon the Muslim women and the women under the responsibility, so they snatched their anklets, and their ear-rings, and their necklaces, and their ornaments what they could not prevent from except by the saying of ‘To Allah^-azwj is the return’, and the begging for the mercy. Then they dispersed, and it is dismaying what the men from them attained without sustaining any injuries or shedding any blood. So if the Muslim man were to die of regret from after this, he would not be blamed for it, but with me^-asws he would be worthy.

فَيَا عَجَباً عَجَباً وَ اللَّهِ يَمِيثُ الْقَلْبَ وَ يَجْلِبُ الْهَمَّ مِنِ اجْتِمَاعِ هَؤُلَاءِ عَلَى بَاطِلِهِمْ وَ تَفَرُّقِكُمْ عَنْ حَقِّكُمْ فَقُبْحاً لَكُمْ وَ تَرَحاً حِينَ صِرْتُمْ غَرَضاً يُرْمَى يُغَارُ عَلَيْكُمْ وَ لَا تُغِيرُونَ وَ تُغْزَوْنَ وَ لَا تَغْزُونَ وَ يُعْصَى اللَّهُ وَ تَرْضَوْنَ

So how astonishing, how astonishing! By Allah^-azwj, the heart melts and the flesh is aroused from their gathering upon their falsehood, and your scattering upon your truth. So, ugly it is for you and a distress where you were purposely thrown with your self-esteem upon you and you did not have any self-esteem, and they attacked you and you did not counter them, and you disobeyed Allah^-azwj and you are pleased.

فَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي أَيَّامِ الْحَرِّ قُلْتُمْ هَذِهِ حَمَارَّةُ الْقَيْظِ أَمْهِلْنَا حَتَّى يُسَبَّخَ عَنَّا الْحَرُّ وَ إِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي الشِّتَاءِ قُلْتُمْ هَذِهِ صَبَارَّةُ الْقُرِّ أَمْهِلْنَا حَتَّى يَنْسَلِخَ عَنَّا الْبَرْدُ كُلُّ هَذَا فِرَاراً مِنَ الْحَرِّ وَ الْقُرِّ فَإِذَا كُنْتُمْ مِنَ الْحَرِّ وَ الْقُرِّ تَفِرُّونَ فَأَنْتُمْ وَ اللَّهِ مِنَ السَّيْفِ أَفَرُّ

So whenever I^-asws order you with the marching against them in the days of heat, you say, ‘This is sweltering heat. Bear with us until the heat passes from us’. And whenever I^-asws order you with the marching against them in the winter, you say, ‘This is severely cold. Bear with us until the cold withdraws from us’. All this is fleeing the heat and the cold. So when you are fleeing from the heat and the cold, so you are, by Allah^-azwj, fleeing from the swords.

يَا أَشْبَاهَ الرِّجَالِ وَ لَا رِجَالَ حُلُومُ الْأَطْفَالِ وَ عُقُولُ رَبَّاتِ الْحِجَالِ لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَ لَمْ أَعْرِفْكُمْ مَعْرِفَةً وَ اللَّهِ جَرَّتْ نَدَماً وَ أَعْقَبَتْ ذَمّاً قَاتَلَكُمُ اللَّهُ لَقَدْ مَلَأْتُمْ قَلْبِي قَيْحاً وَ شَحَنْتُمْ صَدْرِي غَيْظاً وَ جَرَّعْتُمُونِي نُغَبَ التَّهْمَامِ أَنْفَاساً وَ أَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالْعِصْيَانِ وَ الْخِذْلَانِ حَتَّى لَقَدْ قَالَتْ قُرَيْشٌ إِنَّ ابْنَ أَبِي طَالِبٍ رَجُلٌ شُجَاعٌ وَ لَكِنْ لَا عِلْمَ لَهُ بِالْحَرْبِ لِلَّهِ أَبُوهُمْ وَ هَلْ أَحَدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً وَ أَقْدَمُ فِيهَا مَقَاماً مِنِّي لَقَدْ نَهَضْتُ فِيهَا وَ مَا بَلَغْتُ الْعِشْرِينَ وَ هَا أَنَا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ وَ لَكِنْ لَا رَأْيَ لِمَنْ لَا يُطَاعُ .

O resemblers of the men and who are not men, bearing the minds of the children and the intellects of the maidens! I^-asws wish I^-asws had never seen you and had never known you! By Allah^-azwj! Remorse and sorrow has flowed. May Allah^-azwj Kill you all, for you have reacted to my^-asws advice with illmanners, and loaded my^-asws chest with fury and have made me^-asws to swallow sorrow with every breath, and you have spoilt upon me^-asws my^-asws decisions with the disobedience and the abandonment to the extent that the Qureysh said, ‘The son^-asws of Abu Talib^-as is a brave man, but he^-asws has no knowledge with him^-asws for the war.

For the Sake of Allah^-azwj, their fathers (know), and is there anyone from them more intense for it in strength, and from before, in standing for it than myself^-asws? I^-asws got up for it and I^-asws had not reached the twenties (years of age), and at the moment I^-asws have exceeded upon sixty, but there is no view for the one who has no obedience’.[6]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَفْصٍ الْكَلْبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ رَسُولَهُ بِالْإِسْلَامِ إِلَى النَّاسِ عَشْرَ سِنِينَ فَأَبَوْا أَنْ يَقْبَلُوا حَتَّى أَمَرَهُ بِالْقِتَالِ فَالْخَيْرُ فِي السَّيْفِ وَ تَحْتَ السَّيْفِ وَ الْأَمْرُ يَعُودُ كَمَا بَدَأَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Hafs Al Kalby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Sent His^-azwj Rasool^-saww with Al-Islam to the people. For ten years they refused to accept until He^-azwj Commanded him^-saww with the fighting. Thus, the goodness is in the sword, and beneath the sword, and the matter will return just as it had begun’.[7]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ جَبْرَئِيلَ أَخْبَرَنِي بِأَمْرٍ قَرَّتْ بِهِ عَيْنِي وَ فَرِحَ بِهِ قَلْبِي قَالَ يَا مُحَمَّدُ مَنْ غَزَا غَزَاةً فِي سَبِيلِ اللَّهِ مِنْ أُمَّتِكَ فَمَا أَصَابَهُ قَطْرَةٌ مِنَ السَّمَاءِ أَوْ صُدَاعٌ إِلَّا كَانَتْ لَهُ شَهَادَةً يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as informed me^-saww with such a matter, my^-saww eyes were delighted by it, and my^-saww heart was happy by it. He^-as said: ‘O Muhammad^-saww! The one from your^-saww community who battles is a battle in the Way of Allah^-azwj, so no drop would hit him from the sky or a headache except that there would be (status of) martyrdom for him on the Day of Judgement’.[8]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ بَلَّغَ رِسَالَةَ غَازٍ كَانَ كَمَنْ أَعْتَقَ رَقَبَةً وَ هُوَ شَرِيكُهُ فِي ثَوَابِ غَزْوَتِهِ

And by this chain, said,

‘Rasool-Allah^-saww said: ‘The one who delivers a message of a combatant is like the one who freed a neck and he would be his participant in the Rewards of his battle’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنِ اغْتَابَ مُؤْمِناً غَازِياً أَوْ آذَاهُ أَوْ خَلَفَهُ فِي أَهْلِهِ بِسُوءٍ نُصِبَ لَهُ يَوْمَ الْقِيَامَةِ فَيَسْتَغْرِقُ حَسَنَاتِهِ ثُمَّ يُرْكَسُ فِي النَّارِ إِذَا كَانَ الْغَازِي فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ .

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 one who backbites a Believer combatant, or harms him, or behind him in his family with evil, (Scale) would be set up for him on the Day of Judgement, so his Rewards would be drowned, then he would be responded to be in the Fire, when the combatant was in the obedience of Allah^-azwj Mighty and Majestic’.[10] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْجِهَادَ وَ عَظَّمَهُ وَ جَعَلَهُ نَصْرَهُ وَ نَاصِرَهُ وَ اللَّهِ مَا صَلَحَتْ دُنْيَا وَ لَا دِينٌ إِلَّا بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, raising it, said,

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic Obligated the Jihad and Magnified it, and Made it as His^-azwj Victory and His^-azwj Helper. By Allah^-azwj! Neither the world nor the Religion can be correct except by it’.[11]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) اغْزُوا تُورِثُوا أَبْنَاءَكُمْ مَجْداً .

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: ‘The Prophet^-saww said: ‘Fight battles, for your children to inherit glory’.[12]

وَ بِهَذَا الْإِسْنَادِ أَنَّ أَبَا دُجَانَةَ الْأَنْصَارِيَّ اعْتَمَّ يَوْمَ أُحُدٍ بِعِمَامَةٍ لَهُ وَ أَرْخَى عَذَبَةَ الْعِمَامَةِ بَيْنَ كَتِفَيْهِ حَتَّى جَعَلَ يَتَبَخْتَرُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ هَذِهِ لَمِشْيَةٌ يُبْغِضُهَا اللَّهُ عَزَّ وَ جَلَّ إِلَّا عِنْدَ الْقِتَالِ فِي سَبِيلِ اللَّهِ .

And by this chain, that,

‘Abu Dajjana Al-Ansary wore a turban on the Day of Ohad and loosened his turban to be between his shoulders until he started swaggering (boasteful). So Rasool-Allah^-saww said: ‘This is the walking which Allah^-azwj Mighty and Majestic Hates, except during the fighting in the Way of Allah^-azwj’.[13]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) جَاهِدُوا تَغْنَمُوا .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Do Jihad, you would acquire’.[14]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْخَيْرُ كُلُّهُ فِي السَّيْفِ وَ تَحْتَ السَّيْفِ وَ فِي ظِلِّ السَّيْفِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, form Sa’alba, from Ma’mar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The goodness, all of it is in the sword, and beneath the sword, and in the shade of the sword’.

قَالَ وَ سَمِعْتُهُ يَقُولُ إِنَّ الْخَيْرَ كُلَّ الْخَيْرِ مَعْقُودٌ فِي نَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ .

He (the narrator) said, ‘And I heard him^-asws saying: ‘The goodness, all the goodness is tied to the foreheads of the cavalry horses up to the Day of Judgement’.[15]

باب جِهَادِ الرَّجُلِ وَ الْمَرْأَةِ

Chapter 2 – Jihad of the man and the woman

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَتَبَ اللَّهُ الْجِهَادَ عَلَى الرِّجَالِ وَ النِّسَاءِ فَجِهَادُ الرَّجُلِ بَذْلُ مَالِهِ وَ نَفْسِهِ حَتَّى يُقْتَلَ فِي سَبِيلِ اللَّهِ وَ جِهَادُ الْمَرْأَةِ أَنْ تَصْبِرَ عَلَى مَا تَرَى مِنْ أَذَى زَوْجِهَا وَ غَيْرَتِهِ .

Ali Bin Ibrahim, from his father, from Abu Al Jaroud, from Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj has Prescribed the Jihad upon the men and the women, so the man would do Jihad by exerting his wealth and his self until he is killed in the Way of Allah^-azwj; and the Jihad of the woman is that she would be patient upon what harm she sees from her husband and his self-esteem’.

وَ فِي حَدِيثٍ آخَرَ جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ

And in another Hadeeth: ‘The Jihad of the woman is goodness with the husband’.[16]

باب وُجُوهِ الْجِهَادِ

Chapter 3 – Aspects of the Jihad

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْجِهَادِ سُنَّةٌ أَمْ فَرِيضَةٌ فَقَالَ الْجِهَادُ عَلَى أَرْبَعَةِ أَوْجُهٍ فَجِهَادَانِ فَرْضٌ وَ جِهَادٌ سُنَّةٌ لَا يُقَامُ إِلَّا مَعَ الْفَرْضِ

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasimy together, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, form Fuzayl Bin Iyaz who said,

‘I asked Abu Abdullah^-asws about the Jihad, is it a Sunnah or an Obligation?’ So he^-asws said: ‘The Jihad is upon four aspects, so two Jihads are Obligatory and one Jihad is Sunnah which cannot be established except by the Obligatory (Jihad).

فَأَمَّا أَحَدُ الْفَرْضَيْنِ فَمُجَاهَدَةُ الرَّجُلِ نَفْسَهُ عَنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ وَ هُوَ مِنْ أَعْظَمِ الْجِهَادِ وَ مُجَاهَدَةُ الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ فَرْضٌ وَ أَمَّا الْجِهَادُ الَّذِي هُوَ سُنَّةٌ لَا يُقَامُ إِلَّا مَعَ فَرْضٍ فَإِنَّ مُجَاهَدَةَ الْعَدُوِّ فَرْضٌ عَلَى جَمِيعِ الْأُمَّةِ وَ لَوْ تَرَكُوا الْجِهَادَ لَأَتَاهُمُ الْعَذَابُ وَ هَذَا هُوَ مِنْ عَذَابِ الْأُمَّةِ وَ هُوَ سُنَّةٌ عَلَى الْإِمَامِ وَحْدَهُ أَنْ يَأْتِيَ الْعَدُوَّ مَعَ الْأُمَّةِ فَيُجَاهِدَهُمْ

So as for one of the two Obligatory ones, so the man strives himself not to disobey Allah^-azwj Mighty and Majestic, and it is the greatest of the Jihads, and a Jihad against the Infidels who are nearby you is an Obligation. And as for the Jihad which is Sunnah which cannot be established except with the Obligatory (Jihad), so it is striving against the enemies necessitated upon the entire community, and if the Jihad were to be neglected the Punishment would come to them; and this is from the Punishment of the community, and it is a Sunnah upon the Imam^-asws alone, if the enemy comes to the community, so he^-asws fights the enemies along with them.

وَ أَمَّا الْجِهَادُ الَّذِي هُوَ سُنَّةٌ فَكُلُّ سُنَّةٍ أَقَامَهَا الرَّجُلُ وَ جَاهَدَ فِي إِقَامَتِهَا وَ بُلُوغِهَا وَ إِحْيَائِهَا فَالْعَمَلُ وَ السَّعْيُ فِيهَا مِنْ أَفْضَلِ الْأَعْمَالِ لِأَنَّهَا إِحْيَاءُ سُنَّةٍ وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَنَّ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا وَ أَجْرُ  مَنْ عَمِلَ بِهَا إِلَى يَوْمِ الْقِيَامَةِ مِنْ غَيْرِ أَنْ يُنْقَصَ مِنْ أُجُورِهِمْ شَيْ‏ءٌ .

And as for the Jihad which is Sunnah, so it is every Sunnah which the man establishes and strives for in its establishment, and accomplishes it, and revives it, and the working with regards to it is from the most superior of deeds, because it revives a Sunnah, and Rasool-Allah^-saww has said: ‘The one who (revives) a Sunnah from the best Sunnahs, so for him would be its Recompense and a Recompense of the ones who abide by it up to the Day of Judgement, without there being any reduction from their Recompenses’.[17]

وَ بِإِسْنَادِهِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ أَبِي ( صلوات الله عليه ) عَنْ حُرُوبِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَانَ السَّائِلُ مِنْ مُحِبِّينَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) بِخَمْسَةِ أَسْيَافٍ ثَلَاثَةٌ مِنْهَا شَاهِرَةٌ فَلَا تُغْمَدُ حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا وَ لَنْ تَضَعَ الْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً وَ سَيْفٌ مِنْهَا مَكْفُوفٌ وَ سَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَ حُكْمُهُ إِلَيْنَا

And by his chain, form Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws who said, ‘A man asked my^-asws father^-asws about the wars of Amir Al-Momineen^-asws, and the questioner was from those that love us^-asws, so Abu Ja’far^-asws said to him: ‘Allah^-azwj Sent Muhammad^-saww with five swords, three of these were brandished (waved), so they would not be sheathed until the wars come to an end, and the wars will never come to an end until the sun emerges from its west. So when the sun emerges from its west, the people would be in safety, all of them, during that day. So in those days no soul would benefit from its Belief if it had not believed from beforehand, or goodness achieved from its belief; and a sword from these is restrained, and a sword from these is sheathed and would be unsheathed to other than us^-asws, and its decision is for us^-asws (to make)’.

وَ أَمَّا السُّيُوفُ الثَّلَاثَةُ الشَّاهِرَةُ فَسَيْفٌ عَلَى مُشْرِكِي الْعَرَبِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تابُوا يَعْنِي آمَنُوا وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ فَإِخْوانُكُمْ فِي الدِّينِ فَهَؤُلَاءِ لَا يُقْبَلُ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ  وَ أَمْوَالُهُمْ وَ ذَرَارِيُّهُمْ سَبْيٌ عَلَى مَا سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّهُ سَبَى وَ عَفَا وَ قَبِلَ الْفِدَاءَ

And as for the three brandished (waved/displayed) swords, so a sword is upon the Arab Polytheists. Allah^-azwj Mighty and Majestic Says [9:5] then fight the Polytheists wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and establish Prayer and pay the Zakat, leave their way free for them; surely Allah is Forgiving, Merciful [9:11] then they are your brethren in the Religion. So they are the ones from whom nothing would be accepted except for the killing or their entry into Al-Islam, and their wealth and their offspring would be made captives upon what was a Sunnah of Rasool-Allah^-saww, for he^-saww made captives, and forgave, and accepted the ransom.

وَ السَّيْفُ الثَّانِي عَلَى أَهْلِ الذِّمَّةِ قَالَ اللَّهُ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً نَزَلَتْ هَذِهِ الْآيَةُ فِي أَهْلِ الذِّمَّةِ ثُمَّ نَسَخَهَا قَوْلُهُ عَزَّ وَ جَلَّ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ

And the second sword is upon the people under the responsibility (Ahl Al-Zimma). Allah^-azwj the Exalted Says [2:83] and you shall speak to the people good words. This Verse was Revealed regarding the Ahl Al-Zimma, then it was Abrogated by the Words of the Mighty and Majestic [9:29] Fight those who do not believe in Allah, nor in the Last Day, nor do they sanctify what Allah and His Rasool have sanctified, nor do they make the Religion of Truth to be their Religion, out of those who have been Given the Book, until they pay the tax in acknowledgment of their lowness.

فَمَنْ كَانَ مِنْهُمْ فِي دَارِ الْإِسْلَامِ فَلَنْ يُقْبَلَ مِنْهُمْ إِلَّا الْجِزْيَةُ أَوِ الْقَتْلُ وَ مَالُهُمْ فَيْ‏ءٌ وَ ذَرَارِيُّهُمْ سَبْيٌ وَ إِذَا قَبِلُوا الْجِزْيَةَ عَلَى أَنْفُسِهِمْ حُرِّمَ عَلَيْنَا سَبْيُهُمْ وَ حُرِّمَتْ أَمْوَالُهُمْ وَ حَلَّتْ لَنَا مُنَاكَحَتُهُمْ وَ مَنْ كَانَ مِنْهُمْ فِي دَارِ الْحَرْبِ حَلَّ لَنَا سَبْيُهُمْ وَ أَمْوَالُهُمْ وَ لَمْ تَحِلَّ لَنَا مُنَاكَحَتُهُمْ وَ لَمْ يُقْبَلْ مِنْهُمْ إِلَّا الدُّخُولُ فِي دَارِ الْإِسْلَامِ أَوِ الْجِزْيَةُ أَوِ الْقَتْلُ

So as for the ones who were from them in the house of Al-Islam, nothing would be accepted from him except for the taxation, or the killing, and their wealth would be Fey (war booty), and their offspring would be made captives. So when they accept the taxation upon themselves, their captives would be Prohibited unto us, and their wealth would be Prohibited, and marrying them would be Permissible for us. And the ones from them who were in the house of the war, it would be Permissible for us to make them captives, and their wealth, and it would not be Permissible for us to marry them, and nothing would be accepted from them except for the entry into the house of Al-Islam, or the taxation, or the killing.

وَ السَّيْفُ الثَّالِثُ سَيْفٌ عَلَى مُشْرِكِي الْعَجَمِ يَعْنِي التُّرْكَ وَ الدَّيْلَمَ وَ الْخَزَرَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي أَوَّلِ السُّورَةِ الَّتِي يَذْكُرُ فِيهَا الَّذِينَ كَفَرُوا فَقَصَّ قِصَّتَهُمْ ثُمَّ قَالَ فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها

And the third sword is a sword upon the non-Arab Polytheists, meaning the Turks, and Al-Daylam, and Al-Khazar. Allah^-azwj Mighty and Majestic Says in the beginning of the Chapter in which He^-azwj Mentioned those who disbelieved, so He^-azwj Related their story, then Said [47:4] So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favour or let them ransom (themselves) until the war terminates.

فَأَمَّا قَوْلُهُ فَإِمَّا مَنًّا بَعْدُ يَعْنِي بَعْدَ السَّبْيِ مِنْهُمْ وَ إِمَّا فِداءً يَعْنِي الْمُفَادَاةَ بَيْنَهُمْ وَ بَيْنَ أَهْلِ الْإِسْلَامِ فَهَؤُلَاءِ لَنْ يُقْبَلَ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ لَا يَحِلُّ لَنَا مُنَاكَحَتُهُمْ مَا دَامُوا فِي دَارِ الْحَرْبِ

So, as for His^-azwj Words and afterwards Meaning after taking captives from them, and or let them ransom (themselves) Meaning the ransoming between them and the people of Al-Islam. So they are the ones from whom nothing would be accepted except for the killing, or the entry into Al-Islam, and marrying them would not be Permissible for us for as long as they are in the house of the war.

وَ أَمَّا السَّيْفُ الْمَكْفُوفُ فَسَيْفٌ عَلَى أَهْلِ الْبَغْيِ وَ التَّأْوِيلِ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ إِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الْأُخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِي‏ءَ إِلى أَمْرِ اللَّهِ فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْكُمْ  مَنْ يُقَاتِلُ بَعْدِي عَلَى التَّأْوِيلِ كَمَا قَاتَلْتُ عَلَى التَّنْزِيلِ فَسُئِلَ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ هُوَ فَقَالَ خَاصِفُ النَّعْلِ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام )

And as for the restrained sword, so it is a sword upon the people of the rebellion and the interpretation (of the Quran). Allah^-azwj Mighty and Majestic Says [49:9] And if two parties of the believers quarrel, make reconciliation between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s Command. So when this Verse was Revealed, Rasool-Allah^-saww said: ‘After me^-saww, there would be one among you who would be fighting upon the interpretation (of the Quran) just as I^-saww fought upon the Revelation’. So the Prophet^-saww was asked, ‘Who is he?’ So he^-saww said: ‘The repairer of the sandal’, meaning Amir Al-Momineen^-asws.

فَقَالَ عَمَّارُ بْنُ يَاسِرٍ قَاتَلْتُ بِهَذِهِ الرَّايَةِ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثاً وَ هَذِهِ الرَّابِعَةُ وَ اللَّهِ لَوْ ضَرَبُونَا حَتَّى يَبْلُغُوا بِنَا السَّعَفَاتِ مِنْ هَجَرَ لَعَلِمْنَا أَنَّا عَلَى الْحَقِّ وَ أَنَّهُمْ عَلَى الْبَاطِلِ وَ كَانَتِ السِّيرَةُ فِيهِمْ مِنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا كَانَ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي أَهْلِ مَكَّةَ يَوْمَ فَتْحِ مَكَّةَ فَإِنَّهُ لَمْ يَسْبِ لَهُمْ ذُرِّيَّةً وَ قَالَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ وَ مَنْ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ

So Ammar Bin Yasser said, ‘I fought by this flag along with Rasool-Allah^-saww three (times), and this is the fourth. By Allah^-azwj! If they were to strike us until they make us reach the palm leaves due to emigration, we would know that we are upon the Truth and they are upon the falsehood. And the way among them was from Amir Al-Momineen^-asws what was from Rasool-Allah^-saww with regards to the people of Makkah on the day Makkah was conquered, for he^-saww did not make captives of their offspring, and said: ‘The one who locks his door, so he is safe, and the one who lays down his weapon, so he is safe’.

وَ كَذَلِكَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَوْمَ الْبَصْرَةِ نَادَى فِيهِمْ لَا تَسْبُوا لَهُمْ ذُرِّيَّةً وَ لَا تُجْهِزُوا عَلَى جَرِيحٍ وَ لَا تَتْبَعُوا مُدْبِراً وَ مَنْ أَغْلَقَ بَابَهُ وَ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ

And similar to that is what Amir Al-Momineen^-asws said on the Day of Al-Basra (The battle of the camel). He^-asws called out among them: ‘Do not take their offspring as captives, nor attack the injured, nor pursue a fleeing one. And the one who locks his door and lays down his weapon, so he is safe’.

وَ أَمَّا السَّيْفُ الْمَغْمُودُ فَالسَّيْفُ الَّذِي يَقُومُ بِهِ الْقِصَاصُ قَالَ اللَّهُ عَزَّ وَ جَلَّ النَّفْسَ بِالنَّفْسِ وَ الْعَيْنَ بِالْعَيْنِ فَسَلُّهُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ وَ حُكْمُهُ إِلَيْنَا

And as for the sheathed sword, so it is the sword by which the retaliation is established. Allah^-azwj Mighty and Majestic Said [5:45] And We prescribed to them in it that a life is for a life, and an eye for an eye. So it was left upon the guardians of the killed one, and its decision (for the authorization of an action) is up to us^-asws.

فَهَذِهِ السُّيُوفُ الَّتِي بَعَثَ اللَّهُ بِهَا مُحَمَّداً ( صلى الله عليه وآله ) فَمَنْ جَحَدَهَا أَوْ جَحَدَ وَاحِداً مِنْهَا أَوْ شَيْئاً مِنْ سِيَرِهَا وَ أَحْكَامِهَا فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) .

So these are the swords which Allah^-azwj Sent Muhammad^-saww with. So the one who fights against these, or fights against one of these, or something from its ways and its decisions, so he has disbelieve with what Allah^-azwj Revealed upon Muhammad^-saww’.[18]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) بَعَثَ بِسَرِيَّةٍ فَلَمَّا رَجَعُوا قَالَ مَرْحَباً بِقَوْمٍ قَضَوُا الْجِهَادَ الْأَصْغَرَ وَ بَقِيَ الْجِهَادُ الْأَكْبَرُ قِيلَ يَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ مَا الْجِهَادُ الْأَكْبَرُ قَالَ جِهَادُ النَّفْسِ .

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

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww sent a brigade. So when they returned, he^-saww said: ‘Welcome to the people who have accomplished the smallest Jihad and there remains the greatest Jihad’. It was said, ‘O Rasool-Allah^-saww! And what is the greatest Jihad?’ He^-saww said: ‘Jihad of the self’.[19]

باب مَنْ يَجِبُ عَلَيْهِ الْجِهَادُ وَ مَنْ لَا يَجِبُ

Chapter 4 – The one upon whom the Jihad is Obligated and the one (upon whom) it is not Obligated

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَخْبِرْنِي عَنِ الدُّعَاءِ إِلَى اللَّهِ وَ الْجِهَادِ فِي سَبِيلِهِ أَ هُوَ لِقَوْمٍ لَا يَحِلُّ إِلَّا لَهُمْ وَ لَا يَقُومُ بِهِ إِلَّا مَنْ كَانَ مِنْهُمْ أَمْ هُوَ مُبَاحٌ لِكُلِّ مَنْ وَحَّدَ اللَّهَ عَزَّ وَ جَلَّ وَ آمَنَ بِرَسُولِهِ ( صلى الله عليه وآله ) وَ مَنْ كَانَ كَذَا فَلَهُ أَنْ يَدْعُوَ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى طَاعَتِهِ وَ أَنْ يُجَاهِدَ فِي سَبِيلِهِ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al  Zabeyr,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Inform me about the calling to Allah^-azwj and the Jihad in His^-azwj Way, is it for a (particular) people not being Permissible except for them and it cannot be established by any except for the one who was from them, or is it Permissible for every one who professes to the Oneness of Allah^-azwj Mighty and Majestic and believes in His^-azwj Rasool^-saww? And the one who was that, so for him is that he can call to Allah^-azwj Mighty and Majestic to His^-azwj obedience and that he can strive in His^-azwj Way?’

فَقَالَ ذَلِكَ لِقَوْمٍ لَا يَحِلُّ إِلَّا لَهُمْ وَ لَا يَقُومُ بِذَلِكَ إِلَّا مَنْ كَانَ مِنْهُمْ قُلْتُ مَنْ أُولَئِكَ قَالَ مَنْ قَامَ بِشَرَائِطِ اللَّهِ عَزَّ وَ جَلَّ فِي الْقِتَالِ وَ الْجِهَادِ عَلَى الْمُجَاهِدِينَ فَهُوَ الْمَأْذُونُ لَهُ فِي الدُّعَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ لَمْ يَكُنْ قَائِماً بِشَرَائِطِ اللَّهِ عَزَّ وَ جَلَّ فِي الْجِهَادِ عَلَى الْمُجَاهِدِينَ فَلَيْسَ بِمَأْذُونٍ لَهُ فِي الْجِهَادِ وَ لَا الدُّعَاءِ إِلَى اللَّهِ حَتَّى يَحْكُمَ فِي نَفْسِهِ مَا أَخَذَ اللَّهُ عَلَيْهِ مِنْ شَرَائِطَ الْجِهَادِ قُلْتُ فَبَيِّنْ لِي يَرْحَمُكَ اللَّهُ

So he^-asws said: ‘That (Jihad) is for a (particular) people, not being Permissible except for them, and none can establish that except for the one who was from them’. I said, ‘Who are they?’ He^-asws said: ‘The one who stands by the Stipulations (Conditions) of Allah^-azwj Mighty and Majestic with regards to the killing, and the Jihad is upon the combatants. So it is Permissible for him regarding the calling to Allah^-azwj Mighty and Majestic, but the one who does not happen to be standing by the Stipulations of Allah^-azwj Mighty and Majestic with regards to the Jihad upon the combatants, so there is no Permissibility for him regarding the Jihad, and he cannot call to Allah^-azwj until he decides with regards to himself what Allah^-azwj has Taken upon him from the Stipulations of the Jihad’. I said, ‘So explain it to me, may Allah^-azwj have Mercy on you^-asws’.

قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْبَرَ [نَبِيَّهُ] فِي كِتَابِهِ الدُّعَاءَ إِلَيْهِ وَ وَصَفَ الدُّعَاةَ إِلَيْهِ فَجَعَلَ ذَلِكَ لَهُمْ دَرَجَاتٍ يُعَرِّفُ بَعْضُهَا بَعْضاً وَ يُسْتَدَلُّ بِبَعْضِهَا عَلَى بَعْضٍ فَأَخْبَرَ أَنَّهُ تَبَارَكَ وَ تَعَالَى أَوَّلُ مَنْ دَعَا إِلَى نَفْسِهِ وَ دَعَا إِلَى طَاعَتِهِ وَ اتِّبَاعِ أَمْرِهِ فَبَدَأَ بِنَفْسِهِ فَقَالَ وَ اللَّهُ يَدْعُوا إِلى دارِ السَّلامِ وَ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ

He^-asws said: ‘Allah^-azwj Blessed and High Informed His^-azwj Prophet^-saww in His^-azwj Book to call to Him^-azwj, and Described the calling to him. Thus, He^-azwj Made Levels for them to recognise one of it by the other, and Evidenced one upon the other. So He^-azwj Informed that He^-azwj the Blessed and High is the First One Who Calls to Himself^-azwj, and Calls to His^-azwj obedience, and the following of His^-azwj Commands. Thus, He^-azwj Began with Himself^-azwj, so He^-azwj Said [10:25] And Allah Invites to the House of Al-Salaam and Guides whomsoever He so Desires to the Straight Path.

ثُمَّ ثَنَّى بِرَسُولِهِ فَقَالَ ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ يَعْنِي بِالْقُرْآنِ وَ لَمْ يَكُنْ دَاعِياً إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ خَالَفَ أَمْرَ اللَّهِ وَ يَدْعُو إِلَيْهِ بِغَيْرِ مَا أُمِرَ [بِهِ] فِي كِتَابِهِ وَ الَّذِي أَمَرَ أَنْ لَا يُدْعَى إِلَّا بِهِ وَ قَالَ فِي نَبِيِّهِ ( صلى الله عليه وآله ) وَ إِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ يَقُولُ تَدْعُو

Then He^-azwj Seconded by His^-azwj Rasool^-saww so He^-azwj Said [16:125] Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best, Meaning by the Quran, and there has never been a caller to Allah^-azwj Mighty and Majestic, the one who opposed the Commands of Allah^-azwj and called to Him^-azwj without what He^-azwj has Commanded with in His^-azwj Book, and that which He^-azwj Commanded was that he (the caller) should not call except by it (the Quran). And He^-azwj Said regarding His^-azwj Prophet^-saww [42:52] and most surely you guide the way to the Straight Path, Saying ‘You^-saww call’.

ثُمَّ ثَلَّثَ بِالدُّعَاءِ إِلَيْهِ بِكِتَابِهِ أَيْضاً فَقَالَ تَبَارَكَ وَ تَعَالَى إِنَّ هذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ أَيْ يَدْعُو وَ يُبَشِّرُ الْمُؤْمِنِينَ

Then thirdly by the calling to Him^-azwj by His^-azwj Book, as well, so the Blessed and High Said [17:9] Surely this Quran Guides to that which is most upright, i.e., calling and giving good news to the Believers.

ثُمَّ ذَكَرَ مَنْ أَذِنَ لَهُ فِي الدُّعَاءِ إِلَيْهِ بَعْدَهُ وَ بَعْدَ رَسُولِهِ فِي كِتَابِهِ فَقَالَ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ

Then He^-azwj Mentioned the ones for whom is the Permission to call to Him^-azwj after Himself^-azwj, and His^-azwj Rasool^-saww in His^-azwj Book, so He^-azwj Said [3:104] And from among you there should be a community inviting to the better and enjoin what is good and forbid the evil, and these are the ones who shall be successful.

ثُمَّ أَخْبَرَ عَنْ هَذِهِ الْأُمَّةِ وَ مِمَّنْ هِيَ وَ أَنَّهَا مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَ مِنْ ذُرِّيَّةِ إِسْمَاعِيلَ مِنْ سُكَّانِ الْحَرَمِ مِمَّنْ لَمْ يَعْبُدُوا غَيْرَ اللَّهِ قَطُّ الَّذِينَ وَجَبَتْ لَهُمُ الدَّعْوَةُ دَعْوَةُ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ مِنْ أَهْلِ الْمَسْجِدِ الَّذِينَ أَخْبَرَ عَنْهُمْ فِي كِتَابِهِ أَنَّهُ أَذْهَبَ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً الَّذِينَ وَصَفْنَاهُمْ قَبْلَ هَذَا فِي صِفَةِ أُمَّةِ إِبْرَاهِيمَ ( عليه السلام ) الَّذِينَ عَنَاهُمُ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي قَوْلِهِ أَدْعُوا إِلَى اللَّهِ عَلى بَصِيرَةٍ أَنَا وَ مَنِ اتَّبَعَنِي يَعْنِي أَوَّلَ مَنِ اتَّبَعَهُ عَلَى الْإِيمَانِ بِهِ وَ التَّصْدِيقِ لَهُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ مِنَ الْأُمَّةِ الَّتِي بُعِثَ فِيهَا وَ مِنْهَا وَ إِلَيْهَا قَبْلَ الْخَلْقِ مِمَّنْ لَمْ يُشْرِكْ بِاللَّهِ قَطُّ وَ لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ وَ هُوَ الشِّرْكُ

Then He^-azwj Informed about this community and from whom it is, and rather it is from the offspring of Ibrahim^-as, and from the offspring of Ismail^-as from the dwellers of the Sanctuary, from the ones^-asws who had not worshipped other than Allah^-azwj at all; those for whom^-asws the calling is Obligated, the calling of Ibrahim^-as and Ismail^-as, from the people of the Masjid whom He^-azwj Informed about them^-asws in His^-azwj Book that He^-azwj Kept-away the uncleanness from them^-asws and Purified them^-asws with a thorough Pufirication (33:33), those^-asws who had been described before this in the description of the community of Ibrahim^-as, those^-asws whom are Meant by Allah^-azwj Blessed and High in His^-azwj Words [12:108] Say: This is my way: I call to Allah, I and the ones who follow me having insight, meaning the first one who follows him^-saww upon the belief in it, and the raitification for him^-saww with what he^-saww came with from the presence of Allah^-azwj Mighty and Majestic from the community in which he^-saww was Sent, and being from it, and to it, before the (rest of the) people, from the ones^-asws who did no associate with Allah^-azwj at all, and the one^-asws who did not cloth his^-asws belief with the injustice, and it is the association (Shirk).

ثُمَّ ذَكَرَ أَتْبَاعَ نَبِيِّهِ ( صلى الله عليه وآله ) وَ أَتْبَاعَ هَذِهِ الْأُمَّةِ الَّتِي وَصَفَهَا فِي كِتَابِهِ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ جَعَلَهَا دَاعِيَةً إِلَيْهِ وَ أَذِنَ لَهَا فِي الدُّعَاءِ إِلَيْهِ فَقَالَ يا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

Then He^-azwj Mentioned the following of His^-azwj Prophet^-saww and the following of this community which He^-azwj Described in His^-azwj Book with the enjoining of the good and the forbidding from the evil and Made it to be the callers to Him^-azwj, and Permitted for it with regards to the calling to Him^-azwj, so He^-azwj Said [8:64] O Prophet! Allah is Sufficient for you and such of the Believers as follow you.

ثُمَّ وَصَفَ أَتْبَاعَ نَبِيِّهِ ( صلى الله عليه وآله ) مِنَ الْمُؤْمِنِينَ فَقَالَ عَزَّ وَ جَلَّ مُحَمَّدٌ رَسُولُ اللَّهِ وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذلِكَ مَثَلُهُمْ فِي التَّوْراةِ وَ مَثَلُهُمْ فِي الْإِنْجِيلِ

Then He^-azwj Described the followers of His^-azwj Prophet^-saww from the Believers, so the Mighty and Majestic Said  [48:29] Muhammad is Rasool-Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking Grace from Allah and Pleasure; their marks are in their faces because of the effect of prostrations; that is their example in the Torah and their example in the Evangel.

وَ قَالَ يَوْمَ لا يُخْزِي اللَّهُ النَّبِيَّ وَ الَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعى بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ يَعْنِي أُولَئِكَ الْمُؤْمِنِينَ وَ قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ

And He^-azwj Said [66:8] on the Day on which Allah will not Abase the Prophet and those who believe with him; their Light shall run on in front of them and on their right – Meaning they^-asws are the Believers. And He^-azwj Said [23:1] Successful indeed are the Believers.

ثُمَّ حَلَّاهُمْ وَ وَصَفَهُمْ كَيْ لَا يَطْمَعَ فِي اللِّحَاقِ بِهِمْ إِلَّا مَنْ كَانَ مِنْهُمْ فَقَالَ فِيمَا حَلَّاهُمْ بِهِ وَ وَصَفَهُمْ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ إِلَى قَوْلِهِ أُولئِكَ هُمُ الْوارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيها خالِدُونَ

Then He^-azwj Extolled them^-asws and Described them^-asws [23:2] Who are humble in their Prayers [23:3] And who turn aside from the vanities [23:4] And who are givers of the Zakat [23:5] And who guard their private parts [23:6] Except before their mates or those whom their right hands possess, for they surely are not blameable [23:7] So the one who seeks to go beyond that, these are they that exceed the limits [23:8] And those who are keepers of their trusts and their covenant [23:9] And those who preserve their Prayers [23:10] These are they who are the inheritors [23:11] Who shall inherit the Firdows; they shall abide therein eternally.

وَ قَالَ فِي  صِفَتِهِمْ وَ حِلْيَتِهِمْ أَيْضاً الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً

And He^-azwj Said in their^-asws Description and their^-asws Extolling as well [25:68] And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin [25:69] The Punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein eternally in disgrace.

ثُمَّ أَخْبَرَ أَنَّهُ اشْتَرَى مِنْ هَؤُلَاءِ الْمُؤْمِنِينَ وَ مَنْ كَانَ عَلَى مِثْلِ صِفَتِهِمْ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ

Then He^-azwj Informed that He^-azwj had Bought from these Believers and the ones who were upon a similar description [9:111] their own selves and their wealth for this, that they shall have the Paradise; they are fighting in Allah’s Way, so they kill and are killed; a Promise which is binding on Him in the Torah and the Evangel and the Quran.

ثُمَّ ذَكَرَ وَفَاءَهُمْ لَهُ بِعَهْدِهِ وَ مُبَايَعَتِهِ فَقَالَ وَ مَنْ أَوْفى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Then He^-azwj Mentioned loyalty to be for them^-asws, and covenant and allegiance, so He^-azwj Said and who is more loyal to his Covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement.

فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ قَامَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا نَبِيَّ اللَّهِ أَ رَأَيْتَكَ الرَّجُلُ يَأْخُذُ سَيْفَهُ فَيُقَاتِلُ حَتَّى يُقْتَلَ إِلَّا أَنَّهُ يَقْتَرِفُ مِنْ هَذِهِ الْمَحَارِمِ أَ شَهِيدٌ هُوَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى رَسُولِهِ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ

So when this Verse was Revealed that [9:111] Surely Allah has Bought from the Believers their own selves and their wealth for this, that they shall have the Paradise, a man stood up to the Prophet^-saww, so he said, ‘O Prophet^-saww of Allah^-azwj! Do you^-saww view that the man who takes his sword, so he fights until he is killed, except if he were to commit these Prohibition, he would be a martyr?’ So Allah^-azwj Mighty and Majestic Revealed unto His^-azwj Rasool^-saww [9:112] The penitent, the worshippers, the praisers, the fasters, the powers, the prostraters, the enjoiners of good and the forbidders of evil, the preservers of the Limits of Allah; and give good news to the Believers.

فَفَسَّرَ النَّبِيُّ ( صلى الله عليه وآله ) الْمُجَاهِدِينَ مِنَ الْمُؤْمِنِينَ الَّذِينَ هَذِهِ صِفَتُهُمْ وَ حِلْيَتُهُمْ بِالشَّهَادَةِ وَ الْجَنَّةِ وَ قَالَ التَّائِبُونَ مِنَ الذُّنُوبِ الْعَابِدُونَ الَّذِينَ لَا يَعْبُدُونَ إِلَّا اللَّهَ وَ لَا يُشْرِكُونَ بِهِ شَيْئاً الْحَامِدُونَ الَّذِينَ يَحْمَدُونَ اللَّهَ عَلَى كُلِّ حَالٍ فِي الشِّدَّةِ وَ الرَّخَاءِ السَّائِحُونَ وَ هُمُ الصَّائِمُونَ الرَّاكِعُونَ السَّاجِدُونَ الَّذِينَ يُوَاظِبُونَ عَلَى الصَّلَوَاتِ الْخَمْسِ وَ الْحَافِظُونَ لَهَا وَ الْمُحَافِظُونَ عَلَيْهَا بِرُكُوعِهَا وَ سُجُودِهَا وَ فِي الْخُشُوعِ فِيهَا وَ فِي أَوْقَاتِهَا الْآمِرُونَ بِالْمَعْرُوفِ بَعْدَ ذَلِكَ وَ الْعَامِلُونَ بِهِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْمُنْتَهُونَ عَنْهُ

So the Prophet^-saww interpretated, the combatants from the Believer who are of this being their description and their appearance, with the martyrdom, and the Paradise, and said: ‘The penitent from the sins, the worshippers who are not worshipping except for Allah^-azwj and not associating anything with Him^-azwj, the praisers who are praising Allah^-azwj upon every state, during the difficulties and the ease; and the ones who go forth, and they are the fasters, the bowers, the prostrators who are adhering upon the five Prayers, and the preservers of these, and the preserving upon these by their bowings and their prostrations, and are being humble during these, and with regards to their timing, the enjoiners of the good after that, and the acting by it, and the fobidders from the evil and preventers from it.

قَالَ فَبَشِّرْ مَنْ قُتِلَ وَ هُوَ قَائِمٌ بِهَذِهِ الشُّرُوطِ بِالشَّهَادَةِ وَ الْجَنَّةِ ثُمَّ أَخْبَرَ تَبَارَكَ وَ تَعَالَى أَنَّهُ لَمْ يَأْمُرْ بِالْقِتَالِ إِلَّا أَصْحَابَ هَذِهِ الشُّرُوطِ فَقَالَ عَزَّ وَ جَلَّ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ

He^-asws said: ‘So the good news and the Paradise is for the one who is killed and he is established by these Stipulations. Then the Blessed and high Informed that he would order for the fighting except the one who is the one upon these Stiuplations, so the Mighty and Majestic Said [22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and Allah is well Able to Assist them [22:40] Those who have been expelled from their homes without right except that they say: Our Lord is Allah.

وَ ذَلِكَ أَنَّ جَمِيعَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ لِلَّهِ عَزَّ وَ جَلَّ وَ لِرَسُولِهِ وَ لِأَتْبَاعِهِمَا مِنَ الْمُؤْمِنِينَ مِنْ أَهْلِ هَذِهِ الصِّفَةِ فَمَا كَانَ مِنَ الدُّنْيَا فِي أَيْدِي الْمُشْرِكِينَ وَ الْكُفَّارِ وَ الظَّلَمَةِ وَ الْفُجَّارِ مِنْ أَهْلِ الْخِلَافِ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْمُوَلِّي عَنْ طَاعَتِهِمَا مِمَّا كَانَ فِي أَيْدِيهِمْ ظَلَمُوا فِيهِ الْمُؤْمِنِينَ مِنْ أَهْلِ هَذِهِ الصِّفَاتِ وَ غَلَبُوهُمْ عَلَيْهِ

And that is because the entirety of what is between the sky and the earth is for Allah^-azwj Mighty and Majestic, and for His^-azwj Rasool^-saww, and the followers of the two, from the Believers from the rightful ones of these descriptions. So whatever was from the world in the hands of the Polytheists, and the Infidels, and the unjust, and the immoral from the people of the adversaries to Rasool-Allah^-saww and the ones turned away from the obedience of them both (Allah^-azwj and Rasool^-saww), from whatever was in their hands is due to them being unjust to the Believers with regards to it, the ones rightful of these descriptions, and their overcoming them^-asws.

مِمَّا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ فَهُوَ حَقُّهُمْ أَفَاءَ اللَّهُ عَلَيْهِمْ وَ رَدَّهُ إِلَيْهِمْ وَ إِنَّمَا مَعْنَى الْفَيْ‏ءِ كُلُّ مَا صَارَ إِلَى الْمُشْرِكِينَ ثُمَّ رَجَعَ مِمَّا كَانَ قَدْ غُلِبَ عَلَيْهِ أَوْ فِيهِ فَمَا رَجَعَ إِلَى مَكَانِهِ مِنْ قَوْلٍ أَوْ فِعْلٍ فَقَدْ فَاءَ مِثْلُ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فاؤُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ أَيْ رَجَعُوا ثُمَّ قَالَ وَ إِنْ عَزَمُوا الطَّلاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

From what Allah^-azwj had Bestowed upon His^-azwj Rasool^-saww, so it is their^-asws right. Allah^-azwj has Bestowed it upon them^-asws, and Returned it to them, and rather the meaning of Al-Fey (war booty) is everything what went to the Polytheists, then returns from what they had overcome upon, or regarding it. Thus, whatever returns to its place, from words or deeds, so it is Bestowed, like the Words of Allah^-azwj Mighty and Majestic [2:226] Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful, i.e. returning (فاؤُ). Then He^-azwj Said [2:227] And if they have resolved upon the divorce, then Allah is surely Hearing, Knowing.

وَ قَالَ وَ إِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الْأُخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِي‏ءَ إِلى أَمْرِ اللَّهِ أَيْ تَرْجِعَ فَإِنْ فاءَتْ أَيْ رَجَعَتْ فَأَصْلِحُوا بَيْنَهُما بِالْعَدْلِ وَ أَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ يَعْنِي بِقَوْلِهِ تَفِي‏ءَ تَرْجِعَ فَذَلِكَ الدَّلِيلُ عَلَى أَنَّ الْفَيْ‏ءَ كُلُّ رَاجِعٍ إِلَى مَكَانٍ قَدْ كَانَ عَلَيْهِ أَوْ فِيهِ وَ يُقَالُ لِلشَّمْسِ إِذَا زَالَتْ قَدْ فَاءَتِ الشَّمْسُ حِينَ يَفِي‏ءُ الْفَيْ‏ءُ عِنْدَ رُجُوعِ الشَّمْسِ إِلَى زَوَالِهَا

And He^-azwj Said [49:9] And if two parties of the believers quarrel, make reconciliation between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s Command, i.e., returns (تَفِي‏ءَ). So if he (فاءَتْ), i.e., then if it returns, make reconciliation between them with justice and act equitably; surely Allah loves the equitable people – Meaning by His^-azwj Word ‘Fey’ to Mean return. So that is the proof upon the fact that Al-Fey is everything returning to its place which it was upon or in. And it is said to the sun when it declines, ‘The sun has returned (فَاءَتِ) where the word يَفِي‏ءُ is Al-Fey (الْفَيْ‏ءُ ) upon the returning of the sun to its setting.

وَ كَذَلِكَ مَا أَفَاءَ اللَّهُ عَلَى الْمُؤْمِنِينَ مِنَ الْكُفَّارِ فَإِنَّمَا هِيَ حُقُوقُ الْمُؤْمِنِينَ رَجَعَتْ إِلَيْهِمْ بَعْدَ ظُلْمِ الْكُفَّارِ إِيَّاهُمْ فَذَلِكَ قَوْلُهُ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا مَا كَانَ الْمُؤْمِنُونَ أَحَقَّ بِهِ مِنْهُمْ

And similar to that is what Allah^-azwj Bestowed upon the Believers from the Infidels. These are the rights of the Believers which are returning to them after the injustices of the Infidels upon them. So these are His^-azwj Words [22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed over what the Believers were more rightful with it than them.

وَ إِنَّمَا أُذِنَ لِلْمُؤْمِنِينَ الَّذِينَ قَامُوا بِشَرَائِطِ الْإِيمَانِ الَّتِي وَصَفْنَاهَا وَ ذَلِكَ أَنَّهُ لَا يَكُونُ مَأْذُوناً لَهُ فِي الْقِتَالِ حَتَّى يَكُونَ مَظْلُوماً وَ لَا يَكُونُ مَظْلُوماً حَتَّى يَكُونَ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ قَائِماً بِشَرَائِطِ الْإِيمَانِ الَّتِي اشْتَرَطَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ

But rather, it is Permitted for the Believers who stand by the Stipulations of the belief which we^-asws have described, and that is that they are not Permitted for it regarding the fighting until they happen to be oppressed, and they cannot happen to be oppressed until they happen to be Believers, and they cannot happen to be Believers until they are established upon the Stiuplations of the belief which Allah^-azwj Mighty and Majestic has stipulated upon the Believers and the combatants.

فَإِذَا تَكَامَلَتْ فِيهِ شَرَائِطُ اللَّهِ عَزَّ وَ جَلَّ كَانَ مُؤْمِناً وَ إِذَا كَانَ مُؤْمِناً كَانَ مَظْلُوماً وَ إِذَا كَانَ مَظْلُوماً كَانَ مَأْذُوناً لَهُ فِي الْجِهَادِ لِقَوْلِهِ عَزَّ وَ جَلَّ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ

So when the Stiuplations of Allah^-azwj Mighty and Majestic is completed in him, so he would be a Believer, and when he was a Believer so he would be an oppressed one, and when he was an oppressed one, he would be one with a Permission for him regarding the Jihad due to the Words of the Mighty and Majestic [22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed and Allah is well Able to Assist them.

وَ إِنْ لَمْ يَكُنْ مُسْتَكْمِلًا لِشَرَائِطِ الْإِيمَانِ فَهُوَ ظَالِمٌ مِمَّنْ يَبْغِي وَ يَجِبُ جِهَادُهُ حَتَّى يَتُوبَ وَ لَيْسَ مِثْلُهُ مَأْذُوناً لَهُ فِي الْجِهَادِ وَ الدُّعَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ لِأَنَّهُ لَيْسَ مِنَ الْمُؤْمِنِينَ الْمَظْلُومِينَ الَّذِينَ أُذِنَ لَهُمْ فِي الْقُرْآنِ فِي الْقِتَالِ

And if he does no happen to be completely upon the Stipulations of the belief, so he is an oppressor from the ones who have rebelled and Jihad against him is Obligated until he repents, and the likes of him are not with Permission regarding the Jihad, and the calling to Allah^-azwj Mighty and Majestic because he is not from the Believers, the oppressed ones for whom there is Permission for them in the Quran regarding the fighting.

فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا فِي الْمُهَاجِرِينَ الَّذِينَ أَخْرَجَهُمْ أَهْلُ مَكَّةَ مِنْ دِيَارِهِمْ وَ أَمْوَالِهِمْ أُحِلَّ لَهُمْ جِهَادُهُمْ بِظُلْمِهِمْ إِيَّاهُمْ وَ أُذِنَ لَهُمْ فِي الْقِتَالِ فَقُلْتُ فَهَذِهِ نَزَلَتْ فِي الْمُهَاجِرِينَ بِظُلْمِ مُشْرِكِي أَهْلِ مَكَّةَ لَهُمْ فَمَا بَالُهُمْ فِي قِتَالِهِمْ كِسْرَى وَ قَيْصَرَ وَ مَنْ دُونَهُمْ مِنْ مُشْرِكِي قَبَائِلِ الْعَرَبِ

So when this Verse was Revealed [22:39] Permission (to fight) is given to those upon whom war is made regarding the Emigrants who were thrown out by the people of Makkah from their houses and their wealth, their Jihad was Permissible for them due to their (Polytheists) oppressing them, and there was Permission for them regarding the fighting’. So I said, ‘So this was Revealed regarding the Emigrants due to the injustices of the Polytheists of the people of Makkah, so what was their situation regarding their fighting Chosroe and Caesar, and the ones besides them from the Polytheists of the Arab tribes?’

فَقَالَ لَوْ كَانَ إِنَّمَا أُذِنَ لَهُمْ فِي قِتَالِ مَنْ ظَلَمَهُمْ مِنْ أَهْلِ مَكَّةَ فَقَطْ لَمْ يَكُنْ لَهُمْ إِلَى قِتَالِ جُمُوعِ كِسْرَى وَ قَيْصَرَ وَ غَيْرِ أَهْلِ مَكَّةَ مِنْ قَبَائِلِ الْعَرَبِ سَبِيلٌ لِأَنَّ الَّذِينَ ظَلَمُوهُمْ غَيْرُهُمْ وَ إِنَّمَا أُذِنَ لَهُمْ فِي قِتَالِ مَنْ ظَلَمَهُمْ مِنْ أَهْلِ مَكَّةَ لِإِخْرَاجِهِمْ إِيَّاهُمْ مِنْ دِيَارِهِمْ وَ أَمْوَالِهِمْ بِغَيْرِ حَقٍّ وَ لَوْ كَانَتِ الْآيَةُ إِنَّمَا عَنَتِ الْمُهَاجِرِينَ الَّذِينَ ظَلَمَهُمْ أَهْلُ مَكَّةَ كَانَتِ الْآيَةُ مُرْتَفِعَةَ الْفَرْضِ عَمَّنْ بَعْدَهُمْ إِذَا لَمْ يَبْقَ مِنَ الظَّالِمِينَ وَ الْمَظْلُومِينَ أَحَدٌ وَ كَانَ فَرْضُهَا مَرْفُوعاً عَنِ النَّاسِ بَعْدَهُمْ [إِذَا لَمْ يَبْقَ مِنَ الظَّالِمِينَ وَ الْمَظْلُومِينَ أَحَدٌ]

So he^-asws said: ‘If it was rather a Permission for them regarding the fighting the ones who oppressed them from the people of Makkah only, there would not be any way for them to fight the multitudes of Chosroe and Caesar and other than the people of Makkah from the Arab tribes, because the ones who oppressed them were others, and rather Permission for them would have been regarding fighting the ones who oppressed them from the people of Makkah due to their expelling them from their houses and their wealth without right; and if the Verse had Meant the Emigrants whom the people of Makkah oppressed, the Verse would have Lifted the Obligation from the ones after them, when there did not remain any of the oppressors and the oppressed ones, and its Obligation would be Lifted from the people after them (when there did no remain anyone from the oppressors and the oppressed).

وَ لَيْسَ كَمَا ظَنَنْتَ وَ لَا كَمَا ذَكَرْتَ وَ لَكِنَّ الْمُهَاجِرِينَ ظُلِمُوا مِنْ جِهَتَيْنِ ظَلَمَهُمْ أَهْلُ مَكَّةَ بِإِخْرَاجِهِمْ مِنْ دِيَارِهِمْ وَ أَمْوَالِهِمْ فَقَاتَلُوهُمْ بِإِذْنِ اللَّهِ لَهُمْ فِي ذَلِكَ وَ ظَلَمَهُمْ كِسْرَى وَ قَيْصَرُ وَ مَنْ كَانَ دُونَهُمْ مِنْ قَبَائِلِ الْعَرَبِ وَ الْعَجَمِ بِمَا كَانَ فِي أَيْدِيهِمْ مِمَّا كَانَ الْمُؤْمِنُونَ أَحَقَّ بِهِ مِنْهُمْ فَقَدْ قَاتَلُوهُمْ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ لَهُمْ فِي ذَلِكَ وَ بِحُجَّةِ هَذِهِ الْآيَةِ يُقَاتِلُ مُؤْمِنُو كُلِّ زَمَانٍ

And it is not as you are thinking it to be, nor as I^-asws mentioned, but the Emigrants were oppressed from two aspects. The people of Makkah oppressed them by their expelling them from their houses and their wealth, so they fought them by the Permission of Allah^-azwj for them regarding that, and they were oppressed by Chosroe and Caesar, and the ones who were besides them from the Arab tribes, and the non-Arabs with what was in their hands from what the Believers were more rightful with it than them. So they fought them by the Permission of Allah^-azwj Mighty and Majestic for them regarding that, and by the argument of this Verse (22:39) the Believers of every era can fight.

وَ إِنَّمَا أَذِنَ اللَّهُ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ الَّذِينَ قَامُوا بِمَا وَصَفَهَا اللَّهُ عَزَّ وَ جَلَّ مِنَ الشَّرَائِطِ الَّتِي شَرَطَهَا اللَّهُ عَلَى الْمُؤْمِنِينَ فِي الْإِيمَانِ وَ الْجِهَادِ وَ مَنْ كَانَ قَائِماً بِتِلْكَ الشَّرَائِطِ فَهُوَ مُؤْمِنٌ وَ هُوَ مَظْلُومٌ وَ مَأْذُونٌ لَهُ فِي الْجِهَادِ بِذَلِكَ الْمَعْنَى

And rather the Permission of Allah^-azwj Mighty and Majestic is for the Believers who stand by what Allah^-azwj Mighty and Majestic Described from the Stipulations which Allah^-azwj Stipulated upon the Believers regarding the belief and the Jihad. And the one who was standing by these Stipulations so he is a Believer, and he is an oppressed, and there is Permission for him regarding the Jihad in that meaning.

وَ مَنْ كَانَ عَلَى خِلَافِ ذَلِكَ فَهُوَ ظَالِمٌ وَ لَيْسَ مِنَ الْمَظْلُومِينَ وَ لَيْسَ بِمَأْذُونٍ لَهُ فِي الْقِتَالِ وَ لَا بِالنَّهْيِ عَنِ الْمُنْكَرِ وَ الْأَمْرِ بِالْمَعْرُوفِ لِأَنَّهُ لَيْسَ مِنْ أَهْلِ ذَلِكَ وَ لَا مَأْذُونٍ لَهُ فِي الدُّعَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ لِأَنَّهُ لَيْسَ يُجَاهِدُ مِثْلُهُ وَ أُمِرَ بِدُعَائِهِ إِلَى اللَّهِ

And the one who was opposte to that, so he is an oppressor and is not from the oppressed ones, and would not be with Permission for him regarding the fighting, nor for forbidding from the evil and the enjoining of the good, because he would not be from the rightful ones of that, nor would there be a Permission for him regarding the calling to Allah^-azwj Mighty and Majestic because he cannot fight against the likes of himself and order with calling others to Allah^-azwj.

وَ لَا يَكُونُ مُجَاهِداً مَنْ قَدْ أُمِرَ الْمُؤْمِنُونَ بِجِهَادِهِ وَ حَظَرَ الْجِهَادَ عَلَيْهِ وَ مَنَعَهُ مِنْهُ وَ لَا يَكُونُ دَاعِياً إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ أُمِرَ بِدُعَاءِ مِثْلِهِ إِلَى التَّوْبَةِ وَ الْحَقِّ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ لَا يَأْمُرُ بِالْمَعْرُوفِ مَنْ قَدْ أُمِرَ أَنْ يُؤْمَرَ بِهِ وَ لَا يَنْهَى عَنِ الْمُنْكَرِ مَنْ قَدْ أُمِرَ أَنْ يُنْهَى عَنْهُ

And he cannot become a combatant, the one who had ordered the Believers to his Jihad, and Jihad presets itself upon him, and prevents him from it, nor can he become a caller to Allah^-azwj Mighty and Majestic the one who calls the likes of himself to the repentance, and the Truth, and the enjoining of the good, and the forbidding from the evil. And he cannot enjoin the with good, the one who himself had been ordered with it, nor can he forbid from the evil the one who himself had been ordered to be prevented from it.

فَمَنْ كَانَتْ قَدْ تَمَّتْ فِيهِ شَرَائِطُ اللَّهِ عَزَّ وَ جَلَّ الَّتِي وُصِفَ بِهَا أَهْلُهَا مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) وَ هُوَ مَظْلُومٌ فَهُوَ مَأْذُونٌ لَهُ فِي الْجِهَادِ كَمَا أُذِنَ لَهُمْ فِي الْجِهَادِ لِأَنَّ حُكْمَ اللَّهِ عَزَّ وَ جَلَّ فِي الْأَوَّلِينَ وَ الْآخِرِينَ وَ فَرَائِضَهُ عَلَيْهِمْ سَوَاءٌ إِلَّا مِنْ عِلَّةٍ أَوْ حَادِثٍ يَكُونُ

So the one in whom the Stipulations of Allah^-azwj Mighty and Majestic were complete, the ones which He^-azwj has Described as being its rightful ones from the companions of the Prophet^-saww, and he is an oppressed one, so there is Permission for him regarding the Jihad just as it was Permitted for them regarding the Jihad, because the Decision of Allah^-azwj Mighty and Majestic is for the former ones and the later ones, and His^-azwj Obligations upon them is the same, except from a reason, or an event taking place.

وَ الْأَوَّلُونَ وَ الْآخِرُونَ أَيْضاً فِي مَنْعِ الْحَوَادِثِ شُرَكَاءُ وَ الْفَرَائِضُ عَلَيْهِمْ وَاحِدَةٌ يُسْأَلُ الْآخِرُونَ عَنْ أَدَاءِ الْفَرَائِضِ عَمَّا يُسْأَلُ عَنْهُ الْأَوَّلُونَ وَ يُحَاسَبُونَ عَمَّا بِهِ يُحَاسَبُونَ وَ مَنْ لَمْ يَكُنْ عَلَى صِفَةِ مَنْ أَذِنَ اللَّهُ لَهُ فِي الْجِهَادِ مِنَ الْمُؤْمِنِينَ فَلَيْسَ مِنْ أَهْلِ الْجِهَادِ وَ لَيْسَ بِمَأْذُونٍ لَهُ فِيهِ حَتَّى يَفِي‏ءَ بِمَا شَرَطَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ

And the former ones and the later ones as well, with regards to the prevention of the events, are participants, and the Obligations upon them is one. The later ones would be Questioned about the fulfillment of the Obligations about what the former ones would be Questioned with, and these ones would be Reckoned with what those ones would be Reckoned with. And the one who does not happen to be upon the description of the ones Allah^-azwj has Permitted for him regarding the Jihad from the Believers, so he is not the rightful of the Jihad, and he is not with a Permission for him with regards to it until he fulfills with what Allah^-azwj Mighty and Majestic has Stipulated upon him.

فَإِذَا تَكَامَلَتْ فِيهِ شَرَائِطُ اللَّهِ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ فَهُوَ مِنَ الْمَأْذُونِينَ لَهُمْ فِي الْجِهَادِ فَلْيَتَّقِ اللَّهَ عَزَّ وَ جَلَّ عَبْدٌ وَ لَا يَغْتَرَّ بِالْأَمَانِيِّ الَّتِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهَا مِنْ هَذِهِ الْأَحَادِيثِ الْكَاذِبَةِ عَلَى اللَّهِ الَّتِي يُكَذِّبُهَا الْقُرْآنُ وَ يَتَبَرَّأُ مِنْهَا وَ مِنْ حَمَلَتِهَا وَ رُوَاتِهَا

So when these are completed in him, the Stipulations of Allah^-azwj Mighty and Majestic upon the Believers and the combatants, so he is from the Permitted ones regarding the Jihad. Therefore, let a servant fear Allah^-azwj Mighty and Majestic and he should not be deceived by the aspirations which Allah^-azwj Mighty and Majestic has Forbidden from, from these false Ahadeeth (forged) against Allah^-azwj which belie the Quran, and he should disavow from these, and from bearing these, and reporting these.

وَ لَا يَقْدَمُ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِشُبْهَةٍ لَا يُعْذَرُ بِهَا فَإِنَّهُ لَيْسَ وَرَاءَ الْمُتَعَرِّضِ لِلْقَتْلِ فِي سَبِيلِ اللَّهِ مَنْزِلَةٌ يُؤْتَى اللَّهُ مِنْ قِبَلِهَا وَ هِيَ غَايَةُ الْأَعْمَالِ فِي عِظَمِ قَدْرِهَا فَلْيَحْكُمِ امْرُؤٌ لِنَفْسِهِ وَ لْيُرِهَا كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ يَعْرِضُهَا عَلَيْهِ فَإِنَّهُ لَا أَحَدَ أَعْرَفُ بِالْمَرْءِ مِنْ نَفْسِهِ فَإِنْ وَجَدَهَا قَائِمَةً بِمَا شَرَطَ اللَّهُ عَلَيْهِ فِي الْجِهَادِ فَلْيُقْدِمْ عَلَى الْجِهَادِ

And he should not present upon Allah^-azwj Mighty and Majestic with doubt. He would not be excused for it, for it would not have any status for the fighting in the Way of Allah^-azwj, in front of what Allah^-azwj has Given out, and it (the Jihad) is the pinnacle of the deeds with the greatest of worth. Therefore, let him decide the matter for himself, and let he see the Book of Allah^-azwj Mighty and Majestic and present it (his decision) upon it, for there is no one who recognises the personality than his own self. So if he were to find it as having standing with what Allah^-azwj has Stipulated upon him regarding the Jihad, so let him proceed upon the Jihad.

وَ إِنْ عَلِمَ تَقْصِيراً فَلْيُصْلِحْهَا وَ لْيُقِمْهَا عَلَى مَا فَرَضَ اللَّهُ عَلَيْهَا مِنَ الْجِهَادِ ثُمَّ لْيُقْدِمْ بِهَا وَ هِيَ طَاهِرَةٌ مُطَهَّرَةٌ مِنْ كُلِّ دَنَسٍ يَحُولُ بَيْنَهَا وَ بَيْنَ جِهَادِهَا

And if he knows (himself) as being deficient, so let him correct it, and let him straighter upon what Allah^-azwj Obligated upon him from the Jihad. Then let him proceed with it, and it is purer, purified from every filth which surrounds beween him and between his Jihad.

وَ لَسْنَا نَقُولُ لِمَنْ أَرَادَ الْجِهَادَ وَ هُوَ عَلَى خِلَافِ مَا وَصَفْنَا مِنْ شَرَائِطِ اللَّهِ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ لَا تُجَاهِدُوا وَ لَكِنْ نَقُولُ قَدْ عَلَّمْنَاكُمْ مَا شَرَطَ اللَّهُ عَزَّ وَ جَلَّ عَلَى أَهْلِ الْجِهَادِ الَّذِينَ بَايَعَهُمْ وَ اشْتَرَى مِنْهُمْ أَنْفُسَهُمْ وَ أَمْوَالَهُمْ بِالْجِنَانِ

And we^-asws are not talking about the one who intends the Jihad, and he is opposite to what we^-asws have described from the Stipulations of Allah^-azwj Mighty and Majestic upon the Believes and the combatants, that he should not do Jihad, but we^-asws are saying that we^-asws have taught you all what Allah^-azwj Mighty and Majestic has Stipulated upon the rightful ones of the Jihad, to whom He^-azwj has Sold them the Paradise and Bought from them their own selves and their wealth.

فَلْيُصْلِحِ امْرُؤٌ مَا عَلِمَ مِنْ نَفْسِهِ مِنْ تَقْصِيرٍ عَنْ ذَلِكَ وَ لْيَعْرِضْهَا عَلَى شَرَائِطِ اللَّهِ فَإِنْ رَأَى أَنَّهُ قَدْ وَفَى بِهَا وَ تَكَامَلَتْ فِيهِ فَإِنَّهُ مِمَّنْ أَذِنَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي الْجِهَادِ

So let the person correct what he knows from himself, from the deficiencies from that, and let him present his self upon the Stipuations of Allah^-azwj. So if he were to see that he has fulfilled by it, and these are complete in him, so he would be from the ones Allah^-azwj Mighty and Majestic has Permitted for him regarding the Jihad.

فَإِنْ أَبَى أَنْ لَا يَكُونَ مُجَاهِداً عَلَى مَا فِيهِ مِنَ الْإِصْرَارِ عَلَى الْمَعَاصِي وَ الْمَحَارِمِ وَ الْإِقْدَامِ عَلَى الْجِهَادِ بِالتَّخْبِيطِ وَ الْعَمَى وَ الْقُدُومِ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِالْجَهْلِ وَ الرِّوَايَاتِ الْكَاذِبَةِ فَلَقَدْ لَعَمْرِي جَاءَ الْأَثَرُ فِيمَنْ فَعَلَ هَذَا الْفِعْلَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَنْصُرُ هَذَا الدِّينَ بِأَقْوَامٍ لَا خَلَاقَ لَهُمْ

So if he refuses that he would not become a combatant upon what is therein from the persistence upon the disobedience, and the Prohibitions, and the proceeding upon the Jihad by the barging and the blindness and the proceeding upon Allah^-azwj Mighty and Majestic by the ignorance, and the false reports, so he has, by my^-asws life, has come with the Hadeeth. So the ones who did this deed, Allah^-azwj Mighty and Majestic would Help this Religion with people^-asws who have no (come up with) innovations for them.

فَلْيَتَّقِ اللَّهَ عَزَّ وَ جَلَّ امْرُؤٌ وَ لْيَحْذَرْ أَنْ يَكُونَ مِنْهُمْ فَقَدْ بَيَّنَ لَكُمْ وَ لَا عُذْرَ لَكُمْ بَعْدَ الْبَيَانِ فِي الْجَهْلِ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ حَسْبُنَا اللَّهُ عَلَيْهِ تَوَكَّلْنَا وَ إِلَيْهِ الْمَصِيرُ .

So let a person fear Allah^-azwj Mighty and Majestic and be cautious that he would become from them, for I^-asws have clarified for you all, and there is no excuse for you all after the clarification, regarding the ignorance. And there is no Strength except with Allah^-azwj and Allah^-azwj is Sufficient for us^-asws; upon Him^-azwj do we^-asws rely, and to Him^-azwj is the eventual return’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَبْدَ الْمَلِكِ مَا لِي لَا أَرَاكَ تَخْرُجُ إِلَى هَذِهِ الْمَوَاضِعِ الَّتِي يَخْرُجُ إِلَيْهَا أَهْلُ بِلَادِكَ قَالَ قُلْتُ وَ أَيْنَ فَقَالَ جُدَّةُ وَ عَبَّادَانُ وَ الْمَصِّيصَةُ وَ قَزْوِينُ فَقُلْتُ انْتِظَاراً لِأَمْرِكُمْ وَ الِاقْتِدَاءِ بِكُمْ فَقَالَ إِي وَ اللَّهِ لَوْ كَانَ خَيْراً مَا سَبَقُونَا إِلَيْهِ قَالَ قُلْتُ لَهُ فَإِنَّ الزَّيْدِيَّةَ يَقُولُونَ لَيْسَ بَيْنَنَا وَ بَيْنَ جَعْفَرٍ خِلَافٌ إِلَّا أَنَّهُ لَا يَرَى الْجِهَادَ فَقَالَ أَنَا لَا أَرَاهُ بَلَى وَ اللَّهِ إِنِّي لَأَرَاهُ وَ لَكِنْ أَكْرَهُ أَنْ أَدَعَ عِلْمِي إِلَى جَهْلِهِمْ .

Ali Bin Ibrahim, form his father, form Ibn Abu Umeyr, from Al Hakam Bin Miskeen, from Abdul Malik Bin Amro who said,

‘Abu Abdullah^-asws said to me: ‘O Abdul Malik! What is the matter I^-asws do not see you going out to these places which the people of your city have gone out to?’ I said, ‘And where?’ So he^-asws said: ‘Jeddah, and Abadan, and Maseya, and Qazween’. I said, ‘I am awaiting your^-asws orders and emulate by you^-asws’. So he^-asws said: ‘Yes, by Allah^-azwj! If there was any good in it they would not have preceded us^-asws to it’. I said to him^-asws, ‘The Zaydiites are saying, ‘There is no differing between us and Ja’far^-asws, except that he^-asws does not consider the Jihad’. So he^-asws said: ‘I^-asws do not consider it? Yes, by Allah^-azwj, I^-asws do consider it, but I^-asws abhor it that I^-asws should be invited to their ignorance and (leave aside) my^-asws knowledge.[21]

باب الْغَزْوِ مَعَ النَّاسِ إِذَا خِيفَ عَلَى الْإِسْلَام

Chapter 5 – The (military) expedition with the people when there is fear upon Al-Islam

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي عَمْرَةَ السُّلَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ فَقَالَ إِنِّي كُنْتُ أُكْثِرُ الْغَزْوَ وَ أَبْعُدُ فِي طَلَبِ الْأَجْرِ وَ أُطِيلُ الْغَيْبَةَ فَحُجِرَ ذَلِكَ عَلَيَّ فَقَالُوا لَا غَزْوَ إِلَّا مَعَ إِمَامٍ عَادِلٍ فَمَا تَرَى أَصْلَحَكَ اللَّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Amara Al Salmy,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man asked him^-asws, so he said, ‘I used to be frequent in the military expeditions, and go far in seeking the Recompense, and long absences, so that was prohibited unto me, and they (people) said, ‘Do not go on military expeditions except with a Just Imam^-asws. So what is your^-asws view, may Allah^-saww Keep you^-asws well?.’

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ شِئْتَ أَنْ أُجْمِلَ لَكَ أَجْمَلْتُ وَ إِنْ شِئْتَ أَنْ أُلَخِّصَ لَكَ لَخَّصْتُ فَقَالَ بَلْ أَجْمِلْ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَحْشُرُ النَّاسَ عَلَى نِيَّاتِهِمْ يَوْمَ الْقِيَامَةِ

So Abu Abdullah^-asws said: ‘If you so desire, that I^-asws should generalise it for you, I^-asws will generalise, and if you so desire to I^-asws particularise it for you, I^-asws will particularise’. So he said, ‘But, generalise’. He^-asws said: ‘Allah^-azwj Mighty and Majestic would Resurrect the people upon their intentions, on the Day of Judgement’.

قَالَ فَكَأَنَّهُ اشْتَهَى أَنْ يُلَخِّصَ لَهُ قَالَ فَلَخِّصْ لِي أَصْلَحَكَ اللَّهُ فَقَالَ هَاتِ فَقَالَ الرَّجُلُ غَزَوْتُ فَوَاقَعْتُ الْمُشْرِكِينَ فَيَنْبَغِي قِتَالُهُمْ قَبْلَ أَنْ أَدْعُوَهُمْ فَقَالَ إِنْ كَانُوا غَزَوْا وَ قُوتِلُوا وَ قَاتَلُوا فَإِنَّكَ تَجْتَرِئُ بِذَلِكَ وَ إِنْ كَانُوا قَوْماً لَمْ يَغْزُوا وَ لَمْ يُقَاتِلُوا فَلَا يَسَعُكَ قِتَالُهُمْ حَتَّى تَدْعُوَهُمْ

He (the narrator) said, ‘So it was as if he^-asws wanted to summarise it for him’. He said, ‘So particularise it for me, may Allah^-azwj Keep you^-asws well’. So he^-asws said: ‘Give me^-asws (a particular instance)’. So the man said, ‘I go on a military expedition and I come across the Polytheists, so is it befitting for me to fight them before I invite them (to Al-Islam)?’ So he^-asws said: ‘If they had attacked you and fought and killed, so you go by that, and if they were a people who did not attack and did not kill, so there is no leeway for you to fight them until you invite them’.

قَالَ الرَّجُلُ فَدَعَوْتُهُمْ فَأَجَابَنِي مُجِيبٌ وَ أَقَرَّ بِالْإِسْلَامِ فِي قَلْبِهِ وَ كَانَ فِي الْإِسْلَامِ فَجِيرَ عَلَيْهِ فِي الْحُكْمِ وَ انْتُهِكَتْ حُرْمَتُهُ وَ أُخِذَ مَالُهُ وَ اعْتُدِيَ عَلَيْهِ فَكَيْفَ بِالْمَخْرَجِ وَ أَنَا دَعَوْتُهُ فَقَالَ إِنَّكُمَا مَأْجُورَانِ عَلَى مَا كَانَ مِنْ ذَلِكَ وَ هُوَ مَعَكَ يَحُوطُكَ مِنْ وَرَاءِ حُرْمَتِكَ وَ يَمْنَعُ قِبْلَتَكَ وَ يَدْفَعُ عَنْ كِتَابِكَ وَ يَحْقُنُ دَمَكَ خَيْرٌ مِنْ أَنْ يَكُونَ عَلَيْكَ يَهْدِمُ قِبْلَتَكَ وَ يَنْتَهِكُ حُرْمَتَكَ وَ يَسْفِكُ دَمَكَ وَ يُحْرِقُ كِتَابَكَ .

The man said, ‘Supposing I invite them, and one of them responds to me with a (positive) answer and agrees with Al-Islam in his heart, and injustice was done upon him in the decision, and his sactitiy was violated, and his wealth was taken, and he was transgressed upon, so how would it be with the going out (for Jihad), and I had invited him?’ So he^-asws said: ‘Both of you would be Recompensed upon whatever was from that, and he was with you protecting your sanctity behind you, and defending your Qiblah, and safeguarding your Book, and saving your blood. This is better than if he happened to be against you demolishing your Qiblah, and violating your sanctity, and shedding your blood, and burning your Book’.[22]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ مَوَالِيكَ بَلَغَهُ أَنَّ رَجُلًا يُعْطِي السَّيْفَ وَ الْفَرَسَ فِي سَبِيلِ اللَّهِ فَأَتَاهُ فَأَخَذَهُمَا مِنْهُ وَ هُوَ جَاهِلٌ بِوَجْهِ السَّبِيلِ ثُمَّ لَقِيَهُ أَصْحَابُهُ فَأَخْبَرُوهُ أَنَّ السَّبِيلَ مَعَ هَؤُلَاءِ لَا يَجُوزُ وَ أَمَرُوهُ بِرَدِّهِمَا فَقَالَ فَلْيَفْعَلْ

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

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! A man from the ones in your^-asws Wilayah, news reached him that a man is giving away the sword and the horse in the Way of Allah^-azwj. So he went over to him and took these two from him, and he was ignorant of the aspects of the Way (Jihad). Then he met his companion who informed him that the Way (Jihad) with them is not allowed, and instructed him with returning these two’. So he^-asws said: ‘So let him do it’.

قَالَ قَدْ طَلَبَ الرَّجُلَ فَلَمْ يَجِدْهُ وَ قِيلَ لَهُ قَدْ شَخَصَ الرَّجُلُ قَالَ فَلْيُرَابِطْ وَ لَا يُقَاتِلْ قَالَ فَفِي مِثْلِ قَزْوِينَ وَ الدَّيْلَمِ وَ عَسْقَلَانَ وَ مَا أَشْبَهَ هَذِهِ الثُّغُورَ فَقَالَ نَعَمْ فَقَالَ لَهُ يُجَاهِدُ قَالَ لَا إِلَّا أَنْ يَخَافَ عَلَى ذَرَارِيِّ الْمُسْلِمِينَ [فَقَالَ] أَ رَأَيْتَكَ لَوْ أَنَّ الرُّومَ دَخَلُوا عَلَى الْمُسْلِمِينَ لَمْ يَنْبَغِ لَهُمْ أَنْ يَمْنَعُوهُمْ قَالَ يُرَابِطُ وَ لَا يُقَاتِلُ وَ إِنْ خَافَ عَلَى بَيْضَةِ الْإِسْلَامِ وَ الْمُسْلِمِينَ قَاتَلَ فَيَكُونُ قِتَالُهُ لِنَفْسِهِ وَ لَيْسَ لِلسُّلْطَانِ

He said, ‘He sought the man, but did not find him, and it was said to him, ‘The man has left’. He^-asws said: ‘So let him be stationed (somewhere) and he should not fight’. He said, ‘So in (places) similar to Qazween, and Al-Daylam, and Asqalaan, and what resembles these border areas’. So he^-asws said: ‘Yes’. So he said to him^-asws, ‘Can he fight?’ He^-asws said: ‘No, except if there is a fear upon the Muslim offsprings’. So he said, ‘What is your^-asws view, if the Romans were to enter upon (attack) the Muslims, would it not be befitting for him to prevent them?’ He^-asws said: ‘He should be stationed there and he should not fight. And if he were to fear upon the assets of Al-Islam and the Muslims, he can fight, so his fighting would happen to be for himself, and it would not be for the ruling authorities (i.e., a king or a caliph)’.

قَالَ قُلْتُ فَإِنْ جَاءَ الْعَدُوُّ إِلَى الْمَوْضِعِ الَّذِي هُوَ فِيهِ مُرَابِطٌ كَيْفَ يَصْنَعُ قَالَ يُقَاتِلُ عَنْ بَيْضَةِ الْإِسْلَامِ لَا عَنْ هَؤُلَاءِ لِأَنَّ فِي دُرُوسِ الْإِسْلَامِ دُرُوسَ دِينِ مُحَمَّدٍ ( صلى الله عليه وآله ) .

He (the narrator) said, ‘I said, ‘Supposing if the enemies were to come over to the place in which he was stationed, how should he react?’ He^-asws said: ‘He should fight about the eggs (assets) of Al-Islam, not about them, because in the extinction of Al-Islam is the extinction of the Religion of Muhammad^-saww’.[23]

عَلِيٌّ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنِ الرِّضَا ( عليه السلام ) نَحْوَهُ .

Ali, from his father, from Yahya Bin Abu Imran, form Yunus,

(It has been narrated) from Al-Reza^-asws, approximate to it’.

باب الْجِهَادِ الْوَاجِبِ مَعَ مَنْ يَكُونُ

Chapter 6 – The one with whom the Jihad is Obligated

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقِيَ عَبَّادٌ الْبَصْرِيُّ عَلِيَّ بْنَ الْحُسَيْنِ ( صلوات الله عليه ) فِي طَرِيقِ مَكَّةَ فَقَالَ لَهُ يَا عَلِيَّ بْنَ الْحُسَيْنِ تَرَكْتَ الْجِهَادَ وَ صُعُوبَتَهُ وَ أَقْبَلْتَ عَلَى الْحَجِّ وَ لِينَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ وَ مَنْ أَوْفى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abbad Al-Basry met Ali Bin Al-Husayn^-asws in a street of Makkah, so he said to him^-asws, ‘O Ali^-asws Bin Al-Husayn^-asws! You^-asws neglect the Jihad (due to) its difficulties, and you^-asws come upon the Hajj and its gentleness. Surely Allah^-azwj Mighty and Majestic is Saying [9:111] Surely Allah has Bought from the Believers their own selves and their wealth for this, that they shall have the Paradise; they are fighting in Allah’s Way, so they kill and are killed; a Promise which is binding on Him in the Torah and the Evangel and the Quran; and who is more loyal to his Covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement’.

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَتِمَّ الْآيَةَ فَقَالَ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا رَأَيْنَا هَؤُلَاءِ الَّذِينَ هَذِهِ صِفَتُهُمْ فَالْجِهَادُ مَعَهُمْ أَفْضَلُ مِنَ الْحَجِّ .

So Ali^-asws Bin Al-Husayn^-asws said to him: ‘Complete the Verse’. So he said, ‘[9:112] The Penitent, the worshippers, the Praisers, the Fasters, the Bowers, the Prostraters, the enjoiners of good and the forbidders of evil, the preservers of the Limits of Allah; and give good news to the Believers’. So Ali^-asws Bin Al-Husayn^-asws said: ‘When we^-asws see them, those with these characteristics, so the Jihad along with them would be superior than the Hajj’.[24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ قَالَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ لِلرِّضَا ( صلوات الله عليه ) وَ أَنَا أَسْمَعُ حَدَّثَنِي أَبِي عَنْ أَهْلِ بَيْتِهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّهُ قَالَ لِبَعْضِهِمْ إِنَّ فِي بِلَادِنَا مَوْضِعَ رِبَاطٍ يُقَالُ لَهُ قَزْوِينُ وَ عَدُوّاً يُقَالُ لَهُ الدَّيْلَمُ فَهَلْ مِنْ جِهَادٍ أَوْ هَلْ مِنْ رِبَاطٍ فَقَالَ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ

A number of our companions, form Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, form Safwan Bin Yahya, from Abdullah Bin Al Mugheira who said,

‘Muhammad Bin Abdullah said to Al-Reza^-asws and I was listening, ‘My father narrated to me, from his family, from his forefathers (may peace be upon them) that they said to one of them, ‘In our city is a garrison called Qazween, and an enemy called Al-Daylam. So is it Permissible for one to do Jihad or is it permissibe to be stationed there?’ So he said, ‘It is upon you with this House (Kabah), so perform its Hajj’.

فَأَعَادَ عَلَيْهِ الْحَدِيثَ فَقَالَ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ أَ مَا يَرْضَى أَحَدُكُمْ أَنْ يَكُونَ فِي بَيْتِهِ يُنْفِقُ عَلَى عِيَالِهِ مِنْ طَوْلِهِ يَنْتَظِرُ أَمْرَنَا فَإِنْ أَدْرَكَهُ كَانَ كَمَنْ شَهِدَ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بَدْراً وَ إِنْ مَاتَ مُنْتَظِراً لِأَمْرِنَا كَانَ كَمَنْ كَانَ مَعَ قَائِمِنَا ( عليه السلام ) هَكَذَا فِي فُسْطَاطِهِ وَ جَمَعَ بَيْنَ السَّبَّابَتَيْنِ وَ لَا أَقُولُ هَكَذَا وَ جَمَعَ بَيْنَ السَّبَّابَةِ وَ الْوُسْطَى فَإِنَّ هَذِهِ أَطْوَلُ مِنْ هَذِهِ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) صَدَقَ .

So I repeated the Hadeeth to him^-asws, so he^-asws said: ‘It is upon you with this House (Kabah), so perform its Hajj. Is one of you not pleased that he happens to be in his house, spending upon his family from his gains, awaiting our^-asws matter (Rising of Al-Qaim^-asws)? So if he were to see it, it would be as if he was present with Rasool-Allah^-saww at Badr. And if he were to die awaiting for our^-asws matter (Rising of Al-Qaim^-asws), it would be as if he was with our^-asws Qaim^-asws like it, in his^-asws tent’, and he^-asws gathered his^-asws two index fingers together’, ‘and I^-asws am not saying like this’, and he^-asws gathered between his^-asws index and middle finger, ‘for this one is longer that this’. So Abu Al-Hassan^-asws said: ‘He spoke the truth’.[25]

مُحَمَّدُ بْنُ الْحَسَنِ الطَّاطَرِيُّ عَمَّنْ ذَكَرَهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَانِسِيِّ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي رَأَيْتُ فِي الْمَنَامِ أَنِّي قُلْتُ لَكَ إِنَّ الْقِتَالَ مَعَ غَيْرِ الْإِمَامِ الْمَفْرُوضِ طَاعَتُهُ حَرَامٌ مِثْلَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ فَقُلْتَ لِي هُوَ كَذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ كَذَلِكَ هُوَ كَذَلِكَ .

Muhammad Bin Al Hassan Al Tatary, from the one who mentioned it, from Ali Bin Al No’man, from Suweyd Al Qalanasy, from Bashir Al Dahhan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘I saw in the dream that I said to you^-asws that the fighting alongside other than the Imam^-asws, the obedience to whom is Obligatoty, is Prohibited like the (consumption of) the dead, and the blood, and flesh of the swine, so you^-asws said to me: ‘It is like that’. So Abu Abdullah^-asws said: ‘It is like that, it is like that’.[26]

باب دُخُولِ عَمْرِو بْنِ عُبَيْدٍ وَ الْمُعْتَزِلَةِ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام )

Chapter 7 – The visiting of Amro Bin Ubeydullah, and the Al-Mu’tazilites to Abu Abdullah^-asws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ عَبْدِ الْكَرِيمِ عُتْبَةَ الْهَاشِمِيِّ قَالَ كُنْتُ قَاعِداً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَكَّةَ إِذْ دَخَلَ عَلَيْهِ أُنَاسٌ مِنَ الْمُعْتَزِلَةِ فِيهِمْ عَمْرُو بْنُ عُبَيْدٍ وَ وَاصِلُ بْنُ عَطَاءٍ وَ حَفْصُ بْنُ سَالِمٍ مَوْلَى ابْنِ هُبَيْرَةَ وَ نَاسٌ مِنْ  رُؤَسَائِهِمْ وَ ذَلِكَ حِدْثَانُ قَتْلِ الْوَلِيدِ وَ اخْتِلَافِ أَهْلِ الشَّامِ بَيْنَهُمْ فَتَكَلَّمُوا وَ أَكْثَرُوا وَ خَطَبُوا فَأَطَالُوا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, form Abdul Kareem Utba Al Hashimy who said,

‘I was seated in the presence of Abu Abdullah^-asws at Makkah when some people from the Mu’tazilites came over to him^-asws, among them was Amro Bin Ubeyd, and Washil Bin Ata’a, and Hafs Bin Salim a slave of Ibn Hubeyra, and some people for their chiefs. That took place on the occurrence of the murder of Al-Waleed, and the people of Syria differed between them, so they spoke a lot, and were concerned, and it was prolonged (discussion).

فَقَالَ لَهُمْ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكُمْ قَدْ أَكْثَرْتُمْ عَلَيَّ فَأَسْنِدُوا أَمْرَكُمْ إِلَى رَجُلٍ مِنْكُمْ وَ لْيَتَكَلَّمْ بِحُجَجِكُمْ وَ يُوجِزُ فَأَسْنَدُوا أَمْرَهُمْ إِلَى عَمْرِو بْنِ عُبَيْدٍ فَتَكَلَّمَ فَأَبْلَغَ وَ أَطَالَ فَكَانَ فِيمَا قَالَ أَنْ قَالَ قَدْ قَتَلَ أَهْلُ الشَّامِ خَلِيفَتَهُمْ وَ ضَرَبَ اللَّهُ عَزَّ وَ جَلَّ بَعْضَهُمْ بِبَعْضٍ وَ شَتَّتَ اللَّهُ أَمْرَهُمْ فَنَظَرْنَا فَوَجَدْنَا رَجُلًا لَهُ دِينٌ وَ عَقْلٌ وَ مُرُوَّةٌ وَ مَوْضِعٌ وَ مَعْدِنٌ لِلْخِلَافَةِ وَ هُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَأَرَدْنَا أَنْ نَجْتَمِعَ عَلَيْهِ فَنُبَايِعَهُ

So Abu Abdullah^-asws said to them: ‘You all have exceeded upon me^-asws, therefore appoing your matter to one man from among you, and let him speak with your argumentations, and he should be brief’. So they allocated their matter to Amro Bin Ubeyd, and he spoke, but he was constant and lengthy. So among what he said was that he said, ‘The people of Syria have killed their Caliph and Allah^-azwj has Struck them against seach other, and Scattered their affairs. So we considered and we found a man of Religion, and intellect, and manliness, and status, and resource for the Caliphate, and he is Muhammad Bin Abdullah Bin Al-Hassan. So we wanted to form a consensus over him, so we pledged our allegiances to him.

ثُمَّ نَظْهَرَ مَعَهُ فَمَنْ كَانَ بَايَعَنَا فَهُوَ مِنَّا وَ كُنَّا مِنْهُ وَ مَنِ اعْتَزَلَنَا كَفَفْنَا عَنْهُ وَ مَنْ نَصَبَ لَنَا جَاهَدْنَاهُ وَ نَصَبْنَا لَهُ عَلَى بَغْيِهِ وَ رَدِّهِ إِلَى الْحَقِّ وَ أَهْلِهِ وَ قَدْ أَحْبَبْنَا أَنْ نَعْرِضَ ذَلِكَ عَلَيْكَ فَتَدْخُلَ مَعَنَا فَإِنَّهُ لَا غِنًى بِنَا عَنْ مِثْلِكَ لِمَوْضِعِكَ وَ كَثْرَةِ شِيعَتِكَ

Then we manifested ourselves to be with him, so the one who pledges allegiance with us, so he is from us, and we would be from him, and the one who renounces us so we would refrain ourselves from him, and the one who establishes (hostility) towards us, we will fight against him, and establish (hostility) to him upon his rebellion, and return him to the Truth and its rightful ones. And we loved to present that to you^-asws, so you^-asws can include yourself^-asws with us, for there is none who can be sufficient for us like you^-asws can, due to your position, and the abundance of your^-asws Shiah’.

فَلَمَّا فَرَغَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ كُلُّكُمْ عَلَى مِثْلِ مَا قَالَ عَمْرٌو قَالُوا نَعَمْ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ قَالَ إِنَّمَا نَسْخَطُ إِذَا عُصِيَ اللَّهُ فَأَمَّا إِذَا أُطِيعَ رَضِينَا

So when he was free (from speaking), Abu Abdullah^-asws said: ‘Are all of you upon similar to what Amro has said?’ They said, ‘Yes’. So he^-asws Praised Allah^-azwj and Extolled Him^-azwj and sent Blessings upon the Prophet^-saww, then said: ‘But rather, we^-asws are angered when Allah^-azwj is disobeyed, so when He^-azwj is obeyed, we^-asws are pleased.

أَخْبِرْنِي يَا عَمْرُو لَوْ أَنَّ الْأُمَّةَ قَلَّدَتْكَ أَمْرَهَا وَ وَلَّتْكَ بِغَيْرِ قِتَالٍ وَ لَا مَئُونَةٍ وَ قِيلَ لَكَ وَ لِّهَا مَنْ شِئْتَ مَنْ كُنْتَ تُوَلِّيهَا قَالَ كُنْتُ أَجْعَلُهَا شُورَى بَيْنَ الْمُسْلِمِينَ قَالَ بَيْنَ الْمُسْلِمِينَ كُلِّهِمْ قَالَ نَعَمْ قَالَ بَيْنَ فُقَهَائِهِمْ وَ خِيَارِهِمْ قَالَ نَعَمْ قَالَ قُرَيْشٍ وَ غَيْرِهِمْ قَالَ نَعَمْ قَالَ وَ الْعَرَبِ وَ الْعَجَمِ قَالَ نَعَمْ

Inform me^-asws, O Amro! If the community collars you with its affairs, and authorizes you without any fighting and no expenditure, and says to you, ‘It is up to you whomsoever you so desire for it, who would you make to be its ruler?’ He said, ‘I would make it to be a consultation between the Muslims’. He^-asws said: ‘Between the Muslims, all of them?’ He said, ‘Yes’. He^-asws said: ‘Between their jurists, and their best ones?’ He said, ‘Yes’. He^-asws said: ‘Qureysh, and others?’ He said, ‘Yes’. He^-asws said: ‘And the Arabs and the non-Arabs?’ He said, ‘Yes’.

قَالَ أَخْبِرْنِي يَا عَمْرُو أَ تَتَوَلَّى أَبَا بَكْرٍ وَ عُمَرَ أَوْ تَتَبَرَّأُ مِنْهُمَا قَالَ أَتَوَلَّاهُمَا فَقَالَ فَقَدْ خَالَفْتَهُمَا مَا تَقُولُونَ أَنْتُمْ تَتَوَلَّوْنَهُمَا أَوْ تَتَبَرَّءُونَ مِنْهُمَا قَالُوا نَتَوَلَّاهُمَا قَالَ يَا عَمْرُو إِنْ كُنْتَ رَجُلًا تَتَبَرَّأُ مِنْهُمَا فَإِنَّهُ يَجُوزُ لَكَ الْخِلَافُ عَلَيْهِمَا وَ إِنْ كُنْتَ تَتَوَلَّاهُمَا فَقَدْ خَالَفْتَهُمَا

He^-asws said: ‘Inform me, O Amro! Do you befriend Abu Bakr and Umar, or do you disavow from them both?’ He said, ‘I befriend them both’. So he^-asws said: ‘So you have opposed both of them. What are you all saying, are you befriending them or disavowing from them both?’ They said, ‘We befriend them both’. He^-asws said: ‘O Amro! If you are a man who was disavowing from them both, so it would be allowed for you to oppose both of them, and if you are a man who befriends both of them, so you are opposing them both.

قَدْ عَهِدَ عُمَرُ إِلَى أَبِي بَكْرٍ فَبَايَعَهُ وَ لَمْ يُشَاوِرْ فِيهِ أَحَداً ثُمَّ رَدَّهَا أَبُو بَكْرٍ عَلَيْهِ وَ لَمْ يُشَاوِرْ فِيهِ أَحَداً ثُمَّ جَعَلَهَا عُمَرُ شُورَى بَيْنَ سِتَّةٍ وَ أَخْرَجَ مِنْهَا جَمِيعَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ غَيْرَ أُولَئِكَ السِّتَّةِ مِنْ قُرَيْشٍ وَ أَوْصَى فِيهِمْ شَيْئاً لَا أَرَاكَ تَرْضَى بِهِ أَنْتَ وَ لَا أَصْحَابُكَ إِذْ جَعَلْتَهَا شُورَى بَيْنَ جَمِيعِ الْمُسْلِمِينَ

Umar had pledged to Abu Bakr so he pledged his allegiance to him, and did not have consultations with regards to it with anyone. Then Abu Bakr returned it to him, and did not consult any with regards to it. Then Umar made it to a consultative council between six and exited from the the entirety of the Emigrants and the Helpers other than those six from Qureysh, and bequethed something among them which I do not see you being pleased with it, nor any of your companions if you were to make it a consultation between the entirety of the Muslims’.

قَالَ وَ مَا صَنَعَ قَالَ أَمَرَ صُهَيْباً أَنْ يُصَلِّيَ بِالنَّاسِ ثَلَاثَةَ أَيَّامٍ وَ أَنْ يُشَاوِرَ أُولَئِكَ السِّتَّةَ لَيْسَ مَعَهُمْ أَحَدٌ إِلَّا ابْنُ عُمَرَ يُشَاوِرُونَهُ وَ لَيْسَ لَهُ مِنَ الْأَمْرِ شَيْ‏ءٌ وَ أَوْصَى مَنْ بِحَضْرَتِهِ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ إِنْ مَضَتْ ثَلَاثَةُ أَيَّامٍ قَبْلَ أَنْ يَفْرُغُوا أَوْ يُبَايِعُوا رَجُلًا أَنْ يَضْرِبُوا أَعْنَاقَ أُولَئِكَ السِّتَّةِ جَمِيعاً فَإِنِ اجْتَمَعَ أَرْبَعَةٌ قَبْلَ أَنْ تَمْضِيَ ثَلَاثَةُ أَيَّامٍ وَ خَالَفَ اثْنَانِ أَنْ يَضْرِبُوا أَعْنَاقَ الِاثْنَيْنِ أَ فَتَرْضَوْنَ بِهَذَا أَنْتُمْ فِيمَا تَجْعَلُونَ مِنَ الشُّورَى فِي جَمَاعَةٍ مِنَ الْمُسْلِمِينَ قَالُوا لَا

He said, ‘So what did he do?’ He^-asws said: ‘He ordered Suhayb that he should Pray with the people for three days, and those six would consult and there would not be anyone with them except for Ibn Umar for them to consult him and there would be nothing for him in the matter. And he bequeathed the ones who were present from the Emigrants and the Helpers that if three days were to pass by before they are free, or pledge their allgiances to one man, that they should strike the necks of those six altogether. So if four were to gather (on one) and three days pass by, and two oppose, that they should strike the necks of the two. Would you all be pleased with this what you are making it to be from the consultation among a group of the Muslims?’ They said, ‘No’.

ثُمَّ قَالَ يَا عَمْرُو دَعْ ذَا أَ رَأَيْتَ لَوْ بَايَعْتُ صَاحِبَكَ الَّذِي تَدْعُونِي إِلَى بَيْعَتِهِ ثُمَّ اجْتَمَعَتْ لَكُمُ الْأُمَّةُ فَلَمْ يَخْتَلِفْ عَلَيْكُمْ رَجُلَانِ فِيهَا فَأَفَضْتُمْ إِلَى الْمُشْرِكِينَ الَّذِينَ لَا يُسْلِمُونَ وَ لَا يُؤَدُّونَ الْجِزْيَةَ أَ كَانَ عِنْدَكُمْ وَ عِنْدَ صَاحِبِكُمْ مِنَ الْعِلْمِ مَا تَسِيرُونَ بِسِيرَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي الْمُشْرِكِينَ فِي حُرُوبِهِ

Then he^-asws said: ‘O Amro, leave that. What is your view if Supposing I^-asws were to pledge allegiance to your companion whom you are calling me^-asws to pledge allegiance to him, then the community united for you, and no two of them oppose you with regards to it, so you mobilise them against the Polytheists who are not submitting, and are not paying the taxation, would there be with you and with your companions the necessary knowledge what would make you walk upon the way of Rasool-Allah^-saww regarding the Polytheists in his^-saww wars?’

قَالَ نَعَمْ قَالَ فَتَصْنَعُ مَا ذَا قَالَ نَدْعُوهُمْ إِلَى الْإِسْلَامِ فَإِنْ أَبَوْا دَعَوْنَاهُمْ إِلَى الْجِزْيَةِ قَالَ وَ إِنْ كَانُوا مَجُوساً لَيْسُوا بِأَهْلِ الْكِتَابِ قَالَ سَوَاءٌ قَالَ وَ إِنْ كَانُوا مُشْرِكِي الْعَرَبِ وَ عَبَدَةَ الْأَوْثَانِ قَالَ سَوَاءٌ

He said, ‘Yes’. He^-asws said: ‘So what is that which you would do?’ He said, ‘We would call them to Al-Islam, so if they refuse, we would call them to the taxation’. He^-asws said: ‘Supposing they were Magians, not being with the People of the Book?’ He said, ‘Same’. He^-asws said: ‘So if they were Arab Polytheists and worshipped the idols?’ He said, ‘Same’.

قَالَ أَخْبِرْنِي عَنِ الْقُرْآنِ تَقْرَؤُهُ قَالَ نَعَمْ قَالَ اقْرَأْ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ فَاسْتِثْنَاءُ اللَّهِ عَزَّ وَ جَلَّ وَ اشْتِرَاطُهُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ فَهُمْ وَ الَّذِينَ لَمْ يُؤْتَوُا الْكِتَابَ سَوَاءٌ قَالَ نَعَمْ قَالَ عَمَّنْ أَخَذْتَ ذَا  قَالَ سَمِعْتُ النَّاسَ يَقُولُونَ

(At that) He^-asws (the Imam^-asws) said: ‘Inform me about the Quran, do you recite it?’ He said, ‘Yes’. He^-asws said: ‘[9:29] Fight those who do not believe in Allah, nor in the Last Day, nor do they sanctify what Allah and His Rasool have sanctified, nor do they make the Religion of Truth to be their Religion, out of those who have been Given the Book, until they pay the tax in acknowledgment of their lowness. So there is an Exclusion of Allah^-azwj Mighty and Majestic and His^-azwj Stipulation (Prerequisite) from those who have been Given the Book, so they and those who have not been Given the Book, are the same?’ He said, ‘Yes’. He^-asws said: ‘From whom have you taken that?’ He said, ‘I heard the people saying it’.

قَالَ فَدَعْ ذَا فَإِنْ هُمْ أَبَوُا الْجِزْيَةَ فَقَاتَلْتَهُمْ فَظَهَرْتَ عَلَيْهِمْ كَيْفَ تَصْنَعُ بِالْغَنِيمَةِ قَالَ أُخْرِجُ الْخُمُسَ وَ أَقْسِمُ أَرْبَعَةَ أَخْمَاسٍ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ قَالَ أَخْبِرْنِي عَنِ الْخُمُسِ مَنْ تُعْطِيهِ قَالَ حَيْثُمَا سَمَّى اللَّهُ

He^-asws said: ‘So leave that. Supposing they were to refuse (to pay) the taxation, and you fight them and overcome against them, how would you deal with the war booty?’ He said, ‘I would extract the one-fifth and distribute the four-fifths between the ones who fought over it’. He^-asws said: ‘Inform me^-asws about the one-fifth, whom would you give it to?’ He said, ‘Whomsoever Allah^-azwj has Named’.

قَالَ فَقَرَأَ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ قَالَ الَّذِي لِلرَّسُولِ مَنْ تُعْطِيهِ وَ مَنْ ذُو الْقُرْبَى قَالَ قَدِ اخْتَلَفَ فِيهِ الْفُقَهَاءُ فَقَالَ بَعْضُهُمْ قَرَابَةُ النَّبِيِّ ( صلى الله عليه وآله ) وَ أَهْلُ بَيْتِهِ وَ قَالَ بَعْضُهُمُ الْخَلِيفَةُ وَ قَالَ بَعْضُهُمْ قَرَابَةُ الَّذِينَ قَاتَلُوا عَلَيْهِ مِنَ الْمُسْلِمِينَ قَالَ فَأَيَّ ذَلِكَ تَقُولُ أَنْتَ قَالَ لَا أَدْرِي قَالَ فَأَرَاكَ لَا تَدْرِي فَدَعْ ذَا

He (the narrator) said, ‘So he^-asws recited [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin and the orphans and the needy and the wayfarer. He^-asws said: ‘That which is for the Rasool^-saww, whom would you give it to, and who are the near of kin?’ He said, ‘The jurists have differed with regards to it. So some of them said these are the near of kin of the Prophet^-saww and the People^-asws of his^-saww Household, and some of them said it is the Caliph, and one of them said these are the near of kin from the Muslims who fought over it’. He^-asws said: ‘So which of that are you saying it is?’ He said, ‘I do not know’. He^-asws said: ‘So I^-asws can see that you do not know, so leave that’.

ثُمَّ قَالَ أَ رَأَيْتَ الْأَرْبَعَةَ أَخْمَاسٍ تَقْسِمُهَا بَيْنَ جَمِيعِ مَنْ قَاتَلَ عَلَيْهَا قَالَ نَعَمْ قَالَ فَقَدْ خَالَفْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فِي سِيرَتِهِ بَيْنِي وَ بَيْنَكَ فُقَهَاءُ أَهْلِ الْمَدِينَةِ وَ مَشِيخَتُهُمْ فَاسْأَلْهُمْ فَإِنَّهُمْ لَا يَخْتَلِفُونَ وَ لَا يَتَنَازَعُونَ فِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا صَالَحَ الْأَعْرَابَ عَلَى أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ لَا يُهَاجِرُوا عَلَى إِنْ دَهِمَهُ مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَنْفِرَهُمْ فَيُقَاتِلَ بِهِمْ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ نَصِيبٌ وَ أَنْتَ تَقُولُ بَيْنَ جَمِيعِهِمْ فَقَدْ خَالَفْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فِي كُلِّ مَا قُلْتَ فِي سِيرَتِهِ فِي الْمُشْرِكِينَ

Then he^-asws said: ‘What is your view of the four-fifths, would you distribute it between the entirety of the ones who fought over it?’ He said, ‘Yes’. He^-asws said: ‘So you would be opposing Rasool-Allah^-saww in his^-saww way, between me^-asws and the jurists of Al-Medina, and their elders, so ask them for they are neither differing nor are they disputing that Rasool-Allah^-saww rather reconciled the Bedouins upon (the stipulation) that he^-saww would leave them in their houses and they would not emigrate upon (the stipulation) if they were to be raided from his^-saww enemies with a raid they would be fending them off and they would be fighting with them, and there would be no share for them from the war booty, and you are saying it would be between all of them. So you have opposed Rasool-Allah^-saww in everything what you said regarding his^-saww way with regarding the Polytheists.

وَ مَعَ هَذَا مَا تَقُولُ فِي الصَّدَقَةِ فَقَرَأَ عَلَيْهِ الْآيَةَ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها إِلَى آخِرِ الْآيَةِ قَالَ نَعَمْ فَكَيْفَ تَقْسِمُهَا قَالَ أَقْسِمُهَا عَلَى ثَمَانِيَةِ أَجْزَاءٍ فَأُعْطِي كُلَّ جُزْءٍ مِنَ الثَّمَانِيَةِ جُزْءاً قَالَ وَ إِنْ كَانَ صِنْفٌ مِنْهُمْ عَشَرَةَ آلَافٍ وَ صِنْفٌ مِنْهُمْ رَجُلًا وَاحِداً أَوْ رَجُلَيْنِ أَوْ ثَلَاثَةً جَعَلْتَ لِهَذَا الْوَاحِدِ مِثْلَ مَا جَعَلْتَ لِلْعَشَرَةِ آلَافٍ قَالَ نَعَمْ

And along with this is what you are saying regarding the charity’. So he^-asws recited to him the Verse [9:60] But rather, the charities are only for the poor and the needy, and the officials (appointed) over them – up to the end of the Verse. He said, ‘Yes’. (He^-asws said): ‘So how would you distribute it?’ He said, ‘I would distribute it upon eight parts, so I would give a part to each of the eight, one part’. He^-asws said: ‘And if one category from them were ten thousand, and one category from them was one man, or two men, or three, would you make for this one similar to what you would make for the ten thousand?’ He said, ‘Yes’.

قَالَ وَ تَجْمَعُ صَدَقَاتِ أَهْلِ الْحَضَرِ وَ أَهْلِ الْبَوَادِي فَتَجْعَلُهُمْ فِيهَا سَوَاءً  قَالَ نَعَمْ قَالَ فَقَدْ خَالَفْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فِي كُلِّ مَا قُلْتَ فِي سِيرَتِهِ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْسِمُ صَدَقَةَ أَهْلِ الْبَوَادِي فِي أَهْلِ الْبَوَادِي وَ صَدَقَةَ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَ لَا يَقْسِمُهُ بَيْنَهُمْ بِالسَّوِيَّةِ وَ إِنَّمَا يَقْسِمُهُ عَلَى قَدْرِ مَا يَحْضُرُهُ مِنْهُمْ وَ مَا يَرَى وَ لَيْسَ عَلَيْهِ فِي ذَلِكَ شَيْ‏ءٌ مُوَقَّتٌ مُوَظَّفٌ وَ إِنَّمَا يَصْنَعُ ذَلِكَ بِمَا يَرَى عَلَى قَدْرِ مَنْ يَحْضُرُهُ مِنْهُمْ

He^-asws said: ‘And you would gather the charities of the people of the urban areas and the people of the countryside, so you would make them to be the same in it?’ He said, ‘Yes’. He^-asws said: ‘So you would have opposed Rasool-Allah^-saww in everything what you have said regarding his^-saww way. Rasool-Allah^-saww used to distribute charities of the people of the countryside in the countryside, and the charities of the urban areas in the urban areas, and he^-saww did not distribute between them equally, but rather he^-saww distributed it upon a measurement of what was present from them (in numbers), and what he^-saww (found) fit (appropriate), and there was nothing upon it regarding that, any timing or portion. But rather, he^-saww did that with what he^-saww saw to be in accordance with the ones who were present from them.

فَإِنْ كَانَ فِي نَفْسِكَ مِمَّا قُلْتُ شَيْ‏ءٌ فَالْقَ فُقَهَاءَ أَهْلِ الْمَدِينَةِ فَإِنَّهُمْ لَا يَخْتَلِفُونَ فِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَذَا كَانَ يَصْنَعُ

Thus, if there is anything in yourself from what I^-asws have said, so meet the jurists of the people of Al-Medina, for they are not differing in (the fact) that Rasool-Allah^-saww, that is how he^-saww used to do’.

ثُمَّ أَقْبَلَ عَلَى عَمْرِو بْنِ عُبَيْدٍ فَقَالَ لَهُ اتَّقِ اللَّهَ وَ أَنْتُمْ أَيُّهَا الرَّهْطُ فَاتَّقُوا اللَّهَ فَإِنَّ أَبِي حَدَّثَنِي وَ كَانَ خَيْرَ أَهْلِ الْأَرْضِ وَ أَعْلَمَهُمْ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ ضَرَبَ النَّاسَ بِسَيْفِهِ وَ دَعَاهُمْ إِلَى نَفْسِهِ وَ فِي الْمُسْلِمِينَ مَنْ هُوَ أَعْلَمُ مِنْهُ فَهُوَ ضَالٌّ مُتَكَلِّفٌ

Then he^-asws turned towards Amro Bin Ubeyd, so he^-asws said to him: ‘Fear Allah^-azwj and you all, the group! So fear Allah^-azwj, for my^-asws father^-asws narrated to me^-asws, and he^-asws was the best of the people of the earth, and the most knowledgeable of the Book of Allah^-azwj Mighty and Majestic, and Sunnah of His^-azwj Prophet^-saww, that Rasool-Allah^-saww said: ‘The one who strikes the people with his sword and calls them to himself, and among the Muslims there is one who is more knowledgeable than him, so he has strayed, and is a fake’.[27]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَانِسِيِّ عَنْ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي رَأَيْتُ فِي الْمَنَامِ أَنِّي قُلْتُ لَكَ إِنَّ الْقِتَالَ مَعَ غَيْرِ الْإِمَامِ الْمُفْتَرَضِ طَاعَتُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ فَقُلْتَ لِي نَعَمْ هُوَ كَذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ كَذَلِكَ هُوَ كَذَلِكَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al No’man, from Suweyd Al Qalanasy, from basher,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘I saw in the dream that I said to you^-asws that the fighting along with other than the Imam^-asws the obedience to whom is Obligatory, is Prohibited, like the (consumption of) the dead, and the blood, and the flesh of the swine. So you^-asws said to me: ‘It is like that’. So Abu Abdullah^-asws said: ‘It is like that! It is like that!’[28]

باب وَصِيَّةِ رَسُولِ اللَّهِ (صلی اللہ علیہ وآلہ وسلم) وَ أَمِيرِ الْمُؤْمِنِينَ (علیہ السلام) فِي السَّرَايَا

Chapter 8 – Advice of Rasool-Allah^-saww and Amir Al-Momineen^-asws regarding the battallions

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ أَظُنُّهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَرَادَ أَنْ يَبْعَثَ سَرِيَّةً دَعَاهُمْ فَأَجْلَسَهُمْ بَيْنَ يَدَيْهِ ثُمَّ يَقُولُ سِيرُوا بِسْمِ اللَّهِ وَ بِاللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ لَا تَغُلُّوا وَ لَا تُمَثِّلُوا وَ لَا تَغْدِرُوا وَ لَا تَقْتُلُوا شَيْخاً فَانِياً وَ لَا صَبِيّاً وَ لَا امْرَأَةً وَ لَا تَقْطَعُوا شَجَراً إِلَّا أَنْ تُضْطَرُّوا إِلَيْهَا وَ أَيُّمَا رَجُلٍ مِنْ أَدْنَى الْمُسْلِمِينَ أَوْ أَفْضَلِهِمْ نَظَرَ إِلَى رَجُلٍ مِنَ الْمُشْرِكِينَ فَهُوَ جَارٌ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ فَإِنْ تَبِعَكُمْ فَأَخُوكُمْ فِي الدِّينِ وَ إِنْ أَبَى فَأَبْلِغُوهُ مَأْمَنَهُ وَ اسْتَعِينُوا بِاللَّهِ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, who thinks it was from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever Rasool-Allah^-azwj wanted to send a battallion, so he^-saww would call them and have them seated in front of him^-saww. Then he^-saww would be saying to them: ‘March in the Name of Allah^-azwj, and with Allah^-azwj, and in the Way of Allah^-azwj, and upon the Religion of Rasool-Allah^-saww. Neither commit excesses, nor mutilate, nor be treacherous, nor kill the dying elderly nor children, nor the woman, nor cut down a tree except if you are desperate to it. And whichever man from the lowest of the Muslims or the most superior of them sympathises with a man from the Polytheists, so he is a neighbour (friend) until he hears the Speech of Allah^-azwj. So if he were to follow you, so he is your brother in the Religion, and if he refuses, so deliver him to his safety, and seek Assistance with Allah^-azwj against him’.[29]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُلْقَى السَّمُّ فِي بِلَادِ الْمُشْرِكِينَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww forbade the throwing of the poison in the cities of the Polytheists’.[30]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا بَيَّتَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَدُوّاً قَطُّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abbad Bin Suheyb who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww never planned (allowed) a night (attack) against an enemy at all’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بَعَثَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْيَمَنِ وَ قَالَ لِي يَا عَلِيُّ لَا تُقَاتِلَنَّ أَحَداً حَتَّى تَدْعُوَهُ وَ ايْمُ اللَّهِ لَأَنْ يَهْدِيَ اللَّهُ عَلَى يَدَيْكَ رَجُلًا خَيْرٌ لَكَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَ غَرَبَتْ وَ لَكَ وَلَاؤُهُ يَا عَلِيُّ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww sent me^-asws to Al-Yemen, and said to me^-asws: ‘O Ali^-asws! Do not kill anyone until you^-asws call him (to Al-Islam), and I^-saww swear by Allah^-azwj if Allah^-azwj Guides one man upon your^-asws hand, it would be better for you^-asws than what the sun emerges upon and sets, and for him would be your^-asws Wilayah, O Ali^-asws’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا يُقَاتِلُ حَتَّى تَزُولَ الشَّمْسُ وَ يَقُولُ تُفَتَّحُ أَبْوَابُ السَّمَاءِ وَ تُقْبِلُ الرَّحْمَةُ وَ يَنْزِلُ النَّصْرُ وَ يَقُولُ هُوَ أَقْرَبُ إِلَى اللَّيْلِ وَ أَجْدَرُ أَنْ يَقِلَّ الْقَتْلُ وَ يَرْجِعَ الطَّالِبُ وَ يُفْلِتَ الْمُنْهَزِمُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin usman, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws would never fight until the declining of the sun (after mid-day), and he^-asws was saying: ‘The gateways of the skies are open, and the Mercy is faced, and the victory descends’. And he^-asws was saying: ‘It is nearer to the night, and the scarcity of the killing, and the pursuer would return, and the vanquished would disappear’.[33]

عَلِيٌّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَدِينَةٍ مِنْ مَدَائِنِ أَهْلِ الْحَرْبِ هَلْ يَجُوزُ أَنْ يُرْسَلَ عَلَيْهِمُ الْمَاءُ وَ تُحْرَقَ بِالنَّارِ أَوْ تُرْمَى بِالْمَجَانِيقِ حَتَّى يُقْتَلُوا وَ فِيهِمُ النِّسَاءُ وَ الصِّبْيَانُ وَ الشَّيْخُ الْكَبِيرُ وَ الْأُسَارَى مِنَ الْمُسْلِمِينَ وَ التُّجَّارُ فَقَالَ يُفْعَلُ ذَلِكَ بِهِمْ وَ لَا يُمْسَكُ عَنْهُمْ لِهَؤُلَاءِ وَ لَا دِيَةَ عَلَيْهِمْ لِلْمُسْلِمِينَ وَ لَا كَفَّارَةَ

Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Hafs Bin Giyas who said,

‘I asked Abu Abdullah^-asws about a city from the cities of the people of the war. Is it allowed, the diversion of the water towards them (to flood them), and the burning with the fire, or pelting with the catapults until they are killed, and among them would be the women and the children, and the elderly, and the captives from the Muslims, and the business people?’ So he^-asws said: ‘You can do that with them, and do not withhold from the due to them, and there is no wergild against them for the Muslims, nor any expiation’.

وَ سَأَلْتُهُ عَنِ النِّسَاءِ كَيْفَ سَقَطَتِ الْجِزْيَةُ عَنْهُنَّ وَ رُفِعَتْ عَنْهُنَّ  فَقَالَ لِأَنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله ) نَهَى عَنْ قِتَالِ النِّسَاءِ وَ الْوِلْدَانِ فِي دَارِ الْحَرْبِ إِلَّا أَنْ يُقَاتِلُوا فَإِنْ قَاتَلَتْ أَيْضاً فَأَمْسِكْ عَنْهَا مَا أَمْكَنَكَ وَ لَمْ تَخَفْ خَلَلًا فَلَمَّا نَهَى عَنْ قَتْلِهِنَّ فِي دَارِ الْحَرْبِ كَانَ فِي دَارِ الْإِسْلَامِ أَوْلَى وَ لَوِ امْتَنَعَتْ أَنْ تُؤَدِّيَ الْجِزْيَةَ لَمْ يُمْكِنْ قَتْلُهَا فَلَمَّا لَمْ يُمْكِنْ قَتْلُهَا رُفِعَتِ الْجِزْيَةُ عَنْهَا

And I asked him^-asws, ‘How was the taxation dropped from them (the women) and raised from them?’ So he^-asws said: ‘Because Rasool-Allah^-saww forbade from killing the women and the children in the field of war, except if they fight. So if they (women) fight as well, so withhold from them as much as possible, and do not fear the disturbance. So when it is forbidden from killing them in the field of the war, then in the house of Al-Islam it would be higher. And if they refuse to pay the taxation, it is not possible for killing her. So when it is not possible to kill her, the taxation is thereby lifted from her.

وَ لَوِ امْتَنَعَ الرِّجَالُ أَنْ يُؤَدُّوا الْجِزْيَةَ كَانُوا نَاقِضِينَ لِلْعَهْدِ وَ حَلَّتْ دِمَاؤُهُمْ وَ قَتْلُهُمْ لِأَنَّ قَتْلَ الرِّجَالِ مُبَاحٌ فِي دَارِ الشِّرْكِ وَ كَذَلِكَ الْمُقْعَدُ مِنْ أَهْلِ الذِّمَّةِ وَ الْأَعْمَى وَ الشَّيْخُ الْفَانِي وَ الْمَرْأَةُ وَ الْوِلْدَانُ فِي أَرْضِ الْحَرْبِ فَمِنْ أَجْلِ ذَلِكَ رُفِعَتْ عَنْهُمُ الْجِزْيَةُ .

And if the men refuse to pay the taxation, they would be the breakers of the covenant, and their blood would be Permissible, and killing them because the killing the men is lawful in the house of the Polytheism, and similar to that (the woman) is the disabled from the people under the responsibility (Ahl Al-Zimma), and the blind, and the dying elderly, and the woman, and the child in the land of the war. Therefore, due to the reason of that, the taxation is lifted from them (women)’.[34]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ إِذَا بَعَثَ بِسَرِيَّةٍ دَعَا لَهَا.

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

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww, when he^-saww sent a battallion, supplicated for it’.[35]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ إِذَا بَعَثَ أَمِيراً لَهُ عَلَى سَرِيَّةٍ أَمَرَهُ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ فِي خَاصَّةِ نَفْسِهِ ثُمَّ فِي أَصْحَابِهِ عَامَّةً ثُمَّ يَقُولُ اغْزُ بِسْمِ اللَّهِ وَ فِي سَبِيلِ اللَّهِ قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ وَ لَا تَغْدِرُوا وَ لَا تَغُلُّوا وَ تُمَثِّلُوا وَ لَا تَقْتُلُوا وَلِيداً وَ لَا مُتَبَتِّلًا فِي شَاهِقٍ وَ لَا تُحْرِقُوا النَّخْلَ وَ لَا تُغْرِقُوهُ بِالْمَاءِ وَ لَا تَقْطَعُوا شَجَرَةً مُثْمِرَةً وَ لَا تُحْرِقُوا زَرْعاً لِأَنَّكُمْ لَا تَدْرُونَ لَعَلَّكُمْ تَحْتَاجُونَ إِلَيْهِ وَ لَا تَعْقِرُوا مِنَ الْبَهَائِمِ مِمَّا يُؤْكَلُ لَحْمُهُ إِلَّا مَا لَا بُدَّ لَكُمْ مِنْ أَكْلِهِ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the Prophet^-saww sent a commander of his^-saww upon a battallion, ordered him with fear of Allah^-azwj Mighty and Majestic in particularly for himself, then regarding his companions in general. Then he^-saww was saying: ‘Attack in the Name of Allah^-azwj, and in the Way of Allah^-azwj. Fight the one who disbelieves in Allah^-azwj, and neither be treacherous, nor commit excesses, nor mutilate, nor kill any child nor any meditator in the heights, nor burn the palm tree nor drown it with the water, nor cut down a fruit-bearing tree, nor burn down plantations because you all do not know perhaps you might be needy to it, and do not hamstring the animals from what its flesh can be eaten except what is inevitable for you for eating it.

وَ إِذَا لَقِيتُمْ عَدُوّاً لِلْمُسْلِمِينَ فَادْعُوهُمْ إِلَى إِحْدَى ثَلَاثٍ فَإِنْ هُمْ أَجَابُوكُمْ إِلَيْهَا فَاقْبَلُوا مِنْهُمْ وَ كُفُّوا عَنْهُمْ ادْعُوهُمْ إِلَى الْإِسْلَامِ فَإِنْ دَخَلُوا فِيهِ فَاقْبَلُوهُ مِنْهُمْ وَ كُفُّوا عَنْهُمْ وَ ادْعُوهُمْ إِلَى الْهِجْرَةِ بَعْدَ الْإِسْلَامِ فَإِنْ فَعَلُوا فَاقْبَلُوا مِنْهُمْ وَ كُفُّوا عَنْهُمْ وَ إِنْ أَبَوْا أَنْ يُهَاجِرُوا وَ اخْتَارُوا دِيَارَهُمْ وَ أَبَوْا أَنْ يَدْخُلُوا فِي دَارِ الْهِجْرَةِ كَانُوا بِمَنْزِلَةِ أَعْرَابِ الْمُؤْمِنِينَ

And when you meet enemies of the Muslims, so call them upon to one of the three, so if they were to respond to you to it then accept from them and restrain yourselves from them – call them to Al-Islam, so if they were to enter into it, so accept it from them and restrain yourselves from them; and call them to the emigration after (the call to) Al-Islam, so if they were to do that, then accept it from them and restrain yourselves from them, and if they refuse to emigrate and choose their houses and refuse to enter into the house of the migration, they would be at the status of the Bedouin Believers.

يَجْرِي عَلَيْهِمْ مَا يَجْرِي عَلَى أَعْرَابِ الْمُؤْمِنِينَ وَ لَا يَجْرِي لَهُمْ فِي الْفَيْ‏ءِ وَ لَا فِي الْقِسْمَةِ شَيْ‏ءٌ إِلَّا أَنْ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ

There shall flow upon them what flows upon the Bedouin Muslims, and there shall not flow anything with regards to the war booty nor any distribution, except if they migrate in the Way of Allah^-azwj.

فَإِنْ أَبَوْا هَاتَيْنِ فَادْعُوهُمْ إِلَى إِعْطَاءِ الْجِزْيَةِ عَنْ يَدٍ وَ هُمْ صَاغِرُونَ فَإِنْ أَعْطَوُا الْجِزْيَةَ فَاقْبَلْ مِنْهُمْ وَ كُفَّ عَنْهُمْ وَ إِنْ أَبَوْا فَاسْتَعِنِ اللَّهَ عَزَّ وَ جَلَّ عَلَيْهِمْ وَ جَاهِدْهُمْ فِي اللَّهِ حَقَّ جِهَادِهِ

So if they refuse these two, so call them to the payment of the taxation by the hands and they are belittled. So if they were to pay the taxation, accept it from them and restrain yourselves from them, and if they refuse, so seek Assistance of Allah^-azwj Mighty and Majestic against them, and fight them regarding Allah^-azwj with a rightful Jihad.

وَ إِذَا حَاصَرْتَ أَهْلَ حِصْنٍ فَأَرَادُوكَ عَلَى أَنْ يَنْزِلُوا عَلَى حُكْمِ اللَّهِ عَزَّ وَ جَلَّ فَلَا تَنْزِلْ لَهُمْ وَ لَكِنْ أَنْزِلْهُمْ عَلَى حُكْمِكُمْ ثُمَّ اقْضِ فِيهِمْ بَعْدُ مَا شِئْتُمْ

And when the people of the fort are surrounded, so they respond that they would descend (come out) upon the Judgements of Allah^-azwj Mighty and Majestic, so do not let them out except upon your decision, then judge among them afterwards whatever you so desire to.

فَإِنَّكُمْ إِنْ تَرَكْتُمُوهُمْ عَلَى حُكْمِ اللَّهِ لَمْ تَدْرُوا تُصِيبُوا حُكْمَ اللَّهِ فِيهِمْ أَمْ لَا وَ إِذَا حَاصَرْتُمْ أَهْلَ حِصْنٍ فَإِنْ آذَنُوكَ عَلَى أَنْ تُنْزِلَهُمْ عَلَى ذِمَّةِ اللَّهِ وَ ذِمَّةِ رَسُولِهِ فَلَا تُنْزِلْهُمْ وَ لَكِنْ أَنْزِلْهُمْ عَلَى ذِمَمِكُمْ وَ ذِمَمِ آبَائِكُمْ وَ إِخْوَانِكُمْ فَإِنَّكُمْ إِنْ تُخْفِرُوا ذِمَمَكُمْ وَ ذِمَمَ آبَائِكُمْ وَ إِخْوَانِكُمْ كَانَ أَيْسَرَ عَلَيْكُمْ يَوْمَ الْقِيَامَةِ مِنْ أَنْ تُخْفِرُوا ذِمَّةَ اللَّهِ وَ ذِمَّةَ رَسُولِهِ ( صلى الله عليه وآله )

So if you all were to leave them upon the Judgement of Allah^-azwj, you would not know whether you harmed the Judgement of Allah^-azwj regarding them or not. And when you surround the people of the fort, so if they were to ask your permission upon them descending upon the responsibility of Allah^-azwj and the responsibility of His^-azwj Rasool^-saww, so do not let them descend, but get them to descend upon your own responsibilities and the responsibility of your fathers and your brothers. So failing your responsibility and the responsibilities of your father and your brothers would be easier upon you on the Day of Judgement than if you were to fail the responsibility of Allah^-azwj and the responsibility of His^-azwj Rasool^-saww’.[36]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَ جَمِيلِ بْنِ دَرَّاجٍ كِلَاهُمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا بَعَثَ سَرِيَّةً دَعَا بِأَمِيرِهَا فَأَجْلَسَهُ إِلَى جَنْبِهِ وَ أَجْلَسَ أَصْحَابَهُ بَيْنَ يَدَيْهِ ثُمَّ قَالَ سِيرُوا بِسْمِ اللَّهِ وَ بِاللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَغْدِرُوا وَ لَا تَغُلُّوا وَ لَا تُمَثِّلُوا وَ لَا تَقْطَعُوا شَجَرَةً إِلَّا أَنْ تُضْطَرُّوا إِلَيْهَا وَ لَا تَقْتُلُوا شَيْخاً فَانِياً وَ لَا صَبِيّاً وَ لَا امْرَأَةً

A number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Muhammad Bin Humran, and Jameel Bin Darraj, all of them,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever Rasool-Allah^-saww sent a battallion, called its commander and made him sit by his^-saww side, and his companions to sit in front of him^-asws. Then he^-saww would say: ‘March in the Name of Allah^-azwj, and with Allah^-azwj, and in the Way of Allah^-azwj, and upon the Religion of Rasool-Allah^-saww. Neither be treacherous, nor commit excesses, nor mutilate, nor cut down a tree except if you are desperate to it, and do not kill a dying elder, nor a child, nor a woman.

وَ أَيُّمَا رَجُلٍ مِنْ أَدْنَى الْمُسْلِمِينَ وَ أَفْضَلِهِمْ نَظَرَ إِلَى أَحَدٍ مِنَ الْمُشْرِكِينَ فَهُوَ جَارٌ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ فَإِذَا سَمِعَ كَلَامَ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ تَبِعَكُمْ فَأَخُوكُمْ فِي دِينِكُمْ وَ إِنْ أَبَى فَاسْتَعِينُوا بِاللَّهِ عَلَيْهِ وَ أَبْلِغُوهُ مَأْمَنَهُ .

And whichever man from the lowest of the Muslims and their most superior of them pities anyone from the Polytheists, so he is a neighbour (friend) until he hears the Speech of Allah^-azwj. So when he hears the Speech of Allah^-azwj Mighty and Majestic and if he follows you, so he is your brother in your Religion, and if he refuses, so seek Assistance of Allah^-azwj against him, and deliver him to his safety’.

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ وَ أَيُّمَا رَجُلٍ مِنَ الْمُسْلِمِينَ نَظَرَ إِلَى رَجُلٍ مِنَ الْمُشْرِكِينَ فِي أَقْصَى الْعَسْكَرِ وَ أَدْنَاهُ فَهُوَ جَارٌ .

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

(It has been narrated) from Abu Abdullah^-asws, similar to it except that he^-saww said: ‘And whichever man from the Muslims pities a man from the Polytheists in the remoteness of the army and its lowest, so he is a neighbour (friend)’.[37]

باب إِعْطَاءِ الْأَمَانِ

Chapter 9 – Granting the security

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا مَعْنَى قَوْلِ النَّبِيِّ ( صلى الله عليه وآله ) يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ قَالَ لَوْ أَنَّ جَيْشاً مِنَ الْمُسْلِمِينَ حَاصَرُوا قَوْماً مِنَ الْمُشْرِكِينَ فَأَشْرَفَ رَجُلٌ فَقَالَ أَعْطُونِي الْأَمَانَ حَتَّى أَلْقَى صَاحِبَكُمْ وَ أُنَاظِرَهُ فَأَعْطَاهُ أَدْنَاهُمُ الْأَمَانَ وَجَبَ عَلَى أَفْضَلِهِمُ الْوَفَاءُ بِهِ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the meaning of the words of the Prophet^-saww: ‘Take to their responsibilities of the lowest of them’?’ He^-asws said: ‘If an army of the Muslims surround a people from the Polytheists, so a man approaches and says, ‘Give me the security until I meet your companion and debate him’. So if the lowest of them (in the army rank) grants him the security, it is Obligatory upon the most superior of them to be loyal with it (to honour the words of the lower rank soldier)’.[38]

عَلِيٌّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيّاً ( عليه السلام ) أَجَازَ أَمَانَ عَبْدٍ مَمْلُوكٍ لِأَهْلِ حِصْنٍ مِنَ الْحُصُونِ وَ قَالَ هُوَ مِنَ الْمُؤْمِنِينَ .

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

(It has been narrated) from Abu Abdullah^-asws that Ali^-asws allowed the granting of security of an owned slave to the people of a fort from the forts, and said: ‘He is from the Believers’.[39]

عَلِيٌّ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَا مِنْ رَجُلٍ آمَنَ رَجُلًا عَلَى ذِمَّةٍ ثُمَّ قَتَلَهُ إِلَّا جَاءَ يَوْمَ الْقِيَامَةِ يَحْمِلُ لِوَاءَ الْغَدْرِ .

Ali, from his father, from Yahya Bin Imran, from Yunus, from Abdullah Bin Suleyman who said,

‘I heard Abu Ja’far^-asws saying: ‘There is none from a man who grants security to a man upon a responsibility, then kills him, except that he would come on the Day of Judgement bearing a banner of the treachery’.[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَوْ أَنَّ قَوْماً حَاصَرُوا مَدِينَةً فَسَأَلُوهُمُ الْأَمَانَ فَقَالُوا لَا فَظَنُّوا أَنَّهُمْ قَالُوا نَعَمْ فَنَزَلُوا إِلَيْهِمْ كَانُوا آمِنِينَ .

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

(It has been narrated) from Abu Abdullah^-asws, or from Abu Al-Hassan^-asws having said: ‘If a people are surrounded in a city, so they ask them (Muslim army) for the sercurity, so they say, ‘No’, and they (mistakenly) think that they said yes, and they descend to them, they would be the secured ones’.[41]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَرَأْتُ فِي كِتَابٍ لِعَلِيٍّ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَتَبَ كِتَاباً بَيْنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ مَنْ لَحِقَ بِهِمْ مِنْ أَهْلِ يَثْرِبَ أَنَّ كُلَّ غَازِيَةٍ غَزَتْ بِمَا يُعَقِّبُ بَعْضُهَا بَعْضاً بِالْمَعْرُوفِ وَ الْقِسْطِ بَيْنَ الْمُسْلِمِينَ فَإِنَّهُ لَا يَجُوزُ حَرْبٌ إِلَّا بِإِذْنِ أَهْلِهَا وَ إِنَّ الْجَارَ كَالنَّفْسِ غَيْرَ مُضَارٍّ وَ لَا آثِمٍ وَ حُرْمَةَ الْجَارِ عَلَى الْجَارِ كَحُرْمَةِ أُمِّهِ وَ أَبِيهِ لَا يُسَالِمُ مُؤْمِنٌ دُونَ مُؤْمِنٍ فِي قِتَالٍ فِي سَبِيلِ اللَّهِ إِلَّا عَلَى عَدْلٍ وَ سَوَاءٍ .

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

(It has been narrated) from Abu Abdullah^-asws, from his father^-asws having said: ‘I^-asws read in the Book of Ali^-asws that Rasool-Allah^-saww wrote an ordinance between the Emigrants and the Helpers and the one who attaches with them from the people of Yasrab that: ‘Every combatant who combats must be with step by step with the enjoining of the good and the equity between the Muslims, for a war is not allowed except by the permission of its rightful ones, and that the neighbour is like the self without harm and sin; and the sanctitiy of the neighbour upon the neighbour is like the sanctity of his own mother and his own father.

No Believer should make peace besides a Believer during the fighting in the Way of Allah^-azwj except upon justice and equality’.[42]

باب

Chapter 10 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّ لِلْحَرْبِ حُكْمَيْنِ إِذَا كَانَتِ الْحَرْبُ قَائِمَةً لَمْ تَضَعْ أَوْزَارَهَا وَ لَمْ يُثْخَنْ أَهْلُهَا فَكُلُّ أَسِيرٍ أُخِذَ فِي تِلْكَ الْحَالِ فَإِنَّ الْإِمَامَ فِيهِ بِالْخِيَارِ إِنْ شَاءَ ضَرَبَ عُنُقَهُ وَ إِنْ شَاءَ قَطَعَ يَدَهُ وَ رِجْلَهُ مِنْ خِلَافٍ بِغَيْرِ حَسْمٍ وَ تَرَكَهُ يَتَشَحَّطُ فِي دَمِهِ حَتَّى يَمُوتَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd who said,

‘I heard Abu Abdullah^-asws saying: ‘My^-asws father^-asws was saying that for the war are two decisions. When the war was established and its end had not yet come, and its people have not been defeated, so each prisoner taken during that state, so the Imam^-asws would be with a choice regarding them. If he^-asws so desires to he^-asws strikes his neck, and if he^-asws so desires to he^-asws cuts off his hand and his leg from opposite sides without stopping (the bleeding) and leave him drenched in his blood until he dies.

وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّما جَزاءُ الَّذِينَ يُحارِبُونَ اللَّهَ وَ رَسُولَهُ وَ يَسْعَوْنَ فِي الْأَرْضِ فَساداً أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَ أَرْجُلُهُمْ مِنْ خِلافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ذلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيا وَ لَهُمْ فِي الْآخِرَةِ عَذابٌ عَظِيمٌ أَ لَا تَرَى أَنَّ الْمُخَيَّرَ الَّذِي خَيَّرَ اللَّهُ الْإِمَامَ عَلَى شَيْ‏ءٍ وَاحِدٍ وَ هُوَ الْكُفْرُ وَ لَيْسَ هُوَ عَلَى أَشْيَاءَ مُخْتَلِفَةٍ

And these are the Words of Allah^-azwj Mighty and Majestic [5:33] But rather, the Recompense of those who wage war against Allah and His Rasool and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be banished from the land; this shall be as a disgrace for them in this world, and in the Hereafter they shall have a grievous Punishment’. Do you not see that the alternatives which Allah^-azwj has Granted the Imam^-asws upon one thing, and it is the Infidelity, and it is not upon different things’.

فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَوْ يُنْفَوْا مِنَ الْأَرْضِ قَالَ ذَلِكَ الطَّلَبُ أَنْ تَطْلُبَهُ الْخَيْلُ حَتَّى يَهْرُبَ فَإِنْ أَخَذَتْهُ الْخَيْلُ حُكِمَ عَلَيْهِ بِبَعْضِ الْأَحْكَامِ الَّتِي وَصَفْتُ لَكَ

So I said to Abu Abdullah^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic or they should be banished from the land’?’ He^-asws said: ‘That is the seeking, the pursuit of the cavalry until he escapes. So if the cavalry seizes him, a judgement would be passed upon him with the Judgements which have been Described for you.

وَ الْحُكْمُ الْآخَرُ إِذَا وَضَعَتِ الْحَرْبُ أَوْزَارَهَا وَ أُثْخِنَ أَهْلُهَا فَكُلُّ أَسِيرٍ أُخِذَ فِي تِلْكَ الْحَالِ فَكَانَ فِي أَيْدِيهِمْ فَالْإِمَامُ فِيهِ بِالْخِيَارِ إِنْ شَاءَ مَنَّ عَلَيْهِمْ فَأَرْسَلَهُمْ وَ إِنْ شَاءَ فَادَاهُمْ أَنْفُسَهُمْ وَ إِنْ شَاءَ اسْتَعْبَدَهُمْ فَصَارُوا عَبِيداً .

And the other decision is when the war comes to an end and its people are defeated, so every prisoner taken during that state, so he would be in their hands. So the Imam^-asws, with regard to it would be with the choice, if he^-asws so desires to, favours upon them so sends them (back home), and if he^-asws so desires to he^-asws lets them ransom their own selves, and if he^-asws so desires to, he^-asws can enslave them, so they would become slaves’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّائِفَتَيْنِ مِنَ الْمُؤْمِنِينَ إِحْدَاهُمَا بَاغِيَةٌ وَ الْأُخْرَى عَادِلَةٌ فَهَزَمَتِ الْعَادِلَةُ الْبَاغِيَةَ فَقَالَ لَيْسَ لِأَهْلِ الْعَدْلِ أَنْ يَتْبَعُوا مُدْبِراً وَ لَا يَقْتُلُوا أَسِيراً وَ لَا يُجْهِزُوا عَلَى جَرِيحٍ وَ هَذَا إِذَا لَمْ يَبْقَ مِنْ أَهْلِ الْبَغْيِ أَحَدٌ وَ لَمْ يَكُنْ لَهُمْ فِئَةٌ  يَرْجِعُونَ إِلَيْهَا فَإِذَا كَانَ لَهُمْ فِئَةٌ يَرْجِعُونَ إِلَيْهَا فَإِنَّ أَسِيرَهُمْ يُقْتَلُ وَ مُدْبِرَهُمْ يُتْبَعُ وَ جَرِيحَهُمْ يُجْهَزُ.

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

‘I asked Abu Abdullah^-asws about two groups of the believers, one of them rebellious and the other one just, and the just one defeats the rebellious. So he^-asws said: ‘It is not for the just group that they should puruse the fleers, nor kill the prisoners, nor attack the wounded; and this is when there does not remain anyone from the rebellious people, and there does not happen to be a group they can return to. So if there was a group for them to be returning to, so its prisoners would be killed, and its fleers would be pursued, and their wounded would be attacked’.[44]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قُلْتُ لِعَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) إِنَّ عَلِيّاً ( عليه السلام ) سَارَ فِي أَهْلِ الْقِبْلَةِ بِخِلَافِ سِيرَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي أَهْلِ الشِّرْكِ قَالَ فَغَضِبَ ثُمَّ جَلَسَ ثُمَّ قَالَ سَارَ وَ اللَّهِ فِيهِمْ بِسِيرَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ الْفَتْحِ

Al Husayn Bin Muhammad Al Ashary, from Moala Bin Muhammad, from Al Washa, from Aban Bin usman, from Abu Hamza Al Sumaly who said,

‘I said to Ali^-asws Bin Al-Husayn^-asws that Ali^-asws dealt among the people of the Qiblah (Muslims) with opposite to the way of Rasool-Allah^-saww among the people of the Polytheism’. So he^-asws got angered, then said: ‘By Allah^-azwj! He^-asws dealt among them with the way of Rasool-Allah^-saww on the day of the victory.

إِنَّ عَلِيّاً ( عليه السلام ) كَتَبَ إِلَى مَالِكٍ وَ هُوَ عَلَى مُقَدِّمَتِهِ يَوْمَ الْبَصْرَةِ بِأَنْ لَا يَطْعُنَ فِي غَيْرِ مُقْبِلٍ وَ لَا يَقْتُلَ مُدْبِراً وَ لَا يُجِيزَ عَلَى جَرِيحٍ وَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ

Ali^-asws wrote to Maalik, and he was at the forefront on the day of Al-Basra, that he would not thrust among the ones who are not facing him, nor would he kill a fleeing one, nor would he attack upon the injured, and the one who locks his door, so he is safe.

فَأَخَذَ الْكِتَابَ فَوَضَعَهُ بَيْنَ يَدَيْهِ عَلَى الْقَرَبُوسِ مِنْ قَبْلِ أَنْ يَقْرَأَهُ ثُمَّ قَالَ اقْتُلُوا فَقَتَلَهُمْ حَتَّى أَدْخَلَهُمْ سِكَكَ الْبَصْرَةِ ثُمَّ فَتَحَ الْكِتَابَ فَقَرَأَهُ ثُمَّ أَمَرَ مُنَادِياً فَنَادَى بِمَا فِي الْكِتَابِ .

So he (Maalik) took the letter and placed it in front of him upon the saddle before reading it, then said, ‘Fight’. So they fought them until they made them enter the markets of Al-Basra. Then he opened the letter, so he read it, then ordered a caller, so he called out with was was in the letter’.[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَسِيرَةُ عَلِيٍّ ( عليه السلام ) فِي أَهْلِ الْبَصْرَةِ كَانَتْ خَيْراً لِشِيعَتِهِ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ إِنَّهُ عَلِمَ أَنَّ لِلْقَوْمِ دَوْلَةً فَلَوْ سَبَاهُمْ لَسُبِيَتْ شِيعَتُهُ

Ali Bin Ibrahim, from his father, form Ismail Bin Marrar, from Yunus, from Abu Bakr Al Hazramy who said,

‘I heard Abu Abdullah^-asws saying: ‘The way of Ali^-asws among the people of Al-Basra was what was better for his^-asws Shiah from what the sun emerges upon. He^-asws knew that for the people there would be a government (in the future), if he^-asws were to make them captives, they would make captives of his^-asws Shiah’.

قُلْتُ فَأَخْبِرْنِي عَنِ الْقَائِمِ ( عليه السلام ) يَسِيرُ بِسِيرَتِهِ قَالَ لَا إِنَّ عَلِيّاً ( صلوات الله عليه ) سَارَ فِيهِمْ بِالْمَنِّ لِلْعِلْمِ مِنْ دَوْلَتِهِمْ وَ إِنَّ الْقَائِمَ عَجَّلَ اللَّهُ فَرَجَهُ يَسِيرُ فِيهِمْ بِخِلَافِ تِلْكَ السِّيرَةِ لِأَنَّهُ لَا دَوْلَةَ لَهُمْ .

I said, ‘So inform me about Al-Qaim^-asws, would his^-asws way be his^-asws (Ali^-asws’s) way?’ He^-asws said: ‘No. Ali^-asws dealt among them with the favours due to the knowledge of their government, and Al-Qaim^-asws, may Allah^-azwj Hasten his^-asws appearance, would deal among them with opposite to that manner because there would be no government for them (afterwards)’.[46]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ عَنْ أَبِيهِ قَالَ لَمَّا هُزِمَ النَّاسُ يَوْمَ الْجَمَلِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَتْبَعُوا مُوَلِّياً وَ لَا تُجِيزُوا عَلَى جَرِيحٍ وَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Muhammad Bin Uzafar, from Uqba Bin Bashir, from Abdullah Bin Shareek, form his father who said,

‘When the people were defeated on the Day of the Camel, Amir Al-Momineen^-asws said: ‘Do not pursue the fleers, nor attack upon the injured; and the one who locks his door, so he is secure’.

فَلَمَّا كَانَ يَوْمُ صِفِّينَ قَتَلَ الْمُقْبِلَ وَ الْمُدْبِرَ وَ أَجَازَ عَلَى جَرِيحٍ فَقَالَ أَبَانُ بْنُ تَغْلِبَ لِعَبْدِ اللَّهِ بْنِ شَرِيكٍ هَذِهِ سِيرَتَانِ مُخْتَلِفَتَانِ فَقَالَ إِنَّ أَهْلَ الْجَمَلِ قَتَلَ طَلْحَةَ وَ الزُّبَيْرَ وَ إِنَّ مُعَاوِيَةَ كَانَ قَائِماً بِعَيْنِهِ وَ كَانَ قَائِدَهُمْ.

So when it was the Day of Siffeen, the facing ones and the fleeing ones were killed and the injured were attacked, so Aban Bin Taghlub said to Abdullah Bin Shareek, ‘These are two opposite ways’. So he said, ‘The people of the Camel killed Talha and Al-Zubeyr, and Muawiya was standing personally, and he was their leader’.[47]

باب

Chapter 11 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ يَقُولُ مَنْ فَرَّ مِنْ رَجُلَيْنِ فِي الْقِتَالِ مِنَ الزَّحْفِ فَقَدْ فَرَّ وَ مَنْ فَرَّ مِنْ ثَلَاثَةٍ فِي الْقِتَالِ مِنَ الزَّحْفِ فَلَمْ يَفِرَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Al Hassan Bin Salih,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was saying: ‘The one from the soldiers who flees from two men during the fighting, so has fled; and the one from the soldiers who flees from three during the fighting, so he has not fled (he has retreated to regroup)’.[48]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا بَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِبَرَاءَةَ مَعَ عَلِيٍّ ( عليه السلام ) بَعَثَ مَعَهُ أُنَاساً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ اسْتَأْسَرَ مِنْ غَيْرِ جِرَاحَةٍ مُثْقِلَةٍ فَلَيْسَ مِنَّا .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Rasool-Allah^-saww sent with the disavowment (Chapter 9:1) along with Ali^-asws, sent some people with him^-asws, and Rasool-Allah^-saww said: ‘Then one who lets himself be made a captive without having sustained any heavy injuries, so he is not from us^-saww’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ مَنِ اسْتَأْسَرَ مِنْ غَيْرِ جِرَاحَةٍ مُثْقِلَةٍ فَلَا يُفْدَى مِنْ بَيْتِ الْمَالِ وَ لَكِنْ يُفْدَى مِنْ مَالِهِ إِنْ أَحَبَّ أَهْلُهُ .

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

(It has been narrated) from Abu Abdullah^-asws that Amir Al-Momineen^-asws said: ‘The one who lets himself be made a captive without having sustained a heavy injury, so he would not be ransomed from the Public Treasurey, but he would be ransomed from his own wealth if his family so likes to’.[50]

باب طَلَبِ الْمُبَارَزَةِ

Chapter 12 – Seeking the duel

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمُبَارَزَةِ بَيْنَ الصَّفَّيْنِ بَعْدَ إِذْنِ الْإِمَامِ ( عليه السلام ) قَالَ لَا بَأْسَ وَ لَكِنْ لَا يُطْلَبُ إِلَّا بِإِذْنِ الْإِمَامِ .

Humeyd Bin Ziyad, from Al Khashab, from Ibn Baqqah, from Moaz Bin Sabit, from Amro Bin Jumi’e,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was asked about the duel between two swords after the permission of the Imam^-asws. He^-asws said: ‘There is no problem, but do not seek it except by the permission of the Imam^-asws’.[51]

باب الرِّفْقِ بِالْأَسِيرِ وَ إِطْعَامِهِ

Chapter 13 – The Kindness with the prisoner and feeding him

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عِيسَى بْنِ يُونُسَ عَنِ الْأَوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) قَالَ إِذَا أَخَذْتَ أَسِيراً فَعَجَزَ عَنِ الْمَشْيِ وَ لَيْسَ مَعَكَ مَحْمِلٌ فَأَرْسِلْهُ وَ لَا تَقْتُلْهُ فَإِنَّكَ لَا تَدْرِي مَا حُكْمُ الْإِمَامِ فِيهِ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Miqary, from Isa Bin Yunus, from Al Awzary, from al Zuhry,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Whenever you take a prisoner, so he is frustrated from the walking and there is no carrier with you, so send him (back home) and do not kill him, for you do not know what is the decision of the Imam^-asws regarding him’.

قَالَ وَ قَالَ الْأَسِيرُ إِذَا أَسْلَمَ فَقَدْ حُقِنَ دَمُهُ وَ صَارَ فَيْئاً .

He (the narrator) said, ‘And he^-asws said: ‘The prisoner, when he becomes a Muslim, so he has saved his blood and becomes one of us’.[52]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِطْعَامُ الْأَسِيرِ حَقٌّ عَلَى مَنْ أَسَرَهُ وَ إِنْ كَانَ يُرَادُ مِنَ الْغَدِ قَتْلُهُ فَإِنَّهُ يَنْبَغِي أَنْ يُطْعَمَ وَ يُسْقَى وَ [يُظَلَّ] وَ يُرْفَقَ بِهِ كَافِراً كَانَ أَوْ غَيْرَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Feeding the prisoner is a right upon the one who imprisoned him, and even if he intended killing him in the next day. So it is befitting that he feeds him, and quenches him, and shades him and is kind with him, whether he was an Infidel or someone else’.[53]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَسِيرُ طَعَامُهُ عَلَى مَنْ أَسَرَهُ حَقٌّ عَلَيْهِ وَ إِنْ كَانَ كَافِراً يُقْتَلُ مِنَ الْغَدِ فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يَرْؤُفَهُ وَ يُطْعِمَهُ وَ يَسْقِيَهُ .

Ahmad Bin Muhammad Al Kufy, from Hamdan Al qalanasy, from Muhammad Bin Al Waleed, from Aban Bin Usman, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The prisoner, his meals are upon the one who imprisons him, a right upon him, and even he was an Infidel to be killed the next day, for it is befitting for him that he is kind to him, and feeds him, and quenches him’.[54]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي طَعَامِ الْأَسِيرِ فَقَالَ إِطْعَامُهُ حَقٌّ عَلَى مَنْ أَسَرَهُ وَ إِنْ كَانَ يُرِيدُ قَتْلَهُ مِنَ الْغَدِ فَإِنَّهُ يَنْبَغِي أَنْ يُطْعَمَ وَ يُسْقَى وَ يُظَلَّ وَ يُرْفَقَ بِهِ كَافِراً كَانَ أَوْ غَيْرَهُ .

Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy who said,

‘Abu Abdullah^-asws said regarding feeding the prisoner, so he^-asws said: ‘Feeding him is a right upon the one who imprisons him, and even if he wanted to kill him the next day, for it is befitting that he feeds him, and quenches him, and shades him and is kind with him, whether he was an Infidel or someone else’.[55]

باب الدُّعَاءِ إِلَى الْإِسْلَامِ قَبْلَ الْقِتَالِ

Chapter 14 – The calling to Al-Islam before the fighting

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ قَالَ دَخَلَ رِجَالٌ مِنْ قُرَيْشٍ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) فَسَأَلُوهُ كَيْفَ الدَّعْوَةُ إِلَى الدِّينِ قَالَ تَقُولُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ أَدْعُوكُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى دِينِهِ وَ جِمَاعُهُ أَمْرَانِ أَحَدُهُمَا مَعْرِفَةُ اللَّهِ عَزَّ وَ جَلَّ وَ الْآخَرُ الْعَمَلُ بِرِضْوَانِهِ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna, from Al Zahry who said,

‘A man from Qureysh came over to Ali^-asws Bin Al-Husayn^-asws, so he asked him^-asws how the calling to the Religion is to be. He^-asws said: ‘You should be saying, ‘In the Name of Allah^-azwj the Beneficent, the Merciful. I hereby call you all to Allah^-azwj Mighty and Majestic, and to His^-azwj Religion’, and the whole of it is of two matters, one of them being the recognition of Allah^-azwj Mighty and Majestic, and the other one acting in accordance with His^-azwj Pleasure.

وَ إِنَّ مَعْرِفَةَ اللَّهِ عَزَّ وَ جَلَّ أَنْ يُعْرَفَ بِالْوَحْدَانِيَّةِ وَ الرَّأْفَةِ وَ الرَّحْمَةِ وَ الْعِزَّةِ وَ الْعِلْمِ وَ الْقُدْرَةِ وَ الْعُلُوِّ عَلَى كُلِّ شَيْ‏ءٍ وَ أَنَّهُ النَّافِعُ الضَّارُّ الْقَاهِرُ لِكُلِّ شَيْ‏ءٍ الَّذِي لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ مَا جَاءَ بِهِ هُوَ الْحَقُّ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ وَ مَا سِوَاهُ هُوَ الْبَاطِلُ فَإِذَا أَجَابُوا إِلَى ذَلِكَ فَلَهُمْ مَا لِلْمُسْلِمِينَ وَ عَلَيْهِمْ مَا عَلَى الْمُسْلِمِينَ .

The recognition of Allah^-azwj Mighty and Majestic is that he recognises by the Oneness, and the Compassion, and the Mercy, and the Honour, and the Knowledge, and the Power, and the Exaltedness over everything, and that He^-azwj Benefits and Punishes, the Dominant over everything, the visions cannot visualise Him^-azwj and He^-azwj Sees all, and He^-azwj is the Gentle, the All Knowing, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that whatever he^-saww came with, it is the Truth from the Presence of Allah^-azwj Mighty and Majestic, and whatever is besides it is the falsity. So when they respond to that, then for them would be what is for the Muslims, and upon them would be whatever is upon the Muslims’.[56]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّا وَجَّهَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْيَمَنِ قَالَ يَا عَلِيُّ لَا تُقَاتِلْ أَحَداً حَتَّى تَدْعُوَهُ إِلَى الْإِسْلَامِ وَ ايْمُ اللَّهِ لَأَنْ يَهْدِيَ اللَّهُ عَزَّ وَ جَلَّ عَلَى يَدَيْكَ رَجُلًا خَيْرٌ لَكَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَ غَرَبَتْ وَ لَكَ وَلَاؤُهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘When Rasool-Allah^-saww directed me^-asws to Al-Yemen, he^-saww said: ‘O Ali^-asws! Do not face anyone (in battle) until you^-asws call him to Al-Islam, and I^-saww swear by Allah^-azwj, if Allah^-azwj Mighty and Majestic were to Guide one man upon your^-asws hands, it would be better for you^-asws than what the sun emerges upon and set, and for him would be your^-asws Wilayah’.[57]

باب مَا كَانَ يُوصِي أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِهِ عِنْدَ الْقِتَالِ

Chapter 15 – What Amir Al-Momineen^-asws advised with during the fighting

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي حَمْزَةَ عَنْ عَقِيلٍ الْخُزَاعِيِّ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ إِذَا حَضَرَ الْحَرْبَ يُوصِي لِلْمُسْلِمِينَ بِكَلِمَاتٍ فَيَقُولُ تَعَاهَدُوا الصَّلَاةَ وَ حَافِظُوا عَلَيْهَا وَ اسْتَكْثِرُوا مِنْهَا وَ تَقَرَّبُوا بِهَا فَإِنَّهَا كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً وَ قَدْ عَلِمَ ذَلِكَ الْكُفَّارُ حِينَ سُئِلُوا ما سَلَكَكُمْ فِي سَقَرَ قالُوا لَمْ نَكُ مِنَ  الْمُصَلِّينَ وَ قَدْ عَرَفَ حَقَّهَا مَنْ طَرَقَهَا وَ أُكْرِمَ بِهَا مِنَ الْمُؤْمِنِينَ الَّذِينَ لَا يَشْغَلُهُمْ عَنْهَا زَيْنُ مَتَاعٍ وَ لَا قُرَّةُ عَيْنٍ مِنْ مَالٍ وَ لَا وَلَدٍ

Ali Bin Ibrahim, from his father, from one of his companions, from Abu Hamza, from Aqeel Al Khuzai’e that,

‘Amir Al-Momineen^-asws, whenever the war presented itself, advised the Muslims with certain words, so he^-asws was saying: ‘Be committed to the Prayer and be maintained upon it, and be frequent from it, and get closer (to Allah^-azwj) by it, [4:103] surely Prayer is a timed ordinance for the Believers. And the Infidels knew that where they would be asked (in the Hereafter) [74:42] What has brought you into Hell? [74:43] They shall say: We were not of those who Praying ones. So they have recognised its rightfulness from its neglect. And the Believers have been Honoured by it those who are not too pre-occupied from it by the adornments of the belonging, nor delight of the eyes from wealth, nor children.

يَقُولُ اللَّهُ عَزَّ وَ جَلَّ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُنْصِباً لِنَفْسِهِ بَعْدَ الْبُشْرَى لَهُ بِالْجَنَّةِ مِنْ رَبِّهِ فَقَالَ عَزَّ وَ جَلَّ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها الْآيَةَ فَكَانَ يَأْمُرُ بِهَا أَهْلَهُ وَ يُصَبِّرُ عَلَيْهَا نَفْسَهُ

Allah^-azwj Mighty and Majestic is Saying [24:37] Men whom neither merchandise nor selling diverts from the Remembrance of Allah and the keeping up of Prayer. And Rasool-Allah^-saww has linked it to himself^-saww after the good news for him with the Paradise from his^-saww Lord^-azwj. So Allah^-azwj Mighty and Majestic Said [20:132] And enjoin Prayer upon your family, and be constant at it – the Verse. Thus he^-saww used to order his^-saww family with it and would be patient upon it himself^-saww.

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلَاةِ قُرْبَاناً لِأَهْلِ الْإِسْلَامِ عَلَى أَهْلِ الْإِسْلَامِ وَ مَنْ لَمْ يُعْطِهَا طَيِّبَ النَّفْسِ بِهَا يَرْجُو بِهَا مِنَ الثَّمَنِ مَا هُوَ أَفْضَلُ مِنْهَا فَإِنَّهُ جَاهِلٌ بِالسُّنَّةِ مَغْبُونُ الْأَجْرِ ضَالُّ الْعُمُرِ طَوِيلُ النَّدَمِ بِتَرْكِ أَمْرِ اللَّهِ عَزَّ وَ جَلَّ وَ الرَّغْبَةِ عَمَّا عَلَيْهِ صَالِحُو عِبَادِ اللَّهِ

Then the Zakat was Made to be with the Prayer as an offering for the people of Al-Islam, upon the people of Al Islam, and the one who does not give it to clean the self by it, hoping by it from the price what is better than it, so he is ignorant of the Sunnah, and would have cheated himself of the Recompense, having strayed in the affairs, and be of intense regret, by neglecting the Command of Allah^-azwj Mighty and Majestic, and the turning away from what the righteous servants of Allah^-azwj are upon.

يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ… يَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ ما تَوَلَّى مِنَ الْأَمَانَةِ فَقَدْ خَسِرَ مَنْ لَيْسَ مِنْ أَهْلِهَا وَ ضَلَّ عَمَلُهُ عُرِضَتْ عَلَى السَّمَاوَاتِ الْمَبْنِيَّةِ وَ الْأَرْضِ الْمِهَادِ وَ الْجِبَالِ الْمَنْصُوبَةِ فَلَا أَطْوَلَ وَ لَا أَعْرَضَ وَ لَا أَعْلَى وَ لَا أَعْظَمَ لَوِ امْتَنَعْنَ مِنْ طُولٍ أَوْ عَرْضٍ أَوْ عِظَمٍ أَوْ قُوَّةٍ أَوْ عِزَّةٍ امْتَنَعْنَ وَ لَكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ

Allah^-azwj Mighty and Majestic is Saying [4:115] And whoever (is hostile to the Rasool after the Guidance has become manifest to him), and follows other than the way of the Believers, We will Turn him to that to which he has (himself) turned away from the safety, so he has incurred loss, the one is not rightful of it, and his deeds would be lost. It (Wilayah) was presented upon the clear skies and the flat land and the entrenched mountains. Thus, there was nothing longer, nor flatter, nor higher, nor greater. Had there been for the entrustment anything longer, or flatter, or greater, or stronger, or more honourable, they would have been entrusted, but they were concerned about the Punishment.

ثُمَّ إِنَّ الْجِهَادَ أَشْرَفُ الْأَعْمَالِ بَعْدَ الْإِسْلَامِ وَ هُوَ قِوَامُ الدِّينِ وَ الْأَجْرُ فِيهِ عَظِيمٌ مَعَ الْعِزَّةِ وَ الْمَنَعَةِ وَ هُوَ الْكَرَّةُ فِيهِ الْحَسَنَاتُ وَ الْبُشْرَى بِالْجَنَّةِ بَعْدَ الشَّهَادَةِ وَ بِالرِّزْقِ غَداً عِنْدَ الرَّبِّ وَ الْكَرَامَةِ  يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ الْآيَةَ

Then the Jihad is the noblest of the deeds after Al-Islam, and it is a foundation of the Religion, and the Recompense regarding it is great, along with the honour, and the Strength, and it is the campaign where are the Rewards and the good news of the Paradise after the martyrdom and with the sustenance tomorrow in the Presence of the Lord^-azwj and the Prestige. Allah^-azwj Mighty and Majestic is Saying [3:169] And reckon not those who are killed in Allah’s Way (as dead; but, they are alive (and) are being provided sustenance from their Lord).

ثُمَّ إِنَّ الرُّعْبَ وَ الْخَوْفَ مِنْ جِهَادِ الْمُسْتَحِقِّ لِلْجِهَادِ وَ الْمُتَوَازِرِينَ عَلَى الضَّلَالِ ضَلَالٌ فِي الدِّينِ وَ سَلْبٌ لِلدُّنْيَا مَعَ الذُّلِّ وَ الصَّغَارِ وَ فِيهِ اسْتِيجَابُ النَّارِ بِالْفِرَارِ مِنَ الزَّحْفِ عِنْدَ حَضْرَةِ الْقِتَالِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً فَلا تُوَلُّوهُمُ الْأَدْبارَ

The awe and the fear from the Jihad which is due to the Jihad, and being harmonious upon the straying, is straying in the Religion, and the spoilage for the world along with the humiliation and the lowliness, and in it is being Obligated the Fire due to the fleeing from the army during the inception of the fighting. Allah^-azwj Mighty and Majestic is Saying [8:15] O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them.

فَحَافِظُوا عَلَى أَمْرِ اللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ الْمَوَاطِنِ الَّتِي الصَّبْرُ عَلَيْهَا كَرَمٌ وَ سَعَادَةٌ وَ نَجَاةٌ فِي الدُّنْيَا وَ الْآخِرَةِ مِنْ فَظِيعِ الْهَوْلِ وَ الْمَخَافَةِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَعْبَأُ بِمَا الْعِبَادُ مُقْتَرِفُونَ لَيْلَهُمْ وَ نَهَارَهُمْ لَطُفَ بِهِ عِلْماً وَ كُلُّ ذَلِكَ فِي كِتابٍ لا يَضِلُّ رَبِّي وَ لا يَنْسى

Therefore be maintained upon the Command of Allah^-azwj Mighty and Majestic in these places which the observance of the patience upon it is an honour, and a happiness, and a salvation in the world and in the Hereafter from terrible horrors and the fears, for Allah^-azwj Mighty and Majestic does not Care with what the servants are committing during their nights and their days, (although) being Knowledgeable of its subtleties (sensitivities), and all of that is in a Book. My Lord^-azwj neither gets confused nor does He^-azwj forget.  

فَاصْبِرُوا وَ صَابِرُوا وَ اسْأَلُوا النَّصْرَ وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الْقِتَالِ وَ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ .

Therefore, be patient and endure, and ask for the victory and resign yourselves for the fighting, and fear Allah^-azwj Mighty and Majestic, for Allah^-azwj is with those who fear and those who are doing good deeds’.[58]

وَ فِي حَدِيثِ يَزِيدَ بْنِ إِسْحَاقَ عَنْ أَبِي صَادِقٍ قَالَ سَمِعْتُ عَلِيّاً ( عليه السلام ) يُحَرِّضُ النَّاسَ فِي ثَلَاثَةِ مَوَاطِنَ الْجَمَلِ وَ صِفِّينَ وَ يَوْمِ النَّهَرِ يَقُولُ عِبَادَ اللَّهِ اتَّقُوا اللَّهَ وَ غُضُّوا الْأَبْصَارَ وَ اخْفِضُوا الْأَصْوَاتَ وَ أَقِلُّوا الْكَلَامَ وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الْمُنَازَلَةِ وَ الْمُجَادَلَةِ وَ الْمُبَارَزَةِ وَ الْمُنَاضَلَةِ وَ الْمُنَابَذَةِ وَ الْمُعَانَقَةِ وَ الْمُكَادَمَةِ وَ فَاثْبُتُوا وَ اذْكُرُوا اللَّهَ كَثِيراً لَعَلَّكُمْ تُفْلِحُونَ… وَ لا تَنازَعُوا فَتَفْشَلُوا وَ تَذْهَبَ رِيحُكُمْ وَ اصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ .

And in a Hadeeth of Yazeed Bin Is’haq, from Abu Sadiq who said,

‘I heard Ali^-asws calling the people in three places – The (battles of the) Camel, and Siffeen and the day of Al-Nahr (Battle of Naharwaan), saying: ‘Servants of Allah^-azwj! Fear Allah^-azwj and lower your eyes, and minimise your voices, and lessen your speeches, and resign yourselves upon the confrontation, and the arguments, and the duelling, and the struggling, and the clasping, and the advancing; and mention Allah^-azwj a lot so that you may be successful, and do not dispute for you would become weary and your strength would depart, and be patient for [2:153] surely Allah is with the patient’.[59]

وَ فِي حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ جُنْدَبٍ عَنْ أَبِيهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) كَانَ يَأْمُرُ فِي كُلِّ مَوْطِنٍ لَقِينَا فِيهِ عَدُوَّنَا فَيَقُولُ لَا تُقَاتِلُوا الْقَوْمَ حَتَّى يَبْدَءُوكُمْ فَإِنَّكُمْ بِحَمْدِ اللَّهِ عَلَى حُجَّةٍ وَ تَرْكُكُمْ إِيَّاهُمْ حَتَّى يَبْدَءُوكُمْ حُجَّةٌ لَكُمْ أُخْرَى فَإِذَا هَزَمْتُمُوهُمْ فَلَا تَقْتُلُوا مُدْبِراً وَ لَا تُجْهِزُوا عَلَى جَرِيحٍ وَ لَا تَكْشِفُوا عَوْرَةً وَ لَا تُمَثِّلُوا بِقَتِيلٍ .

And in a Hadeeth of Abdul Rahman Bin Jundab, from his father that,

‘Amir Al-Momineen^-asws used to order in every place which we met our enemies, so he^-asws was saying: ‘Do not fight a people until they initiate (the battle), for you all are, by the Praise of Allah^-azwj, upon a valid Cause. Leave them until they begin, thereby being another cause for you (to fight). So when you defeat them, so neither kill the fleer, nor attack the wounded, nor uncover any nakedness, nor mutilate the killed ones’.[60]  

وَ فِي حَدِيثِ مَالِكِ بْنِ أَعْيَنَ قَالَ حَرَّضَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) النَّاسَ بِصِفِّينَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ دَلَّكُمْ عَلى تِجارَةٍ تُنْجِيكُمْ مِنْ عَذابٍ أَلِيمٍ وَ تُشْفِي بِكُمْ عَلَى الْخَيْرِ الْإِيمَانِ بِاللَّهِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ جَعَلَ ثَوَابَهُ مَغْفِرَةً لِلذَّنْبِ وَ مَساكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ

And in a Hadeeth of Maalik Bin Ayn who said,

‘Amir Al-Momineen^-asws called the people at (the battle of) Siffeen, so he^-asws said: ‘Allah^-azwj Mighty and Majestic Pointed you all to be upon a trade which would salvage you from the Painful Punishment, and Heal you to be upon the goodness of the belief in Allah^-azwj and the Jihad in the Way of Allah^-azwj, and Made its Rewards to be Forgiveness of the sins, and goodly dwellings in the Gardens of Eden’.

وَ قَالَ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيانٌ مَرْصُوصٌ فَسَوُّوا صُفُوفَكُمْ كَالْبُنْيَانِ الْمَرْصُوصِ فَقَدِّمُوا الدَّارِعَ وَ أَخِّرُوا الْحَاسِرَ وَ عَضُّوا عَلَى النَّوَاجِدِ فَإِنَّهُ أَنْبَأُ لِلسُّيُوفِ عَلَى الْهَامِ وَ الْتَوُوا عَلَى أَطْرَافِ الرِّمَاحِ فَإِنَّهُ أَمْوَرُ لِلْأَسِنَّةِ وَ غُضُّوا الْأَبْصَارَ فَإِنَّهُ أَرْبَطُ لِلْجَأْشِ وَ أَسْكَنُ لِلْقُلُوبِ وَ أَمِيتُوا الْأَصْوَاتَ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ وَ أَوْلَى بِالْوَقَارِ وَ لَا تَمِيلُوا بِرَايَاتِكُمْ وَ لَا تُزِيلُوهَا وَ لَا تَجْعَلُوهَا إِلَّا مَعَ شُجْعَانِكُمْ فَإِنَّ الْمَانِعَ لِلذِّمَارِ وَ الصَّابِرَ عِنْدَ نُزُولِ الْحَقَائِقِ هُمْ أَهْلُ الْحِفَاظِ

And the Mighty and Majestic Said [61:4] Surely Allah loves those who fight in His way in rows as if they were a solid structure. Therefore, even out your rows to be like a solid structure. So place the armoured ones in front and the unarmoured to be next, and grit your teeth for it is stronger for the swords upon the heads (of the enemies), and be quick in launching the sides of the spears for it is more violent for the spikes, and lower your eyes for it is linked to the composure and a tranquillity for the hearts, and deaden your voices for it drives out the failure and closer with the dignity. Neither incline your flags nor let them fall, and do not make these to be with any except for your bravest ones, for the defenders of the honour and the patient during the descent of the realities, they are the protecting people.

وَ لَا تُمَثِّلُوا بِقَتِيلٍ وَ إِذَا وَصَلْتُمْ إِلَى رِجَالِ الْقَوْمِ فَلَا تَهْتِكُوا سِتْراً وَ لَا تَدْخُلُوا دَاراً وَ لَا تَأْخُذُوا شَيْئاً مِنْ أَمْوَالِهِمْ إِلَّا مَا وَجَدْتُمْ فِي عَسْكَرِهِمْ وَ لَا تُهَيِّجُوا امْرَأَةً بِأَذًى وَ إِنْ شَتَمْنَ أَعْرَاضَكُمْ وَ سَبَبْنَ أُمَرَاءَكُمْ وَ صُلَحَاءَكُمْ فَإِنَّهُنَّ ضِعَافُ الْقُوَى وَ الْأَنْفُسِ وَ الْعُقُولِ وَ قَدْ كُنَّا نُؤْمَرُ بِالْكَفِّ عَنْهُنَّ وَ هُنَّ مُشْرِكَاتٌ وَ إِنْ كَانَ الرَّجُلُ لَيَتَنَاوَلُ الْمَرْأَةَ فَيُعَيَّرُ بِهَا وَ عَقِبُهُ مِنْ بَعْدِهِ

And do not mutilate the killed ones, and whenever you arrive to the men of the people, so do not tear down a veil, nor enter a house, and do not take anything from their wealth except what you find among their soldiers, and do not agitate a woman with harm. And if they (women) insult your honour and swear at your leaders and your righteous ones, so (it is because) they are weak of strength, and soul, and intellect. And we have been ordered with the restraining from them, and they were Polytheist women, and if the man had grabbed the woman, so he would be reproached for it, and his posterity (descendants) from after him.

وَ اعْلَمُوا أَنَّ أَهْلَ الْحِفَاظِ هُمُ الَّذِينَ يَحُفُّونَ بِرَايَاتِهِمْ وَ يَكْتَنِفُونَهَا وَ يَصِيرُونَ حِفَافَيْهَا وَ وَرَاءَهَا وَ أَمَامَهَا وَ لَا يُضَيِّعُونَهَا لَا يَتَأَخَّرُونَ عَنْهَا فَيُسَلِّمُوهَا وَ لَا يَتَقَدَّمُونَ عَلَيْهَا فَيُفْرِدُوهَا

And know, that the defenders, they are those who are holding firmly their flags, and they are surrounding it, and going by its sides, and behind it, and in front of it, and they are not losing it nor are they staying back from it. So they are safeguarding it and are not moving ahead of it nor are they getting separated from it.

رَحِمَ اللَّهُ امْرَأً وَاسَى أَخَاهُ بِنَفْسِهِ وَ لَمْ يَكِلْ قِرْنَهُ إِلَى أَخِيهِ فَيَجْتَمِعَ قِرْنُهُ وَ قِرْنُ أَخِيهِ فَيَكْتَسِبَ بِذَلِكَ اللَّائِمَةَ وَ يَأْتِيَ بِدَنَاءَةٍ وَ كَيْفَ لَا يَكُونُ كَذَلِكَ وَ هُوَ يُقَاتِلُ الِاثْنَيْنِ وَ هَذَا مُمْسِكٌ يَدَهُ قَدْ خَلَّى قِرْنَهُ عَلَى أَخِيهِ هَارِباً مِنْهُ يَنْظُرُ إِلَيْهِ وَ هَذَا فَمَنْ يَفْعَلْهُ يَمْقُتْهُ اللَّهُ فَلَا تَعَرَّضُوا لِمَقْتِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّمَا مَمَرُّكُمْ إِلَى اللَّهِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَنْ يَنْفَعَكُمُ الْفِرارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَ إِذاً لا تُمَتَّعُونَ إِلَّا قَلِيلًا

May Allah^-azwj have Mercy on a man who consoles his brother by himself and does not get weary of being paired to his brother. So his head meets the head of his brother, and he acquires the blame and becomes lowly. And how can he not become like that, and he was fighting as two, and this one restrains his hand, so he has isolated his pair upon his brother, fleeing from him looking on at him and this. So the one who does it, Allah^-azwj would Abhor him. Therefore, do not expose yourselves to the Loathing of Allah^-azwj Mighty and Majestic. But rather, you all would be making your way to Allah^-azwj, and Allah^-azwj Mighty and Majestic has Said [33:16] Say: Fleeing shall not benefit you if you flee from death or killing, and (if you do) you will not be enjoying except for a little while.

وَ ايْمُ اللَّهِ لَئِنْ فَرَرْتُمْ مِنْ سُيُوفِ الْعَاجِلَةِ لَا تَسْلَمُونَ مِنْ سُيُوفِ الْآجِلَةِ فَاسْتَعِينُوا بِالصَّبْرِ وَ الصِّدْقِ فَإِنَّمَا يَنْزِلُ النَّصْرُ بَعْدَ الصَّبْرِ فَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

And I^-asws swear by Allah^-azwj, if you were to flee from the swords of the present, you would not be safe from the swords of the future. Therefore, seek assistance with the patient and the truthfulness, for rather the victory would descend upon who are the patience. So fight for Allah^-azwj which a deserving Jihad, and there is no strength except with Allah^-azwj’.

وَ قَالَ ( عليه السلام ) حِينَ مَرَّ بِرَايَةٍ لِأَهْلِ الشَّامِ أَصْحَابُهَا لَا يَزُولُونَ عَنْ مَوَاضِعِهِمْ فَقَالَ ( عليه السلام ) إِنَّهُمْ لَنْ يَزُولُوا عَنْ مَوَاقِفِهِمْ دُونَ طَعْنٍ دِرَاكٍ يَخْرُجُ مِنْهُ النَّسِيمُ وَ ضَرْبٍ يَفْلِقُ الْهَامَ وَ يُطِيحُ الْعِظَامَ وَ يَسْقُطُ مِنْهُ الْمَعَاصِمُ وَ الْأَكُفُّ حَتَّى تَصَدَّعَ جِبَاهُهُمْ بِعَمْدِ الْحَدِيدِ وَ تَنَثَّرَ حَوَاجِبُهُمْ عَلَى الصُّدُورِ وَ الْأَذْقَانِ أَيْنَ أَهْلُ الصَّبْرِ وَ طُلَّابُ الْأَجْرِ

And he^-asws said when he^-asws passed by a flag of the people of Syria whose owners were not moving from their places, so he^-asws said: ‘They would not be moving from their places without the stabbing of your armour which would extract the soul, and a strike which splits the head and breaks the bones, and the wrists and the palms fall off, until their foreheads are cracked with the force of the iron, and their eyelids scatter upon their chests and the chins. Where are the people and the seekers of the Recompense?’

فَسَارَتْ إِلَيْهِ عِصَابَةٌ مِنَ الْمُسْلِمِينَ فَعَادَتْ مَيْمَنَتُهُ إِلَى مَوْقِفِهَا وَ مَصَافِّهَا وَ كَشَفَتْ مَنْ بِإِزَائِهَا فَأَقْبَلَ حَتَّى انْتَهَى إِلَيْهِمْ وَ قَالَ ( عليه السلام ) إِنِّي قَدْ رَأَيْتُ جَوْلَتَكُمْ وَ انْحِيَازَكُمْ عَنْ صُفُوفِكُمْ تَحُوزُكُمُ الْجُفَاةُ وَ الطُّغَاةُ وَ أَعْرَابُ أَهْلِ الشَّامِ وَ أَنْتُمْ لَهَامِيمُ الْعَرَبِ وَ السَّنَامُ الْأَعْظَمُ وَ عُمَّارُ اللَّيْلِ بِتِلَاوَةِ الْقُرْآنِ وَ دَعْوَةِ أَهْلِ الْحَقِّ إِذْ ضَلَّ الْخَاطِئُونَ

So a band of Muslims marched, and its right wing returned back to its place and its centre wing, and exposed those facing them. So he^-asws returned until he^-asws ended up to them, and said: ‘I^-asws had seen your visitation and your retreating from your ranks giving an opportunity to the unjust and the tyrants, and the Bedouins of the people of Syria, and you are the top ones of the Arabs, and the great peak, and enduring ones of the night by the recitation of the Quran and the callers from the people of the Truth when the erroneous go astray.

فَلَوْ لَا إِقْبَالُكُمْ بَعْدَ إِدْبَارِكُمْ وَ كَرُّكُمْ بَعْدَ انْحِيَازِكُمْ لَوَجَبَ عَلَيْكُمْ مَا يَجِبُ عَلَى الْمُوَلِّي يَوْمَ الزَّحْفِ دُبُرَهُ وَ كُنْتُمْ فِيمَا أَرَى مِنَ الْهَالِكِينَ وَ لَقَدْ هَوَّنَ عَلَيَّ بَعْضَ وَجْدِي وَ شَفَى بَعْضَ حَاجِ صَدْرِي إِذَا رَأَيْتُكُمْ حُزْتُمُوهُمْ كَمَا حَازُوكُمْ فَأَزَلْتُمُوهُمْ عَنْ مَصَافِّهِمْ كَمَا أَزَالُوكُمْ وَ أَنْتُمْ تَضْرِبُونَهُمْ بِالسُّيُوفِ حَتَّى رَكِبَ أَوَّلُهُمْ آخِرَهُمْ كَالْإِبِلِ الْمَطْرُودَةِ الْهِيمِ

Had it not been for your facing them after your turning your backs on them, and your regrouping after your retreating, there would have Obligated upon you what gets Obligated upon the turner of his back on the day of the battle, and you would be in what I^-asws view as the destroyed ones. And it is comforting upon me^-asws part of what I^-asws find, and a healing for part of the concerns of my^-asws chest, when I^-asws saw you defeating them just as they had defeated you (beforehand), and you dislodged them from their rows just as they had dislodged you (beforehand), and you were striking them with the swords to the extent that their first ones rode upon their last ones like the camel driven away.

الْآنِّ فَاصْبِرُوا نَزَلَتْ عَلَيْكُمُ السَّكِينَةُ وَ ثَبَّتَكُمُ اللَّهُ بِالْيَقِينِ وَ لْيَعْلَمِ الْمُنْهَزِمُ بِأَنَّهُ مُسْخِطُ رَبِّهِ وَ مُوبِقُ نَفْسِهِ إِنَّ فِي الْفِرَارِ مَوْجِدَةَ اللَّهِ وَ الذُّلَّ اللَّازِمَ وَ الْعَارَ الْبَاقِيَ وَ فَسَادَ الْعَيْشِ عَلَيْهِ وَ إِنَّ الْفَارَّ لَغَيْرُ مَزِيدٍ فِي عُمُرِهِ وَ لَا مَحْجُوزٍ بَيْنَهُ وَ بَيْنَ يَوْمِهِ وَ لَا يَرْضَى رَبُّهُ وَ لَمَوْتُ الرَّجُلِ مَحْقاً قَبْلَ إِتْيَانِ هَذِهِ الْخِصَالِ خَيْرٌ مِنَ الرِّضَا بِالتَّلْبِيسِ بِهَا وَ الْإِقْرَارِ عَلَيْهَا

As for now, so be patient and tranquillity would descend upon you, and Allah^-azwj will Affirm you with the conviction, and the defeated one would know that he has Angered his Lord^-azwj and would rebuke himself. In the fleeing is the Fury of Allah^-azwj, and the humiliation is necessitated, and the remaining stigma, and spoiling of the life over it. And the fleer is without an increase in his age, and there is no barrier between him and between his day (of death), nor would his Lord^-azwj be Pleased with him, and for a death to come to the man before he indulges in such characteristics is better than the pleasure of being clothed by these (characteristics) and agreeing over it’.

وَ فِي كَلَامٍ لَهُ آخَرَ وَ إِذَا لَقِيتُمْ هَؤُلَاءِ الْقَوْمَ غَداً فَلَا تُقَاتِلُوهُمْ حَتَّى يُقَاتِلُوكُمْ فَإِذَا بَدَءُوا بِكُمْ فَانْهُدُوا إِلَيْهِمْ وَ عَلَيْكُمُ السَّكِينَةَ وَ الْوَقَارَ وَ عَضُّوا عَلَى الْأَضْرَاسِ فَإِنَّهُ أَنْبَأُ لِلسُّيُوفِ عَنِ الْهَامِ وَ غُضُّوا الْأَبْصَارَ وَ مُدُّوا جِبَاهَ الْخُيُولِ وَ وُجُوهَ الرِّجَالِ وَ أَقِلُّوا الْكَلَامَ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ وَ أَذْهَبُ بِالْوَهَلِ وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الْمُبَارَزَةِ وَ الْمُنَازَلَةِ وَ الْمُجَادَلَةِ وَ اثْبُتُوا وَ اذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ كَثِيراً

And in another speech of his^-asws: ‘And when you meet these people (in battle) tomorrow, so do not fight them until they fight you. So when they initiate (the fighting) with you, then break them down and upon you would be tranquillity and the dignity. And grit your teeth for it is strength for the swords on the heads (of the enemies), and lower your eyes, and keep your eyes upon the foreheads of the cavalry horses and the forces of the men. And minimise your speech for it drives away the failure, and resign yourselves upon the duelling, and the confrontation, and the argumentation, and be steadfast and mention Allah^-azwj Mighty and Majestic frequently.

فَإِنَّ الْمَانِعَ لِلذِّمَارِ عِنْدَ نُزُولِ الْحَقَائِقِ هُمْ أَهْلُ الْحِفَاظِ الَّذِينَ يَحُفُّونَ بِرَايَاتِهِمْ وَ يَضْرِبُونَ حَافَتَيْهَا وَ أَمَامَهَا وَ إِذَا حَمَلْتُمْ فَافْعَلُوا فِعْلَ رَجُلٍ وَاحِدٍ وَ عَلَيْكُمْ بِالتَّحَامِي فَإِنَّ الْحَرْبَ سِجَالٌ لَا يَشُدُّونَ عَلَيْكُمْ كَرَّةً بَعْدَ فَرَّةٍ وَ لَا حَمْلَةً بَعْدَ جَوْلَةٍ وَ مَنْ أَلْقَى إِلَيْكُمُ السَّلَمَ فَاقْبَلُوا مِنْهُ وَ اسْتَعِينُوا بِالصَّبْرِ فَإِنَّ بَعْدَ الصَّبْرِ النَّصْرَ مِنَ اللَّهِ عَزَّ وَ جَلَّ  إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ .

So the defenders of the honour during the descent of the realities, they are the protecting people whom are surrounding their flag, and the they are striking around it, and in front of it, and when you are carrying it, so do the deed of one man (in unison), and upon you is being protective (of each other), for the war is a competition. Do not let yourselves be pulled by an attack after the fleeing, nor an advance after a retreat. And the one who throws (down the weapons) to you for the peace, so accept it from him, and seek Assistance by the patience, for after the patience is the Consideration from Allah^-azwj Mighty and Majestic. [7:128] surely the earth is Allah’s; He Causes such of His servants to inherit it as He so Desires, and the end is for those who are pious’.[61]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لِأَصْحَابِهِ إِذَا لَقِيتُمْ عَدُوَّكُمْ فِي الْحَرْبِ فَأَقِلُّوا الْكَلَامَ وَ اذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ وَ لَا تُوَلُّوهُمُ الْأَدْبَارَ فَتُسْخِطُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ تَسْتَوْجِبُوا غَضَبَهُ وَ إِذَا رَأَيْتُمْ مِنْ إِخْوَانِكُمُ الْمَجْرُوحَ وَ مَنْ قَدْ نُكِّلَ بِهِ أَوْ مَنْ قَدْ طَمِعَ عَدُوُّكُمْ فِيهِ فَقُوهُ بِأَنْفُسِكُمْ .

Ahmad Bin Muhammad Al Kufy, from Ibn Jamhour, from his father, from Muhammad Bin Sinan, from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws,

and from Abdullah Bin Abdul Rahman Al Asamma, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said to his^-asws companions: ‘Whenever you meet your enemies during the war, so minimise your speech, and mention Allah^-azwj Mighty and Majestic frequently, and do not turn back on them, for Allah^-azwj Blessed and High would be Angered, and His^-azwj Anger would be Obligated upon you. And whenever you see one of your brethren been injured, or being tortured, or one who has been captured by your enemies therein, so protect him with yourself (life)’.[62]

باب

Chapter 16 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بَعْضِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي السَّبِيِّ يَأْخُذُهُ الْعَدُوُّ مِنَ الْمُسْلِمِينَ فِي الْقِتَالِ مِنْ أَوْلَادِ الْمُسْلِمِينَ أَوْ مِنْ مَمَالِيكِهِمْ فَيَحُوزُونَهُمْ ثُمَّ إِنَّ الْمُسْلِمِينَ بَعْدُ قَاتَلُوهُمْ فَظَفِرُوا بِهِمْ وَ سَبَوْهُمْ وَ أَخَذُوا مِنْهُمْ مَا أَخَذُوا مِنْ مَمَالِيكِ الْمُسْلِمِينَ وَ أَوْلَادِهِمُ الَّذِينَ كَانُوا أَخَذُوهُ مِنَ الْمُسْلِمِينَ كَيْفَ يُصْنَعُ بِمَا كَانُوا أَخَذُوهُ مِنْ أَوْلَادِ الْمُسْلِمِينَ وَ مَمَالِيكِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim,

(It has been narrated) from one of the companions of Abu Abdullah^-asws, from Abu Abdullah^-asws with regards to the captives taken from the Muslims during the fighting, from the children of the Muslims, or from their owned slaves, so they (enemies) hold them. Then Muslims, afterwards fight with them and capture them, and take from them, what they had taken, from the owned slaves of the Muslims and their children whom they (enemies) had taken from the Muslim, how should they be dealt with, from the children of the Muslims and their owned slaves.

قَالَ فَقَالَ أَمَّا أَوْلَادُ الْمُسْلِمِينَ فَلَا يُقَامُونَ فِي سِهَامِ الْمُسْلِمِينَ وَ لَكِنْ يُرَدُّونَ إِلَى أَبِيهِمْ أَوْ أَخِيهِمْ أَوْ إِلَى وَلِيِّهِمْ بِشُهُودٍ وَ أَمَّا الْمَمَالِيكُ فَإِنَّهُمْ يُقَامُونَ فِي سِهَامِ الْمُسْلِمِينَ فَيُبَاعُونَ وَ يُعْطَى مَوَالِيهِمْ قِيمَةَ أَثْمَانِهِمْ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ .

He (the narrator) said, ‘So he^-asws said: ‘As for the children of the Muslim, so they would not be evaluated in the share of the Muslims, but they would be returned to their fathers, or their brothers, or to their guardians with a witness. And as for the owned slaves, so they would be evaluated in the share of the Muslims, so they would be sold and their masters would be given their price from the Public Treasury of the Muslims’.[63]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَقِيَهُ الْعَدُوُّ وَ أَصَابَ مِنْهُ مَالًا أَوْ مَتَاعاً ثُمَّ إِنَّ الْمُسْلِمِينَ أَصَابُوا ذَلِكَ كَيْفَ يُصْنَعُ بِمَتَاعِ الرَّجُلِ فَقَالَ إِذَا كَانَ أَصَابُوهُ قَبْلَ أَنْ يَحُوزُوا مَتَاعَ الرَّجُلِ رُدَّ عَلَيْهِ وَ إِنْ كَانَ أَصَابُوهُ بَعْدَ مَا حَازُوهُ فَهُوَ فَيْ‏ءٌ لِلْمُسْلِمِينَ وَ هُوَ أَحَقُّ بِالشُّفْعَةِ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man whose enemy met him and acquired wealth from him, or chattels (belongings), then the Muslims acquired that. How should one deal with the chattels of the man?’ So he^-asws said: ‘If that was acquired before they had possessed the chattels of the man, these would be returned to him, and if they were acquired after having possessed by them, so it is war booty of the Muslims, and he would have a right with being the first one (to buy it back)’.[64]

باب أَنَّهُ لَا يَحِلُّ لِلْمُسْلِمِ أَنْ يَنْزِلَ دَارَ الْحَرْبِ

Chapter 17 – It is not Permissible for the Muslim that he lodges in the field of war

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) جَيْشاً إِلَى خَثْعَمٍ فَلَمَّا غَشِيَهُمُ اسْتَعْصَمُوا بِالسُّجُودِ فَقُتِلَ بَعْضُهُمْ فَبَلَغَ ذَلِكَ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ أَعْطُوا الْوَرَثَةَ نِصْفَ الْعَقْلِ بِصَلَاتِهِمْ وَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَلَا إِنِّي بَرِي‏ءٌ مِنْ كُلِّ مُسْلِمٍ نَزَلَ مَعَ مُشْرِكٍ فِي دَارِ الْحَرْبِ .

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 sent an army to Khas’am. So when they overcame them, they exempted themselves by (performing) the Prostration. So some of them were killed, and (the news of) that reach the Prophet^-saww. So he^-saww said: ‘Give to the inheritors half the compensation due to their Prayer’. And the Prophet^-saww said: ‘Indeed! I^-saww disavow from every Muslim who lodges with a Polytheist in the battlefield’.[65]

باب قِسْمَةِ الْغَنِيمَةِ

Chapter 18 – Distribution of the war booty

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) السَّرِيَّةُ يَبْعَثُهَا الْإِمَامُ فَيُصِيبُونَ غَنَائِمَ كَيْفَ تُقْسَمُ قَالَ إِنْ قَاتَلُوا عَلَيْهَا مَعَ أَمِيرٍ أَمَّرَهُ الْإِمَامُ عَلَيْهِمْ أُخْرِجَ مِنْهَا الْخُمُسُ لِلَّهِ وَ لِلرَّسُولِ وَ قُسِمَ بَيْنَهُمْ أَرْبَعَةُ أَخْمَاسٍ وَ إِنْ لَمْ يَكُونُوا قَاتَلُوا عَلَيْهَا الْمُشْرِكِينَ كَانَ كُلُّ مَا غَنِمُوا لِلْإِمَامِ يَجْعَلُهُ حَيْثُ أَحَبَّ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullah^-asws, ‘The battalion which the Imam^-asws sends, so they acquire war booty, would it be distributed?’ He^-asws said: ‘If they fought over it with a commander whom the Imam^-asws appointed as a commander over them, one-fifth would be taken out from it for Allah^-azwj, and for the Rasool^-saww, and four-fifths would be distributed between them. And if they did not happen to have fought the Polytheists over it, everything which they have acquired would be for the Imam^-asws. He^-asws would make it to be wherever he^-asws likes to’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ كَتَبَ إِلَيَّ بَعْضُ إِخْوَانِي أَنْ أَسْأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَسَائِلَ مِنَ السُّنَنِ فَسَأَلْتُهُ أَوْ كَتَبْتُ بِهَا إِلَيْهِ فَكَانَ فِيمَا سَأَلْتُهُ أَخْبِرْنِي عَنِ الْجَيْشِ إِذَا غَزَا أَرْضَ الْحَرْبِ فَغَنِمُوا غَنِيمَةً ثُمَّ لَحِقَهُمْ جَيْشٌ آخَرُ قَبْلَ أَنْ يَخْرُجُوا إِلَى دَارِ السَّلَامِ وَ لَمْ يَلْقَوْا عَدُوّاً حَتَّى خَرَجُوا إِلَى دَارِ السَّلَامِ هَلْ يُشَارِكُونَهُمْ فَقَالَ نَعَمْ

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

‘One of my brothers wrote to me that I should ask Abu Abdullah^-asws certain questions from the Sunnah. So I asked him^-asws, or wrote to him with it. So among what I asked him^-asws was, ‘Inform me about the army when it battles in a battlefield, so they acquire war booty. Then another army meets them (to join it) before they go out to the house of Al-Islam, and they (the second army) did not face an enemy until they all go out to the house of Al-Islam. Would they (the second army) be their participants (in the war booty)?’ So he^-asws said: ‘Yes’.

وَ عَنْ سَرِيَّةٍ كَانُوا فِي سَفِينَةٍ وَ لَمْ يَرْكَبْ صَاحِبُ الْفَرَسِ فَرَسَهُ كَيْفَ تُقْسَمُ الْغَنِيمَةُ بَيْنَهُمْ فَقَالَ لِلْفَارِسِ سَهْمَانِ وَ لِلرَّاجِلِ سَهْمٌ فَقُلْتُ وَ إِنْ لَمْ يَرْكَبُوا وَ لَمْ يُقَاتِلُوا عَلَى أَفْرَاسِهِمْ فَقَالَ أَ رَأَيْتَ لَوْ كَانُوا فِي عَسْكَرٍ فَتُقَدَّمُ الرُّجَّالُ فَقَاتَلُوا وَ غَنِمُوا كَيْفَ كَانَ يُقْسَمُ بَيْنَهُمْ أَ لَمْ أَجْعَلْ لِلْفَارِسِ سَهْمَيْنِ وَ لِلرَّاجِلِ سَهْماً وَ هُمُ الَّذِينَ غَنِمُوا دُونَ الْفُرْسَانِ .

And about a battalion in a ship and the owner of the horse did not ride his horse, how would the war booty be distributed between them?’ So he^-asws said: ‘For the horse-rider would be two shares, and for the infantry would be one share’. So I said, ‘And if they did not ride and did not fight upon their horses?’ So he^-asws said: ‘What is your view if they had been in an army, so the infantry had preceded and they had fought and acquired war booty, how would that have been distributed between them? Would there not be two shares for the cavalry and one share for the infantry, they had acquired the war booty without the cavalry?’[67]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ حُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا كَانَ مَعَ الرَّجُلِ أَفْرَاسٌ فِي الْغَزْوِ لَمْ يُسْهَمْ لَهُ إِلَّا لِفَرَسَيْنِ مِنْهَا .

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Husayn Bin Abdullah, from his father, from his grandfather who said,

‘Amir Al-Momineen^-asws said: ‘When there were (many) horses for the man during a military expedition, there would not be distributed to him except for the two horses from these’.[68]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يُؤْخَذُ الْخُمُسُ مِنَ الْغَنَائِمِ فَيُجْعَلُ لِمَنْ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ وَ يُقْسَمُ أَرْبَعَةُ أَخْمَاسٍ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ

Ali Bin Ibrahim, from his father, from Hammad, from one of his companions,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘The fifth would be taken from the war booty and it would be made to be for the one whom Allah^-azwj Mighty and Majestic Made it to be for, and four-fifths would be distributed between the ones who fought over it, and they would be the owners of that’.

قَالَ وَ لِلْإِمَامِ صَفْوُ الْمَالِ أَنْ يَأْخُذَ الْجَارِيَةَ الْفَارِهَةَ وَ الدَّابَّةَ الْفَارِهَةَ وَ الثَّوْبَ وَ الْمَتَاعَ مِمَّا يُحِبُّ وَ يَشْتَهِي فَذَلِكَ لَهُ قَبْلَ قِسْمَةِ الْمَالِ وَ قَبْلَ إِخْرَاجِ الْخُمُسِ

He^-asws said: ‘And for the Imam^-asws would be the cleanest of the wealth if he^-asws were to like to take a slave girl, and the fancy animal, and the clothes, and the chattels from whatsoever he^-asws so loves and desires to, so that is for him^-asws before the distribution of the wealth, and before the extraction of the one-fifth’.

قَالَ وَ لَيْسَ لِمَنْ قَاتَلَ شَيْ‏ءٌ مِنَ الْأَرَضِينَ وَ لَا مَا غَلَبُوا عَلَيْهِ إِلَّا مَا احْتَوَى عَلَيْهِ الْعَسْكَرُ وَ لَيْسَ لِلْأَعْرَابِ مِنَ الْغَنِيمَةِ شَيْ‏ءٌ وَ إِنْ قَاتَلُوا مَعَ الْإِمَامِ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَالَحَ الْأَعْرَابَ أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ لَا يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَفِزَّهُمْ فَيُقَاتِلَ بِهِمْ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ نَصِيبٌ وَ سُنَّةٌ جَارِيَةٌ فِيهِمْ وَ فِي غَيْرِهِمْ

He^-asws said: ‘And there would be nothing for the fighters from the lands, nor what they overcome over it, except what the soldiers possess, and there would not be anything from the war booty for the Bedouins, even if they had fought alongside the Imam^-asws, because Rasool-Allah^-saww had a treaty with the Bedouins that he^-saww would leave them in their houses and would not make them emigrate upon (the stipulation) that if Rasool-Allah^-saww is raided upon from his^-saww enemies by a raid, they would be provoked and would fight with them, and there would not be a share for them in the war booty, and it is a flowing Sunnah with regards to them and others.

وَ الْأَرْضُ الَّتِي أُخِذَتْ عَنْوَةً بِخَيْلٍ أَوْ رِكَابٍ فَهِيَ مَوْقُوفَةٌ مَتْرُوكَةٌ فِي يَدَيْ مَنْ يَعْمُرُهَا وَ  يُحْيِيهَا وَ يَقُومُ عَلَيْهَا عَلَى مَا يُصَالِحُهُمُ الْوَالِي عَلَى قَدْرِ طَاقَتِهِمْ مِنَ الْحَقِّ النِّصْفِ وَ الثُّلُثِ وَ الثُّلُثَيْنِ عَلَى قَدْرِ مَا يَكُونُ لَهُمْ صَالِحاً وَ لَا يَضُرُّهُمْ .

And the land which is taken forcibly by a cavalry or riders, so it is dedicated to be left in the hands of the one who would fill it and revive it, and the governor would establish over it what would be correct for them in accordance to their (financial) strength from the right, the half and the third and the two-thirds, upon a measurement of whatever happens to be correct for them, and would not harm them’.[69]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْأَعْرَابِ عَلَيْهِمْ جِهَادٌ قَالَ لَا إِلَّا أَنْ يُخَافَ عَلَى الْإِسْلَامِ فَيُسْتَعَانَ بِهِمْ قُلْتُ فَلَهُمْ مِنَ الْجِزْيَةِ شَيْ‏ءٌ قَالَ لَا .

Muhamad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Bedouins, it there Jihaad upon them?’ He^-asws said: ‘No, except if there is a fear upon Al-Islam, so assistance would be sought by them’. I said, ‘So would there by anything from the taxation for them?’ He^-asws said: ‘No’.[70]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) عَنْ عَلِيٍّ ( عليه السلام ) فِي الرَّجُلِ يَأْتِي الْقَوْمَ وَ قَدْ غَنِمُوا وَ لَمْ يَكُنْ شَهِدَ الْقِتَالَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَؤُلَاءِ الْمَحْرُومُونَ وَ أَمَرَ أَنْ يُقْسَمَ لَهُمْ .

From him, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws, from Ali^-asws regarding the man who comes to the people (combatants), and they had acquired war booty, and he had not been present for the fighting. So Amir Al-Momineen^-asws said: ‘They are the deprives ones’, and (but still) he^-asws ordered that it should be distributed to them’.[71]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْغَنِيمَةِ فَقَالَ يُخْرَجُ مِنْهَا خُمُسٌ لِلَّهِ وَ خُمُسٌ لِلرَّسُولِ وَ مَا بَقِيَ قُسِمَ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ .

Muhammad, from Ahmad Bin Muhammad Bin Isa, from Mansour Bin Hazim, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the war booty, so he^-asws said: ‘One-fifth would be taken out from it for Allah^-azwj, and a fifth for the Rasool^-saww, and whatever remains would be distributed between the ones who fought over it, and be the guardians of that’.[72]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَرَجَ بِالنِّسَاءِ فِي الْحَرْبِ حَتَّى يُدَاوِينَ الْجَرْحَى وَ لَمْ يَقْسِمْ لَهُنَّ مِنَ الْفَيْ‏ءِ شَيْئاً وَ لَكِنَّهُ نَفَّلَهُنَّ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, form Muhammad Bin Al Husayn, altogether from Usman Bin Isa, from Sama’at,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said that Rasool-Allah^-saww went out with the women during the war until they would treat the wounded, and did not distribute for them anything from the war booty, but gifted it voluntarily for them’.[73]

باب

Chapter 19 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ خَيْرُ الرُّفَقَاءِ أَرْبَعَةٌ وَ خَيْرُ السَّرَايَا أَرْبَعُمِائَةٍ وَ خَيْرُ الْعَسَاكِرِ أَرْبَعَةُ آلَافٍ وَ لَا يُغْلَبُ عَشْرُ آلَافٍ مِنْ قِلَّةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Mihran Bin Muhammad, form Amro Bin Abu Nasr who said,

‘I heard Abu Abdullah^-asws saying, ‘The best of the friends (circle) is the four, and the best of the battalions is four hundred, and the best of the armies is four thousand; and ten thousand would not be overcome due to scarcity (of numbers)’.[74]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فُضَيْلِ بْنِ خَيْثَمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُهْزَمُ جَيْشُ عَشَرَةِ آلَافٍ مِنْ قِلَّةٍ .

Muhammad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Fuzayl Bin Khaysam,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘An army of ten thousand would not be defeated due to scarcity (of numbers)’.[75]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ قَالَ أَخْبَرَنِي النَّضْرُ بْنُ إِسْمَاعِيلَ الْبَلْخِيُّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ شَهْرِ بْنِ  حَوْشَبٍ قَالَ قَالَ لِيَ الْحَجَّاجُ وَ سَأَلَنِي عَنْ خُرُوجِ النَّبِيِّ ( صلى الله عليه وآله ) إِلَى مَشَاهِدِهِ فَقُلْتُ شَهِدَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَدْراً فِي ثَلَاثِمِائَةٍ وَ ثَلَاثَةَ عَشَرَ وَ شَهِدَ أُحُداً فِي سِتِّمِائَةٍ وَ شَهِدَ الْخَنْدَقَ فِي تِسْعِمِائَةٍ فَقَالَ عَمَّنْ قُلْتُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) فَقَالَ ضَلَّ وَ اللَّهِ مَنْ سَلَكَ غَيْرَ سَبِيلِهِ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Ismail Al Balkhy, from Abu Hamza Al Sumaly, from Shahr Bin Howshab who said,

‘Al-Hajjaj said to me and asked me about the going out of the Prophet^-saww to his^-saww overseeing it (the battles), so I said, ‘Rasool-Allah^-saww oversaw (the battle of) Badr among three hundred and thirteen (combatants), and oversaw (the battle of) Ohad among six hundred (combatants), and oversaw (the battle of) Khandaq among nine hundred (combatants)’. He said, ‘From whom are you saying it, from Ja’far^-asws Bin Muhammad^-asws?’ So I said, ‘Strayed is the one, by Allah^-azwj, who walks upon other than his^-asws way’.[76]

باب

Chapter 20– A Chapter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِيهِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ إِذَا أَرَادَ الْقِتَالَ قَالَ هَذِهِ الدَّعَوَاتِ اللَّهُمَّ إِنَّكَ أَعْلَمْتَ سَبِيلًا مِنْ سُبُلِكَ جَعَلْتَ فِيهِ رِضَاكَ وَ نَدَبْتَ إِلَيْهِ أَوْلِيَاءَكَ وَ جَعَلْتَهُ أَشْرَفَ سُبُلِكَ عِنْدَكَ ثَوَاباً وَ أَكْرَمَهَا لَدَيْكَ مَآباً وَ أَحَبَّهَا إِلَيْكَ مَسْلَكاً

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Al Qaddah, from his father Maymoun,

(It has been narrated) from Abu Abdullah^-asws that whenever Amir Al-Momineen^-asws intended the fighting, said: ‘This is the supplication, ‘O Allah^-azwj! You^-azwj Notified a Way from Your^-azwj Ways (and) Made Your^-azwj Pleasure to be therein, and Authorised Your^-azwj Guardians^-asws upon it, and Made it the noblest of Your^-azwj Ways with Rewards in Your^-azwj Presence, and most honourable of it as an ending, and the most Beloved it to You^-azwj as a pathway.

ثُمَّ اشْتَرَيْتَ فِيهِ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْكَ حَقّاً فَاجْعَلْنِي مِمَّنْ اشْتَرَى فِيهِ مِنْكَ نَفْسَهُ ثُمَّ وَفَى لَكَ بِبَيْعِهِ الَّذِي بَايَعَكَ عَلَيْهِ غَيْرَ نَاكِثٍ وَ لَا نَاقِضٍ عَهْداً وَ لَا مُبَدِّلًا تَبْدِيلًا

Then You^-azwj Bought from the Believers, their own souls and their wealth with the (price) that the Paradise would be for them, fighting in the Way of Allah^-azwj. So they are killing and are being killed based on a promise upon You^-azwj which is true. Therefore, Make me to be from the ones whom You^-azwj have Bought their own selves, then they fulfil the pledge which You^-azwj Pledged upon it, not being from the breaker and contradictors of an oath, nor Replace me with a replacement.

بَلِ اسْتِيجَاباً لِمَحَبَّتِكَ وَ تَقَرُّباً بِهِ إِلَيْكَ فَاجْعَلْهُ خَاتِمَةَ عَمَلِي وَ صَيِّرْ فِيهِ فَنَاءَ عُمُرِي وَ ارْزُقْنِي فِيهِ لَكَ وَ بِهِ مَشْهَداً تُوجِبُ لِي بِهِ مِنْكَ الرِّضَا وَ تَحُطُّ بِهِ عَنِّي الْخَطَايَا

But, (Make me) as a responder to Your^-azwj Love, and to be closer to You^-azwj by it. Therefore, Make it a conclusion of my deeds, and Make therein an annihilation of my lifetime, and Grace me in it and by it, a martyrdom for You^-azwj, and Obligate to me by it, the Pleasure from you, and Delete from me, the errors by it.

وَ تَجْعَلُنِي فِي الْأَحْيَاءِ الْمَرْزُوقِينَ بِأَيْدِي الْعُدَاةِ وَ الْعُصَاةِ تَحْتَ لِوَاءِ الْحَقِّ وَ رَايَةِ الْهُدَى مَاضِياً عَلَى نُصْرَتِهِمْ قُدُماً غَيْرَ مُوَلٍّ دُبُراً وَ لَا مُحْدِثٍ شَكّاً

And Make me to be among the living Sustained ones (martyred) by the hands of the enemies and the disobedient ones, beneath the flag of the Truth and a flag of the Guidance, going to their (Believers) for their help, forward without turning backwards, nor encountering any doubts.

اللَّهُمَّ وَ أَعُوذُ بِكَ عِنْدَ ذَلِكَ مِنَ الْجُبْنِ عِنْدَ مَوَارِدِ الْأَهْوَالِ وَ مِنَ الضَّعْفِ عِنْدَ مُسَاوَرَةِ الْأَبْطَالِ وَ مِنَ الذَّنْبِ الْمُحْبِطِ لِلْأَعْمَالِ فَأَحْجُمَ مَنْ شَكَّ أَوْ مَضَى بِغَيْرِ يَقِينٍ فَيَكُونَ سَعْيِي فِي تَبَابٍ وَ عَمَلِي غَيْرَ مَقْبُولٍ .

O Allah^-azwj! And I seek Refuge with You^-azwj during that, from the cowardice during the turning conditions, and from the weakness during encounters with the champions (of the enemies), and from the sins which frustrate the deeds so I can refrain from doubts, or die without conviction in my quest in ruination, and my deeds would be without Acceptance’.[77]

باب الشِّعَارِ

Chapter 21 – The Slogan (Battle-cry)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شِعَارُنَا يَا مُحَمَّدُ يَا مُحَمَّدُ وَ شِعَارُنَا يَوْمَ بَدْرٍ يَا نَصْرَ اللَّهِ اقْتَرِبْ اقْتَرِبْ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu nasr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Our^-asws slogan is ‘O Muhammad^-saww! O Muhammad^-saww!’ and our^-asws slogan on the Day of Badr was, ‘O victory of Allah^-azwj! Draw nearer! Draw nearer!’

وَ شِعَارُ الْمُسْلِمِينَ يَوْمَ أُحُدٍ يَا نَصْرَ اللَّهِ اقْتَرِبْ وَ يَوْمَ بَنِي النَّضِيرِ يَا رُوحَ الْقُدُسِ أَرِحْ وَ يَوْمَ بَنِي قَيْنُقَاعَ يَا رَبَّنَا لَا يَغْلِبَنَّكَ وَ يَوْمَ الطَّائِفِ يَا رِضْوَانُ

And a slogan of the Muslims on the Day of Ohad was, ‘O Victory of Allah^-azwj, draw nearer!’; and on the Day of the Clan of Nazeer, ‘O Holy Spirit, Grant rest!’; and on the Day of the Clan of Qaynuqa, ‘O our Lord^-azwj, You^-azwj will not be overcome!’; and on the Day of Al-Ta’if, ‘O Rizwaan!’

وَ شِعَارُ يَوْمِ حُنَيْنٍ يَا بَنِي عَبْدِ اللَّهِ [يَا بَنِي عَبْدِ اللَّهِ] وَ يَوْمِ الْأَحْزَابِ حم لَا يُبْصِرُونَ وَ يَوْمِ بَنِي قُرَيْظَةَ يَا سَلَامُ أَسْلِمْهُمْ وَ يَوْمِ الْمُرَيْسِيعِ وَ هُوَ يَوْمُ بَنِي الْمُصْطَلِقِ أَلَا إِلَى اللَّهِ الْأَمْرُ

And a slogan on the Day of Hunayn, ‘O Clan of Abdullah! O Clan of Abdullah!’ and on the Day of Al-Ahzaab, ‘Ha Meem! They shall not be visualising!’, and on the Day of the Clan of Qureyza, ‘O Salaam! Make them submit!’ and on the Day of Al-Muraysi’e and it is the Day of the Clan of Al-Mustalaq, ‘Indeed! To Allah^-azwj (return) the matters!’

وَ يَوْمِ الْحُدَيْبِيَةِ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ وَ يَوْمِ خَيْبَرَ يَوْمِ الْقَمُوصِ يَا عَلِيُّ آتِهِمْ مِنْ عَلُ وَ يَوْمِ الْفَتْحِ نَحْنُ عِبَادُ اللَّهِ حَقّاً حَقّاً وَ يَوْمِ تَبُوكَ يَا أَحَدُ يَا صَمَدُ وَ يَوْمِ بَنِي الْمَلُوحِ أَمِتْ أَمِتْ وَ يَوْمِ صِفِّينَ يَا نَصْرَ اللَّهِ

And on the Day of Hudaybiya, ‘Indeed! Curse of Allah^-azwj is upon the unjust’; and on the Day of Khyber (also known as) the Day of Al-Qamous, ‘O Ali^-asws! Come upon them from the heights!’; and on the Day of Al-Fat’h, ‘We are servants of Allah^-azwj, truly, truly!’; and on the Day of Tabuk, ‘O One! O Self-Sufficient!’ and on the Day of Al-Malouh, ‘Kill! Kill (Cause to die)!’ and on the Day of Siffeen, ‘O Victory of Allah^-azwj!’;

وَ شِعَارُ الْحُسَيْنِ ( عليه السلام ) يَا مُحَمَّدُ وَ شِعَارُنَا يَا مُحَمَّدُ .

And a slogan of Al-Husayn^-asws, ‘O Muhammad^-saww!’; and our^-asws slogan is, ‘O Muhammad^-saww!’[78]

عَلِيٌّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَدِمَ أُنَاسٌ مِنْ مُزَيْنَةَ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ مَا شِعَارُكُمْ قَالُوا حَرَامٌ قَالَ بَلْ شِعَارُكُمْ حَلَالٌ .

Ali, from his father, from one of his companions, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Some people proceeded from Muzayna to the Prophet^-saww, so he^-saww said: ‘What is your slogan (battle-cry)?’ They said, ‘Prohibited’. He^-asws said: ‘But, your slogan is Permissible’.

وَ رُوِيَ أَيْضاً أَنَّ شِعَارَ الْمُسْلِمِينَ يَوْمَ بَدْرٍ يَا مَنْصُورُ أَمِتْ وَ شِعَارَ يَوْمِ أُحُدٍ لِلْمُهَاجِرِينَ يَا بَنِي عَبْدِ اللَّهِ يَا بَنِي عَبْدِ الرَّحْمَنِ وَ لِلْأَوْسِ يَا بَنِي عَبْدِ اللَّهِ .

And it has been reported as well that a slogan (battle-cry) on the Day of Badr, ‘O Aided ones, Kill!’; and a slogan of the Emigrants on the Day of Ohad, ‘O Clan of Abdullah! O Clan of Abdul Rahman!’; and for the Aws (a tribe), ‘O Clan of Abdullah!’.[79]

باب فَضْلِ ارْتِبَاطِ الْخَيْلِ وَ إِجْرَائِهَا وَ الرَّمْيِ

Chapter 22 – Merits of bridling the cavalry horses and injuring them, and the throwing (Archery)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْخَيْلَ كَانَتْ وُحُوشاً فِي بِلَادِ الْعَرَبِ فَصَعِدَ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ ( عليهما السلام ) عَلَى جَبَلِ جِيَادٍ ثُمَّ صَاحَا أَلَا هَلَا أَلَا هَلْ قَالَ فَمَا بَقِيَ فَرَسٌ إِلَّا أَعْطَاهُمَا بِيَدِهِ وَ أَمْكَنَ مِنْ نَاصِيَتِهِ.

A number of our companions, from Ahmad Bin Muhammad, from someone else, from Aban, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The cavalry horses used to be wild in the Arab countries, so Ibrahim^-as and Ismail^-as ascended upon mount Jiyad, then they both^-as shouted: ‘Do not be loose, do not be loose!’ He^-asws said: ‘So there did not remain a horse except that it gave its hand (front leg) to both of them^-as, and enabled its forelock (to be touched by them both^-as)’.[80]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The cavalry horse, the goodness is tied up in its forelocks up to the Day of Judgement’.[81]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْخَيْرُ كُلُّهُ مَعْقُودٌ فِي نَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ .

From him, from Ibn Fazzal, from Sa’alba, from Ma’mar,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘The goodness, all of it is tied up in the forelocks of the cavalry horse, up to the Day of Judgement’.[82] 

عَنْهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ رَبَطَ فَرَساً عَتِيقاً مُحِيَتْ عَنْهُ ثَلَاثُ سَيِّئَاتٍ فِي كُلِّ يَوْمٍ وَ كُتِبَ لَهُ إِحْدَى عَشْرَةَ حَسَنَةً وَ مَنِ ارْتَبَطَ هَجِيناً مُحِيَتْ عَنْهُ فِي كُلِّ يَوْمٍ سَيِّئَتَانِ وَ كُتِبَ لَهُ سَبْعُ حَسَنَاتٍ وَ مَنِ ارْتَبَطَ بِرْذَوْناً يُرِيدُ بِهِ جَمَالًا أَوْ قَضَاءَ حَوَائِجَ أَوْ دَفْعَ عَدُوٍّ عَنْهُ مُحِيَتْ عَنْهُ كُلَّ يَوْمٍ سَيِّئَةٌ وَاحِدَةٌ وَ كُتِبَ لَهُ سِتُّ حَسَنَاتٍ .

From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Yaqoub Bin Ja’far Bin Ibrahim Al Ja’fary who said,

‘I heard Abu Al-Hassan^-asws saying: ‘The one who bridles an old horse, three sins are deleted from him during every days and there would be written for him eleven good deeds; and the one who bridles a hybrid (horse) there would be deleted from him two sins during every day and there would be written seven good deeds for him; and the one who bridles a work horse intending beauty by it, or fulfilment of needs, or repelling an enemy from him, there would be deleted one sin from him during every day, and there would be written six good deeds for him’.[83]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِيهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَجْرَى الْخَيْلَ الَّتِي أُضْمِرَتْ مِنَ الْحَفْيَاءِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ وَ سَبَّقَهَا مِنْ ثَلَاثِ نَخَلَاتٍ فَأَعْطَى السَّابِقَ عَذْقاً وَ أَعْطَى الْمُصَلِّيَ عَذْقاً وَ أَعْطَى الثَّالِثَ عَذْقاً .

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 that Rasool-Allah^-saww raced the cavalry horse which were harboured, from Al-Hafya to the Masjid of the Clan of Zureyq, and awarded there from three palm trees (clusters of dates). So he^-saww gave the first one a cluster, and gave the second one a cluster, and gave the third one a cluster’.

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ سَوَاءً .

Ali Bin Ibrahim, from his father, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws – just about the same.[84]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا سَبَقَ إِلَّا فِي خُفٍّ أَوْ حَافِرٍ أَوْ نَصْلٍ يَعْنِي النِّضَالَ .

Al Husayn Bin Muhammad Al Ashary, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘There shall be no (coming) first except in (racing) a camel-hoof, or a horse hoof, or an arrow-head, meaning archery’.[85]

مُحَمَّدُ بْنُ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَجْرَى الْخَيْلَ وَ جَعَلَ سَبَقَهَا أَوَاقِيَّ مِنْ فِضَّةٍ .

Muhammad Bin Yahya, from Giyad Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws, from Ali^-asws Bin Al-Husayn^-asws that Rasool-Allah^-saww raced the cavalry horses, the first (prize) being an Awqiya (unit of measurement) of silver’.[86]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا حَرَنَتْ عَلَى أَحَدِكُمْ دَابَّةٌ يَعْنِي أَقَامَتْ فِي أَرْضِ الْعَدُوِّ أَوْ فِي سَبِيلِ اللَّهِ فَلْيَذْبَحْهَا وَ لَا يُعَرْقِبْهَا .

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: ‘If an animal balks to one of your, meaning it stand in the land of the enemy, or in the Way of Allah^-azwj, so let him slaughter it and not hamstring it’.[87]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ شَيْ‏ءٌ تَحْضُرُهُ الْمَلَائِكَةُ إِلَّا الرِّهَانَ وَ مُلَاعَبَةَ الرَّجُلِ أَهْلَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is nothing which the Angels which the Angels attend except for the (horse-racing) contest, and playing of the man with his wife’.[88]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ الرَّمْيُ سَهْمٌ مِنْ سِهَامِ الْإِسْلَامِ

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

(It has been narrated) from Abu Abdullah^-asws from his^-asws forefathers^-asws having said: ‘The throwing of arrows (archery) is from the arrows of Al-Islam’.[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ  مِنْ قُوَّةٍ وَ مِنْ رِباطِ الْخَيْلِ قَالَ الرَّمْيُ .

Muhammad Bin Yahya, from Imran Bin Musa, from Al Hassan Bin Tareyf, from Abdullah Bin Al Mugheira, raising it, said,

‘Rasool-Allah^-saww said regarding the Words of Allah^-azwj Mighty and Majestic [8:60] And prepare against them whatever force you can and horses tied at the frontier: ‘The archery’.[90]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ارْكَبُوا وَ ارْمُوا وَ إِنْ تَرْمُوا أَحَبُّ إِلَيَّ مِنْ أَنْ تَرْكَبُوا

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Ismail, raising it, said,

‘Rasool-Allah^-saww said: ‘Ride (horses) and throw (arrows – i.e., archery), and that archery is more beloved to me^-saww than if your ride (horses)’.

ثُمَّ قَالَ كُلُّ لَهْوِ الْمُؤْمِنِ بَاطِلٌ إِلَّا فِي ثَلَاثٍ فِي تَأْدِيبِهِ الْفَرَسَ وَ رَمْيِهِ عَنْ قَوْسِهِ وَ مُلَاعَبَتِهِ امْرَأَتَهُ فَإِنَّهُنَّ حَقٌّ أَلَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيُدْخِلُ فِي السَّهْمِ الْوَاحِدِ الثَّلَاثَةَ الْجَنَّةَ عَامِلَ الْخَشَبَةِ وَ الْمُقَوِّيَ بِهِ فِي سَبِيلِ اللَّهِ وَ الرَّامِيَ بِهِ فِي سَبِيلِ اللَّهِ .

Then he^-saww said: ‘Every amusement of the Believer is false except regarding three – disciplining the horse, and throwing (arrows) from his bow, and his playing with his wife, for these are rightful. Indeed! Allah^-azwj Mighty and Majestic would Enter (each) one of the three into Paradise with regards to the arrow – the maker of the wood, and the one who strengthens it in the Way of Allah^-azwj, and the shooter with it in the Way of Allah^-azwj’.[91]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا سَبَقَ إِلَّا فِي خُفٍّ أَوْ حَافِرٍ أَوْ نَصْلٍ يَعْنِي النِّضَالَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umey, from Hafs,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There shall be no (coming) first except in (racing) a camel-hoof, or a horse hoof, or an arrow-head, meaning archery’.[92]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَحْضُرُ الرَّمْيَ وَ الرِّهَانَ .

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

(It has been narrated) from Abu Abdullah^-asws that he^-asws used to attend the archery and the horse-racing contest’.[93]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَغَارَ الْمُشْرِكُونَ عَلَى سَرْحِ الْمَدِينَةِ فَنَادَى فِيهَا مُنَادٍ يَا سُوءَ صَبَاحَاهْ فَسَمِعَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْخَيْلِ فَرَكِبَ فَرَسَهُ فِي طَلَبِ الْعَدُوِّ وَ كَانَ أَوَّلَ أَصْحَابِهِ لَحِقَهُ أَبُو قَتَادَةَ عَلَى فَرَسٍ لَهُ وَ كَانَ تَحْتَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) سَرْجٌ دَفَّتَاهُ لِيفٌ لَيْسَ فِيهِ أَشَرٌ وَ لَا بَطَرٌ 

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Polytheists raided upon a free-pasture land of Al-Medina, so a caller among it called out, ‘O evil morning’. So Rasool-Allah^-saww heard it among the cavalry, so he^-saww rode out on his^-saww horse in seeking of the enemy, and the first of his^-saww companions to catch up with him^-saww was Abu Qatada upon a horse of his. And there was a saddle of palm leaves beneath him^-saww, not having anything superficial or pride-worthy.

فَطَلَبَ الْعَدُوَّ فَلَمْ يَلْقَوْا أَحَداً وَ تَتَابَعَتِ الْخَيْلُ فَقَالَ أَبُو قَتَادَةَ يَا رَسُولَ اللَّهِ إِنَّ الْعَدُوَّ قَدِ انْصَرَفَ فَإِنْ رَأَيْتَ أَنْ نَسْتَبِقَ فَقَالَ نَعَمْ فَاسْتَبَقُوا فَخَرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَابِقاً عَلَيْهِمْ ثُمَّ أَقْبَلَ عَلَيْهِمْ فَقَالَ أَنَا ابْنُ الْعَوَاتِكِ مِنْ قُرَيْشٍ إِنَّهُ لَهُوَ الْجَوَادُ الْبَحْرُ يَعْنِي فَرَسَهُ .

So he^-saww sought the enemy but did not come across any, and the (Muslim) cavalry followed him^-saww up. So Abu Qatada said, ‘O Rasool-Allah^-saww! The enemy has disperse, so I think we should race back’. So he^-saww said: ‘Yes’. So they raced back and Rasool-Allah^-saww came first over them all. Then he^-saww turned towards them, so he^-saww said: ‘I^-saww am a son^-saww of the ‘Awateek’ from Qureysh. It is steed of the ocean’, meaning his^-saww horse’.[94]

باب الرَّجُلِ يَدْفَعُ عَنْ نَفْسِهِ اللِّصَّ

Chapter 23 – The man fends off the thief from himself

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقَلَانِسِيِّ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ فَزَارَةَ عَنْ أَنَسٍ أَوْ هَيْثَمِ بْنِ الْبَرَاءِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) اللِّصُّ يَدْخُلُ فِي بَيْتِي يُرِيدُ نَفْسِي وَ مَالِي قَالَ اقْتُلْ فَأُشْهِدُ اللَّهَ وَ مَنْ سَمِعَ أَنَّ دَمَهُ فِي عُنُقِي .

Ahmad Bin Muhammad Al Kufy, from Muhammad Bin Ahmad Al Qalanisy, from Ahmad Bin Al Fazl, from Abdullah Bin Jabala, from Farara, from Anas, or Haysam Bin Al Bara’a who said,

‘I said to Abu Ja’far^-asws, ‘The thief enters into my house wanting my soul (murder me) and my wealth’. He^-asws said: ‘Kill, for I^-asws bear witness to Allah^-azwj and the one who hears that his blood is in my^-asws neck (responsibility)’.[95]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَمْقُتُ الرَّجُلَ يَدْخُلُ عَلَيْهِ اللِّصُّ فِي بَيْتِهِ فَلَا يُحَارِبُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic Detests the man upon whom the thief enters into his house, so he does not fight’.[96]

وَ بِإِسْنَادِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ لِصّاً دَخَلَ عَلَى امْرَأَتِي فَسَرَقَ حُلِيَّهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَمَا إِنَّهُ لَوْ دَخَلَ عَلَى ابْنِ صَفِيَّةَ لَمَا رَضِيَ بِذَلِكَ حَتَّى يَعُمَّهُ بِالسَّيْفِ .

And by his chain that,

‘Amir Al-Momineen^-asws, a man came over to him^-asws so he said, ‘O Amir Al-Momineen^-asws! A robber came and stole my wife’s ornaments’. So Amir Al-Momineen^-asws said: ‘But if he had come over to a son of a righteous woman, he would not have been pleased with that until he had driven him away with the sword’.[97]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا دَخَلَ عَلَيْكَ اللِّصُّ الْمُحَارِبُ فَاقْتُلْهُ فَمَا أَصَابَكَ فَدَمُهُ فِي عُنُقِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin Usman, from a man, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘When a robber comes over to you, so kill him. So whatever faces you, his blood would be upon my^-asws neck’.[98]

باب مَنْ قُتِلَ دُونَ مَظْلِمَتِهِ

Chapter 24 – The one who is killed confronting his oppression

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قُتِلَ دُونَ مَظْلِمَتِهِ فَهُوَ شَهِيدٌ .

Muhammad in Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who dies confronting his attacker, so he is a martyr’.[99]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قُتِلَ دُونَ مَظْلِمَتِهِ فَهُوَ شَهِيدٌ ثُمَّ قَالَ يَا أَبَا مَرْيَمَ هَلْ تَدْرِي مَا دُونَ مَظْلِمَتِهِ قُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يُقْتَلُ دُونَ أَهْلِهِ وَ دُونَ مَالِهِ وَ أَشْبَاهِ ذَلِكَ فَقَالَ يَا أَبَا مَرْيَمَ إِنَّ مِنَ الْفِقْهِ عِرْفَانَ الْحَقِّ

And by this chain, from Abu Maryam,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one being killed facing his attacker, so he is a martyr’. Then he^-asws said: ‘O Abu Maryam! Do you know what is ‘facing oppression’?’ I said, ‘May I be sacrificed for you^-asws! The man who is killed instead of his family, and instead of his wealth and like that’. So he^-asws said:’ O Abu Maryam! It is from the jurisprudence, recognition of the truth’.[100]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُقَاتِلُ دُونَ مَالِهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ بِمَنْزِلَةِ الشَّهِيدِ قُلْتُ أَ يُقَاتِلُ أَفْضَلُ أَوْ لَمْ يُقَاتِلْ قَالَ أَمَّا أَنَا لَوْ كُنْتُ لَمْ أُقَاتِلْ وَ تَرَكْتُهُ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullah^-asws about the man who was killed instead of his wealth. So he^-asws said: ‘Rasool-Allah^-saww said: ‘The one who is killed instead of his wealth, so he is at the status of the martyr’. I said, ‘Is his fighting better, or not fighting?’ He^-asws said: ‘But, if it was me^-asws, I^-asws would not fight and leave him’.[101]

عَنْهُ عَنْ أَحْمَدَ عَنِ الْوَشَّاءِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَرْطَاةَ بْنِ حَبِيبٍ الْأَسَدِيِّ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مَنِ اعْتُدِيَ عَلَيْهِ فِي صَدَقَةِ مَالِهِ فَقَاتَلَ فَقُتِلَ فَهُوَ شَهِيدٌ

From him, from Ahmad, from Al Washa, from Safwan Bin Yahya, from Artaat Bin Habeeb Al Asady, from a man,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘The one who is exceeded against with regards to a charity of his wealth, so he fights and is killed, so he is a martyr’.[102]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ فِي السَّفَرِ وَ مَعَهُ جَارِيَةٌ لَهُ فَيَجِي‏ءُ قَوْمٌ يُرِيدُونَ أَخْذَ جَارِيَتِهِ أَ يَمْنَعُ جَارِيَتَهُ مِنْ أَنْ تُؤْخَذَ وَ إِنْ خَافَ عَلَى نَفْسِهِ الْقَتْلَ قَالَ نَعَمْ قُلْتُ وَ كَذَلِكَ إِنْ كَانَتْ  مَعَهُ امْرَأَةٌ قَالَ نَعَمْ قُلْتُ وَ كَذَلِكَ الْأُمُّ وَ الْبِنْتُ وَ ابْنَةُ الْعَمِّ وَ الْقَرَابَةُ يَمْنَعُهُنَّ وَ إِنْ خَافَ عَلَى نَفْسِهِ الْقَتْلَ قَالَ نَعَمْ [قُلْتُ] وَ كَذَلِكَ الْمَالُ يُرِيدُونَ أَخْذَهُ فِي سَفَرٍ فَيَمْنَعُهُ وَ إِنْ خَافَ الْقَتْلَ قَالَ نَعَمْ .

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

(It has been narrated) from Al-Reza^-asws about the man who happens to be in the journey and with him is a slave girl, and a group comes over intending to take his slave girl. Should he prevent his slave girl from being taken if he were to fear upon his self to be killed?’ He^-asws said: ‘Yes’. I said, ‘And similar to that is if it was his wife with him?’ He^-asws said: ‘Yes’. I said, ‘And similar to that is the mother, and the daughter, and the daughter of the paternal uncle, and the relatives, should he prevent (from) them if he were to fear upon his self being killed?’ He^-asws said: ‘Yes’. I said, ‘And similar to that is the wealth, they (thieves) intending to take it during a journey, so he prevents it even if he fears being killed?’ He^-asws said: ‘Yes’.[103]

باب فَضْلِ الشَّهَادَةِ

Chapter 25 – Merits of the Martyrdom

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ اللَّهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ أَهْوَنُ مِنْ مَوْتٍ عَلَى فِرَاشٍ قَالَ فِي سَبِيلِ اللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Sa’ad,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘I asked him^-asws about the words of Amir Al-Momineen^-asws: ‘By Allah^-azwj! A thousand strikes with the sword is easier than death upon a bed’. He^-asws said: ‘In the Way of Allah^-azwj’.[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَوْقَ كُلِّ ذِي بِرٍّ بِرٌّ حَتَّى يُقْتَلَ فِي سَبِيلِ اللَّهِ فَإِذَا قُتِلَ فِي سَبِيلِ اللَّهِ فَلَيْسَ فَوْقَهُ بِرٌّ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Above every one with righteousness is a (more meritorious) righteous deed, until he is killed in the Way of Allah^-azwj. So when he is killed in the Way of Allah^-azwj, so there is no righteous deed above it’.[105]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَنْبَسَةَ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَطْرَةِ دَمٍ فِي سَبِيلِ اللَّهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Anbasa, from Abu Hamza who said,

‘I heard Abu Ja’far^-asws saying: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘Rasool-Allah^-saww said: ‘There is none from a drop more beloved to Allah^-azwj Mighty and Majestic than a drop of blood in ‘سَبِيلِ اللَّهِ’ the Way of Allah^-azwj’.[106]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) خَطَبَ يَوْمَ الْجَمَلِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنِّي أَتَيْتُ هَؤُلَاءِ الْقَوْمَ وَ دَعَوْتُهُمْ وَ احْتَجَجْتُ عَلَيْهِمْ فَدَعَوْنِي إِلَى أَنْ أَصْبِرَ لِلْجِلَادِ وَ أَبْرُزَ لِلطِّعَانِ فَلِأُمِّهِمُ الْهَبَلُ وَ قَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرْهَبُ بِالضَّرْبِ أَنْصَفَ الْقَارَةَ مَنْ رَامَاهَا

Ali Bin Ibrahim, from his father, from Ibn Mahboub, raising it, that,

‘Amir Al-Momineen^-asws addressed on the Day of (the battle of) the Camel, so he^-asws Praised Allah^-azwj and Extolled Him^-azwj, then said: ‘O you people! I^-asws went over to these people and invited them, an argued against them, so they invited me^-asws that I^-asws should wait for the executioner and duelling of the spears. So for their mothers is the bereavement (mourning), and I^-asws have never been, and am not, threatened by the war, nor am I^-asws scared by the beating with the strikes of the one who throws it.

فَلِغَيْرِي فَلْيُبْرِقُوا وَ لْيُرْعِدُوا فَأَنَا أَبُو الْحَسَنِ الَّذِي فَلَلْتُ حَدَّهُمْ وَ فَرَّقْتُ جَمَاعَتَهُمْ وَ بِذَلِكَ الْقَلْبِ أَلْقَى عَدُوِّي وَ أَنَا عَلَى مَا وَعَدَنِي رَبِّي مِنَ النَّصْرِ وَ التَّأْيِيدِ وَ الظَّفَرِ وَ إِنِّي لَعَلَى يَقِينٍ مِنْ رَبِّي وَ غَيْرِ شُبْهَةٍ مِنْ أَمْرِي

So it is for others that they should be (scaring like) lightning and thundering, for I^-asws am Abu Al-Hassan^-asws who blunted their sharp ends and dispersed their groups, and with that I^-asws face my^-asws enemy. And I^-asws am upon what my^-asws Lord^-azwj Promised me^-asws, from the victory, and the support and the triumph. And I^-asws am upon conviction from my^-asws Lord^-azwj and without any doubt from my^-asws affairs.

أَيُّهَا النَّاسُ إِنَّ الْمَوْتَ لَا يَفُوتُهُ الْمُقِيمُ وَ لَا يُعْجِزُهُ الْهَارِبُ لَيْسَ عَنِ الْمَوْتِ مَحِيصٌ وَ مَنْ لَمْ يَمُتْ يُقْتَلْ وَ إِنَّ أَفْضَلَ الْمَوْتِ الْقَتْلُ وَ الَّذِي نَفْسِي بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ أَهْوَنُ عَلَيَّ مِنْ مِيتَةٍ عَلَى فِرَاشٍ

O you people! The death does not miss the ones staying at home, nor does it frustrate the warrior. There is nothing unavoidable about the death, and the one who does not die is killed, and that the most superior of the deaths is being killed. By the One^-azwj in Whose Hand is my^-asws soul, a thousand strikes by the sword is easier upon me^-asws than death upon a bed.

وَا عَجَبَا لِطَلْحَةَ أَلَّبَ النَّاسَ عَلَى ابْنِ عَفَّانَ حَتَّى إِذَا قُتِلَ أَعْطَانِي صَفْقَتَهُ بِيَمِينِهِ طَائِعاً ثُمَّ نَكَثَ بَيْعَتِي اللَّهُمَّ خُذْهُ وَ لَا تُمْهِلْهُ

And how strange of Talha, being the closest of the people to the son of Affan (Usman), until when he was killed, he came to me clasping with his right hand willingly (pledging allegiance). Then he broke his allegiance to me^-asws. O Allah^-azwj! Seize him and give him no respite!

وَ إِنَّ الزُّبَيْرَ نَكَثَ بَيْعَتِي وَ قَطَعَ رَحِمِي وَ ظَاهَرَ عَلَيَّ عَدُوِّي فَاكْفِنِيهِ الْيَوْمَ بِمَا شِئْتَ .

And Al-Zubayr broke his allegiance with me^-asws, and cut off relationship with me^-asws, and backed my^-asws enemies against me, therefore Enshroud him today with whatever You^-azwj so Desire to!’.[107]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لِلنَّبِيِّ ( صلى الله عليه وآله ) مَا بَالُ الشَّهِيدِ لَا يُفْتَنُ فِي قَبْرِهِ فَقَالَ [النَّبِيُّ] ( صلى الله عليه وآله ) كَفَى بِالْبَارِقَةِ فَوْقَ رَأْسِهِ فِتْنَةً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was said to the Prophet^-saww, ‘What is the matter the martyr does not get Tried in his grave?’ So the Prophet^-saww said: ‘The sword above his head sufficed as a Trial’.[108]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ قُتِلَ فِي سَبِيلِ اللَّهِ لَمْ يُعَرِّفْهُ اللَّهُ شَيْئاً مِنْ سَيِّئَاتِهِ .

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

‘Abu Abdullah^-asws said: ‘The one who is killed in the Way of Allah^-azwj, Allah^-azwj would not Introduce him to anything from his sins’.[109]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَانِسِيِّ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ الْجِهَادِ أَفْضَلُ قَالَ مَنْ عُقِرَ جَوَادُهُ وَ أُهَرِيقَ دَمُهُ فِي سَبِيلِ اللَّهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Noman, from Suweyd Al qalanasy, from Sama’at, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘Which Jihad is the most superior?’ He^-asws said: ‘The one whose horse is hamstrung and his blood is shed in the Way of Allah^-azwj’.[110]

باب

Chapter 26 – A Chapter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَضْحَكُ اللَّهُ عَزَّ وَ جَلَّ إِلَى رَجُلٍ فِي كَتِيبَةٍ يَعْرِضُ لَهُمْ سَبُعٌ أَوْ لِصٌّ فَحَمَاهُمْ أَنْ يَجُوزُوا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic is Pleased at a man in a battalion, where a predator or a thief comes over, so he defends them, allowing them (to carry on)’.[111]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَوْنُكَ الضَّعِيفَ مِنْ أَفْضَلِ الصَّدَقَةِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Your helping the weak is from the most superior of the charity’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى عَنْ فِطْرِ بْنِ خَلِيفَةَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ رَدَّ عَنْ قَوْمٍ مِنَ الْمُسْلِمِينَ عَادِيَةَ مَاءٍ أَوْ نَارٍ وَجَبَتْ لَهُ الْجَنَّةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al hakam, from Musanna, from Fitr Bin Khaleefa,

(It has been narrated) from Muhammad son of Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘The one who repels from a group of Muslims, an adversity of water, or fire, the Paradise is Obligated for him’.[113]

باب

Chapter 27 – A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ بَسْطَ اللِّسَانِ وَ كَفَّ الْيَدِ وَ لَكِنْ جَعَلَهُمَا يُبْسَطَانِ مَعاً وَ يُكَفَّانِ مَعاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yahya Al Taweel,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic has not Made the tongue to extend and the hand to restrain, but He^-azwj Made both of them to extend together, and restrain together (naturally)’.[114]

باب الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ

Chapter 28 – The Enjoining of the good and the Forbidding of the evil

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ بِشْرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عِصْمَةَ قَاضِي مَرْوَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَكُونُ فِي آخِرِ الزَّمَانِ قَوْمٌ يُتَّبَعُ فِيهِمْ قَوْمٌ مُرَاءُونَ يَتَقَرَّءُونَ وَ يَتَنَسَّكُونَ حُدَثَاءُ سُفَهَاءُ لَا يُوجِبُونَ أَمْراً بِمَعْرُوفٍ وَ لَا نَهْياً عَنْ مُنْكَرٍ إِلَّا إِذَا أَمِنُوا الضَّرَرَ يَطْلُبُونَ لِأَنْفُسِهِمُ الرُّخَصَ وَ الْمَعَاذِيرَ يَتَّبِعُونَ زَلَّاتِ الْعُلَمَاءِ وَ فَسَادَ عَمَلِهِمْ يُقْبِلُونَ عَلَى الصَّلَاةِ وَ الصِّيَامِ وَ مَا لَا يَكْلِمُهُمْ فِي نَفْسٍ وَ لَا مَالٍ وَ لَوْ أَضَرَّتِ الصَّلَاةُ بِسَائِرِ مَا يَعْمَلُونَ بِأَمْوَالِهِمْ وَ أَبْدَانِهِمْ لَرَفَضُوهَا كَمَا رَفَضُوا أَسْمَى الْفَرَائِضِ وَ أَشْرَفَهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Bashr Bin Abdullah, from Abu Isama, a judge of Merv, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There would transpire at the end of the times, a people who would be followed by a show-off people. They would be reciting and performing the rituals of juvenile fools, not considering it an Obligation the enjoining of the good and the forbidding of the evil, except when they are safe from harm. They would be seeking for themselves the permission and the excuse of following the blunders of the scholars and their corrupt deeds. They would be coming upon the Prayer and the Fasts and whatever does not affect their lives or their wealth. And if the Prayer were to harm the rest of what they are doing with their wealth and their bodies, they would reject it just as they would reject the loftiest of the Obligations and its nobility.

إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَرِيضَةٌ عَظِيمَةٌ بِهَا تُقَامُ الْفَرَائِضُ هُنَالِكَ يَتِمُّ غَضَبُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِمْ فَيَعُمُّهُمْ بِعِقَابِهِ فَيُهْلَكُ الْأَبْرَارُ فِي دَارِ الْفُجَّارِ وَ الصِّغَارُ فِي دَارِ الْكِبَارِ

The enjoining of the good, and the forbidding of the evil is a great Obligation by which the (other) Obligation stand. Over there the Anger of Allah^-azwj Mighty and Majestic is Completed upon them and they are engulfed by His^-azwj Punishment. So the righteous ones end up being destroyed in the house of the immoral ones, and the young ones in the house of the older ones.

إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ سَبِيلُ الْأَنْبِيَاءِ وَ مِنْهَاجُ الصُّلَحَاءِ فَرِيضَةٌ عَظِيمَةٌ بِهَا تُقَامُ الْفَرَائِضُ وَ تَأْمَنُ الْمَذَاهِبُ وَ تَحِلُّ الْمَكَاسِبُ وَ تُرَدُّ الْمَظَالِمُ وَ تُعْمَرُ الْأَرْضُ وَ يُنْتَصَفُ مِنَ الْأَعْدَاءِ وَ يَسْتَقِيمُ الْأَمْرُ

The enjoining of the good and the forbidding of the evil is a way of the Prophets^-as and a manifesto of the righteous ones. (It is) a great Obligation by which the (other) Obligations stand, and the Doctrines are secured, and the earnings are made to be Permissible, and the injustices are repelled, and the lands are developed, and the justice is achieved from the enemies, and the matters are straightened.

فَأَنْكِرُوا بِقُلُوبِكُمْ وَ الْفِظُوا بِأَلْسِنَتِكُمْ وَ صُكُّوا بِهَا جِبَاهَهُمْ وَ لَا تَخَافُوا فِي اللَّهِ لَوْمَةَ لَائِمٍ فَإِنِ اتَّعَظُوا وَ إِلَى الْحَقِّ رَجَعُوا فَلَا سَبِيلَ عَلَيْهِمْ إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُولئِكَ لَهُمْ عَذابٌ أَلِيمٌ

Therefore, deny the evil by your hearts, and the words of your tongues, and slap it in the foreheads, and do not fear with regards to Allah^-azwj an accusation of the accuser. So, if they heed advice (fine), and to the Truth they should return. So there is no way against them, but rather [42:42] The way (to blame) is only against those who oppress men and rebel without the right, these shall have a painful Punishment.

هُنَالِكَ فَجَاهِدُوهُمْ بِأَبْدَانِكُمْ وَ أَبْغِضُوهُمْ بِقُلُوبِكُمْ غَيْرَ طَالِبِينَ سُلْطَاناً وَ لَا بَاغِينَ مَالًا وَ لَا مُرِيدِينَ بِظُلْمٍ ظَفَراً حَتَّى يَفِيئُوا إِلَى أَمْرِ اللَّهِ وَ يَمْضُوا عَلَى طَاعَتِهِ

So that is where you should be fighting them with your bodies, and hating them by your hearts without seeking any authority, nor gaining wealth, nor wanting a triumph by injustice, until they are loyal to the Command of Allah^-azwj and go upon His^-azwj obedience’.

قَالَ وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى شُعَيْبٍ النَّبِيِّ ( صلوات الله عليه ) أَنِّي مُعَذِّبٌ مِنْ قَوْمِكَ مِائَةَ أَلْفٍ أَرْبَعِينَ أَلْفاً مِنْ شِرَارِهِمْ وَ سِتِّينَ أَلْفاً مِنْ خِيَارِهِمْ فَقَالَ ( عليه السلام ) يَا رَبِّ هَؤُلَاءِ الْأَشْرَارُ فَمَا بَالُ الْأَخْيَارِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ دَاهَنُوا أَهْلَ الْمَعَاصِي وَ لَمْ يَغْضَبُوا لِغَضَبِي .

He^-asws said: ‘And Allah^-azwj Mighty and Majestic Revealed unto The Prophet Shuayb^-as: “I^-azwj will be Punishing, from your^-as people, one hundred thousand, forty thousand being from their evil ones and sixty thousand being from their good ones”. So he^-as said: ‘O Lord^-azwj!’ They (the forty thousand) are evil, but what is the matter with the good ones?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “They sweet-talked the people of the disobedience and were not angry due to My^-azwj Anger”’.[115]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قُدِّسَتْ أُمَّةٌ لَمْ يُؤْخَذْ لِضَعِيفِهَا مِنْ قَوِيِّهَا بِحَقِّهِ غَيْرَ مُتَعْتَعٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a group of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A community cannot be sanctified, the one which does not take for its weak ones, its rights from its strong ones without stirring’.[116]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَ لَتَنْهُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُسْتَعْمَلَنَّ عَلَيْكُمْ شِرَارُكُمْ فَيَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Muhammad Bin Umar Bin Arafa who said,

‘I heard Abu Al-Hassan^-asws saying: ‘You should be enjoining with the good and should be forbidding from the evil, or else your evil ones would become office bearers upon you, then your good ones would be supplicating, but it would not be Answered for them’.[117]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَيْلٌ لِقَوْمٍ  لَا يَدِينُونَ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ .

Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Ali Bin Al Noman, from Abdullah Bin Muskan, from Dawood Bin Farqad, from Abu Saeed Al Zuhry,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws having said: ‘Woe be unto a people who are not considering it to be a Religion of Allah^-azwj, the enjoining of the good and the forbidding from the evil’.[118]

وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) بِئْسَ الْقَوْمُ قَوْمٌ يَعِيبُونَ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ .

And by his chain, said,

‘Abu Ja’far^-asws said: ‘The most evil of the people are the people who are faulting the enjoining of the good and the forbidding of the evil’.[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ عُقَيْلٍ عَنْ حَسَنٍ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَمَّا بَعْدُ فَإِنَّهُ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حَيْثُ مَا عَمِلُوا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ وَ إِنَّهُمْ لَمَّا تَمَادَوْا فِي الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ نَزَلَتْ بِهِمُ الْعُقُوبَاتُ

A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Aasim Bin Humeyd, from Abu Hamza, from Yahya Bin Uqeyl, from Hasan who said,

‘Amir Al-Momineen^-asws addressed, so he^-asws Praised Allah^-azwj and Extolled Him^-azwj, and said: ‘After this, so he rather they were destroyed, the ones who was before you where whatever they did from the acts of disobedience and their Rabbis and the Monks did not forbid them from that. And whenever they deliberated in their acts of disobedience and their Rabbis and the Monks did not forbid them from that, the Punishments descended unto them.

فَأْمُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ اعْلَمُوا أَنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَمْ يُقَرِّبَا أَجَلًا وَ لَمْ يَقْطَعَا رِزْقاً إِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ كَقَطْرِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قَدَّرَ اللَّهُ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَإِنْ أَصَابَ أَحَدَكُمْ مُصِيبَةٌ فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ وَ رَأَى عِنْدَ أَخِيهِ غَفِيرَةً فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ فَلَا تَكُونَنَّ عَلَيْهِ فِتْنَةً فَإِنَّ الْمَرْءَ الْمُسْلِمَ لَبَرِي‏ءٌ مِنَ الْخِيَانَةِ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ

Therefore, enjoin with the good and forbid from the evil, and know that the enjoining of the good and the forbidding from the evil does not bring the term (death) any nearer and does not cut off the livelihood. The Command descends from the sky to the earth like drops of the rain to every soul with whatever Allah^-azwj has Measured for it, from an increase or a decrease. So, if one of your were to be hit by a difficulty in a family, or wealth, or self, and sees in the presence of his brother abundance of family, or wealth, or self, so a tribulation (distress) should not occur upon him, for the Muslim person is away from the treachery so long he does not let his lowliness to become apparent.

فَيَخْشَعُ لَهَا إِذَا ذُكِرَتْ وَ يُغْرَى بِهَا لِئَامُ النَّاسِ كَانَ كَالْفَالِجِ الْيَاسِرِ الَّذِي يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ الْمَغْنَمَ وَ يُدْفَعُ بِهَا عَنْهُ الْمَغْرَمُ وَ كَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِي‏ءُ مِنَ الْخِيَانَةِ يَنْتَظِرُ مِنَ اللَّهِ تَعَالَى إِحْدَى الْحُسْنَيَيْنِ إِمَّا دَاعِيَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقَ اللَّهِ

So he should fear it when it is mentioned, and be tempted by it like the generality of the people, like the one paralysed on the left who is awaiting the first success from his sitting back so that the war booty would be Obligated upon him, and the fines would be repulsed from him (too long) . And similar to that is the Muslim person who is free from the treachery, awaiting from Allah^-azwj the Exalted, one of the two good deeds, either he supplicates to Allah^-azwj for whatever is better for him in the Presence of Allah^-azwj, or Allah^-azwj Grants him sustenance.

فَإِذَا هُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ دِينُهُ وَ حَسَبُهُ إِنَّ الْمَالَ وَ الْبَنِينَ حَرْثُ الدُّنْيَا وَ الْعَمَلَ الصَّالِحَ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ لِأَقْوَامٍ

So when he is with a family, and wealth, and with him is his religion, and it is sufficient for him that the wealth and the sons are a plantation of the world, and the righteous deeds are a plantation of the Hereafter, and Allah^-azwj has Gathered both of these for a people.

فَاحْذَرُوا مِنَ اللَّهِ مَا حَذَّرَكُمْ مِنْ نَفْسِهِ وَ اخْشَوْهُ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ  وَ اعْمَلُوا فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ يَعْمَلْ لِغَيْرِ اللَّهِ يَكِلْهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ

Therefore, be cautious from Allah^-azwj whatever He^-azwj has Cautioned from Himself^-azwj, and fear Him^-azwj with a fear which is not with a pretext, and work without showing off nor to be heard (become famous), for the one who acts for other than Allah^-azwj, He^-azwj Allocates him to the one who he has acted for.

نَسْأَلُ اللَّهَ مَنَازِلَ الشُّهَدَاءِ وَ مُعَايَشَةَ السُّعَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ

We^-asws hereby ask Allah^-azwj for the status of the martyrs, and the happy living, and friendship of the Prophets^-as’.[120]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مَلَكَيْنِ إِلَى أَهْلِ مَدِينَةٍ لِيَقْلِبَاهَا عَلَى أَهْلِهَا فَلَمَّا انْتَهَيَا إِلَى الْمَدِينَةِ وَجَدَا رَجُلًا يَدْعُو اللَّهَ وَ يَتَضَرَّعُ فَقَالَ أَحَدُ الْمَلَكَيْنِ لِصَاحِبِهِ أَ مَا تَرَى هَذَا الدَّاعِيَ فَقَالَ قَدْ رَأَيْتُهُ وَ لَكِنْ أَمْضِي لِمَا أَمَرَ بِهِ رَبِّي فَقَالَ لَا وَ لَكِنْ لَا أُحْدِثُ شَيْئاً حَتَّى أُرَاجِعَ رَبِّي

Muhammad Bin Yahya, from Al Husayn Bin Iss’haq, from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Sent two Angels to the people of a city in order to overthrow its inhabitants. So when they both ended up to the city, they found a man supplicating to Allah^-azwj, and he was desperate. So one of the Angels said to his companion: ‘But, do you not see this supplicator?’ So he said: ‘I have seen him, but I must fulfil what my Lord^-azwj has Commanded me with. So he said, ‘No, but I will not do anything until I refer it to Allah^-azwj’.

فَعَادَ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا رَبِّ إِنِّي انْتَهَيْتُ إِلَى الْمَدِينَةِ فَوَجَدْتُ عَبْدَكَ فُلَاناً يَدْعُوكَ وَ يَتَضَرَّعُ إِلَيْكَ فَقَالَ امْضِ بِمَا أَمَرْتُكَ بِهِ فَإِنَّ ذَا رَجُلٌ لَمْ يَتَمَعَّرْ وَجْهُهُ غَيْظاً لِي قَطُّ .

So he returned to Allah^-azwj Bless and high, so he said: ‘O Lord^-azwj! I ended up to the city, so I found Your^-azwj so and so servant supplicating to You^-azwj and he was desperate to You^-azwj’. So He^-azwj Said: “Fulfil with what I^-azwj have Commanded you with, for that man did not even frown his face in anger for Me^-azwj at all”’.[121]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي مَا أَفْضَلُ الْإِسْلَامِ قَالَ الْإِيمَانُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ ثُمَّ صِلَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ

Humeyd Bin Ziyad, from Al Husayn Bin Muhammad, from Sama’at, from someone else, from Aban Bin Usman, from Abdullah Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws: ‘A man from Khas’am came over to Rasool-Allah^-saww, so he said, ‘O Rasool-Allah^-saww! Inform me, what is the most superior of Al-Islam?’ He^-saww said: ‘Belief in Allah^-azwj’. He said, ‘Then, what?’ He^-saww said: ‘Maintaining relationships’. He said, ‘Then what?’ He^-saww said: ‘The enjoining of the good and the forbidding of the evil’.

قَالَ فَقَالَ الرَّجُلُ فَأَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ قَالَ الشِّرْكُ بِاللَّهِ قَالَ ثُمَّ مَا ذَا قَالَ قَطِيعَةُ الرَّحِمِ قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ .

He (the narrator) said, ‘So the man said, ‘So which is the most Hateful of the deeds to Allah^-azwj?’ He^-saww said: ‘The association (Shirk) with Allah^-azwj’. He said, ‘Then what?’ He^-saww said: ‘Cutting-off of relationships’. He said, ‘Then what?’ He^-saww said: ‘The enjoining of the evil and the forbidding from the good’.[122]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَمَرَنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ نَلْقَى أَهْلَ الْمَعَاصِي بِوُجُوهٍ مُكْفَهِرَّةٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww ordered us all what we should meet the people of disobedience with an unfriendly face’.[123]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ خَلْقَانِ مِنْ خَلْقِ اللَّهِ فَمَنْ نَصَرَهُمَا أَعَزَّهُ اللَّهُ وَ مَنْ خَذَلَهُمَا خَذَلَهُ اللَّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, raising it, said,

‘Abu Abdullah^-asws said: ‘The enjoining of the good, and the forbidding from the evil are two creatures from the creatures of Allah^-azwj. So the one who helps these two, Allah^-azwj would Honour him, and the one who abandons these two, Allah^-azwj would Abandon him’.[124]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا مَرَّ بِجَمَاعَةٍ يَخْتَصِمُونَ لَا يَجُوزُهُمْ حَتَّى يَقُولَ ثَلَاثاً اتَّقُوا اللَّهَ يَرْفَعُ بِهَا صَوْتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Giyas Bin Ibrahim who said,

‘Whenever Abu Abdullah^-asws used to pass by a group quarrelling, he^-asws would not pass by them until he^-asws was saying three times: ‘Fear Allah^-azwj!’ – raising his^-asws voice with it’.[125]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام) يَقُولُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ إِذَا أُمَّتِي تَوَاكَلَتِ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلْيَأْذَنُوا بِوِقَاعٍ مِنَ اللَّهِ تَعَالَى .

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

‘I heard Abu Al-Hassan Al-Reza^-asws saying: ‘Rasool-Allah^-saww was saying: ‘When my^-saww community leave it upon each other for the enjoining of the good and the forbidding of the evil, so they would be authorising afflictions from Allah^-azwj the Exalted’.[126]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) كَيْفَ بِكُمْ إِذَا فَسَدَتْ نِسَاؤُكُمْ وَ فَسَقَ شَبَابُكُمْ وَ لَمْ تَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ تَنْهَوْا عَنِ الْمُنْكَرِ فَقِيلَ لَهُ وَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ فَقَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘How would it be with you all when your women become spoilt and your youth become immoral, and you would not be enjoining with the good and would not be forbidding the evil?’ So it was said to him^-saww, ‘And would that happen, O Rasool-Allah^-saww?’ So he^-saww said: ‘Yes, and more evil than that. 

كَيْفَ بِكُمْ إِذَا أَمَرْتُمْ بِالْمُنْكَرِ وَ نَهَيْتُمْ عَنِ الْمَعْرُوفِ فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ يَكُونُ ذَلِكَ قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ

How would it be with you all when you would be enjoining with the evil and forbidding from the good?’ So it was said, ‘O Rasool-Allah^-saww! And would that happen?’ He^-saww said: ‘Yes, and more evil than that.

كَيْفَ بِكُمْ إِذَا رَأَيْتُمُ الْمَعْرُوفَ مُنْكَراً وَ الْمُنْكَرَ مَعْرُوفاً

How would it be with you all when you see the good as an evil and the evil as a good?’[127]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيُبْغِضُ الْمُؤْمِنَ الضَّعِيفَ الَّذِي لَا دِينَ لَهُ فَقِيلَ لَهُ وَ مَا الْمُؤْمِنُ الَّذِي لَا دِينَ لَهُ قَالَ الَّذِي لَا يَنْهَى عَنِ الْمُنْكَرِ

And by this chain, said, ‘The Prophet^-saww said: ‘Allah^-azwj Mighty and Majestic is Hateful to the weak Believer who does not have a religion for him’. So it was said to him^-saww, ‘And what is the believer who does not have a Religion for him?’ He^-saww said: ‘The one who does not forbid from the evil’.[128]

وَ بِهَذَا الْإِسْنَادِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَنِ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ أَ وَاجِبٌ هُوَ عَلَى الْأُمَّةِ جَمِيعاً فَقَالَ لَا فَقِيلَ لَهُ وَ لِمَ قَالَ إِنَّمَا هُوَ عَلَى الْقَوِيِّ الْمُطَاعِ الْعَالِمِ بِالْمَعْرُوفِ مِنَ الْمُنْكَرِ لَا عَلَى الضَّعِيفِ الَّذِي لَا يَهْتَدِي سَبِيلًا إِلَى أَيٍّ مِنْ أَيٍّ يَقُولُ مِنَ الْحَقِّ إِلَى الْبَاطِلِ وَ الدَّلِيلُ عَلَى ذَلِكَ كِتَابُ اللَّهِ عَزَّ وَ جَلَّ قَوْلُهُ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ

And by this chain, said,

‘I heard Abu Abdullah^-asws saying, and he^-asws was asked about the enjoining with the good and the forbidding from the evil, ‘Is it an Obligation upon the entire community?’ So he^-asws said: ‘No’. So it was said to him^-asws, ‘And why not?’ He^-asws said: ‘But rather it is upon the strongly followed one, knowledgeable of the good and the evil, not upon the weak who is not guided of the way, to which from which, he should be speaking from the truth to the falsehood, and the evidence upon that is the Book of Allah^-azwj Mighty and Majestic, His^-azwj Words [3:104] And from among you there should be a community inviting to the better and enjoin what is good and forbid the evil.

فَهَذَا خَاصٌّ غَيْرُ عَامٍّ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنْ قَوْمِ مُوسى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ وَ لَمْ يَقُلْ عَلَى أُمَّةِ مُوسَى وَ لَا عَلَى كُلِّ قَوْمِهِ وَ هُمْ يَوْمَئِذٍ أُمَمٌ مُخْتَلِفَةٌ وَ الْأُمَّةُ وَاحِدَةٌ فَصَاعِداً كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ يَقُولُ مُطِيعاً لِلَّهِ عَزَّ وَ جَلَّ وَ لَيْسَ عَلَى مَنْ يَعْلَمُ ذَلِكَ فِي هَذِهِ الْهُدْنَةِ مِنْ حَرَجٍ إِذَا كَانَ لَا قُوَّةَ لَهُ وَ لَا عُذْرَ وَ لَا طَاعَةَ

Thus, these are particular ones and not the general public, just as Allah^-azwj Mighty and Majestic Said [7:159] And of Musa’s people was a party who guided (people) with the truth, and thereby did they do justice. And He^-azwj did not Say: “And it is upon the people of Musa^-as”, nor “Upon every one of his^-as people”, and in those days they were different communities, and the community can be one (man), just as Allah^-azwj Mighty and Majestic Said that [16:120] Surely Ibrahim was a community, obedient to Allah. He^-azwj is Saying: “Obedient to Allah^-azwj Mighty and Majestic”. And it is not upon the one who knows that in these times of truce from danger, when there was not strength for him, nor an excuse, and do obedience’.

قَالَ مَسْعَدَةُ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَنِ الْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) إِنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ مَا مَعْنَاهُ قَالَ هَذَا عَلَى أَنْ يَأْمُرَهُ بَعْدَ مَعْرِفَتِهِ وَ هُوَ مَعَ ذَلِكَ يُقْبَلُ مِنْهُ وَ إِلَّا فَلَا.

Mas’ada (the narrator) said,

‘And I heard Abu Abdullah^-asws saying, and he^-asws was asked about the Hadeeth which came from the Prophet^-saww that: ‘The most superior of the Jihad is the just word in the presence of an unjust leader’, what is its meaning?’ He^-asws said: ‘This is upon a stipulation that he would enjoin him (with the good) after having recognised it (himself), and along with that, he (the leader) would accept it from him, or else, so no!’.[129]

باب إِنْكَارِ الْمُنْكَرِ بِالْقَلْبِ

Chapter 29 – Denying the evil by the heart

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ صَاحِبِ الْمِنْقَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَسْبُ الْمُؤْمِنِ عِزّاً إِذَا رَأَى مُنْكَراً أَنْ يَعْلَمَ اللَّهُ عَزَّ وَ جَلَّ مِنْ قَلْبِهِ إِنْكَارَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yahya Al taweel Sahib Al Minqary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The believer would be Reckoned with honourably when he sees an evil, if Allah^-azwj Mighty and Majestic Knows of his denial of it in his heart’.[130]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا يُؤْمَرُ بِالْمَعْرُوفِ وَ يُنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ وَ أَمَّا صَاحِبُ سَوْطٍ أَوْ سَيْفٍ فَلَا .

And by this chain, said,

‘Abu Abdullah^-asws said: ‘But rather, a Believer would be enjoined with the good and forbid from the evil, so he would heed advice, or if ignorant, so he would learn, and as for the owner of the whip or a sword, so no!’.[131]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُفَضَّلِ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا مُفَضَّلُ مَنْ تَعَرَّضَ لِسُلْطَانٍ جَائِرٍ فَأَصَابَتْهُ بَلِيَّةٌ لَمْ يُؤْجَرْ عَلَيْهَا وَ لَمْ يُرْزَقِ الصَّبْرَ عَلَيْهَا .

From him, from his father, from Ibn Abu Umeyr, from Mufazzal Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws said to me: ‘O Mufazal! The one who makes a representation to the unjust authorities, so an affliction hits him, he would not be Rewarded over it, and he would not be Granted the patience over it’.[132]

عَلِيٌّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا مَرَّ بِجَمَاعَةٍ يَخْتَصِمُونَ لَمْ يَجُزْهُمْ حَتَّى يَقُولَ ثَلَاثاً اتَّقُوا اللَّهَ اتَّقُوا اللَّهَ يَرْفَعُ بِهَا صَوْتَهُ .

Ali, from his father, from one of his companions, from Giyas Bin Ibrahim who said,

‘Whenever Abu Abdullah^-asws used to pass by a group who were quarrelling, would not pass by then until he^-asws was saying three times: ‘Fear Allah^-azwj!’ – raising his^-asws voice with it’.[133]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَحْفُوظٍ الْإِسْكَافِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) رَمَى جَمْرَةَ الْعَقَبَةِ وَ انْصَرَفَ فَمَشَيْتُ بَيْنَ يَدَيْهِ كَالْمُطَرِّقِ لَهُ فَإِذَا رَجُلٌ أَصْفَرُ عَمْرَكِيٌّ قَدْ أَدْخَلَ عُودَةً فِي الْأَرْضِ شِبْهَ السَّابِحِ وَ رَبَطَهُ إِلَى فُسْطَاطِهِ وَ النَّاسُ وُقُوفٌ لَا يَقْدِرُونَ عَلَى أَنْ يَمُرُّوا فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هَذَا اتَّقِ اللَّهَ فَإِنَّ هَذَا الَّذِي تَصْنَعُهُ لَيْسَ لَكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Mahfouz Al Iskaaf who said,

‘I saw Abu Abdullah^-asws throwing pebbles at Al-Aqba Stone (a ritual of Hajj), and leave. So I walked in front of him^-asws like a path clearer for him^-asws, and there was a pale man (called) Amraky who had immersed his peg (of his tent) in the ground resembling the settler, and its link was up to his tent, and the people were pausing, not being able upon passing. So Abu Abdullah^-asws said to him: ‘O you, Fear Allah^-azwj, for that which you are doing is not (appropriate) for you’.

قَالَ فَقَالَ لَهُ الْعَمْرَكِيُّ أَ مَا تَسْتَطِيعُ أَنْ تَذْهَبَ إِلَى عَمَلِكَ لَا يَزَالُ الْمُكَلِّفُ الَّذِي لَا يُدْرَى مَنْ هُوَ يَجِيئُنِي فَيَقُولُ يَا هَذَا اتَّقِ اللَّهَ

He (the narrator) said, ‘So Al-Amraky said to him^-asws, ‘Can’t you^-asws just go about your^-asws work not ceasing to burden me with which you^-asws do not know who is it that comes to me, so you^-asws should be saying: ‘O you, fear Allah^-azwj?’

قَالَ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِخِطَامِ بَعِيرٍ لَهُ مَقْطُوراً فَطَأْطَأَ رَأْسَهُ فَمَضَى وَ تَرَكَهُ الْعَمْرَكِيُّ الْأَسْوَدُ .

He (the narrator) said, ‘So Abu Abdullah^-asws raised the halter of a camel of his^-asws, tugged it, lowered his^-asws head (passing under the rope) and went on, and Al-Amraky the slave, left him’.[134]

باب

Chapter 30 – A Chapter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً جَلَسَ رَجُلٌ مِنَ الْمُسْلِمِينَ يَبْكِي وَ قَالَ أَنَا عَجَزْتُ عَنْ نَفْسِي كُلِّفْتُ أَهْلِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَسْبُكَ أَنْ تَأْمُرَهُمْ بِمَا تَأْمُرُ بِهِ نَفْسَكَ وَ تَنْهَاهُمْ عَمَّا تَنْهَى عَنْهُ نَفْسَكَ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Uzafar, from Is’haq Bin Ammar, from Abdul A’ala a slave of the progeny of Saam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When this Verse was Revealed [66:6] O you who believe! Save yourselves and your families from a Fire, a man from the Muslims sat down crying and said, ‘I am frustrated from (saving) myself (and now) I am encumbered with my family (as well)’. So Rasool-Allah^-saww said: ‘It is sufficient for you that you should be enjoining them with what you enjoining yourself with, and forbid them from what your are forbidding yourself from’.[135]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً قُلْتُ كَيْفَ أَقِيهِمْ قَالَ تَأْمُرُهُمْ بِمَا أَمَرَ اللَّهُ وَ تَنْهَاهُمْ عَمَّا نَهَاهُمُ اللَّهُ فَإِنْ أَطَاعُوكَ كُنْتَ قَدْ وَقَيْتَهُمْ وَ إِنْ عَصَوْكَ كُنْتَ قَدْ قَضَيْتَ مَا عَلَيْكَ .

From him, from Usman Bin Isa, from Sama’at, from Abu Baseer,

‘Regarding the Words of Allah^-azwj Mighty and Majestic [66:6] O you who believe! Save yourselves and your families from a Fire. I said, ‘How can one save them?’ He^-asws said: ‘Enjoin with what Allah^-azwj has Commanded with, and forbid them from what Allah^-azwj has Forbidden them. So if they obey you, you would have save them, and if they disobey you, you would have fulfilled what is upon you’.[136]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً كَيْفَ نَقِي أَهْلَنَا قَالَ تَأْمُرُونَهُمْ وَ تَنْهَوْنَهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin usman, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [66:6] Save yourselves and your families from a Fire, how can we save our families?’ He^-asws said: ‘You should be enjoining them (with the good) and forbidding them (with the evil)’.[137]

باب مَنْ أَسْخَطَ الْخَالِقَ فِي مَرْضَاةِ الْمَخْلُوقِ

Chapter 31 – The one who Angers the Creator for pleasing the creatures

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ كَانَ حَامِدُهُ مِنَ النَّاسُ ذَامّاً وَ مَنْ آثَرَ طَاعَةَ اللَّهِ عَزَّ وَ جَلَّ بِمَا يُغْضِبُ النَّاسَ كَفَاهُ اللَّهُ عَزَّ وَ جَلَّ عَدَاوَةَ كُلِّ عَدُوٍّ وَ حَسَدَ كُلِّ حَاسِدٍ وَ بَغْيَ كُلِّ بَاغٍ وَ كَانَ اللَّهُ لَهُ نَاصِراً وَ ظَهِيراً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who seeks the pleasure of the people with what Angers Allah^-azwj Mighty and Majestic, his praisers from the people would be condemners; and the one who prefers the obedience to Allah^-azwj Mighty and Majestic with what abhors the people, Allah^-azwj Mighty and Majestic would Suffice him with the enmity of every enemy, and envy of every envious one, and rebellion of every rebel, and Allah^-azwj would be a Helper of his and a Backer’.[138]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَرْضَى سُلْطَاناً بِسَخَطِ اللَّهِ خَرَجَ عَنْ دِينِ الْإِسْلَامِ .

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 pleases an authority with something by Angering Allah^-azwj, would exit from the Religion of Al-Islam’.[139]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ كَانَ حَامِدُهُ مِنَ النَّاسِ ذَامّاً .

And by this chain, said,

‘Rasool-Allah^-saww said: ‘The one who seeks the pleasure of the people with what Angers Allah^-azwj Mighty and Majestic, his praisers from the people would become his condemners’.[140]

باب كَرَاهَةِ التَّعَرُّضِ لِمَا لَا يُطِيقُ

Chapter 32 – Abhorrence of exposing oneself to what one cannot endure

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى الْمُؤْمِنِ أُمُورَهُ كُلَّهَا وَ لَمْ يُفَوِّضْ إِلَيْهِ أَنْ يَكُونَ ذَلِيلًا أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ يَقُولُ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ فَالْمُؤْمِنُ يَكُونُ عَزِيزاً وَ لَا يَكُونُ ذَلِيلًا

Muhammad Bin Al Husayn, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad Al Ansary, from Abdullah Bin Sinan, from Abu Al Hassan Al Ahmasy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic has Authorised to the Believer, all of his affairs but did not Authorise for him that he suffers from humiliated. Have you not heard the Words of Allah^-azwj Mighty and Majestic [63:8] and to Allah belongs the Honour and to His Rasool and to the Believers. So the Believer happens to be honourable and cannot happen to be humiliated’.

ثُمَّ قَالَ إِنَّ الْمُؤْمِنَ أَعَزُّ مِنَ الْجَبَلِ إِنَّ الْجَبَلَ يُسْتَقَلُّ مِنْهُ بِالْمَعَاوِلِ وَ الْمُؤْمِنَ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْ‏ءٌ .

Then he^-asws said: ‘The Believer is more honourable than the mountain. The mountain, there can be a reduction from it with the pick-axes, and the Believer, nothing can be reduced from his Religion’.[141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى الْمُؤْمِنِ أُمُورَهُ كُلَّهَا وَ لَمْ يُفَوِّضْ إِلَيْهِ أَنْ يُذِلَّ نَفْسَهُ أَ لَمْ تَسْمَعْ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ فَالْمُؤْمِنُ يَنْبَغِي أَنْ يَكُونَ عَزِيزاً وَ لَا يَكُونَ ذَلِيلًا يُعِزُّهُ اللَّهُ بِالْإِيمَانِ وَ الْإِسْلَامِ .

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

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic Authorised to the Believer, all of his affairs but did not Authorise to him that he may let himself to be humiliated. Have you not listened to the Words of Allah^-azwj Mighty and Majestic [63:8] and to Allah belongs the Honour and to His Rasool and to the Believers? So the Believer, it is befitting for him to become honourable and not become humiliated. Allah^-azwj Honours him with the belief and Al-Islam’.[142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ إِلَى الْمُؤْمِنِ كُلَّ شَيْ‏ءٍ إِلَّا إِذْلَالَ نَفْسِهِ .

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said that: ‘Allah^-azwj Blessed and High Authorised everything to the Believer except the humiliation of himself’.[143]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ قِيلَ لَهُ وَ كَيْفَ يُذِلُّ نَفْسَهُ قَالَ يَتَعَرَّضُ لِمَا لَا يُطِيقُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Dawood Al Raqqy who said,

‘I heard Abu Abdullah^-asws saying: ‘It is not befitting for the Believer that he humiliates himself’. It was said to him^-asws, ‘And how does he humiliate himself?’ He^-asws said: ‘By exposing himself to what he cannot endure’.[144]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ قُلْتُ بِمَا يُذِلُّ نَفْسَهُ قَالَ يَدْخُلُ فِيمَا يَتَعَذَّرُ مِنْهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said: ‘It is not befitting for the Believer that he humiliates himself’. I said, ‘With what does he humiliate himself?’ He^-asws said: ‘He indulges in what he cannot do from his (resources)’.[145]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى الْمُؤْمِنِ أُمُورَهُ كُلَّهَا وَ لَمْ يُفَوِّضْ إِلَيْهِ أَنْ يُذِلَّ نَفْسَهُ أَ لَمْ يَرَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ هَاهُنَا وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنُ يَنْبَغِي لَهُ أَنْ يَكُونَ عَزِيزاً وَ لَا يَكُونَ ذَلِيلًا .

Muhammad Bin Ahmad, from Abdullah Bin Al Salt, from Yunus, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said that: ‘Allah^-azwj Mighty and Majestic Authorise to the Believer, all of his affairs, but did not Authorise to him that he humiliates himself. Have you not seen the Words of Allah^-azwj Mighty and Majestic over here [63:8] and to Allah belongs the Honour and to His Rasool and to the Believers? And the Believer, it is befitting for him that he happens to be honourable and does not happen to be humiliated.[146]

تَمَّ كِتَابُ الْجِهَادِ مِنَ الْكَافِي وَ يَتْلُوهُ كِتَابُ التِّجَارَةِ .

The Book of Jihad from Al-Kafi is completed, and it would be followed by the Book of Commerce.

كتاب الْمَعِيشَةِ

THE BOOK OF SUBSISTENCE

باب دُخُولِ الصُّوفِيَّةِ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ احْتِجَاجِهِمْ عَلَيْهِ فِيمَا يَنْهَوْنَ النَّاسَ عَنْهُ مِنْ طَلَبِ الرِّزْقِ

Chapter 1 – The coming of the Sufis to Abu Abdullah^-asws and their argumentations against him^-asws regarding what the people are being forbidden from it, from seeking of the livelihood

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ دَخَلَ سُفْيَانُ الثَّوْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَرَأَى عَلَيْهِ ثِيَابَ بِيضٍ كَأَنَّهَا غِرْقِئُ الْبَيْضِ فَقَالَ لَهُ إِنَّ هَذَا اللِّبَاسَ لَيْسَ مِنْ لِبَاسِكَ فَقَالَ لَهُ اسْمَعْ مِنِّي وَ عِ مَا أَقُولُ لَكَ فَإِنَّهُ خَيْرٌ لَكَ عَاجِلًا وَ آجِلًا إِنْ أَنْتَ مِتَّ عَلَى السُّنَّةِ وَ الْحَقِّ وَ لَمْ تَمُتْ عَلَى بِدْعَةٍ

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

‘Sufyan Al-Sowry came over to Abu Abdullah^-asws, so he saw white clothes upon him^-asws, as if they were the albumin of the egg, so he said to him^-asws, ‘This attire is not from your^-asws attires’. So he^-asws said: ‘Listen from me^-asws attentively what I^-asws am going to say to you, for it would be better for you now and in the future, that you should die upon the Sunnah, and not die upon an innovation.

أُخْبِرُكَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِي زَمَانٍ مُقْفِرٍ جَدْبٍ فَأَمَّا إِذَا أَقْبَلَتِ الدُّنْيَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا لَا فُجَّارُهَا وَ مُؤْمِنُوهَا لَا مُنَافِقُوهَا وَ مُسْلِمُوهَا لَا كُفَّارُهَا فَمَا أَنْكَرْتَ يَا ثَوْرِيُّ فَوَ اللَّهِ إِنَّنِي لَمَعَ مَا تَرَى مَا أَتَى عَلَيَّ مُذْ عَقَلْتُ صَبَاحٌ وَ لَا مَسَاءٌ وَ لِلَّهِ فِي مَالِي حَقٌّ أَمَرَنِي أَنْ أَضَعَهُ مَوْضِعاً إِلَّا وَضَعْتُهُ

I^-asws hereby inform you that Rasool-Allah^-saww was in an era which was desolate (barren) and waterless. So when the world turns, so the most deserving of its inhabitants with it are its righteous ones (but) not its immoral ones, and its Believers not its hypocrites, and its Muslims not its Infidels. So what are you criticizing, O Sowry, for by Allah^-azwj, I^-asws am with what you see. By Allah^-azwj! There has never come upon me a morning nor an evening such that there is a right for Allah^-azwj in my^-asws wealth which He^-azwj had Commanded me^-asws to place it in a (particular) place, except that I^-asws did place it’.

قَالَ فَأَتَاهُ قَوْمٌ مِمَّنْ يُظْهِرُونَ الزُّهْدَ وَ يَدْعُونَ النَّاسَ أَنْ يَكُونُوا مَعَهُمْ عَلَى مِثْلِ الَّذِي هُمْ عَلَيْهِ مِنَ التَّقَشُّفِ فَقَالُوا لَهُ إِنَّ صَاحِبَنَا حَصِرَ عَنْ كَلَامِكَ وَ لَمْ تَحْضُرْهُ حُجَجُهُ فَقَالَ لَهُمْ فَهَاتُوا حُجَجَكُمْ فَقَالُوا لَهُ إِنَّ حُجَجَنَا مِنْ كِتَابِ اللَّهِ فَقَالَ لَهُمْ فَأَدْلُوا بِهَا فَإِنَّهَا أَحَقُّ مَا اتُّبِعَ وَ عُمِلَ بِهِ

He (the narrator) said (in the meantime), ‘So a group came over to him^-asws, from the ones who were manifesting the asceticism and calling the people that they should come to be with them upon the likes which they were upon, from the austerities (restrain). So they said to him^-asws, ‘Our companion was tongue-tied from your^-asws speech and could not present his arguments’. So he^-asws said: ‘So you give your arguments’. So they said to him^-asws, ‘Our argument is from the Book of Allah^-azwj’. So he^-asws said to them: ‘So indicate it, for it is most rightful of what is to be followed and acted by’.

فَقَالُوا يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى مُخْبِراً عَنْ قَوْمٍ مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ فَمَدَحَ فِعْلَهُمْ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً فَنَحْنُ نَكْتَفِي بِهَذَا فَقَالَ رَجُلٌ مِنَ الْجُلَسَاءِ إِنَّا رَأَيْنَاكُمْ تَزْهَدُونَ فِي الْأَطْعِمَةِ الطَّيِّبَةِ وَ مَعَ ذَلِكَ تَأْمُرُونَ النَّاسَ بِالْخُرُوجِ مِنْ أَمْوَالِهِمْ حَتَّى تَمَتَّعُوا أَنْتُمْ مِنْهَا

So they said, ‘Allah^-azwj Blessed and High is Saying, Informing about a group of companions of the Prophet^-saww [59:9] and they prefer (others) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these are the ones who are the successful ones. Thus, He^-azwj Complimented their deeds and Said in another place [76:8] And they give food out of love for Him to the poor and the orphan and the captive. Therefore, we are content with this’. So a man from the gathering said, ‘I am seeing you all manifesting ascetism in you all being fed the good food, and along with that you are instructing the people with the taking out from their wealth to the extent that you all are enjoying from it’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دَعُوا عَنْكُمْ مَا لَا تَنْتَفِعُونَ بِهِ أَخْبِرُونِي أَيُّهَا النَّفَرُ أَ لَكُمْ عِلْمٌ بِنَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ الَّذِي فِي مِثْلِهِ ضَلَّ مَنْ ضَلَّ وَ هَلَكَ مَنْ هَلَكَ مِنْ هَذِهِ الْأُمَّةِ فَقَالُوا لَهُ أَوْ بَعْضِهِ فَأَمَّا كُلُّهُ فَلَا

So Abu Abdullah^-asws said: ‘Leave from yourselves what you are no benefitting with. Inform me^-asws, O you group! Is there anyone of you knowledgeable with the Abrogating (Verses) of the Quran from its Abrogated ones, and its Decisive from its Allegorical, those regarding the likes of which strayed the one who strayed, and destroyed was the one who was destroyed, from this community?’ So they said to him^-asws, ‘Of some of it. As for all of it (the Holy Verses), so no’.

فَقَالَ لَهُمْ فَمِنْ هُنَا أُتِيتُمْ وَ كَذَلِكَ أَحَادِيثُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَمَّا مَا ذَكَرْتُمْ مِنْ إِخْبَارِ اللَّهِ عَزَّ وَ جَلَّ إِيَّانَا فِي كِتَابِهِ عَنِ الْقَوْمِ الَّذِينَ أَخْبَرَ عَنْهُمْ بِحُسْنِ فَعَالِهِمْ فَقَدْ كَانَ مُبَاحاً جَائِزاً وَ لَمْ يَكُونُوا نُهُوا عَنْهُ وَ ثَوَابُهُمْ مِنْهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ

So he^-asws said to them; ‘So from over here you are coming (to the reality). And similar to that are the Ahadeeth of Rasool-Allah^-saww. So as for what you have mentioned from the News of Allah^-azwj Mighty and Majestic, it is regarding us^-asws in His^-azwj Book, about the people who can inform about these with goodness of their^-asws deeds. So it was neutral, allowed, and it was not Forbidden from, and their Rewards from it is upon Allah^-azwj Mighty and Majestic.

وَ ذَلِكَ أَنَّ اللَّهَ جَلَّ وَ تَقَدَّسَ أَمَرَ بِخِلَافِ مَا عَمِلُوا بِهِ فَصَارَ أَمْرُهُ نَاسِخاً لِفِعْلِهِمْ وَ كَانَ نَهَى اللَّهُ تَبَارَكَ وَ تَعَالَى رَحْمَةً مِنْهُ لِلْمُؤْمِنِينَ وَ نَظَراً لِكَيْلَا يُضِرُّوا بِأَنْفُسِهِمْ وَ عِيَالَاتِهِمْ مِنْهُمُ الضَّعَفَةُ الصِّغَارُ وَ الْوِلْدَانُ وَ الشَّيْخُ الْفَانِي وَ الْعَجُوزُ الْكَبِيرَةُ الَّذِينَ لَا يَصْبِرُونَ عَلَى الْجُوعِ فَإِنْ تَصَدَّقْتُ بِرَغِيفِي وَ لَا رَغِيفَ لِي غَيْرُهُ ضَاعُوا وَ هَلَكُوا جُوعاً

And that is that Allah^-azwj Sanctified a matter with opposite to what they (people) had been doing with, so His^-azwj Commanded came to be Abrogating of their deeds. And the Prohibition of Allah^-azwj Blessed and High is a Mercy from it for the Believers, and a Consideration that perhaps they may harm themselves and their families among whom would be the weak, and the young, and the parents, and the dying old man, and the aged woman, those who cannot be patient upon the hunger. So if I^-asws were to give my^-asws bread in charity, and there was no bread other than it with me^-asws, they (family) would waste away and die of hunger.

فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسُ تَمَرَاتٍ أَوْ خَمْسُ قُرَصٍ أَوْ دَنَانِيرُ أَوْ دَرَاهِمُ يَمْلِكُهَا الْإِنْسَانُ وَ هُوَ يُرِيدُ أَنْ يُمْضِيَهَا فَأَفْضَلُهَا مَا أَنْفَقَهُ الْإِنْسَانُ عَلَى وَالِدَيْهِ ثُمَّ الثَّانِيَةُ عَلَى نَفْسِهِ وَ عِيَالِهِ ثُمَّ الثَّالِثَةُ عَلَى قَرَابَتِهِ الْفُقَرَاءِ ثُمَّ الرَّابِعَةُ عَلَى جِيرَانِهِ الْفُقَرَاءِ ثُمَّ الْخَامِسَةُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَخَسُّهَا أَجْر

Thus, Rasool-Allah^-saww said: ‘Five dates, or five discs (of bread), or five Dinars or Dirhams which the human being owns, and he wants to spend these, so the most superior of what the human being can spend upon are his parents. Then secondly upon himself and his family. Then thirdly upon his poor relatives. Then fourthly upon his poor neighbours. Then fifthly in the Way of Allah^-azwj, and it is of the lowest Recompense.

اًوَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلْأَنْصَارِيِّ حِينَ أَعْتَقَ عِنْدَ مَوْتِهِ خَمْسَةً أَوْ سِتَّةً مِنَ الرَّقِيقِ وَ لَمْ يَكُنْ يَمْلِكُ غَيْرَهُمْ وَ لَهُ أَوْلَادٌ صِغَارٌ لَوْ أَعْلَمْتُمُونِي أَمْرَهُ مَا تَرَكْتُكُمْ تَدْفِنُوهُ مَعَ الْمُسْلِمِينَ يَتْرُكُ صِبْيَةً صِغَاراً يَتَكَفَّفُونَ النَّاسَ

Rasool-Allah^-saww said to the (one of the) ‘Ansar’ (the Helpers in Madina) when he freed, at the time of his death, five or six of his slaves, and he did not own other than them, and for him were young children: ‘Had you let me^-saww know, I^-saww would have ordered you all not to bury him with the Muslims. He left young children to spread their hands to the people?’

ثُمَّ قَالَ حَدَّثَنِي أَبِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ ابْدَأْ بِمَنْ تَعُولُ الْأَدْنَى فَالْأَدْنَى ثُمَّ هَذَا مَا نَطَقَ بِهِ الْكِتَابُ رَدّاً لِقَوْلِكُمْ وَ نَهْياً عَنْهُ مَفْرُوضاً مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ قَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً

Then he^-asws said: ‘My^-asws father^-asws narrated to me^-asws that Rasool-Allah^-saww said: ‘Begin with the ones reliant (upon you), so the closest one, then the next closest one’. Then this what the Book Speaks with is a rebuttal to your words, and Forbidden from it being an Obligation from Allah^-azwj, the Mighty, the Wise. He^-azwj Said [25:67] And they who when they spend, are neither extravagant nor stingy, and between that by stature (status).

أَ فَلَا تَرَوْنَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ غَيْرَ مَا أَرَاكُمْ تَدْعُونَ النَّاسَ إِلَيْهِ مِنَ الْأَثَرَةِ عَلَى أَنْفُسِهِمْ وَ سَمَّى مَنْ فَعَلَ مَا تَدْعُونَ النَّاسَ إِلَيْهِ مُسْرِفاً وَ فِي غَيْرِ آيَةٍ مِنْ كِتَابِ اللَّهِ يَقُولُ إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ فَنَهَاهُمْ عَنِ الْإِسْرَافِ وَ نَهَاهُمْ عَنِ التَّقْتِيرِ وَ لَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ لَا يُعْطِي جَمِيعَ مَا عِنْدَهُ ثُمَّ يَدْعُو اللَّهَ أَنْ يَرْزُقَهُ

Are you not seeing that Allah^-azwj Blessed and High Says other than what you all are showing, calling the people towards it from the preferring of (others) over their own selves, and Named the one who does what you are calling the people towards as being extravagant? And in another Verse from the Book of Allah^-azwj He^-azwj is Saying [7:31] surely He does not Love the extravagant. So He^-azwj has Forbidden them from the extravagance, and Forbidden them from the miserliness, but has Commanded between the two matters, that one should not give away the entirety of what is in his presence, then he supplicates to Allah^-azwj that He^-azwj Grace him.

فَلَا يَسْتَجِيبُ لَهُ لِلْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) إِنَّ أَصْنَافاً مِنْ أُمَّتِي لَا يُسْتَجَابُ لَهُمْ دُعَاؤُهُمْ رَجُلٌ يَدْعُو عَلَى وَالِدَيْهِ وَ رَجُلٌ يَدْعُو عَلَى غَرِيمٍ ذَهَبَ لَهُ بِمَالٍ فَلَمْ يَكْتُبْ عَلَيْهِ وَ لَمْ يُشْهِدْ عَلَيْهِ وَ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ تَخْلِيَةَ سَبِيلِهَا بِيَدِهِ

So it would not be Answered to him due to the Hadeeth which has come from the Prophet^-saww that: ‘A category (of people) from my^-saww community, their supplication would not be Answered to them – a man who supplicates against his parents; and a man who supplicates against a creditor who went away with his wealth and he had no written agreement against him and did not have a witness upon him; and a man who supplicates against his wife and Allah^-azwj Mighty and Majestic has Made an freeing of the way (divorce) to be in his hands;

وَ رَجُلٌ يَقْعُدُ فِي بَيْتِهِ وَ يَقُولُ رَبِّ ارْزُقْنِي وَ لَا يَخْرُجُ وَ لَا يَطْلُبُ الرِّزْقَ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَبْدِي أَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى الطَّلَبِ وَ الضَّرْبِ فِي الْأَرْضِ بِجَوَارِحَ صَحِيحَةٍ فَتَكُونَ قَدْ أُعْذِرْتَ فِيمَا بَيْنِي وَ بَيْنَكَ فِي الطَّلَبِ لِاتِّبَاعِ أَمْرِي وَ لِكَيْلَا تَكُونَ كَلًّا عَلَى أَهْلِكَ فَإِنْ شِئْتُ رَزَقْتُكَ وَ إِنْ شِئْتُ قَتَّرْتُ عَلَيْكَ وَ أَنْتَ غَيْرُ مَعْذُورٍ عِنْدِي

and a man who sits in his house and is saying, ‘Lord^-azwj! Grant me sustenance’, and he neither goes out nor seeks the livelihood. So Allah^-azwj Mighty and Majestic is Saying: “My^-azwj servant! Did I^-azwj not Make the way for you to the seeking and the going around in the land with healthy limbs? So you have become paralysed in what is between Me^-azwj and you with regards to the seeking in following My^-azwj Command, and perhaps you would become a burden upon your family. So if I^-azwj so Desire to I^-azwj would Grace you, and if I^-azwj so Desire to be Straiten upon you, and you would be without an excuse in my Presence”.

وَ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا كَثِيراً فَأَنْفَقَهُ ثُمَّ أَقْبَلَ يَدْعُو يَا رَبِّ ارْزُقْنِي فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ أَرْزُقْكَ رِزْقاً وَاسِعاً فَهَلَّا اقْتَصَدْتَ فِيهِ كَمَا أَمَرْتُكَ وَ لِمَ تُسْرِفُ وَ قَدْ نَهَيْتُكَ عَنِ الْإِسْرَافِ وَ رَجُلٌ يَدْعُو فِي قَطِيعَةِ رَحِمٍ

And a man whom Allah^-azwj had Graced with abundant wealth, so he spends it (all), then turns supplicating, ‘O Lord^-azwj! Grace me”. So Allah^-azwj Mighty and Majestic is Saying: “Did I^-azwj not Grace you extensive sustenance? So you were not moderate in it as I^-azwj had Commanded you, and why were you extravagant and I^-azwj had Forbidden you from the extravagance?” And a man who supplicates regarding a cutting-off of a relationship.

ثُمَّ عَلَّمَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ( صلى الله عليه وآله ) كَيْفَ يُنْفِقُ وَ ذَلِكَ أَنَّهُ كَانَتْ عِنْدَهُ أُوقِيَّةٌ مِنَ الذَّهَبِ فَكَرِهَ أَنْ يَبِيتَ عِنْدَهُ فَتَصَدَّقَ بِهَا فَأَصْبَحَ وَ لَيْسَ عِنْدَهُ شَيْ‏ءٌ وَ جَاءَهُ مَنْ يَسْأَلُهُ فَلَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ فَلَامَهُ السَّائِلُ وَ اغْتَمَّ هُوَ حَيْثُ لَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ وَ كَانَ رَحِيماً رَقِيقاً

Then Allah^-azwj Taught His^-azwj Prophet^-saww how he^-saww should spend, and that is once he^-saww had an Owqiya (unit of measurement) of gold, so he^-saww disliked that it should be with him^-saww overnight. So he^-saww gave in charity with it. So in the morning there was nothing with him^-saww, and there came a beggar asking him^-saww, but there did not happen to be anything with him^-saww what he^-saww could give him. So the beggar accused him^-saww, and he^-saww was saddened that there did not happen to be anything with him^-saww what he^-saww could give him, as he^-saww was merciful, gentle.

فَأَدَّبَ اللَّهُ تَعَالَى نَبِيَّهُ ( صلى الله عليه وآله ) بِأَمْرِهِ فَقَالَ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً يَقُولُ إِنَّ النَّاسَ قَدْ يَسْأَلُونَكَ وَ لَا يَعْذِرُونَكَ فَإِذَا أَعْطَيْتَ جَمِيعَ مَا عِنْدَكَ مِنَ الْمَالِ كُنْتَ قَدْ حَسَرْتَ مِنَ الْمَالِ

So Allah^-azwj the Exalted Educated His^-azwj Prophet^-saww with His^-azwj Command, so He^-azwj Said [17:29] And do not make your hand to be shackled to your neck nor extend it to its limit, lest you should become blameworthy, destitute. He^-azwj is Saying that the people have asked you^-saww and will not excuse you^-saww. So if you^-saww were to give away the entirety of what is with you^-saww from the wealth, you^-saww would be regretful from the wealth (unable to help anymore).

فَهَذِهِ أَحَادِيثُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يُصَدِّقُهَا الْكِتَابُ وَ الْكِتَابُ يُصَدِّقُهُ أَهْلُهُ مِنَ الْمُؤْمِنِينَ وَ قَالَ أَبُو بَكْرٍ عِنْدَ مَوْتِهِ حَيْثُ قِيلَ لَهُ أَوْصِ فَقَالَ أُوصِي بِالْخُمُسِ وَ الْخُمُسُ كَثِيرٌ فَإِنَّ اللَّهَ تَعَالَى قَدْ رَضِيَ بِالْخُمُسِ فَأَوْصَى بِالْخُمُسِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الثُّلُثَ عِنْدَ مَوْتِهِ وَ لَوْ عَلِمَ أَنَّ الثُّلُثَ خَيْرٌ لَهُ أَوْصَى بِهِ

Thus, these are the Ahadeeth of Rasool-Allah^-saww ratifying the Book (Quran) and the Book Ratifies its people from the Believers. And Abu Bakr said at the time of his death when it was said to him, ‘Bequeath’. So he said, ‘I bequeath with the fifth, and the fifth is a lot, for Allah^-azwj the Exalted is Pleased with the fifth’. So he bequeathed with the fifth, and Allah^-azwj Mighty and Majestic had Made the third to be for him at the time of his death, and had he known that the third is better for him, he would have bequeathed with it.

ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُمَا فَأَمَّا سَلْمَانُ فَكَانَ إِذَا أَخَذَ عَطَاهُ رَفَعَ مِنْهُ قُوتَهُ لِسَنَتِهِ حَتَّى يَحْضُرَ عَطَاؤُهُ مِنْ قَابِلٍ فَقِيلَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَنْتَ فِي زُهْدِكَ تَصْنَعُ هَذَا وَ أَنْتَ لَا تَدْرِي لَعَلَّكَ تَمُوتُ الْيَوْمَ أَوْ غَداً فَكَانَ جَوَابَهُ أَنْ قَالَ مَا لَكُمْ لَا تَرْجُونَ لِيَ الْبَقَاءَ كَمَا خِفْتُمْ عَلَيَّ الْفَنَاءَ أَ مَا عَلِمْتُمْ يَا جَهَلَةُ أَنَّ النَّفْسَ قَدْ تَلْتَاثُ عَلَى صَاحِبِهَا إِذَا لَمْ يَكُنْ لَهَا مِنَ الْعَيْشِ مَا يَعْتَمِدُ عَلَيْهِ فَإِذَا هِيَ أَحْرَزَتْ مَعِيشَتَهَا اطْمَأَنَّتْ

Then the ones you know of after him in their merits and their ascetism, Salman^-ra and Abu Zarr^-ra, may Allah^-azwj be Pleased with both of them^-ra. So as for Salman^-ra, whenever he^-ra took his^-ra contribution, extracted from it a provision for his year until his contribution comes up the following year. So it was said to him^-as, ‘O servant of Allah^-azwj! You^-ra in your^-ra ascetism are doing this, and you^-as do not know perhaps you^-as would be dying today or tomorrow?’. So his^-ra answer was that he^-ra said: ‘What is the matter with you that you are not hoping that I^-as would remain, just as you are fearing the death upon me^-ra? Do you not know, O ignoramus, that the self becomes lethargic (restless) upon its owner when there does not happen to be the subsistence for it what he can depend upon. So when the subsistence is present, it is tranquil (peace of mind)?’

وَ أَمَّا أَبُو ذَرٍّ فَكَانَتْ لَهُ نُوَيْقَاتٌ وَ شُوَيْهَاتٌ يَحْلُبُهَا وَ يَذْبَحُ مِنْهَا إِذَا اشْتَهَى أَهْلُهُ اللَّحْمَ أَوْ نَزَلَ بِهِ ضَيْفٌ أَوْ رَأَى بِأَهْلِ الْمَاءِ الَّذِينَ هُمْ مَعَهُ خَصَاصَةٌ نَحَرَ لَهُمُ الْجَزُورَ أَوْ مِنَ الشِّيَاهِ عَلَى قَدْرِ مَا يَذْهَبُ عَنْهُمْ بِقَرَمِ اللَّحْمِ فَيَقْسِمُهُ بَيْنَهُمْ وَ يَأْخُذُ هُوَ كَنَصِيبِ وَاحِدٍ مِنْهُمْ لَا يَتَفَضَّلُ عَلَيْهِمْ وَ مَنْ أَزْهَدُ مِنْ هَؤُلَاءِ وَ قَدْ قَالَ فِيهِمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا قَالَ وَ لَمْ يَبْلُغْ مِنْ أَمْرِهِمَا أَنْ صَارَا لَا يَمْلِكَانِ شَيْئاً الْبَتَّةَ كَمَا تَأْمُرُونَ النَّاسَ بِإِلْقَاءِ أَمْتِعَتِهِمْ وَ شَيْئِهِمْ وَ يُؤْثِرُونَ بِهِ عَلَى أَنْفُسِهِمْ وَ عِيَالَاتِهِمْ

And as for Abu Zarr^-ra, so there used to be for him^-ra camels and sheep for milking them, and he^-ra used to slaughter from them whenever his^-ra family desired the meat, or if a guest were to lodge with him^-ra, or if he^-ra saw the people of the water who were with him^-ra as destitute, he^-ra would sacrifice the camel for them or from the sheep upon a measurement of what would remove the craving of the menat from them. So he^-ra would distribute between them, and he^-ra himself would take one share from them, not preferring himself upon them. And who is more ascetic that them (Salman^-ra and Abu Zarr^-ra), and Rasool-Allah^-saww has said regarding them what he^-saww said? And it (news) has not reached from the affairs of them both^-ra that they^-ra came to be in a state of not owning anything. In no way it is as you are instructing the people with, the throwing away of their belongings and their things and preferring others by it upon their own selves, and their families.

وَ اعْلَمُوا أَيُّهَا النَّفَرُ أَنِّي سَمِعْتُ أَبِي يَرْوِي عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ يَوْماً مَا عَجِبْتُ مِنْ شَيْ‏ءٍ كَعَجَبِي مِنَ الْمُؤْمِنِ إِنَّهُ إِنْ قُرِّضَ جَسَدُهُ فِي دَارِ الدُّنْيَا بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَا بَيْنَ مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا كَانَ خَيْراً لَهُ وَ كُلُّ مَا يَصْنَعُ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَهُوَ خَيْرٌ لَهُ

And know, O you group! I^-asws heard my^-asws father^-asws reporting from his^-asws forefathers^-asws that Rasool-Allah^-saww said one day: ‘I^-saww am not astounded (amazed) from anything like I^-saww am astounded from the Believer. If his body is cut into pieces in the house of the world with the scissors it would be good for him, and if he owns whatever is between the east of the earth and its west, it would be good for him, and everything what Allah^-azwj Mighty and Majestic Does with him, so it is good for him’.

فَلَيْتَ شِعْرِي هَلْ يَحِيقُ فِيكُمْ مَا قَدْ شَرَحْتُ لَكُمْ مُنْذُ الْيَوْمِ أَمْ أَزِيدُكُمْ أَ مَا عَلِمْتُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ فَرَضَ عَلَى الْمُؤْمِنِينَ فِي أَوَّلِ الْأَمْرِ أَنْ يُقَاتِلَ الرَّجُلُ مِنْهُمْ عَشَرَةً مِنَ الْمُشْرِكِينَ

So I^-asws am not aware, whether it has had any effect among you what I^-asws have commented to you today, or whether I^-asws should increase for you all. Do you not know that Allah^-azwj Mighty and Majestic has Obligated upon the Believers at first that the man among them should fight against ten from the Polytheists?

لَيْسَ لَهُ أَنْ يُوَلِّيَ وَجْهَهُ عَنْهُمْ وَ مَنْ وَلَّاهُمْ يَوْمَئِذٍ دُبُرَهُ فَقَدْ تَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ ثُمَّ حَوَّلَهُمْ عَنْ حَالِهِمْ رَحْمَةً مِنْهُ لَهُمْ فَصَارَ الرَّجُلُ مِنْهُمْ عَلَيْهِ أَنْ يُقَاتِلَ رَجُلَيْنِ مِنَ الْمُشْرِكِينَ تَخْفِيفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ فَنَسَخَ الرَّجُلَانِ الْعَشَرَةَ

It was not for him that he should be turning his face away from them, and the one who turned back on his heels in those days, so he has reserved his seat in the Fire. Then He^-azwj Changed for them about their situation out of Mercy from Him^-azwj, so that man from them came to be Obligated that he fights two men from the Polytheists, being a Lightening from Allah^-azwj Mighty and Majestic for the Believers. So the (Command) of two men Abrogated the (Command of) the ten.

وَ أَخْبِرُونِي أَيْضاً عَنِ الْقُضَاةِ أَ جَوَرَةٌ هُمْ حَيْثُ يَقْضُونَ عَلَى الرَّجُلِ مِنْكُمْ نَفَقَةَ امْرَأَتِهِ إِذَا قَالَ إِنِّي زَاهِدٌ وَ إِنِّي لَا شَيْ‏ءَ لِي فَإِنْ قُلْتُمْ جَوَرَةٌ ظَلَّمَكُمْ أَهْلُ الْإِسْلَامِ وَ إِنْ قُلْتُمْ بَلْ عُدُولٌ خَصَمْتُمْ أَنْفُسَكُمْ وَ حَيْثُ تَرُدُّونَ صَدَقَةَ مَنْ تَصَدَّقَ عَلَى الْمَسَاكِينِ عِنْدَ الْمَوْتِ بِأَكْثَرَ مِنَ الثُّلُثِ

And inform me^-asws as well about the judges. Would they be unjust when they are judging upon the man among you for payment of the expenses to his wife, if you were to say, ‘I am an ascetic. I am such that there is nothing for me’. If you were to say they are inequitable, the people of Al-Islam would call you as unjust. And if you were to say they have been just with you, you would be disputing against yourselves. And where would you be able to refute a charity given by the one who gives it to the poor at the time of his death, with more than a third?

أَخْبِرُونِي لَوْ كَانَ النَّاسُ كُلُّهُمْ كَالَّذِينَ تُرِيدُونَ زُهَّاداً لَا حَاجَةَ لَهُمْ فِي مَتَاعِ غَيْرِهِمْ فَعَلَى مَنْ كَانَ يُتَصَدَّقُ بِكَفَّارَاتِ الْأَيْمَانِ وَ النُّذُورِ وَ الصَّدَقَاتِ مِنْ فَرْضِ الزَّكَاةِ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ التَّمْرِ وَ الزَّبِيبِ وَ سَائِرِ مَا وَجَبَ فِيهِ الزَّكَاةُ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ غَيْرِ ذَلِكَ

Inform me^-asws, if the people, all of them were to be like what you want them to be, as ascetics, there would not be any need for them regarding the belongings for others, so upon whom would they give charity with an expiation of the oaths, and the vows, and the charities from the Obligatory Zakat from the gold, and the silver, and the dates, and the raisins, and the rest of what is Obligated regarding it, the Zakat from the camels, and the cows, and the sheep, and other such when the matter was as you are saying it to be.

إِذَا كَانَ الْأَمْرُ كَمَا تَقُولُونَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَحْبِسَ شَيْئاً مِنْ عَرَضِ الدُّنْيَا إِلَّا قَدَّمَهُ وَ إِنْ كَانَ بِهِ خَصَاصَةٌ فَبِئْسَمَا ذَهَبْتُمْ إِلَيْهِ وَ حَمَلْتُمُ النَّاسَ عَلَيْهِ مِنَ الْجَهْلِ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) وَ أَحَادِيثِهِ الَّتِي يُصَدِّقُهَا الْكِتَابُ الْمُنْزَلُ وَ رَدِّكُمْ إِيَّاهَا بِجَهَالَتِكُمْ وَ تَرْكِكُمُ النَّظَرَ فِي غَرَائِبِ الْقُرْآنِ مِنَ التَّفْسِيرِ بِالنَّاسِخِ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمِ وَ الْمُتَشَابِهِ وَ الْأَمْرِ وَ النَّهْيِ

If the matter was as you are saying it to be, that it is not befitting for anyone that he should withhold anything from the goods of the world except that he should send it forward (for the Hereafter), even though he may become a destitute by it, so evil it is what you are taking (the people) towards and carrying the people upon, due to your ignorance of the Book of Allah^-azwj Mighty and Majestic, and a Sunnah of His^-azwj Prophet^-saww, and the Ahadeth which are ratified by the Revealed Book, and you are rejecting these by your ignorance, and forsaking the consideratioin in the strangeness of the Quran from the interpretation of the Abrogating (Verses) from the Abrogated, and the Decisive and the Allegorical, and the Commands and the Prohibitions.

وَ أَخْبِرُونِي أَيْنَ أَنْتُمْ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ ( عليه السلام ) حَيْثُ سَأَلَ اللَّهَ مُلْكاً لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ فَأَعْطَاهُ اللَّهُ جَلَّ اسْمُهُ ذَلِكَ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدِ اللَّهَ عَزَّ وَ جَلَّ عَابَ عَلَيْهِ ذَلِكَ وَ لَا أَحَداً مِنَ الْمُؤْمِنِينَ وَ دَاوُدَ النَّبِيِّ ( صلوات الله عليه ) قَبْلَهُ فِي مُلْكِهِ وَ شِدَّةِ سُلْطَانِهِ

And inform me^-asws, where are you (saying) about Suleyman^-as Bin Dawood^-as, where he^-as asked Allah^-azwj for a kingdom which would not be befitting for anyone (else) from after him^-as? So Allah^-azwj, Majestic is His^-azwj Name, Granted him^-as that, and he^-as was speaking the rightfulness and was acting by it. Then we do not find Allah^-azwj Mighty and Majestic Faulting him^-as over that, nor anyone from the Believers. And the Prophet Dawood^-as before him^-as regarding his^-as kingdom and the force of his^-as authority.

ثُمَّ يُوسُفَ النَّبِيِّ ( عليه السلام ) حَيْثُ قَالَ لِمَلِكِ مِصْرَ اجْعَلْنِي عَلى خَزائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ فَكَانَ مِنْ أَمْرِهِ الَّذِي كَانَ أَنِ اخْتَارَ مَمْلَكَةَ الْمَلِكِ وَ مَا حَوْلَهَا إِلَى الْيَمَنِ وَ كَانُوا يَمْتَارُونَ الطَّعَامَ مِنْ عِنْدِهِ لِمَجَاعَةٍ أَصَابَتْهُمْ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ فَلَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ

Then the Prophet Yusuf^-as when he^-as said to the king of Egypt [12:55] Place me (in authority) over the treasures of the land, I am a good keeper, knowing well. So, from his^-as matter was that he^-as chose a kingdom of the king and what was around it up to Al-Yemen. And they (people) used to get their provisions from him^-as due to them being hit by the famine, and he^-as was speaking the truth and acting by it. So we do not find anyone faulting that upon him^-as.

ثُمَّ ذُو الْقَرْنَيْنِ عَبْدٌ أَحَبَّ اللَّهَ فَأَحَبَّهُ اللَّهُ وَ طَوَى لَهُ الْأَسْبَابَ وَ مَلَّكَهُ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ

Then Zulqarnayn, a righteous one who loved Allah^-azwj, so Allah^-azwj Loved him and Rolled up his causes for him and Made him a king of the east of the earth and its west, and he was speaking the truth and was acting by it. Then we do not find anyone faulting that upon him.

فَتَأَدَّبُوا أَيُّهَا النَّفَرُ بِآدَابِ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ وَ اقْتَصِرُوا عَلَى أَمْرِ اللَّهِ وَ نَهْيِهِ وَ دَعُوا عَنْكُمْ مَا اشْتَبَهَ عَلَيْكُمْ مِمَّا لَا عِلْمَ لَكُمْ بِهِ وَ رُدُّوا الْعِلْمَ إِلَى أَهْلِهِ تُوجَرُوا وَ تُعْذَرُوا عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى

So educate yourselves, O group, by the Education of Allah^-azwj Mighty and Majestic for the Believers, and moderate yourselves upon the Commands of Allah^-azwj, and His^-azwj Prohibitions, and leave from yourselves what is doubtful upon you, from what there is no knowledge for you of it, and refer the knowledge to its rightful ones, so you would be Recompensed, and Excused in the Presence of Allah^-azwj Blessed and High.

وَ كُونُوا فِي طَلَبِ عِلْمِ نَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ وَ مَا أَحَلَّ اللَّهُ فِيهِ مِمَّا حَرَّمَ فَإِنَّهُ أَقْرَبُ لَكُمْ مِنَ اللَّهِ وَ أَبْعَدُ لَكُمْ مِنَ الْجَهْلِ وَ دَعُوا الْجَهَالَةَ لِأَهْلِهَا فَإِنَّ أَهْلَ الْجَهْلِ كَثِيرٌ وَ أَهْلَ الْعِلْمِ قَلِيلٌ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ .

And become the seekers of the knowledge of the Abrogating (Verses) of the Quran from its Abrogated, and its Decisive from its Allegorical, and what Allah^-azwj has Permitted regarding it from what is Prohibited. Thus, it would take you all closer to Allah^-azwj and remote from the ignorance. And leave the ignorance to its people, for the people of the ignorance are many, and the people of the knowledge are a few. And Allah^-azwj Mighty and Majestic has Said [12:74] and above every one possessed of knowledge, is the All-knowing one’.[147]

باب مَعْنَى الزُّهْدِ

Chapter 2 – Meaning of the Ascetism

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الزُّهْدُ فِي الدُّنْيَا قَالَ وَيْحَكَ حَرَامَهَا فَتَنَكَّبْهُ

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the ascetism in the world?’ He^-asws said: ‘Woe be unto you! It’s the Prohibitions, so keep away from it (the Prohibitions)’.[148]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْجَهْمِ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ الزُّهْدُ فِي الدُّنْيَا بِإِضَاعَةِ الْمَالِ وَ لَا تَحْرِيمِ الْحَلَالِ بَلِ الزُّهْدُ فِي الدُّنْيَا أَنْ لَا تَكُونَ بِمَا فِي يَدِكَ أَوْثَقَ مِنْكَ بِمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Jaham Bin Al Hakam, from Ismail Bin Muslim who said,

‘Abu Abdullah^-asws said: ‘The ‘الزُّهْدُ’ ascetism in the world is not by the goods, the wealth, nor prohibiting oneself from the Permissibles, but ‘الزُّهْدُ’ the ascetism in the word is that you should not become attached with what is in your hands than with what is in the Presence of Allah^-azwj Mighty and Majestic’.[149]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي الطُّفَيْلِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ الزُّهْدُ فِي الدُّنْيَا قَصْرُ الْأَمَلِ وَ شُكْرُ كُلِّ نِعْمَةٍ وَ الْوَرَعُ عَنْ كُلِّ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Maalik Bin Atiyya, from Marouf Bin Kharbouz, from Abu Al Tufayl who said,

‘I heard Amir Al-Momineen^-asws saying: ‘الزُّهْدُ’ the ascetism in the world is the reduction of hopes, and appreciating every Bounty, and the restrain from everything what Allah^-azwj Mighty and Majestic has Prophibited’.[150]

باب الِاسْتِعَانَةِ بِالدُّنْيَا عَلَى الْآخِرَةِ

Chapter 3 – The utilization of the world upon (attaining) the Hereafter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِعْمَ الْعَوْنُ عَلَى تَقْوَى اللَّهِ الْغِنَى .

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

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of the assistance upon the fear of Allah^-azwj comes from the prosperity’.[151]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً رِضْوَانُ اللَّهِ وَ الْجَنَّةُ فِي الْآخِرَةِ وَ الْمَعَاشُ وَ حُسْنُ الْخُلُقِ فِي الدُّنْيَا.

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih,

(It has been narrated) from Abu Abdullah^-asws regarding the Word of Allah^-azwj Mighty and Majestic [2:201] Our Lord! Grant us good in the world and good in the Hereafter: ‘Pleasure of Allah^-azwj and the Paradise in the Hereafter, and the livelihood and the good morals in the world’.[152]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لَهُ مَا بَالُ أَصْحَابِ عِيسَى ( عليه السلام ) كَانُوا يَمْشُونَ عَلَى الْمَاءِ وَ لَيْسَ ذَلِكَ فِي أَصْحَابِ مُحَمَّدٍ ( صلى الله عليه وآله ) قَالَ إِنَّ أَصْحَابَ عِيسَى ( عليه السلام ) كُفُوا الْمَعَاشَ وَ إِنَّ هَؤُلَاءِ ابْتُلُوا بِالْمَعَاشِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Al Qasim Bin Muhammad,

(It has been narrated) raising it to Abu Abdullah^-asws, said, ‘It was said to him^-asws, ‘What was the matter the companions of Isa^-as were walking upon the water, and that is not (to be found) among the companions of Muhammad^-saww?’ He^-asws said: ‘The companions of Isa^-as were with sufficient livelihood, and they (companions of Rasool-Allah^-saww) were Tried with the livelihood’.[153]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَلُوا اللَّهَ الْغِنَى فِي الدُّنْيَا وَ الْعَافِيَةَ وَ فِي الْآخِرَةِ الْمَغْفِرَةَ وَ الْجَنَّةَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abdul Al A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ask Allah^-azwj for the ease in the world and the health, and regarding the Hereafter, the Forgiveness and the Paradise’.[154]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا خَيْرَ فِي مَنْ لَا يُحِبُّ جَمْعَ الْمَالِ مِنْ حَلَالٍ يَكُفُّ بِهِ وَجْهَهُ وَ يَقْضِي بِهِ دَيْنَهُ وَ يَصِلُ بِهِ رَحِمَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Abu Abdullah, from Abdul Rahman Bin Muhammad, from Al Haris Bin Bahram, from Amro Bin Jumi’e who said,

‘I heard Abu Abdullah^-asws saying: ‘There is no goodness in the one who does not love amassing the wealth from Permissible (means), saving his face (dignity) by it, and fulfilling his needs by it, and maintaining good relationships by it’.[155]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ فِي وَصِيَّتِهِ لِلْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اسْتَعِينُوا بِبَعْضِ هَذِهِ عَلَى هَذِهِ وَ لَا تَكُونُوا كُلُولًا عَلَى النَّاسِ .

Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Al Rabi’e in his bequest to Al Mufazzal Bin Umar, said,

‘I heard Abu Abdullah^-asws saying: ‘Seek assistance with some of this upon this, and do not become a burden upon the people’.[156]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ الْأَنْصَارِيِّ عَنْ عَلِيِّ بْنِ غُرَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَنْ أَلْقَى كَلَّهُ عَلَى النَّاسِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Abu Al Khazraj Al Ansary, from Ali Bin Guraab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Accursed is the one who throws his burden upon the people’.[157]

عَنْهُ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحِ بْنِ يَزِيدَ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى الْآخِرَةِ .

From him, from Ahmad, from his father, from Safwan Bin Yahya, from Zareeh Bin Yazeed Al Muharby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The best of the assistance upon the Hereafter, is the world’.[158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ عَلَى الْآخِرَةِ الدُّنْيَا .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The best of the assistance upon the Hereafter, is the world’.[159]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ إِنَّا لَنَطْلُبُ الدُّنْيَا وَ نُحِبُّ أَنْ نُؤْتَاهَا فَقَالَ تُحِبُّ أَنْ تَصْنَعَ بِهَا مَا ذَا قَالَ أَعُودُ بِهَا عَلَى نَفْسِي وَ عِيَالِي وَ أَصِلُ بِهَا وَ أَتَصَدَّقُ بِهَا وَ أَحُجُّ وَ أَعْتَمِرُ فَقَالَ ( عليه السلام ) لَيْسَ هَذَا طَلَبَ الدُّنْيَا هَذَا طَلَبُ الْآخِرَةِ .

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

‘A man said to Abu Abdullah^-asws, ‘By Allah^-azwj! We tend to seek the world and we love to achieve it’. So he^-asws said: ‘What is that which you love to do with it?’ He said, ‘Improve by it upon myself, and upon my family, and matain relationships with it, and give in charity with it, and perform Hajj and Umrah’. So he^-asws said: ‘This is not seeking the world. This is seeking the Hereafter’.[160]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) غِنًى يَحْجُزُكَ عَنِ الظُّلْمِ خَيْرٌ مِنْ فَقْرٍ يَحْمِلُكَ عَلَى الْإِثْمِ .

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

‘Abu Abdullah^-asws said: ‘Prosperity which withholds you from the injustice is better than poverty carrying you upon the sins’.[161]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصْبِحُ الْمُؤْمِنُ أَوْ يُمْسِي عَلَى ثُكْلٍ خَيْرٌ لَهُ مِنْ أَنْ يُصْبِحَ أَوْ يُمْسِيَ عَلَى حَرَبٍ فَنَعُوذُ بِاللَّهِ مِنَ الْحَرَبِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Sinan, from a number of our companions,

(It has been narrated) from Abu Abdullah^-asws havings aid: ‘Rasool-Allah^-saww said: ‘Spending of the morning or the evening of the Believer upon bereavement is better for him than his spending a morning or an evening upon war. So we^-asws seek Refuge with Allah^-azwj from the war’.[162]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَارِكْ لَنَا فِي الْخُبْزِ وَ لَا تُفَرِّقْ بَيْنَنَا وَ بَيْنَهُ فَلَوْ لَا الْخُبْزُ مَا صَلَّيْنَا وَ لَا صُمْنَا وَ لَا أَدَّيْنَا فَرَائِضَ رَبِّنَا .

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

‘Rasool-Allah^-saww said: ‘(Our Lord^-azwj!) Bless for us in the bread and do not Separate between us and it, for were it not for the bread, neither would we (be able to) Pray, nor would we (be able to) Fast, nor would we (be able to) fulfil the Obligations of our Lord^-azwj’.[163]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى طَلَبِ الْآخِرَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ali Bin Al Hakam, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The best of the assistance is the world, upon the seeking of the Hereafter’.[164]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى الْآخِرَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The best of the assistance is the world, upon (seeking) the Herefater’.[165]

باب مَا يَجِبُ مِنَ الِاقْتِدَاءِ بِالْأَئِمَّةِ ( عليهم السلام ) فِي التَّعَرُّضِ لِلرِّزْقِ

Chapter 4 – What is Obligated from the emulating the Imams^-asws regarding the vulnerability of the livelihood

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مُحَمَّدَ بْنَ الْمُنْكَدِرِ كَانَ يَقُولُ مَا كُنْتُ أَرَى أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَدَعُ خَلَفاً أَفْضَلَ مِنْهُ حَتَّى رَأَيْتُ ابْنَهُ مُحَمَّدَ بْنَ عَلِيٍّ ( عليه السلام ) فَأَرَدْتُ أَنْ أَعِظَهُ فَوَعَظَنِي فَقَالَ لَهُ أَصْحَابُهُ بِأَيِّ شَيْ‏ءٍ وَعَظَكَ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umery, from Abdul Rahman Bin Al Hajjan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Muhammad Bin Al-Munkadir was saying, ‘I did not view that Ali^-asws Bin Al-Husayn^-asws would leave behind someone better than him^-asws until I saw his^-asws son^-asws Muhammad^-asws Bin Ali^-asws. So I intended to advise him^-asws, but he^-asws advised me instead’. So his companions said to him, ‘With which thing did he^-asws advise you?’ 

قَالَ خَرَجْتُ إِلَى بَعْضِ نَوَاحِي الْمَدِينَةِ فِي سَاعَةٍ حَارَّةٍ فَلَقِيَنِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ وَ كَانَ رَجُلًا بَادِناً ثَقِيلًا وَ هُوَ مُتَّكِئٌ عَلَى غُلَامَيْنِ أَسْوَدَيْنِ أَوْ مَوْلَيَيْنِ فَقُلْتُ فِي نَفْسِي سُبْحَانَ اللَّهِ شَيْخٌ مِنْ أَشْيَاخِ قُرَيْشٍ فِي هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْحَالِ فِي طَلَبِ الدُّنْيَا أَمَا لَأَعِظَنَّهُ

He said, ‘I went out to one of the areas of Al-Medina in a time of heat, so I met Abu Ja’far Muhammad^-asws Bin Ali^-asws, and he^-asws was a man of a hefty body, and he^-asws was leaning upon two black slaves, or two friends. So I said to myself, ‘Glory be to Allah^-azwj! A Sheykh from the Sheykhs of Qureysh, in this time, upon this state, in seeking the world. I shall advise him^-asws’.

فَدَنَوْتُ مِنْهُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ بِنَهْرٍ وَ هُوَ يَتَصَابُّ عَرَقاً فَقُلْتُ أَصْلَحَكَ اللَّهُ شَيْخٌ مِنْ أَشْيَاخِ قُرَيْشٍ فِي هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْحَالِ فِي طَلَبِ الدُّنْيَا أَ رَأَيْتَ لَوْ جَاءَ أَجَلُكَ وَ أَنْتَ عَلَى هَذِهِ الْحَالِ مَا كُنْتَ تَصْنَعُ فَقَالَ لَوْ جَاءَنِي الْمَوْتُ وَ أَنَا عَلَى هَذِهِ الْحَالِ جَاءَنِي وَ أَنَا فِي [طَاعَةٍ مِنْ] طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ أَكُفُّ بِهَا نَفْسِي وَ عِيَالِي عَنْكَ وَ عَنِ النَّاسِ وَ إِنَّمَا كُنْتُ أَخَافُ أَنْ لَوْ جَاءَنِي الْمَوْتُ وَ أَنَا عَلَى مَعْصِيَةٍ مِنْ مَعَاصِي اللَّهِ

So I approached him^-asws and greeted him^-asws. So he^-asws returned the greeting with a rebuke. So I said, ‘May Allah^-azwj Keep you^-asws well! A Sheykh from the Sheykhs of Qureysh in this time, upon this state, in seeking the world. What is your^-asws view if your death were to come and you^-asws were upon this state, what would you^-asws do?’ So he^-asws said: ‘If the death comes to me^-asws and I^-asws upon this state, it would come to me^-asws while I^-asws was in the obedience from Allah^-azwj Mighty and Majestic. I^-asws would restrain by it myself^-asws, and my^-asws family from you and from the people. But rather, I^-asws was fearing if the death were to come to me^-asws, and I^-asws was upon disobedience from Allah^-azwj’.

فَقُلْتُ صَدَقْتَ يَرْحَمُكَ اللَّهُ أَرَدْتُ أَنْ أَعِظَكَ فَوَعَظْتَنِي .

So I said, ‘You^-asws speak the truth, may Allah^-azwj have Mercy on you^-asws. I intended to advise you^-asws, but you^-asws have advised me instead’.[166]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَضْرِبُ بِالْمَرِّ وَ يَسْتَخْرِجُ الْأَرَضِينَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَمَصُّ النَّوَى بِفِيهِ وَ يَغْرِسُهُ فَيَطْلُعُ مِنْ سَاعَتِهِ وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَعْتَقَ أَلْفَ مَمْلُوكٍ مِنْ مَالِهِ وَ كَدِّ يَدِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws used to strike with the shovel and extract the lands (digging), and Rasool-Allah^-saww used to such the dates with his^-saww mouth, and he^-saww plant it (seed), so it would sprout within an hour; and that Amir Al-Momineen^-asws freed one thousand owned slaves from his^-asws own wealth, and the toil of his^-asws own hands’.[167]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ اسْتَقْبَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي بَعْضِ طُرُقِ الْمَدِينَةِ فِي يَوْمٍ صَائِفٍ شَدِيدِ الْحَرِّ فَقُلْتُ جُعِلْتُ فِدَاكَ حَالُكَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ قَرَابَتُكَ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَنْتَ تُجْهِدُ لِنَفْسِكَ فِي مِثْلِ هَذَا الْيَوْمِ فَقَالَ يَا عَبْدَ الْأَعْلَى خَرَجْتُ فِي طَلَبِ الرِّزْقِ لِأَسْتَغْنِيَ عَنْ مِثْلِكَ .

A number of our companions, from Sahl Bin Ziyad, from Abdullah Bin Al Dahqan, from Dorost, from Abdul A’ala a slave of the progeny of Saam who said,

‘I came across Abu Abdullah in one of the streets of Al-Medina during a scorching day of intense heat. So I said, ‘May I be sacrificed for you^-asws! Your^-asws have a (prominent) status with Allah^-azwj Mighty and Majestic and nearness to Rasool-Allah^-saww, and you^-asws are striving for yourself^-asws in a day like this?’ So he^-asws said: ‘O Abdul A’ala! I^-asws have come out regarding seeking the livelihood in order to be needless from the likes of you’.[168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ وَ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَعْتَقَ أَلْفَ مَمْلُوكٍ مِنْ كَدِّ يَدِهِ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Sayf Bin Ameyra, and Salma Sahib Al Sabiry, from Abu Asama Zayd Al Shahaam,

(It has been narrated) from Abu Abdullah^-asws that Amir Al-Momineen^-asws freed a thousand owned slaves from the toil of his^-asws own hands’.[169]

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) أَنَّكَ نِعْمَ الْعَبْدُ لَوْ لَا أَنَّكَ تَأْكُلُ مِنْ بَيْتِ الْمَالِ وَ لَا تَعْمَلُ بِيَدِكَ شَيْئاً

Ahmad Bin Abu Abdullah, from Sahreef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullah^-asws that Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic Revealed unto Dawood^-as: “You^-as would be the best of the servants had it not been your^-as consuming from the public treasury and not doing any work with your^-as own hands’.

قَالَ فَبَكَى دَاوُدُ ( عليه السلام ) أَرْبَعِينَ صَبَاحاً فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الْحَدِيدِ أَنْ لِنْ لِعَبْدِي دَاوُدَ فَأَلَانَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الْحَدِيدَ فَكَانَ يَعْمَلُ كُلَّ يَوْمٍ دِرْعاً فَيَبِيعُهَا بِأَلْفِ دِرْهَمٍ فَعَمِلَ ثَلَاثَمِائَةٍ وَ سِتِّينَ دِرْعاً فَبَاعَهَا بِثَلَاثِمِائَةٍ وَ سِتِّينَ أَلْفاً وَ اسْتَغْنَى عَنْ بَيْتِ الْمَالِ .

He^-asws said: ‘So Dawood^-as wept for forty mornings. So Allah^-azwj Mighty and Majestic Revealed unto the iron: “Soften yourself for My^-azwj servant!” Thus, Allah^-azwj Mighty and Majestic Softened the iron for him^-as, and he^-as used to make an armour every day and he^-as would sell it for a thousand Dirhams. So he^-as made three hundred and sixty armours and sold them for three hundred and sixty thousand, and became needless of the public treasury’.[170]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَقِيَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ تَحْتَهُ وَسْقٌ مِنْ نَوًى فَقَالَ لَهُ مَا هَذَا يَا أَبَا الْحَسَنِ تَحْتَكَ فَقَالَ مِائَةُ أَلْفِ عَذْقٍ إِنْ شَاءَ اللَّهُ قَالَ فَغَرَسَهُ فَلَمْ يُغَادَرْ مِنْهُ نَوَاةٌ وَاحِدَةٌ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘A man came across Amir Al-Momineen^-asws and under him^-asws was a pile of date stones. So he said to him^-asws, ‘What is this underneath you^-asws, O Abu Al-Hassan^-asws?’ So he^-asws said: ‘One hundred thousand clusters (of dates) Allah^-azwj Willing’. He^-asws (Abu Abdullah^-asws) said: ‘He^-asws planted them, so not a single stone from it failed to sprout’.[171]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عَمَّارٍ السِّجِسْتَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَضَعَ حَجَراً عَلَى الطَّرِيقِ يَرُدُّ الْمَاءَ عَنْ أَرْضِهِ فَوَ اللَّهِ مَا نَكَبَ بَعِيراً وَ لَا إِنْسَاناً حَتَّى السَّاعَةِ .

Ali Bin Ibrahim, from his father, from IBn Abu Umeyr, from Abu Al Magra, from Ammar Al Sajastany,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws that Rasool-Allah^-saww placed a rock upon the path to divert the water, from his^-saww land, so by Allah^-azwj, neither has a camel nor a human being has moved it until this time’.[172]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَسْبَاطِ بْنِ سَالِمٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَنَا عَنْ عُمَرَ بْنِ مُسْلِمٍ مَا فَعَلَ فَقُلْتُ صَالِحٌ وَ لَكِنَّهُ قَدْ تَرَكَ التِّجَارَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَمَلُ الشَّيْطَانِ ثَلَاثاً أَ مَا عَلِمَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) اشْتَرَى عِيراً أَتَتْ مِنَ الشَّامِ فَاسْتَفْضَلَ فِيهَا مَا قَضَى دَيْنَهُ وَ قَسَمَ فِي قَرَابَتِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Asbaat Bin Salim who said,

‘I went over to Abu Abdullah^-asws, so he^-asws asked about Umar Bin Muslim, what he does. So I said, ‘A righteous man but, he neglects the business. So Abu Abdullah^-asws said: ‘The work of Satan^-la’, (saying it) three times. ‘Does he not know that Rasool-Allah^-azwj bought a caravan of camels which came from Syria, so he^-saww saved in it what paid off his^-saww debts, and distributed among his^-saww relatives?

يَقُولُ اللَّهُ عَزَّ وَ جَلَّ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ إِلَى آخِرِ الْآيَةِ يَقُولُ الْقُصَّاصُ إِنَّ الْقَوْمَ لَمْ يَكُونُوا يَتَّجِرُونَ كَذَبُوا وَ لَكِنَّهُمْ لَمْ يَكُونُوا يَدَعُونَ الصَّلَاةَ فِي مِيقَاتِهَا وَ هُوَ أَفْضَلُ مِمَّنْ حَضَرَ الصَّلَاةَ وَ لَمْ يَتَّجِرْ .

Allah^-azwj Mighty and Majestic is Saying [24:37] Men whom neither merchandise nor selling diverts from the Remembrance of Allah – up to the end of the Verse. The story-tellers are saying these are the people who did not become merchants. They are lying. But, they did not becoming fulfillers of the Prayer during its (prescribed) timings, and it is superior than the one who attends the Prayer and does not trade’.[173]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَخْرُجُ وَ مَعَهُ أَحْمَالُ النَّوَى فَيُقَالُ لَهُ يَا أَبَا الْحَسَنِ مَا هَذَا مَعَكَ فَيَقُولُ نَخْلٌ إِنْ شَاءَ اللَّهُ فَيَغْرِسُهُ فَلَمْ يُغَادَرْ مِنْهُ وَاحِدَةٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said that Amir Al-Momineen^-asws went out and with him^-asws was a load of date stones. So it was said to him^-asws, ‘O Abu Al-Hassan^-asws! What is this with you^-asws?’ So he^-asws said: ‘Palm trees, Allah^-azwj Willing’. So he^-asws planted them, and not a single one of them failed to sprout’.[174]

سَهْلُ بْنُ زِيَادٍ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَعْمَلُ فِي أَرْضٍ لَهُ قَدِ اسْتَنْقَعَتْ قَدَمَاهُ فِي الْعَرَقِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَيْنَ الرِّجَالُ فَقَالَ يَا عَلِيُّ قَدْ عَمِلَ بِالْيَدِ مَنْ هُوَ خَيْرٌ مِنِّي فِي أَرْضِهِ وَ مِنْ أَبِي فَقُلْتُ لَهُ وَ مَنْ هُوَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَمِيرُ الْمُؤْمِنِينَ وَ آبَائِي ( عليهم السلام ) كُلُّهُمْ كَانُوا قَدْ عَمِلُوا بِأَيْدِيهِمْ وَ هُوَ مِنْ عَمَلِ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْأَوْصِيَاءِ وَ الصَّالِحِينَ .

Sahl Bin Ziyad, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from his father who said,

‘(The narrator says) I saw Abu Al-Hassan^-asws working in a land of his^-asws. His^-asws feet were drenched in the sweat, so I said to him^-asws, ‘May I be sacrificed for you^-asws! Where are the men (workers)?’ So he^-asws said: ‘O Ali! There have worked by their hands in their land, the ones who were better than I^-asws and my^-asws father^-asws’. So I said to him^-asws, ‘Who are they?’ So he^-asws said: ‘Rasool-Allah^-saww and Amir Al-Momineen^-asws, and my^-asws forefathers^-asws, all of them^-asws had worked by their^-asws hands, and it is from the deeds of the Prophets^-as, and the Mursil Prophets^-as, and the successors^-as, and the righteous ones’.[175]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ أَتَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ إِذَا هُوَ فِي حَائِطٍ لَهُ بِيَدِهِ مِسْحَاةٌ وَ هُوَ يَفْتَحُ بِهَا الْمَاءَ وَ عَلَيْهِ قَمِيصٌ شِبْهَ الْكَرَابِيسِ كَأَنَّهُ مَخِيطٌ عَلَيْهِ مِنْ ضِيقِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Ismail Bin Jabir who said,

‘I went over to Abu Abdullah^-asws, and he^-asws was by a wall of his^-asws and in his^-asws hand was a spade, and he^-asws was opening the water (way) with it, and upon him^-asws was a shirt of cotton threads, as if it was stitched upon him^-asws due to its tightness.[176]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ قَالَ أَعْطَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَبِي أَلْفاً وَ سَبْعَمِائَةِ دِينَارٍ فَقَالَ لَهُ اتَّجِرْ بِهَا ثُمَّ قَالَ أَمَا إِنَّهُ لَيْسَ لِي رَغْبَةٌ فِي رِبْحِهَا وَ إِنْ كَانَ الرِّبْحُ مَرْغُوباً فِيهِ وَ لَكِنِّي أَحْبَبْتُ أَنْ يَرَانِيَ اللَّهُ جَلَّ وَ عَزَّ مُتَعَرِّضاً لِفَوَائِدِهِ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Muhammad Bin Uzafir, from his father who said,

‘Abu Abdullah^-asws gave my father one thousand and seven hundred Dinars, so he^-asws said to him: ‘Trade with these’. Then he^-asws said: ‘There is no real interest for me^-asws in its profits, although the profits are desireable in it, but I^-asws it that Allah^-azwj Majestic and Mighty Sees me^-asws working for its benefits’.

قَالَ فَرَبِحْتُ لَهُ فِيهَا مِائَةَ دِينَارٍ ثُمَّ لَقِيتُهُ فَقُلْتُ لَهُ قَدْ رَبِحْتُ لَكَ فِيهَا مِائَةَ دِينَارٍ قَالَ فَفَرِحَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِذَلِكَ فَرَحاً شَدِيداً فَقَالَ لِي أَثْبِتْهَا فِي رَأْسِ مَالِي

He (the narrator) said, ‘So I made a gain of one hundred Dinars for him in it. Then I met up with him^-asws, so I said to him^-asws, ‘I have made a gain for you in it, of one hundred Dinars’. So Abu Abdullah^-asws was happy with that with an intense happiness, and he^-asws said to me: ‘Corroborate it in the capital of my^-asws wealth’.

قَالَ فَمَاتَ أَبِي وَ الْمَالُ عِنْدَهُ فَأَرْسَلَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَكَتَبَ عَافَانَا اللَّهُ وَ إِيَّاكَ إِنَّ لِي عِنْدَ أَبِي مُحَمَّدٍ أَلْفاً وَ ثَمَانَمِائَةِ دِينَارٍ أَعْطَيْتُهُ يَتَّجِرُ بِهَا فَادْفَعْهَا إِلَى عُمَرَ بْنِ يَزِيدَ

He (the narrator) said, ‘So my father dies and the wealth was with him. So Abu Abdullah^-asws sent a message to me, writing: ‘May Allah^-azwj Grant us^-asws and you good health. There is for me^-asws with your father Muhammad, one thousand and eight hundred Dinars, I^-asws had given him to trade with. So hand it over to Umar Bin Yazeed’.

قَالَ فَنَظَرْتُ فِي كِتَابِ أَبِي فَإِذاً فِيهِ لِأَبِي مُوسَى عِنْدِي أَلْفٌ وَ سَبْعُمِائَةِ دِينَارٍ وَ اتُّجِرَ لَهُ فِيهَا مِائَةُ دِينَارٍ عَبْدُ اللَّهِ بْنُ سِنَانٍ وَ عُمَرُ بْنُ يَزِيدَ يَعْرِفَانِهِ .

He (the narrator) said, ‘So I looked in the book of my father, so there was in it for Abu Musa^-asws, with me, a thousand and seven hundred Dinars, and I had profited for him^-asws in it by one hundred Dinars which Abdullah Bin Sinan and Umar Bin Yazeed both knew of it’.[177]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ قَالَ حَدَّثَنِي جَمِيلُ بْنُ صَالِحٍ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ بِيَدِهِ مِسْحَاةٌ وَ عَلَيْهِ إِزَارٌ غَلِيظٌ يَعْمَلُ فِي حَائِطٍ لَهُ وَ الْعَرَقُ يَتَصَابُّ عَنْ ظَهْرِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ أَعْطِنِي أَكْفِكَ فَقَالَ لِي إِنِّي أُحِبُّ أَنْ يَتَأَذَّى الرَّجُلُ بِحَرِّ الشَّمْسِ فِي طَلَبِ الْمَعِيشَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jameel Bin Salih, from Abu Amro Al Shaybani who said,

‘I saw Abu Abdullah^-asws, and in his^-asws hand was a shovel, and upon him^-asws was a coarse trouser, working in a wall of his^-asws, and the sweat was running from his^-asws back. So I said, ‘May I be sacrificed for you^-asws! Give it to me, I shall suffice for you^-asws’. So he^-asws said to me: ‘I^-asws love it that the man should be hurt by the heat of the sun in seeking the livelihood’.[178]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ إِنَّ رَجُلًا أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي لَا أُحْسِنُ أَنْ أَعْمَلَ عَمَلًا بِيَدِي وَ لَا أُحْسِنُ أَنْ أَتَّجِرَ وَ أَنَا مُحَارَفٌ مُحْتَاجٌ فَقَالَ اعْمَلْ فَاحْمِلْ عَلَى رَأْسِكَ وَ اسْتَغْنِ عَنِ النَّاسِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَدْ حَمَلَ حَجَراً عَلَى عَاتِقِهِ فَوَضَعَهُ فِي حَائِطٍ لَهُ مِنْ حِيطَانِهِ وَ إِنَّ الْحَجَرَ لَفِي مَكَانِهِ وَ لَا يُدْرَى كَمْ عُمْقُهُ إِلَّا أَنَّهُ ثَمَّ [بِمُعْجِزَتِهِ] .

Ali Bin Ibrahim, from his father, from IBn Abu Umeyr, from Umar Bin Azina, from Zurara, that,

‘A man came over to Abu Abdullah^-asws, so he said, ‘I am not good at doing manual work with my hands, and I am not good at trading, and I am deprived, needy’. So he^-asws said: ‘Work, so carry upon your head, and be needless from the people, for Rasool-Allah^-saww had carried rocks upon his^-saww shoulders, and he^-saww placed then in a wall from the walls of his^-saww, and the rock is (still) in its place, and it is not known how much its depth is, except that it is there (by a miracle)’.[179]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنِّي لَأَعْمَلُ فِي بَعْضِ ضِيَاعِي حَتَّى أَعْرَقَ وَ إِنَّ لِي مَنْ يَكْفِينِي لِيَعْلَمَ اللَّهُ عَزَّ وَ جَلَّ أَنِّي أَطْلُبُ الرِّزْقَ الْحَلَالَ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws tend to work in a site of mine^-asws until I^-asws sweat, altthough there are for me^-asws ones who can suffice for me^-asws, in order for Allah^-azwj to Know that I^-asws seek the Permissible livelihood’.[180]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ قَالَ دَفَعَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَبْعَمِائَةِ دِينَارٍ وَ قَالَ يَا عُذَافِرُ اصْرِفْهَا فِي شَيْ‏ءٍ أَمَّا عَلَى ذَاكَ مَا بِي شَرَهٌ وَ لَكِنْ أَحْبَبْتُ أَنْ يَرَانِيَ اللَّهُ عَزَّ وَ جَلَّ مُتَعَرِّضاً لِفَوَائِدِهِ

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ismail, from Muhammad Bin Uzafir, from his father who said,

‘Abu Abdullah^-asws handed over seven hundred Dinars to me and said, ‘O Uzafir! Spend it in something, but upon that is not greed for me^-asws, but I^-asws love it that Allah^-azwj Mighty and Majestic would See me^-asws striving for its benefits’.

قَالَ عُذَافِرٌ فَرَبِحْتُ فِيهَا مِائَةَ دِينَارٍ فَقُلْتُ لَهُ فِي الطَّوَافِ جُعِلْتُ فِدَاكَ قَدْ رَزَقَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا مِائَةَ دِينَارٍ فَقَالَ أَثْبِتْهَا فِي رَأْسِ مَالِي .

Uzafir said, ‘So I made a gain in it of one hundred Dinars, so I said to him^-asws during the ‘الطَّوَافِ’ circumambulation, ‘May I be sacrificed for you^-asws! Allah^-azwj Mighty and Majestic has Graced one hundred Dinars in it’. So he^-asws said: ‘Corroborate (include) it in the capital of my^-asws wealth’.[181]

باب الْحَثِّ عَلَى الطَّلَبِ وَ التَّعَرُّضِ لِلرِّزْقِ

Chapter 5 – The urging upon seeking and the embarking for the livelihood

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَالَ لَأَقْعُدَنَّ فِي بَيْتِي وَ لَأُصَلِّيَنَّ وَ لَأَصُومَنَّ وَ لَأَعْبُدَنَّ رَبِّي فَأَمَّا رِزْقِي فَسَيَأْتِينِي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا أَحَدُ الثَّلَاثَةِ الَّذِينَ لَا يُسْتَجَابُ لَهُمْ .

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

‘I said to Abu Abdullah^-asws, ‘A man said, ‘I shall sit in my house, and I shall Pray and I shall Fast and worship my Lord^-azwj. So as for my livelihood, so it shall come to me (anyway)’. So Abu Abdullah^-asws said: ‘This is one of the three who do not get their supplications Answered for them’.[182]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا دَخَلَ بَيْتَهُ وَ أَغْلَقَ بَابَهُ أَ كَانَ يَسْقُطُ عَلَيْهِ شَيْ‏ءٌ مِنَ السَّمَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya, from Umar Bin Yazeed who said,

‘Abu Abdullah^-asws said: ‘Do you view that if a man were to enter his house and lock his door, anything would drop upon him from the sky?’[183]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَيُّوبَ أَخِي أُدَيْمٍ بَيَّاعِ الْهَرَوِيِّ قَالَ كُنَّا جُلُوساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ أَقْبَلَ الْعَلَاءُ بْنُ كَامِلٍ فَجَلَسَ قُدَّامَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ ادْعُ اللَّهَ أَنْ يَرْزُقَنِي فِي دَعَةٍ فَقَالَ لَا أَدْعُو لَكَ اطْلُبْ كَمَا أَمَرَكَ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from IBn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ayoub a brother of Udeym Baya’a Al Harawy who said,

‘We were seated in the presence of Abu Abdullah^-asws when Al-A’ala Bin Kamil came over, so he sat in front of Abu Abdullah^-asws, and said, ‘Supplicate to Allah^-azwj that He^-azwj should Grace me prosperity’. So he^-asws said: ‘I^-asws will not supplicate for you. Seek, just as Allah^-azwj Mighty and Majestic has Commanded for’.[184]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي طَالِبٍ الشَّعْرَانِيِّ عَنْ سُلَيْمَانَ بْنِ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِيهِ قَالَ سَأَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَ أَنَا عِنْدَهُ فَقِيلَ لَهُ أَصَابَتْهُ الْحَاجَةُ قَالَ فَمَا يَصْنَعُ الْيَوْمَ قِيلَ فِي الْبَيْتِ يَعْبُدُ رَبَّهُ قَالَ فَمِنْ أَيْنَ قُوتُهُ قِيلَ مِنْ عِنْدِ بَعْضِ إِخْوَانِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ لَلَّذِي يَقُوتُهُ أَشَدُّ عِبَادَةً مِنْهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Talib Al sha’rany, from Suleyman Bin Moalla Bin Khunays, from his father who said,

‘Abu Abdullah^-asws asked about a man and I was in his^-asws presence, so it was said to him^-asws, ‘The needfulness (poverty) has hit him’. He^-asws said: ‘So what did he do today?’ It was said, ‘In the house worshipping his Lord^-azwj’. He^-asws said: ‘So from where is his livelihood?’ It was said, ‘From one of his brothers’. So Abu Abdullah^-asws said: ‘By Allah^-azwj! For the one who provides his livelihood is a superior worshiper than him’.[185]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ طَلَبَ [الرِّزْقَ فِي] الدُّنْيَا اسْتِعْفَافاً عَنِ النَّاسِ وَ تَوْسِيعاً عَلَى أَهْلِهِ وَ تَعَطُّفاً عَلَى جَارِهِ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ وَ وَجْهُهُ مِثْلُ الْقَمَرِ لَيْلَةَ الْبَدْرِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who seeks the livelihood in the world would be needless from the people, and would expand (sustenance) upon his family, and be helpful upon his neighbours, and would meet Allah^-azwj on the Day of Judgement and his face would be like the moon on the night of the full moon’.[186]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي خَالِدٍ الْكُوفِيِّ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْعِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا طَلَبُ الْحَلَالِ

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Khalid Al Kufy,

(It has been narrated) raising it to Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The worship has seventy parts, the most superior of it being seeking the livelihood’.[187]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْمِنْقَرِيِّ عَنْ هِشَامٍ الصَّيْدَلَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هِشَامُ إِنْ رَأَيْتَ الصَّفَّيْنِ قَدِ الْتَقَيَا فَلَا تَدَعْ طَلَبَ الرِّزْقِ فِي ذَلِكَ الْيَوْمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Muhammad Al Minqary, from Hisham Al Saydalany who said,

‘Abu Abdullah^-asws said: ‘O Hisham! Even if you were to see the two swords having met (in battle), so do not leave seeking the livelihood during that day’.[188]

أَحْمَدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ خَالِدِ بْنِ نَجِيحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَقْرِءُوا مَنْ لَقِيتُمْ مِنْ أَصْحَابِكُمُ السَّلَامَ وَ قُولُوا لَهُمْ إِنَّ فُلَانَ بْنَ فُلَانٍ يُقْرِئُكُمُ السَّلَامَ وَ قُولُوا لَهُمْ عَلَيْكُمْ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ وَ مَا يُنَالُ بِهِ مَا عِنْدَ اللَّهِ إِنِّي وَ اللَّهِ مَا آمُرُكُمْ إِلَّا بِمَا نَأْمُرُ بِهِ أَنْفُسَنَا فَعَلَيْكُمْ بِالْجِدِّ وَ الِاجْتِهَادِ وَ إِذَا صَلَّيْتُمُ الصُّبْحَ وَ انْصَرَفْتُمْ فَبَكِّرُوا فِي طَلَبِ الرِّزْقِ وَ اطْلُبُوا الْحَلَالَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ سَيَرْزُقُكُمْ وَ يُعِينُكُمْ عَلَيْهِ .

Ahmad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Safwan, from Khalid Bin Najeeh who said,

‘Abu Abdullah^-asws said: ‘Convey the greetings to the ones from your companions which you meet, and say to them that so and so, son of so and so is conveying the greetings to you and is saying to them, ‘Upon you is with fearing of Allah^-azwj Mighty and Majestic and what can be achieved by it what is with Allah^-azwj. I^-asws, by Allah^-azwj, am not ordering you except with what we^-asws order our own selves with. So, upon you is the striving and the struggling. And whenever you have Prayed the morning (prayer) you disperse. Therefore, rise early regarding seeking the livelihood, and seek the Permissible for Allah^-azwj Mighty and Majestic would be Sustaining you and Assisting over it’.[189]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ ظَنَنْتَ أَوْ بَلَغَكَ أَنَّ هَذَا الْأَمْرَ كَائِنٌ فِي غَدٍ فَلَا تَدَعَنَّ طَلَبَ الرِّزْقِ وَ إِنِ اسْتَطَعْتَ أَنْ لَا تَكُونَ كَلًّا فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad, from Shihab Bin Abd Rabbihi who said,

‘Abu Abdullah^-asws said to me: ‘Even if you think, or it reaches you, that this matter (Rising of Al-Qaim^-asws) would be occurring the next morning, so do not leave seeking of the livelihood, and even if you have the ability to do both, so (still) do it (seek livelihood)’.[190]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبَانٍ عَنِ الْعَلَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَ يَعْجِزُ أَحَدُكُمْ أَنْ يَكُونَ مِثْلَ النَّمْلَةِ فَإِنَّ النَّمْلَةَ تَجُرُّ إِلَى جُحْرِهَا .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from the one who mentioned it, from Aban, from Al A’ala who said,

‘I heard Abu Abdullah^-asws saying: ‘Is one of you frustrated that he becomes like the ant, for the ant drags (sustenance) to its hole (anthill)?’.[191]

سَهْلُ بْنُ زِيَادٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ بَزِيعٍ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) ادْعُ اللَّهَ عَزَّ وَ جَلَّ لِي فِي الرِّزْقِ فَقَدِ الْتَاثَتْ عَلَيَّ أُمُورِي فَأَجَابَنِي مُسْرِعاً لَا اخْرُجْ فَاطْلُبْ .

Sahl Bin Ziyad, from Al Haysam Bin Abu Masrouq, from Muhammad Bin Umar Bin Bazi’e, from Ahmad Bin A’aiz, from Kuleyb Al Saydawi who said,

‘I said to Abu Abullah^-asws, ‘Supplicate to Allah^-azwj Mighty and Majestic for me regarding the livelihood for my affairs have worsened upon me’. So he^-asws answered quickly: ‘Go out and seek’.[192]

باب الْإِبْلَاءِ فِي طَلَبِ الرِّزْقِ

Chapter 6 – The attempt regarding seeking of the livelihood

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنِ الْحُسَيْنِ الصَّحَّافِ عَنْ سَدِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ شَيْ‏ءٍ عَلَى الرَّجُلِ فِي طَلَبِ الرِّزْقِ فَقَالَ إِذَا فَتَحْتَ بَابَكَ وَ بَسَطْتَ بِسَاطَكَ فَقَدْ قَضَيْتَ مَا عَلَيْكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Rahman Bin Hammad, from Ziyad Al Qindy, from Al Husayn Al Sahhaf, from Sadeyr who said,

‘I said to Abu Abdullah^-asws, ‘Which thing is upon the man regarding seeking of the livelihood?’ So he^-asws said: ‘If you open your door (of shop) and spread out (neatly) your merchandise, so you have fulfilled what is upon you’.[193]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنِ الطَّيَّارِ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) أَيَّ شَيْ‏ءٍ تُعَالِجُ أَيَّ شَيْ‏ءٍ تَصْنَعُ فَقُلْتُ مَا أَنَا فِي شَيْ‏ءٍ قَالَ فَخُذْ بَيْتاً وَ اكْنُسْ فِنَاهُ وَ رُشَّهُ وَ ابْسُطْ فِيهِ بِسَاطاً فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ قَضَيْتَ مَا وَجَبَ عَلَيْكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazaal, from the one who mentioned it, from Al Tayyar who said,

‘Abu Ja’far^-asws said: ‘Which thing do you deal in, which thing do you make?’ So I said, ‘I am not involved in anything’. He^-asws said: ‘Take a house (shop), and sweep its yard and sprinkle water over it, and spread out your merchandise therein. So when you do that, you would have fulfilled what is Obligated upon you’.

قَالَ فَقَدِمْتُ فَفَعَلْتُ فَرُزِقْتُ .

He (the narrator) said, ‘I went ahead and did it, so I (achieved) livelihood’.[194]

باب الْإِجْمَالِ فِي الطَّلَبِ

Chapter 7 – The Summary regarding the seeking (of livelihood)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي حَجَّةِ الْوَدَاعِ أَلَا إِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَا تَمُوتُ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْ‏ءٍ مِنَ الرِّزْقِ أَنْ تَطْلُبُوهُ بِشَيْ‏ءٍ مِنْ مَعْصِيَةِ اللَّهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَسَمَ الْأَرْزَاقَ بَيْنَ خَلْقِهِ حَلَالًا وَ لَمْ يَقْسِمْهَا حَرَاماً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our copanions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said during the Farewell Hajj: ‘Indeed! The Trustworty Spirit (Jibraeel^-as) has Inspired into my^-saww heart that not a sould would be dying until its livelihood is completed. Therefore, fear Allah^-azwj Mighty and Majestic and better yourselves in the seeking, and do not let anything from the livelihood carry you upon seeking with something by disobedience of Allah^-azwj, for Allah^-azwj Blessed and High Distributes the Permissible sustenances between His^-azwj creatures and does not Distribute in a Prohibited means.

فَمَنِ اتَّقَى اللَّهَ عَزَّ وَ جَلَّ وَ صَبَرَ أَتَاهُ اللَّهُ بِرِزْقِهِ مِنْ حِلِّهِ وَ مَنْ هَتَكَ حِجَابَ السِّتْرِ وَ عَجَّلَ فَأَخَذَهُ مِنْ غَيْرِ حِلِّهِ قُصَّ بِهِ مِنْ رِزْقِهِ الْحَلَالِ وَ حُوسِبَ عَلَيْهِ يَوْمَ الْقِيَامَةِ .

So the one who fears Allah^-azwj Mighty and Majestic and is paitent, Allah^-azwj Gives him his sustenance from Permissible means; and the one who tears down the veil and is hasty, so he ends up taking from other than His^-azwj Permissible means, there would be a reduction with him from his Permissible sustenance, and it would be Reckoned against him on the Day of Jugement’.[195]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ مِنْ نَفْسٍ إِلَّا وَ قَدْ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ لَهَا رِزْقَهَا حَلَالًا يَأْتِيهَا فِي عَافِيَةٍ وَ عَرَضَ لَهَا بِالْحَرَامِ مِنْ وَجْهٍ آخَرَ فَإِنْ هِيَ تَنَاوَلَتْ شَيْئاً مِنَ الْحَرَامِ قَاصَّهَا بِهِ مِنَ الْحَلَالِ الَّذِي فَرَضَ لَهَا وَ عِنْدَ اللَّهِ سِوَاهُمَا فَضْلٌ كَثِيرٌ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is none from a soul except that Allah^-azwj Mighty and Majestic has Necessitated for it it’s Permissible sustenance, given to him during its good health, and Presented to it the Prohibited from another aspect. So if it were to take anything from the Prohibited, there would be a reduction in it if from the Permissible which Allah^-azwj has Necessitated for it; and in the Presence of Allah^-azwj besides these two, there is abundance Grace, and there are the Words of Allah^-azwj Mighty and Majestic: “And they are asking Allah^-azwj from His^-azwj Grace”’.[196]

إِبْرَاهِيمُ بْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا أَيُّهَا النَّاسُ إِنَّهُ قَدْ نَفَثَ فِي رُوعِي رُوحُ الْقُدُسِ أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَوْفِيَ رِزْقَهَا وَ إِنْ أَبْطَأَ عَلَيْهَا فَاتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْ‏ءٍ مِمَّا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَنْ تُصِيبُوهُ بِمَعْصِيَةِ اللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِالطَّاعَةِ .

Ibrahim Bin Abu Al Balaad, from his father,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Rasool-Allah^-saww said: ‘O you people! The Holy Spirit has inspired into me^-saww that a soul would never die unless its sustenance is consumed, and even if it is delayed with. Therefore, fear Allah^-azwj Mighty and Majestic and better yourselves in the seeking, and do not let anything carry you away from what is in the Presence of Allah^-azwj Mighty and Majestic that you should be indulging in the disobedience of Allah^-azwj, for Allah^-azwj Mighty and Majestic, whatever is in His^-azwj Presence cannot be achieved except by the obedience’.[197]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ كَانَ الْعَبْدُ فِي حَجَرٍ لَأَتَاهُ اللَّهُ بِرِزْقِهِ فَأَجْمِلُوا فِي الطَّلَبِ .

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

‘Abu Abdullah^-asws said: ‘Even if the servant is inside a rock, Allah^-azwj would Bring him his sustenance, so better yourselves in the seeking’.[198]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُمَرَ بْنِ أَبِي زِيَادٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ وَ خَلَقَ مَعَهُمْ أَرْزَاقَهُمْ حَلَالًا طَيِّباً فَمَنْ تَنَاوَلَ شَيْئاً مِنْهَا حَرَاماً قُصَّ بِهِ مِنْ ذَلِكَ الْحَلَالِ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Umar Bin Abu Ziyad, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created the creatures and Created their sustenances along with them, Permissible, good. So the one who attains anything from it by a Prohibited means, there would be a reduction from that Permissible (sustenance)’.[199]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَمْ مِنْ مُتْعِبٍ نَفْسَهُ مُقْتَرٍ عَلَيْهِ وَ مُقْتَصِدٍ فِي الطَّلَبِ قَدْ سَاعَدَتْهُ الْمَقَادِيرُ .

Ali Bin Muhammad, from Sahl Bin Ziyad, raising it, said,

‘Amir Al-Momineen^-asws said: ‘How many exhaust themselves, it (livelihood) is scarce over him, and (how many) are moderate in the seeking who are assisted by the destinies’.[200]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيُّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ الْقَصِيرِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ ذُكِرَ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) غَلَاءُ السِّعْرِ فَقَالَ وَ مَا عَلَيَّ مِنْ غَلَائِهِ إِنْ غَلَا فَهُوَ عَلَيْهِ وَ إِنْ رَخُصَ فَهُوَ عَلَيْهِ .

Ali Bin Muhammad Bin Abdullah Al Qummy, from Ahmad Bin Abu Abdullah, from his father, from Ismail Al Qaseer, from the one who mentioned it, from Abu Hamza Al Sumaly who said,

‘The expensive prices (inflation) was mentioned in the presence of Ali^-asws Bin Al-Husayn^-asws, so he^-asws said: ‘So what is upon me^-asws from its expensiveness. If it is expensive so it is upon Him^-azwj, and if it is cheap so it is upon Him^-azwj’.[201]

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِيَكُنْ طَلَبُكَ لِلْمَعِيشَةِ فَوْقَ كَسْبِ الْمُضَيِّعِ وَ دُونَ طَلَبِ الْحَرِيصِ الرَّاضِي بِدُنْيَاهُ الْمُطْمَئِنِّ إِلَيْهَا وَ لَكِنْ أَنْزِلْ نَفْسَكَ مِنْ ذَلِكَ بِمَنْزِلَةِ الْمُنْصِفِ الْمُتَعَفِّفِ تَرْفَعُ نَفْسَكَ عَنْ مَنْزِلَةِ الْوَاهِنِ الضَّعِيفِ وَ تَكْتَسِبُ مَا لَا بُدَّ مِنْهُ إِنَّ الَّذِينَ أُعْطُوا الْمَالَ ثُمَّ لَمْ يَشْكُرُوا لَا مَالَ لَهُمْ .

From him, from Ibn Fazaal, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Let your seeking of the livelihood be above the earning of the squanderer and below the seeking of the greedy one the one pleased with his world and reliant upon it, but descend yourself from that to be at the status of the equitable ones, the conservative. Raise yourself from the status of the neglectful, the weak, and earn what is inevitable from it. Those who are Granted the wealth, then are not grateful, there is no wealth for them’.[202]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَثِيراً مَا يَقُولُ اعْلَمُوا عِلْماً يَقِيناً أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ لِلْعَبْدِ وَ إِنِ اشْتَدَّ جَهْدُهُ وَ عَظُمَتْ حِيلَتُهُ وَ كَثُرَتْ مُكَابَدَتُهُ أَنْ يَسْبِقَ مَا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ وَ لَمْ يَحُلْ مِنَ الْعَبْدِ فِي ضَعْفِهِ وَ قِلَّةِ حِيلَتِهِ أَنْ يَبْلُغَ مَا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ

Ali Bin Muhammad, from Ibn Jamhour, from his father, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘What Amir Al-Momineen^-asws frequently used to say was: ‘Know with a knowledge of certainty that Allah^-azwj Mighty and Majestic did not Make for the servant, even if his striving was intense and his means were great and his planning was a lot, that he should preceed what is Named for him in the Wise Remembrance, and did not Loosen from the servant in his weakness and the scarcity of his planning that he should reach what is Named for him in the Wise Remembrance.

أَيُّهَا النَّاسُ إِنَّهُ لَنْ يَزْدَادَ امْرُؤٌ نَقِيراً بِحِذْقِهِ وَ لَمْ يَنْتَقِصِ امْرُؤٌ نَقِيراً لِحُمْقِهِ فَالْعَالِمُ لِهَذَا الْعَامِلُ بِهِ أَعْظَمُ النَّاسِ رَاحَةً فِي مَنْفَعَتِهِ وَ الْعَالِمُ لِهَذَا التَّارِكُ لَهُ أَعْظَمُ النَّاسِ شُغُلًا فِي مَضَرَّتِهِ وَ رُبَّ مُنْعَمٍ عَلَيْهِ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ رُبَّ مَغْرُورٍ فِي النَّاسِ مَصْنُوعٍ لَهُ

O you people! It (livelihood) will not increase a person with a fraction due to his cleverness and would not reduce a person a fraction due to his stupidity. So the one who knows this and works by it would be the greatest of the people in rest with regards to his profits, and the one who knows this and is a neglector of it would be the busiest of the people in his losses; and sometimes he would be allured towards it with the goodness to it, and sometimes he would be deceived among the people, dealing for it.

فَأَفِقْ أَيُّهَا السَّاعِي مِنْ سَعْيِكَ وَ قَصِّرْ مِنْ عَجَلَتِكَ وَ انْتَبِهْ مِنْ سِنَةِ غَفْلَتِكَ وَ تَفَكَّرْ فِيمَا جَاءَ عَنِ اللَّهِ عَزَّ وَ جَلَّ عَلَى لِسَانِ نَبِيِّهِ ( صلى الله عليه وآله ) وَ احْتَفِظُوا بِهَذِهِ الْحُرُوفِ السَّبْعَةِ فَإِنَّهَا مِنْ قَوْلِ أَهْلِ الْحِجَى وَ مِنْ عَزَائِمِ اللَّهِ فِي الذِّكْرِ الْحَكِيمِ أَنَّهُ

So be (persistant) with your striving, O you striver, and reduce from your haste and become aware from your oblivion (forgetfulness), and ponder regarding what has come from Allah^-azwj Mighty and Majestic upon the tongue of His^-azwj Prophet^-saww, and preserve these seven letter, for these are from the words of the People^-asws of the Proofs, and from the Resoved issues of Allah^-azwj in the Wise Remembrance (Holy Quran).

لَيْسَ لِأَحَدٍ أَنْ يَلْقَى اللَّهَ عَزَّ وَ جَلَّ بِخَلَّةٍ مِنْ هَذِهِ الْخِلَالِ الشِّرْكِ بِاللَّهِ فِيمَا افْتَرَضَ اللَّهُ عَلَيْهِ أَوْ إِشْفَاءِ غَيْظٍ بِهَلَاكِ نَفْسِهِ أَوْ إِقْرَارٍ بِأَمْرٍ يَفْعَلُ غَيْرُهُ أَوْ يَسْتَنْجِحَ إِلَى مَخْلُوقٍ بِإِظْهَارِ بِدْعَةٍ فِي دِينِهِ أَوْ يَسُرَّهُ أَنْ يَحْمَدَهُ النَّاسُ بِمَا لَمْ يَفْعَلْ وَ الْمُتَجَبِّرِ الْمُخْتَالِ وَ صَاحِبِ الْأُبَّهَةِ وَ الزَّهْوِ

It is not for anyone that he should meet Allah^-azwj Mighty and Majestic with a characteristic from these characterists – Association (Shirk) with Allah^-azwj in whatever Allah^-azwj has Necessitated upon him, or healing an anger destroying himself, or accepting with a matter which others have done, or perform for the people by manifesting an innovation in his Religion, or be joyful if the people were to praise him with what he has not done, and the swaggering of the tyrants, or the ones with the pomp and the pride.

أَيُّهَا النَّاسُ إِنَّ السِّبَاعَ هِمَّتُهَا التَّعَدِّي وَ إِنَّ الْبَهَائِمَ هِمَّتُهَا بُطُونُهَا وَ إِنَّ النِّسَاءَ هِمَّتُهُنَّ الرِّجَالُ وَ إِنَّ الْمُؤْمِنِينَ مُشْفِقُونَ خَائِفُونَ وَجِلُونَ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنْهُمْ .

O you people! The predators, their inclination is towards the aggression; and the beasts, their inclination is towards their bellies; and the women, their inclination is towards the men; and the Believers, they are cautious, fearful, afraid. May Allah^-azwj Make us^-asws and you all, to be from them’.[203]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَعَالَى وَسَّعَ فِي أَرْزَاقِ الْحَمْقَى لِيَعْتَبِرَ الْعُقَلَاءُ وَ يَعْلَمُوا أَنَّ الدُّنْيَا لَيْسَ يُنَالُ مَا فِيهَا بِعَمَلٍ وَ لَا حِيلَةٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Rabie Bin Muhammad Al Musally, from Abdullah Bin Suleyman who said,

‘I heard Abu Abdullah^-asws saying that Allah^-azwj the Exalted has Expanded in the sustenances of the stupid ones in order for the intellectuals to learn a lesson, and they would know that the world and whatever is in it, cannot be achieved by actions nor means’.[204]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّهَا النَّاسُ إِنِّي لَمْ أَدَعْ شَيْئاً يُقَرِّبُكُمْ إِلَى الْجَنَّةِ وَ يُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَ قَدْ نَبَّأْتُكُمْ بِهِ أَلَا وَ إِنَّ رُوحَ الْقُدُسِ [قَدْ] نَفَثَ فِي رُوعِي وَ أَخْبَرَنِي أَنْ لَا تَمُوتُ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا

Ahmad Bin Muhammad, from Ali Bin Al Noman, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘O you people! I^-saww have not left out anything which would take you all closer to the Paradise and distance you all from the Fires, except that I^-saww have informed you with it. Indeed! The Holy Spirit has inspired into my^-saww heart and informed me^-saww that there would not die a soul until it completes (consuming) its sustenance.

فَاتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْ‏ءٍ مِنَ الرِّزْقِ أَنْ تَطْلُبُوهُ بِمَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ جَلَّ اسْمُهُ إِلَّا بِطَاعَتِهِ .

Therefore, fear Allah^-azwj Mighty and Majestic and better yourselves in the seeking and do not let anything from the sustenance carry you upon the disobedience of Allah^-azwj Mighty and Majestic, for whatever is in the Presence of Allah^-azwj, Majestic is His^-azwj Mention, cannot be achieved except by being obedient to Him^-azwj’.[205]

باب الرِّزْقِ مِنْ حَيْثُ لَا يُحْتَسَبُ

Chapter 8 – The livelihood from where one did not reckon

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يَجْعَلَ أَرْزَاقَ الْمُؤْمِنِينَ مِنْ حَيْثُ لَا يَحْتَسِبُونَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj has Refused except that He^-azwj would Make the livelihoods of the Believers from where they did not reckon’.[206]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى ( عليه السلام ) ذَهَبَ لِيَقْتَبِسَ لِأَهْلِهِ نَاراً فَانْصَرَفَ إِلَيْهِمْ وَ هُوَ نَبِيٌّ مُرْسَلٌ .

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

‘I heard Abu Abdullah^-asws saying: ‘Become such that you are hoping from there where there is no hope for you to what will (come your way), for Musa^-as went to attain fire for his family, so he^-as returned to them and he^-as was a Mursil Prophet^-as’.[207]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِيهِ عَنْ جَدِّهِ ( عليهما السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى بْنَ عِمْرَانَ ( عليه السلام ) خَرَجَ يَقْتَبِسُ لِأَهْلِهِ نَاراً فَكَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ وَ رَجَعَ نَبِيّاً مُرْسَلًا وَ خَرَجَتْ مَلِكَةُ سَبَإٍ فَأَسْلَمَتْ مَعَ سُلَيْمَانَ ( عليه السلام ) وَ خَرَجَتْ سَحَرَةُ فِرْعَوْنَ يَطْلُبُونَ الْعِزَّ لِفِرْعَوْنَ فَرَجَعُوا مُؤْمِنِينَ . 

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Become such that you are hoping from there where there is no expectation for, from you to what you were expecting, for Musa^-as Bin Imran^-as went out to attain fire for his^-as family, so Allah^-azwj Mighty and Majestic Spoke to him^-as, and he^-as returned as a Mursil Prophet^-as; and the queen of Sheba went out, so she (converted to Islam) with Suleyman^-as; and the magicians of Pharaoh^-la went out seeking the honour for Pharaoh^-la, but they returned as Believers’.[208]

عَنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ أَبِي الْهَزْهَازِ عَنْ عَلِيِّ بْنِ السَّرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ أَرْزَاقَ الْمُؤْمِنِينَ مِنْ حَيْثُ لَا يَحْتَسِبُونَ وَ ذَلِكَ أَنَّ الْعَبْدَ إِذَا لَمْ يَعْرِفْ وَجْهَ رِزْقِهِ كَثُرَ دُعَاؤُهُ .

From him, from his father, from Safwan, from Muhammad Bin Abu Al Hazhaaz, from Ali Bin Al Sarayy who said,

‘I heard Abu Abdullah^-asws saying that Allah^-azwj Mighty and Majestic Made the sustenances of the believers from where they are not reckoning, and in the case of a servant, when he does not know the direction of his sustenance, would supplicate frequently for it’.[209]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا فَعَلَ عُمَرُ بْنُ مُسْلِمٍ قُلْتُ جُعِلْتُ فِدَاكَ أَقْبَلَ عَلَى الْعِبَادَةِ وَ تَرَكَ التِّجَارَةَ فَقَالَ وَيْحَهُ أَ مَا عَلِمَ أَنَّ تَارِكَ الطَّلَبِ لَا يُسْتَجَابُ لَهُ

From him, from Muhammad Bin Ali, from Haroun Bin Hamza, from Ali Bin Abdul Aziz who said,

‘Abu Abdullah^-asws said to me: ‘What does Umar Bin Muslim do?’ I said, ‘May I be sacrificed for you^-asws! He has diverted towards the worship and neglects the business’. So he^-asws said: ‘Woe be unto him! The neglector of the seeking does not get his supplications Answered for him.

إِنَّ قَوْماً مِنْ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَمَّا نَزَلَتْ وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ أَغْلَقُوا الْأَبْوَابَ وَ أَقْبَلُوا عَلَى الْعِبَادَةِ وَ قَالُوا قَدْ كُفِينَا

A group from the companions of Rasool-Allah^-saww, when (the Verse)  [65:2] and whoever is fearful of Allah, He will make for him an outlet [65:3] And He provides for him from (sources) he does not reckon, was Revealed, they locked their doors and diverted themselves towards the worship, and they were saying, ‘Allah^-azwj would Suffice for us’.

فَبَلَغَ ذَلِكَ النَّبِيَّ ( صلى الله عليه وآله ) فَأَرْسَلَ إِلَيْهِمْ فَقَالَ مَا حَمَلَكُمْ عَلَى مَا صَنَعْتُمْ قَالُوا يَا رَسُولَ اللَّهِ تُكُفِّلَ لَنَا بِأَرْزَاقِنَا فَأَقْبَلْنَا عَلَى الْعِبَادَةِ فَقَالَ إِنَّهُ مَنْ فَعَلَ ذَلِكَ لَمْ يُسْتَجَبْ لَهُ عَلَيْكُمْ بِالطَّلَبِ .

So that reached the Prophet^-saww, so he^-saww sent for them. He^-saww said: ‘What made you carry upon what you are doing?’ They said, ‘O Rasool-Allah^-saww! You^-saww guaranteed our livelihood for us, so we diverted ourselves towards the worship’. So he^-saww said: ‘The one who does that, (his supplications) would not be Answered for him. It is upon you with the seeking (of the livelihood)’.[210]

باب كَرَاهِيَةِ النَّوْمِ وَ الْفَرَاغِ

Chapter 9 – Abhorrence of the sleep and the leisure

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَثْرَةُ النَّوْمِ مَذْهَبَةٌ لِلدِّينِ وَ الدُّنْيَا

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Frequency of the sleeping (lead to) departure of the Religion and the world’.[211]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ بَشِيرٍ الدَّهَّانِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ يُبْغِضُ الْعَبْدَ النَّوَّامَ الْفَارِغَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who mentioned it, from Bashir Al Dahhan who said,

‘I heard Abu Al-Hassan Musa^-asws saying: ‘Allah^-azwj Majestic and Mighty Hates the sleeping and the leisurely servant’.[212]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ وَ صَالِحٍ النِّيلِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كَثْرَةَ النَّوْمِ وَ كَثْرَةَ الْفَرَاغِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Sinan, from Abdullah Bin Muskan, and Salih Al Nayli, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Hates the abundance of the sleep and the abundance of the leisure time’.[213]

باب كَرَاهِيَةِ الْكَسَلِ

Chapter 10 – Abhorrence of the laziness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَدُوُّ الْعَمَلِ الْكَسَلُ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The enemy of the action, is the laziness’.[214]

سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ أَبِي ( عليه السلام ) لِبَعْضِ وُلْدِهِ إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّهُمَا يَمْنَعَانِكَ مِنْ حَظِّكَ مِنَ الدُّنْيَا وَ الْآخِرَةِ .

Sahl Bin ziyad, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘My^-asws father^-asws said to one of his^-asws children: ‘Beware of the laziness and the boredome, for these two would prevent you from your share of the world and the Hereafter’.[215]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَسِلَ عَنْ طَهُورِهِ وَ صَلَاتِهِ فَلَيْسَ فِيهِ خَيْرٌ لِأَمْرِ آخِرَتِهِ وَ مَنْ كَسِلَ عَمَّا يُصْلِحُ بِهِ أَمْرَ مَعِيشَتِهِ فَلَيْسَ فِيهِ خَيْرٌ لِأَمْرِ دُنْيَاهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is too lazy from his cleanliness and his Praying, so there is no goodness in him for the matter of the Hereafter, and the one who is too lazy from correcting the matters of his livelihood, so there is no goodness in him from the matters of the world’.[216]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنِّي لَأُبْغِضُ الرَّجُلَ أَوْ أُبْغِضُ لِلرَّجُلِ أَنْ يَكُونَ كَسْلَاناً [كَسْلَانَ] عَنْ أَمْرِ دُنْيَاهُ وَ مَنْ كَسِلَ عَنْ أَمْرِ دُنْيَاهُ فَهُوَ عَنْ أَمْرِ آخِرَتِهِ أَكْسَلُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘I^-asws am hateful towards the man, or hateful for the man who becomes lazy from the matters of his world; and the one who is too lazy about the matters of his world, so he would be lazy about the matters of his Hereafter’.[217]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّكَ إِنْ كَسِلْتَ لَمْ تَعْمَلْ وَ إِنْ ضَجِرْتَ لَمْ تُعْطِ الْحَقَّ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sama’at Bin Mihran,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘Beware of the laziness and the boredom, for if you are lazy you will not work, and if you are bored you would not be Given the Truth’.[218]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ صَالِحِ بْنِ عُمَرَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَعِنْ بِكَسْلَانَ وَ لَا تَسْتَشِيرَنَّ عَاجِزاً .

Ahmad Bin Muhammad, from one of our companions, from Salih Bin Umar, from Al Hassan Bin Abdullah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not seek assistance from the lazy ones, nor should you be consulting an incapable one’.[219]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْهَيْثَمِ النَّهْدِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عَمْرٍو الْوَاسِطِيِّ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ زَيْدٍ الْقَتَّاتِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَجَنَّبُوا الْمُنَى فَإِنَّهَا تُذْهِبُ بَهْجَةَ مَا خُوِّلْتُمْ وَ تَسْتَصْغِرُونَ بِهَا مَوَاهِبَ اللَّهِ تَعَالَى عِنْدَكُمْ وَ تُعْقِبُكُمُ الْحَسَرَاتُ فِيمَا وَهَّمْتُمْ بِهِ أَنْفُسَكُمْ .

Ahmad Bin Muhammad, from Al Haysam Al Hindy, from Abdul Aziz Bin Amro Al Wasity, from Ahmad Bin Umar Al Halby, from Zayd Al Qattat, from Aban Bin Tablugh who said,

‘I heard Abu Abdullah^-asws saying: ‘Keep away from day dreaming for it would remove the gladness with what you had been thinking of, and you would be belittling by it the Gifts of Allah^-azwj the Exalted which are in your presence, and the regret would puruse you, and by it would cause concern to yourselves’.[220]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ الْأَشْيَاءَ لَمَّا ازْدَوَجَتْ ازْدَوَجَ الْكَسَلُ وَ الْعَجْزُ فَنُتِجَا بَيْنَهُمَا الْفَقْرَ .

Ali Bin Muhammad, raising it, said,

‘Amir Al-Momineen^-asws said: ‘When things get paired, the pairing of the laziness and the frustration, so the result which is manifested by these two, is the poverty’.[221]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ كَتَبَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى رَجُلٍ مِنْ أَصْحَابِهِ أَمَّا بَعْدُ فَلَا تُجَادِلِ الْعُلَمَاءَ وَ لَا تُمَارِ السُّفَهَاءَ فَيُبْغِضَكَ الْعُلَمَاءُ وَ يَشْتِمَكَ السُّفَهَاءُ وَ لَا تَكْسَلْ عَنْ مَعِيشَتِكَ فَتَكُونَ كَلًّا عَلَى غَيْرِكَ أَوْ قَالَ عَلَى أَهْلِكَ .

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

‘Abu Abdullah^-asws wrote to a man from his^-asws companions: ‘After this, so do not argue with the scholars nor debate with the fools, for the scholars would hate you and the fools would (verbally) abuse you; and do not be lazy about your livelihood for you would become a burden upon others’, or said: ‘Upon your family’.[222]

---

[1] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 1

[2] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 2

[3] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 3

[4] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 4

[5] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 5

[6] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 6

[7] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 7

[8] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 8

[9] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 9

[10] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 10

[11] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 11

[12] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 12

[13] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 13

[14] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 14

[15] Al Kafi – V 5 – The Book of Jihaad Ch 1 H 15

[16] Al Kafi – V 5 – The Book of Jihaad Ch 2 H 1

[17] Al Kafi – V 5 – The Book of Jihaad Ch 3 H 1

[18] Al Kafi – V 5 – The Book of Jihaad Ch 3 H 2

[19] Al Kafi – V 5 – The Book of Jihaad Ch 3 H 3

[20] Al Kafi – V 5 – The Book of Jihaad Ch 4 H 1

[21] Al Kafi – V 5 – The Book of Jihaad Ch 4 H 2

[22] Al Kafi – V 5 – The Book of Jihaad Ch 5 H 1

[23] Al Kafi – V 5 – The Book of Jihaad Ch 5 H 2

[24] Al Kafi – V 5 – The Book of Jihaad Ch 6 H 1

[25] Al Kafi – V 5 – The Book of Jihaad Ch 6 H 2

[26] Al Kafi – V 5 – The Book of Jihaad Ch 6 H 3

[27] Al Kafi – V 5 – The Book of Jihaad Ch 7 H 1

[28] Al Kafi – V 5 – The Book of Jihaad Ch 7 H 2

[29] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 1

[30] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 2

[31] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 3

[32] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 4

[33] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 5

[34] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 6

[35] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 7

[36] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 8

[37] Al Kafi – V 5 – The Book of Jihaad Ch 8 H 9 

[38] Al Kafi – V 5 – The Book of Jihaad Ch 9 H 1

[39] Al Kafi – V 5 – The Book of Jihaad Ch 9 H 2

[40] Al Kafi – V 5 – The Book of Jihaad Ch 9 H 3

[41] Al Kafi – V 5 – The Book of Jihaad Ch 9 H 4

[42] Al Kafi – V 5 – The Book of Jihaad Ch 9 H 5

[43] Al Kafi – V 5 – The Book of Jihaad Ch 10 H 1

[44] Al Kafi – V 5 – The Book of Jihaad Ch 10 H 2

[45] Al Kafi – V 5 – The Book of Jihaad Ch 10 H 3

[46] Al Kafi – V 5 – The Book of Jihaad Ch 10 H 4

[47] Al Kafi – V 5 – The Book of Jihaad Ch 10 H 5

[48] Al Kafi – V 5 – The Book of Jihaad Ch 11 H 1

[49] Al Kafi – V 5 – The Book of Jihaad Ch 11 H 2

[50] Al Kafi – V 5 – The Book of Jihaad Ch 11 H 3

[51] Al Kafi – V 5 – The Book of Jihaad Ch 12 H 1

[52] Al Kafi – V 5 – The Book of Jihaad Ch 12 H 1

[53] Al Kafi – V 5 – The Book of Jihaad Ch 12 H 2

[54] Al Kafi – V 5 – The Book of Jihaad Ch 12 H 3

[55] Al Kafi – V 5 – The Book of Jihaad Ch 12 H 4

[56] Al Kafi – V 5 – The Book of Jihaad Ch 13 H 1

[57] Al Kafi – V 5 – The Book of Jihaad Ch 13 H 2

[58] Al Kafi – V 5 – The Book of Jihaad Ch 14 H 1

[59] Al Kafi – V 5 – The Book of Jihaad Ch 14 H 2

[60] Al Kafi – V 5 – The Book of Jihaad Ch 14 H 3

[61] Al Kafi – V 5 – The Book of Jihaad Ch 14 H 4

[62] Al Kafi – V 5 – The Book of Jihaad Ch 14 H 5

[63] Al Kafi – V 5 – The Book of Jihaad Ch 15 H 1

[64] Al Kafi – V 5 – The Book of Jihaad Ch 15 H 2

[65] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 1

[66] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 1

[67] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 2

[68] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 3

[69] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 4

[70] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 5

[71] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 6

[72] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 7

[73] Al Kafi – V 5 – The Book of Jihaad Ch 16 H 8

[74] Al Kafi – V 5 – The Book of Jihaad Ch 17 H 1

[75] Al Kafi – V 5 – The Book of Jihaad Ch 17 H 2

[76] Al Kafi – V 5 – The Book of Jihaad Ch 17 H 3

[77] Al Kafi – V 5 – The Book of Jihaad Ch 18 H 1

[78] Al Kafi – V 5 – The Book of Jihaad Ch 19 H 1

[79] Al Kafi – V 5 – The Book of Jihaad Ch 19 H 2

[80] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 1

[81] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 2

[82] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 3

[83] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 4

[84] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 5

[85] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 6

[86] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 7

[87] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 8

[88] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 9

[89] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 10

[90] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 11

[91] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 12

[92] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 13

[93] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 14

[94] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 15

[95] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 1

[96] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 2

[97] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 3

[98] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 4

[99] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 1

[100] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 2

[101] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 3

[102] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 4

[103] Al Kafi – V 5 – The Book of Jihaad Ch 21 H 5

[104] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 1

[105] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 2

[106] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 3

[107] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 4

[108] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 5

[109] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 6

[110] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 7

[111] Al Kafi – V 5 – The Book of Jihaad Ch 23 H 1

[112] Al Kafi – V 5 – The Book of Jihaad Ch 23 H 2

[113] Al Kafi – V 5 – The Book of Jihaad Ch 23 H 3

[114] Al Kafi – V 5 – The Book of Jihaad Ch 24 H 1

[115] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 1

[116] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 2

[117] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 3

[118] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 4

[119] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 5

[120] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 6

[121] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 8

[122] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 9

[123] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 10

[124] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 11

[125] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 12

[126] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 13

[127] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 14

[128] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 15

[129] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 16

[130] Al Kafi – V 5 – The Book of Jihaad Ch 26 H 1

[131] Al Kafi – V 5 – The Book of Jihaad Ch 26 H 2

[132] Al Kafi – V 5 – The Book of Jihaad Ch 26 H 3

[133] Al Kafi – V 5 – The Book of Jihaad Ch 26 H 4

[134] Al Kafi – V 5 – The Book of Jihaad Ch 26 H 5

[135] Al Kafi – V 5 – The Book of Jihaad Ch 27 H 1

[136] Al Kafi – V 5 – The Book of Jihaad Ch 27 H 2

[137] Al Kafi – V 5 – The Book of Jihaad Ch 27 H 3

[138] Al Kafi – V 5 – The Book of Jihaad Ch 28 H 1

[139] Al Kafi – V 5 – The Book of Jihaad Ch 28 H 2

[140] Al Kafi – V 5 – The Book of Jihaad Ch 28 H 3

[141] Al Kafi – V 5 – The Book of Jihaad Ch 29 H 1

[142] Al Kafi – V 5 – The Book of Jihaad Ch 29 H 2

[143] Al Kafi – V 5 – The Book of Jihaad Ch 29 H 3

[144] Al Kafi – V 5 – The Book of Jihaad Ch 29 H 4

[145] Al Kafi – V 5 – The Book of Jihaad Ch 29 H 5

[146] Al Kafi – V 5 – The Book of Jihaad Ch 29 H 6

[147] Al Kafi – V 5 – The Book of Subsistence Ch 1 H 1

[148] Al Kafi – V 5 – The Book of Subsistence Ch 2 H 1

[149] Al Kafi – V 5 – The Book of Subsistence Ch 2 H 2

[150] Al Kafi – V 5 – The Book of Subsistence Ch 2 H 3

[151] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 1

[152] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 2

[153] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 3

[154] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 4

[155] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 5

[156] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 6

[157] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 7

[158] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 8

[159] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 9

[160] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 10

[161] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 11

[162] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 12

[163] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 13

[164] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 14

[165] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 15

[166] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 1

[167] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 2

[168] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 3

[169] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 4

[170] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 5

[171] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 6

[172] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 7

[173] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 8

[174] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 9

[175] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 10

[176] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 11

[177] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 12

[178] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 13

[179] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 14

[180] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 15

[181] Al Kafi – V 5 – The Book of Subsistence Ch 4 H 16

[182] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 1

[183] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 2

[184] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 3

[185] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 4

[186] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 5

[187] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 6

[188] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 7

[189] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 8

[190] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 9

[191] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 10

[192] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 11

[193] Al Kafi – V 5 – The Book of Subsistence Ch 6 H 1

[194] Al Kafi – V 5 – The Book of Subsistence Ch 6 H 2

[195] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 1

[196] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 2

[197] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 3

[198] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 4

[199] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 5

[200] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 6

[201] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 7

[202] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 8

[203] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 9

[204] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 10

[205] Al Kafi – V 5 – The Book of Subsistence Ch 7 H 11

[206] Al Kafi – V 5 – The Book of Subsistence Ch 8 H 1

[207] Al Kafi – V 5 – The Book of Subsistence Ch 8 H 2

[208] Al Kafi – V 5 – The Book of Subsistence Ch 8 H 3

[209] Al Kafi – V 5 – The Book of Subsistence Ch 8 H 4

[210] Al Kafi – V 5 – The Book of Subsistence Ch 8 H 5

[211] Al Kafi – V 5 – The Book of Subsistence Ch 9 H 1

[212] Al Kafi – V 5 – The Book of Subsistence Ch 9 H 2

[213] Al Kafi – V 5 – The Book of Subsistence Ch 9 H 3

[214] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 1

[215] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 2

[216] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 3

[217] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 4

[218] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 5

[219] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 6

[220] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 7

[221] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 8

[222] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 9