بحار الأنوار

BIHAR AL-ANWAAR

ج 27

Volume 27

Part 2 out of 2

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 6 ما ينفع حبهم فيه من المواطن و أنهم عليهم السلام يحضرون عند الموت و غيره و أنه يسأل عن ولايتهم في القبر

CHAPTER 6 – WHAT PLACES HAVING THEIR^asws LOVE WOULD BENEFIT, AND THEY^asws ARE PRESENT AT THE DEATH ETC., AND THEIR^asws WILAYAH WOULD BE QUESTIONED ABOUT IN THE GRAVE

1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَبِي عَوَانَةَ مُوسَى بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ الْحَكِيمِ الْأَزْدِيِّ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ فُضَيْلِ بْنِ غَزْوَانَ عَنِ الشَّعْبِيِّ عَنِ الْحَارِثِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: مَنْ أَحَبَّنِي رَآنِي يَوْمَ الْقِيَامَةِ حَيْثُ يُحِبُّ وَ مَنْ أَبْغَضَنِي رَآنِي يَوْمَ الْقِيَامَةِ حَيْثُ يَكْرَهُ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed – From Al Jiany, from Ibn Uqdah, from Abu Awana Musa Bin Yusuf, from Ali Bin Al Hakam Al Azdy, from Amro Bin Sabit, from Fuzeyl Bin Gazwan, from Al Shaby, from Al Haris,

‘From Ali^asws Bin Abu Talib^asws having said: ‘One who loves me^asws would see me on the Day of Qiyamah where he will love it, and one who hates me^asws would see me on the Day of Qiyamah when he will abhor it’’.[1]

2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ خَالِدٍ الْمَرَاغِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحٍ السَّبِيعِيِّ عَنْ صَالِحِ بْنِ أَحْمَدَ الْبَزَّازِ عَنْ عِيسَى بْنِ عَبْدِ الرَّحْمَنِ الْخَزَّازِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ يَحْيَى بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي دَاوُدَ الْأَنْصَارِيِّ عَنِ الْحَارِثِ الْهَمْدَانِيِّ قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ مَا جَاءَ بِكَ فَقُلْتُ حُبِّي لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ يَا حَارِثُ أَ تُحِبُّنِي فَقُلْتُ نَعَمْ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Ali Bin Khalid Al Maraghy, from Muhammad Bin Salih Al Saybie, from Salih Bin Ahmad Al Bazzaz, from Isa Bin Abdul Rahman Al Khazzaz, from Al Hassan Bin Al Husayn, from Yahya Bin Ali, from Aban Bin Taghlub, from Abu Dawood Al Ansari, from Al Haris Al Hamdany who said,

‘I entered to see Amir Al-Momineen Ali^asws Bin Abu Talib^asws. He^asws said: ‘What have you come with?’ I said, ‘My love for you^asws, O Amir Al-Momineen^asws’. He^asws said: ‘O Haris! You love me^asws?’ I said, ‘Yes, by Allah^azwj, O Amir Al-Momineen^asws’.

قَالَ أَمَا لَوْ بَلَغَتْ نَفْسُكَ الْحُلْقُومَ رَأَيْتَنِي حَيْثُ تُحِبُّ وَ لَوْ رَأَيْتَنِي وَ أَنَا أَذُودُ الرِّجَالَ عَنِ الْحَوْضِ ذَوْدَ غَرِيبَةِ الْإِبِلِ لَرَأَيْتَنِي حَيْثُ تُحِبُّ وَ لَوْ رَأَيْتَنِي وَ أَنَا مَارٌّ عَلَى الصِّرَاطِ بِلِوَاءِ الْحَمْدِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص لَرَأَيْتَنِي حَيْثُ تُحِبُ‏.

He^asws said: ‘But, if your soul were to reach the throat, you will see me where you will love it, and if you were to see me^asws and I^asws am impeding the men from the Fountain, (like) the impeding of the strange camel (by a shepherd), you would see me^asws where you will love it, and if you were to see me^asws and I^asws am passing upon the bridge with the flag of praise in front of Rasool-Allah^saww, you would see me^asws where you will love it’’.[2]

3- ل، الخصال لي، الأمالي للصدوق الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ عُمَرَ بْنِ أَحْمَدَ الْقُشَيْرِيِ‏ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدِ بْنِ الْمُهَلَّبِ عَنْ عَبْدِ الْغَفَّارِ بْنِ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهُ‏ حُبِّي وَ حُبُّ أَهْلِ بَيْتِي نَافِعٌ فِي سَبْعَةِ مَوَاطِنَ أَهْوَالُهُنَّ عَظِيمَةٌ عِنْدَ الْوَفَاةِ وَ فِي الْقَبْرِ وَ عِنْدَ النُّشُورِ وَ عِنْدَ الْكِتَابِ وَ عِنْدَ الْحِسَابِ وَ عِنْدَ الْمِيزَانِ وَ عِنْدَ الصِّرَاطِ.

(The books) ‘Al Khisaal’ (and) ‘Al Amaali’ of Al Sadouq – Al Hassan Bin Abdullah Bin Saeed, from Umar Bin Ahmad Al Qusheyri, from Al Mugheira Bin Muhammad Bin Al Muhallab, from Abdul Gaffar Bin Muhammad Bin Kaseer, from Amro Bin Sabit, from Jabir,

‘From Abu Ja’far Muhammad^asws Bin Ali Bin Al-Husayn^asws, from Ali^asws Bin Al-Husayn^asws, from his^asws father^asws having said: ‘Rasool-Allah^saww said: ‘My^asws love and love of People^asws of my^saww Household will benefit in seven places, the horrors of these is mighty – At the death, and in the grave, and at the Resurrection, and at the Writing, and at the Reckoning, and at the scale, and at the bridge’’.[3]

4- سن، المحاسنُ مُحَمَّدُ بْنُ عَلِيٍّ وَ غَيْرُهُ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ حُبَّنَا أَهْلَ الْبَيْتِ لَيُنْتَفَعُ بِهِ فِي سَبْعِ مَوَاطِنَ عِنْدَ اللَّهِ وَ عِنْدَ الْمَوْتِ وَ عِنْدَ الْقَبْرِ وَ يَوْمَ الْحَشْرِ وَ عِنْدَ الْحَوْضِ وَ عِنْدَ الْمِيزَانِ وَ عِنْدَ الصِّرَاطِ.

(The book) ‘Al Mahasin’ – Muhammad Bin Ali, and others, from Al Hassan Bin Muhammad Bin Al Fazal Al Hashimy, from his father, who said,

‘Abu Abdullah^asws said: ‘Our^asws love, of People^asws of the Household, you will benefit with it in seven places – in the Presence of Allah^azwj, and at the death, and in the grave, and Day of Resurrection, and at the Fountain, and at the scale, and at the bridge’’.[4]

5- كِتَابُ فَضَائِلِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَثْبَتُكُمْ قَدَماً عَلَى الصِّرَاطِ أَشَدُّكُمْ حُبّاً لِأَهْلِ بَيْتِي‏.

Kitab ‘Fazail Al Shia; of Al Sadouq, by his chain from Al Sakuny,

‘From Al-Sadiq^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘The firmest of you all of feet upon the bridge would be the most intense of you in love of People^asws of my^saww Household’’.[5]

6- وَ بِإِسْنَادِهِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِعَلِيٍّ ع مَا ثَبَّتَ اللَّهُ حُبَّكَ فِي قَلْبِ امْرِئٍ مُسْلِمٍ فَزَلَّتْ بِهِ قَدَمٌ عَلَى الصِّرَاطِ إِلَّا ثَبَتَ لَهُ قَدَمٌ حَتَّى أَدْخَلَهُ اللَّهُ بِحُبِّكَ الْجَنَّةَ.

And by his chain, from Al Sumali,

‘From Abu Ja’far^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said to Ali^asws: ‘Your^asws love will not be affirmed in the heart of a Muslim person and his feet would slip upon the bridge, except (the other) foot would be affirmed for him, until Allah^azwj Enters him into the Paradise due to your^asws love’’.[6]

7- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ سَهْلٍ الْعَطَّارِ عَنْ عُمَرَ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص يَا عَلِيُّ مَا بَيْنَ مَنْ يُحِبُّكَ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنَاهُ إِلَّا أَنْ يُعَايِنَ الْمَوْتَ

(The books) ‘Kunz Jamie al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Muhammad Bin Sahl Al Attar, from Umar Bin Abdul Jabbar, from his father, from his grandfather,

‘Ali son of Ja’far^asws, from his brother^asws Musa^asws, from his^asws father^asws, from his^asws grandfather^asws, from Ali^asws Bin Al-Hsuayn^asws, from his^asws father^asws, from his^asws grandfather^asws Amir Al-Momineen^asws, may the Salawat of Allah^azwj be upon them^asws all having said: ‘Rasool-Allah^saww said to me^asws: ‘O Ali^asws! There is nothing between the one who loves you^asws and him seeing what his eyes would be delighted with except that he witnesses the death’.

ثُمَّ تَلَا رَبَّنا أَخْرِجْنا نَعْمَلْ صالِحاً فِي وَلَايَةِ عَلِيٍ‏ غَيْرَ الَّذِي كُنَّا نَعْمَلُ‏ فِي عَدَاوَتِهِ

Then he^asws recited: Our Lord! Take us out. We will do righteous deeds, -in the Wilayah of Ali^asws, other than which we used to do!’ [35:37], in his^asws enmity.

فَيُقَالُ لَهُمْ فِي الْجَوَابِ‏ أَ وَ لَمْ نُعَمِّرْكُمْ ما يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَ جاءَكُمُ النَّذِيرُ وَ هُوَ النَّبِيُّ ص‏ فَذُوقُوا فَما لِلظَّالِمِينَ‏ لِآلِ مُحَمَّدٍ مِنْ نَصِيرٍ يَنْصُرُهُمْ وَ لَا يُنْجِيهِمْ مِنْهُ وَ لَا يَحْجُبُهُمْ عَنْهُ‏.

It would be said to them in the answer: Or, did We not Grant you a life-span what he could be doing Zikr during it, one who was mindful? And the warner did come to you, – and he^saww is the Prophet^saww, therefore taste (the Punishment), for there is no helper for the ones who are unjust [35:37], to the Progeny^asws of Muhammad^asws, to help them nor saving them from it, nor veiling them from it’’.[7]

8- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة جَاءَ فِي تَأْوِيلِ أَهْلِ الْبَيْتِ ع فِي حَدِيثِ أَحْمَدَ بْنِ إِبْرَاهِيمَ‏ فِي قَوْلِهِ تَعَالَى‏ فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ وَ أَنْتُمْ حِينَئِذٍ تَنْظُرُونَ‏ إِلَى وَصِيِّ مُحَمَّدٍ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ يُبَشِّرُ وَلِيَّهُ بِالْجَنَّةِ وَ عَدُوَّهُ بِالنَّارِ وَ نَحْنُ أَقْرَبُ إِلَيْهِ‏ أَيْ إِلَى أَمِيرِ الْمُؤْمِنِينَ‏ مِنْكُمْ وَ لكِنْ لا تُبْصِرُونَ‏ أَيْ لَا تَعْرِفُونَ‏.

(The books) ‘Kunz Jamie al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ –

‘It has come in the explanations of People^asws of the Household in a Hadeeth of Ahmad Bin Ibrahim, regarding Words of the Exalted: So why don’t you, when it reaches the throats [56:83] And at that time you are looking on [56:84] – at his^saww successor^asws Amir Al-Momineen^asws giving glad tidings to his^asws friends of the Paradise, and his^asws enemies of the Fire, And We are nearer to him than you are, but you are not seeing [56:85] – meaning near to Amir Al-Momineen^asws than you are, but you are not seeing – meaning you are not recognising.’’[8]

9- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة رُوِيَ عَنْ أَبِي نُبَاتَةَ قَالَ: دَخَلَ الْحَارِثُ الْهَمْدَانِيُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فِي نَفَرٍ مِنَ الشِّيعَةِ وَ كُنْتُ مَعَهُ فِيمَنْ دَخَلَ فَجَعَلَ الْحَارِثُ يَتَأَوَّدُ فِي مِشْيَتِهِ وَ يَخْبِطُ الْأَرْضَ بِمِحْجَنِهِ وَ كَانَ مَرِيضاً

(The books) ‘Kunz Jamie al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported from Abu Nubata who said,

‘Al-Haris Al-Hamdani entered to see Amir Al-Momineen^asws among a number of the Shias, and I was with him^asws. Al-Haris went on to bend in his walking, and make marks on the ground with his staff, and he was sick.

فَأَقْبَلَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع وَ كَانَتْ لَهُ مِنْهُ‏ مَنْزِلَةٌ وَ قَالَ كَيْفَ تَجِدُكَ يَا حَارِثُ‏ قَالَ نَالَ الدَّهْرُ مِنِّي وَ زَادَنِي أَوَداً وَ غَلِيلًا اخْتِصَامُ أَصْحَابِكَ بِبَابِكَ قَالَ فِيمَ

Amir Al-Momineen^asws turned towards him, and there was a status for him in his^asws presence, and he^asws said: ‘How do you find yourself, O Haris?’ He said, ‘The time has taken its toll from me and increased me in illnesses and pains. Your^asws companions are disputing at your^asws door’. He^asws said: ‘Regarding what?’

قَالَ فِي شَأْنِكَ وَ الْبَلِيَّةِ مِنْ قِبَلِكَ فَمِنْ مُفْرِطٍ غَالٍ وَ مُبْغِضٍ قَالٍ وَ مِنْ مُتَرَدِّدٍ مُرْتَابٍ فَلَا يَدْرِي أَ يُقْدِمُ أَمْ يُحْجِمُ

He said, ‘Regarding your^asws afflictions and your^asws misfortunes from before you^asws. The one who fabricates, exaggerates, and the hating ones speaks, and of the hesitations of a hesitant one, so he does not know whether he should advance or retreat’. 

قَالَ فَحَسْبُكَ يَا أَخَا هَمْدَانَ أَلَا إِنَّ خَيْرَ شِيعَتِي النَّمَطُ الْأَوْسَطُ إِلَيْهِمْ يَرْجِعُ الْغَالِي وَ بِهِمْ يَلْحَقُ التَّالِي قَالَ لَوْ كَشَفْتَ فِدَاكَ أَبِي وَ أُمِّي الرَّيْبَ عَنْ قُلُوبِنَا وَ جَعَلْتَنَا فِي ذَلِكَ عَلَى بَصِيرَةٍ مِنْ أَمْرِنَا

He^asws said: ‘It suffices you, O brother of Hamdan! Indeed! The best of my^asws Shias is of the moderate manners. The exaggerator should return to them and those lag behind should catch up with them’. He said, ‘May my father and my mother be sacrificed for you^asws! If you^asws could uncover the doubts from our hearts, and make us to be upon an insight regarding that regarding our affairs’.

قَالَ فَذَكِّرْ فَإِنَّكَ امْرُؤٌ مَلْبُوسٌ عَلَيْكَ إِنَّ دِينَ اللَّهِ لَا يُعْرَفُ بِالرِّجَالِ بَلْ بِآيَةِ الْحَقِّ وَ الْآيَةُ الْعَلَامَةُ فَاعْرِفِ الْحَقَّ تَعْرِفْ أَهْلَهُ يَا حَارِثُ‏ إِنَّ الْحَقَّ أَحْسَنُ الْحَدِيثِ وَ الصَّادِعَ بِهِ مُجَاهِدٌ وَ بِالْحَقِّ أُخْبِرُكَ فَأَرْعِنِي سَمْعَكَ ثُمَّ خَبِّرْ بِهِ مَنْ كَانَتْ لَهُ خَصَاصَةٌ مِنْ أَصْحَابِكَ

He^asws said: ‘Remember, for you are a person, there is a clothing (covering) upon you. The Religion of Allah^azwj cannot be recognised by the men, but by the signs of the truth, and the signs are the markings. Recognise the truth, you will recognise its people. O Haris! The truth is the best narration, and the one encountering alongside with it is a holy warrior, and I^asws shall inform you with the truth, so let me^asws see you hearing me^asws, then inform with it the ones from your companions who has specialities for him.  

أَلَا إِنِّي عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ وَ صِدِّيقُهُ الْأَوَّلُ صَدَّقْتُهُ وَ آدَمُ بَيْنَ الرُّوحِ وَ الْجَسَدِ ثُمَّ إِنِّي صِدِّيقُهُ الْأَوَّلُ فِي أُمَّتِكُمْ حَقّاً

Indeed! I^asws am a servant of Allah^azwj and brother^asws of His^azwj Rasool^saww, and his^saww friend, the first one to ratify him^saww while Adam^as was between the spirit and the body. Then I^asws was the first one to ratify him^saww in your community, truly.

فَنَحْنُ الْأَوَّلُونَ وَ نَحْنُ الْآخَرُونَ أَلَا وَ أَنَا خَاصَّتُهُ يَا حَارِ وَ خَالِصَتُهُ وَ صَفْوَتُهُ وَ وَصِيُّهُ وَ وَلِيُّهُ وَ صَاحِبُ نَجْوَاهُ وَ سِرِّهِ

We^asws are the former ones and we^asws are the latter ones. Indeed, and I^asws am his^saww special one. O Har (Haris), and his^asws sincere one, and his^saww elite, and his^asws successor^asws, and his^saww guardian, and a companion of his^saww secret consultations and his^saww secrets.

أُوتِيتُ فَهْمَ الْكِتَابِ وَ فَصْلَ الْخِطَابِ وَ عِلْمَ الْقُرْآنِ‏ وَ الْأَسْبَابَ وَ اسْتُودِعْتُ أَلْفَ مِفْتَاحٍ يَفْتَحُ كُلُّ مِفْتَاحٍ أَلْفَ بَابٍ‏ يُفْضِي‏ كُلُّ بَابٍ إِلَى أَلْفِ أَلْفِ عَهْدٍ وَ أُيِّدْتُ أَوْ قَالَ أُمْدِدْتُ بِلَيْلَةِ الْقَدْرِ نَفْلًا وَ إِنَّ ذَلِكَ لَيَجْرِي لِي وَ لِمَنِ اسْتُحْفِظَ مِنْ ذُرِّيَّتِي مَا جَرَى اللَّيْلُ وَ النَّهَارُ حَتَّى يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْهَا

I^asws have been Given understanding of the Book, and the decisive address, and knowledge of the Quran, and the lineages, and I^asws have been entrusted with a thousand keys, each key opening a thousand doors, each door leading to a thousand (upon) thousand pacts, and I^asws am being supported’, or said: ‘I^asws am being helped by the Night of Pre-determination being Awarded, and that flows for me^asws and for the ones from my^asws offspring who are protected. The night and day do not flow until Allah^azwj Makes to inherit the earth and the ones upon it.

وَ أُبَشِّرُكَ يَا حَارِ لَيَعْرِفُنِي وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ وَلِيِّي وَ عَدُوِّي فِي مَوَاطِنَ شَتَّى عِنْدَ الْمَمَاتِ وَ عِنْدَ الصِّرَاطِ وَ عِنْدَ الْمُقَاسَمَةِ قَالَ وَ مَا الْمُقَاسَمَةُ قَالَ مُقَاسَمَةُ النَّارِ أَقْسِمُهَا صِحَاحاً أَقُولُ هَذَا وَلِيِّي وَ هَذَا عَدُوِّي

And receive glad tidings, O Har (Haris). By the One^azwj Who Split the seed and Formed the person, my^asws friend and my^asws enemy will see me^asws in various places – at the death, and at the bridge, and at the distribution’. He said, ‘And what is the distribution?’ He^asws said: ‘Distribution of the Fire. I^asws shall distribute it correctly. I^asws will say: ‘This is my^asws friend and this is my^asws enemy!’

ثُمَّ أَخَذَ أَمِيرُ الْمُؤْمِنِينَ ع بِيَدِ الْحَارِثِ وَ قَالَ يَا حَارِثُ أَخَذْتُ بِيَدِكَ كَمَا أَخَذَ بِيَدِي رَسُولُ اللَّهِ ص فَقَالَ لِي وَ قَدْ اشْتَكَيْتُ إِلَيْهِ حَسَدَةَ قُرَيْشٍ وَ الْمُنَافِقِينَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَخَذْتُ‏ بِحُجْزَةٍ مِنْ ذِي الْعَرْشِ تَعَالَى وَ أَخَذْتَ يَا عَلِيُّ بِحُجْزَتِي وَ أَخَذَتْ ذُرِّيَّتُكَ بِحُجْزَتِكَ وَ أَخَذَ شِيعَتُكُمْ بِحُجَزِكُمْ‏

Then Amir Al-Momineen^asws grabbed a hand of Al-Haris and said: ‘O Haris! I^asws am grabbing your hand just as Rasool-Allah^saww had grabbed my^asws hand and said to me^asws, and I^asws had complained to him^saww of the envy of Quraysh and the hypocrites: ‘When it will be the Day of Qiyamah, I^saww shall hold a side of the One^azwj with the Throne, the Exalted, and you^asws, O Ali^asws, will hold my^saww side, and your^saww offspring will hold your^asws side, and your^asws Shias will hold their^asws side.

فَمَا ذَا يَصْنَعُ اللَّهُ بِنَبِيِّهِ وَ مَا ذَا يَصْنَعُ نَبِيُّهُ بِوَصِيِّهِ وَ مَا ذَا يَصْنَعُ وَصِيُّهُ بِأَهْلِ بَيْتِهِ وَ شِيعَتِهِمْ

So, what is that Allah^azwj would Do with His^azwj Prophet^saww? And what is that His^saww Prophet^saww would do with his^saww successor^asws? And what is that his^saww successor^asws would do with the People^asws of his^saww household and their^asws Shias?

خُذْهَا إِلَيْكَ يَا حَارِ قَصِيرَةٌ مِنْ طَوِيلَةٍ أَنْتَ مَعَ مَنْ أَحْبَبْتَ وَ لَكَ مَا اكْتَسَبْتَ قَالَهَا ثَلَاثاً

Take it to you, O Har (Haris), short from (its) long. You will be with the one you love, and for you would be what you had earned’ – saying it thrice.

فَقَالَ الْحَارِثُ وَ قَامَ يَجُرُّ رِدَاءَهُ جَذَلًا مَا أُبَالِي وَ رَبِّي بَعْدَ هَذَا أَ لَقِيتُ الْمَوْتَ أَوْ لَقِيَنِي‏.

Al-Haris said, and he stood up wearing his cloak gleefully, ‘I don’t care after this whether I meet the death, or it meets me’’.[9]

10 مَشَارِقُ الْأَنْوَارِ، عَنِ النَّبِيِّ ص قَالَ: حُبُّ أَهْلِ بَيْتِي يَنْفَعُ مَنْ أَحَبَّهُمْ فِي سَبْعَةِ مَوَاطِنَ مَهُولَةٍ عِنْدَ الْمَوْتِ وَ فِي الْقَبْرِ وَ عِنْدَ الْقِيَامِ مِنَ الْأَجْدَاثِ وَ عِنْدَ تَطَايُرِ الصُّحُفِ وَ عِنْدَ الْحِسَابِ وَ عِنْدَ الْمِيزَانِ وَ عِنْدَ الصِّرَاطِ

(The book) ‘Mashariq Al-Anwaar’ – ‘From the Prophet^saww having said: ‘Love of the People^asws of the Household would benefit the one who loves them^asws, in seven horrific places – at the death, and in the grave, and at the standing from the graves, and at the publication of the books, and at the Reckoning, and at the scale, and at the bridge.

فَمَنْ أَحَبَّ أَنْ يَكُونَ آمِنًا فِي هَذِهِ الْمَوَاطِنِ فَلْيَتَوَالَ عَلِيّاً بَعْدِي وَ لْيَتَمَسَّكْ بِالْحَبْلِ الْمَتِينِ وَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ عِتْرَتُهُ مِنْ بَعْدِهِ فَإِنَّهُمْ خُلَفَائِي وَ أَوْلِيَائِي عِلْمُهُمْ عِلْمِي وَ حِلْمُهُمْ حِلْمِي وَ أَدَبُهُمْ أَدَبِي وَ حَسَبُهُمْ حَسَبِي سَادَةُ الْأَوْلِيَاءِ وَ قَادَةُ الْأَتْقِيَاءِ وَ بَقِيَّةُ الْأَنْبِيَاءِ حَرْبُهُمْ حَرْبِي وَ عَدُوُّهُمْ عَدُوِّي‏.

So, the one who loves to be safe in these places, then let him have the Wilayah of Ali^asws after me^saww, and let him adhere with the strong rope, and it is Ali^asws Bin Abu Talib^asws, and his^asws offspring from after him^asws, for they^asws are my^saww caliphs, and my^asws guardians. Their^asws knowledge is my^saww knowledge, and their^asws forbearance is my^saww forbearance, and their^asws etiquettes are my^saww etiquettes, and their^asws affiliations are my^saww affiliations. They^asws are chiefs of the friends, and guides of the pious, and remainder of the Prophets^as. Their^asws war is my^saww war, and their^asws enemies are my^saww enemies’’.[10]

11 أَعْلَامُ الدِّينِ، لِلدَّيْلَمِيِّ مِنْ كِتَابِ الْحُسَيْنِ بْنِ سَعِيدٍ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ وَ أَوْمَأَ إِلَى حَلْقِهِ قِيلَ لَهُ أَمَّا مَا كُنْتَ تَحْذَرُ مِنْ هَمِّ الدُّنْيَا فَقَدْ أَمِنْتَهُ ثُمَّ يُعْطَى بِشَارَتَهُ.

(The book) ‘A’lam Al Deen’ of Al Daylami, from the book of Al Husayn Bin Saeed, by his chain,

‘From Abu Abdullah^asws having said: ‘When the soul of one of you reaches this’, and he^asws indicated to his^asws throat: ‘It would be said to him: ‘As for what you were cautious from the worries of the world, so you are safe from it’. Then he would be given the glad tidings’’.[11]

12- وَ عَنْهُ عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص‏ أَنَّهُ قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع بَشِّرْ شِيعَتَكَ وَ مُحِبِّيكَ بِخِصَالٍ عَشْرٍ أَوَّلُهَا طِيبُ مَوْلِدِهِمْ وَ ثَانِيهَا حُسْنُ إِيمَانِهِمْ وَ ثَالِثُهَا حُبُّ اللَّهِ لَهُمْ وَ الرَّابِعَةُ الْفُسْحَةُ فِي قُبُورِهِمْ وَ الْخَامِسَةُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ

And from him^asws, from his^asws forefathers^asws, from Rasool-Allah^saww having said to Amir Al-Momineen^asws: ‘Give glad tidings to your^asws Shias and ones who love you^asws with ten characteristics. The first of these is goodness of their births; and its second is goodness of their Eman; and its third is Love of Allah^azwj for them, and the fourth is the spaciousness in their graves; and the fifth is their Noor would be shining in front of them;

وَ السَّادِسَةُ نَزْعُ الْفَقْرِ مِنْ بَيْنِ أَعْيُنِهِمْ وَ غِنَى قُلُوبِهِمْ وَ السَّابِعَةُ الْمَقْتُ مِنَ اللَّهِ لِأَعْدَائِهِمْ وَ الثَّامِنَةُ الْأَمْنُ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ التَّاسِعَةُ انْحِطَاطُ الذُّنُوبِ وَ السَّيِّئَاتِ عَنْهُمْ وَ الْعَاشِرَةُ هُمْ مَعِي فِي الْجَنَّةِ وَ أَنَا مَعَهُمْ فَ طُوبى‏ لَهُمْ وَ حُسْنُ مَآبٍ‏.

And sixth is removal of the poverty from between their eyes and enriching of their hearts; and the seventh is the Abhorrence of Allah^azwj to their enemies; and the eighth is the security from the leprosy and the vitiligo; and the ninth is the abatement of the sins and the evil deeds from them; and the tenth, they would be with me^saww in the Paradise and I^saww would be with them, so (the tree of) Tooba would be for them and an excellent resort [13:29]’’.[12]

13- وَ رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ قَالَ: بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ص إِذَا الْتَفَتَ إِلَى عَلِيٍّ ع فَقَالَ يَا أَبَا الْحَسَنِ هَذَا جَبْرَئِيلُ ع يَقُولُ إِنَّ اللَّهَ تَعَالَى أَعْطَى شِيعَتَكَ وَ مُحِبِّيكَ سَبْعَ خِصَالٍ الرِّفْقَ عِنْدَ الْمَوْتِ وَ الْأُنْسَ عِنْدَ الْوَحْشَةِ وَ النُّورَ عِنْدَ الظُّلْمَةِ وَ الْأَمْنَ عِنْدَ الْفَزَعِ وَ الْقِسْطَ عِنْدَ الْمِيزَانِ وَ الْجَوَازَ عَلَى الصِّرَاطِ وَ دُخُولَ الْجَنَّةِ قَبْلَ النَّاسِ‏ يَسْعى‏ نُورُهُمْ بَيْنَ أَيْدِيهِمْ‏.

And it is reported by Jabir Bin Abdullah having said,

‘While we were in the presence of Rasool-Allah^saww, when he^saww turned towards Ali^asws and said: ‘This here is Jibraeel^as informing me^saww about Allah^azwj, Majestic is His^azwj Majesty having Given your^asws Shias, and those that love you^asws, seven qualities – The kindness during the death, and the companions during the loneliness (of the grave), and the Light in the darkness, and the security during the panic, and the equity at the Scale, and the Permit over the Bridge, and the entrance into the Paradise before the people: their Light running in front of them and on their right [57:12]’’.[13]

14- وَ رَوَى جَابِرٌ أَيْضاً عَنْهُ ص قَالَ: مَنْ أَحَبَّ الْأَئِمَّةَ مِنْ أَهْلِ بَيْتِي فَقَدْ أَصَابَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ فَلَا يَشُكَّنَّ أَحَدٌ أَنَّهُ فِي الْجَنَّةِ فَإِنَّ فِي حُبِّ أَهْلِ بَيْتِي عِشْرِينَ خَصْلَةً عَشْرٌ فِي الدُّنْيَا وَ عَشْرٌ فِي الْآخِرَةِ

And it is reported by Jabir as well from him^saww having said: ‘One who loves the Imams^asws from People^asws of my^saww Household, so he had achieved the good of the world and the Hereafter. None of you should doubt that he would be in the Paradise, for the love of People^asws of my^saww Household and has twenty characteristics, ten in the world and ten in the Hereafter.

أَمَّا فِي الدُّنْيَا فَالزُّهْدُ وَ الْحِرْصُ عَلَى الْعَمَلِ وَ الْوَرَعُ فِي الدِّينِ وَ الرَّغْبَةُ فِي الْعِبَادَةِ وَ التَّوْبَةُ قَبْلَ الْمَوْتِ وَ النَّشَاطُ فِي قِيَامِ اللَّيْلِ وَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ وَ الْحِفْظُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ وَ نَهْيِهِ وَ التَّاسِعَةُ بُغْضُ الدُّنْيَا وَ الْعَاشِرَةُ السَّخَاءُ

As for in the world, it is the asceticism, and the eagerness upon the (good) deed, and the devoutness in the Religion, and the desire in the (acts of) worship, and the repentance before the death, and the vitality in standing at night (for Salat), and the despair from what is in the hands of the people, and the preservation of the Commands of Allah^azwj Mighty and Majestic and His^azwj Prohibition, and the ninth is hatred of the world, and the tenth is the generosity.

وَ أَمَّا فِي الْآخِرَةِ فَلَا يُنْشَرُ لَهُ دِيوَانٌ وَ لَا يُنْصَبُ لَهُ مِيزَانٌ وَ يُعْطَى كِتَابَهُ بِيَمِينِهِ وَ يُكْتَبُ لَهُ بَرَاءَةٌ مِنَ النَّارِ وَ يُبَيَّضُ وَجْهُهُ وَ يُكْسَى مِنْ حُلَلِ الْجَنَّةِ وَ يُشَفَّعُ فِي مِائَةٍ مِنْ أَهْلِ بَيْتِهِ وَ يَنْظُرُ اللَّهُ إِلَيْهِ بِالرَّحْمَةِ وَ يُتَوَّجُ مِنْ تِيجَانِ الْجَنَّةِ الْعَاشِرَةُ دُخُولُ الْجَنَّةِ بِغَيْرِ حِسَابٍ فَطُوبَى لِمُحِبِّ أَهْلِ بَيْتِي.

And as for in the Hereafter, so the register (of deeds) would not be publicised for him, nor would a scale be set up for him, and he would be given his book in his right hand, and there would be written for him a freedom (permit) from the Fire, and his face would be whitened, and he would be clothed from the ornaments of the Paradise, and he would (be able to) intercede regarding one hundred of his family members, and Allah^azwj would Look at him with the Mercy, and he would be crowned from the crowns of Paradise, the tenth is entering the Paradise without any Reckoning. So, beatitude is for the one who loves People^asws of my^saww Household’’.[14]

15- وَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ قَدِ اسْتَحْيَيْتُ مِمَّا أُكَرِّرُ هَذَا الْكَلَامَ عَلَيْكُمْ إِنَّمَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا وَ أَهْوَى بِيَدِهِ إِلَى حَنْجَرَتِهِ

And from Ibn Abu Yafour who said, ‘Abu Abdullah^asws said: ‘I^asws embarrassed from repeating this speech upon you all. But rather, between one of you and him being exultant is the reaching of his soul to over here’ – and he^asws gestured by his^asws hand to his^asws throat.

يَأْتِيهِ رَسُولُ اللَّهِ ص وَ عَلِيٌّ ع فَيَقُولَانِ لَهُ أَمَّا مَا كُنْتَ تَخَافُ فَقَدْ آمَنَكَ اللَّهُ مِنْهُ وَ أَمَّا مَا كُنْتَ تَرْجُو فَأَمَامَكَ فَأَبْشِرُوا أَنْتُمُ الطَّيِّبُونَ وَ نِسَاؤُكُمُ الطَّيِّبَاتُ كُلُّ مُؤْمِنَةٍ حَوْرَاءُ عَيْنَاءُ كُلُّ مُؤْمِنٍ صِدِّيقٌ شَهِيدٌ.

Rasool-Allah^saww and Ali^asws come to him and say to them: ‘As for what you were fearing, so Allah^azwj has Secured you from it, and as for what you were desiring, it is in front of you’. Therefore, receive glad tidings! You (Shias) are the pure ones, and your women are pure. Every believing woman is a Maiden Hourie and every Momin is a truthful, a martyr’’.[15]

16 وَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِأَصْحَابِهِ ابْتِدَاءً مِنْهُ أَحْبَبْتُمُونَا وَ أَبْغَضَنَا النَّاسُ وَ صَدَّقْتُمُونَا وَ كَذَّبَنَا النَّاسُ وَ وَصَلْتُمُونَا وَ جَفَانَا النَّاسُ فَجَعَلَ اللَّهُ مَحْيَاكُمْ مَحْيَانَا وَ مَمَاتَكُمْ مَمَاتَنَا

And Abu Abdullah^asws said to his^asws companions, initiating from him^asws: ‘You (Shias) are loving us^asws and the people are hating us^asws, and you are ratifying us^asws and the people are belying us^asws, and you are connecting with us^asws and the people are being disloyal to us^asws. Thus, Allah^azwj Made your lives to be our^asws lives, and your deaths to be our^asws passing away.

أَمَا وَ اللَّهِ مَا بَيْنَ الرَّجُلِ مِنْكُمْ وَ بَيْنَ أَنْ يُقِرَّ اللَّهُ عَيْنَهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذَا الْمَكَانَ وَ أَوْمَأَ إِلَى حَلْقِهِ فَمَدَّ الْجِلْدَةَ ثُمَّ أَعَادَ ذَلِكَ فَوَ اللَّهِ مَا رَضِيَ حَتَّى حَلَفَ فَقَالَ وَ اللَّهِ‏ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَحَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ بِذَلِكَ

But, by Allah^azwj! There is nothing between the man from you and Allah^azwj Causing his eyes to be delighted except the reaching of his soul to this place’ – and he^asws gestured to his^asws throat, extended the skin, then repeated that. By Allah^azwj he^asws was not pleased until he^asws swore saying: ‘By Allah^azwj Who there is no god except Him^azwj! My^asws father Muhammad^asws Bin Ali^asws narrated to me^asws with that.

أَنَّ النَّاسَ أَخَذُوا هَاهُنَا وَ هَاهُنَا وَ إِنَّكُمْ أَخَذْتُمْ حَيْثُ أَخَذَ اللَّهُ إِنَّ اللَّهَ اخْتَارَ مِنْ عِبَادِهِ مُحَمَّداً ص وَ اخْتَرْتُمْ خِيَرَةَ اللَّهِ فَاتَّقُوا اللَّهَ وَ أَدُّوا الْأَمَانَاتِ إِلَى الْأَسْوَدِ وَ الْأَبْيَضِ وَ إِنْ كَانَ حَرُورِيّاً وَ إِنْ كَانَ شَامِيّاً.

Surely, the people are taking (from) here and there, and you (Shias) are taking where Allah^azwj has Placed. Allah^azwj Chose Muhammad^saww from His^azwj servant, and you^asws chose the Choice of Allah^azwj. So, fear Allah^azwj and fulfil the entrustments to the black and the white, and even if he is a Harouriya (sect), and even if he was a Syrian!’’[16]

17- وَ عَنْ عَبْدِ الرَّحِيمِ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع إِنَّمَا يَغْتَبِطُ أَحَدُكُمْ حِينَ تَبْلُغُ نَفْسُهُ هَاهُنَا فَيَنْزِلُ عَلَيْهِ مَلَكٌ فَيَقُولُ أَمَّا مَا كُنْتَ تَرْجُو فَقَدْ أُعْطِيتَهُ وَ أَمَّا مَا كُنْتَ تَخَافُهُ فَقَدْ أَمِنْتَ مِنْهُ

And from Abdul Raheem who said, ‘Abu Ja’far^asws said to me: ‘But rather, one of you would be exultant when his soul reaches over here (throat), as an Angel would descend unto him and say: ‘As for what you were desiring, so you have (now) been granted it, and as for what you were fearing, you have (now) been Secured from it’.

فَيُفْتَحُ لَهُ بَابٌ إِلَى مَنْزِلِهِ مِنَ الْجَنَّةِ فَيُقَالُ لَهُ انْظُرْ إِلَى مَسْكَنِكَ مِنَ الْجَنَّةِ وَ انْظُرْ هَذَا رَسُولُ اللَّهِ وَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ هُمْ رُفَقَاؤُكَ وَ هُوَ قَوْلُهُ تَعَالَى‏ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ.

A door would be opened for him to his house from the Paradise and it would be said to him: ‘Look at your dwelling from the Paradise, and look, this here is Rasool-Allah^saww, and so and so, and so and so, and so and so. They are your friends’. And it is the Word of the Exalted: Those who are believing and they were fearing [10:63] For them is the glad tiding in the life of the world and in the Hereafter. [10:64]’’.[17]

18- وَ عَنْ صَفْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَ اللَّهِ إِنَّكُمْ لَعَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ وَ إِنَّكُمْ وَ اللَّهِ لَعَلَى الْحَقِّ فَاتَّقُوا اللَّهَ وَ كُفُّوا أَلْسِنَتَكُمْ وَ صَلُّوا فِي مَسَاجِدِكُمْ وَ عُودُوا مَرْضَاكُمْ فَإِذَا تَمَيَّزَ النَّاسُ فَتَمَيَّزُوا فَإِنَّ ثَوَابَكُمْ لَعَلَى اللَّهِ وَ إِنَّ أَغْبَطَ مَا تَكُونُونَ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ إِلَى هَذِهِ وَ أَوْمَأَ إِلَى حَلْقِهِ قَرَّتْ عَيْنُهُ.

And from Safwan,

‘From Abu Abdullah^asws having said: ‘By Allah^azwj! You (Shias) are upon the Religion of Allah^azwj, and Religion of His^azwj Angels, and by Allah^azwj you are upon the truth. So, fear Allah^azwj and restrain your tongues, and pray Salat in your Masjids, and console your sick. When the people are distinguished, you will be distinguished, for your Rewards are upon Allah^azwj, and the most jubilant of what you can happen to be is when the soul of one of you reaches to this’, and he^asws indicated to his^asws throat, ‘His eyes would be delighted’’.[18]

19- وَ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَارِثِ الْأَعْوَرِ لَيَنْفَعَنَّكَ حُبُّنَا عِنْدَ ثَلَاثٍ عِنْدَ نُزُولِ مَلَكِ الْمَوْتِ وَ عِنْدَ مُسَاءَلَتِكَ فِي قَبْرِكَ وَ عِنْدَ مَوْقِفِكَ بَيْنَ يَدَيِ اللَّهِ‏.

And from Jabir Al Jufy,

‘From Abu Ja’far^asws having said: ‘Amir Al-Momineen^asws said to Al-Haris Al-Awr: ‘(Having) our^asws love would benefit you in three (places) – at the descent of the Angel of death, and at your being questioned in the grave, and at your pausing in front of Allah^azwj’’.[19]

20- كِتَابُ الْمُحْتَضَرِ، لِلْحَسَنِ بْنِ سُلَيْمَانَ نَاقِلًا مِنْ كِتَابٍ جَمَعَهُ السَّيِّدُ حَسَنُ بْنُ كَبْشٍ الْحُسَيْنِيُّ بِإِسْنَادِهِ عَنِ الْمُفِيدِ رَفَعَ الْحَدِيثَ إِلَى أُمِّ سَلَمَةَ قَالَتْ‏ قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ إِخْوَانُكَ يَفْرَحُونَ فِي أَرْبَعَةِ مَوَاطِنَ عِنْدَ خُرُوجِ أَنْفُسِهِمْ وَ أَنَا وَ أَنْتَ شَاهِدُهُمْ وَ عِنْدَ الْمُسَاءَلَةِ فِي قُبُورِهِمْ وَ عِنْدَ الْعَرْضِ وَ عِنْدَ الصِّرَاطِ.

Kitab ‘Al Mukhtasar’ of Al Hassan Bin Suleyman, copying from the book collected by the seyyid Hassan Bin Kabsh Al Husayni, by his chain from Al Mufeed, raising the Hadeeth to,

‘Umm Salama^ra having said, ‘Rasool-Allah^saww said to Ali^asws: ‘O Ali^asws! Your^asws brethren would be joyful in four places – at the exit of their souls, and I^saww and you^asws would appear to them, and at the questioning in their graves, and at the presentation, and at the bridge’’.[20]

21- قَالَ وَ مِمَّا رَوَاهُ لِيَ السَّيِّدُ الْجَلِيلُ بَهَاءُ الدَّيْنِ عَلِيُّ بْنُ عَبْدِ الْحَمِيدِ الْحُسَيْنِيُ‏ بِإِسْنَادِهِ عَنْ أَبِي عَمْرٍو الْكَشِّيِّ عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ رَفَعَهُ إِلَى سَعِيدِ بْنِ يَسَارٍ أَنَّهُ حَضَرَ أَحَدَ ابْنَيْ سَابُورَ وَ كَانَ لَهُمَا وَرَعٌ وَ إِخْبَاتٌ فَمَرِضَ أَحَدُهُمَا وَ لَا أَحْسَبُهُ إِلَّا زَكَرِيَّا بْنَ سَابُورَ قَالَ فَحَضَرْتُهُ عِنْدَ مَوْتِهِ قَالَ فَبَسَطَ يَدَهُ ثُمَّ قَالَ بَسَطْتُ يَدِي يَا عَلِيُّ

He said, ‘And from what is reported to me by the majestic seyyid Baha Al Deen Ali Bin Abdul Hameed Al Husayni, by his chain, from Abu Amro Al Kashy, from Muhammad Bin Masoud, raising it to Saeed Bin Yasaar,

‘He was present with one of the two sons of Sabour, and there was devoutness and striving for them. One of them got sick, and I do not reckon except it was Zakariya Bin Sabour. I presented at his death. He extended his hand, then said, ‘I am extending my hand, O Ali^asws!’

قَالَ قَصَصْتُ ذَلِكَ عَلَى أَبِي عَبْدِ اللَّهِ ع ثُمَّ قُمْتُ عَنْهُ فَأَتْبَعَنِي رَسُولَهُ فَرَجَعْتُ إِلَيْهِ فَقَالَ أَخْبِرْنِي خَبَرَ الرَّجُلِ الَّذِي حَضَرْتَهُ عِنْدَ مَوْتِهِ أَيَّ شَيْ‏ءٍ سَمِعْتَهُ يَقُولُ قُلْتُ بَسَطَ يَدَهُ ثُمَّ قَالَ بَسَطْتُ يَدِي يَا عَلِيُّ فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَآهُ وَ اللَّهِ رَآهُ وَ اللَّهِ‏.

I narrated this story to Abu Abdullah^asws, then I arose from him^asws. His^asws messenger followed me and made me return to him^asws. He^asws said: ‘Inform me the news of the man whom you were present at his death, which thing did you hear him saying?’ I said, ‘He extended his hand, then said, ‘I am extending my hand, O Ali^asws!’ Abu Abdullah^asws said: ‘He saw him^asws, by Allah^azwj, he saw him^asws!’’[21]

22- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَلَّمْنَا عَلَيْهِ وَ جَلَسْنَا بَيْنَ يَدَيْهِ فَسَأَلْنَا مَنْ أَنْتُمْ قُلْنَا مِنْ أَهْلِ الْكُوفَةِ فَقَالَ أَمَا إِنَّهُ لَيْسَ مِنْ بَلَدٍ مِنَ الْبُلْدَانِ أَكْثَرُ مُحِبّاً لَنَا مِنَ الْكُوفَةِ ثُمَّ هَذِهِ الْعِصَابَةُ خَاصَّةً

(The book) ‘Al Amaali’ of the sheykh Al Tusi’ – Ahmad Bin Abdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Abdullah Bin Al Waleed who said, 

‘We entered to see Abu Abdullah^asws and greeted unto him^as and we sat down in front of him^asws. He^asws asked us: ‘Who are you?’ We said, ‘From the people of Al-Kufa’. He^asws said: ‘But surely there is no city from the cities with more people loving us^asws, than Al-Kufa, then this group in particular.

إِنَّ اللَّهَ هَدَاكُمْ لِأَمْرٍ جَهِلَهُ النَّاسُ أَحْبَبْتُمُونَا وَ أَبْغَضَنَا النَّاسُ وَ صَدَّقْتُمُونَا وَ كَذَّبَنَا النَّاسُ وَ اتَّبَعْتُمُونَا وَ خَالَفَنَا النَّاسُ فَجَعَلَ اللَّهُ مَحْيَاكُمْ مَحْيَانَا وَ مَمَاتَكُمْ مَمَاتَنَا

Allah^azwj has Guided you all to a matter the people are ignorant of it. You love us^asws and the people hate us^asws, and you ratify us^asws and the people belie us^asws, and you follow us^asws and the people oppose us^asws. So, Allah^azwj Makes your lives as our^asws lives, and your deaths as our^asws passing away. 

فَأَشْهَدُ عَلَى أَبِي أَنَّهُ كَانَ يَقُولُ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ أَوْ يَغْتَبِطَ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا ثُمَّ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ

I^asws testify upon my^asws father^asws that he^asws was saying: ‘There is nothing between one of you (Shias) and him seeing would his eyes would be delighted with, or him being jubilant, except the reaching of his soul over here’, then he^asws indicated by his^asws hand to his^asws throat.

ثُمَّ قَالَ وَ قَدْ قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً فَنَحْنُ ذُرِّيَّةُ رَسُولِ اللَّهِ ص‏.

Then he^asws said: ‘And Allah^azwj has Said in His^azwj Book: And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38]. So, we^asws are the offspring of Rasool-Allah^saww’’.[22]

باب 7 أنه لا تقبل الأعمال إلا بالولاية

CHAPTER 7 – THE DEEDS ARE NOT ACCEPTED EXCEPT WITH WILAYAH

الآيات إبراهيم‏ مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمالُهُمْ كَرَمادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عاصِفٍ لا يَقْدِرُونَ مِمَّا كَسَبُوا عَلى‏ شَيْ‏ءٍ ذلِكَ هُوَ الضَّلالُ الْبَعِيدُ

The Verses – (Surah) Ibrahim^as: An example of those who are committing Kufr with their Lord, their deeds are like ashes the wind blows hard upon during a stormy day. They are not able upon anything from what they are earning. That is the far straying [14:18]

طه 84 وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏

(Surah) Ta Ha: And I am Forgiving to the one who repents and believes and does  a righteous deed, then (follows) righteous Guidance [20:82]

و قال تعالى‏ وَ مَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا يَخافُ ظُلْماً وَ لا هَضْماً

And the Exalted Said: And one who does from the righteous deeds and he is a Momin, so he will neither fear injustice nor deprivation [20:112].

1- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ تَعَالَى‏ فَلا يَخافُ ظُلْماً وَ لا هَضْماً أَيْ لَا يَنْقُصُ مِنْ عَمَلِهِ شَيْئاً وَ أَمَّا ظُلْماً يَقُولُ لَنْ يَذْهَبَ بِهِ‏.

Tafseer Al Qummi – In a report of Abu Al Jaroud,

‘From Abu Ja’far^asws regarding Words of the Exalted: so he will neither fear injustice nor deprivation [20:112]: ‘Yes, nothing be reduced from his deeds’, and as for ‘(fearing) injustice’, He^azwj is Saying: ‘He will never be deprived of these (Its Rewards)’’.[23]

2- لي، الأمالي للصدوق ابْنُ نَاتَانَةَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَوَّلَ مَا يُسْأَلُ عَنْهُ الْعَبْدُ إِذَا وَقَفَ بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ عَنِ الصَّلَوَاتِ الْمَفْرُوضَاتِ وَ عَنِ الزَّكَاةِ الْمَفْرُوضَةِ وَ عَنِ الصِّيَامِ الْمَفْرُوضِ وَ عَنِ الْحَجِّ الْمَفْرُوضِ وَ عَنْ وَلَايَتِنَا أَهْلَ الْبَيْتِ

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Natana, from Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Al Sabaty,

‘From Abu Abdullah^asws having said: ‘The first of what the servant would be questioned about when he pauses in front of Allah^azwj, Majestic is His^azwj Majesty is about the Obligatory Salats, and about the Obligatory Zakat, and about the Obligatory Fasts, and about the Obligatory Hajj, and about our^asws Wilayah, People^asws of the Household.

فَإِنْ أَقَرَّ بِوَلَايَتِنَا ثُمَّ مَاتَ عَلَيْهَا قُبِلَتْ مِنْهُ صَلَاتُهُ وَ صَوْمُهُ وَ زَكَاتُهُ وَ حَجُّهُ وَ إِنْ لَمْ يُقِرَّ بِوَلَايَتِنَا بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ لَمْ يَقْبَلِ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ شَيْئاً مِنْ أَعْمَالِهِ‏.

So, if he acknowledges with our^asws Wilayah, then dies upon it, his Salat and his Fasts and his Zakat and his Hajj would be Accepted from him, but if he does no acknowledge with our^asws Wilayah in front of Allah^azwj, Majestic is His^azwj Majesty, Allah^azwj Mighty and Majestic would not Accept anything from him, from his deeds’’.[24]

3- لي، الأمالي للصدوق عَلِيُّ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: نَزَلَ جَبْرَئِيلُ عَلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ السَّلَامُ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ خَلَقْتُ السَّمَاوَاتِ السَّبْعَ وَ مَا فِيهِنَّ وَ الْأَرَضِينَ السَّبْعَ وَ مَنْ عَلَيْهِنَّ وَ مَا خَلَقْتُ مَوْضِعاً أَعْظَمَ مِنَ الرُّكْنِ وَ الْمَقَامِ

(The book) ‘Al Amaali’ of Al Sadouq – Ali Bin Isa, from Ali Bin Muhammad Majaylawiya, form Al Barqy, from Muhammad Bin Hassan,

‘From Muhammad son of Ja’far^asws Bin Muhammad^asws, from his^asws father^asws, from his^asws forefathers^asws having said: ‘Jibraeel^as descended unto the Prophet^saww. He^as said: ‘O Muhammad^saww! The Salaam (Allah^azwj) Conveys the greetings to you^saww and Says: “I^azwj Created the seven skies and whatever is in these, and the seven earths and the ones upon these, and I^azwj did not Create any place greater than the corner (of the Kabah) and the standing place (of Ibrahim^as).

وَ لَوْ أَنَّ عَبْداً دَعَانِي هُنَاكَ مُنْذُ خَلَقْتُ السَّمَاوَاتِ وَ الْأَرَضِينَ ثُمَّ لَقِيَنِي جَاحِداً لِوَلَايَةِ عَلِيٍّ لَأَكْبَبْتُهُ فِي سَقَرَ.

And if a servant had supplicated to Me^azwj over these since I^azwj Created the skies and the earths, then meets Me^azwj having rejected Wilayah of Ali^asws, I^azwj would Fling him into Saqar (Hell)!”’[25]

4- لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ عَلَيْهِ السَّلَامُ قَالَ إِنَّ عَلِيّاً ع كَانَ يَقُولُ‏ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ‏ سَيِّئَتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ وَ اللَّهِ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ مِنْهُ إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتَ‏.

(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,

‘From Al-Sadiq^asws having said: ‘Ali^asws was saying: ‘There is no good in the world except one of the two men – a man increasing good deeds every day and a man rectifying his evil deeds with the repentance, and from where would the repentance be for him? By Allah^azwj! Even if he were to perform Sajdah until his neck is cut, Allah^azwj will not Accept from him except by our^asws Wilayah, People^asws of the Household’’.[26]

5- فس، تفسير القمي جَعْفَرُ بْنُ أَحْمَدَ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الرَّحِيمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ خَالَفَكُمْ وَ إِنْ تَعَبَّدَ وَ اجْتَهَدَ مَنْسُوبٌ إِلَى هَذِهِ الْآيَةِ وُجُوهٌ يَوْمَئِذٍ خاشِعَةٌ عامِلَةٌ ناصِبَةٌ تَصْلى‏ ناراً حامِيَةً.

Tafseer Al Qummi – Ja’far Bin Ahmad, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali, from Muhammad bin Al Fuzeyl, from Abu Hamza who said,

‘I heard Abu Abdullah^asws saying: ‘One who opposes you and even if he worships and struggles, would be attributed to this Verse: Faces on that day will be humiliated [88:2] (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4]’’.[27] 

6- فس، تفسير القمي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها قَالَ هِيَ لِلْمُسْلِمِينَ عَامَّةً وَ الْحَسَنَةُ الْوَلَايَةُ فَمَنْ عَمِلَ مِنْ حَسَنَةٍ كُتِبَتْ‏ لَهُ عَشْراً فَإِنْ لَمْ يَكُنْ وَلَايَةٌ [لَهُ‏] دُفِعَ عَنْهُ بِمَا عَمِلَ مِنْ حَسَنَتِهِ فِي الدُّنْيَا وَ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ‏.

Tafseer Al Qummi – Muhammad Bin Ja’far, form Yahya Bin Zakariya, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^asws regarding His^azwj Words: One who comes with the good deed, then for him would be ten the likes of it [6:160]. He^asws said: ‘It is for the Muslims in general, and the good deed is the Wilayah. So, the one who does a good deed, ten would be written for him. But if does not happen to have the Wilayah for him, it would be repelled from him whatever good deed he would have done in the world, and there would be no share for him in the Hereafter’’.[28]

7- فس، تفسير القمي أَحْمَدُ بْنُ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنِ الْحَارِثِ بْنِ يَحْيَى‏ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ‏ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ قَالَ أَ لَا تَرَى كَيْفَ اشْتَرَطَ وَ لَمْ تَنْفَعْهُ التَّوْبَةُ أَوِ الْإِيمَانُ وَ الْعَمَلُ الصَّالِحُ حَتَّى اهْتَدَى وَ اللَّهِ لَوْ جَهَدَ أَنْ يَعْمَلَ‏ مَا قُبِلَ مِنْهُ حَتَّى يَهْتَدِيَ

Tafseer Al Qummi – Ahmad Bin Ali, from al Husayn Bin Ubeydullah, from Al Sindy Bin Muhammad, from Aban, from Al Haris Bin Yahya,

‘From Abu Ja’far^asws regarding the Words of Allah^azwj: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. He^asws said: ‘Don’t you see how it has been Stipulated (as being conditional), and the repentance would not benefit him, or the Eman and the righteous deeds, until he is rightly guided? By Allah^azwj! Even if he were to struggle to do the deeds, it will not be Accepted from him until he is rightly guided’.

قَالَ قُلْتُ إِلَى مَنْ جَعَلَنِيَ اللَّهُ فِدَاكَ قَالَ إِلَيْنَا.

He (the narrator) said, ‘I said, ‘May Allah^azwj Make me to be sacrificed for you^asws! (Rightly guided) to whom?’ He^asws said: ‘To us^asws’’.[29]

8- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ‏ يَقُولُ إِنْ كَانَ مِنْ أَهْلِ النَّارِ وَ كَانَ قَدْ عَمِلَ فِي الدُّنْيَا مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ- يَوْمَ الْقِيَامَةِ حَسْرَةً إِنْ كَانَ عَمَلُهُ لِغَيْرِ اللَّهِ‏

Tafseer Al Qummi – In a report of Abu Al Jaroud,

‘From Abu Ja’far^asws regarding His^azwj Words: So, one who does good of the weight of a particle would see it [99:7], he^asws said: ‘If he is from the inhabitants of the Fire, and he had done a good deed of the weight of an atom would see in on the Day of Judgement in regret if he had done it for the sake of other than Allah^azwj.

وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ‏ يَقُولُ إِذَا كَانَ مِنْ أَهْلِ الْجَنَّةِ رَأَى ذَلِكَ الشَّرَّ يَوْمَ الْقِيَامَةِ ثُمَّ غُفِرَ لَهُ‏.

And one who does evil of the weight of a particle would see it [9:8]. And if he is from the inhabitants of the Paradise, he would see that evil on the Day of Judgement, but Allah^azwj the Exalted would Forgive him’’.[30]

9- ما، الأمالي للشيخ الطوسي‏ فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع مَعَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ إِلَى أَهْلِ مِصْرَ يَا عِبَادَ اللَّهِ إِنِ اتَّقَيْتُمُ اللَّهَ وَ حَفِظْتُمْ نَبِيَّكُمْ فِي أَهْلِ بَيْتِهِ فَقَدْ عَبَدْتُمُوهُ بِأَفْضَلِ مَا عُبِدَ وَ ذَكَرْتُمُوهُ بِأَفْضَلِ مَا ذُكِرَ وَ شَكَرْتُمُوهُ بِأَفْضَلِ مَا شُكِرَ

(The book) ‘Al-Amaali’ Al-Tusi – ‘Among what Amir Al-Momineen^asws wrote with Muhammad Bin Abu Bakr to the people of Egypt: ‘O servants of Allah^azwj! You should fear Allah^azwj and be preserving of your Prophet^saww regarding People^asws of his^saww Household, so you would have served him with the superior of what he^saww could be served, and would have remembered him^saww with the superior of what he^saww could have been remembered with, and you would have thanked him^saww with the superior of what he^saww could have been thanked with.

وَ أَخَذْتُمْ بِأَفْضَلِ الصَّبْرِ وَ الشُّكْرِ وَ اجْتَهَدْتُمْ أَفْضَلَ الِاجْتِهَادِ وَ إِنْ كَانَ غَيْرُكُمْ أَطْوَلَ مِنْكُمْ صَلَاةً وَ أَكْثَرَ مِنْكُمْ صِيَاماً فَأَنْتُمْ‏ أَتْقَى لِلَّهِ مِنْهُ وَ أَنْصَحُ لِأُولِي الْأَمْرِ.

And you would have grabbed with the superior of the patience and thanks and would have struggled with the superior of the struggling, and even if others would be offering more prolonged Salat than you, and of more frequent Fasting than you, for you would be more fearing of Allah^azwj than him, and more advised by the Master^asws of the command’’.[31]

10- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَبِي عَوَانَةَ مُوسَى بْنِ يُوسُفَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ بْنِ بَزِيعٍ عَنِ الْحُسَيْنِ الْأَشْقَرِ عَنْ قَيْسٍ عَنْ لَيْثٍ عَنْ أَبِي لَيْلَى عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْزَمُوا مَوَدَّتَنَا أَهْلَ الْبَيْتِ فَإِنَّهُ مَنْ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ هُوَ يَوَدُّنَا دَخَلَ الْجَنَّةَ بِشَفَاعَتِنَا وَ الَّذِي نَفْسِي بِيَدِهِ لَا يَنْفَعُ عَبْداً عَمَلُهُ إِلَّا بِمَعْرِفَةِ حَقِّنَا.

(The book) ‘Al Amaali’ of the sheykh al Tusi Al Mufeed, from Al Jiany, from Ibn Uqadah, from Abu Awana Musa Bin Yusuf, form Muhammad Bin Suleyman Bin Bazie, from Al Husayn Al Ashqar, from Qays, from Lays, from Abu Layli,

‘From Al-Husayn^asws Bin Ali^asws having said: ‘Rasool-Allah^saww said: ‘Necessitate our^asws cordiality, of People^asws of the Household, for surely the one who meets Allah^azwj on the Day of Qiyamah and he is cordial to us^asws, would enter the Paradise due to our^asws intercession. By the One^azwj in Whose Hand is my^saww soul! The servant will not benefit by his deeds except by recognising our^asws rights’’.[32]

11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الزُّرَارِيِّ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ السَّابَاطِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَا أُمَيَّةَ يُوسُفَ بْنَ ثَابِتٍ حَدَّثَ عَنْكَ أَنَّكَ قُلْتَ لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ وَ لَا يَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed – From Ahmad Bin Muhammad Al Zurary, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Maboub, from Hisham Bin Salim, from Al Sabaty who said,

‘I said to Abu Abdullah^asws, ‘Abu Umayya Yusuf Bin Sabit narrated from you^asws and you^asws said: ‘No deed would harm along with the Eman, nor would any deed benefit with the Kufr’’.

فَقَالَ إِنَّهُ لَمْ يَسْأَلْنِي أَبُو أُمَيَّةَ عَنْ تَفْسِيرِهَا إِنَّمَا عَنَيْتُ بِهَذَا أَنَّهُ مَنْ عَرَفَ الْإِمَامَ مِنْ آلِ مُحَمَّدٍ وَ يَتَوَلَّاهُ ثُمَّ عَمِلَ لِنَفْسِهِ بِمَا شَاءَ مِنْ عَمَلِ الْخَيْرِ قُبِلَ مِنْهُ ذَلِكَ وَ ضُوعِفَ لَهُ أَضْعَافاً كَثِيرَةً فَانْتَفَعَ بِأَعْمَالِ الْخَيْرِ مَعَ الْمَعْرِفَةِ فَهَذَا مَا عَنَيْتُ بِذَلِكَ

He^asws said: ‘Abu Umayya did not ask me^asws about its interpretation. But rather, I^asws meant by this, the one who recognises the Imam^asws from Progeny^asws of Muhammad^saww and follows him^asws, then does a deed for himself with whatever he so desires to, from the good deeds, that would be Accepted from him, and multiplied for him manifold. Thus, he would benefit with the good deed along with the recognition. So, this is what I^asws meant by that.

وَ كَذَلِكَ لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ الْأَعْمَالَ الصَّالِحَةَ الَّتِي يَعْمَلُونَهَا إِذَا تَوَلَّوُا الْإِمَامَ الْجَائِرَ الَّذِي لَيْسَ مِنَ اللَّهِ تَعَالَى

And similar to that, Allah^azwj will not Accept the righteous deeds from the servant which he had done, when he follows the tyrannical imam who isn’t from Allah^azwj the Exalted’.

فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ أَ لَيْسَ اللَّهُ تَعَالَى قَالَ‏ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ‏ فَكَيْفَ لَا يَنْفَعُ الْعَمَلُ الصَّالِحُ مِمَّنْ تَوَلَّى أَئِمَّةَ الْجَوْرِ

Abdullah Bin Abu Yafour said to him^asws, ‘Doesn’t Allah^azwj the Exalted Say: One who comes with the good deed, for him would be better than it, and they would be secure from the panic of that Day [27:89], so how can he not benefit from the righteous deeds if he were to befriend the tyrannical imam?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ هَلْ تَدْرِي مَا الْحَسَنَةُ الَّتِي عَنَاهَا اللَّهُ تَعَالَى فِي هَذِهِ الْآيَةِ هِيَ مَعْرِفَةُ الْإِمَامِ وَ طَاعَتُهُ

Abu Abdullah^asws said: ‘And do you know what the good deed is which Allah^azwj the Exalted has Meant in this Verse? It is the recognition of the Imam^asws, and being obedient to him^asws.

وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَنْ جاءَ بِالسَّيِّئَةِ فَكُبَّتْ‏ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلَّا ما كُنْتُمْ تَعْمَلُونَ‏ وَ إِنَّمَا أَرَادَ بِالسَّيِّئَةِ إِنْكَارَ الْإِمَامِ الَّذِي هُوَ مِنَ اللَّهِ تَعَالَى

And Allah^azwj Mighty and Majestic Says: And one who comes with the evil deed, they would be thrown upon their faces into the Fire. Will you be Recompensed except for what you had been doing? [27:90]. And what it Intended by the evil deed is the denial of the Imam^asws who is from Allah^azwj the Exalted’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ جَاءَ يَوْمَ الْقِيَامَةِ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ جَاءَهُ مُنْكِراً لِحَقِّنَا جَاحِداً لِوَلَايَتِنَا أَكَبَّهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ فِي النَّارِ.

Then Abu Abdullah^asws said: ‘The one who comes on the Day of Judgement with the Wilayah of the unjust imam who is not from Allah^azwj, and comes having denied our^asws rights, having fought against our^asws Wilayah, Allah^azwj would Fling him into the Fire on the Day of Judgement’’.[33]

12- ما، الأمالي للشيخ الطوسي أَبُو مَنْصُورٍ السُّكَّرِيُّ عَنْ جَدِّهِ عَلِيِّ بْنِ عُمَرَ عَنِ الْعَبَّاسِ بْنِ يُوسُفَ السِّكَكِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ هِشَامٍ عَنْ مُحَمَّدِ بْنِ مُصْعَبٍ عَنِ الْهَيْثَمِ بْنِ حَمَّادٍ عَنْ يَزِيدَ الرَّقَاشِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: رَجَعْنَا مَعَ رَسُولِ اللَّهِ ص قَلِقِينَ‏ مِنْ تَبُوكَ فَقَالَ لِي فِي بَعْضِ الطَّرِيقِ أَلْقُوا لِيَ الْأَحْلَاسَ وَ الْأَقْتَابَ فَفَعَلُوا فَصَعِدَ رَسُولُ اللَّهِ ص فَخَطَبَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Mansour al Sukry, from his grandfather Ali Bin Umar, from Al Abbas Bin Yusuf Al Sikaky, from Ubeydullah Bin Hisham, from Muhammad Bin Mus’ab, from Al Haysam Bin Hammad, from Yazeed Al Raqashy, from Anas Bin Malik (well-known fabricator) who said,

‘We returned with Rasool-Allah^saww as two caravans from Tabuk. He^saww said to me in one of the roads: ‘Cast the horses for me^asws and the camels’. They did so. Rasool-Allah^saww ascended and addressed. He^saww praised Allah^azwj and extolled upon Him^azwj with what He^azwj is rightful of.

ثُمَّ قَالَ مَعَاشِرَ النَّاسِ مَا لِي إِذَا ذُكِرَ آلُ إِبْرَاهِيمَ ع تَهَلَّلَتْ وُجُوهُكُمْ وَ إِذَا ذُكِرَ آلُ مُحَمَّدٍ كَأَنَّمَا يُفْقَأُ فِي وُجُوهِكُمْ حَبُّ الرُّمَّانِ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَوْ جَاءَ أَحَدُكُمْ يَوْمَ الْقِيَامَةِ بِأَعْمَالٍ كَأَمْثَالِ الْجِبَالِ وَ لَمْ يَجِئْ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع لَأَكَبَّهُ اللَّهُ عَزَّ وَ جَلَّ فِي النَّارِ.

Then he^saww said: ‘Community of people! What is the matter when the progeny of Ibrahim^as is mentioned your faces are jubilant, and when the Progeny^asws of Muhammad^saww is mentioned, it is as if there are pomegranate seeds in your faces! By the One^azwj Who Sent me^saww with the truth as a Prophet^saww! Even if one of you were to come on the Day of Qiyamah with the deeds like the mountain and does not come with Wilayah of Ali^asws Bin Abu Talib^asws, Allah^azwj Mighty and Majestic would Fling him into the Fire’’.[34]

13- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ تَمِيمٍ وَ عَنْ أَبِي الطُّفَيْلِ عَنْ بِشْرِ بْنِ غَالِبٍ وَ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ كُلُّهُمْ ذَكَرَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ ثَلَاثاً أَنْ يُثَبِّتَ قَائِلَكُمْ وَ أَنْ يَهْدِيَ ضَالَّكُمْ وَ أَنْ يُعَلِّمَ جَاهِلَكُمْ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqda, from Abdullah Bin Ahmad, from Nast Bin Muzahim, from Amro Bin Shimr, from Jabir, from Tameem, and from Abu Al Tufeyl, from Bishr Bin Ghalib, and from Salim Bin Abdullah, all of them mentioned from Ibn Abbas,

‘Rasool-Allah^saww said: ‘O clan of Abdul Muttalib^asws! I^saww asked Allah^azwj Mighty and Majestic for three (things) – that He^azwj should Affirm your speaker, and that He^azwj should Guide your straying ones, and that He^azwj should Teach your ignorant ones.

وَ سَأَلْتُ اللَّهَ تَعَالَى أَنْ يَجْعَلَكُمْ جُوَدَاءَ نُجَبَاءَ رُحَمَاءَ فَلَوْ أَنَّ امْرَأً صَفَّ بَيْنَ الرُّكْنِ وَ الْمَقَامِ فَصَلَّى وَ صَامَ ثُمَّ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ هُوَ لِأَهْلِ بَيْتِ مُحَمَّدٍ ص مُبْغِضٌ دَخَلَ النَّارَ.

And I^saww asked Allah^azwj the Exalted to Make you to be generous, excellent, merciful. If a person were to be in a row between the corner (of the Kabah) and the standing place (of Ibrahim^as) and prays Salat and Fasts, then meets Allah^azwj Mighty and Majestic and he is from the haters of People^asws of the Household of Muhammad^saww, would enter the Fire’’.[35]

14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ مُعَاذِ بْنِ كَثِيرٍ قَالَ: نَظَرْتُ إِلَى الْمَوْقِفِ وَ النَّاسُ فِيهِ كَثِيرٌ فَدَنَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ إِنَّ أَهْلَ الْمَوْقِفِ كَثِيرٌ قَالَ فَضَرَبَ بِبَصَرِهِ فَأَدَارَهُ فِيهِمْ ثُمَّ قَالَ ادْنُ مِنِّي يَا بَا عَبْدِ اللَّهِ فَدَنَوْتُ مِنْهُ فَقَالَ غُثَاءٌ يَأْتِي بِهِ الْمَوْجُ مِنْ كُلِّ مَكَانٍ وَ اللَّهِ مَا الْحَجُّ إِلَّا لَكُمْ لَا وَ اللَّهِ مَا يَتَقَبَّلُ اللَّهُ إِلَّا مِنْكُمْ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from a number of his companions, from Sahl, from Muhammad Bin Sinan, from Hammad Bin Abu Talha, from Muaz Bin Kaseer who said,

‘I looked at the pausing station (during Hajj) and the people therein were numerous. I approached Abu Abdullah^asws and said, ‘The people of the pausing station are numerous’. He^asws surveyed among them with his^asws sight, then said: ‘Come near me^asws, O Abu Abdullah’. I went near him^asws. He^asws said: ‘Scum, the waves come with it from every place. By Allah^azwj! There is no Hajj except for you (Shias). No, by Allah^azwj! Allah^azwj will not Accept except from you all!’’[36]

15- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ خَالِدٍ الْمَرَاغِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْمُزَنِيِّ عَنْ سَلَّامِ بْنِ أَبِي عَمْرَةَ عَنْ سَعْدِ بْنِ سَعِيدٍ عَنْ يُونُسَ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا بَالُ أَقْوَامٍ إِذَا ذُكِرَ عِنْدَهُمْ آلُ إِبْرَاهِيمَ ع فَرِحُوا وَ اسْتَبْشَرُوا وَ إِذَا ذُكِرَ عِنْدَهُمْ آلُ مُحَمَّدٍ اشْمَأَزَّتْ قُلُوبُهُمْ

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed – From Ali Bin Khalid Al Maraghy, from Al Hassan Bin Ali Al Kufy, from Ismail bin Muhammad Al Muzanny, from Sallam Bin Abu Amrah, from Sa’ad Bin Saeed, from Yunus Bin Abdul Jabbar,

‘From Ali^asws Bin Al-Husayn^asws having said: ‘Rasool-Allah^saww said: ‘What is the matter with a people, when the progeny of Ibrahim^as is mentioned in their presence, they are happy and they smile, and when the Progeny^asws of Muhammad^saww is mentioned in their presence their hearts are constricted!

وَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ أَنَّ عَبْداً جَاءَ يَوْمَ الْقِيَامَةِ بِعَمَلِ سَبْعِينَ نَبِيّاً مَا قَبِلَ اللَّهُ ذَلِكَ مِنْهُ حَتَّى يَلْقَاهُ بِوَلَايَتِي وَ وَلَايَةِ أَهْلِ بَيْتِي‏.

By the One^azwj in Whose Hand is the soul of Muhammad^saww! If a servant were to come on the Day of Judgment with the deeds of seventy Prophets^as, Allah^azwj will not Accept that from him until he meets Him^azwj with my^saww Wilayah and Wilayah of the People^asws of my^saww Household’’.[37]

16- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ مُسْتَوْرِدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ عَاصِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: قَالَ لَنَا عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ع أَيُّ الْبِقَاعِ أَفْضَلُ فَقُلْنَا اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed – From Al Jiany, from Abdullah Bin Ahmad Bin Mustawarid, from Abdullah Bin Yahya, from Ali Bin Aasim, from Abu Hamza Sumali who said,

‘Ali^asws Bin Al-Husayn^asws Zay Al-Abideen^asws said to us: ‘Which of the spots is the most superior?’ We said, ‘Allah^azwj and His^azwj Rasool^saww, and son^asws of His^azwj Rasool^saww are more knowing’.

فَقَالَ إِنَّ أَفْضَلَ الْبِقَاعِ‏ مَا بَيْنَ الرُّكْنِ وَ الْمَقَامِ وَ لَوْ أَنَّ رَجُلًا عُمِّرَ مَا عُمِّرَ نُوحٌ فِي قَوْمِهِ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَاماً يَصُومُ النَّهَارَ وَ يَقُومُ اللَّيْلَ فِي ذَلِكَ الْمَوْضِعِ‏ ثُمَّ لَقِيَ اللَّهَ بِغَيْرِ وَلَايَتِنَا لَمْ يَنْفَعْهُ ذَلِكَ شَيْئاً.

He^asws said: ‘The most superior of the spots is what is between the corner (of the Kabah) and the standing place (of Ibrahim^as), and if a man were to have the life of what Noah^as had among his^as people of a thousand years except fifty years, Fasting at daytime and standing (for Salat) at night in that place, then meets Allah^azwj without our^asws Wilayah, (all) that would not benefit him of anything’’.[38]

17- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ التَّمَّارِ عَنِ ابْنِ أَبِي أُوَيْسٍ عَنْ أَبِيهِ عَنْ حُمَيْدِ بْنِ قَيْسٍ عَنْ عَطَا عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنِّي سَأَلْتُ اللَّهَ لَكُمْ أَنَّ يُعَلِّمَ جَاهِلَكُمْ وَ أَنْ يُثَبِّتَ قَائِمَكُمْ وَ أَنْ يَهْدِيَ ضَالَّكُمْ وَ أَنْ يَجْعَلَكُمْ نُجَدَاءَ جُوَدَاءَ رُحَمَاءَ وَ لَوْ أَنَّ رَجُلًا صَلَّى وَ صَفَّ قَدَمَيْهِ بَيْنَ الرُّكْنِ وَ الْمَقَامِ وَ لَقِيَ اللَّهَ بِبُغْضِكُمْ أَهْلَ الْبَيْتِ دَخَلَ النَّارَ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Al Husayn Bin Muhammad Al Tammar, from Ibn Abu Uweys, from his father, from Humeyd Bin Qays, from Ata’a, from Ibn Abbas who said,

‘Rasool-Allah^saww said: ‘O clan of Abdul Muttalib^asws! I^saww asked Allah^azwj for you that He^azwj Teaches your ignorant ones, and Affirm your standing one, and that He^azwj Guides your straying one, and that He^azwj Makes you to be winners, generous, merciful, and if a man were to pray Salat and stand in a row between the corner (of the Kabah) and the standing place (of Ibrahim^as), and meets Allah^azwj hatred for you^asws People^asws of the Household, would enter the Fire’’.[39]

18- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قِيلَ لَهُ إِنَّ أَبَا الْخَطَّابِ يَذْكُرُ عَنْكَ أَنَّكَ قُلْتَ لَهُ إِذَا عَرَفْتَ الْحَقَّ فَاعْمَلْ مَا شِئْتَ

(The book) ‘Ma’ani Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Abu Umeyr, from one of his companions,

‘From Abu Abdullah^asws having said: ‘It was said to him^asws, ‘Abu Al-Khattab mentioned from you^asws and you^asws said to him: ‘When you recognise the truth, then you can do whatever you so desire to’.

فَقَالَ لَعَنَ اللَّهُ أَبَا الْخَطَّابِ وَ اللَّهِ مَا قُلْتُ لَهُ هَكَذَا وَ لَكِنِّي قُلْتُ لَهُ إِذَا عَرَفْتَ الْحَقَّ فَاعْمَلْ مَا شِئْتَ مِنْ خَيْرٍ يُقْبَلُ مِنْكَ

He^asws said: ‘May Allah^azwj Curse Abu Al-Khatabb! By Allah^azwj, I^asws did not say to him like that. I^asws said to him: ‘When you recognise the truth, then do whatever you so desire to from the good deeds, it would be Accepted from you’.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى‏ وَ هُوَ مُؤْمِنٌ فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيها بِغَيْرِ حِسابٍ‏ وَ يَقُولُ تَبَارَكَ وَ تَعَالَى‏ مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى‏ وَ هُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً.

Allah^azwj Mighty and Majestic Says: one who does righteous deeds, from male or female, and he is a Momin, they would be entering the Paradise, being Sustained therein without measure [40:40]. And the Blessed and Exalted Says: One who does righteous deeds, from male or female, and he is a Momin, then We will Make him live a good life [16:97]’’.[40]

19- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع فَقِيلَ لَهُ إِنَّ هَؤُلَاءِ الْأَجَانِبَ‏ يَرْوُونَ عَنْ أَبِيكَ يَقُولُونَ إِنَّ أَبَاكَ ع قَالَ إِذَا عَرَفْتَ فَاعْمَلْ مَا شِئْتَ فَهُمْ يَسْتَحِلُّونَ مِنَ بَعْدِ ذَلِكَ كُلَّ مُحَرَّمٍ‏

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from his father, from Ali Bin Al Numan, from Fuzeyl Bin Usman who said,

‘Abu Abdullah^asws was asked, it was said to him^asws, ‘These aliens (followers of Abu Al-Khattab) are reported from your^asws father^asws. They are saying that your^asws father^asws said: ‘When you have recognised, then do whatever you so desire to’. So, from after that, they are permitting every Prohibition’.

قَالَ مَا لَهُمْ لَعَنَهُمُ اللَّهُ إِنَّمَا قَالَ أَبِي ع إِذَا عَرَفْتَ الْحَقَّ فَاعْمَلْ مَا شِئْتَ مِنْ خَيْرٍ يُقْبَلُ مِنْكَ‏.

He^asws said: ‘What is the matter with them? May Allah^azwj Curse them! But rather my^asws father^asws said: ‘When you have recognised the truth, then do whatever you so desire to from good deeds, these would be Accepted from you’’.[41]

20- ج، الإحتجاج عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ فِي جَوَابِ الزِّنْدِيقِ الْمُدَّعِي لِلتَّنَاقُضِ فِي الْقُرْآنِ قَالَ ع وَ أَمَّا قَوْلُهُ‏ فَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا كُفْرانَ لِسَعْيِهِ‏ وَ قَوْلُهُ‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ فَإِنَّ ذَلِكَ كُلَّهُ يُغْنِي إِلَّا مَعَ اهْتِدَاءٍ وَ لَيْسَ كُلُّ مَنْ وَقَعَ عَلَيْهِ اسْمُ الْإِيمَانِ كَانَ حَقِيقاً بِالنَّجَاةِ مِمَّا هَلَكَ بِهِ الْغُوَاةُ

(The book) ‘Al-Ihtijaj’ – From Amir Al-Momineen^asws in answer to the atheist, the claiming of the contradictions in the Quran. He^asws said: ‘And as for His^azwj Words: So, one who does from the righteous deeds and he is a Momin, then there will be no denying his exertion, [21:94], and His^azwj Words: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82], so all of that avails only with the rightful guidance, and it isn’t so that everyone the name Eman falls upon, so he would be deserving of the salvation from what the deviants have been destroyed with.

وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَنَجَتِ الْيَهُودُ مَعَ اعْتِرَافِهَا التَّوْحِيدَ وَ إِقْرَارِهَا بِاللَّهِ وَ نَجَا سَائِرُ الْمُقِرِّينَ بِالْوَحْدَانِيَّةِ مِنْ إِبْلِيسَ فَمَنْ دُونَهُ فِي الْكُفْرِ

And had that been like that, the Jews would attain salvation along with their acknowledgment of the Tawheed and their acknowledgment with Allah^azwj, and so would the rest of the acknowledgers with the Oneness, from Iblees^la (as well), and ones below him^la regarding the Kufr.

وَ قَدْ بَيَّنَ اللَّهُ ذَلِكَ بِقَوْلِهِ‏ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ‏ وَ بِقَوْلِهِ‏ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ‏

And Allah^azwj has Explained that by His^azwj Words: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82], and by His^azwj Words: those who are saying, ‘We believe’, with their mouths while their hearts are not believing [5:41].

وَ لِلْإِيمَانِ حَالاتٌ وَ مَنَازِلُ يَطُولُ شَرْحُهَا وَ مِنْ ذَلِكَ أَنَّ الْإِيمَانَ قَدْ يَكُونُ عَلَى وَجْهَيْنِ إِيمَانٍ بِالْقَلْبِ وَ إِيمَانٍ بِاللِّسَانِ كَمَا كَانَ إِيمَانُ الْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص لَمَّا قَهَرَهُمُ السَّيْفُ‏ وَ شَمِلَهُمُ الْخَوْفُ فَإِنَّهُمْ آمَنُوا بِأَلْسِنَتِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ

And there are situations for the Eman and stages, its commentary would be prolonged, and from that is that the Eman happens to be upon two aspects, Eman with the hearth and Eman with the tongue, just as the Eman of the hypocrites had been in the era of Rasool-Allah^saww, due to day the sword had compelled them and the fear had included them, so they believed by their tongues and did not believe in their hearts.

فَالْإِيمَانُ بِالْقَلْبِ هُوَ التَّسْلِيمُ لِلرَّبِّ وَ مَنْ سَلَّمَ الْأُمُورَ لِمَالِكِهَا لَمْ يَسْتَكْبِرْ عَنْ أَمْرِهِ كَمَا اسْتَكْبَرَ إِبْلِيسُ عَنِ السُّجُودِ لآِدَمَ وَ اسْتَكْبَرَ أَكْثَرُ الْأُمَمِ عَنْ طَاعَةِ أَنْبِيَائِهِمْ فَلَمْ يَنْفَعْهُمُ التَّوْحِيدُ كَمَا لَمْ يَنْفَعْ إِبْلِيسَ ذَلِكَ السُّجُودُ الطَّوِيلُ فَإِنَّهُ سَجَدَ سَجْدَةً وَاحِدَةً أَرْبَعَةَ آلَافِ عَامٍ لَمْ يُرِدْ بِهَا غَيْرَ زُخْرُفِ الدُّنْيَا وَ التَّمْكِينِ مِنَ النَّظِرَةِ

The Eman with the heart, it is the submission to the Lord^azwj, and the one who submits the affairs to its owner, would not be arrogant about his affairs just as Iblees^la had been arrogant from doing the Sajdah to Adam^as; and most of the communities became arrogant from obeying their Prophets^as, so their (professing) Tawheed did not benefit them just as Iblees^la did not benefit by that long Sajdah, for he^la had done one Sajdah of four thousand years, and did not want by it the ornaments of the world and the empowerment from the looking.

فَلِذَلِكَ لَا تَنْفَعُ الصَّلَاةُ وَ الصَّدَقَةُ إِلَّا مَعَ الِاهْتِدَاءِ إِلَى سَبِيلِ النَّجَاةِ وَ طَرِيقِ الْحَقِ‏.

Therefore, due to that, the Salat and the charities will not benefit except with the rightful guidance to the way of salvation, and path of truth’’.[42]

21- ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَبَّاحٍ الْمَدَائِنِيِ‏ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ أَنَّ أَبَا عَبْدِ اللَّهِ ع كَتَبَ إِلَيْهِ كِتَاباً فِيهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً قَطُّ يَدْعُو إِلَى مَعْرِفَةِ اللَّهِ لَيْسَ مَعَهَا طَاعَةٌ فِي أَمْرٍ وَ لَا نَهْيٍ

(The book) ‘Al Illal Al Sharaie’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufi, from Muhammad Bin Sinan, from Sabbah Al Madainy, from Al Mufazzal Bin Umar,

‘Abu Abdullah^asws wrote a letter to him, in it was: ‘Allah^azwj Mighty and Majestic did not Sent any Prophet^as at all calling to recognition of Allah^azwj and there wasn’t obedience with it regarding an order nor a prohibition.

وَ إِنَّمَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ الْعَمَلَ بِالْفَرَائِضِ الَّتِي افْتَرَضَهَا اللَّهُ عَلَى حُدُودِهَا مَعَ مَعْرِفَةِ مَنْ دَعَا إِلَيْهِ وَ مَنْ أَطَاعَ حَرَّمَ الْحَرَامَ ظَاهِرَهُ وَ بَاطِنَه وَ صَلَّى وَ صَامَ وَ حَجَّ وَ اعْتَمَرَ وَ عَظَّمَ حُرُمَاتِ اللَّهِ كُلَّهَا لَمْ يَدَعْ مِنْهَا شَيْئاً وَ عَمِلَ بِالْبِرِّ كُلِّهِ وَ مَكَارِمِ الْأَخْلَاقِ كُلِّهَا وَ تَجَنَّبَ سَيِّئَهَا

And rather Allah^azwj Accepts from the servants the deeds with the Obligation which Allah^azwj has Obligated upon its limits with recognition of the one calling to Him^azwj, and obeying the one who prohibits the Prohibition, its apparent and its hidden, and he prays Salat, and Fasts and (performs) Hajj and Umrah, and holds reverence to the Sanctities of Allah^azwj, all of them, not leaving anything from these, and acts with the righteousness, all of it, and the good mannerisms, all of them, and shuns its evil deeds.

وَ مَنْ زَعَمَ أَنَّهُ يُحِلُّ الْحَلَالَ وَ يُحَرِّمُ الْحَرَامَ بِغَيْرِ مَعْرِفَةِ النَّبِيِّ ص لَمْ يُحِلَّ لِلَّهِ حَلَالًا وَ لَمْ يُحَرِّمْ لَهُ حَرَاماً وَ إِنَّ مَنْ صَلَّى وَ زَكَّى وَ حَجَّ وَ اعْتَمَرَ وَ فَعَلَ ذَلِكَ كُلَّهُ بِغَيْرِ مَعْرِفَةِ مَنِ افْتَرَضَ اللَّهُ عَلَيْهِ طَاعَتَهُ فَلَمْ يَفْعَلْ شَيْئاً مِنْ ذَلِكَ

And one who claims that he is permitting the Permissible(s) and prohibiting the Prohibitions without recognition of the Prophet^saww, did not permit any Permissible for the Sake of Allah^azwj, and did not prohibit a Prohibition for Him^azwj, and even if one prays Salat, and gives Zakat, and performs Hajj and Umrah, and does all of it without recognition of the one whom Allah^azwj has Obligated obedience to him^asws, so he did not do anything from that.

لَمْ يُصَلِّ وَ لَمْ يَصُمْ وَ لَمْ يُزَكِّ وَ لَمْ يَحُجَّ وَ لَمْ يَعْتَمِرْ وَ لَمْ يَغْتَسِلْ مِنَ الْجَنَابَةِ وَ لَمْ يَتَطَهَّرْ وَ لَمْ يُحَرِّمْ لِلَّهِ حَرَاماً وَ لَمْ يُحِلَّ لِلَّهِ حَلَالًا لَيْسَ لَهُ صَلَاةٌ وَ إِنْ رَكَعَ وَ إِنْ سَجَدَ وَ لَا لَهُ زَكَاةٌ وَ لَا حَجٌّ

He did not pray Salat, and did not Fast, and did not perform Hajj, and did not perform Umrah, and did not wash from the sexual impurity, and did not cleanse, and did not prohibit a Prohibition for the Sake of Allah^azwj, and did not permit a Permissible for the Sake of Allah^azwj, there isn’t for him any Salat, and even if performed Ruku’u and Sajdah, nor is there any Zakat for him, nor a Hajj.

وَ إِنَّمَا ذَلِكَ كُلُّهُ يَكُونُ بِمَعْرِفَةِ رَجُلٍ مَنَّ اللَّهُ جَلَّ وَ عَزَّ عَلَى خَلْقِهِ بِطَاعَتِهِ وَ أَمَرَ بِالْأَخْذِ عَنْهُ فَمَنْ عَرَفَهُ وَ أَخَذَ عَنْهُ أَطَاعَ اللَّهَ وَ مَنْ زَعَمَ أَنَّ ذَلِكَ أَنَّمَا هِيَ الْمَعْرِفَةُ وَ أَنَّهُ إِذَا عَرَفَ اكْتَفَى بِغَيْرِ طَاعَةٍ فَقَدْ كَذَبَ وَ أَشْرَكَ

And rather that, all of it happens to be with recognition of a man Allah^azwj, Majestic and Mighty Conferred upon His^azwj creature with obedience to him^asws, and Commanded with the taking from him^asws. So, the one who recognises him^asws, and takes from him^asws, obeys Allah^azwj, and the one who claims that, rather that is the recognition, and what he recognises sufficiency without obedience, so he has lied and associated.

وَ إِنَّمَا قِيلَ اعْرِفْ وَ اعْمَلْ مَا شِئْتَ مِنَ الْخَيْرِ فَإِنَّهُ لَا يُقْبَلُ مِنْكَ ذَلِكَ بِغَيْرِ مَعْرِفَةٍ فَإِذَا عَرَفْتَ فَاعْمَلْ لِنَفْسِكَ مَا شِئْتَ مِنَ الطَّاعَةِ قَلَّ أَوْ كَثُرَ فَإِنَّهُ مَقْبُولٌ مِنْكَ‏.

And rather it is said, ‘Recognise and work whatever you so desire to from the good deeds, for that would not be Accepted from you without recognition. So, when you have recognised, then do for yourself whatever you so desire, from the (acts of) obedience, little or more, for it would be Accepted from you’’.[43]

22- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ قَالَ وَ مَنْ تَابَ مِنْ ظُلْمٍ وَ آمَنَ مِنْ كُفْرٍ وَ عَمِلَ صَالِحاً ثُمَّ اهْتَدَى إِلَى وَلَايَتِنَا وَ أَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ‏.

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Safwan, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullah^asws about the Words of Allah^azwj Blessed and Exalted: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. He^asws said: ‘And one who repents from an injustice and believes from Kufr, and does righteous deeds, then is guided to our^asws Wilayah’, and gestured by his^asws hand to his^asws chest’’.[44]

23- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَبَدَ اللَّهَ حَبْرٌ مِنْ أَحْبَارِ بَنِي إِسْرَائِيلَ حَتَّى صَارَ مِثْلَ الْخِلَالِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيِّ زَمَانِهِ قُلْ لَهُ وَ عِزَّتِي وَ جَلَالِي وَ جَبَرُوتِي لَوْ أَنَّكَ عَبَدْتَنِي حَتَّى تَذُوبَ كَمَا تَذُوبُ الْأَلْيَةُ فِي الْقِدْرِ مَا قَبِلْتُ مِنْكَ حَتَّى تَأْتِيَنِي مِنَ الْبَابِ الَّذِي أَمَرْتُكَ‏.

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Safwan, from Is’haq Bin Ghalib,

‘From Abu Abdullah^asws having said: ‘A monk from the monks of the children of Israel worshipped Allah^azwj until he became like the toothpick (thin). Allah^azwj Mighty and Majestic Revealed to a Prophet^as of his era: ‘Say to him: “By My^azwj Mighty and My^azwj Majestic and My^azwj Subduing, even if you were to worship Me^azwj you melt like the melting of the fat in the pot, I^azwj will not Accept from you until you come to Me^azwj from the door which I^azwj have Commanded you to!”’[45]

24- ثو، ثواب الأعمال أَبِي عَنْ عَلِيِّ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ كَرَّامٍ الْخَثْعَمِيِّ عَنْ أَبِي الصَّامِتِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا مُعَلَّى لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ مِائَةَ عَامٍ مَا بَيْنَ الرُّكْنِ وَ الْمَقَامِ يَصُومُ النَّهَارَ وَ يَقُومُ اللَّيْلَ حَتَّى يَسْقُطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ وَ تَلْتَقِيَ تَرَاقِيهِ هَرَماً جَاهِلًا لِحَقِّنَا لَمْ يَكُنْ لَهُ ثَوَابٌ‏.

(The book) ‘Sawaab Al Amaal’ – My father, from Ali Bin Musa, from Ahmad Bin Muhammad, from Al Washa, from Karran Al Khas’amy, from Abu Al Samit, from Al Moalla Bin Khunays who said,

‘Abu Abdullah^asws said: ‘O Moalla! If a servant were to worship Allah^azwj for a hundred years between the corner (of the Kabah) and the standing place (of Ibrahim^as), Fasting by the day and standing (for Salat) at night, until his eyebrows fall upon his eyes, and his bones wilt drying up, (and) is ignorant of our^asws rights, there would not be any Reward for him’’.[46]

25- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ خَالِدٍ عَنْ مُيَسِّرٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع وَ عِنْدَهُ فِي الْفُسْطَاطِ نَحْوٌ مِنْ خَمْسِينَ رَجُلًا فَجَلَسَ بَعْدَ سُكُوتٍ مِنَّا طَوِيلٍ فَقَالَ مَا لَكُمْ‏ لَعَلَّكُمْ تَرَوْنَ أَنِّي نَبِيُّ اللَّهِ وَ اللَّهِ مَا أَنَا كَذَلِكَ وَ لَكِنْ لِي قَرَابَةٌ مِنْ رَسُولِ اللَّهِ ص وَ وِلَادَةٌ فَمَنْ وَصَلَنَا وَصَلَهُ اللَّهُ وَ مَنْ أَحَبَّنَا أَحَبَّهُ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ حَرَمَنَا حَرَمَهُ اللَّهُ

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ibn Fazza;, from Ali Bin Uqba Bin Khalid, from Muyasser who said,

‘I was in the presence of Abu Ja’far^asws, and with him^asws in the tent were around fifty men. He^asws said after a prolonged silence from us: ‘What is the matter with you all? You are viewing that I^asws am a Prophet^as of Allah^azwj. I^asws am not like that, but for me there is a relationship from Rasool-Allah^saww and birth. So, the one who connects with us^asws, Allah^azwj would Connect with him, and one who loves us^asws Allah^azwj Mighty and Majestic would Love him, and one who deprives us^asws Allah^azwj would Deprive him.

أَ فَتَدْرُونَ أَيُّ الْبِقَاعِ أَفْضَلُ عِنْدَ اللَّهِ مَنْزِلَةً فَلَمْ يَتَكَلَّمْ أَحَدٌ مِنَّا فَكَانَ هُوَ الرَّادَّ عَلَى نَفْسِهِ قَالَ ذَلِكَ مَكَّةُ الْحَرَامُ الَّتِي رَضِيَهَا اللَّهُ‏ لِنَفْسِهِ حَرَماً وَ جَعَلَ بَيْتَهُ فِيهَا

Do you know which spot is of the most superior status in the Presence of Allah^azwj?’ But no one from us spoke. He^asws became the responder to himself^asws. He^asws said: ‘Makkah the Sacred which Allah^azwj is Pleased with for Himself^azwj as a Sanctuary and Made His^azwj Prophet^saww to be in it’.

ثُمَّ قَالَ أَ تَدْرُونَ أَيُّ الْبِقَاعِ أَفْضَلُ فِيهَا عِنْدَ اللَّهِ حُرْمَةً فَلَمْ يَتَكَلَّمْ أَحَدٌ مِنَّا فَكَانَ هُوَ الرَّادَّ عَلَى نَفْسِهِ فَقَالَ ذَلِكَ الْمَسْجِدُ الْحَرَامُ

Then he^asws said: ‘Do you know which of the spots is of the most superior sanctity in the Presence of Allah^azwj?’ But no one from us spoke, and he^asws became the responder to himself^asws. He^asws said: ‘That is the Sacred Masjid’.

ثُمَّ قَالَ أَ تَدْرُونَ أَيُّ بُقْعَةٍ فِي الْمَسْجِدِ الْحَرَامِ أَفْضَلُ‏ عِنْدَ اللَّهِ حُرْمَةً فَلَمْ يَتَكَلَّمْ أَحَدٌ مِنَّا فَكَانَ هُوَ الرَّادَّ عَلَى نَفْسِهِ فَقَالَ ذَاكَ بَيْنَ الرُّكْنِ وَ الْمَقَامِ‏ وَ بَابِ الْكَعْبَةِ وَ ذَلِكَ حَطِيمُ إِسْمَاعِيلَ ع ذَاكَ الَّذِي كَانَ يُزَوِّدُ فِيهِ غُنَيْمَاتِهِ وَ يُصَلِّي فِيهِ

Then he^asws said: ‘Do you know which spot in the Sacred Masjid is of the most superior sanctity in the Presence of Allah^azwj?’ But no one from us spoke, and he^asws became the responder to himself^asws. He^asws said: ‘That is between the corner (of the Kabah) and the standing place (of Ibrahim^as), and the door of the Kabah, and that is the stone of Ismail, that is the one in which he^as used to provide his^as sheep, and prayed Salat in it.

وَ وَ اللَّهِ لَوْ أَنَّ عَبْداً صَفَّ قَدَمَيْهِ فِي ذَلِكَ الْمَكَانِ قَامَ‏ اللَّيْلَ مُصَلِّياً حَتَّى يَجِيئَهُ النَّهَارُ وَ صَامَ‏ النَّهَارَ حَتَّى يَجِيئَهُ اللَّيْلُ وَ لَمْ يَعْرِفْ حَقَّنَا وَ حُرْمَتَنَا أَهْلَ الْبَيْتِ لَمْ يَقْبَلِ اللَّهُ مِنْهُ شَيْئاً أَبَداً.

And by Allah^azwj! If a servant were to affirm his feet in that place, standing at night praying Salat until the day comes to him, and Fasting the day until the night comes to him, and does not recognise our^asws right and our^asws sanctity of People^asws of the Household, Allah^azwj would not Accept anything from him, ever!’’

فر، تفسير فرات بن إبراهيم الْحُسَيْنُ بْنُ سَعِيدٍ بِإِسْنَادِهِ عَنْهُ ع‏ مِثْلَهُ وَ زَادَ فِي آخِرِهِ أَلَا إِنَّ أَبَانَا إِبْرَاهِيمَ خَلِيلَ اللَّهِ كَانَ مِمَّنِ اشْتَرَطَ عَلَى رَبِّهِ قَالَ‏ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي‏ إِلَيْهِمْ‏ إِنَّهُ‏ لَمْ يَعْنِ النَّاسَ كُلَّهُمْ فَأَنْتُمْ أَوْلِيَاؤُهُ رَحِمَكُمُ اللَّهُ وَ نُظَرَاؤُكُمْ وَ إِنَّمَا مَثَلُكُمْ فِي النَّاسِ مَثَلُ الشَّعْرَةِ السَّوْدَاءِ فِي الثَّوْرِ الْأَبْيَضِ وَ مَثَلُ الشَّعْرَةِ الْبَيْضَاءِ فِي الثَّوْرِ الْأَسْوَدِ

Tafseer Furat Bin Ibrahim – Al Husayn Bin Saeed, by his chain,

‘From him^asws – similar to it, and there is an addition in its end: ‘Indeed! Our^asws father^as Ibrahim^as, Friend of Allah^azwj, was from the one who had stipulated conditions upon his^as Lord^azwj. He^as said: ‘Therefore Make the hearts of the people to yearn towards them [14:37]. He^as did not mean the people, all of them. You (Shias) are his^as friends, may Allah^azwj have Mercy on you, and your peers, and rather your example among the people is like an example of the black hair in the white bull, and an example of the white hair in the black bull.

يَنْبَغِي‏ لِلنَّاسِ أَنْ يَحُجُّوا هَذَا الْبَيْتَ وَ يُعَظِّمُونَا لِتَعْظِيمِ اللَّهِ وَ أَنْ تَلْقَوْنَا حَيْثُ كُنَّا نَحْنُ الْأَدِلَّاءُ عَلَى اللَّهِ تَعَالَى‏.

It is befitting for the people that they should be performing the Hajj of this House, and revere us^asws for the reverence of Allah^azwj, and that they should meet us^asws wherever we^asws mighty be. We^asws are the guides to Allah^azwj the Exalted’’.[47]

26- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ الْبَزَنْطِيِّ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ ابْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كُلُّ نَاصِبٍ وَ إِنْ تَعَبَّدَ وَ اجْتَهَدَ يَصِيرُ إِلَى‏ هَذِهِ الْآيَةِ عامِلَةٌ ناصِبَةٌ تَصْلى‏ ناراً حامِيَةً.

(The book) ‘Sawaab Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Al Jamourany, from Al Bazanty, from Salih Bin Saeed, from Abu Saeed Al Qammat, from Ibn Taglib who said,

‘Abu Abdullah^asws said: ‘Every Nasibi (Hostile one), and every if he worships and struggles, would be attributed to this Verse: (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4]’’.[48]

27- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ عَنْ مُيَسِّرٍ بَيَّاعِ الزُّطِّيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي جَاراً لَسْتُ أَنْتَبِهُ إِلَّا بِصَوْتِهِ‏ إِمَّا تَالِيَا كِتَابَهُ يُكَرِّرُهُ وَ يَبْكِي وَ يَتَضَرَّعُ وَ إِمَّا دَاعِياً فَسَأَلْتُ‏ عَنْهُ فِي السِّرِّ وَ الْعَلَانِيَةِ فَقِيلَ‏ لِي إِنَّهُ مُجْتَنِبٌ لِجَمِيعِ الْمَحَارِمِ‏

(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father, from Muyasser Baya Al Zuty who said,

‘I entered to see Abu Abdullah^asws and said to him^asws, ‘May I be sacrificed for you^asws! There is a neighbour of mine, I do not pay attention except to his voice. Either he recites his book, repeating it, and crying, and beseeching, or he supplicates. I asked about him secretly and openly and it was said to me he shuns the entirety of the Prohibitions’.

قَالَ فَقَالَ يَا مُيَسِّرُ يَعْرِفُ شَيْئاً مِمَّا أَنْتَ عَلَيْهِ قَالَ قُلْتُ اللَّهُ أَعْلَمُ

He (the narrator) said, ‘He^asws said: ‘O Muyasser! Does he recognise anything from what you are upon?’ I said, ‘Allah^azwj is more Knowing’.

قَالَ فَحَجَجْتُ مِنْ قَابِلٍ فَسَأَلْتُ عَنِ الرَّجُلِ فَوَجَدْتُهُ لَا يَعْرِفُ شَيْئاً مِنْ هَذَا الْأَمْرِ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ بِخَبَرِ الرَّجُلِ فَقَالَ لِي مِثْلَ مَا قَالَ فِي الْعَامِ الْمَاضِي يَعْرِفُ شَيْئاً مِمَّا أَنْتَ عَلَيْهِ قُلْتُ لَا

He (the narrator) said, ‘I performed Hajj the next year and asked about the man, and found that he does not recognise anything from this matter (Wilayah). I entered to see Abu Abdullah^asws and informed him^asws with the news of the man. He^asws said to me similar to what he^asws had said in the past year: ‘Does he recognise anything from what you are upon?’ I said, ‘No’.

قَالَ يَا مُيَسِّرُ أَيُّ الْبِقَاعِ أَعْظَمُ حُرْمَةً قَالَ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ‏ قَالَ يَا مُيَسِّرُ مَا بَيْنَ الرُّكْنِ وَ الْمَقَامِ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مَا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ

He^asws said: ‘O Muyasser! Which of the spots is of the greatest sanctity?’ I said, ‘Allah^azwj and His^azwj Rasool^saww and son^asws of His^azwj Rasool^saww are more knowing’. He^asws said: ‘O Muyasser, (it is) what is between the corner (of the Kabah) and the standing place (of Ibrahim^as), being a garden from the Gardens of the Paradise, and what is between the grave and the pulpit (of Rasool-Allah^saww) being a garden from the gardens of the Paradise.

وَ لَوْ أَنَّ عَبْداً عَمَّرَهُ اللَّهُ فِيمَا بَيْنَ الرُّكْنِ وَ الْمَقَامِ وَ فِيمَا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ يَعْبُدُهُ أَلْفَ عَامٍ ثُمَّ ذُبِحَ عَلَى فِرَاشِهِ مَظْلُوماً كَمَا يُذْبَحُ الْكَبْشُ الْأَمْلَحُ ثُمَّ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ بِغَيْرِ وَلَايَتِنَا لَكَانَ حَقِيقاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يُكِبَّهُ عَلَى مَنْخِرَيْهِ فِي نَارِ جَهَنَّمَ‏.

And if a servant were to be Granted by Allah^azwj a life, spending between the corner (of the Kabah) and the standing place (of Ibrahim^as), and in what is between the grave and the pulpit (of Rasool-Allah^saww), worshipping Him^azwj for a thousand years, then he is slaughtered upon his bed as oppressed just as the black and white ram gets slaughtered, then he meets Allah^azwj Mighty and Majestic without our^asws Wilayah, there would be a right upon Allah^azwj Mighty and Majestic that He^azwj Flings him upon his nostrils into the Fire of Hell’’.[49]

28- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ رَجُلٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْبَصْرِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ: مَرَّ مُوسَى بْنُ عِمْرَانَ ع بِرَجُلٍ رَافِعٍ يَدَهُ إِلَى السَّمَاءِ يَدْعُو فَانْطَلَقَ مُوسَى فِي حَاجَتِهِ فَغَابَ عَنْهُ سَبْعَةَ أَيَّامٍ ثُمَّ رَجَعَ إِلَيْهِ وَ هُوَ رَافِعٌ يَدَيْهِ يَدْعُو وَ يَتَضَرَّعُ وَ يَسْأَلُ حَاجَتَهُ

(The book) ‘Qasas Al Anbiya^as’ – By the chains to Al Sadouq, from Majaylawiya, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from a man from Abdullah Bin Abdul Rahman Al Basry, from Ibn Muskan,

‘From Abu Abdullah^asws, from his^asws forefathers^asws having said: ‘Musa Bin Imran^as passed by a man raising his hands towards the sky supplication. Musa^as went on regarding his^as need, and was absent from him for seven days. Then he^as returned to him, and he was still raising his hands and beseeching and asking his^as need.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى لَوْ دَعَانِي حَتَّى تَسْقُطَ لِسَانُهُ مَا اسْتَجَبْتُ لَهُ حَتَّى يَأْتِيَنِي مِنَ الْبَابِ الَّذِي أَمَرْتُهُ بِهِ‏.

Allah^azwj Mighty and Majestic Revealed to him^as: “O Musa^as! Even if he were to supplicate to Me^azwj until his tongue gets cut, I^azwj will not Answer to him until he comes to Me^azwj from the door which I^azwj have Commanded him to!”’[50]

29- سن، المحاسن الْقَاسِمُ بْنُ يَحْيَى عَنْ عُبَيْسٍ عَنْ جَيْفَرٍ الْعَبْدِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ عَامٍ مَا بَيْنَ الرُّكْنِ وَ الْمَقَامِ ثُمَّ ذُبِحَ كَمَا يُذْبَحُ الْكَبْشُ مَظْلُوماً لَبَعَثَهُ اللَّهُ مَعَ النَّفَرِ الَّذِينَ يَقْتَدِي بِهِمْ وَ يَهْتَدِي بِهُدَاهُمْ وَ يَسِيرُ بِسِيرَتِهِمْ إِنْ جَنَّةً فَجَنَّةٌ وَ إِنْ نَاراً فَنَارٌ.

(The book) ‘Al Mahasin’ – Al Qasim Bin Yahya, from Ubeys, from Jayfar Al Abdy, from Abu Saeed Al Khudry who said,

‘I heard Rasool-Allah^saww said: ‘If a servant were to worship Allah^azwj for a thousand years in what is between the corner (of the Kabah) and the standing place (of Ibrahim^as), then is slaughtered just as the ram is slaughtered, oppressed, Allah^azwj would Resurrect him with the persons he imitated, and was guided by them, and travelled their ways, to Paradise, so Paradise, and if to the Fire, so the Fire’’.[51]

30- ير، بصائر الدرجات أَحْمَدُ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ الْبَرَاءِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ يَعْنِي ابْنَ كَثِيرٍ قَالَ: حَجَجْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَلَمَّا صِرْنَا فِي بَعْضِ الطَّرِيقِ صَعِدَ عَلَى جَبَلٍ فَأَشْرَفَ فَنَظَرَ إِلَى النَّاسِ فَقَالَ مَا أَكْثَرَ الضَّجِيجَ وَ أَقَلَّ الْحَجِيجَ فَقَالَ لَهُ دَاوُدُ الرَّقِّيُّ يَا ابْنَ رَسُولِ اللَّهِ هَلْ يَسْتَجِيبُ اللَّهُ دُعَاءَ هَذَا الْجَمْعِ الَّذِي أَرَى

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Al Husayn, from Ahmad bin Ibrahim, from Al hassan bin Al Bara’a, from Ali Bin Hassan, from Abdul Rahman, meaning Ibn Kaseer who said,

‘I performed a Hajj with Abu Abdullah^asws, when we were in one of the roads, he^asws climbed on the mountain and surveyed and looked at the people. He^asws said: ‘There is more noise than there are pilgrims. Dawood Al-Raqy said to him^asws: ‘O son of Rasool-Allah^saww, will Allah^azwj Answer the supplication of this gathering which I see?’

قَالَ وَيْحَكَ يَا بَا سُلَيْمَانَ إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ الْجَاحِدُ لِوَلَايَةِ عَلِيٍّ كَعَابِدِ وَثَنٍ

He^asws said: ‘Woe be unto you O Abu Suleiman. Allah^azwj does not Forgive the ones who associated partners with Him^azwj. The opponent of the Wilayah of Ali^asws is like an idol worshipper’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ هَلْ تَعْرِفُونَ مُحِبَّكُمْ وَ مُبْغِضَكُمْ قَالَ وَيْحَكَ يَا أَبَا سُلَيْمَانَ إِنَّهُ لَيْسَ مِنْ عَبْدٍ يُولَدُ إِلَّا كُتِبَ بَيْنَ عَيْنَيْهِ مُؤْمِنٌ أَوْ كَافِرٌ وَ إِنَّ الرَّجُلَ لَيَدْخُلُ إِلَيْنَا بِوَلَايَتِنَا وَ بِالْبَرَاءَةِ مِنْ أَعْدَائِنَا فَنَرَى مَكْتُوباً بَيْنَ عَيْنَيْهِ مُؤْمِنٌ أَوْ كَافِرٌ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ‏ نَعْرِفُ عَدُوَّنَا مِنْ وَلِيِّنَا.

I said, ‘May I be sacrificed for you^asws, are you^asws recognising the ones who love you^asws and those who hate you^asws?’ He^asws said: ‘Woe be unto you, O Abu Suleiman. There is no servant who is born, but it is written between his eyes ‘Momin’, or ‘Kafir’. The man, we^asws let him come to us^asws with our^asws Wilayah and keep away from our^asws enemies, for we^asws see the writing between his eyes ‘Momin’, or ‘Kafir’, and Allah^azwj Mighty and Majestic has Said regarding that: Surely, in that are Signs for the distinguishers [15:75]. We^asws recognise our^asws enemies from our^asws friends’’.[52]

31- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنِ الثُّمَالِيِّ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ اللَّهَ اصْطَفَى مُحَمَّداً بِالرِّسَالَةِ وَ أَنْبَأَهُ بِالْوَحْيِ فَأَنَالَ فِي النَّاسِ وَ أَنَالَ وَ فِينَا أَهْلَ الْبَيْتِ مَعَاقِلُ الْعِلْمِ وَ أَبْوَابُ الحِكْمَةِ وَ ضِيَاءُ الْأَمْرِ فَمَنْ يُحِبَّنَا مِنْكُمْ نَفَعَهُ إِيمَانُهُ وَ يُقْبَلُ مِنْهُ عَمَلُهُ وَ مَنْ لَمْ يُحِبَّنَا مِنْكُمْ لَمْ يَنْفَعْهُ إِيمَانُهُ وَ لَا يُقْبَلُ مِنْهُ عَمَلُهُ‏.

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Muhammad Bin Isa, from his father, from Ibn Al Mugheira, from Ibn Muskan, from Al Sumali who said,

‘Amir Al-Momineen^asws addressed. He^asws praised Allah^azwj and extolled upon Him^azwj, then said: ‘Allah^azwj Chose Muhammad^saww with the Message, and Informed him^saww with the Revelation. He^saww gave among the people and gave; and among us^asws People^asws of the Household is the stronghold of the knowledge, and doors of the wisdom, and illumination of the command. So, the one from you who loves us^asws, his Eman would benefit him and his deeds would be Accepted from him, and one from you who does not love us^asws, his Eman would not benefit him, nor will his deeds be Accepted from him’’.[53]

32- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي كَهْمَشٍ عَنِ الْحَكَمِ أَبِي مُحَمَّدٍ عَنْ عَمْرٍو عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: صَعِدَ عَلَى مِنْبَرِ الْكُوفَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ شَهِدَ بِشَهَادَةِ الْحَقِّ ثُمَّ قَالَ إِنَّ اللَّهَ بَعَثَ مُحَمَّداً بِالرِّسَالَةِ وَ اخْتَصَّهُ بِالنُّبُوَّةِ وَ أَنْبَأَهُ بِالْوَحْيِ فَأَنَالَ النَّاسَ وَ أَنَالَ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Abu Kahmash, from Al Hakam Abu Muhammad, from Amro, from Al Qasim Bin Urwa,

‘From Amir Al-Momineen^asws, he (the narrator) said, ‘He^asws climbed upon the pulpit of Al-Kufa, and praise Allah^azwj and extolled upon Him^azwj and testified with the testimony of the truth, then said: ‘Allah^azwj Sent Muhammad^saww with the Message, and Selected him^saww for the Prophet-hood, and Informed him^saww with the Revelation, so he^saww have the people and gave. 

وَ فِينَا أَهْلَ‏ الْبَيْتِ مَعَاقِلُ الْعِلْمِ وَ أَبْوَابُ الْحِكَمِ وَ ضِيَاءُ الْأَمْرِ فَمَنْ يُحِبَّنَا أَهْلَ الْبَيْتِ يَنْفَعْهُ إِيمَانُهُ وَ يُقْبَلُ مِنْهُ عَمَلُهُ وَ مَنْ لَا يُحِبُّنَا أَهْلَ الْبَيْتِ فَلَا يَنْفَعُهُ إِيمَانُهُ وَ لَا يُقْبَلُ مِنْهُ عَمَلُهُ وَ لَوْ صَامَ النَّهَارَ وَ قَامَ اللَّيْلَ‏.

And among us^asws, People^asws of the Household, is the stronghold of the knowledge, and the doors of wisdom, and illumination of the command. The one who loves us^asws People^asws of the Household, his Eman would benefit him and his deeds would be Accepted from him; and one who does not loves us, so neither would his Eman benefit him nor would his deeds be Accepted from him, and even if he were to Fast (every) day and stand (for Salat every) night’’.[54]

33- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى فِيمَا أَعْلَمُ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ قَالَ إِلَى وَلَايَتِنَا وَ اللَّهِ أَ مَا تَرَى كَيْفَ اشْتَرَطَ اللَّهُ عَزَّ وَ جَلَ‏.

(The book) ‘Al Mahasin’ – My father, from Hammad Bin Isa, in what I know, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullah^asws about the Words of Allah^azwj Mighty and Majestic: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. He^asws said: ‘To our^asws Wilayah, by Allah^azwj! Have you not seen how Allah^azwj Mighty and Majestic has Kept it (our^asws Wilayah) as a (Stipulated) condition?’’.[55]

34- سن، المحاسن أَبِي عَمَّنْ حَدَّثَهُ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ مَا أَرَدْتُ أَنْ أُحَدِّثَكُمْ وَ لَأُحَدِّثَنَّكُمْ وَ لَأَنْصَحَنَّ لَكُمْ وَ كَيْفَ لَا أَنْصَحُ لَكُمْ وَ أَنْتُمْ وَ اللَّهِ جُنْدُ اللَّهِ وَ اللَّهِ مَا يَعْبُدُ اللَّهَ عَزَّ وَ جَلَّ أَهْلُ دِينٍ غَيْرُكُمْ فَخُذُوهُ وَ لَا تُذِيعُوهُ وَ لَا تَحْبِسُوهُ عَنْ أَهْلِهِ فَلَوْ حَبَسْتُ عَنْكُمْ‏ يُحْبَسُ عَنِّي‏.

(The book) ‘Al Mahasin’ – My father, from the one who narrated it, from Ubeydullah Bin Al Halby who said,

‘Abu Abdullah^asws said: ‘I^asws did not intend to narrate to you, nor discuss with you, and I will advise to you, and how can I^asws not advise to you and by Allah^azwj you are the army of Allah^azwj. By Allah^azwj! No people of Religion worship Allah^azwj apart from you (Shias), therefore take it and do not broadcast it, and do not withhold it from its rightful ones, for if I^asws had withheld it from you, it would have been Withheld from me^asws’’.[56]

35- سن، المحاسن أَبِي عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عُمَرَ الْكَلْبِيِّ قَالَ: كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ع وَ هُوَ مُتَّكِئٌ عَلَيَّ إِذْ قَالَ يَا عُمَرُ مَا أَكْثَرَ السَّوَادَ يَعْنِي النَّاسَ فَقُلْتُ أَجَلْ جُعِلْتُ فِدَاكَ فَقَالَ أَمَا وَ اللَّهِ مَا يَحُجُّ لِلَّهِ غَيْرُكُمْ وَ لَا يُؤْتَى أَجْرَهُ مَرَّتَيْنِ غَيْرُكُمْ أَنْتُمْ وَ اللَّهِ رُعَاةُ الشَّمْسِ وَ الْقَمَرِ وَ أَنْتُمْ وَ اللَّهِ أَهْلُ دِينِ اللَّهِ مِنْكُمْ يُقْبَلُ وَ لَكُمْ يُغْفَرُ.

(The book) ‘Al Mahasin’ – My father, from Hamza Bin Abdullah, from Jameel Bin Darraj, from Abdullah Bin Muskan, from Umar Al Kalby who said,

‘I was performing Tawaaf with Abu Abdullah^asws and he^asws was leaning upon me, when he^asws said: ‘O Umar! How much is the multitude!’ – meaning the people. I said, ‘Yes, may I be sacrificed for you^asws! He^asws said: ‘But, by Allah^azwj! No one performs Hajj apart from you (Shias), nor will anyone be Given the Recompense twice apart from you (Shias). By Allah^azwj! You are shepherds of the sun and the moon (monitoring the timings of Salat), and by Allah^azwj you are the people of the Religion of Allah^azwj. From you He^azwj will Accept, and for you He^azwj will Forgive’’.[57]

36- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع وَ أَنَا جَالِسٌ عَنْ قَوْلِ اللَّهِ‏ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها يَجْرِي لِهَؤُلَاءِ مِمَّنْ لَا يَعْرِفُ مِنْهُمْ هَذَا الْأَمْرَ فَقَالَ لَا إِنَّمَا هَذِهِ لِلْمُؤْمِنِينَ خَاصَّةً

(The book) ‘Al Mahasin’ – My father, from Al Nazr, from Yahya Al Halby, from Ibn Muskan, from Zurara who said,

‘Abu Abdullah^asws was asked and I was seated, about the Words of Allah^azwj: One who comes with the good deed, then for him would be ten the likes of it [6:160], ‘Does it flow for those, ones from them who do not recognise this matter (Wilayah)?’ He^asws said: ‘No, but rather this is for the Momineen in particular’.

قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ أَ رَأَيْتَ مَنْ صَامَ وَ صَلَّى وَ اجْتَنَبَ الْمَحَارِمَ وَ حَسُنَ وَرَعُهُ مِمَّنْ لَا يَعْرِفُ وَ لَا يَنْصِبُ فَقَالَ إِنَّ اللَّهَ يُدْخِلُ أُولَئِكَ الْجَنَّةَ بِرَحْمَتِهِ‏.

I said to him^asws, ‘May Allah^azwj Keep you^asws well! What is your^asws view of the one who Fasts, and prays (Salat), and shuns the Prohibitions, and his devoutness is good, from the ones who do neither recognise (Wilayah) nor are hostile?’ He^asws said: ‘Allah^azwj would Enter them into the Paradise by His^azwj Mercy’’.[58]

37- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ وَ جاهِدُوا فِي اللَّهِ حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ وَ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ‏ فِي الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْخَيْرِ إِذَا تَوَلَّوُا اللَّهَ وَ رَسُولَهُ وَ أُولِي‏ الْأَمْرِ مِنَّا أَهْلَ الْبَيْتِ قَبِلَ اللَّهُ أَعْمَالَهُمْ‏.

(The book) ‘Al Mahasin’ – Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Ja’far^asws regarding Words of Allah^azwj Mighty and Majestic: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77] And strive hard in (the Way of) Allah, with a striving which He is Rightful of. He Chose you and did not Make any hardship upon you in the Religion [22:78]: ‘Regarding the Salat, and the Zakat, and the Fasts, and the good deed, when you follow Allah^azwj and His^azwj Rasool^saww and Masters^asws of the Command from us^asws, People^asws of the Household, Allah^azwj will Accept your deeds’’.[59]

38- سن، المحاسن ابْنُ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي بُرْحَةَ الرَّمَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: النَّاسُ سَوَادٌ وَ أَنْتُمْ حَاجٌ‏.

(The book) ‘Al Mahasin’ – Ibn Fazzal, from Muawiya Bin Wahab, from Abu Burha Al Rammah,

‘From Abu Abdullah^asws having said: ‘The people are the multitude, and you (Shias) are the (real) pilgrims’’.[60]

39- سن، المحاسن عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنِّي خَرَجْتُ بِأَهْلِي فَلَمْ أَدَعْ أَحَداً إِلَّا خَرَجْتُ بِهِ إِلَّا جَارِيَةً لِي نَسِيتُ فَقَالَ تَرْجِعُ وَ تَذْكُرُ إِنْ شَاءَ اللَّهُ

(The book) ‘Al Mahasin’ – From one of his companions, raising it to,

‘Abu Abdullah^asws, he (the narrator) said, ‘I said to him^asws, ‘I came out (for Hajj) with my family, so I did not leave anyone except I came out with him, except for a maid of mine I forgot’. He^asws said: ‘Return and you shall remember, if Allah^azwj so Desires’.

قَالَ فَخَرَجْتَ‏ لِتَسُدَّ بِهِمُ الْفِجَاجَ قُلْتُ نَعَمْ قَالَ وَ اللَّهِ مَا يَحُجُّ غَيْرُكُمْ وَ لَا يُقْبَلُ إِلَّا مِنْكُمْ‏.

(Then) he^asws said: ‘You came out in order to block the mountain passes along with them (i.e. fill up what is between the mountain from Arafaat and the Monuments of Muzdalifa and Mina)?’ I said, ‘Yes’. He^asws said: ‘By Allah^azwj! No one performs Hajj apart from you (Shias), nor does He^azwj Accept except from you’’.[61]

40- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا أَكْثَرَ السَّوَادَ قُلْتُ أَجَلْ يَا ابْنَ رَسُولِ اللَّهِ قَالَ أَمَا وَ اللَّهِ مَا يَحُجُّ لِلَّهِ غَيْرُكُمْ وَ لَا يُصَلِّي الصَّلَاتَيْنِ غَيْرُكُمْ وَ لَا يُؤْتَى أَجْرَهُ مَرَّتَيْنِ غَيْرُكُمْ وَ إِنَّكُمْ لَرُعَاةُ الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ أَهْلُ الدِّينِ وَ لَكُمْ يُغْفَرُ وَ مِنْكُمْ يُقْبَلُ‏.

(The book) ‘Al Mahasin’ – Ibn Fazzal, from Ali Bin Uqba, from Umar bin Aban Al Kalby who said,

‘Abu Abdullah^asws said to me: ‘How large is the multitude!’ I said, ‘Yes, O son^asws of Rasool-Allah^saww! He^asws said: ‘But, by Allah^azwj! No one performs Hajj for Allah^azwj apart from you (Shias), nor prays two Salats apart from you, nor will be Give two Recompenses apart from you, and you are the shepherds of the sun and the moon and the stars (monitoring the timings of Salat), and the people of the Religion; and for you He^azwj will Forgive, and from you He^azwj will Accept’’.[62]

41- سن، المحاسن ابْنُ فَضَّالٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً فَدَخَلَ عَلَيْهِ دَاخِلٌ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا أَكْثَرَ الْحَاجَّ الْعَامَ فَقَالَ إِنْ شَاءُوا فَلْيَكْثُرُوا وَ إِنْ شَاءُوا فَلْيَقِلُّوا وَ اللَّهِ مَا يَقْبَلُ اللَّهُ إِلَّا مِنْكُمْ وَ لَا يَغْفِرُ إِلَّا لَكُمْ‏.

(The book) ‘Al Mahasin’ – Ibn Fazzal, from Al Haris Bin Al Mugheira who said,

‘I was seated in the presence of Abu Abdullah^asws and an entering one entered and said, ‘O son^asws of Rasool-Allah^saww! How numerous are the pilgrims this year!’ He^asws said: ‘If they so desire, let them be more, and they desire, let them be less. By Allah^azwj! Allah^azwj will not Accept except from you (Shias), nor will He^azwj Forgive except for you’’.[63]

42- سن، المحاسن النَّضْرُ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْحَارِثِ‏ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ وَ هُوَ كَرَّامُ بْنُ عَمْرٍو الْخَثْعَمِيُّ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ آيَةً فِي الْقُرْآنِ تُشَكِّكُنِي قَالَ وَ مَا هِيَ قُلْتُ قَوْلُ اللَّهِ‏ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ‏ قَالَ أَيَّ شَيْ‏ءٍ شَكَكْتَ فِيهَا قُلْتُ مَنْ صَلَّى وَ صَامَ وَ عَبَدَ اللَّهَ قُبِلَ مِنْهُ قَالَ‏ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ‏ الْعَارِفِينَ

(The book) ‘Al Mahasin’ – Al Nazar, from Yahya Al Halby, from Al Haris, from Muhammad Bin Ali, from Ubeys Bin Hisham, from Abdul Kareem, and he is Karram Bin Amro Al Khas’amy, form Umar Bin Hanzala who said,

‘I said to Abu Abdullah^asws, ‘There is a Verse in the Quran which has placed me in doubt’. He^asws said: ‘And which one is it?’ I said, ‘The Words of Allah^azwj [5:27] But rather, Allah only Accepts from those who are pious’. He^asws said: ‘And which thing places you in doubt?’ I said, ‘The one who Prays Salat, and Fasts, and worships Allah^azwj, it would be Accepted from him?’ He^asws said: ‘But rather, Allah^azwj will (only) Accept from ‘المتقين’ the pious, ‘العارفين’ the recognisers’.

ثُمَّ قَالَ أَنْتَ أَزْهَدُ فِي الدُّنْيَا أَمِ الضَّحَّاكُ بْنُ قَيْسٍ قُلْتُ لَا بَلِ الضَّحَّاكُ بْنُ قَيْسٍ قَالَ فَذَلِكَ‏ لَا يُتَقَبَّلُ مِنْهُ شَيْ‏ءٌ مِمَّا ذَكَرْتَ‏.

Then he^asws said: ‘Are you more ascetic in the world or Al-Zahaak Bin Qays?’ I said, ‘But, it is Al-Zahaak Bin Qays’. He^asws said: ‘Then if that is so, Allah^azwj will not Accept anything from him, from what you have mentioned’’.[64]

43- سن، المحاسن أَبِي عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ عَامٍ ثُمَّ ذُبِحَ كَمَا يُذْبَحُ الْكَبْشُ ثُمَّ أَتَى اللَّهَ بِبُغْضِنَا أَهْلَ الْبَيْتِ لَرَدَّ اللَّهُ عَلَيْهِ عَمَلَهُ‏.

(The book) ‘Al Mahasin’ – My father, from Hamza Bin Abdullah, from Jameel Bin Darraj, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^asws having said: ‘Rasool-Allah^saww said: ‘If a servant were to worship Allah^azwj for a thousand years, then is slaughtered just as the ram is slaughtered, then comes to Allah^azwj with our^asws hatred, People^asws of the Household, Allah^azwj would Reject his deeds unto him’’.[65]

44- سن، المحاسن أَبِي عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ عَنْ جَمِيلِ بْنِ مُيَسِّرٍ عَنْ أَبِيهِ النَّخَعِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا مُيَسِّرُ أَيُّ الْبُلْدَانِ أَعْظَمُ حُرْمَةً قَالَ فَمَا كَانَ مِنَّا أَحَدٌ يُجِيبُهُ حَتَّى كَانَ الرَّادَّ عَلَى نَفْسِهِ فَقَالَ مَكَّةُ

(The book) ‘Al Mahasin’ – My father, from Hamza Bin Abdullah, from Jameel Bin Muyasser, from his father Al Nakhaie who said,

‘Abu Abdullah^asws said to me: ‘O Muyasser! Which of the cities is of the greatest sanctity?’ There was no one from us who answered him^asws, until he^asws became the responder to himself^asws. He^asws said: ‘Makkah’.

فَقَالَ أَيُّ بِقَاعِهَا أَعْظَمُ حُرْمَةً قَالَ‏ فَمَا كَانَ مِنَّا أَحَدٌ يُجِيبُهُ حَتَّى كَانَ الرَّادَّ عَلَى نَفْسِهِ قَالَ بَيْنَ الرُّكْنِ إِلَى الْحِجْرِ وَ اللَّهِ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ عَامٍ حَتَّى يَنْقَطِعَ عِلْبَاؤُهُ هَرَماً ثُمَّ أَتَى اللَّهَ بِبُغْضِنَا لَرَدَّ اللَّهُ عَلَيْهِ عَمَلَهُ‏.

He^asws said: ‘Which of its ‘effort’ is of the greatest sanctity?’ There was no one from us who answered him^asws, until he^asws became the responder to himself^asws. He^asws said: ‘(It is) between the corner (of the Kabah) to the (Black) Stone. By Allah^azwj! If a servant were to worship Allah^azwj for a thousand years until his neck nerves break due to weakness of old age, then he comes to Allah^azwj with our^asws anger (on him), Allah^azwj would Reject his deeds to him’’.[66]

45- م، تفسير الإمام عليه السلام قَالَ الصَّادِقُ ع‏ أَعْظَمُ النَّاسِ حَسْرَةً رَجُلٌ جَمَعَ مَالًا عَظِيماً بِكَدٍّ شَدِيدٍ وَ مُبَاشَرَةِ الْأَهْوَالِ وَ تَعَرُّضِ الْأَخْطَارِ ثُمَّ أَفْنَى مَالَهُ صَدَقَاتٍ‏ وَ مَبَرَّاتٍ وَ أَفْنَى شَبَابَهُ وَ قُوَّتَهُ فِي عِبَادَاتٍ وَ صَلَوَاتٍ وَ هُوَ مَعَ ذَلِكَ لَا يَرَى لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع حَقَّهُ وَ لَا يَعْرِفُ لَهُ مِنَ الْإِسْلَامِ‏ مَحَلَّهُ وَ يَرَى أَنَّ مَنْ لَا يُعَشِّرُهُ وَ لَا يُعَشِّرُ عُشَيْرَ مِعْشَارِهِ أَفْضَلُ مِنْهُ ع

Tafseer of the Imam (Hassan Al-Askari^asws) – Al-Sadiq^asws: ‘And of the regret greater than this would be a man who had amassed great wealth by intense toiling, and forthright horrors, and being exposed to the dangers. Then he spent his wealth in the (giving of) charities and the (doing of) righteous deeds, and spent his youth and his strength in worship and prayers, and he, along with (all) that, did not view any rights as being for Ali^asws Bin Abu Talib^asws, nor did he recognise for him^asws as having any place in Al-Islam, and he Viewed that the one who is not even a tenth of him^asws, and not even a tenth of a tenth of a hundred of him^asws, superior than him^asws.

يُوَاقِفُ عَلَى الْحُجَجِ‏ فَلَا يَتَأَمَّلُهَا وَ يَحْتَجُّ عَلَيْهَا بِالْآيَاتِ وَ الْأَخْبَارِ فَيَأْبَى إِلَّا تَمَادِياً فِي غَيِّهِ فَذَاكَ أَعْظَمُ حَسْرَةً مِنْ كُلِّ مَنْ يَأْتِي‏ يَوْمَ الْقِيَامَةِ وَ صَدَقَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ الْأَفَاعِي تَنْهَشُهُ وَ صَلَوَاتُهُ وَ عِبَادَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ‏ الزَّبَانِيَةِ تَتْبَعُهُ‏ حَتَّى تَدُعَّهُ إِلَى جَهَنَّمَ

He stops at the arguments and he does not contemplate, but it is argued against him (his beliefs) with the (Quranic) Verses and the Ahadeeth, but he refuses except to go further into error. So that is the one who would be of greater regret than every regret on the Day of Judgment, and his charities would be resembled for him as snakes ravaging him, and his Salats and his (acts of) worship would be resembled for him in a resemblance of the Zabaniyya (Angels of Hell), repelling him until he is led into Hell.

دَعّاً يَقُولُ يَا وَيْلِي أَ لَمْ أَكُ مِنَ الْمُصَلِّينَ أَ لَمْ أَكُ مِنَ الْمُزَكِّينَ أَ لَمْ أَكُ عَنْ أَمْوَالِ النَّاسِ وَ نِسَائِهِمْ مِنَ الْمُتَعَفِّفِينَ

He would call out saying, ‘O woe is for me! Why was I not from the praying ones! Why was I not from the givers of Zakat? Why was I not chaste from the wealth of the people and their women from the chaste ones?’

فَلِمَا ذَا دُهِيتُ بِمَا دُهِيتُ‏ فَيُقَالُ لَهُ يَا شَقِيُّ مَا نَفَعَكَ مَا عَمِلْتَ‏ وَ قَدْ ضَيَّعْتَ أَعْظَمَ الْفُرُوضِ بَعْدَ تَوْحِيدِ اللَّهِ وَ الْإِيمَانِ بِنُبُوَّةِ مُحَمَّدٍ رَسُولِ‏ اللَّهِ ص ضَيَّعْتَ مَا لَزِمَكَ مِنْ مَعْرِفَةِ حَقِّ عَلِيٍّ وَلِيِّ اللَّهِ وَ الْتَزَمْتَ مَا حَرَّمَ اللَّهُ‏ عَلَيْكَ مِنَ الِايتِمَامِ بِعَدُوِّ اللَّهِ

So when he calls out with what he calls out with, it would be said to him, ‘O wretch! It will not benefit you what (deeds) you performed, and you have wasted the great Obligation after the Tawheed of Allah^azwj the Exalted, and the Eman with the Prophet-hood of Muhammad^saww, Rasool-Allah^saww. You wasted what was Necessitated to you the recognition of the right of Ali^asws Bin Abu Talib^asws, Guardian of Allah^azwj, and you necessitated upon yourself what Allah^azwj Prohibited upon you from the taking to the imamate of the enemies of Allah^azwj.

فَلَوْ كَانَ لَكَ بَدَلَ أَعْمَالِكَ هَذِهِ عِبَادَةُ الدَّهْرِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ وَ بَدَلَ صَدَقَاتِكَ الصَّدَقَةُ بِكُلِّ أَمْوَالِ الدُّنْيَا بَلْ بِمِلْ‏ءِ الْأَرْضِ ذَهَباً لَمَا زَادَكَ ذَلِكَ مِنْ رَحْمَةِ اللَّهِ إِلَّا بُعْداً وَ مِنْ سَخَطِ اللَّهِ إِلَّا قُرْباً.

So, even if there was for you a change of these deeds of yours (increased to), the worship of the eternity, from its beginning to its end, and your charities to be changed to the charity with all the wealth of the world, but the earth filled with gold, that would not increase you from the Mercy of Allah^azwj the Exalted except for remoteness, and from the Wrath of Allah^azwj except for the nearness (to Wrath)’’.[67]

46- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَدَّى الزَّكَاةَ إِلَى مُسْتَحِقِّهَا وَ قَضَى الصَّلَاةَ عَلَى حُدُودِهَا وَ لَمْ يُلْحِقْ بِهِمَا مِنَ الْمُوبِقَاتِ مَا يُبْطِلُهُمَا جَاءَ يَوْمَ الْقِيَامَةِ يَغْبِطُهُ كُلُّ مَنْ فِي تِلْكَ الْعَرَصَاتِ حَتَّى يَرْفَعَهُ نَسِيمُ الْجَنَّةِ إِلَى أَعْلَى غُرَفِهَا وَ عَلَالِيهَا بِحَضْرَةِ مَنْ كَانَ يُوَالِيهِ مِنْ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ

Tafseer of the Imam (Hassan Al-Askari^asws) – Rasool-Allah^saww said: ‘The one who gives the Zakat to a deserving one, and fulfils the Salat upon its limits, and does not, along with these two, indulge in the grievous sins what would invalidate these, would come on the Day of Judgment envied by everyone in those plains, to the extent that the breeze of the Paradise would raise him up to its highest of its levels and lofty places to be in the presence of the ones whom he used to befriend, from Muhammad^saww and his^saww goodly Progeny^asws.

وَ مَنْ بَخِلَ بِزَكَاتِهِ وَ أَدَّى صَلَاتَهُ فَصَلَاتُهُ‏ مَحْبُوسَةٌ دُوَيْنَ السَّمَاءِ إِلَى أَنْ يَجِي‏ءَ حِينُ زَكَاتِهِ فَإِنْ أَدَّاهَا جُعِلَتْ كَأَحْسَنِ الْأَفْرَاسِ مَطِيَّةً لِصَلَاتِهِ فَحَمَلَتْهَا إِلَى سَاقِ الْعَرْشِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ سِرْ إِلَى الْجِنَانِ فَارْكُضْ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ فَمَا انْتَهَى إِلَيْهِ رَكْضُكَ فَهُوَ كُلُّهُ بِسَائِرِ مَا تَمَسُّهُ لِبَاعِثِكَ

And the one who is stingy with his Zakat and (but) performs his Salat, then his Salat would be withheld below the sky until his Zakat comes. So if he pays it, it is made like the best of the horses obedient to his Salat, and it carries it to the base of the Throne. So Allah^azwj Mighty and Majestic is Saying: “Go to the Gardens and run therein up to the Day of Judgment, and whatever you end up to, so all of it, along with whatever you touch (its left and its right) would be for you”.

فَيَرْكُضُ فِيهَا عَلَى أَنَّ كُلَّ رَكْضَةٍ مَسِيرَةُ سَنَةٍ فِي قَدْرِ لَمْحَةِ بَصَرِهِ مِنْ يَوْمِهِ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى يَنْتَهِيَ بِهِ يَوْمَ الْقِيَامَةِ إِلَى حَيْثُ مَا شَاءَ اللَّهُ تَعَالَى فَيَكُونُ ذَلِكَ‏ كُلُّهُ لَهُ وَ مِثْلُهُ عَنْ يَمِينِهِ وَ شِمَالِهِ وَ أَمَامِهِ وَ خَلْفِهِ وَ فَوْقِهِ وَ تَحْتِهِ

So it runs therein and every runs of it, travel distance of a year, in a measurement of the blink of an eye from its day up to the Day of Judgment, until it ends up to whatever Allah^azwj the Exalted so Desires, and all of that would happen to be for him, and the like of it from his right and his left, and his front and his behind, and above him and below him.

فَإِنْ‏ بَخِلَ بِزَكَاتِهِ وَ لَمْ يُؤَدِّهَا أُمِرَ بِالصَّلَاةِ فَرُدَّتْ إِلَيْهِ وَ لُفَّتْ كَمَا يُلَفُّ الثَّوْبُ الْخَلَقُ ثُمَّ يُضْرَبُ بِهَا وَجْهُهُ وَ يُقَالُ لَهُ يَا عَبْدَ اللَّهِ مَا تَصْنَعُ بِهَذَا دُونَ هَذَا

And if he is stingy with his Zakat and does not pay it, it is Commanded with the Salat for its return to him, and it is folded just like the folding of the clothes of the people, and then his face its struck with it, and it is said to him, ‘O Servant of Allah^azwj! What it to be done with (Salat) this without this (Zakat)!’

قَالَ فَقَالَ لَهُ أَصْحَابُ رَسُولِ اللَّهِ ص مَا أَسْوَأَ حَالَ هَذَا وَ اللَّهِ قَالَ رَسُولُ اللَّهِ ص أَ وَ لَا أُنَبِّئُكُمْ بِأَسْوَأَ حَالًا مِنْ هَذَا قَالُوا بَلَى يَا رَسُولَ اللَّهِ

He^asws said: ‘So the companions of Rasool-Allah^saww said: ‘How evil is the state of this one, by Allah^azwj!’. Rasool-Allah^saww said: ‘Or shall I^saww inform you with the one who is of a state eviler than this one?’ They said, ‘Yes, O Rasool-Allah^saww!’

قَالَ رَجُلٌ حَضَرَ الْجِهَادَ فِي سَبِيلِ اللَّهِ فَقُتِلَ مُقْبِلًا غَيْرَ مُدْبِرٍ وَ الْحُورُ الْعِينُ يَطَّلِعْنَ إِلَيْهِ وَ خُزَّانُ الْجِنَانِ يَتَطَلَّعُونَ وُرُودَ رُوحِهِ عَلَيْهِمْ وَ أَمْلَاكُ الْأَرْضِ‏ يَتَطَلَّعُونَ نُزُولَ حُورِ الْعِينِ إِلَيْهِ وَ الْمَلَائِكَةِ وَ خُزَّانِ الْجِنَانِ فَلَا يَأْتُونَهُ‏

He^saww said: ‘A man who attends the Jihad in the Way of Allah^azwj the Exalted, so he fights facing (the enemy) without turning back, and the maiden Houries are aspiring to him, and the keepers of the Gardens are aspiring to the return of his soul to them, and the Angels of the sky and the Angels of the earth are aspiring at the descent of the maiden Houries to him, and the Angels (who are the) keepers of the Gardens are not coming to him.

فَتَقُولُ مَلَائِكَةُ الْأَرْضِ حَوَالَيْ‏ ذَلِكَ الْمَقْتُولِ مَا بَالُ الْحُورِ الْعِينِ لَا يَنْزِلْنَ إِلَيْهِ وَ مَا بَالُ خُزَّانِ الْجِنَانِ لَا يَرِدُونَ عَلَيْهِ فَيُنَادَوْنَ مِنْ فَوْقِ السَّمَاءِ السَّابِعَةِ يَا أَيَّتُهَا الْمَلَائِكَةُ انْظُرُوا إِلَى آفَاقِ السَّمَاءِ وَ دُوَيْنِهَا

The Angels of the earth surrounding that killed one are saying, ‘What is the matter the maiden Houries are not descending to him, and what is the matter treasurers of the Gardens are not descending to him?’ They are calling out from above the seventh sky, ‘O you Angels! Look the horizons of the sky and below it!’

فَيَنْظُرُونَ فَإِذَا تَوْحِيدُ هَذَا الْعَبْدِ وَ إِيمَانُهُ بِرَسُولِ اللَّهِ ص وَ صَلَاتُهُ وَ زَكَاتُهُ وَ صَدَقَتُهُ وَ أَعْمَالُ بِرِّهِ كُلُّهَا مَحْبُوسَاتٌ دُوَيْنَ السَّمَاءِ قَدْ طُبِّقَتْ آفَاقُ السَّمَاءِ كُلُّهَا كَالْقَافِلَةِ الْعَظِيمَةِ قَدْ مَلَأَتْ مَا بَيْنَ أَقْصَى الْمَشَارِقِ وَ الْمَغَارِبِ وَ مَهَابِّ الشَّمَالِ وَ الْجَنُوبِ تُنَادِي أَمْلَاكُ تِلْكَ الْأَثْقَالِ‏ الْحَامِلُونَ لَهَا الْوَارِدُونَ بِهَا مَا بَالُنَا لَا تُفَتَّحُ لَنَا أَبْوَابُ السَّمَاءِ لِنَدْخُلَ إِلَيْهَا بِأَعْمَالِ هَذَا الشَّهِيدِ

So they are looking, and the Tawheed of this servant, the killed one, and his Eman with Rasool-Allah^saww, and his Salat, and his Zakat, and his charities, and his righteous deeds, all of them are being withheld below the sky and the horizons of the sky have snapped shut, all of them – like the great caravan which is filled with what is between the outskirts of the east and the west, and the objects of the north and the south – the Angels (carrying) those deeds, the one bring these over are calling out, ‘What is the matter the gateways of the sky are not opening up for us, in order for us to enter through these with the deeds of this martyr?’

 فَيَأْمُرُ اللَّهُ بِفَتْحِ أَبْوَابِ السَّمَاءِ فَتُفْتَحُ ثُمَّ يُنَادِي يَا هَؤُلَاءِ الْمَلَائِكَةُ أَدْخِلُوهَا إِنْ قَدَرْتُمْ فَلَا تُقِلُّهُمْ‏ أَجْنِحَتُهُمْ وَ لَا يَقْدِرُونَ عَلَى الِارْتِفَاعِ بِتِلْكَ الْأَعْمَالِ فَيَقُولُونَ يَا رَبَّنَا لَا نَقْدِرُ عَلَى الِارْتِفَاعِ بِهَذِهِ الْأَعْمَالِ

Allah^azwj Mighty and Majestic Commands with the opening of the gateways of the sky, and they are open. Then it is called out to these Angels, ‘Enter if you are able to’. But their wings are not taking them nor are they able upon rising with those deeds. They are saying, ‘O our Lord^azwj! We are unable upon rising with these deeds!’

فَيُنَادِيهِمْ‏ مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ يَا أَيُّهَا الْمَلَائِكَةُ لَسْتُمْ حُمَّالَ هَذِهِ الْأَثْقَالِ‏ الصَّاعِدِينَ بِهَا إِنَّ حَمَلَتَهَا الصَّاعِدِينَ بِهَا مَطَايَاهَا الَّتِي تَرْفَعُهَا إِلَى دُوَيْنِ الْعَرْشِ ثُمَّ تُقِرُّهَا فِي دَرَجَاتِ الْجِنَانَ

So a caller of our Lord^azwj Mighty and Majestic calls out to them, ‘O you Angels! You aren’t the carriers of these loads, the ascenders with these. The ascenders with these are their runners who would raise these to the base of the Throne, then settle these in levels of the Gardens’.

فَيَقُولُ الْمَلَائِكَةُ يَا رَبَّنَا مَا مَطَايَاهَا فَيَقُولُ اللَّهُ تَعَالَى وَ مَا الَّذِي حَمَلْتُمْ مِنْ عِنْدِهِ فَيَقُولُونَ تَوْحِيدَهُ لَكَ‏ وَ إِيمَانَهُ بِنَبِيِّكَ فَيَقُولُ اللَّهُ تَعَالَى فَمَطَايَاهَا مُوَالاةُ عَلِيٍّ أَخِي نَبِيِّي وَ مُوَالاةُ الْأَئِمَّةِ الطَّاهِرِينَ فَإِنْ أَتَتْ‏ فَهِيَ الْحَامِلَةُ الرَّافِعَةُ الْوَاضِعَةُ لَهَا فِي الْجِنَانِ

The Angels are saying, ‘O our Lord^azwj! What are their runners?’ So Allah^azwj the Exalted is Saying: “And what is which you are carrying from him?’ They are saying, ‘His (belief in) Tawheed for You^azwj and his Eman with Your^azwj Prophet^saww’. Allah^azwj the Exalted is Saying: “So its runner is the Wilayah of the brother^asws of My^azwj Prophet^saww, and the Wilayah of the Imams^asws, the clean. Thus, if it comes, then it would be the carrier, the lifter, the placer of these in the Gardens”.

فَيَنْظُرُونَ فَإِذَا الرَّجُلُ مَعَ مَا لَهُ مِنْ هَذِهِ الْأَشْيَاءِ لَيْسَ لَهُ مُوَالاةُ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِ وَ مُعَادَاةُ أَعْدَائِهِمْ

So they look around at the man with whom are these things, but there isn’t for him the Wilayah of Ali^asws Bin Abu Talib^asws and the goodly ones from his^asws Progeny^asws, and the enmity of his^asws enemies.

فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْأَمْلَاكِ الَّذِينَ كَانُوا حَامِلِيهَا اعْتَزِلُوهَا وَ أَلْحِقُوا بِمَرَاكِزِكُمْ مِنْ مَلَكُوتِي لِيَأْتِيَهَا مَنْ هُوَ أَحَقُّ بِحَمْلِهَا وَ وَضْعِهَا فِي مَوْضِعِ اسْتِحْقَاقِهَا فَتُلْحَقُ تِلْكَ الْأَمْلَاكُ بِمَرَاكِزِهَا الْمَجْعُولَةِ لَهَا

Allah^azwj Blessed and Exalted is Saying to the Angels who were the carriers: “Isolate these, and join up with your positions from My^azwj Kingdom so that he would bring these, the one who is more rightful with carrying these and placing these in a rightful place!”’ So those Angels join up with their positions made for these.

ثُمَّ يُنَادِي مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ يَا أَيَّتُهَا الزَّبَانِيَةُ تَنَاوَلِيهَا وَ حُطِّيهَا إِلى‏ سَواءِ الْجَحِيمِ‏ لِأَنَّ صَاحِبَهَا لَمْ يَجْعَلْ لَهَا مَطَايَا مِنْ مُوَالاةِ عَلِيٍّ ع وَ الطَّيِّبِينَ مِنْ آلِهِ

Then a caller of our Lord^azwj Mighty and Majestic calls out, ‘O you Zabaniyya (Angels of Hell)! Grab these and place these in the midst of the Blazing Fire, because their owner did not make a runner to be for these – from the Wilayah of Ali^asws and the goodly ones from his^asws Progeny^asws!

قَالَ‏ فَتُنَادِي‏ تِلْكَ الْأَمْلَاكُ وَ يُقَلِّبُ اللَّهُ تِلْكَ الْأَثْقَالَ أَوْزَاراً وَ بَلَايَا عَلَى بَاعِثِهَا لِمَا فَارَقَهَا عَنْ مَطَايَاهَا مِنْ مُوَالاةِ أَمِيرِ الْمُؤْمِنِينَ ع

Rasool-Allah^saww said: ‘So those Angels would grab (those deeds) and Allah^azwj Mighty and Majestic would Transform those loads as burdens (of sins) and afflictions upon its urging due to their separation of their runner – from the Wilayah of Amir Al-Momineen^asws.

وَ نَادَتْ تِلْكَ الْمَلَائِكَةُ إِلَى مُخَالَفَتِهِ لِعَلِيٍّ ع وَ مُوَالاتِهِ لِأَعْدَائِهِ فَيُسَلِّطُهَا اللَّهُ عَزَّ وَ جَلَّ وَ هِيَ فِي صُورَةِ الْأَسْوَدِ عَلَى تِلْكَ الْأَعْمَالِ وَ هِيَ كَالْغِرْبَانِ وَ الْقِرْقِسِ‏ فَيَخْرُجُ مِنْ أَفْوَاهِ تِلْكَ الْأَسْوَدِ نِيرَانٌ تُحْرِقُهَا وَ لَا يَبْقَى‏ لَهُ عَمَلٌ إِلَّا أَحْبَطَ وَ يَبْقَى عَلَيْهِ مُوَالاتُهُ لِأَعْدَاءِ عَلِيٍّ ع وَ جَحَدَةِ وَلَايَتِهِ فَيُقِرُّ ذَلِكَ فِي سَوَاءِ الْجَحِيمِ فَإِذَا هُوَ قَدْ حَبِطَتْ أَعْمَالُهُ وَ عَظُمَتْ أَوْزَارُهُ وَ أَثْقَالُهُ

And those Angels (of Hell) would call out to his opposition to Ali^asws and his friendship to his^asws enemies, and Allah^azwj Mighty and Majestic would Cause these to be overcome by an image of a black snake upon those deeds, and it would be like the crows and the insects. Flames would come out from the mouth of that black snake incinerating these, and there would not remain a (single) deed for him except it would be thwarted, and there would remain upon him his wilayah to the enemies of Ali^asws and his rejection of his^asws Wilayah. He would admit that in the midst of the Blazing Fire, and his deeds would have been thwarted, and his burden would be greater and heavier.

فَهَذَا أَسْوَأُ حَالًا مِنْ مَانِعِ الزَّكَاةِ الَّذِي يَحْفَظُ الصَّلَاةَ.

This is the one of a state eviler than the preventer of the Zakat who preserved the Salat’’.[68]

47- شي، تفسير العياشي عَنْ يُوسُفَ بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قِيلَ لَهُ لَمَّا دَخَلْنَا عَلَيْهِ أَنَا أَحْبَبْنَاكُمْ لِقَرَابَتِكُمْ مِنْ رَسُولِ اللَّهِ ص وَ لِمَا أَوْجَبَ اللَّهُ مِنْ حَقِّكُمْ مَا أَحْبَبْنَاكُمْ لِدُنْيَا نُصِيبُهَا مِنْكُمْ إِلَّا لِوَجْهِ اللَّهِ وَ الدَّارِ الْآخِرَةِ وَ لِيَصْلُحَ لِامْرِئٍ مِنَّا دِينُهُ

Tafseer Al Ayyashi – From Yusuf Bin Sabit,

From Abu Abdullah^asws having said when they came up to him and said, ‘But rather, we love you^asws due to your^asws nearness to the Rasool-Allah^saww, and for what Allah^azwj Mighty and Majestic has Obligated from your^asws rights. We do not love you^asws for the sake of the world for getting a share of it from you^asws. But (we love you^asws) only for the Sake of Allah^azwj and the House of the Hereafter and that the man from among us would be able to correct his Religion’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقْتُمْ مَنْ أَحَبَّنَا جَاءَ مَعَنَا يَوْمَ الْقِيَامَةِ هَكَذَا ثُمَّ جَمَعَ بَيْنَ السَّبَّابَتَيْنِ وَ قَالَ وَ اللَّهِ لَوْ أَنَّ رَجُلًا صَامَ النَّهَارَ وَ قَامَ اللَّيْلَ ثُمَّ لَقِيَ اللَّهَ بِغَيْرِ وَلَايَتِنَا لَلَقِيَهُ وَ هُوَ غَيْرُ رَاضٍ أَوْ سَاخِطٌ عَلَيْهِ

Abu Abdullah^asws said: ‘You have spoken the truth, you have spoken the truth’. Then he^asws said: ‘The one who loves us^asws is as if he is with us^asws, or will come with us^asws on the Day of Judgement like this’ – then he^asws joined the two forefingers, then said – ‘By Allah^azwj! If the man were to Fast during the day, and stand up (for Salat) during the night, then meets Allah^azwj Mighty and Majestic without our^asws Wilayah, (of the People^asws of the Household) then he would be facing Him^azwj (in such that) Allah^azwj would either be Unhappy with him or Angry against him’.

ثُمَّ قَالَ وَ ذَلِكَ قَوْلُ اللَّهِ‏ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ‏ إِلَى قَوْلِهِ‏ وَ هُمْ كافِرُونَ‏ ثُمَّ قَالَ وَ كَذَلِكَ الْإِيمَانُ لَا يَضُرُّ مَعَهُ عَمَلٌ كَمَا أَنَّ الْكُفْرَ لَا يَنْفَعُ مَعَهُ عَمَلٌ‏.

Then he^asws said: ‘And these are the Words of Allah^azwj Mighty and Majestic: And nothing prevents from their spending being Accepted from them except they are committing Kufr with Allah and His Rasool, [9:54] – up to His^azwj Words: while they are Kafirs [9:55]. Then he^asws said: ‘And like is the Eman, the deed does not harm (when) with it, and similar to that is the Kufr, the deed does not benefit (when) with it’’.[69]

48- جا، المجالس للمفيد عَلِيُّ بْنُ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ ابْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى أَخِي مُغَلِّسٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ لَهُ إِنَّا نَرَى الرَّجُلَ مِنَ الْمُخَالِفِينَ عَلَيْكُمْ لَهُ عِبَادَةٌ وَ اجْتِهَادٌ وَ خُشُوعٌ فَهَلْ يَنْفَعُهُ ذَلِكَ شَيْئاً

(The book) ‘Al Majalis of Al Mufeed – Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al Hassan Bin Fazzal, from Ibn Asbat, from Muhammad Bin Yahya brother of Mugallis, form Al Ala’a, from Muhammad,

‘From one of the two (5^th or 6^th Imam^asws), he (the narrator) said, ‘I said to him^asws, ‘We see the man from the adversaries against you^asws, for him is worship, and struggle, and humbleness, so will that benefit him of anything?’

فَقَالَ يَا مُحَمَّدُ إِنَّمَا مَثَلُنَا أَهْلَ الْبَيْتِ مَثَلُ أَهْلِ بَيْتٍ كَانُوا فِي بَنِي إِسْرَائِيلَ وَ كَانَ لَا يَجْتَهِدُ أَحَدٌ مِنْهُمْ أَرْبَعِينَ لَيْلَةً إِلَّا دَعَا فَأُجِيبَ‏ وَ إِنَّ رَجُلًا مِنْهُمُ اجْتَهَدَ أَرْبَعِينَ لَيْلَةً ثُمَّ دَعَا فَلَمْ يُسْتَجَبْ لَهُ

He^asws said: ‘O Muhammad! But rather, our^asws example, of People of the Household, is an example of the people of the household who were among the children of Israel, and not one of them struggled for forty nights except he supplicated and it would (normally) be Answered for him, and that a man from them strived for forty nights, then he supplicated, but it was not Answered for him.

فَأَتَى عِيسَى ابْنَ مَرْيَمَ ع يَشْكُو إِلَيْهِ مَا هُوَ فِيهِ وَ يَسْأَلُهُ الدُّعَاءَ لَهُ فَتَطَهَّرَ عِيسَى وَ صَلَّى ثُمَّ دَعَا فَأَوْحَى اللَّهُ إِلَيْهِ يَا عِيسَى إِنَّ عَبْدِي أَتَانِي مِنْ غَيْرِ الْبَابِ الَّذِي أُوتَى مِنْهُ إِنَّهُ دَعَانِي وَ فِي قَلْبِهِ شَكٌّ مِنْكَ فَلَوْ دَعَانِي حَتَّى يَنْقَطِعَ عُنُقُهُ وَ تَنْتَشِرَ أَنَامِلُهُ مَا اسْتَجَبْتُ لَهُ

He came to Isa^as Ibn Maryam^as complaining to him^as of what predicament he was in, and asked him^saww to supplicate. So, Isa^as cleaned and prayed Salat, then supplicated. Allah^azwj Revealed to him^as: “O Isa^as! My^azwj servant came to be from other than the door which I^azwj can be accessed from. He supplicated to me and there was doubt in his heart. Even if he were to supplicate to Me^azwj until his neck is cut, and his hopes are shattered, I^azwj will not Answer to him!”

فَالْتَفَتَ عِيسَى ع‏ فَقَالَ تَدْعُو رَبَّكَ وَ فِي قَلْبِكَ شَكٌّ مِنْ نَبِيِّهِ فَقَالَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ قَدْ كَانَ وَ اللَّهِ مَا قُلْتَ فَاسْأَلِ اللَّهَ أَنْ يَذْهَبَ بِهِ عَنِّي فَدَعَا لَهُ عِيسَى ع فَتَقَبَّلَ اللَّهُ مِنْهُ وَ صَارَ فِي حَدِّ أَهْلِ بَيْتِهِ‏ كَذَلِكَ نَحْنُ أَهْلَ الْبَيْتِ لَا يَقْبَلُ اللَّهُ عَمَلَ عَبْدٍ وَ هُوَ يَشُكُّ فِينَا.

Isa^as turned and said (to him): ‘You are supplicating to your Lord^azwj and there is doubt in your heart of His^azwj Prophet^as?’ He said, ‘O Spirit of Allah^azwj and His^azwj Word! It has been that, by Allah^azwj, what you^as are saying, so ask Allah^azwj to remove it from me’. Isa^as supplicated for him, and Allah^azwj Accepted from him and came to be in a limit of his^as family. Like that, we^asws are the People^asws of the Household. Allah^azwj will not Accept a deed of a servant while he is doubting regarding us^asws’’.[70]

49- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامٍ عَنْ مُرَازِمٍ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا بَالُ أَقْوَامٍ مِنْ أُمَّتِي إِذَا ذُكِرَ عِنْدَهُمْ إِبْرَاهِيمُ- وَ آلُ إِبْرَاهِيمَ اسْتَبْشَرَتْ قُلُوبُهُمْ وَ تَهَلَّلَتْ وُجُوهُهُمْ وَ إِذَا ذُكِرْتُ وَ أَهْلَ بَيْتِي اشْمَأَزَّتْ قُلُوبُهُمْ وَ كَلَحَتْ وُجُوهُهُمْ

(The book) ‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiyah, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Hisham, from Murazim,

‘From Al-Sadiq^asws having said: ‘Rasool-Allah^saww said: ‘What is the people with a people from my^saww community, when there is a mention in their presence of Ibrahim^as and progeny of Ibrahim^as, their hearts are joyful and their faces are beaming, and when I^saww am mentioned and People^asws of my^saww Household, their hearts get constricted and their faces frown?

وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَوْ أَنَّ رَجُلًا لَقِيَ اللَّهَ بِعَمَلِ سَبْعِينَ نَبِيّاً ثُمَّ لَمْ يَلْقَهُ‏ بِوَلَايَةِ أُولِي الْأَمْرِ مِنَّا أَهْلَ الْبَيْتِ مَا قَبِلَ اللَّهُ مِنْهُ صَرْفاً وَ لَا عَدْلًا.

By the One^azwj Who Sent me with the truth as a Prophet^saww! If a man were to meet Allah^azwj with the deeds of seventy Prophets^as, then does not meet Him^azwj with the Wilayah of the Master^asws of the Command from us^asws People^asws of the Household, Allah^azwj would neither Accept from him any exchange nor any replacement’’.[71]

50- جا، المجالس للمفيد مُحَمَّدُ بْنُ الْحُسَيْنِ الْمُقْرِي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْبَزَّازِ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ يَحْيَى بْنِ هَاشِمٍ عَنِ الْمُعَمَّرِ بْنِ سُلَيْمَانَ عَنْ لَيْثٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ‏ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَيُّهَا النَّاسُ الْزَمُوا مَوَدَّتَنَا أَهْلَ الْبَيْتِ فَإِنَّهُ مَنْ لَقِيَ اللَّهَ بِوُدِّنَا دَخَلَ الْجَنَّةَ بِشَفَاعَتِنَا فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَا يَنْفَعُ عَبْداً عَمَلُهُ إِلَّا بِمَعْرِفَتِنَا وَ وَلَايَتِنَا.

(The book) ‘Al Majaalis’ of Al Mufeed – Muhammad Bin Al Husayn Al Muqry, from Al Husayn Bin Muhammad Al Bazaz, from Ja’far Bin Abdullah Al Alawy, from Yahya Bin Hashim, from Al Muammar Bin Suleyman, from Lays, from Ata’a, from Ibn Abbas who said,

‘Rasool-Allah^saww said: ‘O you people! Oblige our^asws cordiality of People^asws of the Household, for the one who meets Allah^azwj with our^asws cordiality would enter the Paradise due to our^asws intercession. By the One^azwj in Whose Hand is the soul of Muhammad^saww! A servant will not benefit by his deed except by having our^asws recognition and our^asws Wilayah’’.[72]

51- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لَأُعَذِّبَنَّ كُلَّ رَعِيَّةٍ فِي الْإِسْلَامِ دَانَتْ بِوَلَايَةِ كُلِّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ إِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا بَرَّةً تَقِيَّةً وَ لَأَعْفُوَنَّ عَنْ كُلِّ رَعِيَّةٍ فِي الْإِسْلَامِ دَانَتْ بِوَلَايَةِ كُلِّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ وَ إِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا ظَالِمَةً مُسِيئَةً.

(The book) ‘Ghayba’ of Al Numani – Al Kulayni, from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,

‘From Abu Ja’far^asws having said: ‘Allah^azwj Mighty and Majestic Said: “I^azwj shall Punish every citizen in Al-Islam who makes it a religion with the wilayah of every tyrannical imam who isn’t from Allah^azwj, and even if the citizen in his deeds is righteous, pious; and I^azwj shall Forgiven every citizen in Al-Islam who makes it a religion with the Wilayah of a Just Imam^asws from Allah^azwj, and even if the citizen in his deeds is unjust, evil!”’[73]

52- كشف، كشف الغمة قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ قَدِ انْتَحَلَتْ طَوَائِفُ مِنْ هَذِهِ الْأُمَّةِ بَعْدَ مُفَارَقَتِهَا أَئِمَّةَ الدِّينِ وَ الشَّجَرَةَ النَّبَوِيَّةَ إِخْلَاصَ الدِّيَانَةِ وَ أَخَذُوا أَنْفُسَهُمْ فِي مَخَايِلِ الرَّهْبَانِيَّةِ وَ تَعَالَوْا فِي الْعُلُومِ وَ وَصَفُوا الْإِيمَانَ بِأَحْسَنِ صِفَاتِهِمْ وَ تَحَلَّوْا بِأَحْسَنِ السُّنَّةِ حَتَّى إِذَا طَالَ عَلَيْهِمُ الْأَمَدُ وَ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَ امْتُحِنُوا بِمِحَنِ الصَّادِقِينَ رَجَعُوا عَلَى أَعْقَابِهِمْ نَاكِصِينَ عَنْ سَبِيلِ الْهُدَى وَ عَلَمِ النَّجَاةِ يَتَفَسَّخُونَ تَحْتَ أَعْبَاءِ الدِّيَانَةِ تَفَسُّخَ حَاشِيَةِ الْإِبِلِ تَحْتَ أَوْرَاقِ‏ الْبُزَّلِ‏

(The book) ‘Kashf Al Ghumma’ –

Ali^asws Bin Al-Husayn^asws said: ‘Certain sects from this community have arrogated after their separation, to be imams of the religion, and the tree of Prophet-hood, sincere faith, and they have taken themselves in the thinking of the priest-hood, and they are rising above the knowledge(s), and are describing the Eman with the best of their description, and they are resolving the best of the Sunnah(s), until when the period is prolonged upon them and difficulty is remote upon them, and they are tested with the tests of the truthful ones, they return upon their heels, breaking away from the way of guidance and the flag of salvation, they disintegrate beneath the burdens of religion, the disintegration of the camel droppings beneath the autumn leaves.

وَ لَا تُحْرِزُ السَّبَقَ الرَّوَايَا وَ إِنْ جَرَتْ‏

وَ لَا يَبْلُغُ الْغَايَاتِ إِلَّا سَبُوقُهَا

(Prosed) And do not protect the previous report and even if it flows, nor deliver the ends except its precedence.

وَ ذَهَبَ الْآخَرُونَ إِلَى التَّقْصِيرِ فِي أَمْرِنَا وَ احْتَجُّوا بِمُتَشَابِهِ الْقُرْآنِ فَتَأَوَّلُوا بِآرَائِهِمْ وَ اتَّهَمُوا مَأْثُورَ الْخَبَرِ مِمَّا اسْتَحْسَنُوا يَقْتَحِمُونَ فِي أَغْمَارِ الشُّبُهَاتِ وَ دَيَاجِيرِ الظُّلُمَاتِ بِغَيْرِ قَبَسِ نُورٍ مِنَ الْكِتَابِ وَ لَا أَثَرَةِ عِلْمٍ مِنْ مَظَانِّ الْعِلْمِ بِتَحْذِيرٍ مُثَبِّطِينَ‏

And the others went to the reducing regarding our^asws matters and they argued by the allegorical of the Quran, and they interpreted by their opinions, and they slandered the effects of the Ahadeeth as they liked breaking into the depths of the suspicions and bottom of the darkness(es) without attaining any Noor (light) from the Book nor any knowledge from the Hadeeth of knowledge from the manifestations of the knowledge, discouraging warnings.

زَعَمُوا أَنَّهُمْ عَلَى الرُّشْدِ مِنْ غَيِّهِمْ وَ إِلَى مَنْ يَفْزَعُ خَلَفُ هَذِهِ الْأُمَّةِ وَ قَدْ دَرَسَتْ أَعْلَامُ الْمِلَّةِ وَ دَانَتِ الْأُمَّةُ بِالْفُرْقَةِ وَ الِاخْتِلَافِ يُكَفِّرُ بَعْضُهُمْ بَعْضاً وَ اللَّهُ تَعَالَى يَقُولُ‏ وَ لا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَ اخْتَلَفُوا مِنْ بَعْدِ ما جاءَهُمُ الْبَيِّناتُ

They claimed that they were upon the rightful guidance from their errors, and behind whom could this community panic to, and they had learnt the flags of the Religion, and the community made it a religion with the sects and the differing(s), deeming each other as Kafirs, and Allah^azwj the Exalted is Saying: And do not become like those who disunited and differed from after the clear proofs having come to them, and they, for them is a painful Punishment [3:105].

فَمَنِ الْمَوْثُوقُ بِهِ عَلَى إِبْلَاغِ الْحُجَّةِ وَ تَأْوِيلِ الْحِكْمَةِ إِلَّا أَهْلُ الْكِتَابِ وَ أَبْنَاءُ أَئِمَّةِ الْهُدَى وَ مَصَابِيحُ الدُّجَى الَّذِينَ احْتَجَّ اللَّهُ بِهِمْ عَلَى عِبَادِهِ وَ لَمْ يَدَعِ الْخَلْقَ سُدًى مِنْ غَيْرِ حُجَّةٍ

So, who are the ones trusted with upon delivering the proof, and the wise interpretation except the people of the Book and sons of the Imams^asws of guidance, and lamps for the darkness, those Allah^azwj Argued by them^asws against His^azwj servants? And He^azwj did not Leave the creatures in vain without any proof.

هَلْ تَعْرِفُونَهُمْ أَوْ تَجِدُونَهُمْ إِلَّا مِنْ فُرُوعِ الشَّجَرَةِ الْمُبَارَكَةِ وَ بَقَايَا الصَّفْوَةِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ‏ تَطْهِيراً وَ بَرَّأَهُمْ مِنَ الْآفَاتِ وَ افْتَرَضَ مَوَدَّتَهُمْ فِي الْكِتَابِ‏

Do you recognise them^asws, or do you find them^asws except from the branches of the Blessed tree, and the elite remaining ones, those Allah^azwj Kept Away the uncleanness from them^asws and Purified them^asws with a Purification, and Cleared them^asws from the pests, and Obligated their^asws cordiality in the Book?

هُمُ الْعُرْوَةُ الْوُثْقَى وَ هُمْ مَعْدِنُ التُّقَى‏

وَ خَيْرُ جِبَالِ الْعَالَمِينَ وَ نِيقِهَا.

(Prosed): ‘They are the firmest handhold, and they^asws are the mine of piety, and the best of the mountains of the worlds, and their elegance’’.[74]

53- وَ مِنْ مَنَاقِبِ الْخُوارَزْمِيِّ، عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ: يَا عَلِيُّ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ مِثْلَ مَا قَامَ نُوحٌ فِي قَوْمِهِ وَ كَانَ لَهُ مِثْلُ أُحُدٍ ذَهَباً فَأَنْفَقَهُ فِي سَبِيلِ اللَّهِ وَ مُدَّ فِي عُمُرِهِ حَتَّى حَجَّ أَلْفَ عَامٍ عَلَى قَدَمَيْهِ ثُمَّ قُتِلَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ مَظْلُوماً ثُمَّ لَمْ يُوَالِكَ يَا عَلِيُّ لَمْ يَشَمَّ رَائِحَةَ الْجَنَّةِ وَ لَمْ يَدْخُلْهَا.

And from (the book) ‘Manaqib’ of Al-Khawarizmy’ –

‘From Ali^asws, from the Prophet^saww having said: ‘O Ali^asws! If a servant were to worship Allah^azwj like what Noah^as stayed among his^as people, and there was for him gold like (mount) Ohad and he spends it in the way of Allah^azwj, and there is an extension in his life until he performs Hajj for a thousand years upon his feet, then is killed between Al-Safa and Al-Marwan, oppressed, then does not have your^asws Wilayah, O Ali^asws, he will not even smell the aroma of the Paradise, and will not enter it’’.[75]

54- بشا، بشارة المصطفى أَبُو الْبَرَكَاتِ عُمَرُ بْنُ حَمْزَةَ وَ سَعِيدُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ زَيْدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَاجِبٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ عَمْرٍو عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ حَرْبِ بْنِ حَسَنٍ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ يَا أَبَا الْجَارُودِ مَا تَرْضَوْنَ‏ أَنْ تُصَلُّوا فَيُقْبَلَ مِنْكُمْ وَ تَصُومُوا فَيُقْبَلَ‏ مِنْكُمْ وَ تَحُجُّوا فَيُقْبَلَ مِنْكُمْ

(The book) ‘Basharat Al Mustafa^saww’ – Abu Al Barkat Umar Bin Hamza, and Saeed Bin Muhammad Al Saqafi, from Muhammad Bin Ali Bin Al Husayn Al Alawy, from Zayd Bin Ja’far Bin Muhammad Bin Hajib, from Ali Bin Ahmad Bin Amro, from Muhammad Bin Mansour, from harb bin Hassan, from yahya Bin Musawir, from Abu Al Jaroud who said,

‘From Abu Ja’far^asws having said, ‘O Abu Al-Jaroud! Are you (Shias) not please that you are praying Salat and it gets Accepted from you, and you are Fasting and it gets Accepted from you, and you are performing Hajj and it gets Accepted from you?

وَ اللَّهِ إِنَّهُ لَيُصَلِّي غَيْرُكُمْ فَمَا يُقْبَلُ مِنْهُ وَ يَصُومُ غَيْرُكُمْ فَمَا يُقْبَلُ مِنْهُ وَ يَحُجُّ غَيْرُكُمْ فَمَا يُقْبَلُ مِنْهُ‏.

By Allah^azwj! let the one other than you pray Salat, but it would not be Accepted from him, and the one other than you is Fasting, but it would not be Accepted from him, and the one other than you is performing Hajj and it is not Accepted from him’’.[76]

55- وَ بِهَذَا الْإِسْنَادِ عَنْ زَيْدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ هَارُونَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَسَنِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ عَامِرِ بْنِ كَثِيرٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ بِمَكَّةَ أَوْ بِمِنًى يَا ابْنَ رَسُولِ اللَّهِ مَا أَكْثَرَ الْحَاجَّ قَالَ مَا أَقَلَّ الْحَاجَّ مَا يُغْفَرُ إِلَّا لَكَ وَ لِأَصْحَابِكَ وَ لَا يُتَقَبَّلُ إِلَّا مِنْكَ وَ مِنْ أَصْحَابِكَ‏.

And by this chain, from Zayd Bin Ja’far Bin Al Husayn Bin Haroun, from Muhammad Bin Ali Al Hasany, from Muhammad bin Marwan, from Aamir Bin Kaseer, from Abu Al Jaroud,

‘From Abu Ja’far^asws, he (the narrator) said, ‘I said to him^asws at Makkah, or at Mina, ‘O son^asws of Rasool-Allah^saww! How numerous are the pilgrims!’ He^asws said: ‘How few are the pilgrims. He^azwj does not Forgive except for you and for your companions, nor will He^azwj Accepted except from you and from your companions’’.[77]

56- يل، الفضائل لابن شاذان فض، كتاب الروضة بِالْإِسْنَادِ يَرْفَعُهُ إِلَى أَبِي هُرَيْرَةَ قَالَ: مَرَّ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِنَفَرٍ مِنْ قُرَيْشٍ فِي الْمَسْجِدِ فَتَغَامَزُوا عَلَيْهِ فَدَخَلَ عَلَى رَسُولِ اللَّهِ ص فَشَكَاهُمْ إِلَيْهِ

(The book) ‘Al Fazaail’ of Ibn Shazan, (and) the book ‘Al Rowza’ – By the chain raising it to Abu Hureyra (well-known fabricator) having said,

‘Ali^asws Bin Abu Talib^asws passed by a number of Quraysh in the Masjid, and they winked at each other upon him^asws. He^asws entered to see Rasool-Allah^saww and complained of them to him^saww.

فَخَرَجَ ع وَ هُوَ مُغْضَبٌ فَقَالَ لَهُمْ أَيُّهَا النَّاسُ مَا لَكُمْ إِذَا ذُكِرَ إِبْرَاهِيمُ وَ آلُ إِبْرَاهِيمَ أَشْرَقَتْ وُجُوهُكُمْ وَ إِذَا ذُكِرَ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ قَسَتْ قُلُوبُكُمْ وَ عَبَسَتْ وُجُوهُكُمْ

He^saww went out and he^saww was angry. He^saww said to them: ‘O you people! What is the matter with you all! Whenever Ibrahim^as and progeny of Ibrahim^as are mentioned, your faces shine, and when Muhammad^saww and the Progeny^asws are mentioned, your hearts harden and your faces frown?

وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ عَمِلَ أَحَدُكُمْ عَمَلَ سَبْعِينَ نَبِيّاً لَمْ يَدْخُلِ الْجَنَّةَ حَتَّى يُحِبَّ هَذَا أَخِي عَلِيّاً وَ وُلْدَهُ

By the One^azwj in Whose Hand is my^saww soul! If one of you were to do the deeds of seventy Prophets^as, he would not enter the Paradise until he loves this brother^asws of mine^saww Ali^asws and his^asws sons^asws’.

ثُمَّ قَالَ ع إِنَّ لِلَّهِ حَقّاً لَا يَعْلَمُهُ إِلَّا أَنَا وَ عَلِيٌّ وَ إِنَّ لِي حَقّاً لَا يَعْلَمُهُ إِلَّا اللَّهُ وَ عَلِيٌّ وَ لَهُ حَقٌّ لَا يَعْلَمُهُ إِلَّا اللَّهُ وَ أَنَا.

Then he^saww said: ‘There is a right of Allah^azwj, none know it except I^saww and Ali^asws, and for me^saww there is a right for me^saww, none know it except Allah^azwj and Ali^asws, and for him^asws there is a right, none know it except Allah^azwj and I^saww’’.[78]

57- جع، جامع الأخبار رُوِيَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: مَرَّ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فِي مَسْجِدِ الْكُوفَةِ وَ قَنْبَرُ مَعَهُ فَرَأَى رَجُلًا قَائِماً يُصَلِّي فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا رَأَيْتُ رَجُلًا أَحْسَنَ صَلَاةً مِنْ هَذَا

(The book) ‘Jamie Al Akhbar’ –

‘It is reported by Al-Sadiq^asws, from his^asws father^asws, from his^asws grandfather^asws having said: ‘Amir Al-Momineen^asws passed by in the Masjid Al-Kufa and Qanbar was with him^asws. He^asws saw a man standing praying Salat. He said, ‘O Amir Al-Momineen^asws! I have not seen any man of more excellent Salat than this’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ يَا قَنْبَرُ فَوَ اللَّهِ لَرَجُلٌ عَلَى يَقِينٍ مِنْ وَلَايَتِنَا أَهْلَ الْبَيْتِ خَيْرٌ مِمَّنْ لَهُ عِبَادَةُ أَلْفِ سَنَةٍ وَ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ سَنَةٍ لَا يَقْبَلُ اللَّهُ مِنْهُ حَتَّى يَعْرِفَ وَلَايَتَنَا أَهْلَ الْبَيْتِ

Amir Al-Momineen^asws said: ‘O Qanbar! By Allah^azwj! For a man upon curtained of our^asws Wilayah of People^asws of the Household, is better than the one for who is the worship of a thousand years; and if a servant were to worship Allah^azwj for a thousand years, Allah^azwj will not Accept from him until he recognises our^asws Wilayah, of People^asws of the Household.

وَ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ سَنَةٍ وَ جَاءَ بِعَمَلِ اثْنَيْنِ وَ سَبْعِينَ نَبِيّاً مَا يَقْبَلُ اللَّهُ مِنْهُ حَتَّى يَعْرِفَ وَلَايَتَنَا أَهْلَ الْبَيْتِ وَ إِلَّا أَكَبَّهُ‏ اللَّهُ عَلَى مَنْخِرَيْهِ فِي نَارِ جَهَنَّمَ‏.

And if a servant were to worship Allah^azwj for a thousand years and comes with the deeds of seventy-two Prophets^as, Allah^azwj will not Accept from him until he recognises our^asws Wilayah of People^asws of the Household, or else Allah^azwj would Fling him upon his nostrils into the Fire of Hell’’.[79]

58- وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: أُمَّتِي أُمَّتِي إِذَا اخْتَلَفَ النَّاسُ بَعْدِي وَ صَارُوا فِرْقَةً فِرْقَةً فَاجْتَهِدُوا فِي طَلَبِ الدِّينِ الْحَقِّ حَتَّى تَكُونُوا مَعَ أَهْلِ الْحَقِّ فَإِنَّ الْمَعْصِيَةَ فِي دِينِ الْحَقِّ تُغْفَرُ وَ الطَّاعَةَ فِي دِينِ الْبَاطِلِ لَا تُقْبَلُ‏.

And it is reported from the Prophet^saww having said: ‘My^saww community! My^saww community! When the people differ and become sects, sects, then struggle in seeking the Religion of truth until you happen to be with the people of truth, for the (act of) disobedience in the Religion of truth will be Forgiven, and the (act of) obedience in the Religion of Falsehood would not be Accepted’’.[80]

59- فر، تفسير فرات بن إبراهيم جَعْفَرُ بْنُ مُوسَى مُعَنْعَناً عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ قَالَ إِلَى وَلَايَتِنَا.

Tafseer Furat Bin Ibrahim – Ja’far Bin Musa transmitting,

‘From Abu Ja’far^asws regarding the words of Allah^azwj the Exalted: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. He^asws said: ‘To our^asws Wilayah’’.[81]

60- فر، تفسير فرات بن إبراهيم الْحُسَيْنُ بْنُ سَعِيدٍ مُعَنْعَناً عَنْ سَعْدِ بْنِ طَرِيفٍ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ ع فَجَاءَهُ عَمْرُو بْنُ عُبَيْدٍ فَقَالَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى‏ وَ لا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى

Tafseer Furat Bib Ibrahim – Al Husayn Bin Saeed transmitting from Sa’ad Bin Taref who said,

‘I was seated in the presence of Abu Ja’far^asws, when Amro Bin Ubeyd came up and said to him^asws, ‘May I be sacrificed for you^asws, the Words of Allah^azwj Blessed and Exalted: and do not transgress in it, or My Wrath would be Released upon you. And the one My Wrath is Released upon, so he has perished [20:81] And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]’.

قَالَ لَهُ أَبُو جَعْفَرٍ ع قَدْ أُخْبِرُكَ أَنَّ التَّوْبَةَ وَ الْإِيمَانَ وَ الْعَمَلَ الصَّالِحَ لَا يَقْبَلُهَا إِلَّا بِالاهْتِدَاءِ

Abu Ja’far^asws said to him: ‘I^asws have already informed you that the repentance, and the belief, and the righteous deeds, He^azwj does not Accept these except with the righteous Guidance.

‏ أَمَّا التَّوْبَةُ فَمِنَ الشِّرْكِ بِاللَّهِ وَ أَمَّا الْإِيمَانُ فَهُوَ التَّوْحِيدُ لِلَّهِ وَ أَمَّا الْعَمَلُ الصَّالِحُ فَهُوَ أَدَاءُ الْفَرَائِضِ وَ أَمَّا الِاهْتِدَاءُ فَبِوُلَاةِ الْأَمْرِ وَ نَحْنُ هُمْ فَإِنَّمَا عَلَى النَّاسِ أَنْ يَقْرَءُوا الْقُرْآنَ كَمَا أُنْزِلَ فَإِذَا احْتَاجُوا إِلَى تَفْسِيرِهِ فَالاهْتِدَاءُ بِنَا وَ إِلَيْنَا يَا عَمْرُو.

As for the repentance, it is from association (Shirk) with Allah^azwj, and as for the belief, it is the Tawheed of Allah^azwj, and as for the righteous deeds it is fulfilment of the Obligations, and as for the righteous guidance, it is by the Master^asws of the command, and we^asws are they^asws. But rather, it is upon the people that they recite the Quran just as it has been Revealed. Then when they become needy to its interpretation, then the guidance is by us^asws, and to us^asws, O Amro!’’[82]

61- فر، تفسير فرات بن إبراهيم عُبَيْدُ بْنُ كَثِيرٍ مُعَنْعَناً عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ قَالَ وَ اللَّهِ لَوْ أَنَّهُ تَابَ وَ آمَنَ وَ عَمِلَ صَالِحاً وَ لَمْ يَهْتَدِ إِلَى وَلَايَتِنَا وَ مَوَدَّتِنَا وَ يَعْرِفْ فَضْلَنَا مَا أَغْنَى عَنْهُ ذَلِكَ شَيْئاً.

Tafseer Furat Bin Ibrahim – Ubeyd Bin Kaseer transmitting,

‘From Abu Ja’far Bin Ali^asws having said: ‘Allah^azwj the Exalted Said in His^azwj Book: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. By Allah^azwj! Even if he were to repent, and believe, and do righteous deeds, and is not guided to our^asws Wilayah, and our^asws cordiality, and (does not) recognise our^asws merits, that would not avail him of anything’’.[83]

62- فر، تفسير فرات بن إبراهيم مُحَمَّدُ بْنُ الْقَاسِمِ بْنِ عُبَيْدٍ مُعَنْعَناً عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللَّهُ عَنْهُ‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ قَالَ آمَنَ بِمَا جَاءَ بِهِ مُحَمَّدٌ ص وَ عَمِلَ صَالِحاً قَالَ أَدَاءُ الْفَرَائِضِ ثُمَّ اهْتَدَى إِلَى حُبِّ آلِ مُحَمَّدٍ

Tafseer Furat Bin Ibrahim – Muhammad Bin Al Qasim Bin Ubeyd transmitting,

‘From Abu Zarr Al-Ghifary^ra regarding the Words of Allah^azwj the Exalted: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. He^ra said, ‘Belief in whatever Muhammad^saww came with and doing righteous deeds, fulfilling the Obligations, then being guided to the love of Progeny^asws of Muhammad^saww.

وَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَا يَنْفَعُ أَحَدَكُمُ الثَّلَاثَةُ حَتَّى يَأْتِيَ بِالرَّابِعَةِ فَمَنْ شَاءَ حَقَّقَهَا وَ مَنْ شَاءَ كَفَرَ بِهَا

And I^ra heard Rasool-Allah^saww saying: ‘By the One^azwj Who Sent me^saww with the truth as a Prophet^saww! Not one of you would benefit with three until he comes with the fourth. So, the one who likes can ratify it and one likes can disbelieve in it.

فَإِنَّا مَنَازِلُ الْهُدَى‏ وَ أَئِمَّةُ التُّقَى وَ بِنَا يُسْتَجَابُ الدُّعَاءُ وَ يُدْفَعُ الْبَلَاءُ وَ بِنَا يُنْزَلُ الْغَيْثُ مِنَ السَّمَاءِ وَ دُونَ عِلْمِنَا تَكِلُّ أَلْسُنُ الْعُلَمَاءِ وَ نَحْنُ بَابُ حِطَّةٍ وَ سَفِينَةُ نُوحٍ وَ نَحْنُ جَنْبُ اللَّهِ الَّذِي يُنَادِي مَنْ فَرَّطَ فِينَا يَوْمَ الْقِيَامَةِ بِالْحَسْرَةِ وَ النَّدَامَةِ

We^asws are the places of guidance, and Imams^asws of devoutness, and through us^asws the supplications are Answered and the afflictions are Repelled, and by us^asws the rains descend from the sky, and besides us^asws the tongues of the scholars would be tired, and we^asws are the door of Hitta, and ship of Noah^as, and we^asws are the Side of Allah^azwj which one who wasted regarding us^asws would be with the regret and remorse on the Day of Qiyamah.

وَ نَحْنُ حَبْلُ اللَّهِ الْمَتِينُ الَّذِي مَنِ اعْتَصَمَ بِهِ‏ هُدِيَ إِلى‏ صِراطٍ مُسْتَقِيمٍ‏ وَ لَا يَزَالُ مُحِبُّنَا مَنْفِيّاً مؤذيا [مُودِياً] مُنْفَرِداً مَضْرُوباً مَطْرُوداً مَكْذُوباً مَحْزُوناً بَاكِيَ الْعَيْنِ حَزِينَ الْقَلْبِ حَتَّى يَمُوتَ وَ ذَلِكَ فِي اللَّهِ قَلِيلٌ.

And we^asws are the strong rope of Allah^azwj which one who holds Fast with it would be guided to the Straight Path; and one who loves us^asws will not cease to be negated, harmed, alone, hit, expelled, belied, grieving, crying of the eyes, aggrieved of the heart, then he dies, and that for the Sake of Allah^azwj, is little’’.[84]

63- فر، تفسير فرات بن إبراهيم عَلِيُّ بْنُ مُحَمَّدٍ الزُّهْرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ يَعْنِي ابْنَ غَالِبٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سَيْفٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يَزِيدَ بْنِ فَرْقَدٍ النَّهْدِيِّ أَنَّهُ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ فِي قَوْلِهِ تَعَالَى‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ لا تُبْطِلُوا أَعْمالَكُمْ‏ يَعْنِي إِذَا أَطَاعُوا اللَّهَ وَ أَطَاعُوا الرَّسُولَ مَا يُبْطِلُ أَعْمَالَكُمْ وَ قَالَ عَدَاوَتُنَا تُبْطِلُ أَعْمَالَكُمْ.

Tafseer Furat Bin Ibrahim – Ali Bin Muhammad Al Zuhry, from Muhammad Bin Abdullah, meaning Ibn Ghalib, from Al Hassan Bin Ali Bin Sayf, from Malik Bin Atiya, from Yazeed Bin Farqad Al Nahdy having said,

‘Ja’far^asws Bin Muhammad^asws said regarding Words of the Exalted: O you those who believe! Obey Allah and obey the Rasool, and do not invalidate your deeds [47:33]: ‘It means, when you obey Allah^azwj and obey the Rasool^saww what would invalidate your deed? (Having) our^asws enmity would invalidate your deeds’’.[85]

64- كِتَابُ فَضَائِلِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَوْلُهُ تَعَالَى‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ فَمَا هَذَا الْهُدَى بَعْدَ التَّوْبَةِ وَ الْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ قَالَ فَقَالَ مَعْرِفَةُ الْأَئِمَّةِ وَ اللَّهِ إِمَامٍ بَعْدَ إِمَامٍ‏.

The book ‘Fazaail Al Shia’ of Al Sadouq, from Dawood Al Raqy who said,

‘I entered to see Abu Abdullah^asws and said to him^asws, ‘May I be sacrificed for you^asws! The Words of the Exalted: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. So, what is this guidance after the repentance, and the belief, and the righteous deeds? By Allah^azwj! (It is) recognition of an Imam^asws after an Imam^asws’’.[86]

65- وَ بِإِسْنَادِهِ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فِي فُسْطَاطِهِ بِمِنًى فَنَظَرَ إِلَى النَّاسِ فَقَالَ يَأْكُلُونَ الْحَرَامَ وَ يَلْبَسُونَ الْحَرَامَ وَ يَنْكِحُونَ الْحَرَامَ وَ تَأْكُلُونَ الْحَلَالَ وَ تَلْبَسُونَ الْحَلَالَ وَ تَنْكِحُونَ الْحَلَالَ لَا وَ اللَّهِ مَا يَحُجُّ غَيْرُكُمْ وَ لَا يُتَقَبَّلُ إِلَّا مِنْكُمْ‏.

And by his chain from Mansour Al Sayqal who said,

‘I was in the presence of Abu Abdullah^asws in his^asws tent at Mina. He^asws looked at the people and said: ‘They are eating the Prohibited, and wearing the Prohibited, and marrying the Prohibited, while you (Shias) are eating the Permissible, and wearing the Permissible, and marrying the Permissible. No, by Allah^azwj, no one is performing Hajj apart from you, nor will He^azwj Accept except from you (Shias)’’.[87]

66- كِتَابُ الْمَنَاقِبِ، لِمُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ وَ رَوَاهُ الْكَرَاجُكِيُّ عَنْهُ عَنْ نُوحِ بْنِ أَحْمَدَ بْنِ أَيْمَنَ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ بْنِ أَبِي حُصَيْنٍ عَنْ جَدِّهِ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنْ سُلَيْمَانَ الْأَعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ يَا عَلِيُّ أَنْتَ أَمِيرُ الْمُؤْمِنِينَ وَ إِمَامُ الْمُتَّقِينَ

The book ‘Manaqib’ of Muhammad Bin Ahmad Bin Shazan, and it is reported by Al karajaky, from him, from Nuh Bin Ahmad Bin Ayman, from Ibrahim Bin Ahmad Bin Abu Husayn, from his grandfather, from Yahya Bin Abdul Hameed, from Qays bin Al Rabie, from Suleyman Al Amsh,

‘From Ja’far^asws Bin Muhammad^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘O Ali^asws! You^asws are Amir Al-Momineen^asws, and Imam^asws of the pious.

يَا عَلِيُّ أَنْتَ سَيِّدُ الْوَصِيِّينَ وَ وَارِثُ عِلْمِ النَّبِيِّينَ‏ وَ خَيْرُ الصِّدِّيقِينَ وَ أَفْضَلُ السَّابِقِينَ

O Ali^asws! You^asws are chief of the succesors^asws, and inheritance of knowledge of the Prophets^as, and best of the truthful, and most superior of the foremost ones.

يَا عَلِيُّ أَنْتَ زَوْجُ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ وَ خَلِيفَةُ الْمُرْسَلِينَ

O Ali^asws! You^asws are husband of the chieftess of the women of the worlds, and caliph of the Messengers^as.

يَا عَلِيُّ أَنْتَ مَوْلَى الْمُؤْمِنِينَ

O Ali^asws! You are Master^asws of the Momineen.

يَا عَلِيُّ أَنْتَ الْحُجَّةُ بَعْدِي عَلَى النَّاسِ أَجْمَعِينَ اسْتَوْجَبَ الْجَنَّةَ مَنْ تَوَلَّاكَ وَ اسْتَحَقَّ دُخُولَ النَّارِ مَنْ عَادَاكَ

O Ali^asws! You are the Divine Authority after me^saww over the people in their entirety. The Paradise is Obligatory for the one who befriends you^asws, and the entry into the Fires is deserved by the one who is inimical to you^asws.

يَا عَلِيُّ وَ الَّذِي بَعَثَنِي بِالنُّبُوَّةِ وَ اصْطَفَانِي عَلَى جَمِيعِ الْبَرِّيَّةِ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ عَامٍ‏ مَا قَبِلَ اللَّهُ ذَلِكَ مِنْهُ إِلَّا بِوَلَايَتِكَ وَ وَلَايَةِ الْأَئِمَّةِ مِنْ وُلْدِكَ وَ إِنَّ وَلَايَتَكَ لَا تُقْبَلُ إِلَّا بِالْبَرَاءَةِ مِنْ أَعْدَائِكَ وَ أَعْدَاءِ الْأَئِمَّةِ مِنْ وُلْدِكَ

O Ali^asws! By the One^azwj Who Sent me^saww with the Prophet-hood and Chose me^saww over the entirety of the created beings! If a servant were to worship Allah^azwj for a thousand years, Allah^azwj would not Accept that from him, except by (having) your^asws Wilayah, and Wilayah of the Imams^asws from your^asws sons^asws, and that your^asws Wilayah cannot be Accepted except with the disavownment from your^asws enemies and enemies of the Imams^asws from your^asws sons^asws.

بِذَلِكَ أَخْبَرَنِي جَبْرَئِيلُ ع‏ فَمَنْ شاءَ فَلْيُؤْمِنْ وَ مَنْ شاءَ فَلْيَكْفُرْ.

Jibraeel^as informed me^saww with that. So the one who so desires to, let him believe, and the one who so desires to, let him disbelieve’. [18:29]’’.[88]

67- وَ رَوَى ابْنُ شَاذَانَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَيْلَةَ أُسْرِيَ‏ بِي إِلَى الْجَلِيلِ جَلَّ جَلَالُهُ أَوْحَى إِلَيَ‏ آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ‏ قُلْتُ‏ وَ الْمُؤْمِنُونَ‏ قَالَ صَدَقْتَ يَا مُحَمَّدُ مَنْ خَلَّفْتَ فِي أُمَّتِكَ قُلْتُ خَيْرَهَا قَالَ عَلِيَّ بْنَ أَبِي طَالِبٍ قُلْتُ نَعَمْ يَا رَبِّ

And it is reported by Ibn Shazan by his chain, said,

‘Rasool-Allah^saww said: ‘On the night of my^saww Ascension (Mi’raj) to the sky, the most Majestic Said to me^saww: “The Rasool believes in what is Revealed unto him from his Lord [2:285]. So I^saww said: ‘And (so do) the Momineen. He^azwj Said: “You^saww speak the truth, O Muhammad^saww! Who have you^saww left behind as a Caliph in your^saww community?” I^saww said: ‘The best one of it’. He^azwj Said: “Ali^asws Bin Abu Talib^asws?” I^saww said: ‘Yes, O Lord^azwj!’

قَالَ يَا مُحَمَّدُ إِنِّي اطَّلَعْتُ إِلَى الْأَرْضِ اطِّلَاعَةً فَاخْتَرْتُكَ مِنْهَا فَشَقَقْتُ لَكَ اسْماً مِنْ أَسْمَائِي فَلَا أُذْكَرُ فِي مَوْضِعٍ إِلَّا ذُكِرْتَ مَعِي فَأَنَا الْمَحْمُودُ وَ أَنْتَ مُحَمَّدٌ ص

He^azwj Said: “O Muhammad^saww! I^azwj Considered the earth with a Consideration and Chose you^saww from it. Then I^azwj Derived for you^saww a name from My^azwj Names. I^azwj will not be Mentioned in any place except you^saww will be mentioned with Me^azwj. I^azwj am the most-Praised One (Al-Mahmoud), and you^saww are Muhammad^saww!

ثُمَّ اطَّلَعْتُ الثَّانِيَةَ فِيهَا فَاخْتَرْتُ مِنْهَا عَلِيّاً وَ شَقَقْتُ لَهُ اسْماً مِنْ أَسْمَائِي فَأَنَا الْأَعْلَى وَ هُوَ عَلِيٌّ

Then I^azwj Considered secondly in it, and Chose Ali^asws from it, and Derives a name for him^asws from My^azwj Names. I^azwj am the Exalted (Al-A’ala) and he^asws is Ali^asws (exalted)!

يَا مُحَمَّدُ إِنِّي خَلَقْتُكَ وَ خَلَقْتُ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ وَ الْأَئِمَّةَ مِنْ وُلْدِهِ مِنْ سِنْخِ‏ نُورٍ مِنْ نُورِي وَ عَرَضْتُ وَلَايَتَكُمْ عَلَى أَهْلِ السَّمَاوَاتِ وَ أَهْلِ الْأَرَضِينَ فَمَنْ قَبِلَهَا كَانَ عِنْدِي مِنَ الْمُؤْمِنِينَ وَ مَنْ جَحَدَهَا كَانَ عِنْدِي مِنَ الْكَافِرِينَ

O Muhammad^saww! I^azwj Created you^saww and Created Ali^asws, and Fatima^asws, and Al-Hassan^asws and Al-Husayn^asws and the Imam^asws from his^asws sons^asws, from an original Noor from My^azwj Noor, and Presented your^asws Wilayah to the inhabitants of the skies and inhabitants of the earths. So, the one who accepted it was from the Momineen in My^azwj Presence, and one who rejected it was from the Kafirs in My^azwj Presence!

يَا مُحَمَّدُ لَوْ أَنَّ عَبْداً مِنْ عَبِيدِي عَبَدَنِي حَتَّى يَنْقَطِعَ وَ يَصِيرَ كَالشَّنِّ الْبَالِي ثُمَّ أَتَانِي جَاحِداً لِوَلَايَتِكُمْ مَا غَفَرْتُ لَهُ حَتَّى يُقِرَّ بِوَلَايَتِكُمْ

O Muhammad^saww! Even if a servant from My^azwj servants were to worship Me^azwj until he becomes like the decayed insect, then comes to Me^azwj as a rejector of your^asws Wilayah, I^azwj will not Forgive (any sin) for him until he acknowledges your^asws Wilayah!

يَا مُحَمَّدُ تُحِبُ‏ أَنْ تَرَاهُمْ قُلْتُ نَعَمْ يَا رَبِّ فَقَالَ لِي الْتَفِتْ عَنْ يَمِينِ الْعَرْشِ فَالْتَفَتُّ فَإِذَا أَنَا بِعَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ مُوسَى بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ عَلِيِّ بْنِ مُحَمَّدٍ وَ الْحَسَنِ بْنِ عَلِيٍّ وَ الْمَهْدِيِّ فِي ضَحْضَاحٍ مِنْ نُورٍ قِيَامٌ يُصَلُّونَ وَ فِي وَسْطِهِمُ الْمَهْدِيُ‏ يُضِي‏ءُ كَأَنَّهُ كَوْكَبٌ دُرِّيٌّ

O Muhammad^saww! Would you^saww like to see them?” I^saww said: ‘Yes, O Lord^azwj!’ He^azwj Said to me^saww: “Turn towards the right of the Throne!” I^saww turned and there I^saww was with Ali^asws, and Fatima^asws, and Al-Hassan^asws, and Al-Husayn^asws, and Ali^asws Bin Al-Husayn^asws, and Muhammad^asws Bin Ali^asws, and Ja’far^asws Bin Muhammad^asws, and Musa^asws Bin Ja’far^asws, and Ali^asws Bin Musa^asws, and Muhammad^asws Bin Ali^asws, and Ali^asws Bin Muhammad^asws and Al-Hassan^asws Bin Ali^asws, and Al-Mahdi^asws, in a dune of Noor, standing, praying Salat, and in their^asws middle was Al-Mahdi^asws illuminating as if he^asws was a shining star’.

فَقَالَ يَا مُحَمَّدُ هَؤُلَاءِ الْحُجَجُ وَ الْقَائِمُ مِنْ عِتْرَتِكَ‏ وَ عِزَّتِي وَ جَلَالِي‏ لَهُ الْحُجَّةُ الْوَاجِبَةُ لِأَوْلِيَائِي وَ هُوَ الْمُنْتَقِمُ مِنْ أَعْدَائِي

He^azwj Said: “O Muhammad^saww! They^asws are the Divine Authorities, and Al-Qaim^asws is from your^saww offspring. By My^azwj Might and My^azwj Majesty! For him^asws is the Obligatory Authority for My^azwj friends, and he^asws is the one^asws I^azwj shall Take revenge from My^azwj enemies!”

بِهِمْ يُمْسِكُ اللَّهُ السَّمَاوَاتِ‏ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ‏.

By them^asws, Allah^azwj Withholds the sky from falling upon the earth, except by His Permission [22:65]’’.[89]

68- أَعْلَامُ الدِّينِ، لِلدَّيْلَمِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: كَانَ رَسُولُ اللَّهِ ص جَالِساً وَ عِنْدَهُ نَفَرٌ مِنْ أَصْحَابِهِ وَ فِيهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ رَسُولُ اللَّهِ ص مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ دَخَلَ الْجَنَّةَ

(The book) ‘A’laam Al Deen’ of Al Daylami, from Abu Saeed Al Khudri who said,

‘Rasool-Allah^saww was seated and in his^saww presence were a number of his^saww companions, and among them was Ali^asws Bin Abu Talib^asws. Rasool-Allah^saww said: ‘One who says, ‘There is no god except Allah^azwj’, would enter the Paradise’.

فَقَالَ رَجُلَانِ مِنْ أَصْحَابِهِ فَنَحْنُ نَقُولُ لَا إِلَهَ إِلَّا اللَّهُ فَقَالَ رَسُولُ اللَّهِ ص إِنَّمَا تُقْبَلُ شَهَادَةُ لَا إِلَهَ إِلَّا اللَّهُ مِنْ هَذَا وَ شِيعَتِهِ وَ وَضَعَ رَسُولُ اللَّهِ ص يَدَهُ عَلَى رَأْسِ عَلِيٍّ ع وَ قَالَ لَهُمَا مِنْ عَلَامَةِ ذَلِكَ أَنْ لَا تَجْلِسَا مَجْلِسَهُ وَ لَا تُكَذِّبَا قَوْلَهُ

Two men from his^saww companions said, ‘So, we are hereby saying, ‘There is no god except Allah^azwj’’. Rasool-Allah^saww said: ‘But rather the Acceptance of the testimony, ‘There is no god except Allah^azwj’ is from this one^asws and his^asws Shias’ – and Rasool-Allah^saww placed his^saww hand upon the head of Ali^asws, and he^saww said to both of them: ‘From a sign of that is that you two should neither sit in his^asws seat nor belie his^asws words’.

وَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَهُودِيّاً وَ لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ بَيْنَ الرُّكْنِ وَ الْمَقَامِ أَلْفَ سَنَةٍ ثُمَّ لَقِيَ اللَّهَ بِغَيْرِ وَلَايَتِنَا أَكَبَّهُ اللَّهُ عَلَى مَنْخِرَيْهِ فِي النَّارِ

And Rasool-Allah^saww said: ‘One who hates us^asws, People^asws of the Household, Allah^azwj would Resurrect him as a Jew, and even if a servant were to worship Allah^azwj between the corner (of the Kabah) and the standing place (of Ibrahim^as for a thousand years, then meets Allah^azwj without our^asws Wilayah, Allah^azwj would Fling him upon his nostrils into the Fire.

وَ مَنْ مَاتَ لَا يَعْرِفُ إِمَامَ زَمَانِهِ مَاتَ مِيتَةً جَاهِلِيَّةً وَ اللَّهِ مَا تَرَكَ اللَّهُ الْأَرْضَ مُنْذُ قَبَضَ آدَمَ إِلَّا وَ فِيهَا إِمَامٌ يُهْتَدَى بِهِ حُجَّةٌ عَلَى الْعِبَادِ مَنْ تَرَكَهُ هَلَكَ وَ مَنْ لَزِمَهُ نَجَا

And one who dies not having recognised the Imam^asws of his time, dies a death of the pre-Islamic period. By Allah^azwj! Allah^azwj has not left the earth, since Adam^as passed away, except and therein has been an Imam^as (people) can be guided by him^asws, a Divine Authority upon the servants. One who neglects him^asws would be destroyed, and one who obliges him^asws would attain salvation.

قَالَ اللَّهُ تَعَالَى فِي بَعْضِ كُتُبِهِ لَأُعَذِّبَنَّ كُلَّ رَعِيَّةٍ أَطَاعَتْ إِمَاماً جَائِراً وَ إِنْ كَانَتْ بَرَّةً تَقِيَّةً وَ لَأَعْفُوَنَّ عَنْ كُلِّ رَعِيَّةٍ أَطَاعَتْ إِمَاماً هَادِياً وَ إِنْ كَانَتْ ظَالِمَةً مُسِيئَةً وَ مَنِ ادَّعَى الْإِمَامَةَ وَ لَيْسَ بِإِمَامٍ فَقَدِ افْتَرَى عَلَى اللَّهِ وَ عَلَى رَسُولِهِ‏.

Allah^azwj the Exalted Said in one of His^azwj Books: “I^azwj will Punish every citizen obeying a tyrannical imam, and even if he was righteous, pious, and I^azwj will Pardon every citizen obeying an Imam^asws of guidance, and even if he was unjust, evil; and one who claims the Imamate and he isn’t an Imam^asws, so he has fabricated upon Allah^azwj and upon His^azwj Rasool^saww’’.[90]

69- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ صَالِحٍ الْعِجْلِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنْ رَسُولِ اللَّهِ ص‏ عَنْ جَبْرَئِيلَ عَنِ اللَّهِ عَزَّ وَ جَلَّ قَالَ وَ عِزَّتِي وَ جَلَالِي لَأُعَذِّبَنَّ كُلَّ رَعِيَّةٍ فِي الْإِسْلَامِ دَانَتْ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا بَرَّةً تَقِيَّةً وَ لَأَعْفُوَنَّ عَنْ كُلِّ رَعِيَّةٍ دَانَتْ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ تَعَالَى وَ إِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا طَالِحَةً مُسِيئَةً.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Salih Al Ijaly, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistani,

‘From Abu Ja’far Al-Baqir^asws, from his^asws forefathers, from Ali^asws, from Rasool-Allah^saww, from Jibraeel^as, from Allah^azwj Mighty and Majestic having Said: “By My^azwj Mighty and My^azwj Majesty! I^azwj will Punish every citizen in Al-Islam who makes it a religion with the wilayah of a tyrannical imam who isn’t from Allah^azwj Mighty and Majestic, and even if the citizen was righteous in his deeds, pious; and I^azwj will Pardon every citizen making a Religion with the Wilayah of a just Imam^asws from Allah^azwj the Exalted, and even if the citizen was wicked in his deeds, evil!”’[91]

70- قَالَ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ سَأَلْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ ع مَا الْعِلَّةُ أَنْ لَا دِيْنَ لِهَؤُلَاءِ وَ مَا عَتْبَ لِهَؤُلَاءِ

Abdullah Bin Abu Yafour said,

‘I asked Abu Abdullah Al-Sadiq^asws, ‘What is the reason that there is no religion for those ones (non-Shias) and there is no fault for these ones (Shias)?’

قَالَ لِأَنَّ سَيِّئَاتِ الْإِمَامِ الْجَائِرِ تَغْمِزُ حَسَنَاتِ أَوْلِيَائِهِ وَ حَسَنَاتِ الْإِمَامِ الْعَادِلِ تَغْمِزُ سَيِّئَاتِ أَوْلِيَائِهِ‏.

He^asws said: ‘Because the evil deeds of the tyrannical imam covers the good deeds of his friends, and the good deeds of the just Imam^asws covers the evil deeds of his^asws friends’’.[92]

71- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ زُرَيْقٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَيُّ الْأَعْمَالِ أَفْضَلُ‏ بَعْدَ الْمَعْرِفَةِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi, by his chain from Zureyq,

‘From Abu Abdullah^asws, he (the narrator) said, ‘I said to him^asws, ‘Which of the deeds is most superior after the recognition?’

قَالَ مَا مِنْ شَيْ‏ءٍ بَعْدَ الْمَعْرِفَةِ يَعْدِلُ هَذِهِ الصَّلَاةَ وَ لَا بَعْدَ الْمَعْرِفَةِ وَ الصَّلَاةِ شَيْ‏ءٌ يَعْدِلُ الزَّكَاةَ وَ لَا بَعْدَ ذَلِكَ شَيْ‏ءٌ يَعْدِلُ الصَّوْمَ وَ لَا بَعْدَ ذَلِكَ شَيْ‏ءٌ يَعْدِلُ الْحَجَّ وَ فَاتِحَةُ ذَلِكَ كُلِّهِ مَعْرِفَتُنَا وَ خَاتِمَتُهُ مَعْرِفَتُنَا الْخَبَرَ.

He^asws said: ‘There is nothing after the recognition equating this Salat, nor after Salat is there anything thing equating the Zakat, and there is nothing after that equating the Fasts, nor is there anything after that equating the Hajj, and the opener of that, all of it, is our^asws recognition, and its ending is our^asws recognition’’.[93]

باب 8 ما يجب من حفظ حرمة النبي صلى الله عليه و آله فيهم و عقاب من قاتلهم أو ظلمهم أو خذلهم و لم ينصرهم‏

CHAPTER 8 – WHAT IS OBLIGATED FROM PRESERVING THE SANCTITY OF THE PROPHET^saww REGARDING THEM^asws AND THE PUNISHMENT OF THE ONE WHO KILLS THEM^asws, OR OPPRESSES THEM^asws, OR ABANDONS THEM^asws AND DOES NOT HELP THEM^asws

1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ حُرِّمَتِ الْجَنَّةُ عَلَى مَنْ ظَلَمَ أَهْلَ بَيْتِي وَ قَاتَلَهُمْ وَ عَلَى الْمُتَعَرِّضِ عَلَيْهِمْ وَ السَّابِّ لَهُمْ‏ أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ‏ … يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Umar Bin Muhammad, from Ali Bin Marawiya, from Dawood Bin Suleyman,

‘From Al-Reza^asws, from his^asws forefathers^asws, from Amir Al-Momineen^asws having said: ‘Rasool-Allah^saww said: ‘The Paradise is Prohibited unto the one who oppresses People^asws of my^saww Household, and upon the one objecting to them^asws, and the one reviling (insulting) to them^asws: there shall be no portion for them in the Hereafter, nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, and for them would be a painful Punishment [3:77]’’.

صح، صحيفة الرضا عليه السلام عَنْهُ عَنْ آبَائِهِ ع‏ مِثْلَهُ وَ فِيهِ وَ قَاتَلَهُمْ وَ الْمُعِينِ عَلَيْهِمْ وَ مَنْ سَبَّهُمْ.

(The book) ‘Saheefa Al-Reza^asws’, from him^asws, from his^asws forefathers^asws – similar to it, and in it: ‘And their^asws killers, and the supporter against them^asws, and one who reviles them^asws’’. [94]

2- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص تَلَا هَذِهِ الْآيَةَ لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ‏ فَقَالَ أَصْحَابُ الْجَنَّةِ مَنْ أَطَاعَنِي وَ سَلَّمَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ بَعْدِي وَ أَقَرَّ بِوَلَايَتِهِ فَقِيلَ وَ أَصْحَابُ النَّارِ قَالَ مَنْ سَخِطَ الْوَلَايَةَ وَ نَقَضَ الْعَهْدَ وَ قَاتَلَهُ بَعْدِي.

(The book) ‘Al Amaali’ of the sheykh Al Tusi, by a chain of a brother of Deobel,

‘From Al-Reza^asws, from his^asws forefathers^asws: ‘‘Rasool-Allah^saww recited this Verse: They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20], and he^saww said: ‘The dwellers of the Paradise are the ones who obey me^asws, and submit to Ali^asws Bin Abu Talib^asws after me^saww, and accept his^asws Wilayah. And the inmates of the Fire are the ones who are discontented with Al-Wilayah, and will nullify the oath, and fight against him^asws, after me^saww’’.[95]

3- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص‏ أَنَّهُ تَلَا هَذِهِ الْآيَةَ فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏ قِيلَ يَا رَسُولَ اللَّهِ مَنْ أَصْحَابُ النَّارِ

(The book) ‘Al-Amaali’ of the sheykh Al Tusi, by this chain,

‘From Ali^asws, from the Prophet^saww having recited this Verse: they are the inmates of the Fire; they would be in it eternally [2:81]. It was said, ‘O Rasool-Allah^saww! Who are the inmates of the Fire?’

قَالَ مَنْ قَاتَلَ عَلِيّاً بَعْدِي فَأُولَئِكَ أَصْحَابُ النَّارِ مَعَ الْكُفَّارِ فَقَدْ كَفَرُوا بِالْحَقِّ لَمَّا جاءَهُمْ‏ أَلَا وَ إِنَّ عَلِيّاً بَضْعَةٌ مِنِّي فَمَنْ حَارَبَهُ فَقَدْ حَارَبَنِي وَ أَسْخَطَ رَبِّي

He^saww said: ‘The ones who will fight (against) Ali^asws after me^saww, so they are the inmates of the Fire along with the Infidels, for they would have disbelieved in the Truth when it came to them. Indeed! Ali^asws is a part of me^saww, so the one who is at war with him^asws, so he is at war with me^saww and has Angered my^saww Lord^azwj’.

ثُمَّ دَعَا عَلِيّاً فَقَالَ يَا عَلِيُّ حَرْبُكَ حَرْبِي وَ سِلْمُكَ سِلْمِي وَ أَنْتَ الْعَلَمُ فِيمَا بَيْنِي وَ بَيْنَ أُمَّتِي بَعْدِي.

Then he^saww called Ali^asws, so he^saww said: ‘O Ali^asws! Your^asws war is my^saww war, and your^asws peace is my^saww peace, and you^asws are the Flag in what is between me^saww and my^saww community after me^saww’’.[96]

4- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي غَسَّانَ عَنْ جَعْفَرِ بْنِ حَبِيبٍ النَّهْدِيِّ عَنْ أَبِي الْعَبَّاسِ بْنِ شَبِيبٍ عَنِ الصَّادِقِ ع قَالَ: احْفَظُوا فِينَا مَا حَفِظَ الْعَبْدُ الصَّالِحُ فِي الْيَتِيمَيْنِ‏ وَ كانَ أَبُوهُما صالِحاً.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Auqda, from Ahmad Bin Yahya, from Abu Gassan, from Ja’far Bin Habeeb Al Nahdi, from Abu Al Abbas Bin Shabeed,

‘From Al-Sadiq^asws having said: ‘Preserve regarding us^asws what the righteous servant preserved regarding the two orphans: and their father was righteous [18:82]’’.[97]

5- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ‏ قَالَ فَقَالَ الْمُسْلِمُونَ يَا رَسُولَ اللَّهِ أَ لَسْتَ إِمَامَ النَّاسِ كُلِّهِمْ أَجْمَعِينَ‏

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Ghalib, from Jabir,

‘From Abu Ja’far^asws having said: ‘When this Verse was Revealed: On the Day (of Judgment), We will be Calling every human being with their Imam [17:71], the Muslims said, ‘O Rasool-Allah^saww! Aren’t you^saww the Imam of the people, all of them in their entirety?’

فَقَالَ رَسُولُ اللَّهِ ص أَنَا رَسُولُ اللَّهِ إِلَى النَّاسِ أَجْمَعِينَ وَ لَكِنْ سَيَكُونُ بَعْدِي أَئِمَّةٌ عَلَى النَّاسِ مِنَ اللَّهِ مِنْ أَهْلِ بَيْتِي يَقُومُونَ فِي النَّاسِ فَيُكَذَّبُونَ وَ يَظْلِمُهُمْ أَئِمَّةُ الْكُفْرِ وَ الضَّلَالِ وَ أَشْيَاعُهُمْ

He^asws said: ‘Rasool-Allah^saww said: ‘I^saww am a Rasool^saww of Allah^azwj to the people in their entirety, but there will be coming from after me^saww, Imams^asws upon the people from Allah^azwj, from the People^asws of my^saww Household, who would be standing among the people but they would be belying them^asws and oppressing them^asws – the imams of the Kufr and the straying, and their adherents.

أَلَا وَ مَنْ وَالاهُمْ وَ اتَّبَعَهُمْ وَ صَدَّقَهُمْ فَهُوَ مِنِّي‏ وَ سَيَلْقَانِي أَلَا وَ مَنْ ظَلَمَهُمْ وَ أَعَانَ عَلَى ظُلْمِهِمْ وَ كَذَّبَهُمْ فَلَيْسَ مِنِّي وَ لَا مَعِي وَ أَنَا مِنْهُ بَرِي‏ءٌ.

So the one who befriends them^asws, and follows them^asws, and ratifies them^asws, so he is from me^saww, and with me^saww, and would be meeting me^saww. Indeed! The one who oppresses them^asws and belies them^asws, so he is neither from me^saww, nor with me^saww, and I^saww disavow from him’’.[98]

6- ثو، ثواب الأعمال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِيهِ عَنْ أَبِي الْجَارُودِ عَنْ عَمْرِو بْنِ قَيْسٍ الْمَشْرِقِيِّ قَالَ: دَخَلْتُ عَلَى الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَا وَ ابْنُ عَمٍّ لِي وَ هُوَ فِي قَصْرِ بَنِي مُقَاتِلٍ فَسَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ ابْنُ عَمِّي يَا بَا عَبْدِ اللَّهِ هَذَا الَّذِي أَرَى خِضَابٌ أَوْ شَعْرُكَ

(The book) ‘Sawaab Al Amaal’ – Ibn Idrees, from his father, from Al Ashary, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from his father, from Abu Al Jaroud, from Amro Bin Qays al Mshreeq who said,

‘I entered to see Al-Husayn^asws, I and a son of an uncle of mine, and he was in a castle of the clan of Muqatil. We greeted unto him^asws. My cousin said to him^asws, ‘O Abu Abdullah^asws! This what I see, is it dye or your^asws (natural) hair?’

فَقَالَ خِضَابٌ وَ الشَّيْبُ إِلَيْنَا بَنِي هَاشِمٍ يَعْجَلُ ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ جِئْتُمَا لِنُصْرَتِي فَقُلْتُ إِنِّي رَجُلٌ كَبِيرُ السِّنِّ كَثِيرُ الدَّيْنِ كَثِيرُ الْعِيَالِ وَ فِي يَدِي بَضَائِعُ لِلنَّاسِ وَ لَا أَدْرِي مَا يَكُونُ وَ أَكْرَهُ أَنْ أُضِيعَ أَمَانَتِي وَ قَالَ لَهُ ابْنُ عَمِّي مِثْلَ ذَلِكَ

He^asws said: ‘Dye, and the grey hair tent to hasten to us^asws, the clan of Hashim^as’. Then he^asws turned towards us and said: ‘You two have come to help me^asws?’ I said, ‘I am an old man, a lot of debts, and a lot of dependants, and in my hands is merchandise of the people and I do not know what would happen, and I dislike to waste my entrustments’. And my cousin said to him^asws similar to that.

قَالَ لَنَا فَانْطَلِقَا فَلَا تَسْمَعَا لِي وَاعِيَةً وَ لَا تَرَيَا لِي سَوَاداً فَإِنَّهُ مَنْ سَمِعَ وَاعِيَتَنَا أَوْ رَأَى سَوَادَنَا فَلَمْ يُجِبْنَا وَ لَمْ يُغِثْنَا كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يُكِبَّهُ عَلَى مَنْخِرَيْهِ فِي النَّارِ.

He^asws said to us: ‘Then go and do not listen to a cry for help of mine^asws nor look at any plot against me^asws, for the one who listens to our^asws cry for help or sees us^asws being plotted against and does not come to us^asws and does not help us^asws, there would be a right upon Allah^azwj Mighty and Majestic to Fling him upon his nostrils into the Fire’’.[99] 

7- جا، المجالس للمفيد عَلِيُّ بْنُ بِلَالٍ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْأَصْبَهَانِيِّ عَنِ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ هراشة [هَرَاسَةَ] عَنْ جَعْفَرِ بْنِ زِيَادٍ الْأَحْمَرِ عَنْ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ: قَرَأَ وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ‏ الْآيَةَ ثُمَّ قَالَ حَفِظَهُمَا رَبُّهُمَا لِصَلَاحِ أَبِيهِمَا فَمَنْ أَوْلَى بِحُسْنِ الْحِفْظِ مِنَّا- رَسُولُ اللَّهِ جَدُّنَا وَ بِنْتُهُ سَيِّدَةُ نِسَاءِ الْجَنَّةِ أُمُّنَا وَ أَوَّلُ مَنْ آمَنَ بِاللَّهِ وَ وَحَّدَهُ وَ صَلَّى أَبُونَا.

(The book) ‘Al Majaalis’ of Al Mufeed – Ali Bin Bilal, from Ali Bin Abdullah Al Asbahany, from Al Saqafy, from Muhammad Bin Ali, from Ibrahim Bin Harashah, from Ja’far Bin Ziyad Al Ahmar,

‘From Zayd, son of Ali^asws Bin Al-Husayn^asws having said, ‘He^asws recited: And as for the wall, so it belonged to two orphaned boys [18:82] – the Verse, then said: ‘Their Lord^azwj Protected them due to the righteousness of their father. The one who was first of the Protection from us^asws was Rasool-Allah^saww, our^asws grandfather^saww, and his^saww daughter^asws chieftess of the women of the Paradise, and the first one to believe in Allah^azwj and profess His^azwj Oneness and pray Salat, was our^asws father^asws (Ali^asws)’’.[100]

8- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْفَى نَبِيَّكُمْ أَنْ يَلْقَى مِنْ أُمَّتِهِ مَا لَقِيَتِ الْأَنْبِيَاءُ مِنْ أُمَمِهَا وَ جَعَلَ ذَلِكَ عَلَيْنَا.

(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazr, from Yahya Al Halby, from Ibn Kharjah, from Abu Baseer,

‘From Abu Abdullah^asws having said: ‘Allah^azwj Mighty and Majestic Excused your Prophet^saww from facing from his^saww community what the (other) Prophets^as had faced from their^as communities, and Made that to be upon us^asws’’.[101]

9- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ اشْتَدَّ غَضَبُ اللَّهِ وَ غَضَبُ رَسُولِهِ عَلَى مَنْ أَهْرَقَ دَمِي وَ آذَانِي فِي عِتْرَتِي‏.

(The book) ‘Uyoon Akhbar Al-Reza^asws – By the three chains from Al-Reza^asws, form his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘The Wrath of Allah^azwj and anger of His^azwj Rasool^saww intensified upon the one who spills my^saww blood and hurts me^saww regarding my^saww family^asws’’.[102]

10- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْوَيْلُ لِظَالِمِي أَهْلِ بَيْتِي كَأَنِّي بِهِمْ غَداً مَعَ‏ الْمُنافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ.

(The book) ‘Uyoon Akhbar Al-Reza^asws’, by this chain, he^asws said: ‘Rasool-Allah^saww said: ‘The woe is for the oppressor of People^asws of my^saww Household, as they would be with them tomorrow, with The hypocrites would be in the lowest Level of the Fire [4:145]’’.[103]

11- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ قَاتَلَنَا آخِرَ الزَّمَانِ فَكَأَنَّمَا قَاتَلَنَا مَعَ الدَّجَّالِ‏.

(The book) ‘Uyoon Akhbar Al-Reza^asws, by this chain, he^asws said: ‘Rasool-Allah^saww said: ‘One who fights against us^asws, would be like the one fighting against us^asws at the end of times along with Dajjal^la’’.[104]

12- ن، عيون أخبار الرضا عليه السلام الْحَافِظُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ حَدَّثَنِي أَبِي قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُوسَى قَالَ حَدَّثَنِي أَبِي مُوسَى قَالَ حَدَّثَنِي أَخِي إِسْمَاعِيلُ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع عَنِ النَّبِيِّ ص‏ عَنْ جَبْرَئِيلَ ع عَنِ اللَّهِ عَزَّ وَ جَلَّ قَالَ مَنْ عَادَى أَوْلِيَائِي فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ مَنْ حَارَبَ أَهْلَ بَيْتِي فَقَدْ حَلَّ عَلَيْهِ عَذَابِي وَ مَنْ تَوَلَّى غَيْرَهُمْ فَقَدْ حَلَّ عَلَيْهِ‏ غَضَبِي وَ مَنْ أَعَزَّ غَيْرَهُمْ فَقَدْ آذَانِي وَ مَنْ آذَانِي فَلَهُ النَّارُ.

(The book) ‘Uyoon Akhbar Al-Reza^asws – Al Hafiz, from Muhammad Bin Abdullah son of Ali Bin Al Husayn Bin Zayd son of Ali^asws Bin Al-Husayn^asws Bin Ali^asws Bin Abu Talib^asws who said, ‘My father narrated to me said, ‘It was narrated to be Ali Bin Musa who said, ‘My father narrated to me saying, ‘My brother Musa narrated to me saying, ‘My father narrated to me from his father,

‘From Al-Husayn^asws Bin Ali^asws, from the Prophet^saww: ‘From Jibraeel^as, from Allah^azwj Mighty and Majestic having Said: “One who is inimical to My^azwj Guardians^asws so he has called Me^azwj with the war, and one who is at war against People^asws of My^azwj Household, so he had released My^azwj Punishment upon him, and one who befriends others so he has released My^azwj Wrath upon me, and one who endears others so he has hurt Me^azwj, and one who hurts Me^azwj, for him is the Fire!”’[105]

13- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَثْعَمِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ الْأَسَدِيِّ عَنْ أَرْطَاةَ بْنِ حَبِيبٍ عَنْ عُبَيْدِ بْنِ ذَكْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ قَالَ حَدَّثَنِي زَيْدُ بْنُ عَلِيٍّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ سَمِعْتُ أَبِي الْحُسَيْنَ بْنَ عَلِيٍّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ رَسُولِ اللَّهِ ص‏ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ: مَنْ آذَى شَعْرَةً مِنِّي فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ آذَى اللَّهَ عَزَّ وَ جَلَّ لَعَنَهُ مَلَأُ السَّمَاوَاتِ وَ مَلَأُ الْأَرْضِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Al Husayn Al Khas’amy, from Abbad Bin Yaqoub Al Asady, from Artah Bin Habeeb, from Ubeyd Bin Zakwan, from Amro Bin Khalid who said,

‘It was narrated to me by Zayd, son of Ali^asws Bin Ali^asws (Bin Al-Husayn^asws), and he^asws had grabbed his^asws hair, said: ‘I^asws heard my^asws father^asws Al-Husayn Bin Ali^asws and he^asws had grabbed his^asws hair, said: ‘I^asws heard Amir Al-Momineen^asws, and he^asws had grabbed his^asws hair, from Rasool-Allah^saww and he^saww had grabbed his^saww hair, said: ‘One who hurts even a hair of mine^saww, and he has hurt me^saww, and one who hurts me^asws so he has hurt Allah^azwj Mighty and Majestic, and one who hurts Allah^azwj Mighty and Majestic is cursed by the assemblies of the skies and assemblies of the earth’.

وَ تَلَا إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً.

And he^asws recited: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57]’’.

ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق أَحْمَدُ بْنُ مُحَمَّدِ بْنِ رُزْمَةَ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ حَبِيبِ بْنِ أَرْطَاةَ عَنْ مُحَمَّدِ بْنِ ذَكْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ إِلَى قَوْلِهِ وَ مَلَأُ الْأَرْضِ‏.

(The books) ‘Uyoon Akhbar Al-Reza^asws (and) ‘Al Amaalil’ of Al Sadouq – Ahmad Bin Muhammad Bin Ruzma, from Ahmad Bin Isa Al Alawy, from Abbad Bin Yaqoub, from habeeb Bin Artah, from Muhammad Bin Zakwan, from Amro Bin Khalid – up to his^asws words: ‘And the assemblies of the earth’’. [106]

14- شي، تفسير العياشي عَنْ عَطِيَّةَ الْعَوْفِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ اشْتَدَّ غَضَبُ اللَّهِ عَلَى الْيَهُودِ حِينَ قَالُوا عُزَيْرٌ ابْنُ اللَّهِ‏ وَ اشْتَدَّ غَضَبُ اللَّهُ عَلَى النَّصَارَى حِينَ قَالُوا الْمَسِيحُ ابْنُ اللَّهِ‏ وَ اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ أَرَاقَ دَمِي وَ آذَانِي فِي عِتْرَتِي‏.

Tafseer Al Ayyashi – From Atiya Al Awfy, from Abu Saeed Al Khudry who said,

‘Rasool-Allah^saww said: ‘The Wrath of Allah^azwj Intensified upon the Jews when they said, ‘Uzair^as is a son of Allah^azwj’, and the Wrath of Allah^azwj Intensified upon the Christians when they said, ‘The messiah is a son of Allah^azwj’, and the Wrath of Allah^azwj will Intensify upon the one who spills my^saww blood and hurts me^saww regarding my^saww family’’.[107]

15- فر، تفسير فرات بن إبراهيم عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ بِإِسْنَادِهِ عَنْ زَيْدِ بْنِ عَلِيٍ‏ فِي قَوْلِهِ تَعَالَى‏ وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ قَالَ فَحُفِظَ الْغُلَامَانِ بِصَلَاحِ أَبِيهِمَا فَمَنْ أَحَقُ‏ أَنْ يَرْجُوَ الْحِفْظَ مِنَ اللَّهِ بِصَلَاحِ مَنْ مَضَى مِنْ آبَائِهِ مِنَّا-

Tafseer Furat Bin Ibrahim – From Al Husayn Bin Saeed, by his chain,

‘From Zayd son of Ali^asws (Bin Al-Husayn^asws) regarding Words of the Exalted: And as for the wall, so it belonged to two orphaned boys [18:82], said, ‘The two boys were protected due to the righteousness of their father, so who is more rightful to hope for the Protection from Allah^azwj due to the righteousness from the ones past from his forefathers than we^asws are?

رَسُولُ اللَّهِ ص جَدُّنَا وَ ابْنُ عَمِّهِ الْمُؤْمِنُ بِهِ الْمُهَاجِرُ مَعَهُ أَبُونَا وَ ابْنَتُهُ أُمُّنَا وَ زَوْجَتُهُ أَفْضَلُ أَزْوَاجِهِ جَدَّتُنَا

Rasool-Allah^saww is our grandfather^saww, and the son^asws of his^saww uncle^as, the believer in him^saww and emigrant with him^saww, is our^asws father^asws, and his^saww daughter^asws is our mother^asws, and his^asws wife^asws is superior than the wives of our^asws grandfather^saww.

فَأَيُّ النَّاسِ أَعْظَمُ عَلَيْكُمْ حَقّاً فِي كِتَابِهِ مِنَّا ثُمَّ نَحْنُ مِنْ أُمَّتِهِ وَ عَلَى مِلَّتِهِ نَدْعُوكُمْ إِلَى سُنَّتِهِ وَ الْكِتَابِ الَّذِي جَاءَ بِهِ مِنْ رَبِّهِ أَنْ تُحِلُّوا حَلَالَهُ وَ تُحَرِّمُوا حَرَامَهُ وَ تَعْمَلُوا بِحُكْمِهِ عِنْدَ تَفَرُّقِ النَّاسِ وَ اخْتِلَافِهِمْ‏.

So, which the people are greater unto you of rights in His^azwj Book than we are? Then we are from his^saww community, and upon his^saww Religion. We call you to his^saww Sunnah and the Book which he^saww came with from his^saww Lord^azwj, that you should permit his^as permissible(s) and you should prohibit his^saww prohibitions, and learn with his^saww wisdom during the division of the people and their differing’’.[108] (Not a Hadeeth)

16- فر، تفسير فرات بن إبراهيم الْحُسَيْنُ بْنُ الْحَكَمِ بِإِسْنَادِهِ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ زَيْدُ بْنُ عَلِيٍّ عَلَيْهِ السَّلَامُ‏ وَ قَرَأَ الْآيَةَ وَ كانَ أَبُوهُما صالِحاً قَالَ حَفِظَهُمَا اللَّهُ بِصَلَاحِ أَبِيهِمَا وَ مَا ذُكِرَ مِنْهُمَا صَلَاحٌ فَنَحْنُ أَحَقُّ بِالْمَوَدَّةِ أَبُونَا رَسُولُ اللَّهِ وَ جَدَّتُنَا خَدِيجَةُ وَ أُمُّنَا فَاطِمَةُ الزَّهْرَاءُ وَ أَبُونَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏.

Tafseer Furat Bin Ibrahim – Al Husayn Bin Al Hakam, by his chain from Abu Al Jaroud who said,

Zayd son of Ali^asws (Bin Al-Husayn^asws) said, and recited the Verse: and their father was righteous [18:82]. He said, ‘Allah^azwj Protected them due to the righteousness of their father, and did not Mention any righteousness as being from them. We are more rightful with cordiality of our father^saww Rasool-Allah^saww, and our grandfather^as and our grandmother^as, and our mother^asws Fatima Al Zahra^asws, and our father^asws Amir Al Momineen Ali^asws Bin Abu Talib^asws’’.[109] (Not a Hadeeth)

باب 9 شدة محنهم و أنهم أعظم الناس مصيبة و أنهم عليهم السلام لا يموتون إلا بالشهادة

CHAPTER 9 – SEVERITY OF THEIR^asws TRIALS, AND THEY ARE THE PEOPLE OF THE GREATEST DIFFICULTIES, AND THEY^asws ARE NOT DYING EXCEPT WITH THE MARTYRDOM

1- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ أَبِي ذُرْعَةَ عَنْ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: أَعْظَمُ النَّاسِ أَجْراً فِي الْآخِرَةِ أَعْظَمُهُمْ مُصِيبَةً فِي الدُّنْيَا وَ إِنَّ أَهْلَ الْبَيْتِ أَعْظَمُ النَّاسِ مُصِيبَةً مُصِيبَتُنَا بِرَسُولِ اللَّهِ ص قَبْلُ ثُمَّ يَشْرَكُنَا فِيهِ النَّاسُ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqdah, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Usman Bin Abu Zur’a, from Humran,

‘From Muhammad son of Ali^asws Bin Abu Talib^asws having said, ‘The one of the greatest Recompense in the Hereafter would be one (having suffered) the greatest of the difficulties in the world, and that the People^asws of the Household are people of the greatest difficulties. Our difficulties with Rasool-Allah^saww was (from) before, then the people participated in it’’.[110] (Not a Hadeeth)

2- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ عِيسَى بْنِ مُوسَى عَنْ عَلِيِّ بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَلَوِيِّ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَلَا عَنْ أَبِيهِ عَنْ زَيْدِ بْنِ عَلِيٍ‏ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: مَا زِلْتُ مَظْلُوماً مُذْ كُنْتُ إِنَّهُ كَانَ عَقِيلٌ لَيَرْمَدُ فَيَقُولُ لَا تَذُرُّونِي حَتَّى تَذُرُّوا أَخِي عَلِيّاً فَأُضْجَعُ فأذري [فَأُذَرُّ] وَ مَا بِي رَمَدٌ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Isa Bin Musa, from Ali Bin Ubeyd, from Muhammad Bin Sahl, from Abu Abdullah Bin Muhammad al Balwa, from Ibrahim Bin Ubeydullah Bin Al A’ala, from his father,

‘From Zayd son of Ali^asws (Bin Al-Husayn^asws, from his father^asws, from his grandfathers^asws, from Ali^asws having said: ‘I^asws have not ceased to be oppressed since I^asws have been. Aqeel used to have sore eyes so he said, ‘Do not leave me until you leave my brother^asws Ali^asws’. So, I^asws had to lie down and was left, and there was not sore eyes with me^asws’’.[111]

3- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ زَكَرِيَّا عَنْ حُسَيْنِ بْنِ نَصْرِ بْنِ مُزَاحِمٍ عَنْ إِبْرَاهِيمَ بْنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ أَبِيهِ عَنْ مَنْصُورِ بْنِ سَابُورَ الترجمي [الْبُرْجُمِيِ‏] عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ بُرَيْدَةَ بْنِ حُصَيْبٍ الْأَسْلَمِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ عَهِدَ إِلَيَّ رَبِّي تَعَالَى عَهْداً فَقُلْتُ يَا رَبِّ بَيِّنْهُ لِي

(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad bin Al Qasim Bin Zakariya, from Husayn Bin Nasr Bin Muzahim, from Ibrahim Bin Al Hakam Bin Zuheyr, from his father, from Mansour Bin Sabour Al Tarjamy, from Abdullah Bin Bureyda, from his father Bureyda Bin Huseyb Al Aslamy who said,

‘Rasool-Allah^saww said: ‘My^saww Lord^azwj the Exalted Pacted to me^saww, so I^saww said: ‘O Lord^azwj! Explain it to me^saww’.

فَقَالَ يَا مُحَمَّدُ اسْمَعْ عَلِيٌّ رَايَةُ الْهُدَى وَ إِمَامُ أَوْلِيَائِي وَ نُورُ مَنْ أَطَاعَنِي وَ هُوَ الْكَلِمَةُ الَّتِي أَلْزَمْتُهَا الْمُتَّقِينَ فَمَنْ أَحَبَّهُ فَقَدْ أَحَبَّنِي وَ مَنْ أَبْغَضَهُ فَقَدْ أَبْغَضَنِي فَبَشِّرْهُ بِذَلِكَ

He^azwj Said: “O Muhammad^saww! I^azwj Named Ali^asws as the ‘flag of guidance’, and he^asws is an Imam^asws of My^azwj friends, and Noor of the one who obeys Me^azwj, and he^asws is the Word which I^azwj have Necessitated for the pious. The one who loves him^asws, so he has loved Me^azwj, and one who hates him^asws, so he has hated Me^azwj, so Give him^asws the glad tidings with that!”

قَالَ قُلْتُ اللَّهُمَّ أَجْلِ قَلْبَهُ وَ اجْعَلْ رَبِيعَةَ الْإِيمَانِ فِي قَلْبِهِ قَالَ فَقَدْ فَعَلْتُ

He^saww said: ‘I^saww said: ‘O Allah^azwj! Polish his^asws heart and Make the spring of Eman to be in his^asws heart’. He^azwj Said: “I^azwj have Done so!”

ثُمَّ قَالَ إِنِّي مُسْتَخِصُّهُ بِبَلَاءٍ لَمْ يُصِبْ أَحَداً مِنْ أُمَّتِكَ‏ قَالَ قُلْتُ أَخِي وَ صَاحِبِي قَالَ ذَلِكَ مِمَّا قَدْ سَبَقَ مِنِّي إِنَّهُ مُبْتَلًى وَ مُبْتَلًى بِهِ‏.

Then He^azwj Said: “I^azwj am going to Particularise him^asws with such afflictions, not afflicting anyone from your^asws community!” I^saww said: ‘My^saww brother^asws and my^saww companion!’ He^azwj Said: “That is from what has Preceded from Me^azwj he^asws would be Subjected and Subjected with it (the afflictions)!”’[112]

4- ع، علل الشرائع حَمْزَةُ الْعَلَوِيُّ عَنِ الْأَسَدِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ حُمْدُونٍ عَنِ الْحُسَيْنِ بْنِ نُصَيْرٍ عَنْ خَالِدِ بْنِ حُصَيْنٍ‏ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ‏ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا زِلْتُ أَنَا وَ مَنْ كَانَ قَبْلِي مِنَ النَّبِيِّينَ وَ الْمُؤْمِنِينَ مُبْتَلَيْنَ بِمَنْ يُؤْذِينَا وَ لَوْ كَانَ الْمُؤْمِنُ عَلَى رَأْسِ جَبَلٍ لَقَيَّضَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مَنْ يُؤْذِيهِ لِيَأْجُرَهُ عَلَى ذَلِكَ

The book ‘Illal Al Sharaie’ – Hamza al Alawy, from Al Asady, from Ubeydullah Bin Hamdoun, from Al Husayn Bin Nseyr, from Khalid Bin Huseyn, from Yhay Bin Abdullah Bin Al Hassan, from his father,

‘From Ali^asws Bin Al-Husayn^asws, from his^asws father^asws having said: ‘Rasool-Allah^saww said: ‘I^saww and the ones who were before me^saww from the Prophets^as and the Momineen, did not cease to be Tried with ones hurting us^as, and even if the Momin were to be at the top of a mountain, Allah^azwj Mighty and Majestic would Decree one who would hurt him, in order to Recompense him (the Momin) upon that.

وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا زِلْتُ مَظْلُوماً مُنْذُ وَلَدَتْنِي أُمِّي حَتَّى إِنْ كَانَ عَقِيلٌ لَيُصِيبُهُ رَمَدٌ فَيَقُولُ لَا تَذُرُّونِي حَتَّى تَذُرُّوا عَلِيّاً فَيَذُرُّونِّي وَ مَا بِي مِنْ رَمَدٍ.

And Amir Al-Momineen^asws said: ‘I^asws have not ceased to be oppressed since I^asws was blessed to my^asws mother^as, to the extent that if Aqeel was afflicted by sore eyes, he would say, ‘Do not leave me until you leave Ali^asws’. So, he would leave me, and although there were no sore eyes with me^asws’’.[113]

5- قب، المناقب لابن شهرآشوب أَبَانُ بْنُ عُثْمَانَ قَالَ: سَأَلْتُ الصَّادِقَ ع عَنْ قَوْلِهِ تَعَالَى‏ وَ الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ الَّذِينَ يَقُولُونَ رَبَّنا أَخْرِجْنا مِنْ هذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُها الْآيَةَ قَالَ نَحْنُ ذَلِكَ.

(The book) ‘Manaqib’ of Ibn Shehr Ashub – Aban Bin Usman who said,

‘I asked Al-Sadiq^asws about the Words of the Exalted: And the weak ones from the men and the women, and the children are saying, ‘Our Lord! Exit us from this town whose inhabitants are oppressors, [4:75] – the Verse. He^asws said: ‘We^asws are that’’.[114]

6 عُبْدُوسٌ الْهَمْدَانِيُّ وَ ابْنُ فَوْرَكَ الْأَصْفَهَانِيُّ وَ شِيرَوَيْهِ الدَّيْلَمِيُّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: ذَكَرَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع مَا يَلْقَى بَعْدَهُ قَالَ فَبَكَى عَلِيٌّ ع وَ قَالَ أَسْأَلُكَ بِحَقِّ قَرَابَتِي وَ صُحْبَتِي إِلَّا دَعَوْتَ اللَّهَ أَنْ يَقْبِضَنِي إِلَيْهِ قَالَ يَا عَلِيُّ تَسْأَلُنِي أَنْ أَدْعُوَ اللَّهَ لِأَجَلٍ مُؤَجَّلٍ الْخَبَرَ.

Ubdous Al Hamdany and Ibn Fawk Al Asfahany, and Sheyruwiya Al Daylami, from Abu Saeed Al Khudri who said,

‘Rasool-Allah^saww mentioned to Ali^asws what he^asws would be facing after him^saww. Ali^asws wept and said: ‘I^asws ask you^saww by the right of my^asws relationship and companionship, if you^saww could supplicate to Allah^azwj the He^azwj Captures (my^asws soul) to Him^azwj’. He^saww said: ‘O Ali^asws! You^asws are asking me^saww to supplicate to Allah^azwj to defer the term’’.[115] (Derogatory)

7- وَ ذَهَبَ كَثِيرٌ مِنْ أَصْحَابِنَا إِلَى‏ أَنَّ الْأَئِمَّةَ خَرَجُوا مِنَ الدُّنْيَا عَلَى الشَّهَادَةِ وَ اسْتَدَلُّوا بِقَوْلِ الصَّادِقِ ع وَ اللَّهِ مَا مِنَّا إِلَّا مَقْتُولٌ شَهِيدٌ.

And a lot of our companions went on to (say), ‘The Imams^asws exited from the world upon the martyrdom and it is evidence by the words of Al-Sadiq^asws: ‘By Allah^azwj! There is none from us^asws except killed as a martyr’’. [116]

8 أَمِيرُ الْمُؤْمِنِينَ ع قَالَ: بَيْنَا أَنَا وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ عِنْدَ رَسُولِ اللَّهِ ص إِذِ الْتَفَتَ إِلَيَّ فَبَكَى فَقُلْتُ مَا يُبْكِيكَ يَا رَسُولَ اللَّهِ قَالَ أَبْكِي مِنْ ضَرْبَتِكَ عَلَى الْقَرْنِ وَ لَطْمِ فَاطِمَةَ خَدَّهَا وَ طَعْنَةِ الْحَسَنِ فِي فَخِذِهِ وَ السَّمِّ الَّذِي يُسْقَاهُ وَ قَتْلِ الْحُسَيْنِ.

Amir Al-Momineen^asws said: ‘While I^asws and Fatima^asws, and Al-Hassan^asws, and Al-Husayn^asws were in the presence of Rasool-Allah^saww, when he^saww turned towards me^asws and cried. I^asws said, ‘What makes you^saww cry, O Rasool-Allah^saww! He^saww said: ‘I^saww cry your^asws being struck upon the forehead, and Fatima^asws being slapped, and Al Hassan^asws being stabbed, and the poison which would be drunk and kill Al-Husayn^asws’’.[117] (Cannot be right about Imam Al Husayn^asws and there is no reference to this one)

9 رَأَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الْمَنَامِ قَائِلًا يَقُولُ‏

إِذَا ذَكَرَ الْقَلْبُ رَهْطَ النَّبِيِ‏		وَ سَبْيَ النِّسَاءِ وَ هَتْكَ السِّتْرِ
وَ ذَبْحَ الصَّبِيِّ وَ قَتْلَ الْوَصِيِ‏		وَ قَتْلَ شَبِيرٍ وَ سَمَّ الشَّبَّرِ
تَرَقْرَقَ فِي الْعَيْنِ مَاءُ الْفُؤَادِ		وَ يَجْرِي عَلَى الْخَدِّ مِنْهُ الدُّرَرُ
فَيَا قَلْبُ صَبْراً عَلَى حُزْنِهِمْ‏		فَعِنْدَ الْبَلَايَا تَكُونُ الْعِبَرُ.

Amir Al-Momineen^asws saw in the dream, a speaker saying (in prose), ‘When the heart remembers the group of the Prophet^saww, and the imprisonment of the women and tearing of the veil, and slaughter of the child, and killing of the successor^asws, and Shabbir^asws being killed, and Shabbar^asws being poisoned, the water of the heart ripples in the eye, and the torrent comes out upon the cheeks. How can a heart be patient upon their^asws grief, for during the affliction happens to be the lesson’’.[118]

10- وَ أَجْمَعَ الْفُقَهَاءُ أَنَّ النَّبِيَّ ص كَانَ يَقْسِمُ الْخُمُسَ مِنَ الْغَنَائِمِ فِي بَنِي هَاشِمٍ.

And the jurists are united that the Prophet^saww used to distribute the Khums from the war booty among the clan of Hashim^as.[119] (Not a Hadeeth)

11- وَ أَوْرَدَ الشَّافِعِيُّ عَنْ أَبِي حَنِيفَةَ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي لَيْلَى‏ أَنَّ فِي عَهْدِ عُمُرَ أُتِيَ بِمَالٍ كَثِيرٍ مِنْ فَارِسَ وَ سُوسٍ وَ الْأَهْوَازِ فَقَالَ يَا بَنِي هَاشِمٍ لَوْ أَقْرَضْتُمُونِي حَقَّكُمْ مِنْ هَذِهِ الْغَنَائِمِ لَأُعَوِّضُ عَلَيْكُمْ مَرَّةً أُخْرَى فَقَالَ عَلِيٌّ ع يَجُوزُ فَقَالَ الْعَبَّاسُ أَخَافُ فَوْتَ حَقِّنَا فَكَانَ كَمَا قَالَ مَاتَ عُمَرُ وَ مَا رُدَّ عَلَيْنَا وَ فَاتَ حَقُّنَا.

And Al Shafie has referred from Abu Haneefa, by his chain from Abdulla Bin Abu Layli,

‘During the era of Umar a lot of wealth came from Persia and Syria and Ahwaz. He said, ‘O clan of Hashim^as! Will you lend to me from this war booty and I shall compensate you another time?’ Ali^asws said: ‘Permitted’. Al Abbas said, ‘I fear the loss of our rights’, and it happened just as he said. Umar died, and it was not returned to us and our right was lost’’.[120] (Not a Hadeeth)

12 – وَ سُئِلَ عَلِيٌّ ع عَنِ الْخُمُسِ فَقَالَ الْخُمُسُ لَنَا فَمُنِعْنَا فَصَبَرْنَا

And Ali^asws was asked about the Khums, so he^asws said: ‘The Khums is for us^asws. We^asws were prevented it and we^asws were patient’.

وَ كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ رَدَّهُ إِلَى مُحَمَّدٍ الْبَاقِرِ ع وَ رَدَّهُ أَيْضاً الْمَأْمُونُ فَمَنْ حَرُمَتْ عَلَيْهِ الصَّدَقَةُ وَ فُرِضَتْ لَهُ الْكَرَامَةُ وَ الْمَحَبَّةُ يَتَكَفَّفُونَ ضُرّاً وَ يَهْلِكُونَ فَقْراً يَرْهَنُ أَحَدُهُمْ سَيْفَهُ وَ يَبِيعُ آخَرُ ثَوْبَهُ وَ يَنْظُرُ إِلَى فَيْئِهِ بِعَيْنٍ مَرِيضَةٍ وَ يَتَشَدَّدُ عَلَى دَهْرِهِ بِنَفْسٍ ضَعِيفَةٍ لَيْسَ لَهُ ذَنْبٌ إِلَّا أَنَّ جَدَّهُ النَّبِيُّ وَ أَبَاهُ الْوَصِيُ‏.

And Umar Bin Abdul Aziz had returned it to Muhammad Al-Baqir^asws, and Al-Mamoun had returned it as well. So, the one upon whom the charity is Prohibited and the honour and the love is Obligated for him, they would suffer harm, and they would be destroyed out of poverty. One of them would pawn his sword, and another would sell his clothes, and would look at his ‘Fey’ with an eye of illness, and would have difficulties in his time with a weak soul. There would be no sin for him except that his grandfather^saww was the Prophet^saww and his father^asws was the successor^asws’’.[121] (This paragraph is not a Hadeeth)

13- قب، المناقب لابن شهرآشوب أَبُو جَعْفَرٍ ع‏ فِي قَوْلِهِ تَعَالَى‏ وَ عِبادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً قَالَ هُمُ الْأَوْصِيَاءُ مِنْ مَخَافَةِ عَدُوِّهِمْ‏.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘Abu Ja’far^asws regarding the Words of the Exalted: And the servants of the Beneficent are those who walk on the earth humbly [25:63]. He^asws said: ‘They are the succesors^asws (who walk on earth humbly) from fear of their^asws enemies’’.[122]

14- ع، علل الشرائع ل، الخصال الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْكَبَائِرَ سَبْعٌ فِينَا نَزَلَتْ‏ وَ مِنَّا اسْتُحِلَّتْ فَأَوَّلُهَا الشِّرْكُ بِاللَّهِ الْعَظِيمِ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ أَكْلُ مَالِ الْيَتِيمِ وَ عُقُوقُ الْوَالِدَيْنِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ إِنْكَارُ حَقِّنَا

(The books) ‘Illal Al Sharaie’ (and) ‘Al Khisaal’ – Al Qataan, from Ibn Zakariya Al Qataan, from Ibn Habeeb, from Muhammad Bin Abdullah, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^asws having said: ‘Seven major sins were regarding us^asws, and are impossible (to be committed) from us^asws. The first of these is the Shirk (association) with Allah^azwj the Magnificent, and killing the soul which Allah^azwj has Prohibited, and devouring wealth of the orphan, and disloyalty to the parents, and slandering the married woman, and fleeing from the army, and denial of our^asws rights.

فَأَمَّا الشِّرْكُ بِاللَّهِ فَقَدْ أَنْزَلَ اللَّهُ فِينَا مَا أَنْزَلَ وَ قَالَ رَسُولُ اللَّهِ ص فِينَا مَا قَالَ‏ فَكَذَّبُوا اللَّهَ وَ كَذَّبُوا رَسُولَهُ فَأَشْرَكُوا بِاللَّهِ عَزَّ وَ جَلَّ

As for the Shirk with Allah^azwj, So Allah^azwj Revealed regarding us^asws what He^azwj Revealed, and Rasool-Allah^saww said regarding us^asws what he^saww said. But they belied Allah^azwj and belied His^azwj Rasool^saww, and they associated with Allah^azwj Mighty and Majestic.

وَ أَمَّا قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ فَقَدْ قَتَلُوا الْحُسَيْنَ بْنَ عَلِيٍّ ع وَ أَصْحَابَهُ وَ أَمَّا أَكْلُ مَالِ الْيَتِيمِ فَقَدْ ذَهَبُوا بِفَيْئِنَا الَّذِي جَعَلَهُ اللَّهُ لَنَا فَأَعْطَوْهُ غَيْرَنَا

And as for killing the soul which Allah^azwj Prohibited, so they have killed Al-Husayn^asws Bin Ali^asws and his^asws companion. And as for devouring wealth of the orphan, so they have done away with our^asws ‘Fey’ which Allah^azwj had Made to be for us^asws, and they gave it to others.

‏ وَ أَمَّا عُقُوقُ الْوَالِدَيْنِ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ‏ النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ‏ فَعَقُّوا رَسُولَ اللَّهِ ص فِي ذُرِّيَّتِهِ وَ عَقُّوا أُمَّهُمْ خَدِيجَةَ فِي ذُرِّيَّتِهَا

And as for disloyalty to the parents, so Allah^azwj Mighty and Majestic Revealed in His^azwj Book: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers [33:6]. They were disloyal to Rasool-Allah^azwj regarding his^saww offspring, and they were disloyal to their mother Khadeeja^asws regarding her^as offspring.

وَ أَمَّا قَذْفُ الْمُحْصَنَةِ فَقَدْ قَذَفُوا فَاطِمَةَ ع عَلَى مَنَابِرِهِمْ‏ وَ أَمَّا الْفِرَارُ مِنَ الزَّحْفِ فَقَدْ أَعْطَوْا أَمِيرَ الْمُؤْمِنِينَ ع بَيْعَتَهُمْ طَائِعِينَ غَيْرَ مُكْرَهِينَ فَفَرُّوا عَنْهُ وَ خَذَلُوهُ وَ أَمَّا إِنْكَارُ حَقِّنَا فَهَذَا مَا لَا يَتَنَازَعُونَ فِيهِ‏.

And as for slandering the married woman, so they had slandered (Syeda) Fatima^asws upon their pulpits. And as for fleeing from the army, so they had given their allegiances to Amir Al-Momineen^asws willingly, without coercion, then they fled from him^asws, and abandoned him^asws. And as for denial of our^asws rights, so this what they cannot dispute in it’’.[123]

15- أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ أَبَانُ بْنُ أَبِي عَيَّاشٍ قَالَ لِي أَبُو جَعْفَرٍ الْبَاقِرُ ع‏ مَا لَقِينَا أَهْلَ الْبَيْتِ مِنْ ظُلْمِ قُرَيْشٍ وَ تَظَاهُرِهِمْ عَلَيْنَا وَ قَتْلِهِمْ إِيَّانَا وَ مَا لَقِيَتْ شِيعَتُنَا وَ مُحِبُّونَا مِنَ النَّاسِ

I (Majlisi) am saying, ‘It is found in the book of Suleym Bin Qays Al Hilalo who said, ‘Aban Bin Abu Ayyash said,

‘Abu Ja’far^asws said to me: ‘What was faced by us^asws, the People^asws of the Household, from the injustices of the Quraysh, and what they manifested to us^asws and their killing of us^asws, and what was meted out to our^asws Shias (cruelties towards them) and those that love us^asws from the people.

إِنَّ رَسُولَ اللَّهِ ص قُبِضَ وَ قَدْ قَامَ بِحَقِّنَا وَ أَمَرَ بِطَاعَتِنَا وَ فَرَضَ وَلَايَتَنَا وَ مَوَدَّتَنَا وَ أَخْبَرَهُمْ بِأَنَّا أَوْلَى‏ بِهِمْ مِنْ أَنْفُسِهِمْ وَ أَمَرَ أَنْ يُبَلِّغَ الشَّاهِدُ الْغَائِبَ

Rasool-Allah^saww passed away, and he^saww has established our^asws rights and ordered them to be obedient to us^asws and obligated our^asws Wilayah upon them, and our^asws cordiality, and informed them that we^asws are foremost with them than their own selves, and ordered them that those present should make it reach to those that are absent from among them.

فَتَظَاهَرُوا عَلَى عَلِيٍّ ع وَ احْتَجَّ عَلَيْهِمْ بِمَا قَالَ رَسُولُ اللَّهِ ص فِيهِ وَ مَا سَمِعَتِ الْعَامَّةُ فَقَالُوا صَدَقْتَ قَدْ قَالَ رَسُولُ اللَّهِ ص وَ لَكِنْ قَدْ نَسَخَهُ

They supported each other against Ali^asws and he^asws argued against them with what Rasool-Allah^saww had said regarding him^asws and what the general Muslims had heard. They said, ‘You^asws speak the truth, Rasool-Allah^saww had said it, but he^saww had abrogated it.

فَقَالَ إِنَّا أَهْلُ بَيْتٍ أَكْرَمَنَا اللَّهُ عَزَّ وَ جَلَّ وَ اصْطَفَانَا وَ لَمْ يَرْضَ لَنَا بِالدُّنْيَا وَ إِنَّ اللَّهَ لَا يَجْمَعْ لَنَا النُّبُوَّةَ وَ الْخِلَافَةَ فَشَهِدَ لَهُ بِذَلِكَ أَرْبَعَةُ نَفَرٍ عُمَرُ وَ أَبُو عُبَيْدَةَ وَ مُعَاذُ بْنُ جَبَلٍ وَ سَالِمٌ‏ مَوْلَى أَبِي حُذَيْفَةَ

(It was alleged that) He^saww said: ‘We^asws, People^asws of the Household, Allah^azwj Mighty and Majestic Honoured us^asws, and Chose us^asws, and was not pleased for us^asws with the world, and that Allah^azwj did not Gather for us^asws, the Prophet-hood and the Caliphate’, (to this statement) so four persons testified for him (Abu Bakr) with that – Umar, and Abu Ubeyda, and Muaz Bin Jabal, and Saalim Mawla Abu Huzeyfa.

فَشَبَّهُوا عَلَى الْعَامَّةِ وَ صَدَّقُوهُمْ وَ رَدُّوهُمْ عَلَى أَدْبَارِهِمْ وَ أَخْرَجُوهَا مِنْ مَعْدِنِهَا حَيْثُ جَعَلَهَا اللَّهُ وَ احْتَجُّوا عَلَى الْأَنْصَارِ بِحَقِّنَا فَعَقَدُوهَا لِأَبِي بَكْرٍ ثُمَّ رَدَّهَا أَبُو بَكْرٍ عَلَى عُمَرَ يُكَافِيهِ بِهَا

They confused (the matter) upon the general Muslims and they ratified them, and they turned them back upon their heels and took it (caliphate) out from its mine where Allah^azwj had Made it to be, and they argued upon the Helpers with our^asws right, and their tied it to Abu Bakr. Then Abu Bakr returned it to Umar sufficing him with it.

ثُمَّ جَعَلَهَا عُمَرُ شُورَى بَيْنَ سِتَّةٍ ثُمَّ جَعَلَهَا ابْنُ عَوْفٍ لِعُثْمَانَ عَلَى أَنْ يَرُدَّهَا عَلَيْهِ فَغَدَرَ بِهِ عُثْمَانُ وَ أَظْهَرَ ابْنُ عَوْفٍ كُفْرَهُ وَ طُعِنَ فِي‏ حَيَاتِهِ وَ زَعَمَ‏ أَنَّ عُثْمَانَ سَمَّهُ فَمَاتَ

Then Umar made it to be between six. Then Ibn Awf made it to be for Usman upon (a condition) that he would return it to him. Usman was treacherous with him and Ibn Awf manifested his Kufr and he was afflicted by plague during his lifetime, and he claimed that Usman had poisoned him, and he died.

ثُمَّ قَامَ طَلْحَةُ وَ الزُّبَيْرُ فَبَايَعَا عَلِيّاً ع طَائِعَيْنِ غَيْرَ مُكْرَهَيْنِ ثُمَّ نَكَثَا وَ غَدَرَا وَ ذَهَبَا بِعَائِشَةَ مَعَهُمَا إِلَى الْبَصْرَةِ ثُمَّ دَعَا مُعَاوِيَةُ طُغَاةَ أَهْلِ الشَّامِ إِلَى الطَّلَبِ بِدَمِ عُثْمَانَ وَ نَصَبَ لَنَا الْحَرْبَ ثُمَّ خَالَفَهُ أَهْلُ حَرُورَاءَ عَلَى أَنَّ الْحُكْمَ‏ بِكِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ

Then Talha and Al-Zubeyr stood up and they pledged allegiance to Ali^asws willingly, without coercion. Then they broke it and were treacherous, and Ayesha went with them to Al-Basra. Then Muawiya called the tyrants of Syria to seek the blood of Usman and established the war to us^asws. Then the people of Haroura opposed him upon that the judgment should be by the Book of Allah^azwj and Sunnah of His^azwj Prophet^saww.

فَلَوْ كَانَا حَكَمَا بِمَا اشْتُرِطَ عَلَيْهِمَا لَحَكَمَا أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ فِي كِتَابِ اللَّهِ وَ عَلَى لِسَانِ نَبِيِّهِ ص وَ فِي سُنَّتِهِ فَخَالَفَهُ أَهْلُ النَّهْرَوَانِ وَ قَاتَلُوهُ

If they had judged with what was stipulated upon them, they would have judged that Ali^asws is Emir of the Momineen in the Book of Allah^azwj and upon the tongue of His^azwj Prophet^saww, and in his^saww Sunnah. The people of Al-Naharwan opposed him^asws and fought against him^asws.

ثُمَّ بَايَعُوا الْحَسَنَ بْنَ عَلِيٍّ ع بَعْدَ أَبِيهِ وَ عَاهَدُوهُ ثُمَّ غَدَرُوا بِهِ وَ أَسْلَمُوهُ وَ وَثَبُوا بِهِ حَتَّى طَعَنُوهُ بِخَنْجَرٍ فِي فَخِذِهِ‏ وَ انْتَهَبُوا عَسْكَرَهُ وَ عَالَجُوا خَلَاخِيلَ أُمَّهَاتِ الْأَوْلَادِ

Then they paid allegiance to Al-Hassan^asws, after his^asws father^asws and made promises to him^asws, then they betrayed him^asws and submitted him^asws (to Muawiya) and pounced upon him^asws to the extent that they stabbed him^asws with a dagger in his^asws thigh, and the soldiers rampaged and looted the belongings of his^asws army, and the anklets of the mothers of the children.

فَصَالَحَ مُعَاوِيَةَ وَ حَقَنَ دَمَهُ وَ دَمَ أَهْلِ بَيْتِهِ وَ شِيعَتِهِ وَ هُمْ قَلِيلٌ حَقَّ قَلِيلٍ حَتَّى لَمْ يَجِدْ أَعْوَاناً

So, he^asws reconciled with Muawiya and saved his^asws blood and blood of his^asws family^asws and his^asws Shias; and they were few, really few, until they could not find supporters.

ثُمَّ بَايَعَ الْحُسَيْنَ ع مِنْ أَهْلِ الْكُوفَةِ ثَمَانِيَةَ عَشَرَ أَلْفاً ثُمَّ غَدَرُوا بِهِ فَخَرَجُوا إِلَيْهِ فَقَاتَلُوهُ حَتَّى قُتِلَ ع

Then Al-Husayn^asws was pledged allegiance to from eighteen thousand people of Al-Kufa. Then they betrayed him^asws and they came out to him^asws and fought against him^asws until he^asws was killed.

ثُمَّ لَمْ نَزَلْ أَهْلَ الْبَيْتِ مُذْ قُبِضَ رَسُولُ اللَّهِ ص نُذَلُّ وَ نُقْصَى وَ نُحْرَمُ وَ نُقْتَلُ‏ وَ نُطْرَدُ وَ نَخَافُ عَلَى دِمَائِنَا وَ كُلِّ مَنْ يُحِبُّنَا وَ وَجَدَ الْكَذَّابُونَ‏ لِكَذِبِهِمْ مَوْضِعاً يَتَقَرَّبُونَ‏ إِلَى أَوْلِيَائِهِمْ وَ قُضَاتِهِمْ وَ عُمَّالِهِمْ فِي كُلِّ بَلْدَةٍ يُحَدِّثُونَ عَدُوَّنَا وَ وُلَاتَهُمْ الْمَاضِينَ بِالْأَحَادِيثِ الْكَاذِبَةِ الْبَاطِلَةِ

Then we^asws the People^asws of the Household, since Rasool-Allah^saww passed away, did not cease to be humiliated, and reduced, and deprived, and killed, and expelled, and scared upon our^asws blood, and every one who loved us^asws; and the liars found a place for their lies to draw near to their friends and their judges, and their office bearers in every city, narrating to our^asws enemies and their friends of the past with the false invalid Ahadeeth.

وَ يُحَدِّثُونَ وَ يَرْوُونَ عَنَّا مَا لَمْ نَقُلْ تَهْجِيناً مِنْهُمْ لَنَا وَ كَذِباً مِنْهُمْ عَلَيْنَا وَ تَقَرُّباً إِلَى وُلَاتِهِمْ وَ قُضَاتِهِمْ بِالزُّورِ وَ الْكَذِبِ وَ كَانَ عِظَمُ ذَلِكَ وَ كَثْرَتُهُ فِي زَمَنِ مُعَاوِيَةَ بَعْدَ مَوْتِ الْحَسَنِ ع

And they were narrating Ahadeeth and reporting from us^asws what we^asws had not said, being a criss-crossing from them to us, and a belying from them upon us^asws, and drawing closer to their friends, and their judges with the false testimonies, and the lies, and the greatest of that and its most frequent was during the era of Muawiya after the killing of Al-Husayn^asws.

فَقُتِلَتِ الشِّيعَةُ فِي كُلِّ بَلْدَةٍ وَ قُطِعَتْ أَيْدِيهِمْ وَ أَرْجُلُهُمْ وَ صَلَبُوهُمْ عَلَى التُّهَمَةِ وَ الظِّنَّةِ مِنْ ذِكْرِ حُبِّنَا وَ الِانْقِطَاعِ إِلَيْنَا

The Shias were killed in every city, and their hands and feet were cut, and they crucified them upon the accusation and the misconception of mentioning our^asws love and the isolating to us^asws.

ثُمَّ لَمْ يَزَلِ الْبَلَاءُ الشَّدِيدُ يَزْدَادُ مِنْ زَمَنِ ابْنِ زِيَادٍ بَعْدَ قَتْلِ الْحُسَيْنِ ع ثُمَّ جَاءَ الْحَجَّاجُ فَقَتَلَهُمْ بِكُلِّ قِتْلَةٍ وَ بِكُلِّ ظِنَّةٍ وَ بِكُلِّ تُهَمَةٍ حَتَّى إِنَّ الرَّجُلَ لَيُقَالُ لَهُ زِنْدِيقٌ أَوْ مَجُوسِيٌّ كَانَ ذَلِكَ أَحَبَّ إِلَيْهِ مِنْ أَنْ يُشَارَ إِلَيْهِ بِأَنَّهُ مِنْ شِيعَةِ الْحُسَيْنِ ع

Then the severe affliction did not cease to increase from the time of Ibn Ziyad after the killing of Al-Husayn^asws. Then came Al-Hajjaj, and he killed them (Shias) with every killing, and with every misconception, and with every accusation to the extent that the (Shia) man would call himself an atheist or a Magian, that being more beloved to him than for him to be indicate to that he is from the Shias of Al Husayn^asws.

وَ رُبَّمَا رَأَيْتَ الرَّجُلَ يُذْكَرُ بِالْخَيْرِ وَ لَعَلَّهُ أَنْ يَكُونَ‏ وَرِعاً صَدُوقاً يُحَدِّثُ بِأَحَادِيثَ عَظِيمَةٍ عَجِيبَةٍ مِنْ تَفْضِيلِ بَعْضِ مَنْ قَدْ مَضَى مِنَ الْوُلَاةِ لَمْ يَخْلُقِ اللَّهُ مِنْهَا شَيْئاً قَطُّ وَ هُوَ يَحْسَبُ أَنَّهَا حَقٌّ لِكَثْرَةِ مَنْ سَمِعَهَا مِنْهُ مِمَّنْ لَا يُعْرَفُ بِكَذِبٍ وَ لَا بِقِلَّةِ وَرَعٍ وَ يَرْوُونَ عَنْ عَلِيٍّ ع أَشْيَاءَ قَبِيحَةً وَ عَنِ الْحَسَنِ وَ الْحُسَيْنِ ع مَا يَعْلَمُ اللَّهُ أَنَّهُمْ رَوَوْا فِي‏ ذَلِكَ الْبَاطِلَ وَ الْكَذِبَ وَ الزُّورَ

And sometimes you would see the man mentioned with the good, and perhaps he happens to be devout, truthful, narrating a mighty strange Hadeeth from the merits of one of the rulers who had passed, Allah^azwj not having Created anything from it at all, and he reckoned that it is truth due to the frequency of the ones who heard from him, from the one not recognised as being a liar nor with scarcity of the devoutness, and they are reporting ugliness about Ali^asws, and about Al-Hassan^asws and Al-Husayn^asws what Allah^azwj Knows they reported in that the invalid, and the lie, and the falsity.

قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ سَمِّ لِي مِنْ ذَلِكَ شَيْئاً

I said to him^asws, ‘May Allah^azwj Keep you^asws well! Specify to me something from that’.

قَالَ رِوَايَتُهُمْ عُمَرُ سَيِّدُ كُهُولِ الْجَنَّةِ وَ إِنَّ عُمَرَ مُحَدَّثٌ وَ إِنَّ الْمَلَكَ يُلَقِّنُهُ وَ إِنَّ السَّكِينَةَ تَنْطِقُ عَلَى لِسَانِهِ وَ عُثْمَانُ‏ الْمَلَائِكَةُ تَسْتَحِي مِنْهُ وَ اثْبُتْ حَرَى‏ فَمَا عَلَيْكَ إِلَّا نَبِيٌّ وَ صِدِّيقٌ وَ شَهِيدٌ حَتَّى عَدَّدَ أَبُو جَعْفَرٍ ع- أَكْثَرَ مِنْ مِائَتَيْ‏ رِوَايَةٍ يَحْسَبُونَ أَنَّهَا حَقٌّ

He^asws said: ‘Their reporting that Umar is the chief of the elderly of the Paradise, and that Umar is one narrated to (by Angels), and that the Angel indoctrinated him, and that the tranquillity speaks upon his tongue, and Usman is such that the Angels are embarrassed from him, and the whims were affirmed, so there is nothing upon you except a Prophet^saww and a truthful, and a martyr’ – to the extent that Abu Ja’far^asws counted more than two hundred reports they were reckoning that these are true’.

فَقَالَ هِيَ وَ اللَّهِ كُلُّهَا كَذِبٌ وَ زُورٌ قُلْتُ أَصْلَحَكَ اللَّهُ لَمْ يَكُنْ مِنْهَا شَيْ‏ءٌ قَالَ مِنْهَا مَوْضُوعٌ وَ مِنْهَا مُحَرَّفٌ فَأَمَّا الْمُحَرَّفُ فَإِنَّمَا عَنَى أَنَّ عَلَيْكَ نَبِيٌّ وَ صِدِّيقٌ وَ شَهِيدٌ يَعْنِي عَلِيّاً ع‏ وَ مِثْلُهُ وَ كَيْفَ لَا يُبَارَكُ لَكَ وَ قَدْ عَلَاكَ نَبِيٌّ وَ صِدِّيقٌ وَ شَهِيدٌ يَعْنِي عَلِيّاً

He^asws said: ‘By Allah^azwj! These, all of these are lies, and false’. I said, ‘May Allah^azwj Keep you^asws well! Nothing from these happened?’ He^asws said: ‘From these are clear (forgeries) and from these are distorted. As for the distorted, but rather is that, ‘Upon you is a Prophet^saww, and a truthful and a martyr’ – meaning Ali^asws, and similar to it. And how can it not be a Blessing for you, and upon you there is (indeed) a Prophet^saww, and a truthful, and a martyr, meaning Ali^asws.

اللَّهُمَّ اجْعَلْ قَوْلِي عَلَى قَوْلِ رَسُولِ اللَّهِ ص وَ عَلَى قَوْلِ عَلِيٍّ ع مَا اخْتَلَفَ فِيهِ أُمَّةُ مُحَمَّدٍ ص مِنْ بَعْدِهِ إِلَى أَنْ يَبْعَثَ اللَّهُ الْمَهْدِيَّ ع‏.

O Allah^azwj! My^asws word is upon the word of Rasool-Allah^azwj and upon the words of Ali^asws, what the community of Muhammad^saww has differed in from after him^asws, up to (the time) Allah^azwj Sends the Mahdi^asws’’.[124]

16- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ عَنِ الرِّضَا ع قَالَ: مَا مِنَّا إِلَّا مَقْتُولٌ الْخَبَرَ.

(The book) ‘Uyoon Akhbar Al Reza^asws’ – Tameem Al Qurshy, from his father, from Ahmad Bin Ali Al Ansari, from Al Harwy,

‘From Al-Reza^asws having said: ‘There is no one from us^asws except killed’’.[125]

17– عد، العقائد اعْتِقَادُنَا فِي النَّبِيِّ ص أَنَّهُ سُمَّ فِي غَزَاةِ خَيْبَرَ فَمَا زَالَتْ هَذِهِ الْأُكْلَةُ تُعَاوِدُهُ حَتَّى قَطَعَتْ أَبْهَرَهُ‏ فَمَاتَ مِنْهَا وَ أَمِيرِ الْمُؤْمِنِينَ ع قَتَلَهُ عَبْدُ الرَّحْمَنِ بْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ وَ دُفِنَ بِالْغَرِيِّ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع سَمَّتْهُ امْرَأَتُهُ جَعْدَةُ بِنْتُ الْأَشْعَثِ الْكِنْدِيِّ لَعَنَهُمَا اللَّهُ فَمَاتَ مِنْ ذَلِكَ‏ وَ الْحُسَيْنِ بْنِ عَلِيٍّ ع قُتِلَ بِكَرْبَلَاءَ قَتَلَهُ سِنَانُ بْنُ أَنَسٍ النَّخَعِيُّ لَعَنَهُ اللَّهُ وَ عَلِيِّ بْنِ الْحُسَيْنِ سَيِّدِ الْعَابِدِينَ ع سَمَّهُ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ فَقَتَلَهُ وَ الْبَاقِرِ مُحَمَّدِ بْنِ عَلِيٍّ ع سَمَّهُ إِبْرَاهِيمُ بْنُ الْوَلِيدِ فَقَتَلَهُ وَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع سَمَّهُ أَبُو جَعْفَرٍ الْمَنْصُورُ فَقَتَلَهُ وَ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلَامُ سَمَّهُ هَارُونُ الرَّشِيدُ فَقَتَلَهُ وَ الرِّضَا عَلِيِّ بْنِ مُوسَى ع قَتَلَهُ الْمَأْمُونُ بِالسَّمِّ وَ أبو [أَبِي‏] جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الثَّانِي ع قَتَلَهُ الْمُعْتَصِمُ بِالسَّمِّ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ قَتَلَهُ الْمُتَوَكِّلُ بِالسَّمِّ وَ الْحَسَنِ بْنِ عَلِيٍّ ع قَتَلَهُ الْمُعْتَضِدُ بِالسَّمِّ وَ اعْتِقَادُنَا أَنَّ ذَلِكَ جَرَى عَلَيْهِمْ عَلَى الْحَقِيقَةِ وَ الصِّحَّةِ لَا عَلَى الْحِسْبَانِ وَ الْحَيْلُولَةِ وَ لَا عَلَى الشَّكِّ وَ الشُّبْهَةِ فَمَنْ زَعَمَ أَنَّهُمْ شُبِّهُوا أَوْ وَاحِدٌ مِنْهُمْ فَلَيْسَ مِنْ دِينِنَا عَلَى شَيْ‏ءٍ وَ نَحْنُ مِنْهُ بِرَاءٌ وَ قَدْ أَخْبَرَ النَّبِيُّ وَ الْأَئِمَّةُ ع أَنَّهُمْ مَقْتُولُونَ وَ مَنْ قَالَ إِنَّهُمْ لَمْ يُقْتَلُوا فَقَدْ كَذَّبَهُمْ وَ مَنْ كَذَّبَهُمْ فَقَدْ كَذَّبَ اللَّهَ وَ مَنْ كَذَّبَ اللَّهَ فَقَدْ كَفَرَ بِهِ وَ خَرَجَ بِهِ عَنِ الْإِسْلَامِ‏ وَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ‏.

(P.s. – This is an opinion on our beliefs)[126]

18- نص، كفاية الأثر الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ الْخُزَاعِيُّ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى الْجَلُودِيِ‏ عَنِ الْجَوْهَرِيِّ عَنْ عُتْبَةَ بْنِ الضَّحَّاكِ عَنْ هِشَامِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: خَطَبَ الْحَسَنُ بْنُ عَلِيٍّ ع بَعْدَ قَتْلِ أَبِيهِ فَقَالَ فِي خُطْبَتِهِ لَقَدْ حَدَّثَنِي حَبِيبِي جَدِّي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ- إِنَّ الْأَمْرَ يَمْلِكُهُ اثْنَا عَشَرَ إِمَاماً مِنْ أَهْلِ بَيْتِهِ وَ صَفْوَتِهِ مَا مِنَّا إِلَّا مَقْتُولٌ أَوْ مَسْمُومٌ‏.

(The book) ‘Kifayat Al Asar’ – Al Husayn Bin Muhammad Bin Saeed Al Khuzaie, from Abdul Aziz Bin Yahya Al Jaloudy, from Al Jowhary, from Utba Bin Al Zahhak, from Hisham Bin Muhammad, from his father who said,

‘Al-Hassan^asws Bin Ali^asws addressed after the killing of his^asws father^asws. He^asws said in his^asws address: ‘My^asws beloved grandfather^saww Rasool-Allah^saww narrated to me that the command is controlled by twelve Imams^asws from People^asws of his^saww Household, and his^asws elites. There is no one from us^asws except he^asws is either killed or poisoned’’.[127]

19- نص، كفاية الأثر مُحَمَّدُ بْنُ وَهْبَانَ عَنْ دَاوُدَ بْنِ هَيْثَمٍ عَنْ جَدِّهِ عَنْ إِسْحَاقَ بْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الزُّبَيْرِ بْنِ عَطَا عَنْ عُمَيْرِ بْنِ هَانِي عَنْ جُنَادَةَ بْنِ أَبِي أُمَيَّةَ قَالَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ اللَّهِ لَقَدْ عَهِدَ إِلَيْنَا رَسُولُ اللَّهِ ص أَنَّ هَذَا الْأَمْرَ يَمْلِكُهُ اثْنَا عَشَرَ إِمَاماً مِنْ وُلْدِ عَلِيٍّ وَ فَاطِمَةَ مَا مِنَّا إِلَّا مَسْمُومٌ أَوْ مَقْتُولٌ‏.

(The book) ‘Kifayat Al Asar’ – Muhammad Bin Wahban, from Dawood Bin Haysam, from his grandfather, from Is’haq Bin Bahloul, from his father, from Talha Bin Zayd, from Al Zubeyr Bin Ata’a, from Umeyr Bin Hany, from Junadah Bin Abu Umayya who said,

‘Al-Hassan^asws Bin Ali^asws said: ‘By Allah^azwj! Rasool-Allah^saww took an oath to us^asws that this command is controlled by twelve Imams^asws from the sons^asws of Ali^asws and (Syeda) Fatima^asws. There is no one from us^asws except he^asws is either poisoned or killed’’.[128]

باب 10 ذم مبغضهم و أنه كافر حلال الدم و ثواب اللعن على أعدائهم‏

CHAPTER 10 – CONDEMNATION OF ONE WHO HATES THEM^asws AND HE IS A KAFIR, LEGALISED OF BLOOD (TO BE KILLED), AND REWARDS OF THE CURSING UPON THEIR^asws ENEMIES

1- لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ مُحَمَّدٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ سُدَيْفٍ الْمَكِّيِّ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع وَ مَا رَأَيْتُ مُحَمَّدِيّاً قَطُّ يَعْدِلُهُ قَالَ حَدَّثَنَا جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ قَالَ خَطَبَنَا رَسُولُ اللَّهِ ص فَقَالَ: أَيُّهَا النَّاسُ مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ يَهُودِيّاً

(The book) ‘Al Amaali’ of Al Sadouq Al Attar, from Sa’ad, from Abdul Samad Bin Muhammad, from Hanan Bin Sadeyr, from Sudeyr Al Makky who said,

‘It was narrated to me by Muhammad^asws Bin Ali Al-Baqir^asws and I had not seen any Mohammedan equating him^asws. He^asws said: ‘Jabir Bin Abdullah Al-Ansari narrated to me^asws saying, ‘Rasool-Allah^saww addressed us saying: ‘O you people! One who hates us^asws People^asws of the Household, Allah^azwj would Resurrect him on the Day of Qiyamah as a Jew’.

قَالَ قُلْتُ يَا رَسُولَ اللَّهِ وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ فَقَالَ وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ‏.

He (the narrator) said, ‘I said, ‘O Rasool-Allah^saww! And even if Fasts and prays Salat and claims that he is a Muslim?’ He^saww said: ‘And even if he Fasts and prays Salat and claims he is a Muslim’’.[129]

2- ثو، ثواب الأعمال لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع‏ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَهُودِيّاً قِيلَ يَا رَسُولَ اللَّهِ وَ إِنْ شَهِدَ الشَّهَادَتَيْنِ

(The books) ‘Sawaab Al Amaal’ (and) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufi, from Al Mufazzal Bin Salih, from Muhammad Bin Marwan,

‘From Al-Sadiq^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘One who hates us^asws People^asws of the Household, Allah^azwj would Resurrect him as a Jew’. It was said, ‘O Rasool-Allah^saww! And even if testifies the two testimonies?’

قَالَ نَعَمْ فَإِنَّمَا احْتَجَزَ بِهَاتَيْنِ الْكَلِمَتَيْنِ عَنْ سَفْكِ دَمِهِ‏ أَوْ يُؤَدِّيَ الْجِزْيَةَ عَنْ يَدٍ وَ هُوَ صَاغِرٌ

He^saww said: ‘Yes, but he equips with these two phrases to save his blood from being spilt, and paying the taxes from a hand while he is belittled’.

ثُمَّ قَالَ مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَهُودِيّاً قِيلَ وَ كَيْفَ‏ يَا رَسُولَ اللَّهِ قَالَ إِنْ أَدْرَكَ الدَّجَّالَ آمَنَ بِهِ‏.

Then he^saww said: ‘One who hates us^asws People^asws of the Household, Allah^azwj would Resurrect him as a Jew’. It was said, ‘And how come, O Rasool-Allah^saww?’ He^saww said: ‘If he were to come across Dajjal^la, he would believe in him^la’’.[130]

3- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَوْ أَنَّ عَدُوَّ عَلِيٍّ جَاءَ إِلَى الْفُرَاتِ وَ هُوَ يُزَخُّ زَخِيخاً قَدْ أَشْرَفَ مَاؤُهُ عَلَى جَنْبَتَيْهِ فَتَنَاوَلَ مِنْهُ شَرْبَةً وَ قَالَ بِسْمِ اللَّهِ وَ إِذَا شَرِبَهَا قَالَ الْحَمْدُ لِلَّهِ مَا كَانَ ذَلِكَ إِلَّا مَيْتَةً أَوْ دَماً مَسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ.

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad who said,

‘I heard Abu Abdullah^asws saying: ‘If an enemy of Ali^asws were to come to Euphrates and he pushes through and its water almost comes to his side, then he takes a drink from it and says, ‘In the Name of Allah^azwj’, and when he has drunk it, says, ‘The Praise is for Allah^azwj’, that would not be except dead, or blood burst forth, or meat of pig, [6:145]’’.[131]

4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْمُعَلَّى بْنِ هِلَالٍ عَنِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: قُلْتُ لِلنَّبِيِّ ص أَوْصِنِي قَالَ عَلَيْكَ بِمَوَدَّةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَا يَقْبَلُ اللَّهُ مِنْ عَبْدٍ حَسَنَةً حَتَّى يَسْأَلَهُ عَنْ حُبِّ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ وَ هُوَ تَعَالَى أَعْلَمُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Ahmad Bin al Waleed, from his father, from Saeed Bin Abdullah Bin Musa, from Muhammad Bin Abdul Rahman, from Al Moalla Bin Hilal, from Al Kalby, from Abu Salih, from Ibn Abbas who said,

‘I said to the Prophet^saww, ‘Advise me’. He^saww said: ‘Upon you is to be with the cordiality of Ali^asws Bin Abu Talib^asws. By the One^azwj Who Sent me^saww with the Truth as a Prophet^saww! Allah^azwj will not Accept any good deed until He^azwj asks him about love of Ali^asws Bin Abu Talib^asws, and although He^azwj the Exalted is more Knowing.

فَإِنْ جَاءَهُ بِوَلَايَتِهِ قَبِلَ عَمَلَهُ عَلَى مَا كَانَ مِنْهُ وَ إِنْ لَمْ يَأْتِ بِوَلَايَتِهِ لَمْ يَسْأَلْهُ عَنْ شَيْ‏ءٍ ثُمَّ أَمَرَ بِهِ إِلَى النَّارِ

So, if he has come with his^asws Wilayah, his deeds would be Accepted upon what had been from him, and if he has not come with his^asws Wilayah, He^azwj would not ask him about anything. Then He^azwj would Command with him to the Fire.

يَا ابْنَ عَبَّاسٍ وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً إِنَّ النَّارَ لَأَشَدُّ غَضَباً عَلَى مُبْغِضِ عَلِيٍّ ع مِنْهَا عَلَى مَنْ زَعَمَ أَنَّ لِلَّهِ وَلَداً

O Ibn Abbas! By the One^azwj Who Sent me^saww with the truth as a Prophet^saww! The Fire would be of severe wrath upon the hater of Ali^asws, from it upon the one who claims that there is a son for Allah^azwj.

يَا ابْنَ عَبَّاسٍ لَوْ أَنَّ الْمَلَائِكَةَ الْمُقَرَّبِينَ وَ الْأَنْبِيَاءَ الْمُرْسَلِينَ اجْتَمَعُوا عَلَى بُغْضِهِ وَ لَنْ يَفْعَلُوا لَعَذَّبَهُمُ اللَّهُ بِالنَّارِ

O Ibn Abbas! If the Angels of Proximity and the Messenger Prophets^as were to gather upon hating him^asws, but they^as will never do it, Allah^azwj would Punish them^as with the Fire’.

قُلْتُ يَا رَسُولَ اللَّهِ وَ هَلْ يُبْغِضُهُ أَحَدٌ قَالَ يَا ابْنَ عَبَّاسٍ نَعَمْ يُبْغِضُهُ قَوْمٌ يَذْكُرُونَ أَنَّهُمْ مِنْ أُمَّتِي لَمْ يَجْعَلِ اللَّهُ لَهُمْ فِي الْإِسْلَامِ نَصِيباً

I said, ‘O Rasool-Allah^saww! And does anyone hate him^asws?’ He^saww said: ‘O Ibn Abbas! Yes, he^asws would be hated by a people mentioning that they are from my^saww community. Allah^azwj will not Make a share to be for them in Al-Islam’.

يَا ابْنَ عَبَّاسٍ إِنَّ مِنْ عَلَامَةِ بُغْضِهِمْ لَهُ تَفْضِيلَهُمْ مَنْ هُوَ دُونَهُ عَلَيْهِ وَ الَّذِي بَعَثَنِي بِالْحَقِّ مَا بَعَثَ اللَّهُ نَبِيّاً أَكْرَمَ عَلَيْهِ مِنِّي وَ لَا أَوْصِيَاءَ أَكْرَمُ عَلَيْهِ مِنْ وَصِيِّي عَلِيٍّ

O Ibn Abbas! From the signs of their hatred for him^asws is their preferring one who is below him^asws to be over him^asws. By the One^azwj Who Sent me^saww with the truth! Allah^azwj has not Sent any Prophet^saww more honourable to Him^azwj than me^saww, nor any successor^asws more honourable to Him^azwj that my^saww succesors^asws Ali^asws’.

قَالَ ابْنُ عَبَّاسٍ فَلَمْ أَزَلْ لَهُ كَمَا أَمَرَنِي رَسُولُ اللَّهِ ص وَ أَوْصَانِي بِمَوَدَّتِهِ وَ إِنَّهُ لَأَكْبَرُ عَمَلِي عِنْدِي الْخَبَرَ.

Ibn Abbas said, ‘I did not cease to be with him^asws just as Rasool-Allah^saww had instructed me, and advised me with his^asws cordiality, and it is the greatest of my deeds in my presence’’.[132]

5- ما، الأمالي للشيخ الطوسي أَبُو الْقَاسِمِ بْنُ شِبْلٍ عَنْ ظَفَرِ بْنِ حُمْدُونٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ يَعْقُوبَ بْنِ مِيثَمٍ التَّمَّارِ مَوْلَى عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي وَجَدْتُ فِي كُتُبِ أَبِي أَنَّ عَلِيّاً ع قَالَ لِأَبِي مِيثَمٍ أَحْبِبْ حَبِيبَ آلِ مُحَمَّدٍ وَ إِنْ كَانَ فَاسِقاً زَانِياً وَ أَبْغِضْ مُبْغِضَ آلِ مُحَمَّدٍ وَ إِنْ كَانَ صَوَّاماً قَوَّاماً فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ هُوَ يَقُولُ‏ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Al Qasim Bin Shibl, from Tafar Bin Hamdoun, from Ibrahim Bin Is’haq Al Nahawandy, from Abdullah Bin Hammad Al Ansary, from Amro Bin Shimr, from Yaqoub Bin Maysam Al Tammar,

‘A slave of Ali^asws Bin Al-Husayn^asws said, ‘I entered to see Abu Ja’far^asws. I said to him^asws, ‘May I be sacrificed for you^asws, O son^asws of Rasool-Allah^saww! If found in the book of my father that Ali^asws said to Abu Maysam: ‘Love the one who loves Progeny^asws of Muhammad^saww, and even if he mischief-makers, and adulterer, and hate a hater of Progeny^asws of Muhammad^saww, and even if he was a Fasting one and upright, for I^asws heard Rasool-Allah^saww and he^saww was saying: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7]’’.

ثُمَّ الْتَفَتَ إِلَيَّ وَ قَالَ هُمْ وَ اللَّهِ أَنْتَ وَ شِيعَتُكَ يَا عَلِيُّ وَ مِيعَادُكَ وَ مِيعَادُهُمُ الْحَوْضُ غَداً غُرّاً مُحَجَّلِينَ مُتَوَّجِينَ

Then he^saww turned to me^asws and said: ‘By Allah^azwj! They are you^asws and your^asws Shias, O Ali^asws, and your^asws appointment and their appointment is as the Fountain tomorrow, resplendent of faces, crowned’.

فَقَالَ أَبُو جَعْفَرٍ ع هَكَذَا هُوَ عِيَاناً فِي كِتَابِ عَلِيٍ‏.

Abu Ja’far^asws said: ‘That is how it is sighted in the Book of Ali^asws’’.[133]

6- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ الْقَاسِمِ بْنِ الْوَلِيدِ عَنْ شَيْخٍ مِنْ ثُمَالَةَ قَالَ: دَخَلْتُ عَلَى امْرَأَةٍ مِنْ تَمِيمٍ عَجُوزٍ كَبِيرَةٍ وَ هِيَ تُحَدِّثُ النَّاسَ قُلْتُ لَهَا يَرْحَمُكِ اللَّهُ حَدِّثِينِي مِنْ بَعْضِ فَضَائِلِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَتْ أُحَدِّثُكَ وَ هَذَا شَيْخٌ كَمَا تَرَى بَيْنَ يَدَيَّ نَائِمٌ قُلْتُ لَهَا وَ مَنْ هَذَا فَقَالَتْ أَبُو الْحَمْرَاءِ خَادِمُ رَسُولِ اللَّهِ ص

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Sadouq, from Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from Al Qasim Bin Al Waleed, from a sheykh from Sumala who said,

‘I entered to see an old woman from Tameem and she was narrating to the people. I said to her, ‘May Allah^azwj have Mercy on you! Narrate to me some of the merits of Amir Al-Momineen^asws’. She said, ‘I shall narrate to you, and this old man, as you can see, is sleeping in front of you’. I said to her, ‘And who is this?’ She said, ‘Abu Al-Hamra’a, servant of Rasool-Allah^saww’.

فَجَلَسْتُ إِلَيْهِ فَلَمَّا سَمِعَ‏ حِسِّي اسْتَوَى جَالِساً فَقَالَ مَهْ فَقُلْتُ رَحِمَكَ اللَّهُ حَدِّثْنِي بِمَا رَأَيْتَ مِنْ رَسُولِ اللَّهِ ص يَصْنَعُهُ بِعَلِيٍّ ع وَ إِنَّ اللَّهَ‏ يَسْأَلُكَ عَنْهُ فَقَالَ عَلَى الْخَبِيرِ سَقَطْتَ

I sat down to him. When he heard my noise, he sat upright. He said, ‘Shh!’ I said, ‘May Allah^azwj have Mercy on you! Narrated to me with what you saw from Rasool-Allah^saww doing with Ali^asws, and that Allah^azwj would ask you about it’. He said, ‘You have approached the informed one.

خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ص يَوْمَ عَرَفَةَ وَ هُوَ آخِذٌ بِيَدِ عَلِيٍّ ع فَقَالَ يَا مَعْشَرَ الْخَلَائِقِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَاهَى بِكُمْ فِي هَذَا الْيَوْمِ لِيَغْفِرَ لَكُمْ عَامَّةً ثُمَّ الْتَفَتَ إِلَى عَلِيٍّ ع ثُمَّ قَالَ لَهُ وَ غَفَرَ لَكَ يَا عَلِيُّ خَاصَّةً

Rasool-Allah^saww came out to us on the day of Arafaat, and he^saww has holding a hand of Ali^asws. He^saww said: ‘O community of creatures! Allah^azwj Blessed and Exalted Boasts with you all during this day in order to Forgive you all generally’. Then he^saww turned towards Ali^asws, then said to him^asws: ‘And Forgiveness is for your^asws (shias), O Ali^asws, in particular’.

ثُمَّ قَالَ لَهُ يَا عَلِيُّ ادْنُ مِنِّي فَدَنَا مِنْهُ فَقَالَ إِنَّ السَّعِيدَ حَقَّ السَّعِيدِ مَنْ أَحَبَّكَ وَ أَطَاعَكَ وَ إِنَّ الشَّقِيَّ كُلَّ الشَّقِيِّ مَنْ عَادَاكَ وَ أَبْغَضَكَ وَ نَصَبَ لَكَ

Then he^saww said to him^asws: ‘O Ali^asws! Come near me^saww!’ He^asws went near him^saww. He^saww said: ‘The fortunate one, truly fortunate is one who loves you^asws, and obeys you^asws, and the wretched of all wretched ones is one who is inimical to you^asws and hates you^asws and establishes hostility to you^asws.

يَا عَلِيُّ كَذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي وَ يُبْغِضُكَ يَا عَلِيُّ مَنْ حَارَبَكَ فَقَدْ حَارَبَنِي وَ مَنْ حَارَبَنِي فَقَدْ حَارَبَ اللَّهَ يَا عَلِيُّ مَنْ أَبْغَضَكَ فَقَدْ أَبْغَضَنِي وَ مَنْ أَبْغَضَنِي فَقَدْ أَبْغَضَ اللَّهَ وَ أَتْعَسَ اللَّهُ جَدَّهُ‏ وَ أَدْخَلَهُ نَارَ جَهَنَّمَ‏.

O Ali^asws! He lies, the one who claims that he loves me^saww and he hates you^asws. O Ali^asws One who battles against you^asws, so he has battled me^saww, and one who battles me^saww so he has battled Allah^azwj. O Ali^asws! One who hates you^asws, so he has hated me^saww, and one who hates me^saww, so he has hated Allah^azwj, and Allah^azwj would Ruin his hard work, and Enter him into the Fire of Hell’’.[134]

7- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ نَصْرٍ عَنْ أَبِيهِ عَنْ عَصَّاصِ بْنِ الصَّلْتِ عَنِ الرَّبِيعِ بْنِ الْمُنْذِرِ عَنْ أَبِيهِ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ يُحَدِّثُ عَنْ أَبِيهِ قَالَ: مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَشَرَّ مِنَ الْكَلْبِ وَ النَّاصِبُ أَشَرُّ مِنْهُ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqdah, from Ja’far Bin Muhammad Bin Hisham, from Al Husayn Bin Nasr, from his father, from Assas Bin Al Salt, from Al Rabie Bin Al Munzar, from his father who said,

‘I heard Muhammad Bin Al-Hanafiyya narrating from his father^asws having said: ‘Allah^azwj Mighty and Majestic has not Created anything eviler than the dog, and the Nasibi (Hostile one) is eviler than him’’.[135]

8- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ بْنِ أَبِي أَيُّوبَ عَنْ جَعْفَرِ بْنِ هَارُونَ عَنْ خَالِدِ بْنِ يَزِيدَ عَنْ أَبِي الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ بَرِئَ اللَّهُ مِمَّنْ يَبْرَأُ مِنَّا لَعَنَ اللَّهُ مَنْ لَعَنَنَا أَهْلَكَ اللَّهُ مَنْ عَادَانَا اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّا سَبَبُ الْهُدَى لَهُمْ وَ إِنَّمَا يُعَادُونَّا لَكَ فَكُنْ أَنْتَ الْمُتَفَرِّدُ بِعَذَابِهِمْ‏.

(The book) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Al Jiany, from Muhammad Bin Ubeydullah Bin Abu Ayoub, from Ja’far Bin Haroun, from Khalid Bin Yazeed, from Abu Al Sayrafi who said,

‘I heard Abu Ja’far^asws saying: ‘Allah^azwj Disavows from the one who disavows from us^asws, Allah^azwj Curses the one who curses us^asws, Allah^azwj Destroys the one who is inimical to us^asws. O Allah^azwj! You^azwj Know that I^asws am the cause of the guidance for them, and rather they are being inimical to us^asws for You^azwj, so You^azwj be the Controller with Punishing them’’. [136]

9- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ مِنْهُمْ مَنْ يُؤْمِنُ بِهِ وَ مِنْهُمْ مَنْ لا يُؤْمِنُ بِهِ وَ رَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ‏ مَنْ لَا يُؤْمِنُ بِهِ هُمْ أَعْدَاءُ آلِ مُحَمَّدٍ ص وَ الْفَسَادُ الْمَعْصِيَةُ لِلَّهِ وَ لِرَسُولِهِ‏.

Tafseer Al Qummi – In a report of Abu Al Jaroud,

‘From Abu Ja’far^asws regarding His^azwj Words: And from them is one believes in it and from them is one who does not believe in it, and your Lord is more Knowing of the corrupters [10:40]: ‘One who do not believe it are the enemies of Progeny^asws of Muhammad^saww, and the corruption is the disobedience to Allah^azwj and to His^azwj Rasool^saww’’.[137]

10- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ حُرِّمَتِ الْجَنَّةُ عَلَى مَنْ ظَلَمَ أَهْلَ بَيْتِي وَ عَلَى مَنْ قَاتَلَهُمْ وَ عَلَى الْمُعِينِ عَلَيْهِمْ وَ عَلَى مَنْ سَبَّهُمْ‏ أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ‏.

(The book) ‘Uyoon Akhbar Al-Reza^asws’, by the three chain from Al-Reza^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘The Paradise is Prohibited unto the one who oppresses People^asws of my^saww Household, and upon the one who fights against them^asws, and upon the supporter against them^asws, and upon the one who reviles them^asws: there shall be no portion for them in the Hereafter, nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, and for them would be a painful Punishment [3:77]’’.[138]

11- م، تفسير الإمام عليه السلام قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع‏ قَوْلُهُ عَزَّ وَ جَلَ‏ اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ‏ يَقُولُ أَرْشِدْنَا لِلصِّرَاطِ الْمُسْتَقِيمِ أَيْ أَرْشِدْنَا لِلُزُومِ الطَّرِيقِ الْمُؤَدِّي إِلَى مَحَبَّتِكَ وَ الْمَانِعِ أَنْ نَتَّبِعَ‏ أَهْوَاءَنَا فَنَعْطَبَ وَ نَأْخُذَ بِآرَائِنَا فَنَهْلِكَ

Tafseer of the Imam (Hassan Al-Askari^asws) – Ja’far^asws Bin Muhammad Al-Sadiq^asws said: ‘The Words of the Mighty and Majestic: Guide us to the Straight Path [1:6] – He (the speaker) is saying, ‘Guide us to the Straight Path, Guide us to the Necessitated Path, that leads to Your^azwj Love and reaches to Your^azwj Paradise, and the preventer from us following our personal desires so we would (end up) being corrupted, or if we take to our opinions so we would be destroyed’.

ثُمَّ قَالَ الصَّادِقُ ع طُوبَى لِلَّذِينَ هُمْ كَمَا قَالَ رَسُولُ اللَّهِ ص يَحْمِلُ هَذَا الْعِلْمَ مِنْ كُلِّ خَلَفٍ عُدُولٌ يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ وَ انْتِحَالَ الْمُبْطِلِينَ وَ تَأْوِيلَ الْجَاهِلِينَ

Then Al-Sadiq^asws said: ‘Beatitude is for those who are just as Rasool-Allah^saww said: ‘He will bear this knowledge, the one from every refraining descendant, negating from it the alteration of the exaggerators and the plagiarisms of the invalidators, and the explanations of the ignorant’’.

فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي عَاجِزٌ بِبَدَنِي عَنْ نُصْرَتِكُمْ وَ لَسْتُ أَمْلِكُ إِلَّا الْبَرَاءَةَ مِنْ أَعْدَائِكُمْ وَ اللَّعْنَ‏ فَكَيْفَ حَالِي‏

A man said to him^asws, ‘O son^asws of Rasool-Allah^saww! I am let down by my body to be (able to) help you^asws, but I cannot be at ease unless I disavow from your^asws enemies and curse upon them. So how is my state?’

فَقَالَ لَهُ الصَّادِقُ ع حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ رَسُولِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَنَّهُ قَالَ مَنْ ضَعُفَ عَنْ نُصْرَتِنَا أَهْلَ الْبَيْتِ فَلَعَنَ‏ فِي خَلَوَاتِهِ أَعْدَاءَنَا بَلَّغَ اللَّهُ صَوْتَهُ جَمِيعَ الْأَمْلَاكِ مِنَ الثَّرَى إِلَى الْعَرْشِ

Al-Sadiq^asws said to him: ‘My^asws father^asws narrated to me^asws, from his^asws father^asws, from his^asws grandfather^asws, from Rasool-Allah^saww having said: ‘The one who is (too) weak from helping us^asws, the People^asws of the Household, so he curses our^asws enemies in his privacy, Allah^azwj would Make his voice reach the entirety of the kingdoms, from the soil to the Throne.

فَكُلَّمَا لَعَنَ هَذَا الرَّجُلُ أَعْدَاءَنَا لَعْناً سَاعَدُوهُ وَ لَعَنُوا مَنْ يَلْعَنُهُ ثُمَّ ثَنَّوْا فَقَالُوا اللَّهُمَّ صَلِّ عَلَى عَبْدِكَ هَذَا الَّذِي قَدْ بَذَلَ مَا فِي وُسْعِهِ وَ لَوْ قَدَرَ عَلَى أَكْثَرَ مِنْهُ لَفَعَلَ

Thus, every time this man curses our^asws enemies with a curse, so he gets supported by (all of those) to whom it reaches it (in the skies). Then they are lauding him, so they are saying, ‘O Allah^azwj! Send Salawaat upon this servant of Your^azwj, who has done whatever was in his capacity, and had he been upon more (capacity) than it, he would have done so’.

فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ قَدْ أَجَبْتُ دُعَاءَكُمْ وَ سَمِعْتُ نِدَاءَكُمْ وَ صَلَّيْتُ عَلَى رُوحِهِ فِي الْأَرْوَاحِ وَ جَعَلْتُهُ عِنْدِي مِنَ‏ الْمُصْطَفَيْنَ الْأَخْيارِ.

Then there would be the Call from Allah^azwj the Exalted: “I^azwj have Answered your supplication, and Heard your call, and have Sent Blessings upon his soul among the souls, and Made him to be, in My^azwj Presence, from the selected ones, the best [38:47]’’.[139]

12- قب، المناقب لابن شهرآشوب الْحَارِثُ الْأَعْوَرُ وَ أَبُو أَيُّوبَ الْأَنْصَارِيُّ وَ جَابِرُ بْنُ يَزِيدَ وَ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع وَ عِيسَى بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ دَخَلَ بَعْضُ الْخَبَرِ فِي بَعْضٍ‏ أَنَّ عَلِيّاً ع كَانَ يَدُورُ فِي أَسْوَاقِ الْكُوفَةِ فَلَعَنَتْهُ امْرَأَةٌ ثَلَاثَ مَرَّاتٍ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Haris Al Awr, and Abu Ayoub Al Ansari, and Jabir Bin Yazeed and Muhammad Bin Muslim,

‘From Abu Ja’far^asws, and Isa Bin Suleyman, from Abu Abdullah^asws, and part of the hadeeth is included in part that Ali^asws was circling in the markets of Al-Kufa and a woman cursed him^asws three times.

فَقَالَ يَا ابْنَةَ سَلَقْلَقِيَّةٍ كَمْ قُتِلَتْ مِنَ أَهْلِكِ قَالَتْ سَبْعَةَ عَشَرَ أَوْ ثَمَانِيَةَ عَشَرَ فَلَمَّا انْصَرَفَتْ قَالَتْ لِأُمِّهَا ذَلِكَ فَقَالَتْ السَّلَقْلَقِيَّةُ مَنْ وَلَدَتْ بَعْدَ حَيْضٍ وَ لَا يَكُونُ لَهَا نَسْلٌ فَقَالَتْ يَا أُمَّاهْ أَنْتِ هَكَذَا قَالَتْ بَلَى.

He^asws said: ‘O daughter of Slaqlaqiya! How many of your family members have I^asws killed?’ She said, ‘Seventeen or eighteen’. When she left, she said that to her mother. She said, ‘Slaqlaqiya is one who gives birth after menstruation and there does not happen to be any lineage for her’. She said, ‘O mother! You are like that?’ She said, ‘Yes’’.[140]

13- وَ فِي رِوَايَةٍ عَنِ الْبَاقِرِ ع‏ أَنَّهَا قَالَتْ وَ قَدْ حَكَمَ عَلَيْهَا مَا قَضَيْتَ بِالسَّوِيَّةِ وَ لَا تَعْدِلُ فِي الرَّعِيَّةِ وَ لَا قَضِيَّتُكَ عِنْدَ اللَّهِ بِالْمَرْضِيَّةِ

And in a report of Al-Baqir^asws: ‘She said, and he^asws had judged against her what he^asws had judged with the fairness, ‘You^asws are not being just among the citizens nor is your^asws judgment with the Pleasure in the Presence of Allah^azwj’.

فَنَظَرَ إِلَيْهَا ثُمَّ قَالَ يَا خَزِيَّةُ يَا بَذِيَّةُ يَا سَلْفَعُ أَوْ يَا سَلْسَعُ فَوَلَّتْ تُوَلْوِلُ وَ هِيَ تَقُولُ وَا وَيْلِي لَقَدْ هَتَكْتَ يَا ابْنَ أَبِي طَالِبٍ سِتْراً كَانَ مَسْتُوراً.

He^asws looked at her, then said: ‘O shameful! O immoral! O domineering!’, or ‘O closed one!’ She turned around and went away and she was saying, ‘O woe unto me! O son^asws of Abu Talib^asws! You^asws have torn a veil which was covering (me)’’.[141]

14- وَ فِي خَصَائِصِ النَّطَنْزِيِّ، قَالَ عَلِيٌّ ع‏ اللَّهُ أَكْبَرُ قَالَ رَسُولُ اللَّهِ ص لَا يُبْغِضُكَ مِنْ قُرَيْشٍ إِلَّا سِفَاحِيٌّ وَ لَا مِنَ الْأَنْصَارِ إِلَّا يَهُودِيٌّ وَ لَا مِنَ الْعَرَبِ إِلَّا دَعِيٌّ وَ لَا مِنْ سَائِرِ النَّاسِ إِلَّا شَقِيٌّ وَ لَا مِنَ النِّسَاءِ إِلَّا سَلَقْلَقِيَّةٌ

And in (the book) ‘Khasaais’ – Al Natanzy,

‘Ali^asws said: ‘Allah^azwj is the Greatest (beyond description)!’ Rasool-Allah^saww said: ‘No one from the Quraysh will hate you^asws except a thug, nor from the Helpers except a Jew, nor from the Arabs except a bastard, nor from the rest of the people except a wretched, nor from the women except a Slaqlaqiya’.

فَقَالَتِ الْمَرْأَةُ يَا عَلِيُّ وَ مَا السَّلَقْلَقِيَّةُ قَالَ الَّتِي تَحِيضُ مِنْ دُبُرِهَا فَقَالَتِ الْمَرْأَةُ صَدَقَ اللَّهُ وَ صَدَقَ رَسُولُهُ‏ أَخْبَرْتَنِي بِشَيْ‏ءٍ هُوَ فِيَّ يَا عَلِيُّ لَا أَعُودُ إِلَى بُغْضِكَ أَبَداً

The woman said, ‘O Ali^asws! And what is the Slaqlaqiya?’ He^asws said: ‘The one who menstruates from her behind’. The woman said, ‘Allah^azwj Speaks the truth, and His^azwj Rasool^saww speaks the truth. Inform me with something which is in me, O Ali^asws, I will not repeat to hating you^asws, ever!’

فَقَالَ ع اللَّهُمَّ إِنْ كَانَتْ صَادِقَةً فَحَوِّلْ طَمْثَهَا حَيْثُ تَطْمَثُ النِّسَاءُ فَحَوَّلَ اللَّهُ طَمْثَهَا

He^asws said: ‘O Allah^azwj! If she was truthful, then Transfer her menstruation to where the women tend to menstruate (from)!’ Allah^azwj Transferred her menstruation.

وَ قَالَ الْحَارِثُ الْأَعْوَرُ فَتَبِعَهَا عَمْرُو بْنُ حُرَيْثٍ وَ سَأَلَهَا عَنْ مَقَالِهِ فِيهَا فَصَدَّقَتْهُ فَقَالَ عَمْرٌو أَ تَرَاهُ سَاحِراً أَوْ كَاهِناً أَوْ مَخْدُوماً قَالَتْ بِئْسَمَا قُلْتَ يَا عَبْدَ اللَّهِ لَكِنَّهُ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ

And Al-Haris Al-Awr (the narrator) said, ‘Amro Bin Hureys followed her and asked her about his^asws words. She ratified him^asws. Amro said, ‘Do you see him^asws as a sorcerer, or a sooth-sayer or one served (by the Jinn)?’ She said, ‘Evil is what you are saying, O servant of Allah^azwj! But, he^asws is from the People^asws of the Household of the Prophet-hood’.

فَأَقْبَلَ ابْنُ حُرَيْثٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَأَخْبَرَهُ بِمَقَالِهِمَا فَقَالَ ع لَقَدْ كَانَتِ الْمَرْأَةُ أَحْسَنَ قَوْلًا مِنْكَ‏.

Ibn Hureys came back to Amir Al-Momineen^asws and informed him^asws with her words. He^asws said; ‘The woman was of better words than you are’’.[142]

15- جا، المجالس للمفيد مُحَمَّدٌ بْنُ الْمُظَفَّرِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ إِدْرِيسَ بْنِ زِيَادٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ سُدَيْفٍ الْمَكِّيِّ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيٍّ ع وَ مَا رَأَيْتُ مُحَمَّدِيّاً قَطُّ يَعْدِلُهُ قَالَ حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ قَالَ: نَادَى رَسُولُ اللَّهِ ص فِي الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَحَضَرُوا بِالسِّلَاحِ وَ صَعِدَ النَّبِيُّ ص الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ يَهُودِيّاً

(The book) ‘Al Majaalis’ of Al Mufeed – Muhammad Bin Al Muzaffer, from Ja’far Bim Muhammad Al Hasany, from Idrees Bin Ziyad, from Hanan Bin Sadeyr, from Sudeyr Al Makky who said,

‘It is narrated to me by Muhammad^asws Bin Ali^asws, and I have not seen any Mohammedan at all who can equate him^asws. He^asws said: ‘It is narrated to me^asws by Jabir Bin Abdullah Al-Ansari saying, ‘Rasool-Allah^saww called out among the Emigrants and the Helpers, so they presented with the weapons, and the Prophet^saww ascended the pulpit. He^saww praised Allah^azwj and extolled upon Him^azwj, then said: ‘O community of Muslims! One who hates us^asws People^asws of the Household, Allah^azwj would Resurrect him on the Day of Qiyamah as a Jew!’

قَالَ جَابِرٌ فَقُمْتُ إِلَيْهِ فَقُلْتُ يَا رَسُولَ اللَّهِ وَ إِنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقَالَ وَ إِنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَإِنَّمَا احْتَجَزَ مِنْ سَفْكِ دَمِهِ أَوْ يُؤَدِّيَ الْجِزْيَةَ عَنْ يَدٍ وَ هُوَ صَاغِرٌ

Jabir said, ‘I stood up to him^saww and said, ‘O Rasool-Allah^saww! And even if he testifies that there is no god except Allah^azwj and that Muhammad^saww is Rasool^saww of Allah^azwj?’ He^saww said: ‘And even if he testifies that there is no god except Allah^azwj, for rather he has equipped from his blood being spilt, or paying the taxes from a hand and he is belittled’.

ثُمَّ قَالَ ع مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ يَهُودِيّاً فَإِنْ أَدْرَكَ الدَّجَّالَ كَانَ مَعَهُ وَ إِنْ هُوَ لَمْ يُدْرِكْهُ بُعِثَ فِي قَبْرِهِ فَآمَنَ بِهِ

Then he^saww said: ‘One who hates us^asws People^asws of the Household, Allah^azwj would Resurrect him on the Day of Qiyamah as a Jew. If he were to come across Al-Dajjal^la, he would be with him^la, and if he does not come across him^la, he would be Resurrected in his grave and believe in him^la.

إِنَّ رَبِّي عَزَّ وَ جَلَّ مَثَّلَ لِي أُمَّتِي فِي الطِّينِ وَ عَلَّمَنِي أَسْمَاءَهُمْ كَمَا عَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا فَمَرَّ بِي أَصْحَابُ الرَّايَاتِ فَاسْتَغْفَرْتُ اللَّهَ لِعَلِيٍّ وَ شِيعَتِهِ

My^saww Lord^azwj Mighty and Majestic Resembled my^saww community for me^saww in the clay, and Taught me^saww their names just as He^azwj has Taught Adam^as the names, all of them. The bearers of the flags passed by me^saww, so I^saww sought Forgiveness of Allah^azwj for Ali^asws and his^asws Shias’.

قَالَ حَنَانُ بْنُ سَدِيرٍ فَعَرَضْتُ هَذَا الْحَدِيثَ عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنَ مُحَمَّدٍ ع‏ فَقَالَ لِي أَنْتَ سَمِعْتَ هَذَا مِنْ سُدَيْفٍ فَقُلْتُ اللَّيْلَةُ سَبْعٌ مُنْذُ سَمِعْتُهُ مِنْهُ فَقَالَ إِنَّ هَذَا الْحَدِيثَ مَا ظَنَنْتُهُ مِنْ فِي أَبِي إِلَى أَحَدٍ.

Hanan Bin Sadeyr (the narrator) said, ‘I presented this Hadeeth to Abu Abdullah Ja’far^asws Bin Muhammad^asws. He^asws said to me: ‘You hear this from Sudeyf?’ I said, ‘It has been seven nights since I heard it from him’. He^asws said: ‘This Hadeeth, I^asws did not think is from the mouth of my^asws father^asws to anyone else (but him)’’.[143]

16- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة ذَكَرَ الشَّيْخُ الطُّوسِيُّ فِي كِتَابِ مِصْبَاحِ الْأَنْوَارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي الْحَسَنِ الْمُثَنَّى عَنِ ابْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ حَرَّمَ اللَّهُ الْجَنَّةَ عَلَى ظَالِمِ أَهْلِ بَيْتِي وَ قَاتِلِهِمْ وَ شَانِئِهِمْ وَ الْمُعِينِ عَلَيْهِمْ ثُمَّ تَلَا قَوْلَهُ‏ أُولئِكَ لا خَلاقَ لَهُمْ‏ فِي‏ الدُّنْيَا وَ الْآخِرَةِ الْآيَةَ.

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – The shyekh al Tusi mentioned in the book ‘Misbah Al Anwaar’, from Muhammad Bin Ismail, from abu Al Hassan Al Musanna, from Ibn Mahrawiya, from Dawood Bin Suleyman,

‘From Al-Reza^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘Allah^azwj has Prohibited the Paradise upon oppressors of People^asws of my^saww Household, and their^asws killers, and their^asws adversaries, and the supporters against them^asws’. Then he^saww recited: there shall be no portion for them in the world and – in the Hereafter [3:77] – the Verse’’.[144]

17- فر، تفسير فرات بن إبراهيم مُعَنْعَناً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: كُلُّ عَدُوٍّ لَنَا نَاصِبٍ مَنْسُوبٌ إِلَى هَذِهِ الْآيَةِ وُجُوهٌ يَوْمَئِذٍ خاشِعَةٌ عامِلَةٌ ناصِبَةٌ تَصْلى‏ ناراً حامِيَةً تُسْقى‏ مِنْ عَيْنٍ آنِيَةٍ.

Tafseer Furat Bin Ibrahim transmitting,

‘From Ja’far^asws Bin Muhammad^asws having said: ‘Every enemy of ours^asws establishing hostility (Nasibi) is attributed to this Verse: Faces on that day will be humiliated [88:2] (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4] Quenching from a boiling spring [88:5]’’.[145]

18- أَقُولُ رَوَى ابْنُ شِيرَوَيْهِ فِي الْفِرْدَوْسِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَرْبَعَةٌ لَعَنْتُهُمْ وَ لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُتَعَزِّزُ بِالْجَبَرُوتِ لِيُذِلَّ مَنْ أَعَزَّ اللَّهُ وَ يُعِزَّ مَنْ أَذَلَّ اللَّهُ وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ‏.

I (Majlisi) am saying, ‘It is reported by Ibn Sheyrawiya in (the book) ‘Al Firdows’, from Ibn Abbas who said,

‘Rasool-Allah^saww said: ‘Four I^saww am cursing, and Allah^azwj curses them, and (so does) every Prophet^as Answered – the adder in the Book of Allah^azwj, and the belier of the Pre-determination of Allah^azwj and Endearment by the Might of Allah^azwj, humiliating the one whom Allah^azwj Honoured and honouring the one whom Allah^azwj Humiliated, and one targeting (with hostility) from my^saww family what Allah^azwj Prohibited’’.[146]

19- وَ عَنْ أَبِي هُرَيْرَةَ عَنْهُ ص‏ مَا بَالُ أَقْوَامٍ يُؤْذُونَ نَسَبِي وَ ذَا رَحِمِي أَلَا مَنْ‏ آذَى نَسَبِي وَ ذَا رَحِمِي فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ عَزَّ وَ جَلَ‏.

And from Abu Hureyra (well-known fabricator),

‘From him^saww: ‘What is the matter with a people hurting my^saww lineage, and the ones with my^saww relationship? Indeed! One who hurts my^saww lineage and ones with my^saww relationship, so he has hurt me^saww, and one who hurts me^saww, so he has hurt Allah^azwj Mighty and Majestic’’.[147]

20- وَ عَنْ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ عَنْهُ ص‏ مَا بَالُ أَقْوَامٍ يَتَحَدَّثُونَ فَإِذَا رَأَوُا الرَّجُلَ مِنْ أَهْلِ بَيْتِي قَطَعُوا حَدِيثَهُمْ وَ اللَّهِ لَا يَدْخُلُ قَلْبَ رَجُلٍ الْإِيمَانُ حَتَّى يُحِبَّهُمْ لِلَّهِ وَ لِقَرَابَتِهِمْ مِنِّي‏.

And from Abbas son of Abdul Muttalib^asws, from him^saww: ‘What is the matter with a people discussing, and when they see the man from the People^asws of my^saww Household, they cut off their discussion. By Allah^azwj! The Eman will not enter the heart of a man until he loves them^asws for the Sake of Allah^azwj, and for their^asws kinship with me^saww!’’[148]

21- وَ رَوَى الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ، مِنْ كِتَابِ الْوَاحِدَةِ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: مُبْغِضُ عَلِيٍّ ع يَخْرُجُ مِنْ قَبْرِهِ وَ فِي عُنُقِهِ طَوْقٌ مِنْ نَارٍ وَ عَلَى رَأْسِهِ شَيَاطِينُ يَلْعَنُونَهُ حَتَّى يَرِدَ الْمَوْقِفَ‏.

And it is reported by Al Bursy in (the book) ‘Mashariq Al Anwaar’, from the book ‘Al Waahida’, from Ibn Abbas who said,

‘Hater of Ali^asws would exit from his grace and in his neck would be a yoke of fire, and upon his head would be satans^la cursing him until he arrives at the pausing station’’.[149]

22- وَ مِنْ كِتَابِ الْبَصَائِرِ، عَنْ أَبِي جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: الْمُخَالِفُ لِعَلِيٍّ بَعْدِي كَافِرٌ وَ الشَّاكُّ بِهِ مُشْرِكٌ مُغَادِرٌ وَ الْمُحِبُّ لَهُ مُؤْمِنٌ صَادِقٌ وَ الْمُبْغِضُ لَهُ مُنَافِقٌ وَ الْمُحَارِبُ لَهُ مَارِقٌ وَ الرَّادُّ عَلَيْهِ زَاهِقٌ وَ الْمُقْتَفِي لِأَثَرِهِ لَاحِقٌ‏.

From the book ‘Al Basair’ – from Abu Jubeyr, from Ibn Abbas,

‘Rasool-Allah^saww said: ‘The adversary of Ali^asws after me^saww is a Kafir, and the doubter in him^asws is an associator (Mushrik), away from him^asws, and the one loving him^asws is a Momin, truthful, and the hater to him^asws is a hypocrite, and the battler to him^asws is a renegade, and the rejecter upon him^asws is a vanishing one, and the tracker (pursuer) of his^asws traces would join up’’.[150]

23- وَ رَوَى ابْنُ بِطْرِيقٍ فِي الْعُمْدَةِ عَنْ تَفْسِيرِ الثَّعْلَبِيِ‏ فِي قَوْلِهِ تَعَالَى‏ يا أَيُّهَا النَّاسُ عُلِّمْنا مَنْطِقَ الطَّيْرِ قَالَ تَقُولُ الْقُبَّرَةُ فِي صِيَاحِهَا اللَّهُمَّ الْعَنْ بَاغِضَ آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمْ‏.

And it is reported by Ibn Batreeq in (the book) ‘Al Umdah’, from Tafseer Al Sa’alby (non-Shia source),

‘Regarding Words of the Exalted: ‘O you people! We have been Taught the speech of the birds, [27:16]. He said, ‘The graves say to their counterparts, ‘O Allah^azwj! Curse the haters to Progeny^asws of Muhammad^saww!’’[151] (Not a Hadeeth)

24- وَ رُوِيَ أَيْضاً مِنْ كِتَابِ فَضَائِلِ الصَّحَابَةِ لِلسَّمْعَانِيِّ بِإِسْنَادِهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: كَانَ النَّبِيُّ ص بِعَرَفَاتٍ وَ أَنَا وَ عَلِيٌّ ع عِنْدَهُ فَأَوْمَأَ النَّبِيُّ ص إِلَى عَلِيٍّ ع فَقَالَ يَا عَلِيُّ ضَعْ خَمْسَكَ فِي خَمْسِي يَعْنِي كَفَّكَ فِي كَفِّي يَا عَلِيُّ خُلِقْتُ أَنَا وَ أَنْتَ مِنْ شَجَرَةٍ أَنَا أَصْلُهَا وَ أَنْتَ فَرْعُهَا وَ الْحَسَنُ وَ الْحُسَيْنُ أَغْصَانُهَا فَمَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا دَخَلَ الْجَنَّةَ

And it is reports as well from the book ‘Fazail Al Sahaba’ of Al Sam’any, by his chain from Jabir Bin Abdullah Al Ansari who said,

‘The Prophet^saww was at Arafaat, and I and Ali^asws were with him^saww. The Prophet^saww gestured towards Ali^asws and said: ‘O Ali^asws! Place your five in my^saww five’ – meaning your^asws palm in my^saww palm – ‘O Ali^asws! I^saww and you^asws have been Created from (one) tree. I^saww am its origin (root) and your^asws are its trunk, and Al-Hassan^asws and Al-Husayn^asws are its branches. The one who attached with a branch from its branches would enter the Paradise’.

يَا عَلِيُّ لَوْ أَنَّ أُمَّتِي صَامُوا حَتَّى يَكُونُوا كَالْحَنَايَا وَ صَلُّوا حَتَّى يَكُونُوا كَالْأَوْتَارِ ثُمَّ أَبْغَضُوكَ لَأَكَبَّهُمُ اللَّهُ عَلَى وُجُوهِهِمْ فِي النَّارِ.

O Ali^asws! Even if my^saww community were to Fast until they become like the bent bow, and they pray Salat until they become like the strings, then they hate you^asws, Allah^azwj will Fling them upon their faces into the Fire’’.[152]

25- وَ بِإِسْنَادِهِ إِلَى الْفِرْدَوْسِ بِإِسْنَادِهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ثَلَاثٌ مَنْ كُنَّ فِيهِ فَلَيْسَ مِنِّي وَ لَا أَنَا مِنْهُ مَنْ أَبْغَضَ عَلِيّاً وَ نَصَبَ لِأَهْلِ بَيْتِي وَ مَنْ قَالَ الْإِيمَانُ كَلَامٌ.

And by his chain to Al Firdows, by his chain from Jabir Bin Abdullah who said,

‘Rasool-Allah^saww said: ‘Three (characteristics) one who has these in him, so he isn’t from me^saww nor am I^saww from him – One who hates Ali^asws, and establishes hostility to People^asws of my^saww Household, and one who says that the Eman is speech’’.[153]

26- وَ بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ سَبَّ عَلِيّاً فَقَدْ سَبَّنِي وَ مَنْ سَبَّنِي فَقَدْ سَبَّ اللَّهَ وَ مَنْ سَبَّ اللَّهَ أُدْخِلَ نَارَ جَهَنَّمَ وَ لَهُ عَذَابٌ عَظِيمٌ.

And by his chain from Ibn Abbas who said,

‘Rasool-Allah^saww said: ‘One who reviles Ali^asws so he has reviled me^saww, and one who reviles me^saww so he has reviled Allah^azwj, and one who reviles Allah^azwj would enter into the Fire of Hell, and for him would be a mighty Punishment’’.[154]

27- قَالَ الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ، حَدَّثَنِي الْقَاضِي أَبُو الْحَسَنِ أَسَدُ بْنُ إِبْرَاهِيمَ السُّلَمِيُّ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَتَكِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْبَغْدَادِيِّ عَنِ الْحَسَنِ بْنِ عُثْمَانَ الْخَلَّالِ عَنْ أَحْمَدَ بْنِ حَمَّادٍ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَبَسَ قَطْرَ الْمَطَرِ عَنْ بَنِي إِسْرَائِيلَ بِسُوءِ رَأْيِهِمْ فِي أَنْبِيَائِهِمْ وَ إِنَّهُ حَابِسٌ قَطْرَ الْمَطَرِ عَنْ هَذِهِ الْأُمَّةِ بِبُغْضِهِمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ع‏.

Al Karajaky in (the book) ‘Kunz Al Fawaid’ – It is narrated to me by the judge Abu Al Hassan Asad Bin Ibrahim Al Sulamy, from Umar Bin Ali Al Ataky, from Muhammad Bin Ibrahim Al Baghdady, from Al Hassan Bin Usman Al Khallal, from Ahmad Bin Hammad, from Abdul Razzaq, from Ma’mar, from Zuhry, from Ikrimah, from Ibn Abbas,

‘From the Prophet^saww having said: ‘Allah^azwj Blessed and Exalted Withheld the drops of rain from the children of Israel due to their evil opinions regarding their Prophets^as, and He^azwj will Withhold the drops of rain from this community due to their hatred of Ali^asws Bin Abu Talib^asws’’.[155]

28- قَالَ وَ حَدَّثَنِي السُّلَمِيُّ عَنِ الْعَتَكِيِّ عَنْ أَحْمَدَ بْنِ جَعْفَرٍ الْجَوْهَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْمَرْوَزِيِّ عَنِ الْحَسَنِ‏ بْنِ شَبِيبٍ عَنْ خَلَفِ بْنِ أَبِي هَارُونَ الْعَبْدِيِّ قَالَ: كُنْتُ جَالِساً عِنْدَ عَبْدِ اللَّهِ بْنِ عُمَرَ فَأَتَى نَافِعُ بْنُ الْأَزْرَقِ فَقَالَ وَ اللَّهِ إِنِّي لَأُبْغِضُ عَلِيّاً فَرَفَعَ ابْنُ عُمَرَ رَأْسَهُ فَقَالَ أَبْغَضَكَ اللَّهُ أَ تُبْغِضُ وَيْحَكَ رَجُلًا سَابِقَةٌ مِنْ سَوَابِقِهِ خَيْرٌ مِنَ الدُّنْيَا بِمَا فِيهَا.

And it is narrated to me by Al Sulamy, from Al Atky, from Ahmad Bin Ja’far Al Mowhary, from Ahmad Bin Ali Al Maruzy, from Al Hassan in Shabeeb, from Khalaf Bin Abu Haroun Al Abdy who said,

‘I was seated in the presence of Abdullah Bin Umar and Nafau Bin Al-Azraq came and said, ‘By Allah^azwj! I hate Ali^asws!’ Ibn Umar raised his head and said, ‘May Allah^azwj Hate you! Woe be unto you! Are you hating a man from whom preceded the preceding good of the world with whatever is in it?’’[156]

29- وَ حَدَّثَنِي الشَّيْخُ أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الشَّاشِيِّ عَنْ أَحْمَدَ بْنِ زِيَادٍ الْقَطَّانِ عَنْ يَحْيَى بْنِ أَبِي طَالِبٍ عَنِ عَمْرِو بْنِ عَبْدِ الْغَفَّارِ عَنِ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ ص إِذَا أَقْبَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ النَّبِيُّ ص تَدْرِي‏ مَنْ هَذَا قُلْتُ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ النَّبِيُّ ص هَذَا الْبَحْرُ الزَّاخِرُ هَذَا الشَّمْسُ الطَّالِعَةُ أَسْخَى مِنَ الْفُرَاتِ كَفّاً وَ أَوْسَعُ مِنَ الدُّنْيَا قَلْباً فَمَنْ أَبْغَضَهُ فَعَلَيْهِ لَعْنَةُ اللَّهِ‏.

And it is narrated to me by the sheykh Abu Al Hassan Muhammad Bin Ahmad Bin Ali Bin Al Hassan Bin Shazan, from Muhammad Bin Ahmad Al Shashy, from Ahmad Bin Ziyad Al Qattan, from Yahya Bin Abu Talib, from Amro Bin Abdul Gaffar, from Al Amsh, from Abu Salih, from Abu Hureyra (well-known fabricator) who said,

‘I was in the presence of the Prophet^saww when Ali^asws Bin Abu Talib^asws came. The Prophet^saww said: ‘Do you know who this is?’ I said, ‘This is Ali^asws Bin Abu Talib^asws’. The Prophet^saww said: ‘This is the ocean of treasure, this is the emerging sun, the most generous of palm than the Euphrates, and most capacious heart than the world. The one who hates him^asws, upon him is the Curse of Allah^azwj’’.[157]

30- وَ حَدَّثَنَا الْفَقِيهُ ابْنُ شَاذَانَ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ الدِّيبَاجِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ عَلَى بَابِهَا مَكْتُوباً لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ حَبِيبُ اللَّهِ- عَلِيُّ بْنُ أَبِي طَالِبٍ وَلِيُّ اللَّهِ فَاطِمَةُ أَمَةُ اللَّهِ الْحَسَنُ وَ الْحُسَيْنُ صَفْوَةُ اللَّهِ عَلَى مُبْغِضِيهِمْ لَعْنَةُ اللَّهِ‏.

And it is narrated to us by the jurist Ibn Shazan, from Sahl Bin Ahmad, from Abdullah Al Deybaji,

‘From Musa^asws Bin Ja’far^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘I^saww entered the Paradise and I^saww saw written upon its door: “There is no god except Allah^azwj, Muhammad^saww is Beloved of Allah^azwj, Ali^asws Bin Abu Talib^asws is Guardian^asws of Allah^azwj, (Syeda) Fatima^asws is Maid of Allah^azwj. Al-Hassan^asws and Al-Husayn^asws are elites of Allah^azwj. The Curse of Allah^azwj is upon their^asws haters”’.[158]

31- وَ حَدَّثَنَا ابْنُ شَاذَانَ عَنْ عُمَرَ بْنِ إِبْرَاهِيمَ الْكِنَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَغَوِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ سَالِمٍ الْبَزَّازِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَيْرُ هَذِهِ الْأُمَّةِ مِنْ بَعْدِي عَلِيُّ بْنُ أَبِي طَالِبٍ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ فَمَنْ قَالَ غَيْرَ هَذَا فَعَلَيْهِ لَعْنَةُ اللَّهِ‏.

And it is narrated by Ibn Shazan, from Umar Bin Ibrahim Al Kinany, from Abdullah Bin Muhammad Al Baghawy, from Ubeydullah Bin Umar, from Abdul Malik Bin Umeyr, from Salim Al Bazzaz, from Abu Hureyra (well-known fabricator) who said,

‘Rasool-Allah^saww said: ‘The best of this community from after me^saww is Ali^asws Bin Abu Talib^asws, and (Syeda) Fatima^asws, and Al-Hassan^asws and Al-Husayn^asws. So, the one who says other than this, upon him is the Curse of Allah^azwj’’.[159]

32- قَالَ وَ حَدَّثَنِي الْقَاضِي أَسَدُ بْنُ إِبْرَاهِيمَ السُّلَمِيُّ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَتَكِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ الْجَوْهَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ السَّرِيِّ عَنْ هِشَامِ بْنِ مُحَمَّدِ بْنِ السَّائِبِ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ السَّائِبِ عَنْ أَبِيهِ قَالَ: جَمَعَنَا زِيَادٌ فِي الرَّحْبَةِ فَمَلَأَ مِنَّا الرَّحْبَةَ وَ الْقَصْرَ وَ حَمَلَنَا عَلَى شَتْمِ عَلِيٍّ ع وَ الْبَرَاءَةِ عَنْهُ وَ النَّاسُ فِي أَمْرٍ عَظِيمٍ

He said, ‘And it is narrated to me by the judge Asad Bin Ibrahim Al Sulamy, from Umar Bin Ali Al Ataky, from Ahmad Bin Muhammad Bin Suleyman Al Jowhary, from his father, from Muhammad Bin Al Sarry, from Hisham Bin Muhammad bin Al Sa’ib, from his father, from Abdul Rahman Bin Al Saib, from his father who said,

‘Ziyad gathered us in Al-Rahba and Al-Rahba was filled with us, and the castle, and he carried us upon reviling Ali^asws, and the disavowment from him^asws, and the people were indulging in a grievous matter.

قَالَ أَبِي فَهَوَّمْتُ‏ بِرَأْسِي هُوَيْمَةً فَإِذَا شَيْ‏ءٌ أَهْدَبُ أَهْدَلُ ذُو مِشْفَرٍ طَوِيلٍ‏ مُتَدَلٍّ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فَفَزِعْتُ وَ قُلْتُ مَنْ أَنْتَ قَالَ أَنَا النَّقَادُ ذُو الرَّقَبَةِ أَرْسَلَنِي رَبُّكَ‏ إِلَى صَاحِبِ هَذَا الْقَصْرِ فَانْتَبَهْتُ فَحَدَّثْتُ أَصْحَابِي فَقَالُوا أَنْتَ مَجْنُونٌ فَمَا بَرِحْنَا أَنْ خَرَجَ الْآذِنُ فَقَالَ انْصَرِفُوا فَإِنَّ الْأَمِيرَ قَدْ شُغِلَ وَ إِذَا الْفَالِجُ قَدْ ضَرَبَهُ

My father said, ‘I shook my head from a little nap and there was something, a tall man or ruffled hair with long lips, drooping from the sky to the earth. I panicked and said, ‘Who are you?’ He said, ‘I am the reviewer with the (long) neck. Your Lord^azwj has Sent me to the owner of this castle’. I woke up and narrated it to my companions. They said, ‘You are insane’. So, we were relieved from the proclaimer going out. He said, ‘Leave, for the Emir is busy for the paralysis has struck him.

فَأَنْشَأَ عَبْدُ الرَّحْمَنِ يَقُولُ‏

مَا كُنَّا مُنْتَهِياً عَمَّا أَرَادَ بِنَا		حَتَّى تَنَاوَلَهُ النَّقَّادُ ذُو الرَّقَبَةِ
فَأَسْقَطَ الشِّقَّ مِنْهُ بِضَرْبَةٍ ثَبَتَتْ‏		كَمَا تَنَاوَلَ مِنْهُ صَاحِبَ الرَّحَبَةِ.

Abdul Rahman prosed saying, ‘We were not finished from what he intended with us, until the one with the long neck grabbed him, and the side fell from him by a firm strike just as the one of the Al Rahba had been seized’.[160] (Not a Hadeeth)

33- وَ حَدَّثَنِي السُّلَمِيُّ عَنِ الْعَتَكِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْهَمَدَانِيِّ عَنْ مَحْمُودِ بْنِ مَتَّوَيْهِ الْوَاسِطِيِّ عَنِ الْقَاسِمِ بْنِ عِيسَى عَنْ رَحْمَةَ بْنِ مُصْعَبٍ الْبَاهِلِيِّ عَنْ قُرَّةَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ رَجَا الْعُطَارِدِيُ‏ لَا تَسُبُّوا هَذَا الرَّجُلَ يَعْنِي عَلِيّاً ع فَإِنَّ رَجُلًا سَبَّهُ فَرَمَاهُ اللَّهُ بِكَوْكَبَيْنِ‏ فِي عَيْنَيْهِ‏.

And it is narrated to me by Al Sulamy, from Al Ataky, from Muhammad Bin Al Husayn Al Hamdany, from Mahmoud Bin Mutawayh Al Wasity, from Al Qasim Bin Isa, form Rahmat Bin Mus’ab Al Bahily, from Qurra Bin Khalid who said, ‘Abu Abdullah Raja Al Utardy said,

‘Do not revile this man’ – meaning Ali^asws – ‘For if a man were to revile him^asws, Allah^azwj would Strike him with whiteness in his eyes’’.[161] (Not a Hadeeth)

34- وَ حَدَّثَنِي أَيْضاً السُّلَمِيُّ عَنِ الْعَتَكِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحٍ الرَّازِيِّ عَنْ أَبِي زُرْعَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ الْمَلِكِ عَنِ ابْنِ أَبِي فُدَيْكٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ: كُنْتُ مُسْتَنِداً إِلَى الْمَقْصُورَةِ وَ خَالِدُ بْنُ عَبْدِ الْمَلِكِ عَلَى الْمِنْبَرِ يَخْطُبُ وَ هُوَ يُؤْذِي عَلِيّاً ع فِي خُطْبَتِهِ فَذَهَبَ بِيَ النَّوْمُ‏ فَرَأَيْتُ الْقَبْرَ قَدْ انْفَرَجَ فَاطَّلَعَ مِنْهُ مُطَّلِعٌ فَقَالَ آذَيْتَ رَسُولَ اللَّهِ لَعَنَكَ اللَّهُ آذَيْتَ رَسُولَ اللَّهِ لَعَنَكَ اللَّهُ آذَيْتَ رَسُولَ اللَّهِ لَعَنَكَ اللَّهُ‏.

And it is narrated to me as well by Al Sulami, from Al Ataky, from Muhammad Bin Salih Al Razy, from Abu Zur’ah, from Abdul Rahman Bin Abdul Malik from Ibn Abu Fudeyk, from Abdul Rahman Bin Abdullah, from Abdullah Bin Al Fazl Al Hashimy who said,

‘I was resting by the booth and Khalid Bin Abdul Malik was upon the pulpit addressing and he was hurting Ali^asws in his sermon. The sleep seized me and I saw the grave to have been split and an emerging one coming out from it. He said, ‘You hurt Rasool-Allah^saww, may Allah^azwj Curse you! You hurt Rasool-Allah^saww, may Allah^azwj Curse you! You hurt Rasool-Allah^saww, may Allah^azwj Curse you!’’.[162] (Not a Hadeeth)

35- وَ حَدَّثَنِي السُّلَمِيُّ عَنِ الْعَتَكِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَحْمَدَ بْنِ حَازِمٍ عَنْ جَعْفَرِ بْنِ عَوْنٍ عَنْ عُمَرَ بْنِ مُوسَى الْبَرْبَرِيِّ عَنْ أَبِيهِ عَطِيَّةَ الْعَوْفِيِّ عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُبْغِضُ عَلِيّاً إِلَّا فَاسِقٌ أَوْ مُنَافِقٌ أَوْ صَاحِبُ بَدَائِعَ‏.

And it is narrated to me by Al Sulmy, from Al Ataky, from Ahmad Bin Muhammad Bin Haroun, from Ahmad Bin Jazim, from Ja’far Bin Awn, from Umar Bin Musa Al Berbery, from his father Atiyya Al Awqy, from Abu Saeed who said,

‘Rasool-Allah^saww said: ‘No one will hate Ali^asws except a mischief-maker, or a hypocrite, or owner of an innovation (in Religion)’’.[163]

36- وَ أَخْبَرَنِي شَيْخُنَا الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ عَنِ الْأَعْمَشِ عَنْ عَدِيِّ بْنِ ثَابِتٍ عَنْ زِرِّ بْنِ حُبَيْشٍ قَالَ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع عَلَى الْمِنْبَرِ وَ هُوَ يَقُولُ‏ وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ إِنَّهُ لَعَهِدَ النَّبِيُّ ص إِلَيَّ أَنَّهُ لَا يُحِبُّكَ إِلَّا مُؤْمِنٌ وَ لَا يُبْغِضُكَ إِلَّا مُنَافِقٌ‏.

And I was informed by our sheykh Al Mufeed, from Al Jiany, from Muhammad Bin Sahl, from Ahmad Bin Umar, from Muhammad Bin Kaseer, from Ismail Bin Muslim, from Al Amsh, from Adayy Bin Sabit, from Zirr Bin Hubeysh who said,

‘I saw Amir Al-Momineen Ali^asws Bin Abu Talib^asws upon the pulpit and he^asws was saying: ‘By the One^azwj Who Split the seed and Formed the person, the Prophet^saww Took an oath with me^asws: ‘No one will love you^asws except a Momin, nor hate you^asws except a hypocrite’’.[164]

37- وَ أَخْبَرَنِي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْمَرْزُبَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَغَوِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ الْقَوَارِيرِيِّ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنِ النَّضْرِ بْنِ حُمَيْدٍ عَنْ أَبِي الْجَارُودِ عَنِ الْحَارِثِ الْهَمْدَانِيِّ قَالَ: رَأَيْتُ عَلِيّاً ع جَاءَ حَتَّى صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ قَضَاءٌ قَضَاهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ ص أَنَّهُ لَا يُحِبُّنِي إِلَّا مُؤْمِنٌ وَ لَا يُبْغِضُنِي إِلَّا مُنَافِقٌ‏ وَ قَدْ خابَ مَنِ افْتَرى‏.

And I was informed by Al Mufeed, from Muhammad Bin Umar Al Marzubani, from Abdullah Bin Muhammad Al Bagawi, from Ubeydullah Bin Umar al Qawariry, from Ja’far Bin Suleyman, from Al Nazar Bin Humeyd, from Abu Al Jaroud, from Al Haris Al Hamdani who said,

‘I saw Ali^asws come until he^asws ascended the pulpit. He^asws praised Allah^azwj and extolled upon Him^azwj and Said: ‘The Decree of Allah^azwj Mighty and Majestic was judged upon the tongue of the Prophet^saww, the Ummy (Makkan) that no one will love me^asws except a Momin, nor hate me^asws except a hypocrite: and the one who fabricates would be disappointed’ [20:61]’’.[165]

38- وَ أَخْبَرَنِي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَاذَانَ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ الدِّهْقَانِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: دَخَلْتُ عَلَى النَّبِيِّ ص وَ هُوَ فِي بَعْضِ حُجُرَاتِهِ فَاسْتَأْذَنْتُ عَلَيْهِ فَأَذِنَ لِي فَلَمَّا دَخَلْتُ قَالَ لِي يَا عَلِيُّ أَ مَا عَلِمْتَ أَنَّ بَيْتِي بَيْتُكَ فَمَا لَكَ تَسْتَأْذِنُ عَلَيَّ

And I was informed by Muhammad Bin Ahmad Bin Shazan, from Muhammad Bin Saeed Al Dihqan, form Ibn Uqdah, form Muhammad Bin Mansour, form Ahmad Bin Isa Al Alawy, form Al Husayn Bin Ulwan, from Amro Bin Khalid,

‘From Zayd son of Ali^asws (Bin Al-Husayn^asws), from his father^asws, from his grandfather^asws, from Amir Al-Momineen^asws having said: ‘I^asws entered to see the Prophet^saww and he^saww was in one his^saww chambers. I^asws sought permission to see him^saww. He^saww permitted for me^saww. When I^asws entered, he^saww said to me^asws: ‘Do you^asws not know that my^saww house is your^asws house, so what is the matter you^asws sought permission to see me^saww?’

فَقُلْتُ يَا رَسُولَ اللَّهِ أَحْبَبْتُ أَنْ أَفْعَلَ ذَلِكَ قَالَ يَا عَلِيُّ أَحْبَبْتَ مَا أَحَبَّ اللَّهُ وَ أَخَذْتَ بِآدَابِ اللَّهِ يَا عَلِيُّ أَ مَا عَلِمْتَ‏ أَنَّهُ أَبَى خَالِقِي وَ رَازِقِي أَنْ يَكُونَ لِي سِرٌّ دُونَكَ

I^asws said: ‘O Rasool-Allah^saww! I^asws loved to do that’. He^saww said: ‘O Ali^asws! You^asws loved what Allah^azwj Loves, and took with the Education of Allah^azwj. O Ali^asws! Do you^asws not know that my^saww Creator and Sustainer Refused for there should not happen to be any secret for me^saww besides you^asws?

يَا عَلِيُّ أَنْتَ وَصِيِّي مِنْ بَعْدِي وَ أَنْتَ الْمَظْلُومُ الْمُضْطَهَدُ بَعْدِي يَا عَلِيُّ الثَّابِتُ عَلَيْكَ كَالْمُقِيمِ مَعِي وَ مُفَارِقُكَ مُفَارِقِي يَا عَلِيُّ كَذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي وَ يُبْغِضُكَ لِأَنَّ اللَّهَ تَعَالَى خَلَقَنِي وَ إِيَّاكَ مِنْ نُورٍ وَاحِدٍ.

O Ali^asws! You^asws are my^saww successor^asws from after me^saww, and you^asws are the oppressed and persecuted after me^saww. O Ali^asws! The one steadfast upon you^asws is like the one standing with me^saww, and one separating from you^asws separates from me^azwj. O Ali^asws! He lies, the one who claims that he loves me^saww and hates you^asws, because Allah^azwj the Exalted Created me^saww and you^asws from one Noor (light)’’.[166]

39- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي قَتْلِ النَّاصِبِ

(The book) ‘Illal Al Sharaie’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ibn Ameyra, from Ibn Farqad who said,

‘I said to Abu Abdullah^asws, ‘What are you^asws saying regarding killing the Nasibi (Hostile one)?’

قَالَ حَلَالُ الدَّمِ أَتَّقِي‏ عَلَيْكَ فَإِنْ قَدَرْتَ أَنْ تَقْلِبَ عَلَيْهِ حَائِطاً أَوْ تُغْرِقَهُ فِي مَاءٍ لِكَيْ لَا يُشْهَدَ بِهِ عَلَيْكَ فَافْعَلْ قُلْتُ فَمَا تَرَى فِي مَالِهِ قَالَ تَوِّهْ‏ مَا قَدَرْتَ عَلَيْهِ‏.

He^asws said: ‘The blood is Permissible (but) I^asws fear upon you, so if you are able upon overturning a wall upon him, or drown him in water, if there is no witness with it against you, then do so’. I said, ‘So what is your^asws view regarding his wealth?’ He^asws said: ‘Destroy whatever you are able upon’’.[167]

40- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ النَّهِيكِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ مَثَّلَ مِثَالًا أَوِ اقْتَنَى كَلْباً فَقَدْ خَرَجَ عَنِ الْإِسْلَامِ فَقِيلَ لَهُ هَلَكَ إِذاً كَثِيرٌ مِنَ النَّاسِ

(The book) ‘Ma’any Al Akhbar’ – From his uncle, from Al Barqy, from Al Naheyki, by his chain, raising it to,

‘Abu Abdullah^asws having said: ‘One who makes a resemblance or possesses a dog, so he has exited from Al-Islam’. It was said to him^asws, ‘Then a lot of people are destroyed!’

فَقَالَ لَيْسَ حَيْثُ ذَهَبْتَ إِنَّمَا عَنَيْتُ بِقَوْلِي مَنْ مَثَّلَ مِثَالًا مَنْ نَصَبَ دِيناً غَيْرَ دِينِ اللَّهِ وَ دَعَا النَّاسَ إِلَيْهِ وَ بِقَوْلِي مَنِ اقْتَنَى كَلْباً مُبْغِضاً لَنَا أَهْلَ الْبَيْتِ اقْتَنَاهُ فَأَطْعَمَهُ وَ سَقَاهُ مَنْ فَعَلَ ذَلِكَ فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ‏.

He^asws said: ‘It isn’t where you are going (with it). But rather I^asws meant by my^asws words: ‘One who makes a resemblance’, one who establishes a religion other than the Religion of Allah^azwj and calls the people to it; and by my^asws words: ‘One who keeps a dog’, is a hater to us^asws People^asws of the Household. He keeps him, feeds him and quenches him. One who does that, so he has exited from Al-Islam’’.[168]

41- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَرَى فِي رَجُلٍ سَبَّابَةٍ لِعَلِيٍ‏ قَالَ هُوَ وَ اللَّهِ حَلَالُ الدَّمِ لَوْ لَا يَعُمُ‏ بِهِ بَرِيئاً قُلْتُ أَيُّ شَيْ‏ءٍ يَعُمُّ بِهِ بَرِيئاً قَالَ يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ.

(The book) ‘Illal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Ali Bin Al Hakam, from Hisham Bin Salim who said,

‘I said to Abu Abdullah^asws, ‘What is your^asws view regarding a man who is reviling to Ali^asws?’ He^asws said: ‘By Allah^azwj! His blood is Permissible if the citizens were not generalised by him’. I said, ‘And which thing is ‘Citizens were not generalised by him?’ He^asws said: ‘A Momin would be killed by a Kafir (in retaliation)’’.[169]

42- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ‏ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ النَّاصِبُ مَنْ نَصَبَ لَنَا أَهْلَ الْبَيْتِ لِأَنَّكَ لَا تَجِدُ رَجُلًا يَقُولُ أَنَا أُبْغِضُ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ لَكِنَّ النَّاصِبَ مَنْ نَصَبَ لَكُمْ وَ هُوَ يَعْلَمُ أَنَّكُمْ تَتَوَلَّوْنَا وَ أَنَّكُمْ مِنْ شِيعَتِنَا.

(The book) ‘Illal Al Sharaie’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Abdullah bin Sinan,

‘From Abu Abdullah^asws having said: ‘A Nasibi (Hostile one) isn’t the one who establishes hostility towards us^asws People^asws of the Household, because you will not find any man saying, ‘I hate Muhammad^saww and Progeny^asws of Muhammad^saww, but the Nasibi (Hostile one) is one who establishes hostility to you (Shias), and he knows you are following us^asws and you are from our^asws Shias’’.[170]

43- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَيْسَ النَّاصِبُ إِلَى قَوْلِهِ وَ هُوَ يَعْلَمُ أَنَّكُمْ تَتَوَلَّوْنَا وَ تَتَبَرَّءُونَ مِنْ أَعْدَائِنَا وَ قَالَ ع مَنْ أَشْبَعَ عَدُوّاً لَنَا فَقَدْ قَتَلَ وَلِيّاً لَنَا.

(The book) ‘Ma’ani Al Akhbar – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufi, from Ibn Fazzal, from Al Moalla Bin Khuneys who said,

‘I heard Abu Abdullah^asws saying: ‘The Nasibi (Hostile one) isn’t’ – up to his^asws words: ‘And he knows that you are following us^asws and disavowing from our^asws enemies’. And he^asws said: ‘One who satiates an enemy of ours^asws, so he has killed a friend of ours^asws’’.[171]

44- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ رَجَا عَنْ أَحْمَدَ بْنِ يَزِيدَ عَنْ أَبَانٍ عَنِ ابْنِ عَبَّاسٍ أَوْ عَنْ أَبَانٍ عَنِ ابْنِ ثَابِتٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ نَاصَبَ عَلِيّاً حَارَبَ اللَّهَ وَ مَنْ شَكَّ فِي عَلِيٍّ فَهُوَ كَافِرٌ.

(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Ibrahim Bin Raja, from Ahmad Bin Yazeed, from Aban, from Ibn Abbas, or from Aban, from Ibn Sabit, from Anas (well-known fabricator) who said,

‘Rasool-Allah^saww said: ‘One establishes hostility to Ali^asws battles Allah^azwj, and one who doubts regarding Ali^asws, he is a Kafir’’.[172]

45- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْهَيْثَمِ‏ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُبْغِضُنَا أَهْلَ الْبَيْتِ أَحَدٌ إِلَّا بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ أَجْذَمَ‏.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bi Muhammad, form Ibn Fazzal, from Al Haysam, from Ismail Al Jufy,

‘From Abu Abdullah^asws having said: ‘Rasool-Allah^saww said: ‘No one will hate us^asws People^asws of the Household except Allah^azwj would Resurrect him on the Day of Qiyamah as a leper’’.[173]

46- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ النَّوْفَلِيِّ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مُدْمِنُ الْخَمْرِ كَعَابِدِ الْوَثَنِ وَ النَّاصِبُ لِآلِ مُحَمَّدٍ شَرٌّ مِنْهُ

(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkal, from Muhammad Bin Ja’far, from Musa Bin Imran, from Al Nowfali, from Al Batainy, from Abu Baseer who said,

‘Abu Abdullah^asws said: ‘A habitual of the wine is like a worshipper of the idols, and the one hostile to Progeny^asws of Muhammad^saww is eviler than him’.

قُلْتُ جُعِلْتُ فِدَاكَ وَ مَنْ شَرٌّ مِنْ عَابِدِ الْوَثَنِ فَقَالَ إِنَّ شَارِبَ الْخَمْرِ تُدْرِكُهُ الشَّفَاعَةُ يَوْماً مَّا وَ إِنَّ النَّاصِبَ لَوْ شَفَعَ [فِيهِ‏] أَهْلُ السَّمَاوَاتِ وَ الْأَرْضِ لَمْ يُشَفَّعُوا.

I said, ‘May I be sacrificed for you^asws! And who (why) is he eviler than a worshipper of the idols?’ He^asws said: ‘A drinker of the wine will come across the intercession one day (Day of Qiyamah), and the Nasibi (Hostile one) is such, even if the inhabitants of the skies and the earth were to intercede for him, he would not be interceded for’’.[174]

47- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّ كُلَّ مَلَكٍ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ وَ كُلَّ نَبِيٍّ بَعَثَهُ اللَّهُ وَ كُلَّ صِدِّيقٍ وَ كُلَّ شَهِيدٍ شَفَعُوا فِي نَاصِبٍ لَنَا أَهْلَ الْبَيْتِ أَنْ يُخْرِجَهُ اللَّهُ جَلَّ وَ عَزَّ مِنَ النَّارِ مَا أَخْرَجَهُ اللَّهُ أَبَداً وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ‏ ماكِثِينَ فِيهِ أَبَداً.

(The book) ‘Sawaab Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Ibn Bukeyr, from Humran,

‘From Abu Ja’far^asws having said: ‘Even if every Angel Created by Allah^azwj Mighty and Majestic, and every Prophet^saww Sent by Allah^azwj, and every truthful, and every martyr were to intercede regarding a Nasibi (Hostile one) to us^asws People^asws of the Household, if Allah^azwj Mighty and Majestic were to Extract (some people) from the Fire, Allah^azwj would not Extract him, ever! And Allah^azwj Mighty and Majestic is Saying in His^azwj Book: Remaining in it for ever [18:3] (P.s. refer to 43:77)’’.[175]

48- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يُحْشَرُ الْمُرْجِئَةُ عُمْيَاناً وَ إِمَامُهُمْ أَعْمَى فَيَقُولُ بَعْضُ مَنْ يَرَاهُمْ مِنْ غَيْرِ أُمَّتِنَا مَا نَرَى أُمَّةَ مُحَمَّدٍ إِلَّا عُمْيَاناً فَيُقَالُ لَهُمْ لَيْسُوا مِنْ أُمَّةِ مُحَمَّدٍ ص إِنَّهُمْ بَدَّلُوا فَبُدِّلَ بِهِمْ وَ غَيَّرُوا فَغُيِّرَ مَا بِهِمْ‏.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Al Jamourany, from Ali Bin Suleyman, raising it to,

‘Amir Al-Momineen^asws having said: ‘The Murjiites will be Resurrected blind and their imam (also) blind. Someone from other than our community who sees them would say, ‘We do not see community of Muhammad^saww except as blind’. It would be said, ‘They aren’t from the community of Muhammad^saww. They replaced, so it is replaced with them, and they changed, so it changed what was with them’’.[176]

49- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْفَضْلِ بْنِ كَثِيرٍ عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‏ إِنَّ الله‏ [لِلَّهِ‏] عَزَّ وَ جَلَّ فِي كُلِّ وَقْتٍ صَلَاةً يُصَلِّيهَا هَذَا الْخَلْقُ يَلْعَنُهُمْ

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muhammad Bin Isa, from Al Fazl Bin Kaseer, from Saeed Bin Abu Saeed wo said,

‘I heard Abu Al-Hassan^asws saying: ‘There is a Salat (wherein are Curses) for Allah^azwj Mighty and Majestic Sending it to these people, cursing them’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ لِمَ قَالَ بِجُحُودِهِمْ حَقَّنَا وَ تَكْذِيبِهِمْ إِيَّانَا.

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^asws! And why?’ He^asws said: ‘Due to their rejecting our^asws rights and their belying us^asws’’.[177]

50- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ عَدُوَّ عَلِيٍّ ع لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يَجْرَعَ جُرْعَةً مِنَ الْحَمِيمِ وَ قَالَ سَوَاءٌ عَلَى مَنْ خَالَفَ هَذَا الْأَمْرَ صَلَّى أَوْ زَنَى‏.

(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Ali Al Hamdany, from Hanan Bin Sadeyr, from his father who said,

‘I heard Abu Ja’far^asws saying: ‘An enemy of Ali^asws would not exit from the world until he is given a dosage from the scalding water’. And he^asws said: ‘It is the same upon the one who opposes this matter, whether he prays Salat or commits adultery’’.[178]

51- وَ فِي حَدِيثٍ آخَرَ قَالَ الصَّادِقُ ع‏ إِنَّ النَّاصِبَ لَنَا أَهْلَ الْبَيْتِ لَا يُبَالِي صَامَ أَمْ صَلَّى زَنَى أَمْ سَرَقَ‏ إِنَّهُ فِي النَّارِ إِنَّهُ فِي النَّارِ.

And in another Hadeeth – Al-Sadiq^asws said: ‘The Nasibi (Hostile one) to us^asws People^asws of the Household, it does not matter whether he prays Salat, commits adultery, or steals, he would be in the Fire, he would be in the Fire!’’[179]

52- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَصْبَحَ عَدُوُّنَا عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ وَ كَانَ شَفَا حُفْرَتِهِ قَدِ انْهَارَتْ بِهِ فِي نَارِ جَهَنَّمَ فَتَعْساً لِأَهْلِ النَّارِ مَثْوَاهُمْ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ‏ وَ مَا مِنْ أَحَدٍ يَقْصُرُ عَنْ حُبِّنَا بِخَيْرٍ جَعَلَهُ اللَّهُ عِنْدَهُ‏.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al haka, Bin Miskeen, from Abu Saeed Al Mukary, from a man,

‘From Abu Abdullah^asws who said, ‘Amir Al-Momineen^asws said: ‘Our^asws enemies have become upon the brink of a pit from the Fire, and the brink of his pit has almost collapsed with him into the Fire of Hell. They dwelling would be evil for the inhabitants of the Fire. Allah^azwj Mighty and Majestic is Saying: and evil is the abode of the arrogant ones [39:72]. And there is no one being deficient from our^asws love would be with good Allah^azwj Making it to be with him’’.[180]

53- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ عَلِيٍّ الصَّائِغِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ الْمُؤْمِنَ لَيَشْفَعُ لِحَمِيمِهِ إِلَّا أَنْ يَكُونَ نَاصِباً وَ لَوْ أَنَّ نَاصِباً شَفَعَ لَهُ كُلُّ نَبِيٍّ مُرْسَلٍ وَ مَلَكٍ مُقَرَّبٍ مَا شُفِّعُوا.

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Bin Khalid, from Al Nazr, from Yahya Al Halby, from Abu Al Magra’a, from Abu Baseer, from Ali Al Saig who said,

‘Abu Abdullah^asws said: ‘The Momin would intercede for his intimate one unless he happens to be a Nasibi (Hostile one), and if a Nasibi were to be interceded for by every Messenger^as Prophet^as, and Angel of Proximity, they would not be interceded for’’.[181]

54- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ عَنْ هَاشِمِ بْنِ أَبِي سَعِيدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نُوحاً ع حَمَلَ فِي السَّفِينَةِ الْكَلْبَ وَ الْخِنْزِيرَ وَ لَمْ يَحْمِلْ فِيهَا وَلَدَ الزِّنَا وَ النَّاصِبُ شَرٌّ مِنْ وَلَدِ الزِّنَا.

(The book) ‘Sawaab Al Amaal’ – By this chain, from Muhammad Bin Khalid, from Hamza Bin Abdullah, from Hashim Bin Abu Saeed, from Abu Baseer,

‘From Abu Abdullah^asws having said: ‘Noah^as carried in his^as ship, the dog, and the pig, and did not carry in it a son of adultery, and the Nasibi (Hostile one) is eviler than the son of adultery’’.[182]

55- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عَبْدِ الْحَمِيدِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ لَنَا جَاراً يَنْتَهِكُ الْمَحَارِمَ كُلَّهَا حَتَّى إِنَّهُ لَيَدَعُ الصَّلَاةَ فَضْلًا فَقَالَ سُبْحَانَ اللَّهِ وَ أَعْظَمَ ذَلِكَ

(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba, from Umar Bin Aban, from Abdul Hameed who said,

‘I said to Abu Ja’far^asws, ‘There is a neighbour of ours violating the Prohibitions, all of them to the extent that he leaves the Salat as well’. He^asws said: ‘Glory be to Allah^azwj, and how grievous is that!’

ثُمَّ قَالَ أَ لَا أُخْبِرُكَ بِمَنْ هُوَ شَرٌّ مِنْهُ قُلْتُ بَلَى قَالَ النَّاصِبُ لَنَا شَرٌّ مِنْهُ‏.

Then he^asws said: ‘Shall I^asws inform you with one who is eviler than him?’ I said, ‘Yes’. He^asws said: ‘The Nasibi (Hostile one) to us^asws is eviler than him’’.[183]

56- سن، المحاسن بَعْضُ أَصْحَابِنَا مُحَمَّدُ بْنُ عَلِيٍّ أَوْ غَيْرُهُ رَفَعَهُ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ كَانَ حُذَيْفَةُ بْنُ الْيَمَانِ يَعْرِفُ الْمُنَافِقِينَ

(The book) ‘Al Mahasin’ – One of our companions, Muhammad Bin Ali or someone else, raising it, said,

‘I said to Abu Abdullah^asws, ‘Did Huzeyfa Bin Al-Yaman used to recognise the hypocrites?’

فَقَالَ رَجُلٌ‏ كَانَ يَعْرِفُ اثْنَيْ عَشَرَ رَجُلًا وَ أَنْتَ‏ تَعْرِفُ اثْنَيْ عَشَرَ أَلْفَ رَجُلٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ‏ فَهَلْ تَدْرِي مَا لَحْنُ الْقَوْلِ قُلْتُ لَا وَ اللَّهِ قَالَ بُغْضُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ رَبِّ الْكَعْبَةِ.

He^asws said: ‘He was a man who recognised twelve men (plotting to kill Rasool-Allah^saww at Aqabah), and you (Shias) can recognise twelve thousand men. Allah^azwj Blessed and Exalted is Saying: ‘and you can (already) recognise them by their tone of speech, [47:30]. Do you know what is the tone of speech?’ I said, ‘No, by Allah^azwj!’ He^asws said: ‘Hatred for Ali^asws Bin Abu Talib^asws, by the Lord^azwj of Kabah!’’[184]

57- وَ رُوِيَ فِي الْمَجْمَعِ، عَنِ الْخُدْرِيِّ قَالَ: لَحْنُ الْقَوْلِ بُغْضُهُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ قَالَ وَ كُنَّا نَعْرِفُ الْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص بِبُغْضِهِمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ع

And it is reported in (the book) ‘Al Majmua’, from Al Khudry who said,

‘The tone of speech is their hatred of Ali^asws Bin Abu Talib^asws. He said, ‘We used to recognise the hypocrites in the ear of Rasool-Allah^azwj by their hatred towards Ali^asws Bin Abu Talib^asws’.

وَ رُوِيَ مِثْلُهُ عَنْ جَابِرٍ وَ قَالَ أَنَسٌ مَا خَفِيَ مُنَافِقٌ عَلَى عَهْدِ رَسُولِ اللَّهِ ص بَعْدَ هَذِهِ الْآيَةِ.

And similar to it is reported from Jabir. And Anas (well-known fabricator) said, ‘A hypocrite was not hidden in the era of Rasool-Allah^saww after this Verse (47:30)’’.[185]

58- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ رَأَيْتَ الرَّادَّ عَلَيَّ هَذَا الْأَمْرَ كَالرَّادِّ عَلَيْكُمْ فَقَالَ يَا بَا مُحَمَّدٍ مَنْ رَدَّ عَلَيْكَ هَذَا الْأَمْرَ فَهُوَ كَالرَّادِّ عَلَى رَسُولِ اللَّهِ ص‏.

(The book) ‘Al Mahasin’ – My father, from Al Nazar, from Yahya Bin Imran Al Halby, form Ibn Muskan, from Abu Baseer who said,

‘I said to Abu Abdullah^asws, ‘What is your^asws view of the one who rejects to me this matter, is he like the rejecter to you (Imams^asws)?’ He^asws said: ‘O Abu Muhammad! One who rejects this matter upon you, is like the rejecter upon Rasool-Allah^saww’’.[186]

59- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ نَصَبَ لِعَلِيٍّ ع حَرْباً كَانَ كَمَنْ نَصَبَ لِرَسُولِ اللَّهِ ص

(The book) ‘Al Mahasin’ – My father, from Al Nazar, from Yahya Al Halby, from Abu Al Magra’a, from Abu Baseer who said,

‘I said to Abu Abdullah^asws, ‘On who establishes a war to Ali^asws would be like the one who establishes (war) to Rasool-Allah^saww?’

فَقَالَ إِي وَ اللَّهِ وَ مَنْ نَصَبَ لَكَ أَنْتَ لَا يَنْصِبُ لَكَ إِلَّا عَلَى هَذَا الدِّينِ كَمَا كَانَ نَصَبَ لِرَسُولِ اللَّهِ ص‏.

He^asws said: ‘Yes, by Allah^azwj! And the one who is hostile to you (Shias). You will not be hostile against except upon this Religion, just as they had been hostile to Rasool-Allah^saww’’.[187]

60- سن، المحاسن ابْنُ يَزِيدَ عَنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ حَمِيدَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ التَّارِكُونَ وَلَايَةَ عَلِيٍّ ع الْمُنْكِرُونَ لِفَضْلِهِ الْمُظَاهِرُونَ أَعْدَاءَهُ خَارِجُونَ عَنِ الْإِسْلَامِ مَنْ مَاتَ مِنْهُمْ عَلَى ذَلِكَ‏.

(The book) ‘Al Mahasin’ – Ibn Yazeed, from Al Mubarik, from Abdullah Bin Jabala, from Hameeda, from Jabir,

‘From Abu Ja’far^asws having said: ‘Rasool-Allah^saww said: ‘The neglecters of the Wilayah of Ali^asws are like the deniers to his^asws merits, the backers of his^asws enemies, they are outside from Al-Islam, one from whom who dies upon that’’.[188]

61- قب، المناقب لابن شهرآشوب‏ سُئِلَ الْبَاقِرُ ع عَنْ هَذِهِ الْآيَةِ قَالَ يَقِفُونَ فَيُسْأَلُونَ‏ ما لَكُمْ لا تَناصَرُونَ‏ فِي الْآخِرَةِ كَمَا تَعَاوَنْتُمْ فِي الدُّنْيَا عَلَى عَلِيٍّ ع

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘Al-Baqir^asws was asked about this Verse. He^asws said: ‘They will be paused and questioned: What is the matter with you that you are not helping each other? [37:25], in the Hereafter just as they used to support each other in the world against Ali^asws’.

قَالَ يَقُولُ اللَّهُ‏ بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ‏ فَأَقْبَلَ بَعْضُهُمْ عَلى‏ بَعْضٍ يَتَلاوَمُونَ‏ إِلَى قَوْلِهِ‏ كَالْمُجْرِمِينَ‏.

He^asws said: ‘Allah^azwj Says: But they, on the Day, would be submissive [37:26] And some of them would advance towards others, blaming each other [37:27] – up to His^azwj Words: the Criminals [37:34]’’.[189]

62- شي، تفسير العياشي عَنْ عُمَرَ الطَّيَالِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ‏ قَالَ فَقَالَ يَا عُمَرُ رَأَيْتَ أَحَداً يَسُبُّ اللَّهَ قَالَ فَقُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ فَكَيْفَ قَالَ مَنْ سَبَّ وَلِيَّ اللَّهِ فَقَدْ سَبَّ اللَّهَ‏.

Tafseer Al Ayyashi – From Umar Al Tayalisi,

‘From Abu Abdullah^asws, he (the narrator) said, ‘I asked him^asws about the Words of Allah^azwj: And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108], so the Imam^asws said: ‘O Umar! Have you ever seen anyone abuse Allah^azwj?’ I said, ‘May I be sacrificed for you^asws, then how?’ He^asws said: ‘The one who abuses the Guardian (Imams^asws) (Appointed by) Allah^azwj so he has abused Allah^azwj’’.[190]

باب 11 عقاب من قتل نبيا أو إماما و أنه لا يقتلهم إلا ولد زنا

CHAPTER 11 – PUNISHMENT OF THE ONE WHO KILLS A PROPHET^as OR AN IMAM^asws, AND NO ONE WOULD KILL THEM^as EXCEPT ONE BORN OF ADULTERY

1- ل، الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ قَالَ سَمِعْتُ غَيْرَ وَاحِدٍ مِنْ أَصْحَابِنَا يَرْوِي عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ قَالَ النَّبِيُّ ص‏ لَنْ يَعْمَلَ ابْنُ آدَمَ عَمَلًا أَعْظَمَ عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى مِنْ رَجُلٍ قَتَلَ نَبِيّاً أَوْ إِمَاماً أَوْ هَدَمَ الْكَعْبَةَ الَّتِي جَعَلَهَا اللَّهُ عَزَّ وَ جَلَّ قِبْلَةً لِعِبَادِهِ أَوْ أَفْرَغَ مَاءَهُ فِي امْرَأَةٍ حَرَاماً.

(The book) ‘Al Khisaal – Ibn Al Waleed, from Sa’ad, from Al Asbahany, from Al Minqary who said, ‘I heard someone else from our companion reporting

‘From Abu Abdullah^asws having said: ‘The Prophet^saww said: ‘A son of Adam^as can never do a deed more grievous in the Presence of Allah^azwj Blessed and Exalted than a man who kills a Prophet^as, or an Imam^asws, or demolishes the Kabah which Allah^azwj Mighty and Majestic has Made is as a direction for His^azwj servants, or pours his water (seed) into a Prohibited woman’’.[191]

2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ إِسْمَاعِيلَ بْنِ مَنْصُورٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ فِرْعَوْنَ‏ ذَرُونِي أَقْتُلْ مُوسى‏مَنْ كَانَ يَمْنَعُهُ‏ قَالَ مَنَعَتْهُ رِشْدَتُهُ وَ لَا يَقْتُلُ الْأَنْبِيَاءَ وَ أَوْلَادَ الْأَنْبِيَاءِ إِلَّا أَوْلَادُ الزِّنَا.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Ismail Bin Mansour, from a man,

‘From Abu Abdullah^asws regarding the words of Pharaoh^la: And Pharaoh said, ‘Leave me alone! I will kill Musa [40:26], who prevented him^la? He^asws said: ‘His rightful guide (Momin from people of Pharaoh^la) prevented him^la, and no one will kill the Prophets^as and the children of the Prophets^as except children of adultery’’.[192]

3- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَقْتُلُ النَّبِيِّينَ وَ لَا أَوْلَادَهُمْ إِلَّا أَوْلَادُ الزِّنَا.

(The book) ‘Qasas Al Anbiya’ – By the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Usman Ibn Isa, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^asws having said: ‘None kill the Prophets^as nor their^as children except children of adultery’’.[193]

4- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ عَاقِرَ نَاقَةِ صَالِحٍ كَانَ أَزْرَقَ ابْنَ بَغِيٍّ وَ إِنَّ قَاتِلَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ ابْنُ بَغِيٍّ وَ كَانَتْ مُرَادٌ تَقُولُ مَا نَعْرِفُ لَهُ فِينَا أَباً وَ لَا نَسَباً وَ إِنَّ قَاتِلَ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ ابْنُ بَغِيٍّ وَ إِنَّهُ لَمْ يَقْتُلِ الْأَنْبِيَاءَ وَ لَا أَوْلَادَ الْأَنْبِيَاءِ إِلَّا أَوْلَادُ الْبَغَايَا.

(The book) ‘Qasas Al Anbiya’ – By the chain from Jabir,

‘From Abu Ja’far^asws having said: ‘The slayer of the she-camel of Salih^as was a blue-eyed son of a prostitute, and that the killer of Ali^asws was a son of a prostitute, and the (clan) of Murad were saying, ‘We do not recognise among us any father for him nor any lineage’, and that the killer of Al-Husayn Bin Ali^asws was a son of a prostitute, and it is such that no one would kill the Prophets^as and the children of the Prophets^as except children of adultery’’.[194] 

5- مل، كامل الزيارات أَبِي وَ ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَقْتُلُ النَّبِيِّينَ وَ أَوْلَادَ النَّبِيِّينَ إِلَّا أَوْلَادُ زِنًا.

(The book) ‘Kamil Al Ziyaraat’ – My father, and Ibn Al Waleed, from Sa’ad, from Ibrahim Bin Hashim, from Usman Bin Isa, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^asws having said: ‘No one will kill the Prophets^as and the children of the Prophets^as except the children of adultery’’.[195]

6- مل، كامل الزيارات أَبِي عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعَمْرِيِّ عَنِ الْحُسَيْنِ بْنِ شَدَّادٍ الْجُعْفِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ لَا يَقْتُلُ الْأَنْبِيَاءَ وَ وُلْدَ الْأَنْبِيَاءِ إِلَّا وَلَدُ زِنًا.

(The book) ‘Kamil Al Ziyaraat’ – My father, from Sa’ad and Al Himeyri, from Al Barqy, from his father, from al Azeem Al has any, from Al Hassan Bin Al Husayn Al Umry, from Al Husayn Bin Shddad Al Ju’fy, from Jabir,

‘From Abu Ja’far^asws having said: ‘Rasool-Allah^saww said: ‘No one will kill the Prophets^as and children of the Prophets^as except a son of adultery’’.[196]

7- مل، كامل الزيارات مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ خَالِهِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُثَنًّى عَنْ سَدِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ قَتْلَ أَوْلَادِ النَّبِيِّينَ فِي الْأُمَمِ‏ الْمَاضِيَةِ عَلَى يَدَيْ أَوْلَادِ الزِّنَا.

(The book) ‘Kamil Al Ziyaraat’ – Muhammad Bin Ja’far, from his uncle Muhammad Bin Al Husayn, from Ali Bin Al Numan, from Musanna, from Sadeyr who said,

‘I heard Abu Ja’far^asws saying: ‘Allah^azwj Majestic and Mighty Made the killing of the children of the Prophets^as among the previous communities, to be upon the hands of children of adultery’’.[197]

8- عد، العقائد اعْتِقَادُنَا فِي قَتَلَةِ الْأَنْبِيَاءِ وَ قَتَلَةِ الْأَئِمَّةِ ع‏ أَنَّهُمْ كُفَّارٌ مُشْرِكُونَ مُخَلَّدُونَ فِي أَسْفَلِ دَرْكٍ مِنَ النَّارِ وَ مَنِ اعْتَقَدَ فِيهِمْ غَيْرَ مَا ذَكَرْنَاهُ فَلَيْسَ عِنْدَنَا مِنْ دِينِ اللَّهِ عَلَى شَيْ‏ءٍ.

(Opinion of beliefs)[198]

باب 12 ثواب من استشهد مع آل محمد عليهم السلام‏

CHAPTER 12 – REWARDS OF THE ONE IS MARTYRED WITH PROGENY^asws OF MUHAMMAD^saww

1- سن، المحاسن إِسْمَاعِيلُ بْنُ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ سَعِيدِ بْنِ خَيْثَمٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: مَنِ اسْتُشْهِدَ مَعَنَا أَهْلَ الْبَيْتِ لَهُ سَبْعُ رَقَوَاتٍ قِيلَ وَ مَا سَبْعُ رَقَوَاتٍ قَالَ سَبْعُ دَرَجَاتٍ وَ يُشَفَّعُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ‏.

(The book) ‘Al Mahasin’ – Ismail Bin Is’haq, from Al Hassan Bin Al Husayn, from Saeed Bin Khaysam, from Muhammad Bin Al Qasim,

‘From Zayd son of Ali^asws (Bin Al-Husayn^asws) said, ‘One who is martyred with us^asws People^asws of the Household, for him would be seven steps’. It was said, ‘And what are seven steps?’ He said, ‘Seven levels, and he would (be able to) intercede regarding seventy from his family members’’.[199] (Not a Hadeeth)

باب 13 حق الإمام على الرعية و حق الرعية على الإمام‏

CHAPTER 13 – RIGHTS OF THE IMAM^asws UPON THE CITIZENS AND RIGHTS OF THE CITIZENS UPON THE IMAM^asws

1- مع، معاني الأخبار الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع قَالَ: صَعِدَ النَّبِيُّ ص الْمِنْبَرَ فَقَالَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَّ وَ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ فَصَارَ بِذَلِكَ أَوْلَى بِهِمْ مِنْ آبَائِهِمْ وَ أُمَّهَاتِهِمْ وَ صَارَ أَوْلَى بِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ وَ كَذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَهُ جَرَى ذَلِكَ لَهُ مِثْلُ مَا جَرَى لِرَسُولِ اللَّهِ ص‏.

(The book) ‘Ma’any Al Akhbar’ – Al Talaqany, from Ahmad al Hamdany, from Ali Bin Al Hassan Bin Fazala, from his father,

‘From Al-Reza^asws having said: ‘The Prophet^saww ascended the pulpit. He^saww said: ‘One who leaves debts or estate, so it is upon me^saww and to me^saww, and one who leaves wealth, it is for his inheritors. So, I^saww have become due to that foremost with them than their own fathers and their mothers, and became foremost with them than their own selves, and like that is Amir Al-Momineen^asws after him^saww. That flows for him^asws similar to what flowed for Rasool-Allah^saww’’.[200]

2- فس، تفسير القمي‏ النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ‏ قَالَ نَزَلَتْ وَ هُوَ أَبٌ لَهُمْ وَ مَعْنَى‏ أَزْواجُهُ أُمَّهاتُهُمْ‏ فَجَعَلَ اللَّهُ الْمُؤْمِنِينَ أَوْلَادَ رَسُولِ اللَّهِ ص وَ جَعَلَ رَسُولَ اللَّهِ ص أَباً لَهُمْ لِمَنْ لَمْ يَقْدِرْ أَنْ يَصُونَ نَفْسَهُ وَ لَمْ يَكُنْ لَهُ مَالٌ وَ لَيْسَ لَهُ عَلَى نَفْسِهِ وَلَايَةٌ فَجَعَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى نَبِيَّهُ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ‏

Tafseer Al-Qummi – The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers [33:6]. He said, ‘It was Revealed, ‘And he^saww is a father to them’, and the meaning of, ‘And his^saww wives are their mothers’, so Allah^azwj Made the Momineen to be the children of Rasool-Allah^saww, and Made Rasool-Allah^saww a father to them, to the one who is not able upon protecting himself and there does not happen to be any wealth for him, and there isn’t any wilayah (governance) upon him, so Allah^azwj Blessed and Exalted Made His^azwj Prophet^saww foremost with the Momineen than their own selves. (This paragraph is not Hadeeth)

وَ هُوَ قَوْلُ رَسُولِ اللَّهِ ص بِغَدِيرِ خُمٍّ أَيُّهَا النَّاسُ أَ لَسْتُ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ قَالُوا بَلَى

And it is the word of Rasool-Allah^saww at Ghadeer Khumm: ‘O you people! Am I^saww not foremost with you all than your own selves?’ They said, ‘Yes’’.

ثُمَّ أَوْجَبَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا أَوْجَبَهُ لِنَفْسِهِ عَلَيْهِمْ مِنَ الْوَلَايَةِ فَقَالَ أَلَا مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ

Then he^saww obligated for Amir Al-Momineen^asws what had been Obligated for himself^saww upon them of the Wilayah. He^saww said: ‘Indeed! One whose Master I^saww was, so Ali^asws is his Master’. (This paragraph is not Hadeeth)

فَلَمَّا جَعَلَ اللَّهُ النَّبِيَّ ص أَبَ الْمُؤْمِنِينَ‏ أَلْزَمَهُ مَئُونَتَهُمْ وَ تَرْبِيَةَ أَيْتَامِهِمْ فَعِنْدَ ذَلِكَ صَعِدَ رَسُولُ اللَّهِ ص فَقَالَ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ وَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَّ

When Allah^azwj Made the Prophet^saww a father of the Momineen, Obliged supporting them and nourishing their orphans. During that, Rasool-Allah^saww ascended (the pulpit) and said: ‘One who leaves wealth so it is for his inheritors, and one leaves debts or estate, so it is upon me^saww and to me^saww’.

فَأَلْزَمَ اللَّهُ نَبِيَّهُ لِلْمُؤْمِنِينَ مَا يُلْزِمُ الْوَالِدَ لِلْوَلَدِ وَ أَلْزَمَ الْمُؤْمِنِينَ مِنَ الطَّاعَةِ لَهُ مَا يُلْزِمُ الْوَلَدَ لِلْوَالِدِ

Allah^azwj Obliged His^azwj Prophet^saww for the Momineen what is obliges the father for the children, and obliged the Momineen^asws to be obedient to him^saww of what obliges the child to the parent. (This paragraph is not Hadeeth)

فَكَذَلِكَ أَلْزَمَ أَمِيرَ الْمُؤْمِنِينَ مَا أَلْزَمَ رَسُولَ اللَّهِ ص مِنْ ذَلِكَ وَ بَعْدَهُ الْأَئِمَّةَ وَاحِداً وَاحِداً وَ الدَّلِيلُ عَلَى أَنَّ رَسُولَ اللَّهِ ص وَ أَمِيرَ الْمُؤْمِنِينَ ع هُمَا الْوَالِدَانِ قَوْلُهُ‏ وَ اعْبُدُوا اللَّهَ وَ لا تُشْرِكُوا بِهِ شَيْئاً وَ بِالْوالِدَيْنِ إِحْساناً فَالْوَالِدَانِ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع

Similar to that, it Obliges Amir Al-Momineen^asws from that what obliged Rasool-Allah^saww, and after him^asws the Imams^asws, one by one, and the evidence upon that is that Rasool-Allah^saww and Amir Al Momineen^asws are the two fathers. His^azwj Words: And worship Allah and do not associate anything with Him and be good with the parents [4:36]. So, the parents are Rasool-Allah^saww and Amir Al-Momineen^asws. (This paragraph is not Hadeeth)

وَ قَالَ الصَّادِقُ ع وَ كَانَ إِسْلَامُ عَامَّةِ الْيَهُودِ بِهَذَا السَّبَبِ لِأَنَّهُمْ آمَنُوا عَلَى أَنْفُسِهِمْ وَ عِيَالاتِهِمْ‏.

And Al-Sadiq^asws said: ‘And such was the conversion to Islam of the generality of the Jews, because they believed upon themselves and their dependants’’.[201]

3- جا، المجالس للمفيد عَنِ الصَّادِقِ ع‏ قَالَ النَّبِيُّ ص فِي خُطْبَةِ مِنًى أَيُّهَا النَّاسُ مَنْ تَرَكَ مَالًا فَلِأَهْلِهِ وَ لِوَرَثَتِهِ وَ مَنْ تَرَكَ كَلًّا أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَّ.

(The book) Al Majaalis’ of Al Mufeed,

‘From Al-Sadiq^asws: ‘The Prophet^saww said in a sermon at Mina: ‘O you people! One who leaves wealth, so it is for his family and for his inheritors, and one who leaves dependants or estates, so it is upon me^saww and to me^saww’’.[202]

4- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي حَمْزَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع مَا حَقُّ الْإِمَامِ عَلَى النَّاسِ قَالَ حَقُّهُ عَلَيْهِمْ أَنْ يَسْمَعُوا لَهُ وَ يُطِيعُوا

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Hammad bin Usman, from Abu Hamza who said,

‘I asked Abu Ja’far^asws, ‘What is the right of the Imam^asws upon the people?’ He^asws said: ‘His^asws right is that they listen to him^asws, and obey’.

قُلْتُ فَمَا حَقُّهُمْ عَلَيْهِ قَالَ يُقَسِّمُ بَيْنَهُمْ بِالسَّوِيَّةِ وَ يَعْدِلُ فِي الرَّعِيَّةِ فَإِذَا كَانَ ذَلِكَ فِي النَّاسِ فَلَا يُبَالِي مَنْ أَخَذَ هَاهُنَا وَ هَاهُنَا.

I said, ‘So what is their right upon him^asws: ‘He^asws said: ‘He^asws should distribute between them with the equality and dispense justice among the citizens. So, when it would be that among the people, then it does not matter if one takes from here and there’’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع‏ مِثْلَهُ إِلَّا أَنَّهُ قَالَ هَكَذَا وَ هَكَذَا وَ هَكَذَا يَعْنِي مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ‏.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Bazie, from Mansour Bin Yunus, from Abu Hamza,

‘From Abu Ja’far^asws – similar to it, except that he^asws said: ‘Like this, and like this, and like this!’ – meaning from his^asws front, and from behind him^asws, and his^asws right, and from his^asws left’’.

عن أمير المؤمنين صلوات الله عليه بسبب ذلك‏ حيث سوى بين الرؤساء و الضعفاء في العطاء.

From Amir Al-Momineen^asws with that reason where he^asws equated between the chiefs and the weak one regarding the awards.[203]

5- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا تَخْتَانُوا وُلَاتَكُمْ وَ لَا تَغُشُّوا هُدَاتَكُمْ وَ لَا تُجَهِّلُوا أَئِمَّتَكُمْ وَ لَا تَصَدَّعُوا عَنْ حَبْلِكُمْ فَتَفْشَلُوا وَ تَذْهَبَ رِيحُكُمْ وَ عَلَى هَذَا فَلْيَكُنْ تَأْسِيسُ أُمُورِكُمْ وَ الْزَمُوا هَذِهِ الطَّرِيقَةَ فَإِنَّكُمْ لَوْ عَايَنْتُمْ مَا عَايَنَ مَنْ قَدْ مَاتَ مِنْكُمْ مِمَّنْ خَالَفَ مَا قَدْ تُدْعَوْنَ إِلَيْهِ لَبَدَرْتُمْ وَ خَرَجْتُمْ وَ لَسَمِعْتُمْ وَ لَكِنْ مَحْجُوبٌ عَنْكُمْ مَا قَدْ عَايَنُوا وَ قَرِيباً مَّا يُطْرَحُ الْحِجَابُ‏.

(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from one of our companions, from Haroun, from Ibn Sadaqah,

‘From Abu Abdullah^asws having said: ‘Amir Al-Momineen^asws said: ‘Neither betray your leaders nor deceive your guides, nor be ignorant of your Imams^asws, nor crack your unity for you will fail and your power will go away, and upon this, so let the foundation of your affairs be upon this, and necessitate this way, for if you all were to witness what was witnessed by the ones who opposed you who have died, what they had been called to, you would rush and come out and listen, but it is veiled from you what they had witnessed, and very soon the veil would be put away’’.[204]

6- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ وَ غَيْرِهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ نُعِيَتْ إِلَى النَّبِيِّ ص نَفْسُهُ وَ هُوَ صَحِيحٌ لَيْسَ بِهِ وَجَعٌ قَالَ‏ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ‏ قَالَ فَنَادَى ع الصَّلَاةَ جَامِعَةً وَ أَمَرَ الْمُهَاجِرِينَ وَ الْأَنْصَارَ بِالسِّلَاحِ فَاجْتَمَعَ النَّاسُ

(The book) ‘Al Kafi’ – The number, from Ahmad Bin Muhammad, from Abdul Rahman Bin Hammad, and someone else, from Hanan Bin Sadeyr who said,

‘I heard Abu Abdullah^asws saying: ‘The news of death was given to the Prophet^saww himself^saww and he^saww was healthy, there wasn’t any pain with him^saww. The Trustworthy Spirit descended with it. So he^saww called for the congregational Salat and ordered the Emigrants and the Helpers with the weapons (to be ready). And the people gathered.

فَصَعِدَ النَّبِيُّ ص الْمِنْبَرَ فَنَعَى إِلَيْهِمْ نَفْسَهُ ثُمَّ قَالَ أُذَكِّرُ اللَّهَ الْوَالِيَ مِنْ بَعْدِي عَلَى أُمَّتِي أَلَّا يَرْحَمُ عَلَى جَمَاعَةِ الْمُسْلِمِينَ فَأَجَلَّ كَبِيرَهُمْ وَ رَحِمَ ضَعِيفَهُمْ وَ وَقَّرَ عَالِمَهُمْ وَ لَمْ يُضِرَّ بِهِمْ فَيُذِلَّهُمْ وَ لَمْ يُفْقِرْهُمْ فَيُكْفِرَهُمْ وَ لَمْ يُغْلِقْ بَابَهُ دُونَهُمْ فَيَأْكُلَ قَوِيُّهُمْ ضَعِيفَهُمْ وَ لَمْ يَخْبِزْهُمْ‏ فِي بُعُوثِهِمْ فَيَقْطَعَ نَسْلَ أُمَّتِي

The Prophet^saww ascended the Pulpit, and gave the news of death to them himself^saww, then said: ‘I^saww remind and caution of Allah^azwj the ruler from after me^saww upon my^saww community, that he should be merciful upon the group of Muslims, honour their elders and be merciful to their young ones, and dignify their scholars, and do not harm them so he would humiliate them, and not to impoverish them so they would disbelieve, and not close his door from them so their strong ones would devour their weak ones, and not pain them in their campaigns, so the lineages of my^saww community would be cut off’. 

 ثُمَّ قَالَ قَدْ بَلَّغْتُ وَ نَصَحْتُ فَاشْهَدُوا قَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا آخِرُ كَلَامٍ تَكَلَّمَ بِهِ رَسُولُ اللَّهِ ص عَلَى مِنْبَرِهِ‏.

Then he^saww said: ‘I^saww have delivered and advised, therefore, bear witness!’ And Abu Abdullah^asws said: ‘This is the last speech Rasool-Allah^saww spoke with upon his^saww Pulpit’’.[205]

7- كا، الكافي مُحَمَّدُ بْنُ عَلِيٍّ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ‏ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ: جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع عَسَلٌ وَ تِينٌ مِنْ هَمْدَانَ وَ حُلْوَانَ فَأَمَرَ الْعُرَفَاءَ أَنْ يَأْتُوا بِالْيَتَامَى فَأَمْكَنَهُمْ مِنْ رُءُوسِ الْأَزْقَاقِ يَلْعَقُونَهَا وَ هُوَ يَقْسِمُهَا لِلنَّاسِ قَدَحاً قَدَحاً فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لَهُمْ يَلْعَقُونَهَا فَقَالَ إِنَّ الْإِمَامَ أَبُو الْيَتَامَى وَ إِنَّمَا أَلْعَقْتُهُمْ هَذَا بِرِعَايَةِ الْآبَاءِ.

(The book) ‘Al Kafi’ – Muhammad Bin Ali, and someone else from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from a man from Habeeb Bin Abu Sabit who said,

‘There came to Amir Al-Momineen^asws, honey and figs from Hamdan, and gifts. He^asws ordered the officers that they should bring the orphans. He^asws enabled them from top for the tasting. They were licking it and he^asws was distribution to the people, cup by cup. It was said to him^asws, ‘O Amir Al-Momineen^asws! What is for them that they should be licking it?’ He^asws said: ‘The Imam^asws is a father of the orphans, and rather this treat of theirs is due to the care of the father’’.[206]

8- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ وَ عَلِيٌّ عَنْ أَبِيهِ جَمِيعاً عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ النَّبِيَّ ص قَالَ: أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نَفْسِهِ وَ عَلِيٌّ أَوْلَى بِهِ مِنْ بَعْدِي فَقِيلَ لَهُ مَا مَعْنَى ذَلِكَ فَقَالَ قَوْلُ النَّبِيِّ ص مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ

(The book) ‘Al Kafi’ – The number, from al Barqy and Ali, from his father, altogether from Al Asbahany, from Al Minqary, from Sufyan Bin Uyayna,

‘From Abu Abdullah^asws that the Prophet^saww said: ‘‘I^asws am closer with every Momin than his own self, and Ali^asws is the closest with it from after me^saww’. It was said to him^asws, ‘What is the meaning of that?’ He^asws said: ‘The words of the Prophet^saww: ‘The one who leaves debts or losses, so it is upon me^saww, and the one who leaves wealth, so is it for his inheritors’.

فَالرَّجُلُ لَيْسَتْ لَهُ وَلَايَةٌ عَلَى‏ نَفْسِهِ‏ إِذَا لَمْ يَكُنْ لَهُ مَالٌ وَ لَيْسَ لَهُ عَلَى عِيَالِهِ أَمْرٌ وَ لَا نَهْيٌ إِذَا لَمْ يُجْرِ عَلَيْهِمُ النَّفَقَةَ وَ النَّبِيُّ وَ أَمِيرُ الْمُؤْمِنِينَ وَ مَنْ بَعْدَهُمَا أَلْزَمَهُمْ هَذَا

Thus, the man is such that there isn’t an authority upon himself when there does not happen to be any wealth for him, and there isn’t any authority for him upon his dependants nor any forbidding when he does not cause the expenses to flow upon them. And the Prophet^saww and Amir Al-Momineen^asws, and their^asws successors^asws have made it (providing maintenance) a binding upon themselves.

فَمِنْ هُنَاكَ صَارُوا أَوْلَى بِهِمْ مِنْ أَنْفُسِهِمْ وَ مَا كَانَ سَبَبُ إِسْلَامِ عَامَّةِ الْيَهُودِ إِلَّا مِنْ بَعْدِ هَذَا الْقَوْلِ مِنْ رَسُولِ اللَّهِ ص وَ أَنَّهُمْ آمَنُوا عَلَى أَنْفُسِهِمْ وَ عِيَالاتِهِمْ‏.

For this reason, they have a greater authority over them than their own selves. The general masses of the Jews accepted Islam only after these words of Rasool-Allah^saww.  They found peace for themselves and for their dependents’’.[207]

9- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ صَبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَيُّمَا مُؤْمِنٍ أَوْ مُسْلِمٍ مَاتَ وَ تَرَكَ دَيْناً لَمْ يَكُنْ فِي فَسَادٍ وَ لَا إِسْرَافٍ فَعَلَى الْإِمَامِ أَنْ يَقْضِيَهُ فَإِنْ لَمْ يَقْضِهِ فَعَلَيْهِ إِثْمُ ذَلِكَ

(The book) ‘Al Kafi’ – The number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Sabbah Bin Sayaba,

‘From Abu Abdullah^asws having said: ‘‘Rasool-Allah^saww said: ‘Whichever Momin or Muslim dies and leaves debts which do not happen to be regarding corruption or extravagance, so it is upon the Imam^asws that he^asws fulfils it. Therefore, if he^asws does not fulfil it, the sin of that would be upon him^asws.

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ‏ الْآيَةَ فَهُوَ مِنَ الْغَارِمِينَ وَ لَهُ سَهْمٌ عِنْدَ الْإِمَامِ فَإِنْ حَبَسَهُ‏ فَإِثْمُهُ عَلَيْهِ‏.

Allah^azwj Blessed and Exalted is Saying: But rather, the charities are for the poor and the needy, [9:60] – the Verse. So, he is from the debtors, and for him would be a share with the Imam^asws, and if he^asws were to withhold it, so its sin would be upon him^asws’’.[208]

10- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَصْلُحُ الْإِمَامَةُ إِلَّا لِرَجُلٍ فِيهِ ثَلَاثُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ وَ حِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَ حُسْنُ الْوَلَايَةِ عَلَى مَنْ يَلِي حَتَّى يَكُونَ لَهُمْ كَالْوَالِدِ الرَّحِيمِ وَ فِي رِوَايَةٍ أُخْرَى حَتَّى يَكُونَ لِلرَّعِيَّةِ كَالْأَبِ الرَّحِيمِ‏.

(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from hanan, from his father,

‘From Abu Ja’far^asws having said: ‘Rasool-Allah^saww said: ‘The Imamate is not correct except for a man in whom there are three characteristics – piety detaining him^asws from disobeying Allah^azwj, and forbearance he^asws can control his^asws anger with, and good guardianship upon the ones he^asws rules over until he^asws happens to be like the merciful father to them’’.[209]

11- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ رَجُلٍ مِنْ طَبَرِسْتَانَ يُقَالُ لَهُ مُحَمَّدٌ قَالَ قَالَ مُعَاوِيَةُ وَ لَقِيتُ الطَّبَرِيَّ مُحَمَّداً بَعْدَ ذَلِكَ فَأَخْبَرَنِي قَالَ سَمِعْتُ عَلِيَّ بْنَ مُوسَى ع يَقُولُ‏ الْمُغْرَمُ إِذَا تَدَيَّنَ أَوْ اسْتَدَانَ فِي حَقٍّ الْوَهْمُ مِنْ مُعَاوِيَةَ أُجِّلَ سَنَةً فَإِنِ اتَّسَعَ وَ إِلَّا قَضَى عَنْهُ الْإِمَامُ مِنْ بَيْتِ الْمَالِ‏.

(The book) ‘Al Kafi’ – Ali Bin Muhammad, from Sahl, from Muawiya Bin Hukeym, from Muhammad Bin Aslam, from a man from Tayristan called Muhammad who said, ‘Muawiya said, and met Al Tabari Muhammad after that, and he informed me saying,

‘I heard Ali^asws Bin Musa^asws saying: ‘The debtor, when he lends a loan’, or ‘borrows regarding a right’ – the uncertainty if from Muawiya (the narrator), ‘he will be given one year’s time to pay. If he still cannot pay the Imam^asws would fulfil it on his behalf from the Public Treasury’’.[210]

12- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ خُطَبِهِ‏ أَيُّهَا النَّاسُ إِنَّ لِي عَلَيْكُمْ حَقّاً وَ لَكُمْ عَلَيَّ حَقٌّ فَأَمَّا حَقُّكُمْ عَلَيَّ فَالنَّصِيحَةُ لَكُمْ وَ تَوْفِيرُ فَيْئِكُمْ عَلَيْكُمْ وَ تَعْلِيمُكُمْ كَيْ لَا تَجْهَلُوا وَ تَأْدِيبُكُمْ كَيْ مَا تَعْلَمُوا

(The book) ‘Nahj Al Balagah’ –

Amir Al-Momineen^asws said in one of his^asws sermons: ‘O you people! There is a right for me^asws upon you all, and there is a right for you all upon me^asws. As for your right upon me^asws, it is the counselling you, and fulfil your war booty upon you, and teach you so that you would not be ignorant, and educate you lest you do not know.

وَ أَمَّا حَقِّي عَلَيْكُمْ فَالْوَفَاءُ بِالْبَيْعَةِ وَ النَّصِيحَةُ فِي الْمَشْهَدِ وَ الْمَغِيبِ وَ الْإِجَابَةُ حِينَ أَدْعُوكُمْ وَ الطَّاعَةُ حِينَ آمُرُكُمْ‏.

And as for my^asws right upon you, it is the loyalty with the allegiance, and the advice among the ones present and the absentees, and the answering when I^asws call you, and the obedience when I^asws instruct you’’.[211]

13- وَ قَالَ ع‏ لَكُمْ عَلَيْنَا الْعَمَلُ بِكِتَابِ اللَّهِ تَعَالَى وَ سِيرَةِ رَسُولِ اللَّهِ ص وَ الْقِيَامُ بِحَقِّهِ وَ النَّعْشُ‏ لِسُنَّتِهِ‏.

And he^asws said: ‘For you, upon us^asws, is the acting by the Book of Allah^azwj the Exalted, and the way of Rasool-Allah^saww, and the standing with his^saww right, and establishing of his^saww Sunnah’’.[212]

14- وَ مِنْ خُطْبَةٍ لَهُ ع خَطَبَهَا بِصِفِّينَ‏ أَمَّا بَعْدُ فَقَدْ جَعَلَ اللَّهُ لِي عَلَيْكُمْ حَقّاً بِوِلَايَةِ أَمْرِكُمْ وَ لَكُمْ عَلَيَّ مِنَ الْحَقِّ مِثْلُ الَّذِي لِي عَلَيْكُمْ

And from a sermon of his^asws he^asws addressed at (the battle of) Siffeen: ‘As for after, Allah^azwj has Made a right to be for me^asws upon you all with the Wilayah (governance) of your affairs, but there is the right (for you) upon me^asws similar to that which is for me^asws upon you.

فَالْحَقُ‏ أَوْسَعُ الْأَشْيَاءِ فِي التَّوَاصُفِ‏ وَ أَضْيَقُهَا فِي التَّنَاصُفِ‏ لَا يَجْرِي لِأَحَدٍ إِلَّا جَرَى عَلَيْهِ وَ لَا يَجْرِي عَلَيْهِ إِلَّا جَرَى لَهُ

The truth is the vastest of the things in description and narrowest in the fairness of action. It does not flow for anyone except it flows against him (as well), nor does it flow against except it flows for him (as well).

وَ لَوْ كَانَ لِأَحَدٍ أَنْ يَجْرِيَ لَهُ وَ لَا يَجْرِيَ عَلَيْهِ لَكَانَ ذَلِكَ خَالِصاً لِلَّهِ سُبْحَانَهُ دُونَ خَلْقِهِ لِقُدْرَتِهِ عَلَى عِبَادِهِ وَ لِعَدْلِهِ فِي كُلِّ مَا جَرَتْ عَلَيْهِ صُرُوفُ قَضَائِهِ وَ لَكِنَّهُ جَعَلَ حَقَّهُ عَلَى الْعِبَادِ أَنْ يُطِيعُوهُ وَ جَعَلَ جَزَاءَهُمْ عَلَيْهِ مُضَاعَفَةَ الثَّوَابِ تَفَضُّلًا مِنْهُ وَ تَوَسُّعاً بِمَا هُوَ مِنَ الْمَزِيدِ أَهْلُهُ

And had it been for anyone that if flows for him and does not flow against him, that would be purely for Allah^azwj the Glorious besides His^azwj creatures for His^azwj Power over His^azwj servants and for His^azwj Justice in all what flows against him variety of His^azwj Judgments, but He^saww Made His^azwj right to be upon the servant that they should obey Him^azwj and Made their Recompenses to be upon it, multiple Rewards as a Grace from Him^azwj and vastness with what He^azwj is rightful of the increase.

ثُمَّ جَعَلَ سُبْحَانَهُ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ النَّاسِ عَلَى بَعْضٍ فَجَعَلَهَا تَتَكَافَأُ فِي وُجُوهِهَا وَ يُوجِبُ بَعْضُهَا بَعْضاً وَ لَا يُسْتَوْجَبُ بَعْضُهَا إِلَّا بِبَعْضٍ وَ أَعْظَمُ مَا افْتَرَضَ سُبْحَانَهُ‏ مِنْ تِلْكَ الْحُقُوقِ حَقُّ الْوَالِي عَلَى الرَّعِيَّةِ وَ حَقُّ الرَّعِيَّةِ عَلَى الْوَالِي فَرِيضَةٌ فَرَضَهَا اللَّهُ سُبْحَانَهُ لِكُلٍّ عَلَى كُلٍّ

Then He^azwj the Glorious Made rights from His^azwj rights Obligation some of the people upon the others. He^azwj Made these as sufficing in its aspects, and Obligating each other, and part of it is not Obligatory except by part, and the greatest of what the Glorious Obligated from those rights is the right of the ruler upon the citizens, and right of the citizens upon the ruler, being an Obligation Obligated by Allah^azwj the Glorious, for every one upon every one.

فَجَعَلَهَا نِظَاماً لِأُلْفَتِهِمْ وَ عِزّاً لِدِينِهِمْ فَلَيْسَتْ تَصْلُحُ الرَّعِيَّةُ إِلَّا بِصَلَاحِ الْوُلَاةِ وَ لَا تَصْلُحُ الْوُلَاةُ إِلَّا بِاسْتِقَامَةِ الرَّعِيَّةِ فَإِذَا أَدَّتِ الرَّعِيَّةُ إِلَى الْوَالِي حَقَّهُ وَ أَدَّى الْوَالِي إِلَيْهَا حَقَّهَا عَزَّ الْحَقُّ بَيْنَهُمْ وَ قَامَتْ مَنَاهِجُ الدِّينِ وَ اعْتَدَلَتْ مَعَالِمُ الْعَدْلِ وَ جَرَتْ عَلَى أَذْلَالِهَا السُّنَنُ

He^azwj Made these to be a system as a kindness to them and honour of their Religion. Thus, the citizens cannot be correct except by the correct ruler, nor can the ruler be correct except by the steadfastness of the citizens. So, when the citizens fulfil to the ruler his right and the ruler fulfils to them of their rights, the truth would be honour between them, and the manifesto of the Religion would stand, and the affairs of justice would be judicial, and the flow of the Sunnah would flow upon them.

فَصَلُحَ بِذَلِكَ الزَّمَانُ وَ طُمِعَ فِي بَقَاءِ الدَّوْلَةِ وَ يَئِسَتْ مَطَامِعُ الْأَعْدَاءِ وَ إِذَا غَلَبَتِ الرَّعِيَّةُ وَالِيَهَا أَوْ أَجْحَفَ الْوَالِي بِرَعِيَّتِهِ اخْتَلَفَتْ هُنَالِكَ الْكَلِمَةُ وَ ظَهَرَتْ مَعَالِمُ الْجَوْرِ وَ كَثُرَ الْإِدْغَالُ فِي الدِّينِ وَ تُرِكَتْ مَحَاجُّ السُّنَنِ‏

Thus, by that, the times would be correct and there would be a convection in the lasting of the government, and the greed of the enemies would be despaired of. When the citizens overcome upon its ruler, or the ruler suppresses his citizens, the word would differ over there and the affairs of tyranny would appear, and mischief in the Religion would be frequent, and the middle way of the Sunnah would be neglected.

فَعُمِلَ بِالْهَوَى وَ عُطِّلَتِ الْأَحْكَامُ وَ كَثُرَتْ عِلَلُ النُّفُوسِ فَلَا يُسْتَوْحَشُ لِعَظِيمِ حَقٍّ عُطِّلَ وَ لَا لِعَظِيمِ بَاطِلٍ فُعِلَ فَهُنَالِكَ تَذِلُّ الْأَبْرَارُ وَ تَعِزُّ الْأَشْرَارُ وَ تَعْظُمُ تَبِعَاتُ اللَّهِ عِنْدَ الْعِبَادِ

So, they would work with the whims, and suspend the rulings, and the illnesses of the soul would be abundant. There would be no fear of suspending greater rights nor doing greater wrongs. Over there, the righteous would be humiliated and the evil ones would be honoured, and there would be great repercussions of Allah^azwj with the servants.

فَعَلَيْكُمْ بِالتَّنَاصُحِ فِي ذَلِكَ وَ حُسْنِ التَّعَاوُنِ عَلَيْهِ فَلَيْسَ أَحَدٌ وَ إِنِ اشْتَدَّ عَلَى رِضَا اللَّهِ حِرْصُهُ وَ طَالَ فِي الْعَمَلِ اجْتِهَادُهُ بِبَالِغٍ حَقِيقَةَ مَا اللَّهُ أَهْلُهُ مِنَ الطَّاعَةِ لَهُ وَ لَكِنْ مِنْ وَاجِبِ حُقُوقِ اللَّهِ عَلَى الْعِبَادِ النَّصِيحَةُ بِمَبْلَغِ جُهْدِهِمْ وَ التَّعَاوُنُ عَلَى إِقَامَةِ الْحَقِّ بَيْنَهُمْ

Upon you is to be with counselling each other during that, and goodly support upon it. There isn’t anyone, and even if he is intensely eager upon pleasing Allah^azwj, and prolongs his struggle in the deeds, to be able to reach the reality of what Allah^azwj is Rightful of, from the obedience to Him^azwj. But, from the Obligatory rights of Allah^azwj upon the servants is the council to the extent of their efforts, and co-operating with each other upon establishment of the truth between them.

وَ لَيْسَ امْرُؤٌ وَ إِنْ عَظُمَتْ فِي الْحَقِّ مَنْزِلَتُهُ وَ تَقَدَّمَتْ فِي الدِّينِ فَضِيلَتُهُ بِفَوْقِ أَنْ يُعَانَ عَلَى مَا حَمَّلَهُ اللَّهُ مِنْ حَقِّهِ وَ لَا امْرُؤٌ وَ إِنْ صَغَّرَتْهُ النُّفُوسُ وَ اقْتَحَمَتْهُ الْعُيُونُ بِدُونِ أَنْ يُعِينَ عَلَى ذَلِكَ أَوْ يُعَانَ عَلَيْهِ

There isn’t any person, and even if he is great of status regarding the truth, and advanced in his merit of the Religion, to be above from co-operating (with others) upon what Allah^azwj has Loaded upon him of His^azwj Rights, nor is there any person, and even if the people have belittled him, and the eyes have humbled him, to be below from co-operating upon that, or assisting upon it.’.

فَأَجَابَهُ رَجُلٌ مِنْ أَصْحَابِهِ بِكَلَامٍ طَوِيلٍ يُكْثِرُ فِيهِ الثَّنَاءَ عَلَيْهِ وَ يَذْكُرُ سَمْعَهُ وَ طَاعَتَهُ لَهُ

A man from his^asws companions answered him with a long speech, frequenting the praise upon him^asws in it, and mentioning his listening and obedience to him^asws.

فَقَالَ ع إِنَّ مِنْ حَقِّ مَنْ عَظُمَ جَلَالُ اللَّهِ فِي نَفْسِهِ وَ جَلَّ مَوْضِعُهُ مِنْ قَلْبِهِ أَنْ يَصْغُرَ عِنْدَهُ لِعِظَمِ ذَلِكَ كُلُّ مَا سِوَاهُ وَ إِنَّ أَحَقَّ مَنْ كَانَ كَذَلِكَ لَمَنْ عَظُمَتْ‏ نِعْمَةُ اللَّهِ عَلَيْهِ‏ وَ لَطُفَ إِحْسَانُهُ إِلَيْهِ فَإِنَّهُ لَمْ تَعْظُمْ نِعْمَةُ اللَّهِ عَلَى أَحَدٍ إِلَّا ازْدَادَ حَقُّ اللَّهِ عَلَيْهِ عِظَماً

He^asws said: ‘Surely, from a right is that one should magnify the Majesty of Allah^azwj within himself, and Majesty of His^azwj Position from him, that he should belittle in his presence all what is besides it, and that the most rightful is one who was like that to the one who revered the Attributes of Allah^azwj unto him, and Kindness of His^azwj favours to him, for the one who does not revere the Attributes of Allah^azwj upon anyone except it would increase the reverence of rights of Allah^azwj upon him.

وَ إِنَّ مِنْ أَسْخَفِ حَالاتِ الْوُلَاةِ عِنْدَ صَالِحِ النَّاسِ أَنْ يُظَنَّ بِهِمْ حُبُّ الْفَخْرِ وَ يُوضَعَ أَمْرُهُمْ عَلَى الْكِبْرِ وَ قَدْ كَرِهْتُ أَنْ يَكُونَ جَالَ فِي ظَنِّكُمْ أَنِّي أُحِبُّ الْإِطْرَاءَ وَ اسْتِمَاعَ الثَّنَاءِ وَ لَسْتُ بِحَمْدِ اللَّهِ كَذَلِكَ وَ لَوْ كُنْتُ أُحِبُّ أَنْ يُقَالَ ذَلِكَ لَتَرَكْتُهُ انْحِطَاطاً لِلَّهِ سُبْحَانَهُ عَنْ تَنَاوُلِ مَا هُوَ أَحَقُّ بِهِ مِنَ الْعَظَمَةِ وَ الْكِبْرِيَاءِ

The most absurd of the states of the ruler in the presence of the righteous people is that he thinks with them loving the pride and places their affairs upon the arrogance. And I^asws have disliked that there should be roaming in your thoughts that I^asws love the listening to the eulogies and the praises, but I^asws do not like that, by the praise of Allah^azwj. And if I^asws had loved for that to be said, I^asws would have neglected it in submissiveness to Allah^azwj the Glorious from taking what He^azwj is more rightful with it, of the Magnificence and the Sublimeness.

وَ رُبَّمَا اسْتَحْلَى النَّاسُ الثَّنَاءَ بَعْدَ الْبَلَاءِ فَلَا تُثْنُوا عَلَيَّ بِجَمِيلِ ثَنَاءٍ لِإِخْرَاجِي نَفْسِي إِلَى اللَّهِ وَ إِلَيْكُمْ مِنَ التَّقِيَّةِ فِي حُقُوقٍ لَمْ أَفْرُغْ مِنْ أَدَائِهَا وَ فَرَائِضَ لَا بُدَّ مِنْ إِمْضَائِهَا

And sometimes the people release the praises after the afflictions, so you should not extol praises upon me^asws with the beautiful praises of my^asws extracting myself^asws to Allah^azwj and to you all of the dissimulation (Taqiyyah) regarding the rights I^asws could not be free from fulfilling these, and the Obligations there was no escape from implementing these.

فَلَا تُكَلِّمُونِي بِمَا تُكَلَّمُ بِهِ الْجَبَابِرَةُ وَ لَا تَتَحَفَّظُوا مِنِّي بِمَا يُتَحَفَّظُ بِهِ عِنْدَ أَهْلِ الْبَادِرَةِ وَ لَا تُخَالِطُونِي‏ بِالْمُصَانَعَةِ وَ لَا تَظُنُّوا بِي اسْتِثْقَالًا فِي حَقٍ‏ قِيلَ لِي وَ لَا الْتِمَاسَ إِعْظَامٍ لِنَفْسِي فَإِنَّهُ مَنِ اسْتَثْقَلَ الْحَقَّ أَنْ يُقَالَ لَهُ أَوِ الْعَدْلَ أَنْ يُعْرَضَ عَلَيْهِ كَانَ الْعَمَلُ بِهِمَا أَثْقَلَ عَلَيْهِ

So do not speak to me^asws with what you would speak to the tyrants with, nor keep away from me^asws with what the people of passion are evaded, nor mingle with me^asws with the deception, nor think of me^asws as being heaving regarding a truth said to me, and I^asws do not seek magnificence for myself^asws, for the one who considers the truth to be heavy if it is said to him, or the justice if it is presented to him, the acting with these would be heaving upon him.

فَلَا تَكُفُّوا عَنْ مَقَالَةٍ بِحَقٍّ أَوْ مَشُورَةٍ بِعَدْلٍ فَإِنِّي لَسْتُ فِي نَفْسِي بِفَوْقِ أَنْ أُخْطِئَ وَ لَا آمَنُ ذَاكَ مِنْ فِعْلِي إِلَّا أَنْ يَكْفِيَ اللَّهُ مِنْ نَفْسِي مَا هُوَ أَمْلَكُ بِهِ مِنِّي فَإِنَّمَا أَنَا وَ أَنْتُمْ عَبِيدٌ مَمْلُوكُونَ لِرَبٍّ لَا رَبَّ غَيْرُهُ يَمْلِكُ مِنَّا مَا لَا نَمْلِكُ مِنْ أَنْفُسِنَا وَ أَخْرَجَنَا مِمَّا كُنَّا فِيهِ إِلَى مَا صَلَحْنَا عَلَيْهِ فَأَبْدَلَنَا بَعْدَ الضَّلَالَةِ بِالْهُدَى وَ أَعْطَانَا الْبَصِيرَةَ بَعْدَ الْعَمَى‏.

Do not refrain from speaking the truth, or consultation with fairness, for I^asws am not within myself, above from erring, nor is that safe from my^asws deeds. Indeed! Allah^azwj Restrains myself^asws, who He^azwj is more controlling with it than I^asws am, for rather I and you are owned slaves of a Lord^azwj, there is no Lord^azwj other than Him^azwj. He^azwj Own from us what we do not own from ourselves, and He^azwj Extracts us from what we would be indulging in, to what He^azwj Corrects us upon. Thus, He^azwj Replaces us with the guidance after straying, and Gives us the insight after the blindness’’.[213]

15- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ عَنِ ابْنِ نُبَاتَةَ قَالَ: خَطَبَ عَلِيٌ‏ ع وَ قَالَ فِي خُطْبَتِهِ إِنَّ أَحَقَّ مَا يَتَعَاهَدُ الرَّاعِي مِنْ رَعِيَّتِهِ أَنْ يَتَعَاهَدَهُمْ بِالَّذِي لِلَّهِ عَلَيْهِمْ فِي وَظَائِفِ دِينِهِمْ وَ إِنَّمَا عَلَيْنَا أَنْ نَأْمُرَكُمْ بِمَا أَمَرَكُمُ اللَّهُ بِهِ وَ أَنْ نَنْهَاكُمْ عَمَّا نَهَاكُمُ اللَّهُ عَنْهُ وَ أَنْ نُقِيمَ أَمْرَ اللَّهِ فِي قَرِيبِ النَّاسِ وَ بَعِيدِهِمْ لَا نُبَالِي فِيمَنْ جَاءَ الْحَقُّ عَلَيْهِ‏ إِلَى آخِرِ الْخُطْبَةِ.

The book ‘Al Garaat’ of Ibrahim Bin Muhammad Al Saqafy, raising it from Ibn Nubata who said,

‘Ali^asws addressed and said in his^asws sermon: ‘The most rightful of what the shepherd (ruler) can pledge from his citizens is that he pledges to them with that which is for Allah^azwj upon them regarding the function of their Religion. And rather, upon us^asws is that we^asws instruct you all with what Allah^azwj has Commanded you with, about what Allah^azwj has Forbidden you from, and that we^asws establish the Commands of Allah^azwj among the near people and their remote ones. We^asws don’t mind among who the truth comes upon’ – up to the end of the Hadeeth’’.[214]

باب 14 آخر في آداب العشرة مع الإمام‏

CHAPTER 14 – ANOTHER REGARDING THE TEN ETTIQUETTES WITH THE IMAM^asws

1- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ نُوحٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ الْحَارِثُ الْأَعْوَرُ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا وَ اللَّهِ أُحِبُّكَ

(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Shary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Nuh, from a man,

‘Abu Abdullah^asws having said: ‘Al-Haris Al-Awr said to Amir Al-Momineen^asws, ‘O Amir Al-Momineen^asws! By Allah^azwj, I love you^asws!’

فَقَالَ لَهُ يَا حَارِثُ أَمَّا إِذَا أَحْبَبْتَنِي فَلَا تُخَاصِمْنِي وَ لَا تُلَاعِبْنِي لَا تُجَارِينِي‏ وَ لَا تُمَازِحْنِي وَ لَا تُوَاضِعْنِي وَ لَا تُرَافِعْنِي‏.

He^asws said to him: ‘O Haris! But, when you love me^asws, then neither dispute with me^asws, nor play around with me^asws, nor test me^asws, nor mock with me^asws, nor drop me^asws (below my^asws rank), nor argue with me^asws’’.[215]

2- ن، عيون أخبار الرضا عليه السلام أَحْمَدُ بْنُ إِبْرَاهِيمَ الْخُوزِيُ‏ عَنْ زَيْدِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الطَّائِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع‏ قَالَ: دَعَا عَلِيّاً ع رَجُلٌ فَقَالَ عَلَى أَنْ تَضْمَنَ لِي ثَلَاثَ خِصَالٍ‏ قَالَ وَ مَا هِيَ يَا أَمِيرَ الْمُؤْمِنِينَ

(The book) ‘Uyoon Akhbar Al Reza^asws’ – Ahmad Bin Ibrahim Al Khowzy, from Zayd Bin Muhammad al Baghdady, from Abdullah Bin Muhammad al Taie, from his father,

‘From Al-Reza^asws, from his^asws forefathers^asws having said: ‘Ali^asws was called by a man (invited Imam^asws for a meal). He^asws said: ‘Upon that (conditions that) you guarantee three aspects for me^asws’. He said, ‘And what are these, O Amir Al-Momineen^asws?’

قَالَ لَا تُدْخِلْ عَلَيْنَا شَيْئاً مِنْ خَارِجٍ وَ لَا تَدَّخِرْ عَنَّا شَيْئاً فِي الْبَيْتِ وَ لَا تُجْحِفْ بِالْعِيَالِ قَالَ ذَلِكَ لَكَ فَأَجَابَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏.

He^asws said: ‘You will not enter (buy) anything from outside upon us^asws, nor will you hoard anything from us^asws, nor will you be prejudicial with the dependants’. He said, ‘That is for you^asws’. So Amir Al-Momineen^asws answered him (his invitation)’’.[216]

3- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ قَالَ: خَرَجْنَا مِنَ الْمَدِينَةِ نُرِيدُ مَنْزِلَ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَلَحِقَنَا أَبُو بَصِيرٍ خَارِجاً مِنْ زُقَاقٍ مِنْ أَزِقَّةِ الْمَدِينَةِ وَ هُوَ جُنُبٌ وَ نَحْنُ لَا عِلْمَ لَنَا حَتَّى دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع

(The book) ‘Qurb Al Asnad’ – Ibn Sa’ad, from Al Azdy who said,

‘We went out from Al-Medina intending the house of Abu Abdullah^asws, and Abu Baseer joined up with us from an alley of the alleyways of Al-Medina, and he was with sexual impurity, and we did not know of it until we entered to see Abu Abdullah^asws.

فَسَلَّمْنَا عَلَيْهِ فَرَفَعَ رَأْسَهُ إِلَى أَبِي بَصِيرٍ فَقَالَ لَهُ يَا أَبَا بَصِيرٍ أَ مَا تَعْلَمُ أَنَّهُ لَا يَنْبَغِي لِلْجُنُبِ أَنْ يَدْخُلَ بُيُوتَ الْأَنْبِيَاءِ فَرَجَعَ أَبُو بَصِيرٍ وَ دَخَلْنَا.

We greeted unto him^asws. He^asws raised his^asws head towards Abu Baseer and said to him: ‘O Abu Baseer! Do you not know that it is not appropriate for the one with sexual impurity that he entered the houses of the Prophets^as’. So, Abu Baseer returned and we entered’’.[217]

4- عم، إعلام الورى شا، الإرشاد رَوَى أَبُو بَصِيرٍ قَالَ: دَخَلْتُ الْمَدِينَةَ وَ كَانَتْ مَعِي جُوَيْرِيَةٌ لِي فَأَصَبْتُ مِنْهَا ثُمَّ خَرَجْتُ إِلَى الْحَمَّامِ فَلَقِيتُ أَصْحَابَنَا الشِّيعَةَ وَ هُمْ مُتَوَجِّهُونَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ فَخِفْتُ أَنْ يَسْبِقُونِي وَ يَفُوتَنِي الدُّخُولُ إِلَيْهِ‏ فَمَشَيْتُ مَعَهُمْ حَتَّى دَخَلْنَا الدَّارَ مَعَهُمْ

(The books) ‘Alaam Al Wara’ (and) ‘Al Irshad’ – It is reported by Abu Baseer who said,

‘I entered Al-Medina with me was a slave girl of mine. I attained from her, then returned to the bathhouse, and I met our Shia companions, and they were heading towards Ja’far^asws Bin Muhammad^asws. I feared them to precede me and the entry to see him^asws would be missed by me. So, I walked with them until I entered the house with them.

فَلَمَّا مَثُلْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ع نَظَرَ إِلَيَّ ثُمَّ قَالَ يَا أَبَا بَصِيرٍ أَ مَا عَلِمْتَ أَنَّ بُيُوتَ الْأَنْبِيَاءِ وَ أَوْلَادِ الْأَنْبِيَاءِ لَا يَدْخُلُهَا الْجُنُبُ فَاسْتَحْيَيْتُ وَ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي لَقِيتُ أَصْحَابَنَا فَخَشِيتُ‏ أَنْ يَفُوتَنِي الدُّخُولُ مَعَهُمْ وَ لَنْ أَعُودَ إِلَى مِثْلِهَا.

When I appeared in front of Abu Abdullah^asws, he^asws looked at me, then said: ‘O Abu Baseer! But, do you not know that the houses of the Prophets^as and the children of the Prophets^as, the one with sexual impurity cannot enter these?’ So, I was embarrassed and said to him^asws, ‘O son^asws of Rasool-Allah^saww! I met our companions and feared that the entry along with them would be missed by me, and I shall never repeat to it’s like’’.[218]

5- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ صَفْوَانَ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع فَعَطَسَ فَقُلْتُ لَهُ صَلَّى اللَّهُ عَلَيْكَ ثُمَّ عَطَسَ فَقُلْتُ صَلَّى اللَّهُ عَلَيْكَ ثُمَّ عَطَسَ فَقُلْتُ صَلَّى اللَّهُ عَلَيْكَ

(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ibn Isa, from Safwan who said,

‘I was in the presence of Al-Reza^asws, and he^asws sneezed. I said to him^asws, ‘May Salawaat of Allah^azwj be upon you^asws’. Then he^asws sneezed, so I said, ‘May the Salawaat of Allah^azwj be upon you’. Then he^asws sneezed, so I said, ‘May the Salawaat of Allah^azwj be upon you^asws’.

وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا عَطَسَ مِثْلُكَ نَقُولُ لَهُ كَمَا يَقُولُ بَعْضُنَا لِبَعْضٍ يَرْحَمُكَ اللَّهُ أَوْ كَمَا نَقُولُ‏

And I said to him^asws, ‘May I be sacrificed for you^asws! When (someone) sneezes like you, we say to him just as some of us say to the others, ‘May Allah^azwj have Mercy on you’, or just as we (I) said’.

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

He^asws said: ‘Yes! Aren’t you saying, ‘May the Salawaat of Allah^azwj be upon Muhammad^saww and Progeny^asws of Muhammad^saww?’ I said, ‘Yes’. He^asws said: ‘Mercy be on Muhammad^saww and Progeny^asws of Muhammad^saww’. I said, ‘Yes’. He^asws said: ‘And you have sent Salawaat upon him^saww and His^azwj Mercy, and rather our Salawaat is upon him^saww is a Mercy for us^asws and kinship’’.[219]

6- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ: عَطَسَ يَوْماً وَ أَنَا عِنْدَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا يُقَالُ لِلْإِمَامِ إِذَا عَطَسَ قَالَ يَقُولُونَ صَلَّى اللَّهُ عَلَيْكَ.

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Ayoub Bin Nuh who said,

‘He^asws sneezed one day and I was in his^asws presence. So, I said, ‘May I be sacrificed for you^asws! What should be said to the Imam^asws when he^asws sneezes?’ He^asws said: ‘They should be saying, ‘May the Salawaat of Allah^azwj be upon you^asws!’’[220]

باب 15 الصلاة عليهم صلوات الله عليهم‏

CHAPTER 15 – THE SALAWAAT UPON THEM^asws

1- يف، الطرائف رَوَى مُسْلِمٌ فِي صَحِيحِهِ فِي أَوَاسِطِ الْجُزْءِ الرَّابِعِ بِإِسْنَادِهِ إِلَى كَعْبِ بْنِ عُجْرَةَ قَالَ: قُلْنَا يَا رَسُولَ اللَّهِ أَمَّا السَّلَامُ عَلَيْكَ فَقَدْ عَرَفْنَا عَرِّفْنَا الصَّلَاةَ عَلَيْكَ قَالَ ص قُولُوا.

(The book) ‘Al Taraaif’ – It is reported by Muslim in his (book) ‘Saheeh’, in the middle of the fourth volume, by his chain to Ka’ab Bin Ujzah who said,

‘We said, ‘O Rasool-Allah^saww! As for the greetings (Salaam) upon you^asws, so we have recognised. Introduce the Salawaat upon you^asws’. He^asws said:

صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ

‘Say, ‘Send Salawaat upon Muhammad^saww and Progeny^asws of Ibrahim just as You^azwj have Sent upon Ibrahim^as and the progeny of Ibrahim^as’’.[221]

2- وَ مِنْ ذَلِكَ مَا رَوَاهُ الْبُخَارِيُّ فِي الْجُزْءِ السَّادِسِ فِي أَوَّلِ كُرَّاسٍ مِنْ أَوَّلِهِ بِإِسْنَادِهِ قَالَ: قُلْنَا يَا رَسُولَ اللَّهِ هَذَا التَّسْلِيمُ فَكَيْفَ نُصَلِّي عَلَيْكَ

And from that is what is reported by Al Bukhary in the sixth volume in the first pages from its beginning, by his chain, said,

‘We said, ‘O Rasool-Allah^saww! This is the greeting. So, how do we send Salawaat upon you?’

فَقَالَ فِي رِوَايَتِهِ عَنِ ابْنِ صَالِحٍ عَنِ اللَّيْثِ

He^saww said, in his reported from Ibn Salih, from Al-Lays:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ

‘O Allah^azwj! Send Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Sent upon Ibrahim^as and progeny of Ibrahim^as’’.[222]

وَ رَوَى الْبُخَارِيُّ نَحْوَ ذَلِكَ أَيْضاً فِي هَذَا الْمَوْضِعِ مِنَ الْجُزْءِ الْمَذْكُورِ عَنْ كَعْبِ بْنِ عُجْرَةَ عَنِ النَّبِيِّ ص‏-

And it is reported by Al-Bukhari, approximately that as well in this subject, from the mentioned volume, from Ka’ab, from the Prophet^saww.

وَ رَوَاهُ أَيْضاً الْبُخَارِيُّ فِي الْجُزْءِ الرَّابِعِ مِنْ صَحِيحِهِ فِي اْلكُرَّاسِ الرَّابِعِ مِنْهُ وَ كَانَ الْجُزْءُ تِسْعَ كَرَارِيسَ مِنَ النُّسْخَةِ الْمَنْقُولِ مِنْهَا

And it is reported as well by Al-Bukhari in the fourth volume from his (book) ‘Saheeh’, in the fourth page from it, and the ninth in pages from the copy transmitted from it.

3- وَ مِنْ ذَلِكَ مَا رَوَاهُ الْحُمَيْدِيُّ فِي الْجَمْعِ بَيْنَ الصَّحِيحَيْنِ فِي مُسْنَدِ أَبِي سَعِيدٍ الْخُدْرِيِّ فِي الْحَدِيثِ الْخَامِسِ مِنْ إِفْرَادِ الْبُخَارِيِّ قَالَ: قُلْتُ‏ يَا رَسُولَ اللَّهِ هَذَا السَّلَامُ عَلَيْكَ فَكَيْفَ نُصَلِّي عَلَيْكَ

And from that is what is reported by Al Humeydi in (the book) ‘Jam’a Bayn Al Sahiheyn’ in (the book) ‘Musnad’ of Abu Saeed Al Khudry’ in the fifth Hadeeth from numbering of Al Bukhari, said,

‘I said, ‘O Rasool-Allah^saww! This is the greeting (Salam) upon you^saww. How do we send Salawaat upon you^saww?’

قَالَ قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ.

He^saww said: ‘Be saying, ‘O Allah^azwj! Send Salawaat upon Muhammad^saww Your^azwj servant and Your^azwj Rasool^saww, and Progeny^asws of Muhammad^saww, just as You^azwj Send Salawaat upon Ibrahim^as and progeny of Ibrahim^as, and Bless upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim^as and progeny of Ibrahim^as’’.[223]

4- وَ مِنْ ذَلِكَ مَا رَوَاهُ الْحُمَيْدِيُّ أَيْضاً فِي الْجَمْعِ بَيْنَ الصَّحِيحَيْنِ فِي مُسْنَدِ أَبِي مَسْعُودٍ عُقْبَةَ بْنِ عَمْرٍو الْأَنْصَارِيِّ فِي الْحَدِيثِ الثَّانِي مِنْ إِفْرَادِ مُسْلِمٍ قَالَ قَالَ يُسَيْرٌ أَمَرَنَا اللَّهُ أَنْ نُصَلِّيَ عَلَيْكَ يَا رَسُولَ اللَّهِ فَكَيْفَ نُصَلِّي عَلَيْكَ يَا رَسُولَ اللَّهِ‏ فَسَكَتَ رَسُولُ اللَّهِ ص حَتَّى تَمَنَّيْنَا أَنَّهُ لَمْ يَسْأَلْهُ

And from that is what is reported by Al Humeydi as well in (the book) ‘Jam’a Bayn Al Sahiheyn’ in (the book) ‘Musnad’ of Abu msoud Uqba Bin Amro Al Ansari, in the second Hadeeth from the numbering of Muslim who said,

‘Yuseyr said, ‘Allah^azwj has Commanded us that we send Salawaat upon you^saww, O Rasool-Allah^saww, so how do we send Salawaat upon you^saww, O Rasool-Allah^saww?’ Rasool-Allah^saww was silent until we wished he had not asked him^saww.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

Then Rasool-Allah^saww said: ‘Be saying, ‘O Allah^azwj! Send Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Send upon Ibrahim^as and progeny of Ibrahim^as, and Bless upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim^as and progeny of Ibrahim^as, You^azwj are the Praised, the Glorified!’’[224]

5- وَ مِنْ ذَلِكَ مَا رَوَاهُ الثَّعْلَبِيُّ بِإِسْنَادِهِ‏ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى‏ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً

And from that is what is reported by Al-Sa’alby, (non-Shia source), by his chain, in his Tafseer of the Words of the Exalted: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56].

قُلْنَا يَا رَسُولَ اللَّهِ قَدْ عَلِمْنَا السَّلَامَ عَلَيْكَ فَكَيْفَ الصَّلَاةُ عَلَيْكَ

We said, ‘O Rasool-Allah^saww! We have known the greetings (Salaam) upon you^saww, so how is the Salawaat upon you^saww?’

قَالَ قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

He^saww said: ‘Be saying, ‘O Allah^azwj! Send Salawat upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Sent upon Ibrahim^as and progeny of Ibrahim^as, You^azwj are the Praised, the Glorified, and Bless upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim^as and progeny of Ibrahim^as, You^azwj are the Praised, the Glorified!’’[225]

6- أَقُولُ رَوَى ابْنُ شِيرَوَيْهِ فِي الْفِرْدَوْسِ عَنِ الْبُخَارِيِّ وَ مُسْلِمٍ بِإِسْنَادِهِمَا عَنْ كَعْبِ بْنِ عُجْرَةَ عَنِ النَّبِيِّ ص قَالَ: قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

I am saying, ‘It is reported by Ibn Sheyrawiya in (the book) ‘Al Firdows’, from Al Bukhari and Muslim by their chains from Ka’ab Bin Ujrah,

‘From the Prophet^saww having said: ‘Be saying, ‘O Allah^azwj! Send Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Send upon Ibrahim^as and progeny of Ibrahim^as, You^azwj are the Praised, the Glorified! O Allah^azwj! Bless upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim^as and progeny of Ibrahim^as, You^azwj are Praised, Glorified!’’[226]

7- وَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنِ النَّبِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: مَا مِنْ دُعَاءٍ إِلَّا وَ بَيْنَهُ وَ بَيْنَ السَّمَاءِ حِجَابٌ حَتَّى يُصَلَّى عَلَى النَّبِيِّ مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ فَإِذَا فَعَلَ ذَلِكَ انْخَرَقَ ذَلِكَ الْحِجَابُ وَ دَخَلَ الدُّعَاءُ وَ إِذَا لَمْ يَفْعَلْ ذَلِكَ رَجَعَ الدُّعَاءُ.

And from Ali^asws Bin Abu Talib^asws, from the Prophet^saww having said: ‘There is no supplication except and between it and the sky there is a veil until one sends Salawaat upon the Prophet^saww Muhammad^saww and upon the Progeny^asws of Muhammad^saww. So, when that is done, that veil is pierced and the supplication enters (through), and when he does not do that, the supplication returns’’.[227]

8- وَ رَوَى الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَمَّا خَلَقَ اللَّهُ الْعَرْشَ خَلَقَ سَبْعِينَ أَلْفَ مَلَكٍ وَ قَالَ لَهُمْ طُوفُوا بَعَرْشِ النُّورِ وَ سَبِّحُونِي وَ احْمِلُوا عَرْشِي

And it is reported by Al Bursy in (the book) ‘Mashariq Al Anwaar’ –

‘From the Prophet^saww having said: ‘When Allah^azwj Created the Throne, Created seventy thousand Angels and Said to them: “Perform Tawaaf of the Throne of Noor and Glorify Me^azwj, and carry My^azwj Throne!”

فَطَافُوا وَ سَبَّحُوا وَ أَرَادُوا أَنْ يَحْمِلُوا الْعَرْشَ فَمَا قَدَرُوا فَقَالَ لَهُمُ اللَّهُ طُوفُوا بَعَرْشِ النُّورِ فَصَلُّوا عَلَى نُورِ جَلَالِي مُحَمَّدٍ حَبِيبِي وَ احْمِلُوا عَرْشِي

They (angels) performed Tawaaf and Glorified and wanted to carry the Throne but were not able to. Allah^azwj Said to them: “Perform Tawaaf of the Throne of Noor and send Salawaat upon the Noor of My^azwj Majesty, Muhammad^saww My^azwj Beloved, and (then) carry My^azwj Throne!”

فَطَافُوا بَعَرْشِ الْجَلَالِ وَ صَلَّوْا عَلَى مُحَمَّدٍ وَ حَمَلُوا الْعَرْشَ فَأَطَاقُوا حَمْلَهُ فَقَالُوا رَبَّنَا أَمَرْتَنَا بِتَسْبِيحِكَ وَ تَقْدِيسِكَ

They performed Tawaaf of the Throne of Majesty and sent Salawaat upon Muhammad^saww and carried the Throne, and they performed Tawaaf carrying it. They said, ‘Our Lord^azwj! You^azwj Commanded us with Glorifying You^azwj and extolling Your^azwj Holiness’.

فَقَالَ اللَّهُ لَهُمْ يَا مَلَائِكَتِي إِذَا صَلَّيْتُمْ عَلَى حَبِيبِي مُحَمَّدٍ فَقَدْ سَبَّحْتُمُونِي وَ قَدَّسْتُمُونِي وَ هَلَّلْتُمُونِي‏.

Allah^azwj Said to them: ‘O My^azwj Angels! When you send Salawaat upon My^azwj Beloved Muhammad^saww, so you have (already) Glorified Me^azwj, and extolled My^azwj Holiness, and exclaimed My^azwj Oneness!”’[228]

9- قَالَ وَ رَوَى ابْنُ عَبَّاسٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ صَلَّى عَلَيَّ صَلَاةً وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ أَلْفَ صَلَاةٍ فِي أَلْفِ صَفٍّ مِنَ الْمَلَائِكَةِ وَ لَمْ يَبْقَ رَطْبٌ وَ لَا يَابِسٌ إِلَّا وَ صَلَّى عَلَى ذَلِكَ الْعَبْدِ لِصَلَاةِ اللَّهِ عَلَيْهِ‏.

He said, ‘And it is reported by Ibn Abbas,

‘From the Prophet^saww having said: ‘One who sends Salawaat upon me^saww, one Salawaat, Allah^azwj Sends a thousand Salawaats upon him, among a thousand rows of the Angels, and there does not remain any wet or dry (thing) except and it sends Salawaat upon that servant for the Salawaat of Allah^azwj upon him’’.[229]

10- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ الْجَعْدِ عَنْ شُعَيْبٍ عَنِ الْحَكَمِ قَالَ سَمِعْتُ ابْنَ أَبِي لَيْلَى يَقُولُ‏ لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ فَقَالَ أَ لَا أُهْدِي إِلَيْكَ هَدِيَّةً قُلْتُ بَلَى قَالَ إِنَّ رَسُولَ اللَّهِ ص خَرَجَ إِلَيْنَا فَقُلْتُ يَا رَسُولَ اللَّهِ قَدْ عَلِمْنَا كَيْفَ السَّلَامُ عَلَيْكَ فَكَيْفَ الصَّلَاةُ عَلَيْكَ

(The books) ‘Kunz Jamie Al Fawaaid’ and ‘Taweel al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Abdul Aziz Bin Yahya, from Ali Bin Al Ja’ad, from Shuayb, from Al Hakam who said,

‘I heard Abu Layli saying, ‘Ka’ab Bin Ujrah met me and said, ‘Shall I gift to you a gift?’ I said, ‘Yes’. He said, ‘Rasool-Allah^saww came out to us, so I said, ‘O Rasool-Allah^saww! We have learnt how the greetings is to be upon you^saww, so how is the Salawaat upon you^saww?’

قَالَ قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

He^saww said: ‘Be saying, ‘O Allah^azwj! Send Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Sent upon Ibrahim^as and progeny of Ibrahim^as, You^azwj are the Praised, Glorified! And Bless upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim and progeny of Ibrahim^as, You^azwj are Praised, Glorified!’’[230]

11- وَ رُوِيَ مِنَ الْبُخَارِيِّ أَيْضاً بِسَنَدٍ آخَرَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قُلْنَا يَا رَسُولَ اللَّهِ هَذَا التَّسْلِيمُ فَكَيْفَ نُصَلِّي عَلَيْكَ

It is reported from Al Bukhari as well by another chain, from Abu Saeed Al Khudri who said,

‘We said, ‘O Rasool-Allah^saww! This is the greetings, so how do we send Salawaat upon you^saww?’

قَالَ قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ

He^saww said: ‘Be saying, ‘O Allah^azwj! Send Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Sent Salawaat upon Ibrahim^as and progeny of Ibrahim^as, and Bless upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim^as’’.

وَ بِسَنَدٍ آخَرَ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ.

And by another chain: ‘Just as You^azwj Sent upon Ibrahim^as’’.[231]

12- وَ قَالَ أَبُو صَالِحٍ عَنِ اللَّيْثِ‏ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ‏.

And Abu Salih said, from Al-Lays: ‘Upon Muhammad^saww and Progeny^asws of Muhammad^saww just as You^azwj Blessed upon Ibrahim^as’’.[232]

13- وَ رَوَى بِإِسْنَادِهِ عَنِ ابْنِ الْمَغَازِلِيِّ عَنْ أَحْمَدَ بْنِ الْمُظَفَّرِ الْعَطَّارِ الشَّافِعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ عَنْ عَلِيِّ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكِنْدِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ قَضَى اللَّهُ لَهُ مِائَةَ حَاجَةٍ.

And it is reported by his chain from Ibn Al Magazily, from Ahmad Bin Al Muzaffar Al Attar Al Shafie, from Abdullah Bin Ahmad Bin Usman, from abdullah Bin zayd, from Ali Bin Yunus, from Muhammad Bin Al Al Kindy, from Muhammad Bin Muslim,

‘From Ja’far^asws Bin Muhammad Al-Sadiq^asws, from his^asws forefathers^asws, from Ali^asws having said: ‘Rasool-Allah^saww said: ‘One who sends Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww one hundred times, Allah^azwj would Fulfil one hundred needs for him’’.[233]

14- وَ بِإِسْنَادِهِ أَيْضاً عَنْهُ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنْ دُعَاءٍ إِلَّا بَيْنَهُ وَ بَيْنَ السَّمَاءِ حِجَابٌ حَتَّى يُصَلَّى عَلَى النَّبِيِّ وَ عَلَى آلِ مُحَمَّدٍ فَإِذَا فُعِلَ ذَلِكَ انْخَرَقَ ذَلِكَ الْحِجَابُ وَ دَخَلَ الدُّعَاءُ فَإِذَا لَمْ يُفْعَلْ ذَلِكَ رَجَعَ الدُّعَاءُ.

And by his chain as well,

‘From him^asws having said: ‘Rasool-Allah^saww said: ‘There is no supplication except between it and the sky there is a veil, until he (the duplicator) sends Salawaat upon the Prophet^saww and upon the Progeny^asws of Muhammad^saww. So, when he does that, that veil is pierced and the supplication enters (through). When he does not do that, the supplication returns’’.[234]

15- وَ مِنْ كِتَابِ مَنَاقِبِ الصَّحَابَةِ لِلسَّمْعَانِيِّ، بِإِسْنَادِهِ أَيْضاً عَنِ الْحَارِثِ وَ عَاصِمِ بْنِ ضَمْرَةَ عَنْ عَلِيٍّ ع قَالَ: كُلُّ دُعَاءٍ مَحْجُوبٌ حَتَّى يُصَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ.

And from the book ‘Manaqib Al Sahaaba’ of Al Sam’any, by his chain as well, from Al Haris and Aasim Bin Zamrah,

‘From Ali^asws having said: ‘Every supplication is veiled until he (the supplicatory) sends Salawaat upon Muhammad^saww and Progeny^asws of Muhammad^saww’’.[235]

باب 16 ما يحبهم عليهم السلام من الدواب و الطيور و ما كتب على جناح الهدهد من فضلهم و أنهم يعلمون منطق الطيور و البهائم‏

CHAPTER 16 – WHAT LOVES THEM^asws, FROM THE ANIMALS, AND THE BIRDS, AND WHAT IS WRITTEN UPON THE WINGS OF THE HOOPOE OF THEIR^asws MERITS, AND THEY^asws KNOW THE TALK OF THE BIRDS AND THE BEASTS

1- ن، عيون أخبار الرضا عليه السلام عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: فِي جَنَاحِ كُلِّ هُدْهُدٍ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ مَكْتُوبٌ بِالسُّرْيَانِيَّةِ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ.

(The book) ‘Uyoon Akhbar Al Reza^asws’ – Abdullah Bin Muhammad Bin Abdul Wahab, from Mansour Bin Abdullah, from Al Munzar Bin Muhammad, from al Husayn Bin Muhammad, from Suleyman Bin Ja’far,

‘From Al-Reza^asws, from his^asws forefathers^asws, from Ali^asws having said: ‘In the wings of every hoopoe Allah^azwj Mighty and Majestic Created, is written in Assyrian: ‘Progeny^asws of Muhammad^saww are the best of Created beings’’.[236]

2- ما، الأمالي للشيخ الطوسي هِلَالُ بْنُ مُحَمَّدِ بْنِ عِيسَى الْمُقْرِي عَنْ سَعِيدِ بْنِ أَحْمَدَ الْبَزَّازِ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنْ هُدْهُدٍ إِلَّا وَ فِي جَنَاحِهِ مَكْتُوبٌ بِالسُّرْيَانِيَّةِ آلُ مُحَمَّدٍ خَيْرُ الْبَريَّةِ.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Hilal Bin Muhammad Bin Isa al Muqry, from Saeed Bin Ahmad Al Bazzaz, from Al Munzar Bin Muhammad Bin Muhammad, from his father,

‘From Al-Reza^asws, from his^asws forefathers^asws, from Ali^asws having said: ‘Rasool-Allah^saww said: ‘There is no hoopoe except and in its wings is written in Assyrian: ‘Progeny^asws of Muhammad^saww are the best of Created beings’’.[237]

3- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: بَيْنَمَا نَحْنُ قُعُودٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ مَرَّ بِنَا رَجُلٌ بِيَدِهِ خُطَّافٌ مَذْبُوحٌ فَوَثَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ع حَتَّى أَخَذَهُ مِنْ يَدِهِ ثُمَّ دَحَا بِهِ الْأَرْضَ ثُمَّ قَالَ أَ عَالِمُكُمْ أَمَرَكُمْ بِهَذَا أَمْ فَقِيهُكُمْ

(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibrahim Bin Is’haq, from Al Hassan Bin Ziyad, from Dawood Al Raqqy who said,

‘While we were seated in the presence of Abu Abdullah^asws when a man passed by us, in his hand was a martin (swallow) slaughtered. Abu Abdullah^asws leapt towards him until he^asws seized it from his hand, then laid it in the ground, then said: ‘Did your scholar instruct you with this, or your jurist?’

لَقَدْ أَخْبَرَنِي أَبِي عَنْ جَدِّي ع أَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ سِتَّةٍ النَّحْلَةِ وَ النَّمْلَةِ وَ الضِّفْدِعِ وَ الصُّرَدِ وَ الْهُدْهُدِ وَ الْخُطَّافِ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ أَمَّا الْخُطَّافُ فَإِنَّ دَوَرَانَهُ فِي السَّمَاءِ أَسَفاً لِمَا فُعِلَ بِأَهْلِ بَيْتِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَ تَسْبِيحُهُ قِرَاءَةُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ أَ لَا تَرَوْنَهُ وَ هُوَ يَقُولُ‏ وَ لَا الضَّالِّينَ‏.

My^asws father^asws has informed me from my^asws grandfather^asws that Rasool-Allah^saww has forbidden from killing six – the bee, and the ant, and the frog, and the shrike, and the hoopoe, and the martin’ – and continued the Hadeeth until he^asws said: ’And as for the martin, its circling is in the sky out of grief to what was done with People^asws of the Household of Muhammad^saww, and its glorification is recitation of ‘The Praise is for Allah the Lord of the Worlds [1:2],’. Don’t you see it and it is saying, ‘nor of the straying ones [1:7]’’.[238]

4– ع، علل الشرائع الطَّالَقَانِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنْ حَفْصٍ الْمَقْدِسِيِّ عَنْ عِيسَى بْنِ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ حَسَّانَ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: مَعَاشِرَ النَّاسِ اعْلَمُوا أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ خَلْقاً لَيْسَ هُمْ مِنْ ذُرِّيَّةِ آدَمَ يَلْعَنُونَ مُبْغِضِي أَمِيرِ الْمُؤْمِنِينَ ع فَقِيلَ لَهُ وَ مَنْ هَذَا الْخَلْقُ قَالَ الْقَنَابِرُ تَقُولُ فِي السَّحَرِ اللَّهُمَّ الْعَنْ مُبْغِضِي عَلِيٍّ ع اللَّهُمَّ أَبْغِضْ مَنْ أَبْغَضَهُ وَ أَحِبَّ مَنْ أَحَبَّهُ‏.

(This is not a Hadeeth)[239]

5- قل، إقبال الأعمال مِنْ كِتَابِ النَّشْرِ وَ الطَّيِّ عَنِ الرِّضَا ع فِي خَبَرٍ طَوِيلٍ فِي فَضْلِ يَوْمِ الْغَدِيرِ قَالَ: وَ فِي يَوْمِ الْغَدِيرِ عَرَضَ اللَّهُ الْوَلَايَةَ عَلَى أَهْلِ السَّمَاوَاتِ السَّبْعِ فَسَبَقَ إِلَيْهَا أَهْلُ السَّمَاءِ السَّابِعَةِ فَزَيَّنَ بِهَا الْعَرْشَ ثُمَّ سَبَقَ إِلَيْهَا أَهْلُ السَّمَاءِ الرَّابِعَةِ فَزَيَّنَهَا بِالْبَيْتِ الْمَعْمُورِ ثُمَّ سَبَقَ إِلَيْهَا أَهْلُ السَّمَاءِ الدُّنْيَا فَزَيَّنَهَا بِالْكَوَاكِبِ

(The book) ‘Iqbal Al Amaal’, from the book ‘Al Nashr Wa Al Tayy’ –

From Al-Reza^asws in a lengthy Hadeeth regarding the merit of the day of Ghadeer, he^asws said: ‘And during the day of Al-Ghadeer, Allah^azwj Presented the Wilayah unto the inhabitants of the seven skies, and the inhabitants of the seventh sky preceded to it, so it was adorned by the Throne. Then the inhabitants of the fourth sky preceded to it, so it was adorned by the Bayt Al-Mamour. Then the inhabitants of the world preceded to it, and it was adorned by the stars.

ثُمَّ عَرَضَهَا عَلَى الْأَرَضِينَ فَسَبَقَتْ إِلَيْهَا مَكَّةُ فَزَيَّنَهَا بِالْكَعْبَةِ ثُمَّ سَبَقَتْ إِلَيْهَا الْمَدِينَةُ فَزَيَّنَهَا بِالْمُصْطَفَى مُحَمَّدٍ ص ثُمَّ سَبَقَتْ إِلَيْهَا الْكُوفَةُ فَزَيَّنَهَا بِأَمِيرِ الْمُؤْمِنِينَ ع

Then He^azwj Presented it unto the lands, so Makkah preceded to it and it was adorned with the Kabah. Then Al-Medina preceded to it, so it was adorned with the Chosen one, Muhammad^saww. Then Al-Kufa preceded to it, and it was adorned by Amir Al-Momineen^asws.

وَ عَرَضَهَا عَلَى الْجِبَالِ فَأَوَّلُ جَبَلٍ أَقَرَّ بِذَلِكَ ثَلَاثَةُ أَجْبَالٍ الْعَقِيقُ وَ جَبَلُ الْفَيْرُوزَجِ وَ جَبَلُ الْيَاقُوتِ فَصَارَتْ هَذِهِ الْجِبَالُ جِبَالَهُنَّ وَ أَفْضَلَ الْجَوَاهِرِ وَ سَبَقَتْ إِلَيْهَا جِبَالٌ أُخَرُ فَصَارَتْ مَعَادِنَ الذَّهَبِ وَ الْفِضَّةِ وَ مَا لَمْ يُقِرَّ بِذَلِكَ وَ لَمْ يَقْبَلْ صَارَتْ لَا تُنْبِتُ شَيْئاً

And He^azwj Presented it to the mountains, and the first mountains to acknowledge with that were three mountains – Al-Aqeeq (agate), and mountain of Al-Firouzaj (turquoise), and mountain of Al-Yaqout (ruby). Thus, these mountains became these mountains and the most superior of the jewels. And another mountain preceded to it and it became a mine of gold and silver. And what did not acknowledge with that and did not accept, became not growing anything.

وَ عُرِضَتْ فِي ذَلِكَ الْيَوْمِ عَلَى الْمِيَاهِ فَمَا قَبِلَ مِنْهَا صَارَ عَذْباً وَ مَا أَنْكَرَ صَارَ مِلْحاً أُجَاجاً

And during that it was Presented unto the waters, so whatever from these accepted, because sweet, and whatever denies became salty, bitter.

وَ عَرَضَهَا فِي ذَلِكَ الْيَوْمِ عَلَى النَّبَاتِ فَمَا قَبِلَهُ صَارَ حُلْواً طَيِّباً وَ مَا لَمْ يَقْبَلْ صَارَ مُرّاً

And during that is was Presented unto the vegetation, so whatever accepted it became sweet, good, and whatever did not accept became bitter.

ثُمَّ عَرَضَهَا فِي ذَلِكَ الْيَوْمِ عَلَى الطَّيْرِ فَمَا قَبِلَهَا صَارَ فَصِيحاً مُصَوِّتاً وَ مَا أَنْكَرَهَا صَارَ أَحَرَّ أَلْكَنَ‏ إِلَى آخِرِ الْخَبَرِ.

Then during that day it was Presented unto the birds, so whatever accepted it, became eloquent of voice, and whatever denied it became mute, silent’ – up to the end of the Hadeeth’’.[240]

6- ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ أَبِي الصَّامِتِ‏ فِي قَوْلِ اللَّهِ‏ عَزَّ وَ جَلَ‏ وَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ جَمِيعاً قَالَ أَخْبَرَهُمْ بِطَاعَتِهِمْ‏.

(This is not a Hadeeth)[241]

7- ختص، الإختصاص ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ الْوَشَّاءِ عَمَّنْ رَوَاهُ عَنْ مَنْصُورٍ عَنِ الْمِيثَمِيِّ عَنِ الثُّمَالِيِّ قَالَ: كُنْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي دَارِهِ وَ فِيهَا عَصَافِيرُ وَ هُنَّ يَصِحْنَ فَقَالَ لِي أَ تَدْرِي مَا يَقُلْنَ هَؤُلَاءِ قُلْتُ لَا أَدْرِي قَالَ يُسَبِّحْنَ رَبَّهُنَّ وَ يَطْلُبْنَ رِزْقَهُنَ‏.

(The book) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ibn Yazeed, from Al Washa, from the one who reported it, from Mansour, from Al Maysami, from Al Sumali who said,

‘I was with Ali^asws Bin Al-Husayn^asws in his^asws house and in it were sparrows, and they were chirping. He^asws said to me: ‘Do you know what they are saying?’ I said, ‘I don’t know’. He^asws said: ‘They are glorifying their Lord^azwj and seeking their sustenance’’.[242]

8- ختص، الإختصاصُ ير، بصائرُ الدرجاتِ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَلَفٍ‏ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: فَتَلَا رَجُلٌ عِنْدَهُ هَذِهِ الْآيَةَ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ فِيهَا مِنْ إِنَّمَا هِيَ وَ أُوتِينَا كُلَّ شَيْ‏ءٍ.

(The books) ‘Al Khasaais’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Khalaf, from one of his men,

‘From Abu Abdullah^asws having said: ‘A man recited this Verse in his^asws presence: We have been Taught the speech of the birds, and have been Given from all things [27:16]. Abu Abdullah^asws said: ‘There isn’t ‘from’ in it. But rather it is as: ‘We have been Given all things’’.[243]

9- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ عَمْرٍو الزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّا عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْ‏ءٍ.

(The book) ‘Basaair Al Darajaat’ – Al Hassan Bin Ali Bin Al Numan, from Yahya Bin Zakariyya, from Amro Al Zayyat, from Muhammad Bin Sama’at, from Al Nazar Bin Shuayn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^asws Saying: ‘We^asws have been Taught the speech of the birds, and have been Given from all things [27:16]’’.[244]

10- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِابْنِ عَبَّاسٍ إِنَّ اللَّهَ عَلَّمَنَا مَنْطِقَ الطَّيْرِ كَمَا عَلَّمَهُ سُلَيْمَانَ بْنَ دَاوُدَ مَنْطِقَ كُلِّ دَابَّةٍ فِي بَرٍّ أَوْ بَحْرٍ.

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from the one who reported it, from Muhammad Bin Abdul Kareem, from Abdullah Bin Abdul Rahman, from Aban Bin Usman, from Zurara,

‘From Abu Abdullah^asws having said: ‘Amir Al-Momineen^asws said to Ibn Abbas: ‘Allah^azwj has Taught us^asws the speech of the birds just as He^azwj had Taught it to Suleyman Bin Dawood^as, speech of every animal in the land or sea’’.[245]

11- ختص، الإختصاص ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو الزَّيَّاتِ عَنْ أَبِيهِ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ قَالَ‏ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْ‏ءٍ وَ قَدْ وَ اللَّهِ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَ عِلْمَ كُلِّ شَيْ‏ءٍ.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ali Bin Ismail, from Muhammad Bin Amro Al Zayyat, from his father, from Al Fayz Bin Al Mukhtar who said,

‘I heard Abu Abdullah^asws saying: ‘Suleyman Bin Dawood^as said: ‘We have been Taught the speech of the birds, and have been Given from all things [27:16], and by Allah^azwj We^asws have been Taught the speech of the birds and Taught all things’’.[246]

12- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عُمَرَ بْنِ خَلِيفَةَ عَنْ أَبِي شَيْبَةَ عَنِ الْفَيْضِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ يا أَيُّهَا النَّاسُ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْ‏ءٍ إِنَّ هذا لَهُوَ الْفَضْلُ الْمُبِينُ‏.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Musa, from Muhammad Bin Al Husayn, from Al Nazar Bin Shuayb, from Umar Bin Khaleefa, from Abu Shayba, from Al Fayz, from Muhammad Bin Muslim who said,

‘‘O you people! We have been Taught the speech of the birds, and have been Given from all things. Surely, this is the clear Grace’ [27:16]’’.[247]

13- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ الْحَسَنِ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ تَوْبَةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا أَبُو عَبْدِ اللَّهِ الْبَلْخِيُ‏ وَ نَحْنُ مَعَهُ إِذَا هُوَ بِظَبْيٍ يَثْغُو وَ يُحَرِّكُ ذَنَبَهُ‏ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَفْعَلُ إِنْ شَاءَ اللَّهُ

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Al Hassan, from Ahmad Bin Ibrahim, from Abdullah Bin Bukeyr, from Umar Bin Tawba, from Suleyman Bin Khalid,

‘From Abu Abdullah^asws having said: ‘While Abu Abdullah Al-Balkhy was between us and we were with him, there was an antelope grunting and wagging its tail. Abu Abdullah^asws said: ‘I^asws shall do it, if Allah^azwj so Desires’.

قَالَ ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ عَلِمْتُمْ مَا قَالَ الظَّبْيُ قُلْنَا اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ

He (the narrator) said, ‘Then he^asws turned towards us and said: ‘Do you know what the antelope said?’ We said, ‘Allah^azwj and His^azwj Rasool^saww and son^asws of His^azwj Rasool^saww are more knowing’.

فَقَالَ إِنَّهُ أَتَانِي فَأَخْبَرَنِي أَنَّ بَعْضَ أَهْلِ الْمَدِينَةِ نَصَبَ شَبَكَةً لِأُنْثَاهُ فَأَخَذَهَا وَ لَهَا خِشْفَانِ لَمْ يَنْهَضَا وَ لَمْ يَقْوَيَا لِلرَّعْيِ فَسَأَلَنِي أَنْ أَسْأَلَهُمْ أَنْ يُطْلِقُوهَا وَ ضَمِنَ لِي أَنْ إِذَا أَرْضَعَتْ‏ خِشْفَيْهَا حَتَّى يَقْوَيَا لِلنُّهُوضِ‏ وَ الرَّعْيِ أَنْ يَرُدَّهَا عَلَيْهِمْ

He^asws said: ‘He came to me^asws and informed me^asws that some of the people of Al-Medina installed a trap for his female, and it seized her, and there are two cubs for her not being able to feed themselves and not strong enough for pasturing. He asked me^asws if I^asws could ask them to free her and he guaranteed for me that when she has breastfed her cubs until they are strong for the feeding themselves and the pasture, he would return her to them’’.

قَالَ فَاسْتَحْلَفْتُهُ فَقَالَ بَرِئْتُ مِنْ وَلَايَتِكُمْ أَهْلَ الْبَيْتِ إِنْ لَمْ أَفِ وَ أَنَا فَاعِلٌ ذَلِكَ‏ إِنْ شَاءَ اللَّهُ فَقَالَ الْبَلْخِيُّ سُنَّةٌ فِيكُمْ كَسُنَّةِ سُلَيْمَانَ ع‏.

He^asws said: ‘I^asws made him swear an oath. He said, ‘I am disavowed from your^asws Wilayah of People^asws of the Household, if I do not fulfil’, and I^asws will do that (get the female freed) if Allah^azwj so Desires’. Al-Balkhy said, ‘A Sunnah among you^asws like the Sunnah of Suleyman^as’’.[248]

14- ير، بصائر الدرجات أَحْمَدُ بْنُ مُوسَى الْخَشَّابُ‏ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَوْماً قَاعِداً فِي أَصْحَابِهِ إِذْ مَرَّ بِهِ بَعِيرٌ فَجَاءَ حَتَّى ضَرَبَ بِجِرَانِهِ‏ الْأَرْضَ وَ رَغَا فَقَالَ رَجُلٌ مِنَ الْقَوْمِ يَا رَسُولَ اللَّهِ أَ سَجَدَ لَكَ هَذَا الْبَعِيرُ فَنَحْنُ أَحَقُّ أَنْ نَفْعَلَ‏

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Musa Al Khashab, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^asws having said: ‘One day Rasool-Allah^saww was seated among his^saww companions when a camel passed by him^saww until it struck it’s knees on the ground kneeling, and foamed (at the mouth). A man from the people said, ‘O Rasool-Allah^saww! This camel is doing Sajdah to you^saww, then we are more rightful that we do (the same)’.

فَقَالَ رَسُولُ اللَّهِ ص لَا بَلِ اسْجُدُوا لِلَّهِ إِنَّ هَذَا الْجَمَلَ جَاءَ يَشْكُو أَرْبَابَهُ وَ زَعَمَ أَنَّهُمْ أَنْتَجُوهُ صَغِيراً فَلَمَّا كَبِرَ وَ قَدْ اعْتَمَلُوا عَلَيْهِ وَ صَارَ عُوداً كَبِيراً أَرَادُوا نَحْرَهُ فَشَكَا ذَلِكَ

Rasool-Allah^saww said: ‘No, but perform Sajdah to Allah^azwj. This camel came to complain of its owners and claims that they bred him as young. When he was grown-up and they had utilised him, and now when he is old, they want to slaughter him. He complained of that’.

فَدَخَلَ رَجُلًا مِنَ الْقَوْمِ مَا شَاءَ اللَّهُ أَنْ يَدْخُلَهُ مِنَ الْإِنْكَارِ لِقَوْلِ النَّبِيِّ ص فَقَالَ رَسُولُ اللَّهِ ص لَوْ أَمَرْتُ شَيْئاً يَسْجُدُ لِآخَرَ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا

The denial entered into a man from the group, what Allah^azwj Desired to enter him, (denial) of the words of the Prophet^saww. Rasool-Allah^saww said: ‘If I^saww were to instruct anything to do Sajdah to another, I^saww would instruct the woman to do Sajdah to her husband’.

ثُمَّ أَنْشَأَ أَبُو عَبْدِ اللَّهِ ع يُحَدِّثُ فَقَالَ‏ ثَلَاثَةٌ مِنَ الْبَهَائِمِ تَكَلَّمُوا عَلَى عَهْدِ رَسُولِ اللَّهِ ص الْجَمَلُ وَ الذِّئْبُ وَ الْبَقَرَةُ فَأَمَّا الْجَمَلُ فَكَلَامُهُ الَّذِي سَمِعْتَ وَ أَمَّا الذِّئْبُ فَجَاءَ إِلَى النَّبِيِّ ص فَشَكَا إِلَيْهِ الْجُوعَ فَدَعَا أَصْحَابَهُ فَكَلَّمَهُمْ فِيهِ فَتَنَحَّوْا فَقَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِ الْغَنَمِ افْرُضُوا لِلذِّئْبِ شَيْئاً فَتَنَحَّوْا

Then Abu Abdullah^asws grew the Hadeeth saying: ‘Three from the beasts spoke in the era of Rasool-Allah^saww – the camel, and the wolf, and the cow. As for the camel it spoke to him^saww that which you heard, and as for the wolf, it came to the Prophet^saww and complained to him^saww of the hunger. He^saww called his^saww companions and spoke to them regarding it. They left. Rasool-Allah^saww said to the owners of the sheep: ‘Necessitate something for the wolf’. They left.

ثُمَّ جَاءَ الثَّانِيَةَ فَشَكَا إِلَيْهِ الْجُوعَ فَدَعَاهُمْ وَ تَنَحَّوْا فَقَالَ رَسُولُ اللَّهِ ص لِلذِّئْبِ اخْتَلِسْ أَيْ خُذْ وَ لَوْ أَنَّ رَسُولَ اللَّهِ ص فَرَضَ لِلذِّئْبِ شَيْئاً مَا زَادَ عَلَيْهِ‏ شَيْئاً حَتَّى تَقُومَ السَّاعَةُ

Then the second came and complained to him^saww of the hunger. He^saww called them and they left him^saww alone. Rasool-Allah^saww said to the wolf: ‘Sneak up’ – i.e. take. And if Rasool-Allah^saww has Obligated anything (to be given) to the wolf, nothing would have been increased upon it until the establishment of the Hour.

وَ أَمَّا الْبَقَرَةُ فَإِنَّهَا آمَنَتْ‏بِالنَّبِيِّ ص وَ دَلَّتْ عَلَيْهِ وَ كَانَ فِي نَخْلِ أَبِي سَالِمٍ‏ فَقَالَ يَا آلَ ذَرِيحٍ تَعْمَلُ عَلَى نَجِيحٍ صَائِحٍ يَصِيحُ بِلِسَانٍ عَرَبِيٍّ فَصِيحٍ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ- مُحَمَّدٌ رَسُولُ اللَّهِ سَيِّدُ النَّبِيِّينَ وَ عَلِيٌّ سَيِّدُ الْوَصِيِّينَ‏.

And as for the cow, it believed in the Prophet^saww and pointed upon it, and it was among the palm trees of the clan of Salim.  It said, ‘O clan of Zareh! Work upon the plantation!’ – shouting in eloquent Arabic, shouting, ‘There is no god except Allah^azwj Lord^azwj of the world, Muhammad^saww is Rasool-Allah^saww chief of the Prophets^as, and Ali^asws is chief of the succesors^asws’’.

ختص، الإختصاص الْخَشَّابُ‏ مِثْلَهُ وَ فِيهِ بَعْدَ قَوْلِهِ لِقَوْلِ النَّبِيِّ ص فَقَالَ أَبُو بَصِيرٍ أَ كَانَ عُمَرَ قَالَ أَنْتَ تَقُولُ ذَلِكَ ثُمَّ قَالَ رَسُولُ اللَّهِ ص لَوْ أَمَرْتُ إِلَى آخِرِ الْخَبَرِ.

(The book) ‘Al-Ikhtisaas’ – Al-Khashab – similar to is, and in it after its (camel’s) words to the words of the Prophet^saww, Abu Baseer said, ‘Was it Umar?’ (who said, ‘O Rasool-Allah^saww! This camel is doing Sajdah to you^saww, then we are more rightful that we do (the same). Rasool-Allah^saww said: ‘If I^saww were to instruct’ – up to the end of the Hadeeth’’. [249]

15- ختص، الإختصاص ير، بصائر الدرجات الْحَجَّالُ عَنِ اللُّؤْلُؤِيِّ عَنِ ابْنِ سِنَانٍ‏ عَنْ فُضَيْلٍ الْأَعْوَرِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: كَانَ رَجُلٌ عِنْدَ أَبِي جَعْفَرٍ ع مِنْ هَذِهِ الْعِصَابَةِ يُحَادِثُهُ فِي شَيْ‏ءٍ مِنْ ذِكْرِ عُثْمَانَ فَإِذَا وَزَغٌ قَدْ قَرْقَرَ مِنْ فَوْقِ الْحَائِطِ فَقَالَ أَبُو جَعْفَرٍ ع أَ تَدْرِي مَا يَقُولُ‏ قُلْتُ لَا قَالَ يَقُولُ لَتَكُفَّنَّ عَنْ ذِكْرِ عُثْمَانَ أَوْ لَأَسُبَّنَّ عَلِيّاً.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Al Hajjal, from Al luluie, from Ibn Sinan, from Fuzeyl Al Awr, from one of our companions who said,

‘There was a man from this group in the presence of Abu Ja’far^asws discussing with him^asws regarding something from the mention of Usman, and there was a lizard which had uttered from above the wall. Abu Ja’far^asws said: ‘Do you know what it is saying?’ I said, ‘No’. He^asws said: ‘It is saying, ‘Either you refrain from mentioning Usman or I^asws will revile Ali^asws’’.[250]

16- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا مَاتَ عَلِيُّ بْنُ الْحُسَيْنَ كَانَتْ نَاقَةٌ لَهُ فِي الرِّعْيِ جَاءَتْ حَتَّى ضَرَبَتْ بِجِرَانِهَا عَلَى الْقَبْرِ وَ تَمَرَّغَتْ عَلَيْهِ وَ إِنَّ أَبِي كَانَ يَحُجُّ عَلَيْهَا وَ يَعْتَمِرُ وَ مَا قَرَعَهَا قَرْعَةً قَطُّ.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al barqy, from Ibn Abu Umeyr and Ibrahim bin Hashim, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari, from the one who mentioned it,

‘From Abu Ja’far^asws having said: ‘When Ali^asws Bin Al-Husayn^asws passed away, there was a she-camel of his^asws in the pastures. It came until it struck with its limbs upon the grave and it rolled upon it; and my^asws father^asws had performed Hajj and Umrah upon it, and had not hit it by a whip at all’’.[251]

17- يج، الخرائج و الجرائح رَوَى عَبْدُ اللَّهِ بْنُ طَلْحَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَزَغِ قَالَ هُوَ الرِّجْسُ مَسْخٌ فَإِذَا قَتَلْتَهُ فَاغْتَسِلْ يَعْنِي شُكْراً

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abdullah Bin Talha who said,

‘I asked Abu Abdullah^asws about the lizard’. He^asws said: ‘It is the uncleanness, morphed. So, if you were to kill it, then wash, meaning in gratitude’.

وَ قَالَ إِنَّ أَبِي كَانَ قَاعِداً فِي الْحِجْرِ وَ مَعَهُ رَجُلٌ يُحَدِّثُهُ فَإِذَا هُوَ الْوَزَغُ يُوَلْوِلُ بِلِسَانِهِ فَقَالَ أَبِي ع لِلرَّجُلِ أَ تَدْرِي مَا يَقُولُ هَذَا الْوَزَغُ قَالَ الرَّجُلُ لَا أَعْلَمُ مَا يَقُولُ

And he^asws said: ‘My^asws father^asws was seated in the room and with him^asws was a man discussing with him^asws, and there was the lizard uttering in its language. My^asws father^asws said to the man: ‘Do you know what this lizard is saying?’ The man said, ‘I don’t know what it is saying’.

قَالَ فَإِنَّهُ يَقُولُ لَئِنْ ذَكَرْتَ عُثْمَانَ لَأَسُبَّنَّ عَلِيّاً وَ قَالَ إِنَّهُ لَيْسَ يَمُوتُ مِنْ بَنِي أُمَيَّةَ مَيِّتٌ إِلَّا مُسِخَ وَزَغاً.

He^asws said: ‘It is saying, ‘If you were to mention Usman, I will revile Ali^asws’. And he^asws said, ‘No one from the clan of Umayya dies, except he gets morphed as a lizard’’.[252]

18- يج، الخرائج و الجرائح رُوِيَ عَنِ الْحَسَنِ ع‏ أَنَّ عَلِيّاً ع كَانَ يَوْماً بِأَرْضٍ قَفْرٍ فَرَأَى دُرَّاجاً فَقَالَ يَا دُرَّاجُ مُنْذُ كَمْ أَنْتَ فِي هَذِهِ الْبَرِّيَّةِ وَ مِنْ أَيْنَ مَطْعَمُكَ وَ مَشْرَبُكَ فَقَالَ‏ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا فِي هَذِهِ الْبَرِّيَّةِ مُنْذُ مِائَةِ سَنَةٍ إِذَا جُعْتُ أُصَلِّي عَلَيْكُمْ فَأَشْبَعُ وَ إِذَا عَطِشْتُ أَدْعُو عَلَى ظَالِمِيكُمْ فَأَرْوَى‏.

(The book) ‘Al Kharaij Wa Al Jaraih’ –

It is reported from Al-Hassan^asws: ‘One day Ali^asws was in a wasteland and he^asws saw a partridge. He^asws said: ‘O partridge! Since how long have you been in his wilderness, and from where is your food and drink?’ It said, ‘O Amir Al-Momineen^asws! I am in this wilderness since one hundred years. When I came, I sent Salawat upon you (Imams^asws), so I was satiated, and when I am thirsty, I supplicate against your^asws oppressors, so I get saturated’’.[253]

19- يج، الخرائج و الجرائح الصَّفَّارُ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ كَرَّامٍ‏ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَزَغِ فَقَالَ هُوَ رِجْسٌ مَسْخٌ فَإِذَا قَتَلْتَهُ فَاغْتَسِلْ

(The book) ‘Al Kharaij Wa Al Jaraih’ – Al Saffar, from Ibn Isa, from Al Hassan Bin Saeed, from Al Husayn Bin Karram, from Abdullah Bin Abu Talha who said,

‘I asked Abu Abdullah^asws about the lizard. He^asws said: ‘It is unclean, morphed, so when you kill it, then wash’.

ثُمَّ قَالَ إِنَّ أَبِي ع كَانَ قَاعِداً يَوْماً فِي الْحِجْرِ فَإِذَا بِوَزَغٍ يُوَلْوِلُ قَالَ إِنَّهُ يَقُولُ لَئِنْ شَتَمْتُمْ قَوْمَنَا لَأَشْتِمَنَّ عَلِيّاً

Then he^asws said: ‘One day my^asws father^asws was seated in the room, there was a lizard uttering. He^asws said: ‘It is saying, ‘If you were to revile our people (clan of Umayya), I will revile Ali^asws’.

ثُمَّ قَالَ إِنَّ الْوَزَغَ مِنْ مُسُوخِ بَنِي مَرْوَانَ لَعَنَهُمْ اللَّهُ.

Then he^asws said: ‘The lizard is from the morphed ones of clan of Marwan, may Allah^azwj Curse them’’.[254]

20- ختص، الإختصاص ابْنُ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ قَالَ: كُنْتُ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَلَمَّا انْتَشَرَتِ الْعَصَافِيرُ تَصَوَّتَتْ‏ فَقَالَ يَا بَا حَمْزَةَ أَ تَدْرِي مَا تَقُولُ فَقُلْتُ لَا قَالَ يُقَدِّسْنَ رَبَّهَا وَ يَسْأَلْنَهُ قُوتَ يَوْمِهَا

(The book) ‘Al Ikhtisaas’ – Ibn Isa and Muhammad Bin Ismail Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiya, from Al Sumali who said,

‘I was in the presence of Ali^asws Bin Al-Husayn^asws. “When the sparrows spread out chirping. He^asws said: ‘O Abu Hamza! Do you know what they are saying?’ I said, ‘No’. He^asws said: ‘Extolling the Holiness of their Lord^azwj, and asking Him^azwj for the daily sustenance’.

ثُمَّ قَالَ يَا بَا حَمْزَةَ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْ‏ءٍ.

Then he^asws said: ‘O Abu Hamza! ‘We have been Taught the speech of the birds, and have been Given from all things. [27:16]’’.[255]

21- ختص، الإختصاص ابْنُ عِيسَى عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ دَاوُدَ الْحَدَّادِ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ عِنْدَهُ إِذْ نَظَرْتُ إِلَى زَوْجِ حَمَامٍ عِنْدَهُ فَهَدَلَ‏ الذَّكَرُ عَلَى الْأُنْثَى فَقَالَ أَ تَدْرِي مَا تَقُولُ تَقُولُ يَا سَكَنِي وَ عِرْسِي مَا خَلَقَ اللَّهُ خَلْقاً أَحَبَّ إِلَيَّ مِنْكَ إِلَّا أَنْ يَكُونَ مَوْلَايَ‏.

(The book) ‘Al Ikhtisaas’ – Ibn Isa, from Ahmad Bin Yusuf, from Ali Bin Dawood Al Haddad, from Al Fuzeyl,

‘From Abu Abdullah^asws, he (the narrator) said, ‘I was in his^asws presence when he^asws looked at a pair of doves in his^asws presence. The male cooed to the female. He^asws said: ‘Do you know what it said? It said, ‘O my cohabitant and my bride! Allah^azwj has not Created any creature more beloved to me than you, except it happens to be my Master^asws’’.[256]

22- ختص، الإختصاص الْحَسَنُ بْنُ مُحَمَّدٍ الْقَاشَانِيُّ عَنْ أَبِي الْأَحْوَصِ دَاوُدَ بْنِ أَسَدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ جَمِيلٍ‏ عَنْ أَحْمَدَ بْنِ هَارُونَ بْنِ مُوَفَّقٍ وَ كَانَ هَارُونُ بْنُ مُوَفَّقٍ‏ مَوْلَى أَبِي الْحَسَنِ ع قَالَ: أَتَيْتُ أَبَا الْحَسَنِ ع لِأُسَلِّمَ عَلَيْهِ فَقَالَ لِي ارْكَبْ تدور [تَدُرْ] فِي‏ أَمْوَالٍ لَهُ قَالَ فَرَكِبْتُ فَأَتَيْتُ فَازَةً لَهُ قَدْ ضُرِبَتْ عَلَى جَدَاوِلِ مَاءٍ كَانَتْ عِنْدَهُ خَضِرَةٌ فَاسْتَنْزَهَ ذَلِكَ فَضَرَبْتُ لَهُ الْفَازَةَ هُنَاكَ

(The book) ‘Al Ikhtisaas’ – Al Hassan Bin Muhammad Al Qashany, from Abu Al Ahwas Dawood Bin Asad, from Muhammad Bin Al Hassan Bin Jameel, from Ahmad Bin Haroun bin Mowfiq, and he was Haroun Bin Mowfaq,

‘A slave of Abu Al-Hassan^asws having said, ‘I came to Abu Al-Hassan^asws in order to greet unto him^asws. He^asws said to me: ‘Ride and go around’, to go around wealth of his^asws. So, I rode and came to a canopy of his^asws which had been struck upon the water feature having greenery with it. I was soothed by that, and straightened the canopy for him^asws over there.

فَجَلَسْتُ حَتَّى أَتَى وَ هُوَ عَلَى فَرَسٍ لَهُ فَقُمْتُ فَقَبَّلْتُ فَخِذَهُ وَ نَزَلَ وَ أَخَذْتُ رِكَابَهُ وَ أَمْسَكْتُ عَلَيْهِ فَلَمَّا نَزَلَ أَهْوَيْتُ لِآخُذَ الْعِنَانَ فَأَبَى وَ أَخَذَهُ هُوَ فَأَخْرَجَهُ مِنْ رَأْسِ الدَّابَّةِ وَ عَلَّقَهُ فِي طُنُبٍ مِنْ أَطْنَابِ الْفَازَةِ

I sat down until he^asws came, and he^asws was upon a horse of his^asws. I stood up and kissed his^asws thigh, and he^asws descended and I grabbed his^asws rein but he^asws withheld it to him^asws. When he^asws descended, I wanted to take the reins, but he^asws refused and he^asws grabbed it and removed it from the head of the animal and cast it in a hook from the hooks of the canopy.

ثُمَّ جَلَسَ فَسَأَلَ عَنْ مَجِيئِي وَ ذَلِكَ عِنْدَ الْمَغْرِبِ فَأَعْلَمْتُهُ مَجِيئِي مِنَ الْعَصْرِ إِلَى أَنْ جَمَحَ الْفَرَسُ وَ خَلَّى الْعِنَانَ‏ وَ مَرَّ يَتَخَطَّى الْجَدَاوِلَ وَ الزَّرْعَ إِلَى بَرَا حَتَّى بَالَ وَ رَاثَ وَ رَجَعَ

Then he^asws sat down and asked about my coming, and that was at evening, and I let him^asws know that my coming was from late afternoon, until the horse neighed, and he^asws let go of the horse, and it went making marks on the water feature and the plants to a land, until it urinated and excreted and returned.

فَنَظَرَ إِلَيَّ أَبُو الْحَسَنِ ع فَقَالَ لَمْ يُعْطَ آلَ دَاوُدَ شَيْ‏ءٌ إِلَّا وَ قَدْ أُعْطِيَ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ أَفْضَلَ مِنْهُ‏.

Abu Al-Hassan^asws looked at me and said: ‘Nothing had been Given to the progeny of Dawood^as except and it has been Given to Muhammad^saww and Progeny^asws of Muhammad^saww superior than it’’.[257]

23- ختص، الإختصاص ابْنُ عِيسَى وَ أَحْمَدُ بْنُ الْحَسَنِ عَنِ ابْنِ فَضَّالٍ‏ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ع نَاقَةٌ قَدْ حَجَ‏ عَلَيْهَا اثْنَتَيْنِ وَ عِشْرِينَ حَجَّةً مَا قَرَعَهَا قَرْعَةً قَطُّ فَمَا فَجَأَتْنِي‏ بَعْدَ مَوْتِهِ إِلَّا وَ قَدْ جَاءَنِي بَعْضُ الْمَوَالِي فَقَالُوا إِنَّ النَّاقَةَ قَدْ خَرَجَتْ فَأَتَتْ قَبْرَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَانْبَرَكَتْ عَلَيْهِ فَدَلَكَتْ بِجِرَانِهَا وَ هِيَ تَرْغُو

(The book) ‘Al Ikhtisaas’ – Ibn Isa and Ahmad Bin Al hassan, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’far^asws saying: ‘There was a she-came for Ali^asws Bin Al-Husayn^asws, he^asws had performed twenty-two Hajj upon it, not having whipped it with a whip at all. Nothing surprised me after his^asws passing away except and some of the servants came and they said, ‘The she-camel has gone out and gone to the grave of Ali^asws Bin Al-Husayn^asws, it rolled upon it and struck with its limbs and it was foaming (at the mouth)’.

فَقُلْتُ أَدْرِكُوهَا فَجِيئُونِي بِهَا قَبْلَ أَنْ يَعْلَمُوا بِهَا أَوْ يَرَوْهَا ثُمَّ قَالَ أَبُو جَعْفَرٍ ع وَ مَا كَانَتْ رَأَتِ الْقَبْرَ قَطُّ.

I^asws said: ‘Find it and come to me^asws with it before it is known with it or seen’. Then Abu Ja’far^asws said: ‘And it was not seen at the graves at all’’.[258]

24- أَقُولُ رَوَى الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ عَنْ زَيْدٍ الشَّحَّامِ بِإِسْنَادِهِ عَنِ ابْنِ نُبَاتَةَ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع جَاءَهُ نَفَرٌ مِنَ الْمُنَافِقِينَ فَقَالُوا لَهُ أَنْتَ الَّذِي تَقُولُ إِنَّ هَذَا الْجِرِّيَّ مَسْخٌ حَرَامٌ فَقَالَ نَعَمْ فَقَالُوا أَرِنَا بُرْهَانَهُ

I (Majlisi) am saying, ‘It is reported by Al Bursy in (the book) ‘Mashariq Al Anwaar’, from Zayd Al Shahaam by his chain from Ibn Nubata who said,

‘A number of hypocrites came to Amir Al-Momineen^asws and they said to him^asws, ‘You^asws are the one who is saying that this eel is morphed, Prohibited’. He^asws said: ‘Yes’. They said, ‘Show us its proof’.

فَجَاءَ بِهِمْ إِلَى الْفُرَاتِ وَ نَادَى هناس هناس‏ فَأَجَابَهُ الْجِرِّيُّ لَبَّيْكَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَنْتَ فَقَالَ مِمَّنْ عُرِضَتْ عَلَيْهِ وَلَايَتُكَ فَأَبَى وَ مُسِخَ وَ إِنَّ فِيمَنْ مَعَكَ لَمَنْ يُمْسَخُ كَمَا مُسِخْنَا وَ يَصِيرُ كَمَا صِرْنَا

He^asws came with them to the Euphrates and called out: ‘Hanaas! Hanaas!’ The eel answered him^asws, ‘At your^asws service!’ Amir Al-Momineen^asws said to it: ‘Who are you?’ It said, ‘From the ones your^asws Wilayah was presented to, but refused and was morphed, and if among the ones with you^asws are the one who have been morphed just as we have been morphed and become just as we have become’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع بَيِّنْ قِصَّتَكَ لِيَسْمَعَ مَنْ حَضَرَ فَيَعْلَمَ

Amir Al-Momineen^asws said: ‘Explain your story for the one present can listen and he would know’.

فَقَالَ نَعَمْ كُنَّا أَرْبَعاً وَ عِشْرِينَ قَبِيلَةً مِنْ بَنِي إِسْرَائِيلَ وَ كُنَّا قَدْ تَمَرَّدْنَا وَ عَصَيْنَا وَ عُرِضَتْ وَلَايَتُكَ عَلَيْنَا فَأَبَيْنَا وَ فَارَقْنَا الْبِلَادَ وَ اسْتَعْمَلْنَا الْفَسَادَ فَجَاءَنَا آتٍ أَنْتَ وَ اللَّهِ أَعْلَمُ بِهِ مِنَّا فَصَرَخَ فِينَا صَرْخَةً فَجَمَعَنَا جَمْعاً وَاحِداً وَ كُنَّا مُتَفَرِّقِينَ فِي الْبَرَارِيَ فَجَمَعَنَا لِصَرْخَتِهِ

It said, ‘Yes. There were twenty-four tribes of ours from the children of Israel, and we had rebelled and disobeyed, and your^asws Wilayah was presented to us^asws, but we refused and we separated (from) the city, and we utilised the mischief. A comer came to us, by Allah^azwj you^asws are more knowing with him than us, and he shouted among us with a shout, and we gathered as one group, and we used to be separated in the lands. We gathered to his shout.

ثُمَّ صَاحَ صَيْحَةً أُخْرَى وَ قَالَ كُونُوا مُسُوخاً بِقُدْرَةِ اللَّهِ فَمُسِخْنَا أَجْنَاساً مُخْتَلِفَةً ثُمَّ قَالَ أَيُّهَا الْقِفَارُ كُونُوا أَنْهَاراً تُسْكِنْكَ هَذِهِ الْمُسُوخُ وَ اتَّصِلِي بِبِحَارِ الْأَرْضِ حَتَّى لَا يَبْقَى مَاءٌ إِلَّا وَ فِيهِ مِنْ هَذِهِ الْمُسُوخِ فَصِرْنَا مُسُوخاً كَمَا تَرَى‏.

Then he shouted another shout and said: ‘Be morphed by the Power of Allah^azwj!’ So, we were morphed into different types. Then he said, ‘O wasteland! Be rivers for these morphed ones to dwell in!’ And these connected with the oceans of the earth until there did not remain any water except and in it is from these morphed ones. So, we are morphed as you^asws can see’’.[259]

25- وَ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: خَرَجْتُ مَعَ أَبِي جَعْفَرٍ ع إِلَى مَكَانٍ يُرِيدُهُ فَسِرْنَا وَ إِذَا ذِئْبٌ قَدِ انْحَدَرَ مِنَ الْجَبَلِ وَ جَاءَ حَتَّى وَضَعَ يَدَهُ عَلَى قَرَبُوسِ السَّرْجِ وَ تَطَاوَلَ فَخَاطَبَهُ فَقَالَ لَهُ الْإِمَامُ ارْجِعْ فَقَدْ فَعَلْتُ قَالَ فَرَجَعَ الذِّئْبُ مُهَرْوِلًا

And by his chain to Muhammad Bin Muslim who said,

‘I went out with Abu Ja’far^asws to a place he^asws had intended. We travelled and there was a wolf which had come down from the mountain and it came until it placed its hand upon the horn of the saddle and pleaded and addressed him^asws. The Imam^asws said to it: ‘Return, for I^asws have (already) done so’. The wolf returned sprinting.

فَقُلْتُ سَيِّدِي‏ مَا شَأْنُهُ قَالَ ذَكَرَ أَنَّ زَوْجْتَهُ قَدْ عَسُرَتْ عَلَيْهَا الْوِلَادَةُ فَسَأَلَ لَهَا الْفَرَجَ وَ أَنْ يَرْزُقَهُ اللَّهُ وَلَداً لَا يُؤْذِي دَوَابَّ شِيعَتِنَا قُلْتُ لَهُ اذْهَبْ فَقَدْ فَعَلْتُ

I said, ‘My Master^asws! What is its affair?’ He^asws said: ‘It mentioned that its spouse, giving birth has become difficult upon her, and it asked for the relief for her, and that Allah^azwj should Grace him a son nor hurting the animals of our^asws Shias’. I^asws said to it: ‘Go, for I^asws have already done so’.

قَالَ ثُمَّ سِرْنَا فَإِذَا قَاعٌ مُجْدِبٌ يَتَوَقَّدُ حَرّاً وَ هُنَاكَ عَصَافِيرُ فَتَطَايَرْنَ وَ دُرْنَ حَوْلَ بَغْلَتِهِ‏ فَزَجَرَهَا وَ قَالَ لَا وَ لَا كَرَامَةَ

He (the narrator) said, ‘We travelled on and there was an infertile lowland of burning heat, and ever there were sparrows. They flew and circled around his^asws mule. He^asws rebuked them and said: ‘No, and there is no prestige!’

قَالَ ثُمَّ صَارَ إِلَى مَقْصَدِهِ فَلَمَّا رَجَعْنَا مِنَ الْغَدِ وَ عُدْنَا إِلَى الْقَاعِ فَإِذَا الْعَصَافِيرُ قَدْ طَارَتْ وَ دَارَتْ حَوْلَ بَغْلَتِهِ وَ رَفْرَفَتْ فَسَمِعْتُهُ يَقُولُ اشْرَبِي وَ ارْوَي

He (the narrator) said, ‘Then he^asws came to his^asws purpose. When we returned on the next morning and returned to the lowland, the sparrows were there, and they flew and circles around his^asws mule, and fluttered, and I heard him^asws saying: ‘Drink and be saturated!’

قَالَ فَنَظَرْتُ فَإِذَا فِي الْقَاعِ ضَحْضَاحٌ مِنَ الْمَاءِ فَقُلْتُ يَا سَيِّدِي بِالْأَمْسِ مَنَعْتَهَا وَ الْيَوْمَ سَقَيْتَهَا فَقَالَ اعْلَمْ أَنَّ الْيَوْمَ خَالَطَهَا الْقَنَابِرُ فَسَقَيْتُهَا وَ لَوْ لَا الْقَنَابِرُ مَا سَقَيْتُهَا

He (the narrator) said, ‘I looked and there the lowland had been filled from the water. I said, ‘O my Master^asws! Yesterday you^asws had forbidden them, and today you^asws are quenching them?’ He^asws said: ‘Know that today the skylarks had mingled with them, so I quenched them, and had it not been for the skylarks, I^asws would not have quenched them’.

فَقُلْتُ يَا سَيِّدِي وَ مَا الْفَرْقُ بَيْنَ الْقَنَابِرِ وَ الْعَصَافِيرِ فَقَالَ وَيْحَكَ أَمَّا الْعَصَافِيرُ فَإِنَّهُمْ مَوَالِي عُمَرَ لِأَنَّهُمْ مِنْهُ وَ أَمَّا الْقَنَابِرُ فَإِنَّهُمْ مِنْ مَوَالِينَا أَهْلَ الْبَيْتِ وَ إِنَّهُمْ يَقُولُونَ فِي صَفيرِهِمْ بُورِكْتُمْ أَهْلَ الْبَيْتِ وَ بُورِكَتْ شِيعَتُكُمْ وَ لَعَنَ اللَّهُ أَعْدَاءَكُمْ

I said, ‘O my Master^asws! And what is the difference between the skylarks and the sparrows?’ He^asws said: ‘Woe be unto you! As for the sparrows, they are the friends of Umar, because they are from him, and as for the skylarks, they are from our^asws friends of People^asws of the Household, and they are saying in their chirping, ‘Blessing be on you^asws People^asws of the Household, and Blessings be on your^asws Shias, and may Allah^azwj Curse you^asws enemies!’

ثُمَّ قَالَ عَادَانَا مِنْ كُلٍّ شَيْ‏ءٌ حَتَّى مِنَ الطُّيُورِ الْفَاخِتَةُ وَ مِنَ الْأَيَّامِ أَرْبِعَاءُ.

Then he (the narrator) said, ‘Our^asws enemies are from all things, even from the birds, the ringdove, and from the days, Wednesday’’.[260]

26- مد، العمدة بِإِسْنَادِهِ عَنِ ابْنِ الْمَغَازِلِيِّ الشَّافِعِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْمِقْدَامِ بْنِ‏ دَاوُدَ عَنْ أَسَدِ بْنِ مُوسَى عَنْ حَمَّادِ بْنِ مَسْلَمَةَ عَنْ ثَابِتٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً لَيْسَ مِنْ وُلْدِ آدَمَ وَ لَا مِنْ وُلْدِ إِبْلِيسَ يَلْعَنُونَ مُبْغِضِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع

(The book’ ‘Al Amdah’, by his chain from Ibn Al Magazily Al Shafie, from Muhammad Bin Al Hassan, from Al Miqdam Bin Dawood, from Asad Bin Musa, from Hammad Bin Maslama, from Sabit, from Anas (well-known fabricator) who said,

‘Rasool-Allah^saww said: ‘Allah^azwj Mighty and Majestic Created a creature who isn’t from the children of Adam^as nor from the children of Iblees^la. They are cursing the haters of Ali^asws Bin Abu Talib^asws’.

قَالُوا يَا رَسُولَ اللَّهِ مَنْ هُمْ قَالَ الْقَنَابِرُ يُنَادُونَ فِي السَّحَرِ عَلَى رُءُوسِ الشَّجَرِ أَلَا لَعْنَةُ اللَّهِ عَلَى مُبْغِضِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏.

They said, ‘O Rasool-Allah^saww! Who are they?’ He^saww said: ‘The skylarks. They call out during the pre-dawn on the top of the trees, ‘Indeed! The Curse of Allah^azwj is upon the hater of Ali^asws Bin Abu Talib^asws!’’[261]

27- ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: لَا تَأْكُلُوا الْقُنْبُرَةَ وَ لَا تَسُبُّوهُ وَ لَا تُعْطُوهُ الصِّبْيَانَ يَلْعَبُونَ بِهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ وَ تَسْبِيحُهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ع‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Muhammad Bin Ahmad Bin Al Hassan Bin Shazan, from his father, from Muhammad Bin Al Hassan, from Muhammad Bin Abu Al Qasim, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Al Madainy, from Suleyman Al Ja’fary,

‘From Al-Reza^asws, from his^asws father^asws, from his^asws grandfather^asws having said: ‘Do not eat the skylark (let it live), nor revile it, not give it to the children to play with them, for these are of frequent glorification, and its glorification is, ‘May Allah^azwj Curse the hater of Progeny^asws of Muhammad^saww!’’[262]

باب 17 ما أقر من الجمادات و النباتات بولايتهم عليهم السلام‏

CHAPTER 17 – WHAT INANIMATE OBJECTS AND THE VEGETATION ACKOWLEDGED WITH THEIR^asws WILAYAH

1- ع، علل الشرائع مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ الْقُرَشِيُّ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ الْأَصْفَهَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْإِسْكَنْدَرَانِيِّ عَنْ عَبَّاسِ بْنِ الْعَبَّاسِ الْقَانِعِيِّ عَنْ سَعِيدٍ الْكِنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَازِمٍ الْخُزَاعِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُوسَى الْجُهَنِيِّ عَنْ سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ تَخَتَّمْ بِالْيَمِينِ تَكُنْ مِنَ الْمُقَرَّبِينَ قَالَ يَا رَسُولَ اللَّهِ وَ مَنِ الْمُقَرَّبُونَ‏

(The book) ‘Illal Al Sharaie’ – Muhammad Bin Al Wahhab Al Qureyshi, from Mansour Bin Abdullah al Asfahany, from Ali Bin Abdullah Al Iskandary, from Abbas Bin Al Abbas Al Qanie, from Saeed Al Kindy, from Abdullah Bin Hazim Al Khuzaie, from Ibrahim bin Musa Al Jueyni,

‘From Salman Al-Farsi^ra having said, ‘Rasool-Allah^saww said to Ali^asws: ‘O Ali^asws! Wear a ring in the right hand, you^asws will become from the ones of proximity’. He^asws said: ‘O Rasool-Allah^saww! And who are the ones of proximity?’

قَالَ جَبْرَئِيلُ وَ مِيكَائِيلُ قَالَ بِمَا أَتَخَتَّمُ يَا رَسُولَ اللَّهِ قَالَ بِالْعَقِيقِ الْأَحْمَرِ فَإِنَّهُ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالْوَحْدَانِيَّةِ وَ لِي بِالنُّبُوَّةِ وَ لَكَ يَا عَلِيُّ بِالْوَصِيَّةِ وَ لِوُلْدِكَ بِالْإِمَامَةِ وَ لِمُحِبِّيكَ بِالْجَنَّةِ وَ لِشِيعَةِ وُلْدِكَ بِالْفِرْدَوْسِ‏.

He^saww said: ‘Jibraeel^as and Mikaeel^as’. He^asws said: ‘With what should I^asws wear, O Rasool-Allah^saww?’ He^saww said: ‘With the red agate, for it acknowledge for Allah^azwj Mighty and Majestic with the Oneness, and for me^saww with the Prophet-hood, and for you^asws, O Ali^asws, with the successorship, and for your^asws sons^asws with the Imamate, and for the ones who love you^asws with the Paradise, and for the Shias of your^asws sons^asws with the Firdows’’.[263]

2- ن، عيون أخبار الرضا عليه السلام أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ يُوسُفَ الْبَغْدَادِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ وَ دَارِمِ بْنِ قَبِيصَةَ النَّهْشَلِيِّ مَعاً عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ وَ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ تَخَتَّمُوا بِالْعَقِيقِ فَإِنَّهُ أَوَّلُ جَبَلٍ أَقَرَّ لِلَّهِ بِالْوَحْدَانِيَّةِ وَ لِي بِالنُّبُوَّةِ وَ لَكَ يَا عَلِيُّ بِالْوَصِيَّةِ.

(The book) ‘Uyoon Akhbar Al Reza^asws’ – Ahmad Bin Al Husayn bin Yusuf Al Baghdady, from Ali Bin Muhammad Bin Anbasa, from Al Qasim Bin Muhammad Al Alawy, and Darim Bin Qubeys Al Nahshaly, both together,

‘From Al-Reza^asws, from Al-Husayn^asws Bin Ali^asws, and Muhammad Bin Al-Hanafiyya, from Amir Al-Momineen^asws having said: ‘I^asws heard Rasool-Allah^saww saying: ‘Wear the ring of red agate, for it was the first mountain to acknowledge to Allah^azwj with the Oneness, and for me^saww with the Prophet-hood, and for you^asws, O Ali^asws, with the successorship’’.[264]

3- ع، علل الشرائع حَمْزَةُ بْنُ مُحَمَّدٍ الْعَلَوِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنِ الرِّضَا ع قَالَ أَخْبَرَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع أَخَذَ بِطِّيخَةً لِيَأْكُلَهَا فَوَجَدَهَا مُرَّةً فَرَمَى بِهَا وَ قَالَ بُعْداً وَ سُحْقاً فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا هَذِهِ الْبِطِّيخَةُ

(The book) ‘Illal Al Sharaie’ – Hamza Bin Muhammad al Alawy, from Ahmad bin Muhammad Al Hamdany, from Al Munzar Bin Muhammad, from Al Husayn Bin Muhammad, from Suleyman Bin Ja’far,

‘From Al-Reza^asws having said: ‘My^asws father^asws, from his^asws father^asws, from his^asws grandfather^asws that Amir Al-Momineen^asws took a melon in order to eat it, and found it to be bitter. He^saww threw it and said: ‘Away and be remote!’ It was said, ‘O Amir Al Momineen^asws! And what is this melon?’

فَقَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخَذَ عَقْدَ مَوَدَّتِنَا عَلَى كُلِّ حَيَوَانٍ وَ نَبْتٍ فَمَا قَبِلَ الْمِيثَاقَ كَانَ عَذْباً طَيِّباً وَ مَا لَمْ يَقْبَلِ الْمِيثَاقَ كَانَ مَالِحاً زُعَاقاً.

He^asws said: ‘Rasool-Allah^saww said: ‘Allah^azwj Blessed and Exalted Took a Pact of our^asws cordiality upon every beast, and plant. So, whatever accepted the Covenant would be sweet, good, and what did not accept the Covenant, would be salty, poisonous’’.[265]

4- حة، فرحة الغري رَأَيْتُ فِي كِتَابٍ عَنْ حَسَنِ بْنِ الْحُسَيْنِ بْنِ طَحَّالٍ الْمِقْدَادِيِّ قَالَ رَوَى الْخَلَفُ عَنِ السَّلَفِ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّ رَسُولَ اللَّهِ ص قَالَ لِعَلِيٍّ ع يَا عَلِيُّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ مَوَدَّتَنَا أَهْلَ الْبَيْتِ عَلَى السَّمَاوَاتِ وَ الْأَرْضِ فَأَوَّلُ مَنْ أَجَابَ مِنْهَا السَّمَاءُ السَّابِعَةُ فَزَيَّنَهَا بِالْعَرْشِ وَ الْكُرْسِيِّ ثُمَّ السَّمَاءُ الرَّابِعَةُ فَزَيَّنَهَا بِالْبَيْتِ الْمَعْمُورِ ثُمَّ السَّمَاءُ الدُّنْيَا فَزَيَّنَهَا بِالنُّجُومِ

(The book) ‘Farhat Al Gary’ – I saw in the book from Hassan Bin Al Husayn Bin Tahhal Al Miqdady who said, ‘It is reported by Al Khalaf, from Al Salaf, from Ibn Abbas,

‘Rasool-Allah^saww said to Ali^asws: ‘O Ali^asws! Allah^azwj Mighty and Majestic Presented our^asws cordiality of People^asws of the Household unto the skies and the earth. The first one from these to answer was the seventh sky, so it was adorned with the Throne and the Chair. Then the fourth sky, so it was adorned with the Bayt Al-Mamour. Then the sky of the world, so it was adorned with the stars.

ثُمَّ أَرْضُ الْحِجَازِ فَشَرَّفَهَا بِالْبَيْتِ الْحَرَامِ ثُمَّ أَرْضُ الشَّامِ فَزَيَّنَهَا بِبَيْتِ الْمَقْدِسِ ثُمَّ أَرْضُ طَيْبَةَ فَشَرَّفَهَا بِقَبْرِي ثُمَّ أَرْضُ كُوفَانَ فَشَرَّفَهَا بِقَبْرِكَ يَا عَلِيُّ

Then the land of Al-Hijaz, so it was ennobled with the Sacred House. Then the land of Syria, so it was adorned with Bayt Al-Maqdis. Then the land of Tayba, so it would be ennobled by my^saww grave. Then the land of Kufa, so it would be ennobled by your^asws grave, O Ali^asws’.

فَقَالَ لَهُ يَا رَسُولَ اللَّهِ أَ قَبْرِي بِكُوفَانِ الْعِرَاقِ فَقَالَ نَعَمْ يَا عَلِيُّ تُقْبَرُ بِظَاهِرِهَا قَتْلًا بَيْنَ الْغَرِيَّيْنِ وَ الذَّكَوَاتِ الْبِيضِ يَقْتُلُكَ شَقِيُّ هَذِهِ الْأُمَّةِ عَبْدُ الرَّحْمَنِ بْنُ مُلْجَمٍ

He^asws said to him^saww: ‘O Rasool-Allah^saww! Will my^asws grave be at Kufa of Al-Iraq?’ He^saww said: ‘Yes, O Ali^asws! You^asws will be buried at its back, killed between Al-Ghariyeyn and the white Al-Zakwan. The most wretched of this community would kill you^asws, Abdul Rahman Bin Muljam.

فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً مَا عَاقِرُ نَاقَةِ صَالِحٍ عِنْدَ اللَّهِ بِأَعْظَمَ عِقَاباً مِنْهُ يَا عَلِيُّ يَنْصُرُكَ مِنَ الْعِرَاقِ مِائَةُ أَلْفِ سَيْفٍ‏.

By the One^azwj Who Sent me^saww with the truth as a Prophet^saww! The slayer of the she-camel of Salih^as, in the Presence of Allah^azwj, is not of a greater punishment than him. O Ali^asws! On hundred thousand swords from Al-Iraq will help you^asws’’.[266]

5- بشا، بشارة المصطفى مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الصَّمَدِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي أَحْمَدَ بْنِ جَعْفَرٍ الْبَيْهَقِيِّ عَنْ عَلِيِّ بْنِ الْمَدِينِيِّ عَنِ الْفَضْلِ بْنِ حُبَابٍ عَنْ مُسَدَّدٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ: كُنْتُ أَنَا وَ أَبُو ذَرٍّ وَ بِلَالٌ نَسِيرُ ذَاتَ يَوْمٍ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَنَظَرَ عَلِيٌّ إِلَى بِطِّيخٍ فَحَلَّ دِرْهَماً وَ دَفَعَهُ إِلَى بِلَالٍ فَقَالَ ايتِنِي بِهَذَا الدِّرْهَمِ مِنْ هَذَا الْبِطِّيخِ وَ مَضَى عَلِيٌّ إِلَى مَنْزِلِهِ فَمَا شَعُرْنَا إِلَّا وَ بِلَالٌ قَدْ وَافَى‏ بِالْبِطِّيخِ فَأَخَذَ عَلِيٌّ بِطِّيخَةً فَقَطَعَهَا فَإِذَا هِيَ مُرَّةٌ

(The book) ‘Basharat Al Mustafa’ – Muhammad Bin Ali Bin Abdul Samad, from his father, from his grandfather, form Abu Ahmad Bin Ja’far Al Nayhaqi, from Ali Bin Al Madeyni, from Al Fazl Bin Hubab, from Musaddad, from Abu Muawiya, from Al Amsh, from Abu Salih, from Abu Hureyra (well know fabricator) who said,

‘I and Abu Zarr^ra and Bilal were travelling one day with Ali^asws Bin Abu Talib^asws. Ali^asws look at melons. He^asws released a Dirham and handed it to Bilal and said: ‘Bring me, with this Dirham, from these melons’, and Ali^asws went to his^asws house. We were not even away and Bilal had come with the melon. Ali^asws took the melon and cut it, and there, it was bitter.

فَقَالَ يَا بِلَالُ ابْعُدْ بِهَذَا الْبِطِّيخِ عَنِّي وَ أَقْبِلْ‏ عَلَيَّ حَتَّى أُحَدِّثَكَ بِحَدِيثٍ حَدَّثَنِي بِهِ رَسُولُ اللَّهِ ص وَ يَدُهُ عَلَى مَنْكِبِي

He^asws said: ‘O Bilal! Away from me^asws with this melon, and come back to me^asws until I^asws narrate to you with a Hadeeth Rasool-Allah^saww had narrated to me^asws with and his^saww hand was upon my^asws shoulder.

إِنَّ اللَّهَ‏ تَبَارَكَ وَ تَعَالَى طَرَحَ حُبِّي عَلَى الْحَجَرِ وَ الْمَدَرِ وَ الْبِحَارِ وَ الْجِبَالِ وَ الشَّجَرِ فَمَا أَجَابَ إِلَى حُبِّي عَذُبَ‏ وَ مَا لَمْ يُجِبْ إِلَى حُبِّي خَبُثَ وَ مَرَّ وَ إِنِّي لَأَظُنُّ أَنَّ هَذَا الْبِطِّيخَ مِمَّا لَمْ يُجِبْ إِلَى حُبِّي‏.

Allah^azwj Blessed and Exalted Presented my^asws love unto the rock, and the mud, and the sea, and the mountain, and the tree. So, whatever answered to my^asws love, became fresh, and whatever did not answer to my^asws love, became wicked and bitter, and I^asws think that this melon is from what did not answer to my^asws love’’.[267]

6- ختص، الإختصاص عَنْ عِمْرَانَ الْيَشْكُرِيِّ عَنْ أَبِي حَفْصٍ الْمُدْلِجِيِّ عَنْ شَرِيفِ بْنِ رَبِيعَةَ عَنْ قَنْبَرٍ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: كُنْتُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع إِذْ دَخَلَ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا أَشْتَهِي بِطِّيخاً

(The book) ‘Al Ikhtisaas’ – From Imran Al Yashkury, from Abu Hafs Al Mudlajy, from Shareef Bin Rabie,

‘From Qanbar, a slave of Amir Al-Momineen^asws having said, ‘I was in the presence of Amir Al Momineen^asws when a man entered and said, ‘O Amir Al Momineen^asws! I desire (to eat) a melon’.

قَالَ فَأَمَرَنِي أَمِيرُ الْمُؤْمِنِينَ بِشِرَاءٍ فَوَجَّهْتُ بِدِرْهَمٍ فَجَاءُونَا بِثَلَاثِ بِطِّيخَاتٍ فَقَطَعْتُ وَاحِداً فَإِذَا هُوَ مُرٌّ فَقُلْتُ مُرٌّ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ارْمِ بِهِ‏ مِنَ النَّارِ وَ إِلَى النَّارِ

He (Qanbar) said, ‘Amir Al-Momineen^asws instructed me with buying (it): ‘Go ahead with a Dirham and come to us with three melons’. I cut one, and there it was bitter. I said, ‘Bitter, O Amir Al-Momineen^asws’. He^asws said: ‘Throw it, from the fire and to the fire’.

قَالَ وَ قَطَعْتُ الثَّانِيَ فَإِذَا هُوَ حَامِضٌ فَقُلْتُ حَامِضٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ارْمِ بِهِ‏ مِنَ النَّارِ إِلَى النَّارِ

He (Qanbar) said, ‘And I cut the second, and there it was sour. So, I said, ‘Sour, O Amir Al-Momineen^asws! He^asws said: ‘Throw it, from the fire to the fire’.

قَالَ فَقَطَعْتُ الثَّالِثَةَ فَإِذَا مَدُودَةٌ فَقُلْتُ مَدُودَةٌ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ارْمِ بِهِ مِنَ النَّارِ إِلَى النَّارِ

He (Qanbar) said, ‘I cut the third, and there it was with insects. I said, ‘(Infested with) insects, O Amir Al-Momineen^asws’. He^asws said: ‘Thrown it, from the fire to the fire’.

قَالَ ثُمَّ وَجَّهْتُ بِدِرْهَمٍ آخَرَ فَجَاءُونَا بِثَلَاثِ بِطِّيخَاتٍ فَوَثَبْتُ عَلَى قَدَمَيَّ فَقُلْتُ أَعْفِنِي يَا أَمِيرَ الْمُؤْمِنِينَ عَنْ قَطْعِهِ كَأَنَّهُ تَأَثَّمَ بِقَطْعِهِ‏ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ اجْلِسْ يَا قَنْبَرُ فَإِنَّهَا مَأْمُورَةٌ

He (Qanbar) said, ‘Then he diverted me with another Dirham: ‘Come to us with three melons’. I leapt upon my feed and said, ‘Excuse me, O Amir Al-Momineen^asws from cutting it’, as if it had gone wronged by (my) cutting it. Amir Al-Momineen^asws said to him: ‘Be seated, O Qanbar, for it is Commanded’.

فَجَلَسْتُ فَقَطَعْتُ فَإِذَا هُوَ حُلْوٌ فَقُلْتُ حُلْوٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ كُلْ وَ أَطْعِمْنَا فَأَكَلْتُ ضِلْعاً وَ أَطْعَمْتُهُ ضِلْعاً وَ أَطْعَمْتُ الْجَلِيسَ ضِلْعاً

I sat down and cut it, and there it was sweet. I said, ‘Sweet, O Amir Al-Momineen^asws!’ He^asws said: ‘Eat and feed us’. So, I ate a slice and fed him^asws a slice and fed slices to the ones gathered.

فَالْتَفَتَ إِلَيَّ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ يَا قَنْبَرُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَرَضَ وَلَايَتَنَا عَلَى أَهْلِ السَّمَاوَاتِ وَ أَهْلِ الْأَرْضِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ الثَّمَرِ وَ غَيْرِ ذَلِكَ فَمَا قَبِلَ مِنْهُ وَلَايَتَنَا طَابَ وَ طَهُرَ وَ عَذُبَ وَ مَا لَمْ يَقْبَلْ مِنْهُ خَبُثَ وَ رَدِيَ وَ نَتُنَ‏.

Amir Al-Momineen^asws turned towards me and said: ‘O Qanbar! Allah^azwj Blessed and Exalted Presented our^asws Wilayah to the inhabitants of the skies and inhabitants of the earth, from the Jinn, and the humans, and the fruits, and other than that. So, whatever from it accepted our^asws Wilayah became good, and clean, and sweet, and whatever from it did not accept became wicked, and decayed, and stinky’’.[268]

7- مد، العمدة مِنْ مَنَاقِبِ ابْنِ الْمَغَازِلِيِّ بِإِسْنَادِهِ عَنِ الْأَعْمَشِ قَالَ: دَخَلْتُ عَلَى الْمَنْصُورِ وَ هُوَ جَالِسٌ لِلْمَظَالِمِ فَلَمَّا بَصُرَ بِي قَالَ يَا بَا سُلَيْمَانَ حَدَّثَنِي الصَّادِقُ عَنِ الْبَاقِرِ عَنِ السَّجَّادِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص قَالَ أَتَانِي جَبْرَئِيلُ ع فَقَالَ تَخَتَّمُوا بِالْعَقِيقِ فَإِنَّهُ أَوَّلُ حَجَرٍ أَقَرَّ لِلَّهِ بِالْوَحْدَانِيَّةِ وَ لِي بِالنُّبُوَّةِ وَ لِعَلِيٍّ وَ لِوُلْدِهِ بِالْوَلَايَةِ.

(The book) ‘Al Amdah’ – from the (the book) ‘Manaqib’ of Al Magazily, by his chain from Al Amsh who said,

‘I entered to see Al-Mansour and he was sitting for the grievances. When he sighted me, he said, ‘O Abu Suleyman! Al-Sadiq^asws narrated to me from Al-Baqir^asws, from Al-Sajjad^asws, from Ali^asws Bin Abu Talib^asws, from the Prophet^saww having said: ‘Jibraeel^as came to me^saww and said: ‘Wear a ring of agate for it was the first stone to acknowledged for Allah^azwj with the Oneness, and for me^saww with the Prophet-hood, and for Ali^asws and for his^asws sons^asws with the Wilayah’’.[269]

8- وَ رَوَى الشَّيْخُ حَسَنُ بْنُ سُلَيْمَانَ مِنْ مَنَاقِبِ الْخُوَارِزْمِيِّ عَنْ جَابِرٍ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى لَمَّا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ دَعَاهُنَّ فَأَجَبْنَهُ فَعَرَضَ عَلَيْهِنَّ نُبُوَّتِي وَ وَلَايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ فقبلناهما- [فَقَبِلَتَاهُمَا]

And it is reported by the sheykh Hassan Bin Suleyman, from (the book) ‘Manaqib’ Al Khawarizmy, from Jabir Al Ansari who said,

‘Rasool-Allah^saww said: ‘When Allah^azwj the Exalted Created the skies and the earth, Called them. They answered Him^azwj. He^azwj Presented to them my^saww Prophet-hood and Wilayah of Ali^asws Bin Abu Talib^asws. They accepted these two.

ثُمَّ خَلَقَ الْخَلْقَ وَ فَوَّضَ إِلَيْنَا أَمْرَ الدِّينِ فَالسَّعِيدُ مَنْ سَعِدَ بِنَا وَ الشَّقِيُّ مَنْ شَقِيَ بِنَا نَحْنُ الْمُحَلِّلُونَ لِحَلَالِهِ وَ الْمُحَرِّمُونَ لِحَرَامِهِ‏.

Then He^azwj Created the creatures and Delegated to us^asws the affairs of the Religion. Thus, the fortunate is the one fortunate with us^asws and the wretched is the one wretched with us^asws. We^asws are the Permitters of His^azwj Permissible(s) and the prohibiters of His^azwj Prohibitions’’.[270]

أبواب ما يتعلق بوفاتهم من أحوالهم عليهم السلام عند ذلك و قبله و بعده و أحوال من بعدهم‏

CHAPTERS OF WHAT RELATES TO THEIR^asws EXPIRY, FROM THEIR^asws SITUATIONS AT THAT, AND BEFORE IT, AND AFTER IT, AND SITUATIONS FROM AFTER THEM^asws

باب 1 أنهم يعلمون متى يموتون و أنه لا يقع ذلك إلا باختيارهم‏

CHAPTER 1 – THEY^asws KNOW WHEN THEY WOULD BE PASSING AWAY, AND THAT DOESNOT OCCUR EXCEPT BY THEIR^asws CHOICE

1- خص، منتخب البصائر ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: قُلْتُ لِلرِّضَا ع الْإِمَامُ يَعْلَمُ إِذَا مَاتَ قَالَ نَعَمْ يَعْلَمُ بِالتَّعْلِيمِ حَتَّى يَتَقَدَّمَ فِي الْأَمْرِ قُلْتُ عَلِمَ أَبُو الْحَسَنِ ع بِالرُّطَبِ وَ الرَّيْحَانِ الْمَسْمُومَيْنِ اللَّذَيْنِ بَعَثَ إِلَيْهِ يَحْيَى بْنُ خَالِدٍ قَالَ نَعَمْ قُلْتُ فَأَكَلَهُ وَ هُوَ يَعْلَمُ قَالَ أَنْسَاهُ لِيُنْفِذَ فِيهِ الْحُكْمَ‏.

(The books) ‘Muntakhab Al Basaair’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmoud, from one of our companions who said,

‘I said to Al-Reza^asws, ‘Does the Imam^asws know when he^asws would expire?’ He^asws said: ‘Yes, he^asws knows by the teaching until he^asws advances in the matter’. I said, ‘Did Abu Al-Hassan^asws know of the dates and the basil, the poisoned which Yahya Bin Khalid had sent to him^asws?’ He^asws said: ‘Yes’. I said, ‘So, he^asws ate it and (although) he^asws knew?’ He^asws said: ‘Yes. He^asws was Caused to forget it in order for the Decree to be Implemented regarding him^asws’’.[271]

2- خص، منتخب البصائر ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ: قُلْتُ الْإِمَامُ يَعْلَمُ مَتَى يَمُوتُ قَالَ نَعَمْ فَقُلْتُ حَيْثُ‏ مَا بَعَثَ إِلَيْهِ يَحْيَى بْنُ خَالِدٍ بِرُطَبٍ وَ رَيْحَانٍ مَسْمُومَيْنِ‏ عَلِمَ بِهِ قَالَ نَعَمْ قُلْتُ فَأَكَلَهُ وَ هُوَ يَعْلَمُ فَيَكُونُ مُعِيناً عَلَى نَفْسِهِ‏

(The books) ‘Muntakhab Al Basaair’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmoud who said,

‘I said, ‘The Imam^asws knows when he^asws would be passing away?’ He^asws said: ‘Yes’. I said, ‘When (your^asws father^asws) was sent by Yahya Bin Khalid, the poisoned dates and basil, he^saww knew of it?’ He^asws said: ‘Yes’. I said, ‘He^asws ate it although he^asws knew, then he^asws became assisting against himself^asws (suicide)’.

فَقَالَ لَا يَعْلَمُ‏ قَبْلَ ذَلِكَ لِيَتَقَدَّمَ فِيمَا يَحْتَاجُ إِلَيْهِ فَإِذَا جَاءَ الْوَقْتُ أَلْقَى اللَّهُ عَلَى قَلْبِهِ النِّسْيَانَ لِيَقْضِيَ فِيهِ الْحُكْمَ‏.

He^asws said: ‘No, he^asws knew before that in order to advance regarding what he^asws would be needy to. So, when the time came, Allah^azwj Cast the forgetfulness upon his^asws heart in order to Implement the Decree regarding him^asws’’.[272]

3- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ مُسَافِرٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع فِي الْعَشِيَّةِ الَّتِي اعْتَلَّ فِيهَا مِنْ لَيْلَتِهَا الْعِلَّةَ الَّتِي تُوُفِّيَ فِيهَا يَا عَبْدَ اللَّهِ مَا أَرْسَلَ اللَّهُ نَبِيّاً مِنْ أَنْبِيَائِهِ إِلَى أَحَدٍ حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَةَ أَشْيَاءَ قُلْتُ وَ أَيُّ شَيْ‏ءٍ هُوَ يَا سَيِّدِي

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Ali Bin Mahziyar, from Ibn Musafir who said,

‘Abu Ja’far^asws said to me in the evening in which he^asws fell ill during its night, with the illness in which he^asws passed away: ‘O Abdullah^asws! Allah^azwj did not Send any Prophet^as from His^azwj Prophets^as at all, to anyone, until He^azwj Took three things upon him^as’. I said, ‘Which things are these my Master^asws?’

قَالَ الْإِقْرَارُ لِلَّهِ بِالْعُبُودِيَّةِ وَ الْوَحْدَانِيَّةِ وَ إِنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ نَحْنُ قَوْمٌ أَوْ نَحْنُ مَعْشَرٌ إِذَا لَمْ يَرْضَ اللَّهُ لِأَحَدِنَا الدُّنْيَا نَقَلَنَا إِلَيْهِ‏.

He^asws said: ‘The acknowledgment to Allah^azwj with the Lordship and the Oneness, and that Allah^azwj Bring forward whatever He^azwj so Desires to and we^asws are a people’ – or said: ‘We^asws are a community, when Allah^azwj is not Pleased with the world for any one of us^asws, we^asws transfer to Him^azwj’’.[273]

4- ير، بصائر الدرجات سَلَمَةُ بْنُ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْحَارِثِ الْبَطَلِ عَنْ أَبِي بَصِيرٍ أَوْ عَمَّنْ رَوَى عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ الْإِمَامَ لَوْ لَمْ يَعْلَمْ مَا يُصِيبُهُ وَ إِلَى مَا يَصِيرُ فَلَيْسَ ذَلِكَ بِحُجَّةِ اللَّهِ عَلَى خَلْقِهِ‏.

(The book) ‘Basaair Al Darajaat’ – Salama Bin Al Khattab, from Suleyman Bin Sama’at and Abdullah Bin Muhammad Bin Al Qasim Bin Al Haris Al Batala, from Abu Baseer, or from the one who reported it from Abu Baseer who said,

‘Abu Abdullah^asws said: ‘The Imam^asws, if he^asws did not know what would be afflicting him^asws to what he^asws is to come, that isn’t a Divine Authority of Allah^azwj upon His^azwj creatures’’.[274]

5- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ السَّائِيِّ قَالَ: دَخَلْتُ عَلَيْهِ وَ هُوَ شَدِيدُ الْعِلَّةِ فَيَرْفَعُ‏ رَأْسَهُ مِنَ الْمِخَدَّةِ ثُمَّ يَضْرِبُ بِهَا رَأْسَهُ وَ يَزْبَدُ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Al Sai’e who said,

‘I entered to see him^asws and he^asws was severely ill. He^asws raised his^asws head from the pillow, then hit his^asws head with it, and (the illness) increased.

قَالَ فَقَالَ لِي صَاحِبُكُمْ أَبُو فُلَانٍ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ نَخَافُ أَنْ يَكُونَ هَؤُلَاءِ اغْتَالُوكَ عِنْدَ مَا رَأَوْكَ مِنْ شِدَّةٍ عَلَيْكَ قَالَ فَقَالَ لَيْسَ عَلَيَّ بَأْسٌ فَبَرَأَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏.

He (the narrator) said, ‘He^asws said to me: ‘You Master^asws is Abu so and so’. I said, ‘We fear that they would happen to assassinate you^asws when they see you^asws from the difficulties upon you^asws’. He^asws said: ‘There is no problem upon me^asws’. He^asws was cured. The Praise is for Allah^azwj, Lord^azwj of the worlds’’.[275]

6- ير، بصائر الدرجات مُحَمَّدٌ بْنُ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عُمَرَ بْنِ مُسْلِمٍ صَاحِبِ الْهَرَوِيِّ عَنْ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ أَبِي مَرِضَ مَرَضاً شَدِيداً حَتَّى خِفْنَا عَلَيْهِ فَبَكَى بَعْضُ أَهْلِهِ عِنْدَ رَأْسِهِ فَنَظَرَ إِلَيْهِ فَقَالَ إِنِّي لَسْتُ بِمَيِّتٍ مِنْ وَجَعِي هَذَا إِنَّهُ أَتَانِي اثْنَانِ فَأَخْبَرَانِي أَنِّي لَسْتُ بِمَيِّتٍ مِنْ وَجَعِي هَذَا

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Umar Bin Muslim companion of Al Harwy, from Sadeyr who said,

‘I heard Abu Abdullah^asws saying, ‘My father fell ill with severe illness to the extent that we feared upon him^asws. One of his^asws family members cried by his^asws head. He^asws looked at him and said: ‘I^asws am not going to dies from this pain of mine^asws. Two (comers) came to me^asws and informed me that I^asws wouldn’t be dying from this pain of mine^asws’.

قَالَ فَبَرَأَ وَ مَكَثَ مَا شَاءَ اللَّهُ أَنْ يَمْكُثَ فَبَيْنَا هُوَ صَحِيحٌ لَيْسَ بِهِ بَأْسٌ قَالَ يَا بُنَيَّ إِنَّ اللَّذَيْنِ أَتَيَانِي مِنْ وَجَعِي ذَلِكَ أَتَيَانِي فَأَخْبَرَانِي أَنِّي مَيِّتٌ يَوْمَ كَذَا وَ كَذَا قَالَ فَمَاتَ فِي ذَلِكَ الْيَوْمِ‏.

He^asws said: ‘He^asws was cured, and he^asws remained for as long as Allah^azwj Desired him^asws to remain. While he^asws was healthy, not having any problems with him^asws, he^asws said: ‘My^asws son^asws! Those two who came to me^asws from that pain of mine^asws, came to me^asws to inform me^asws that I^asws would be passing away on such and such day’. He^asws passed away during that day’’.[276]

باب 2 أن الإمام لا يغسله و لا يدفنه إلا إمام و بعض أحوال وفاتهم عليهم السلام‏

CHAPTER 2 – THE IMAM^asws WOULD NEITHER BE WASHED NOT BURIED EXCEPT BY AN IMAM^asws, AND SOME OF THE SITUATIONS OF THEIR^asws EXPIRY

Notes: –

في خبر أبي الصلت الهروي في باب شهادة الرضا ع‏ أنه حضر الجواد ع لغسله و كفنه و الصلاة عليه.

And in a Hadeeth of Abu Al-Salt Al-Harwy in the chapter on martyrdom of Al Reza^asws: ‘Al Jawwad^asws presented to wash him^asws, and enshroud him^asws, and the Salat upon him^asws’.

وَ كَذَا فِي خَبَرِ هَرْثَمَةَ بْنِ أَعْيَنَ وَ فِيهِ‏ أَنَّهُ قَالَ الرِّضَا ع لِهَرْثَمَةَ فَإِنَّهُ سَيُشْرِفُ عَلَيْكَ الْمَأْمُونُ وَ يَقُولُ لَكَ يَا هَرْثَمَةُ أَ لَيْسَ زَعَمْتُمْ أَنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا إِمَامٌ مِثْلُهُ فَمَنْ يُغَسِّلُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى وَ ابْنُهُ مُحَمَّدٌ بِالْمَدِينَةِ مِنْ بِلَادِ الْحِجَازِ وَ نَحْنُ بِطُوسٍ

And such is in a Hadeeth of Harsama Bin Ayn, and in it, ‘Al-Reza^asws said to Harsama: ‘Al-Mamoun will soon be coming to you and telling you, ‘O Harsama! Aren’t you (Shias) claiming that the Imam^asws cannot be washed except by an Imam^asws like him^asws? So, who would wash Abu Al-Hassan Ali^asws Bin Musa^asws, and his^asws son^asws Muhammad^asws is in Al-Medina from the country Al-Hijaz, and we are at Toos (Mashhad)?’

فَإِذَا قَالَ ذَلِكَ فَأَجِبْهُ وَ قُلْ لَهُ إِنَّا نَقُولُ إِنَّ الْإِمَامَ يَجِبُ أَنْ يُغَسِّلَهُ الْإِمَامُ فَإِنْ تَعَدَّى مُتَعَدٍّ فَغَسَلَ الْإِمَامَ لَمْ تَبْطُلْ إِمَامَةُ الْإِمَامِ لِتَعَدِّي غَاسِلِهِ وَ لَا بَطَلَتْ إِمَامَةُ الْإِمَامِ الَّذِي بَعْدَهُ بِأَنْ غُلِبَ عَلَى غُسْلِ أَبِيهِ

So, when he says that, then answer him and tell him, ‘We are saying that the Imam^asws loves to be washed by the Imam^asws. So, if a transgressor were to transgress and washes the Imam^asws, it would not invalidate the Imamate of the Imam^asws due to the transgression of his^asws washer, nor would it invalidate the Imamate of the one to be after him^asws by the fact that he^asws was overcome upon by the washing of his^asws father^asws.

وَ لَوْ تَرَكَ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى بِالْمَدِينَةِ لَغَسَّلَهُ ابْنُهُ مُحَمَّدٌ ظَاهِراً مَكْشُوفاً وَ لَا يُغَسِّلُهُ الْآنَ أَيْضاً إِلَّا هُوَ مِنْ حَيْثُ يَخْفَى.

And if Abu Al-Hassan Ali^asws Bin Musa^asws were to be left at Al-Medina, his^asws son^asws Muhammad^asws would have washed him^asws, apparently, uncovered, and he^asws would be washing him^asws now as well except and from where he^asws would be hidden’’.

1- خص، منتخب البصائر مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي سَمَّالٍ‏ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَنَّا قَدْ رَوَيْنَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا الْإِمَامُ وَ قَدْ بَلَغَنَا هَذَا الْحَدِيثُ فَمَا تَقُولُ فِيهِ فَكَتَبَ إِلَيَّ أَنَّ الَّذِي بَلَغَكَ هُوَ الْحَقُّ

(The book) ‘Muntakhab Al Basaair’ – Muawiya Bin Hukeym, from Ibrahim Bin Abu Sammal who said,

‘I wrote to Abu Al-Hassan Al-Reza^asws, ‘We have reported from Abu Abdullah^asws that the Imam^asws cannot be washed except by the Imam^asws, and this Hadeeth has reached us. What are you^asws saying regarding it?’ He^asws wrote to me: ‘That which has reached you, it is the truth’.

قَالَ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ لَهُ- أَبُوكَ مَنْ غَسَّلَهُ وَ مَنْ وَلِيَهُ فَقَالَ لَعَلَّ الَّذِينَ حَضَرُوهُ أَفْضَلُ مِنَ الَّذِينَ تَخَلَّفُوا عَنْهُ قُلْتُ وَ مَنْ هُمْ قَالَ حَضَرُوهُ الَّذِينَ حَضَرُوا يُوسُفَ ع مَلَائِكَةُ اللَّهِ وَ رَحْمَتُهُ‏.

I entered to see him^asws after that and said to him^asws, ‘Your^asws father^asws, who washed him^asws, and who was in charge of it?’ He^asws said: ‘Perhaps the ones who attended him^asws were superior than those who stayed behind from it’. I said, ‘And who are they?’ He^asws said: ‘The ones who attended him^asws were the ones who attended Yusuf^as, Angels of Allah^azwj and His^azwj Mercy’’.[277]

2- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ يُونُسَ بْنِ طَلْحَةَ قَالَ: قُلْتُ لِلرِّضَا ع إِنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا الْإِمَامُ فَقَالَ أَ مَا تَدْرُونَ مَنْ حَضَرَ يُغَسِّلُهُ‏ قَدْ حَضَرَهُ خَيْرٌ مِمَّنْ غَابَ عَنْهُ الَّذِينَ حَضَرُوا يُوسُفَ فِي الْجُبِّ حِينَ غَابَ عَنْهُ أَبَوَاهُ وَ أَهْلُ بَيْتِهِ‏.

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Yunus Bin Talha who said,

‘I said to Al-Reza^asws, ‘The Imam^asws cannot be washed except by the Imam^asws?’ He^asws said: ‘Do you not know who attended his^asws washing? They attended him^asws, the best of the ones who were hidden from him^asws, those who had attended Yusuf^as in the well when his^as father^as and family members were absent from him^as’’.[278]

3- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ وَ أَحْمَدُ بْنُ إِسْحَاقَ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا قُبِضَ رَسُولُ اللَّهِ ص هَبَطَ جَبْرَئِيلُ وَ مَعَهُ الْمَلَائِكَةُ وَ الرُّوحُ الَّذِينَ كَانُوا يَهْبِطُونَ فِي لَيْلَةِ الْقَدْرِ

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad and Ahmad Bin Is’haq, from Al Qasim Bin Yahya, from one of our companions,

‘From Abu Abdullah^asws having said: ‘When Rasool-Allah^saww passed away, Jibraeel^as descended and with him^saww were the Angels and the Spirit, those who had descended during the Night of Pre-determination.

قَالَ فَفُتِحَ لِأَمِيرِ الْمُؤْمِنِينَ بَصَرُهُ فَرَآهُمْ فِي مُنْتَهَى السَّمَاوَاتِ إِلَى الْأَرْضِ يُغَسِّلُونَ النَّبِيَّ مَعَهُ وَ يُصَلُّونَ مَعَهُ عَلَيْهِ وَ يَحْفِرُونَ لَهُ

He^asws said: ‘The sight was opened for Amir Al-Momineen^asws, and he^asws saw them in the horizons of the skies to the earth, washing the Prophet^saww along with him^asws, and they were praying Salat with him^asws upon him^saww, and they were digging the grave for him^saww.

وَ اللَّهِ مَا حَفَرَ لَهُ غَيْرُهُمْ حَتَّى إِذَا وُضِعَ فِي قَبْرِهِ نَزَلُوا مَعَ مَنْ نَزَلَ فَوَضَعُوهُ فَتَكَلَّمَ وَ فُتِحَ لِأَمِيرِ الْمُؤْمِنِينَ ع سَمْعُهُ فَسَمِعَهُ يُوصِيهِمْ بِهِ فَبَكَى وَ سَمِعَهُمْ يَقُولُونَ لَا نَأْلُوهُ جُهْداً وَ إِنَّمَا هُوَ صَاحِبُنَا بَعْدَكَ إِلَّا أَنَّهُ لَيْسَ يُعَايِنُنَا بِبَصَرِهِ بَعْدَ مَرَّتِنَا هَذِهِ

By Allah^azwj! No one dug for him^saww other than them, until when he^saww was placed in his^saww grave, they descended with the one who descended, and placed him^saww. They spoke and the hearing was opened for Amir Al-Momineen^asws, bequeathing to them with it. He^asws wept and heard them saying, ‘Don’t give him^asws hard work, and he^asws is our Master^asws after you^saww, except that he^asws does not witness us with his^asws eyes after this time’.

حَتَّى إِذَا مَاتَ أَمِيرُ الْمُؤْمِنِينَ ع رَأَى الْحَسَنُ وَ الْحُسَيْنُ مِثْلَ ذَلِكَ الَّذِي رَأَى وَ رَأَيَا النَّبِيَّ ص أَيْضاً يُعِينُ الْمَلَائِكَةَ مِثْلَ الَّذِي صَنَعُوا بِالنَّبِيِّ

Until when Amir Al-Momineen^asws passes away, Al-Hassan^asws and Al-Husayn^asws saw similar to that which he^asws had seen, and the Prophet^saww had seen as well, assisting the Angels similar to that which they had done with the Prophet^saww.

حَتَّى إِذَا مَاتَ الْحَسَنُ رَأَى مِنْهُ الْحُسَيْنُ مِثْلَ ذَلِكَ وَ رَأَى النَّبِيَّ وَ عَلِيّاً يُعِينَانِ الْمَلَائِكَةَ

Until when Al-Hassan^asws passed away, Al-Husayn^asws saw from him^asws similar to that, and saw what the Prophet^saww and what Ali^asws both assisting the Angels.

حَتَّى إِذَا مَاتَ الْحُسَيْنُ رَأَى عَلِيُّ بْنُ الْحُسَيْنِ مِنْهُ مِثْلَ ذَلِكَ وَ رَأَى النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ يُعِينُونَ الْمَلَائِكَةَ

Until when Al-Husayn^asws passed away, Ali^asws Bin Al-Husayn^asws saw from him^asws similar to that, and saw the Prophet^saww and Ali^asws and Al-Hassan^asws assisting the Angels.

حَتَّى إِذَا مَاتَ عَلِيُّ بْنُ الْحُسَيْنِ رَأَى مُحَمَّدُ بْنُ عَلِيٍّ مِثْلَ ذَلِكَ وَ رَأَى النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ يُعِينُونَ الْمَلَائِكَةَ

Until when Ali^asws Bin Al-Husayn^asws passed away, Muhammad^asws Bin Ali^asws saw similar to that, and saw the Prophet^saww, and Ali^asws, and Al-Hassan^asws, and Al-Husayn^asws assisting the Angels.

حَتَّى إِذَا مَاتَ مُحَمَّدُ بْنُ عَلِيٍّ رَأَى جَعْفَرٌ مِثْلَ ذَلِكَ وَ رَأَى النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ وَ عَلِيَّ بْنَ الْحُسَيْنِ يُعِينُونَ الْمَلَائِكَةَ

Until when Muhammad^asws Bin Ali^asws passed away, Ja’far^asws saw similar to that, and saw the Prophet^saww, and Ali^asws, and Al-Hassan^asws, and Al-Husayn^asws, and Ali^asws Bin Al-Husayn^asws assisting the Angels.

حَتَّى إِذَا مَاتَ جَعْفَرٌ رَأَى مُوسَى مِنْهُ مِثْلَ ذَلِكَ هَكَذَا يَجْرِي إِلَى آخِرِنَا.

Until when Ja’far^asws passed away, Musa^asws saw from him^asws similar to that. That is how it flows to our^asws last one^asws’’.[279]

4- قب، المناقب لابن شهرآشوب أَبُو بَصِيرٍ قَالَ الصَّادِقُ ع‏ فِيمَا أَوْصَانِي بِهِ أَبِي ع أَنْ قَالَ يَا بُنَيَّ إِذَا أَنَا مِتُّ فَلَا يُغَسِّلْنِي أَحَدٌ غَيْرُكَ فَإِنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا إِمَامٌ‏.

(The book) ‘Manaqib’ of Ibn Shehr Ashub – Abu Baseer said,

‘Al-Sadiq^asws said: ‘Among what my^asws father^asws bequeathed with to me^asws is that he^asws said: ‘O my^asws son^asws! What I^asws pass away, no one should wash me^asws apart from you^asws, for the Imam^asws cannot be washed except by the Imam^asws’’.[280]

5- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ أَوْ غَيْرِهِ عَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ إِنَّهُمْ يُحَاجُّونَّا يَقُولُونَ إِنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا الْإِمَامُ قَالَ فَقَالَ مَا يُدْرِيهِمْ مَنْ غَسَّلَهُ فَمَا قُلْتَ لَهُمْ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ قُلْتُ لَهُمْ إِنْ قَالَ مَوْلَايَ إِنَّهُ غَسَّلَهُ تَحْتَ عَرْشِ رَبِّي فَقَدْ صَدَقَ وَ إِنْ قَالَ غَسَّلَهُ فِي تُخُومِ الْأَرْضِ فَقَدْ صَدَقَ

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Ahmad Bin Umar Al Hallal, or someone else,

‘From Al-Reza^asws, he (the narrator) said, ‘I said to him^asws, ‘They are arguing with us saying that the Imam^asws cannot be washed except by the Imam^asws’. He^asws said: ‘Do you know who washes him^asws? So, what did you say to them?’ I said, ‘May I be sacrificed for you^asws! I said to them, ‘If my Master^asws said he^asws was washed beneath the Throne of my^asws Lord^azwj, so he^asws has spoken the truth, and if he^asws says he^asws was washed in the fringes of the earth, so he^asws has spoken the truth’.

قَالَ لَا هَكَذَا فَقُلْتُ فَمَا أَقُولُ لَهُمْ قَالَ قُلْ لَهُمْ إِنِّي غَسَّلْتُهُ فَقُلْتُ أَقُولُ لَهُمْ إِنَّكَ غَسَّلْتَهُ‏.

He^asws said: ‘Not like that’. I said, ‘So what should I say to them?’ He^asws said: ‘Say to them I^asws washed him^asws’. I said, ‘I shall say to them that you^asws washed him^asws’’.[281]

6- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِي مَعْمَرٍ قَالَ: سَأَلْتُ‏ الرِّضَا ع عَنِ الْإِمَامِ يُغَسِّلُهُ الْإِمَامُ قَالَ سُنَّةُ مُوسَى بْنِ عِمْرَانَ ع‏.

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Abu Ma’mar who said,

‘I asked Al-Reza^asws about the Imam^asws, the Imam^asws washes him^asws’. He^asws said: ‘A Sunnah of Musa^as Bin Imran^as’’.[282]

7- كا، الكافي الْعِدَّةُ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَنْ غَسَّلَ فَاطِمَةَ قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ فَكَأَنِّي اسْتَعْظَمْتُ ذَلِكَ مِنْ قَوْلِهِ فَقَالَ كَأَنَّكَ ضِقْتَ بِمَا أَخْبَرْتُكَ بِهِ قَالَ فَقُلْتُ قَدْ كَانَ ذَلِكَ جُعِلْتُ فِدَاكَ

(The book) ‘Al Kafi’ – The number, from Ibn Isa, from Al Bazanty, from Abdul Rahman Bin Salim, from Al Mufazzal,

‘From Abu Abdullah^asws, he (the narrator) said, ‘I said to him^asws, ‘Who washed (Syeda) Fatima^asws?’ He^asws said: ‘That was Amir Al-Momineen^asws’. It was as if I was aggrieved from his^asws words. He^asws said: ‘It is as if you are straitened due to what I^asws informed you with’. I said, ‘It has been that, may I be sacrificed for you^asws!’

قَالَ فَقَالَ لَا تَضِيقَنَّ فَإِنَّهَا صِدِّيقَةٌ وَ لَمْ يَكُنْ يُغَسِّلُهَا إِلَّا صِدِّيقٌ أَ مَا عَلِمْتَ أَنَّ مَرْيَمَ لَمْ يُغَسِّلْهَا إِلَّا عِيسَى ع‏.

He (the narrator) said, ‘He^asws said: ‘Do not be straightened, for she^asws is a truthful, and no one could happen to have washed her^asws except a truthful. Do you not know that Maryam^as, no on washed her^as except Isa^as?’’[283]

باب 3 أن الإمام متى يعلم أنه إمام‏

CHAPTER 3 – WHEN DOES THE IMAM^asws KNOW HE^asws IS AN IMAM^asws?

1- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ أَخْبِرْنِي عَنِ الْإِمَامِ مَتَى يَعْلَمُ أَنَّهُ إِمَامٌ حِينَ يَبْلُغُهُ أَنَّ صَاحِبَهُ قَدْ مَضَى أَوْ حِينَ يَمْضِي مِثْلُ أَبِي الْحَسَنِ ع قُبِضَ بِبَغْدَادَ وَ أَنْتَ هَاهُنَا

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Safwan Bin Yahya who said,

‘I said to Abu Al-Hassan Al-Reza^asws, ‘Inform me about the Imam^asws, when does he^asws know that he^asws is an Imam^asws? When it reaches him^asws that his^asws companion has passed away, or when it transpires like, Abu Al-Hassan^asws passed away at Baghdad and you^asws were over here?’

قَالَ يَعْلَمُ ذَلِكَ حِينَ يَمْضِي صَاحِبُهُ قُلْتُ بِأَيِّ شَيْ‏ءٍ يَعْلَمُ قَالَ يُلْهِمُهُ اللَّهُ ذَلِكَ‏.

He^asws knows when his^asws companion as passed away’. I said, ‘By which thing does he^asws know?’ He^asws said: ‘Allah^azwj Inspires him that’’.[284]

2- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ قَارِنٍ عَنْ رَجُلٍ كَانَ رَضِيعَ‏ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا أَبُو الْحَسَنِ جَالِسٌ مَعَ مُؤَدِّبٍ لَهُ يُكَنَّى أَبَا زَكَرِيَّا وَ أَبُو جَعْفَرٍ عِنْدَنَا أَنَّهُ بِبَغْدَادَ وَ أَبُو الْحَسَنِ يَقْرَأُ مِنَ اللَّوْحِ‏ عَلَى مُؤَدِّبِهِ إِذْ بَكَى بُكَاءً شَدِيداً سَأَلَهُ الْمُؤَدِّبُ مَا بُكَاؤُكَ فَلَمْ يُجِبْهُ وَ قَالَ ائْذَنْ لِي بِالدُّخُولِ فَأَذِنَ لَهُ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Qarin, from a man who was a brother, from breastfeeding of,

Abu Ja’far^asws who said, While Abu Al-Hassan^asws was seated with a student of his^asws teknonymed as Abu Zakariya, and Abu Ja’far^asws was with us, he^asws being at Baghdad and Abu Al-Hassan^asws recited from the tablet unto his^asws student, when he^asws cried with intense crying. The student asked him^asws, ‘What makes you^asws cry?’ But he^asws did not answer him and said: ‘Allow me^asws with the entering (a room)’. I permitted him.

فَارْتَفَعَ الصِّيَاحُ وَ الْبُكَاءُ مِنْ مَنْزِلِهِ ثُمَّ خَرَجَ إِلَيْنَا فَسَأَلْنَاهُ عَنِ الْبُكَاءِ فَقَالَ إِنَّ أَبِي قَدْ تُوُفِّيَ السَّاعَةَ فَقُلْنَا بِمَا عَلِمْتَ قَالَ قَدْ دَخَلَنِي مِنْ إِجْلَالِ اللَّهِ مَا لَمْ أَكُنْ أَعْرِفُهُ قَبْلَ ذَلِكَ فَعَلِمْتُ أَنَّهُ قَدْ مَضَى

The shrieking and the crying rose from his^asws house. Then he came out to us and we asked him^asws about the crying. He^asws said: ‘My^asws father^asws has passed away this moment’. We said, ‘By what did you^asws know?’ He^asws said: ‘There entered into me from the Majesty of Allah^azwj what I^asws had not recognised before that, so I^asws knew that he^asws has passed away’.

فَتَعَرَّفْنَا ذَلِكَ الْوَقْتَ مِنَ الْيَوْمِ وَ الشَّهْرِ فَإِذَا هُوَ قَدْ مَضَى فِي ذَلِكَ الْوَقْتِ صَلَوَاتُ اللَّهِ عَلَيْهِ‏.

We made a note of that time from the day, and the month, and he^asws had passed away during that time’’.[285]

3- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي الْفَضْلِ الشَّيْبَانِيِّ عَنْ هَارُونَ بْنِ الْفَضْلِ قَالَ: رَأَيْتُ أَبَا الْحَسَنِ ع فِي الْيَوْمِ الَّذِي تُوُفِّيَ فِيهِ أَبُو جَعْفَرٍ ع فَقَالَ‏ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏ مَضَى أَبُو جَعْفَرٍ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Ahmad, from one of our companions, from Muawiya Bin Hukeym, from Abu Al Fazl Al Shaybani, from Haroun Bin Al Fazl who said,

‘I saw Abu Al-Hassan^asws during the day in which Abu Ja’far^asws passed away. He^asws said: ‘We are for Allah and we are returning to Him [2:156]. Abu Ja’far^asws has passed away’.

فَقِيلَ لَهُ وَ كَيْفَ عَرَفْتَ ذَلِكَ قَالَ تَدَاخَلَنِي ذِلَّةٌ لِلَّهِ لَمْ أَكُنْ أَعْرِفُهَا.

It was said to him^asws, ‘And how did you^asws know that?’ He^asws said: ‘(Feeling of) humbleness to Allah^azwj entered into me^asws, I^asws did not happen to recognise it (beforehand)’’.[286]

4- ير، بصائر الدرجات عَبَّادُ بْنُ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ سَمِعْتُهُ يَقُولُ يَعْنِي أَبَا الْحَسَنِ الرِّضَا ع‏ إِنِّي طَلَّقْتُ أُمَّ فَرْوَةَ بِنْتَ إِسْحَاقَ فِي رَجَبٍ بَعْدَ مَوْتِ أَبِي بِيَوْمٍ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ طَلَّقْتَهَا وَ قَدْ عَلِمْتَ بِمَوْتِ أَبِي الْحَسَنِ قَالَ نَعَمْ‏.

(The book) ‘Basaair Al Darajaat’ – Abbad Bin Suleyman, from Sa’ad Bin Sa’ad, from Ahmad Bin Umar who said,

‘I heard him^asws saying, meaning Abu Al-Hassan Al-Reza^asws: ‘I^asws got Umm Farwa Bin Is’haq divorced during Rajab after the passing away of my^asws father^asws. by a day’. I said, ‘May I be sacrificed for you^asws! You^asws got her divorced and you^asws had known of the expiry of Abu Al-Hassan^asws?’ He^asws said: ‘Yes’’.[287]

بيان: الظاهر أن أم فروة كانت من نساء الكاظم ع و كان الرضا ع وكيلا في تطليقها فطلاقها بعد العلم بالموت

Note: – The apparent is that Umm Farwa was from the wives of Al-Kazim^asws, and Al-Reza^asws was a representative regarding her divorce. So, he^asws got her divorced after the knowledge of the expiry’.

5- ير، بصائر الدرجات عَبَّادُ بْنُ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع إِنَّهُمْ رَوَوْا عَنْكَ فِي مَوْتِ أَبِي الْحَسَنِ أَنَّ رَجُلًا قَالَ لَكَ‏ عَلِمْتَ ذَلِكَ بِقَوْلِ سَعِيدٍ فَقَالَ جَاءَنِي سَعِيدٌ بِمَا قَدْ كُنْتُ عَلِمْتُهُ قَبْلَ مَجِيئِهِ‏.

(The book) ‘Basaair Al Darajaat’ – Abbad Bin Suleyman, from Sa’ad Bin Sa’ad, from Safwan bin Yahya who said,

‘I said to Abu Al-Hassan Al-Reza^asws, ‘They are reporting from you^asws regarding the expiry of Abu Al-Hassan^asws that a man said to you^asws that you^asws knew that by the words of Saeed’. He^asws said: ‘Saeed came to be with what I^asws had already known before his coming’’.[288]

6- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّهُمْ رَوَوْا عَنْكَ فِي مَوْتِ أَبِي الْحَسَنِ ع أَنَّ رَجُلًا قَالَ لَكَ عَلِمْتَ ذَلِكَ بِقَوْلِ سَعِيدٍ فَقَالَ جَاءَ سَعِيدٌ بَعْدَ مَا عَلِمْتُ بِهِ قَبْلَ مَجِيئِهِ

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Al Washa who said,

‘I said to Abu Al-Hassan^asws, ‘They are reported regarding the expiry of Abu Al-Hassan^asws that a man said to you^asws, you^asws knew that by the words of Saeed’. He^asws said: ‘Saeed came after I^asws had known with it, before his coming’.

قَالَ وَ سَمِعْتُهُ يَقُولُ طَلَّقْتُ أُمَّ فَرْوَةَ بِنْتَ إِسْحَاقَ فِي رَجَبٍ بَعْدَ مَوْتِ أَبِي الْحَسَنِ ع بِيَوْمٍ قُلْتُ طَلَّقْتَهَا وَ قَدْ عَلِمْتَ بِمَوْتِ أَبِي الْحَسَنِ ع قَالَ نَعَمْ قُلْتُ قَبْلَ أَنْ يَقْدَمَ عَلَيْكَ سَعِيدٌ قَالَ نَعَمْ‏.

He (the narrator) said, ‘And I heard him^asws saying, ‘I got Umm Farwa during Rajab after the expiry of Abu Al-Hassan^asws by a day’. I said, ‘You got her divorced and you^asws had known of the expiry of Abu Al-Hassan^asws?’ He^asws said: ‘Yes’. I said, ‘Before Saeed arrived to you^asws?’ He^asws said: ‘Yes’’.[289]

باب 4 الوقت الذي يعرف الإمام الأخير ما عند الأول‏

CHAPTER 4 – THE TIME WHICH THE LATTER IMAM^asws RECOGNISES WHAT IS WITH THE FORMER

1- ير، بصائر الدرجات ابْنُ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ جَمَاعَةٍ مَعَهُ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ يَعْرِفُ الْإِمَامُ الَّذِي بَعْدَهُ عِلْمَ مَنْ كَانَ قَبْلَهُ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ‏.

(The book) ‘Basaair Al Darajaat’ – Ibn Abu Al Khattab, from Ibn Asbat, from Al Hakam Bin Miskeen, from Ubeyd Bin Zurara, and a group with him. They said,

‘We heard Abu Abdullah^asws saying: ‘The Imam^asws who is after him^asws recognises the knowledge of the one who was before him^asws in the last minute remaining from his^asws soul’’.[290]

2- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى يَعْرِفُ الْآخَرُ مَا عِنْدَ الْأَوَّلِ قَالَ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ‏.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Ibn Asbaat, from Al Hakam Bin Miskeed, from one of his companions who said,

‘I said to Abu Abdullah^asws, ‘When does the latter Imam^asws know what is with the former?’ He^asws said: ‘In the last minute remaining from his^asws soul’’.[291]

3- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ الْإِمَامُ مَتَى يَعْرِفُ إِمَامَتَهُ وَ يَنْتَهِي الْأَمْرُ إِلَيْهِ قَالَ فِي آخِرِ دَقِيقَةٍ مِنْ حَيَاةِ الْأَوَّلِ‏.

(The book) ‘Basaair Al Darajaat’ – Ibn Yazeed, from Ibn Asbaat, from one of his companions,

‘From Abdullah^asws, he (the narrator) said, ‘I said, ‘The Imam^asws, when does he^asws know of his^asws Imamate and the ending of the command to him^asws?’ He^asws said: ‘In the last minute from the life of the former’’.[292]

باب 5 ما يجب على الناس عند موت الإمام‏

CHAPTER 5 – WHAT IS OBLIGATED UPON THE PEOPLE AT THE EXPIRY OF THE IMAM^asws

1- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ أَصْلَحَكَ اللَّهُ بَلَغَنَا شَكْوَاكَ فَأَشْفَقْنَا فَلَوْ أَعْلَمْتَنَا أَوْ عَلِمْنَا مَنْ بَعْدَكَ فَقَالَ إِنَّ عَلِيّاً ع كَانَ عَالِماً وَ الْعِلْمُ يُتَوَارَثُ وَ لَا يَهْلِكُ عَالِمٌ إِلَّا بَقِيَ مِنْ بَعْدِهِ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ اللَّهُ

(The book) ‘Illal Al Sharaie’ – My father, from Al Himeyri, from Ibn Isa, from Muhammad Al Barqy and Al Husayn Bin Saeed, altogether from Al Nazar, from Yahya Al Halby, from Bureyd, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullah^asws, ‘May Allah^azwj Keep you^asws well! Your^asws complaint (illness) has reached us and we are compassionate, so if you^asws could let us know, or tell us who (is the Imam^asws after you^asws)?’ He^asws said: ‘Ali^asws was a knowledgeable one, and the knowledge is inherited. So, the knowledgeable one will not depart except that there would remain from after him^asws, the one^asws who knows the like of his^asws knowledge or whatever Allah^azwj so Desires’.

قُلْتُ أَ فَيَسَعُ النَّاسَ إِذَا مَاتَ الْعَالِمُ أَنْ لَا يَعْرِفُوا الَّذِي بَعْدَهُ فَقَالَ أَمَّا أَهْلُ هَذِهِ الْبَلْدَةِ فَلَا يَعْنِي الْمَدِينَةَ وَ أَمَّا غَيْرُهَا مِنَ الْبُلْدَانِ فَبِقَدْرِ مَسِيرِهِمْ

I said, ‘Is there a leeway for the people, when the knowledgeable one^asws passes away, except that they should recognise the one^asws who is after him^asws?’ So he^asws said: ‘As for the people of this city, so no, meaning Al-Medina, and as for others from the cities, so in accordance of their travel distance.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ‏

Allah^azwj is Saying: And it was not for the Momineen to go forth altogether, so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122]’.

قَالَ قُلْتُ أَ رَأَيْتَ مَنْ مَاتَ فِي طَلَبِ ذَلِكَ فَقَالَ بِمَنْزِلَةِ مَنْ خَرَجَ‏ مِنْ بَيْتِهِ مُهاجِراً إِلَى اللَّهِ وَ رَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ‏

He (the narrator) said, ‘I said, ‘What is your^asws view of the one who dies during that?’ So he^asws said: ‘He would be at the status of: and the one who goes out from his would emigrating to Allah and His Rasool, then death overtakes him, so his Recompense would fall upon Allah [4:100]’.

قَالَ قُلْتُ فَإِذَا قَدِمُوا بِأَيِّ شَيْ‏ءٍ يَعْرِفُونَ صَاحِبَهُمْ قَالَ يُعْطَى السَّكِينَةَ وَ الْوَقَارَ وَ الْهَيْبَةَ.

He (the narrator) said, ‘I said, ‘So how do they proceed, by which thing they would be recognising their Master^asws?’ He^asws said: ‘They would be granted the tranquillity, and the dignity, and the awe (in his^asws presence)’’.[293]

2- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِذَا هَلَكَ الْإِمَامُ فَبَلَغَ قَوْماً لَيْسُوا بِحَضْرَتِهِ قَالَ يَخْرُجُونَ فِي الطَّلَبِ فَإِنَّهُمْ لَا يَزَالُونَ فِي عُذْرٍ مَا دَامُوا فِي الطَّلَبِ

(The book) ‘Illal Al Sharaie’ – My father, from Al Himeyri, from Ali Bin Ismail and Abdullah Bin Muhammad Bin Isa, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

‘From Abu Abdullah^asws, he (the narrator) said, ‘I said to him^asws, ‘When the Imam^asws passes away and (its news) reaches a people who were not in his^asws presence?’ He^asws said: ‘They should go forth in search (as to who the successor^asws is). Thus, they would not cease to be in a state of being excused for as long as they are in their search’.

قُلْتُ يَخْرُجُونَ كُلُّهُمْ أَوْ يَكْفِيهِمْ أَنْ يَخْرُجَ بَعْضُهُمْ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ‏ قَالَ هَؤُلَاءِ الْمُقِيمُونَ فِي السَّعَةِ حَتَّى يَرْجِعَ إِلَيْهِمْ أَصْحَابُهُمْ‏.

I said, ‘Should all of them go forth or would it suffice for some of them to go forth?’ Surely Allah^azwj Mighty and Majestic is Saying: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious? [9:122].Those (remaining ones) should be staying in their places until their companions return back to them’’.[294]

3- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَمَّنْ ذَكَرَهُ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنْ بَلَغَنَا وَفَاةُ الْإِمَامِ كَيْفَ نَصْنَعُ قَالَ عَلَيْكُمْ النَّفِيرُ قُلْتُ النَّفِيرُ جَمِيعاً قَالَ إِنَّ اللَّهَ يَقُولُ‏ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ‏ الْآيَةَ

(The book) ‘Illal Al Sharaie’ – My father, from Al Himeyri Muhammad Bin Abdullah Bin Ja’far, from Muhammad Bin Abdul Jabbar, from the one who mentioned it, from Yunus Bin Yaqoub, from Abdul A’ala who said,

‘I said to Abu Abdullah^asws, ‘(What should we do when the news of) the passing away of the Imam^asws reaches us?’ He^asws said: ‘Upon you is the going forth’. I said, ‘Altogether?’ He^asws said: ‘Allah^azwj is saying: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion [9:122] – the Verse.

قُلْتُ نَفَرْنَا فَمَاتَ بَعْضُهُمْ فِي الطَّرِيقِ قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ وَ مَنْ يَخْرُجْ‏ مِنْ بَيْتِهِ مُهاجِراً إِلَى اللَّهِ وَ رَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ‏.

I said, ‘We go forth and one of us dies in the road?’ So he^asws said: and the one who goes out from his would emigrating to Allah and His Rasool, then death overtakes him, so his Recompense would fall upon Allah [4:100]’’.

شي، تفسير العياشي عَنْ عَبْدِ الْأَعْلَى‏ مِثْلَهُ وَ زَادَ فِي آخِرِهِ قُلْتُ فَقَدِمْنَا الْمَدِينَةَ فَوَجَدْنَا صَاحِبَ هَذَا الْأَمْرِ مُغْلَقاً عَلَيْهِ بَابُهُ مُرْخًى عَلَيْهِ سَتْرُهُ

Tafseer Al-Ayyashi, from Abdul A’ala – similar to it, and there is an increase in its end – ‘I said, ‘We proceed to the city and we find the Master^asws of this Command, his^asws door being locked upon him^asws, the curtain having been drawn upon it?’

قَالَ إِنَّ هَذَا الْأَمْرَ لَا يَكُونُ إِلَّا بِأَمْرٍ بَيِّنٍ هُوَ الَّذِي إِذَا دَخَلْتَ الْمَدِينَةَ قُلْتَ إِلَى مَنْ أَوْصَى فُلَانٌ قَالُوا إِلَى فُلَانٍ‏.

He^asws said: ‘This matter cannot happen except with the clear Command. It is which, when you enter the city, you said, ‘To whom did so and so (Imam^asws) bequeath to?’ They would say, ‘To so and so (the next Imam^asws)’’.[295]

4- فس، تفسير القمي‏ وَ ما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ‏ يَعْنِي إِذَا بَلَغَهُمْ وَفَاةُ الْإِمَامِ‏ يَجِبُ أَنْ يَخْرُجَ مِنْ كُلِّ بِلَادٍ فِرْقَةٌ مِنَ النَّاسِ وَ لَا يَخْرُجُوا كُلُّهُمْ كَافَّةً وَ لَمْ يَفْرِضِ اللَّهُ أَنْ يَخْرُجَ النَّاسُ كُلُّهُمْ فَيَعْرِفُوا خَبَرَ الْإِمَامِ وَ لَكِنْ يَخْرُجُ طَائِفَةٌ وَ يُؤَدُّوا ذَلِكَ إِلَى قَوْمِهِمْ‏ لَعَلَّهُمْ يَحْذَرُونَ‏ كَيْ يعرفون [يَعْرِفُوا] الْيَقِينَ‏.

(Not a Hadeeth)[296]

5- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ الْيَقْطِينِيِّ مَعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ خَالِهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَ لَا أَرَانِيَ اللَّهُ يَوْمَكَ فَبِمَنْ أَئْتَمُّ فَأَوْمَأَ إِلَى مُوسَى ع

(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab and al Yaqteeny, both together from Ibn Abu Najran,

From Isa Bin Abdullah Bin Muhammad Bin Umar, son of Ali^asws Bin Abu Talib^asws, from his uncle^asws Ja’far Bin Muhammad^asws, said, ‘I said to him^asws, ‘If it (death) happens, and may Allah^azwj not Show me your^asws day, so whom should I’. He^asws gestured towards Musa^asws.

فَقُلْتُ لَهُ فَإِنْ مَضَى فَإِلَى مَنْ قَالَ فَإِلَى وَلَدِهِ قُلْتُ فَإِنْ مَضَى وَلَدُهُ وَ تَرَكَ أَخاً كَبِيراً وَ ابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ ثُمَّ هَكَذَا أَبَداً

I said to him^asws, ‘If he^asws passes away, then to whom?’ He^asws said: ‘To his^asws son^asws’. I said, ‘If his^asws son^asws passes away and leaves an elder brother and a young son, then whom should I follow?’ He^asws said: ‘His^asws son^asws. Then like that, for ever’.

فَقُلْتُ فَإِنْ أَنَا لَمْ أَعْرِفْهُ وَ لَمْ أَعْرِفْ مَوْضِعَهُ فَمَا أَصْنَعُ قَالَ تَقُولُ اللَّهُمَّ إِنِّي أَتَوَلَّى مَنْ بَقِيَ مِنْ حُجَجِكَ مِنْ وُلْدِ الْإِمَامِ الْمَاضِي فَإِنَّ ذَلِكَ يُجْزِيكَ‏.

I said, ‘Supposing I do not recognise him^asws, and do not recognise his^asws place, what should I do?’ He^asws said: ‘You should say, ‘O Allah^azwj! I hereby follow the one^asws remaining from Your^azwj Divine Authorities, from a son^asws of the past Imam^asws’, so that would suffice you’’.[297]

6- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَبْرَئِيلَ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ يَكُونُ النَّاسُ فِي حَالٍ لَا يَعْرِفُونَ الْإِمَامَ فَقَالَ قَدْ كَانَ يُقَالُ ذَلِكَ قُلْتُ فَكَيْفَ يَصْنَعُونَ قَالَ يَتَعَلَّقُونَ بِالْأَمْرِ الْأَوَّلِ حَتَّى يَسْتَبِينَ لَهُمُ الْأَخِيرُ.

(The book) ‘Ikmal Al Deen’ – Al Muzaffer Al Alawy, from Ibn Al Ayyashi, from his father, from Jibrael Bin Ahmad, from Musa Bin Ja’far al Baghdadi, from Muhammad Bin Isa, from Al Hassan Bin Saeed, from Al Qasim Bin Muhammad, from Aban, from Al Haris Bin Al Mugheira who said,

‘I asked Abu Abdullah^asws, ‘Can the people happen to be in a state they are not recognising the Imam^asws?’ He^asws said: ‘That can be said to be so’. I said, ‘So what should they be doing?’ He^asws said: ‘They should adhere with the command of the former one^asws until the latter is manifested to them’’.[298]

7- شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي رَجُلٍ دُعِيَ إِلَى هَذَا الْأَمْرِ فَعَرَفَهُ وَ هُوَ فِي أَرْضٍ مُنْقَطِعَةٍ إِذْ جَاءَ مَوْتُ الْإِمَامِ فَبَيْنَا هُوَ يَنْتَظِرُ إِذْ جَاءَهُ الْمَوْتُ

Tafseer Al Ayyashi – From Abu Al Sabbah who said,

‘I said to Abu Abdullah^asws, ‘What are you^asws saying regarding a man who was called to this matter, so he recognises it and he is in a cut off land, when the expiry comes to the Imam^asws. While he is awaiting, when the death comes to him’.

فَقَالَ هُوَ وَ اللَّهِ بِمَنْزِلَةِ مَنْ هَاجَرَ إِلَى اللَّهِ‏ وَ رَسُولِهِ فَمَاتَ‏ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ‏.

He^asws said: ‘By Allah^azwj! He would be at the status of the one who emigrates to Allah^azwj and His^azwj Rasool^saww, and he dies, so his Recompense would fall upon Allah; [4:100]’’.[299]

8- شي، تفسير العياشي عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: وَجَّهَ زُرَارَةُ ابْنَهُ عُبَيْداً إِلَى الْمَدِينَةِ يَسْتَخْبِرُ لَهُ خَبَرَ أَبِي الْحَسَنِ وَ عَبْدِ اللَّهِ‏ فَمَاتَ قَبْلَ أَنْ يَرْجِعَ إِلَيْهِ ابْنُهُ قَالَ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ حَدَّثَنِي مُحَمَّدُ بْنُ حَكِيمٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ع فَذَكَرْتُ لَهُ زُرَارَةَ وَ تَوْجِيهَ ابْنِهِ عُبَيْدٍ إِلَى الْمَدِينَةِ

Tafseer Al Ayyashi – From Ibn Abu Umeyr who said,

‘Zurara diverted his son Ubeyd to Al-Medina to get the news for him of Abu Al-Hassan^asws and Abdullah (Al-Fat’h), but his son died before he returned to him. Muhammad Bin Abu Umeyr said, ‘It is narrated to me by Muhammad Bin Hakeem who said, ‘I said to Abu Al-Hassan^asws the 1^st and mentioned Zurara to him and his diverting his son Ubeyd to Al-Medina.

فَقَالَ أَبُو الْحَسَنِ إِنِّي لَأَرْجُو أَنْ يَكُونَ زُرَارَةُ مِمَّنْ قَالَ اللَّهُ‏ وَ مَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهاجِراً إِلَى اللَّهِ وَ رَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ‏.

Abu Al-Hassan^asws said: ‘I^asws hope that Zurara happens to be from the ones Allah^azwj Said: the one who goes out from his would emigrating to Allah and His Rasool, then death overtakes him, so his Recompense would fall upon Allah; [4:100]’’.[300]

9- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِذَا حَدَثَ لِلْإِمَامِ حَدَثٌ كَيْفَ يَصْنَعُ النَّاسُ

Tafseer Al Ayyashi, from Yaqoub Bin Shuayb,

‘From Abu Abdullah^asws, he (the narrator) said, ‘I said to him^asws, ‘When it occurs for the Imam^asws and event (of death), how should the people deal with it?’

قَالَ كَانُوا يَكُونُونَ كَمَا قَالَ اللَّهُ‏ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا إِلَى قَوْلِهِ‏ يَحْذَرُونَ‏ قَالَ قُلْتُ فَمَا حَالُهُمْ قَالَ هُمْ فِي عُذْرٍ.

He^asws said: ‘They should become just as Allah^azwj Said: so why don’t a group of them from every sect from them to obtain understanding [9:122] – up to His^azwj Words: perhaps they would be cautious? [9:122]’. I said, ‘So what is their state?’ He^asws said: ‘They would be in excuse’’.[301]

10- وَ عَنْهُ أَيْضاً فِي رِوَايَةٍ أُخْرَى‏ مَا تَقُولُ فِي قَوْمٍ هَلَكَ إِمَامُهُمْ كَيْفَ يَصْنَعُونَ قَالَ فَقَالَ لِي أَ مَا تَقْرَأُ كِتَابَ اللَّهِ‏ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ إِلَى قَوْلِهِ‏ يَحْذَرُونَ‏

And from him as well in another report, ‘What are you^asws saying regarding a people whose Imam^asws has passed away, what should they be doing?’ He^asws said to me: ‘Have you not read the Book of Allah^azwj: so why don’t a group of them from every sect [9:122] – up to His^azwj Words: perhaps they would be cautious? [9:122]’.

قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَالُ الْمُنْتَظِرِينَ حَتَّى يَرْجِعَ الْمُتَفَقِّهُونَ قَالَ فَقَالَ لِي يَرْحَمُكَ اللَّهُ أَ مَا عَلِمْتَ أَنَّهُ كَانَ بَيْنَ مُحَمَّدٍ وَ عِيسَى صَلَّى اللَّهُ عَلَيْهِمَا خَمْسُونَ وَ مِائَتَا سَنَةٍ فَمَاتَ قَوْمٌ عَلَى دِينِ عِيسَى انْتِظَاراً لِدِينِ مُحَمَّدٍ فَآتَاهُمُ اللَّهُ‏ أَجْرَهُمْ مَرَّتَيْنِ‏.

I said, ‘May I be sacrificed for you^asws! So, what is the state of the awaiters until the ones obtaining understanding return?’ He^asws said to me: ‘May Allah^azwj have Mercy on you! Do you not know that in between Muhammad^saww and Isa^as were two hundred and fifty years? So, people had died upon the Religion of Isa awaiting the Religion of Muhammad^saww, so Allah^azwj Gave them their Recompense twice’’.[302]

باب 6 أحوالهم عليهم السلام بعد الموت و أن لحومهم حرام على الأرض و أنهم يرفعون إلى السماء

CHAPTER 6 – THEIR^asws STATES AFTER THE EXPIRY, AND THEIR^asws FLESH IS PROHIBITED UNTO THE EARTH, AND THEY^asws ARE RAISED TO THE SKY

1- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: قَالَ النَّبِيُّ ص يَوْماً لِأَصْحَابِهِ حَيَاتِي خَيْرٌ لَكُمْ وَ مَمَاتِي خَيْرٌ لَكُمْ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Abdullah Bin Sinan,

‘From Abu Abdullah^asws having said: ‘One day the Prophet^saww said to his^saww companions: ‘My^saww life is good for you all, and my^saww expiry is good for you all’.

قَالَ فَقَالُوا يَا رَسُولَ اللَّهِ هَذَا حَيَاتُكَ نَعَمْ قَالُوا فَكَيْفَ مَمَاتُكَ فَقَالَ إِنَّ اللَّهَ حَرَّمَ‏ لُحُومَنَا عَلَى الْأَرْضِ أَنْ يَطْعَمَ مِنْهَا شَيْئاً.

He^asws said: ‘They said, ‘O Rasool-Allah^saww! This life of yours^saww, yes (we understand), but how can your^saww expiry?’ He^saww said: ‘Allah^azwj has Prohibited our^asws flesh upon the earth to feed anything from it’’.[303]

2- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ الْمُسْلِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ حَيَاتِي خَيْرٌ لَكُمْ وَ مَمَاتِي خَيْرٌ لَكُمْ فَأَمَّا حَيَاتِي فَإِنَّ اللَّهَ هَدَاكُمْ بِي مِنَ الضَّلَالَةِ وَ أَنْقَذَكُمْ مِنْ شَفَا حُفْرَةٍ مِنَ النَّارِ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al Jabbar, from Abdul Rahman Bin Hammad, from Al Qasim Bin Urwah, from Abdullah Bin Umar Al Musly, from a man,

‘From Abu Abdullah^asws having said: ‘Rasool-Allah^saww said: ‘My^saww life is good for you all and my^saww expiry is good for you all. As for my^saww life, so Allah^azwj is Guiding you through me^saww from the straying and Saving you from the brink of the edge of the Fire.

وَ أَمَّا مَمَاتِي فَإِنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيَّ فَمَا كَانَ مِنْ حَسَنٍ اسْتَزَدْتُ اللَّهَ لَكُمْ وَ مَا كَانَ مِنْ قَبِيحٍ اسْتَغْفَرْتُ اللَّهَ لَكُمْ

And as for my^saww expiry, so your deeds would be Presented unto me^saww. Whatever would be from the good deeds, I^saww shall get Allah^azwj to Increase these for you, and whatever was from the ugly deeds, I^saww shall seek Forgiveness of Allah^azwj for you’.

فَقَالَ لَهُ رَجُلٌ مِنَ الْمُنَافِقِينَ وَ كَيْفَ ذَاكَ يَا رَسُولَ اللَّهِ وَ قَدْ رُمِمْتَ يَعْنِي صِرْتَ رَمِيماً فَقَالَ لَهُ رَسُولُ اللَّهِ ص كَلَّا إِنَّ اللَّهَ حَرَّمَ لُحُومَنَا عَلَى الْأَرْضِ فَلَا يَطْعَمُ مِنْهَا شَيْئاً.

A man from the hypocrites said to him^saww, ‘And how can that be, O Rasool-Allah^saww, and you^saww would be bones, meaning become decayed?’ Rasool-Allah^saww said to him: ‘Never! Allah^azwj has Prohibited our^asws flesh upon the earth, so it cannot feed anything from it’’.[304]

3- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ نَبِيٍّ وَ لَا وَصِيٍ‏ يَبْقَى فِي الْأَرْضِ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ حَتَّى يُرْفَعَ بِرُوحِهِ وَ عَظْمِهِ وَ لَحْمِهِ إِلَى السَّمَاءِ

(The book) ‘Basaair Al Dararjaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ziyad Bin Abu Al Hilal,

‘From Abu Abdullah^asws having said: ‘There is none from a Prophet^as nor any successor^as remaining in the earth for more than three days, until he^as is raised along with his^as soul, and his^as bones, and his^as flesh, to the sky.

وَ إِنَّمَا يُؤْتَى مَوْضِعُ آثَارِهِمْ وَ يُبَلَّغُ بِهِمْ‏ مِنْ بَعِيدٍ السَّلَامُ وَ يُسْمِعُونَهُمْ عَلَى آثَارِهِمْ مِنْ قَرِيبٍ‏.

And rather, you should come to the place of their^as traces and deliver the greetings from afar, and they^as would be hearing at their^asws traces from nearby’’.[305]

4- مل، كامل الزيارات أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ قَالَ: حَجَجْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فِي حَدِيثٍ طَوِيلٍ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ لَوْ نُبِشَ قَبْرُ الْحُسَيْنِ بْنِ عَلِيٍّ هَلْ كَانَ يُصَابُ فِي قَبْرِهِ شَيْ‏ءٌ

(The book’ ‘Kaamil Al Ziyaraat’ – My father, from Sa’ad, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Zurara, from Abdullah Bin Abdul Rahman Al Asamma, from Abdullah Bin Bakr who said,

‘I performed Hajj along with Abu Abdullah^asws’ – in a lengthy Hadeeth. ‘I said, ‘O son^asws of Rasool-Allah^saww! If the grave of Al-Husayn^asws Bin Ali^asws were to be exhumed, would anything be attained (found) in his^asws grave?’

فَقَالَ يَا ابْنَ بَكْرٍ مَا أَعْظَمَ مَسَائِلَكَ إِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ مَعَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ فِي مَنْزِلِ رَسُولِ اللَّهِ ص وَ مَعَهُ يُرْزَقُونَ وَ يُحْبَرُونَ وَ إِنَّهُ لَعَنْ يَمِينِ الْعَرْشِ مُتَعَلِّقٌ بِهِ يَقُولُ يَا رَبِّ أَنْجِزْ لِي مَا وَعَدْتَنِي

He^asws said: ‘O Ibn Bakr! How grievous is your question! Al-Husayn^asws Bin Ali^asws is with his^asws father^asws, and his^asws mother^asws, and his^asws brother^asws in the house of Rasool-Allah^saww, and with him^asws they are being sustained and delighted, and he^asws is proclaiming on the right of the Throne, adhering with it, saying: ‘O Lord^azwj! Fulfil for me what You^azwj Promised me^asws’.

وَ إِنَّهُ لَيَنْظُرُ إِلَى زُوَّارِهِ فَهُوَ أَعْرَفُ‏ بِهِمْ وَ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ مَا فِي رَحَائِلِهِمْ مِنْ أَحَدِهِمْ بِوُلْدِهِ وَ إِنَّهُ لَيَنْظُرُ إِلَى مَنْ يَبْكِيهِ فَيَسْتَغْفِرُ لَهُ وَ يَسْأَلُ أَبَاهُ الِاسْتِغْفَارَ لَهُ وَ يَقُولُ أَيُّهَا الْبَاكِي لَوْ عَلِمْتَ مَا أَعَدَّ اللَّهُ لَكَ لَفَرِحْتَ أَكْثَرَ مِمَّا حَزِنْتَ وَ إِنَّهُ لَيَسْتَغْفِرُ لَهُ مِنْ كُلِّ ذَنْبٍ وَ خَطِيئَةٍ.

And he^asws is looking at his^asws visitors, and he^asws is a knower with them, and their names and the names of their fathers, and what is in their journeys of one of them with his children. And he^asws looks are the ones crying for him^asws, so he^asws seeks Forgiveness for him^asws, and asks his^asws father^asws to seek Forgiveness for him, and says: ‘O you crying one! If only you knew what Allah^azwj has Prepared for you^asws, you would be happy more than grieving’, and he^asws seeks Forgiveness for him of every sin and mistake’’.[306]

5- وَ قَالَ الشَّيْخُ الْمُفِيدُ قَدَّسَ اللَّهُ لَطِيفَهُ فِي كِتَابِ الْمَقَالاتِ‏ إِنَّ رُسُلَ اللَّهِ تَعَالَى مِنَ الْبَشَرِ وَ أَنْبِيَاءَهُ وَ الْأَئِمَّةَ مِنْ خُلَفَائِهِ ع مُحَدَّثُونَ مَصْنُوعُونَ تَلْحَقُهُمُ الْآلَامُ وَ تَحْدُثُ لَهُمُ اللَّذَّاتُ وَ تَنْمِي أَجْسَادُهُمْ‏ بِالْأَغْذِيَةِ وَ تَنْقُصُ عَلَى مُرُورِ الزَّمَانِ وَ يَحُلُّ بِهِمُ الْمَوْتُ وَ يَجُوزُ عَلَيْهِمُ الْفَنَاءُ وَ عَلَى هَذَا الْقَوْلِ إِجْمَاعُ أَهْلِ التَّوْحِيدِ وَ قَدْ خَالَفَنَا فِيهِ الْمُنْتَمُونَ إِلَى التَّفْوِيضِ وَ طَبَقَاتُ الْغُلَاةِ فَأَمَّا أَحْوَالُهُمْ‏ بَعْدَ الْوَفَاةِ فَإِنَّهُمْ يُنْقَلُونَ مِنْ تَحْتِ التُّرَابِ فَيُسْكَنُونَ بِأَجْسَامِهِمْ وَ أَرْوَاحِهِمْ جَنَّةَ اللَّهِ تَعَالَى فَيَكُونُونَ فِيهَا أَحْيَاءً يَتَنَعَّمُونَ إِلَى يَوْمِ الْمَمَاتِ يَسْتَبْشِرُونَ بِمَنْ يَلْحَقُ بِهِمْ مِنْ صَالِحِي أُمَمِهِمْ وَ شِيعَتِهِمْ وَ يَلْقَوْنَهُ بِالْكَرَامَاتِ وَ يَنْتَظِرُونَ مَنْ يَرِدُ عَلَيْهِمْ مِنْ أَمْثَالِ السَّابِقِينَ فِي الدِّيَانَاتِ‏ وَ إِنَّ رَسُولَ اللَّهِ ص وَ الْأَئِمَّةَ مِنْ عِتْرَتِهِ ع خَاصَّةً لَا تَخْفَى عَلَيْهِمْ بَعْدَ الْوَفَاةِ أَحْوَالُ شِيعَتِهِمْ فِي دَارِ الدُّنْيَا بِإِعْلَامِ اللَّهِ تَعَالَى لَهُمْ ذَلِكَ حَالًا بَعْدَ حَالٍ وَ يَسْمَعُونَ كَلَامَ الْمُنَاجِي لَهُمْ فِي مَشَاهِدِهِمُ الْمُكَرَّمَةِ الْعِظَامِ بِلَطِيفَةٍ مِنْ لَطَائِفِ اللَّهِ تَعَالَى بَيْنَهُمْ بِهَا مِنْ جُمْهُورِ الْعِبَادِ وَ تَبْلُغُهُمُ الْمُنَاجَاةُ مِنْ بُعْدٍ كَمَا جَاءَتْ بِهِ الرِّوَايَةُ وَ هَذَا مَذْهَبُ فُقَهَاءِ الْإِمَامِيَّةِ كَافَّةً وَ حَمَلَةِ الْآثَارِ مِنْهُمْ وَ لَسْتُ أَعْرِفُ فِيهِ لِمُتَكِّلِمِيهِمْ مِنْ قَبْلُ مَقَالًا وَ بَلَغَنِي مِنْ بَنِي نَوْبَخْتَ رَحِمَهُمُ اللَّهُ تَعَالَى خِلَافٌ فِيهِ وَ لَقِيتُ جَمَاعَةً مِنَ الْمُقَصِّرِينَ عَنِ الْمَعْرِفَةِ مِمَّنْ يَنْتَمِي إِلَى الْإِمَامَةِ أَيْضاً يَأْبُونَهُ وَ قَدْ قَالَ اللَّهُ‏ تَعَالَى‏ وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ وَ يَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ‏ أَلَّا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ‏ وَ مَا يَتْلُو هَذِهِ مِنَ الْكَلَامِ وَ قَالَ فِي قِصَّةِ مُؤْمِنِ آلِ فِرْعَوْنَ‏ قِيلَ ادْخُلِ الْجَنَّةَ قالَ يا لَيْتَ قَوْمِي يَعْلَمُونَ بِما غَفَرَ لِي رَبِّي وَ جَعَلَنِي مِنَ الْمُكْرَمِينَ‏ وَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَلَّمَ عَلَيَّ عِنْدَ قَبْرِي سَمِعْتُهُ وَ مَنْ سَلَّمَ عَلَيَّ مِنْ بَعِيدٍ بُلِّغْتُهُ سَلَامُ اللَّهِ عَلَيْهِ وَ آلِهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ الْأَخْبَارُ فِي تَفْصِيلِ مَا ذَكَرْنَاهُ مِنَ الْجُمْلَةِ عَنْ أَئِمَّةِ آلِ مُحَمَّدٍ ع بِمَا وَصَفْنَاهُ نَصّاً وَ لَفْظاً كَثِيرٌ وَ لَيْسَ هَذَا الْكِتَابُ مَوْضِعَ ذِكْرِهَا انْتَهَى‏ كَلَامُهُ شَرَّفَ اللَّهُ مَقَامَهُ.

(A commentary by Al Mufeed)[307]

باب 7 أنهم يظهرون بعد موتهم و يظهر منهم الغرائب و يأتيهم أرواح الأنبياء عليهم السلام و تظهر لهم الأموات من أوليائهم و أعدائهم‏

CHAPTER 7 – THEY^asws ARE APPEARING AFTER THEIR^asws EXPIRY, AND THE STRANGE THINGS APPEAR FROM THEM^asws, AND THE SOULS OF THE PROPHETS^as COME TO THEM^asws, AND THE DECEASED ONES FROM THEIR^asws FRIENDS AND THEIR^asws ENEMIES APPEAR TO THEM

1- ب، قرب الإسناد مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنِ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ: قَالَ لِيَ ابْتِدَاءً إِنَّ أَبِي كَانَ عِنْدِي الْبَارِحَةَ قُلْتُ أَبُوكَ قَالَ أَبِي قُلْتُ أَبُوكَ قَالَ أَبِي قُلْتُ أَبُوكَ

(The book) ‘Qurb Al Asnaad’ – Muawiya Bin Hukeym, from Al Washa,

‘From Al-Reza^asws, he (the narrator) said, ‘He^asws said to me initiating: ‘My^asws father^asws was with me^asws last night’. I said, ‘Your^asws father^asws?’ He^asws said: ‘My^asws father^asws’. I said, ‘Your^asws father^asws?’ He^asws said: ‘My^asws father^asws’. I said, ‘Your^asws father^asws?’

قَالَ فِي الْمَنَامِ إِنَّ جَعْفَراً ع كَانَ يَجِي‏ءُ إِلَى أَبِي فَيَقُولُ يَا بُنَيَّ افْعَلْ كَذَا يَا بُنَيَّ افْعَلْ كَذَا يَا بُنَيَّ افْعَلْ كَذَا

He^asws said: ‘In the dream. Ja’far^asws used to come to my^asws father^asws and said, ‘O my^asws son^asws! Do such and such. O my^asws son^asws! Do such and such. O my^asws son^asws! Do such and such’.

قَالَ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقَالَ لِي يَا حَسَنُ إِنَّ مَنَامَنَا وَ يَقَظَتَنَا وَاحِدَةٌ.

He (the narrator) said, ‘I entered to see him^asws after that. He^asws said to me: ‘O Hassan! Our^asws sleep and our^asws wakefulness is one (and the same)’’.[308]

2- ير، بصائر الدرجات ب، قرب الإسناد بِالْإِسْنَادِ عَنْهُ ع قَالَ: قَالَ لِي بِخُرَاسَانَ رَأَيْتُ رَسُولَ اللَّهِ ص هَاهُنَا وَ الْتَزَمْتُهُ‏.

(The book) ‘Basaair Al Darajaat’ (and) ‘Qurb Al Asnaad’ – By the chain,

‘From him^asws, he (the narrator) said, ‘He^asws said to me at Khurasan: ‘I^saww saw Rasool-Allah^saww over here and adhered to him^saww’’.[309]

3- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ وَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع حَدَّثَنِي عَبْدُ الْكَرِيمِ بْنُ حَسَّانَ عَنْ عُبَيْدَةَ بْنِ عَبْدِ اللَّهِ بْنِ بِشْرٍ الْخَثْعَمِيِّ عَنْ أَبِيكَ أَنَّهُ قَالَ كُنْتُ رِدْفَ أَبِي وَ هُوَ يُرِيدُ الْعُرَيْضَ

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Bilad, and from Muhammad Bin Al Husay, from Ibrahim Bin Abu Al Bilad who said,

‘I said to Abu Al-Hassan Al-Reza^asws, ‘Abdul Kareem Bin Hassan narrated to me from Ubeyda Bin Abdullah Bin Bishr Al-Khas’amy, from your^asws father^asws having said: ‘I^asws was riding behind my^asws father^asws and he^asws intended Al-Ureyz.

قَالَ فَلَقِيَهُ شَيْخٌ أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ يَمْشِي قَالَ فَنَزَلَ إِلَيْهِ فَقَبَّلَ بَيْنَ عَيْنَيْهِ فَقَالَ إِبْرَاهِيمُ وَ لَا أَعْلَمُهُ إِلَّا أَنَّهُ قَبَّلَ يَدَهُ ثُمَّ جَعَلَ يَقُولُ لَهُ جُعِلْتُ فِدَاكَ وَ الشَّيْخُ يُوصِيهِ فَكَانَ فِي آخِرِ مَا قَالَ لَهُ انْظُرِ الْأَرْبَعَ رَكَعَاتٍ فَلَا تَدَعْهَا قَالَ وَ قَامَ أَبِي حَتَّى تَوَارَى الشَّيْخُ

He^asws said, ‘And old man of white head (hair) and beard met him^asws walking. So, he^asws descended to him and kissed him between his eyes. Ibrahim said, ‘And I do not know it except and he^asws kissed his hand. Then he^asws went on saying: ‘May I be sacrificed for you!’ And the old man was advising him^asws. It was among the last of what he said to him^asws: ‘Look (consider) the four Cycles (Salat), and do not leave these’. And my^asws father^asws arose until the sheykh went away.

ثُمَّ رَكِبَ فَقُلْتُ يَا أَبَهْ مَنْ هَذَا الَّذِي صَنَعْتَ بِهِ مَا لَمْ أَرَكَ صَنَعْتَهُ بِأَحَدٍ قَالَ هَذَا أَبِي يَا بُنَيَ‏.

Then he^asws rode’. I^asws said: ‘O father^asws! Who was this whom your^asws did with him^asws what I^asws have not seen you^asws do with anyone (else)?’ He^asws said: ‘This was my^asws father^asws, O my^asws son^asws’’.[310]

4- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا أُحَدِّثُ نَفْسِي فَرَآنِي فَقَالَ مَا لَكَ تُحَدِّثُ نَفْسَكَ تَشْتَهِي أَنْ تَرَى أَبَا جَعْفَرٍ قُلْتُ نَعَمْ قَالَ قُمْ فَادْخُلِ الْبَيْتَ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at who said,

‘I entered to see Abu Abdullah^asws and I was discussing with myself, and he^asws saw me. He^asws said: ‘What is the matter with you discussing with yourself. Are you desirous that I^asws show you^asws Abu Ja’far^asws?’ I said, ‘Yes’. He^asws said: ‘Arise and enter the house’.

فَدَخَلْتُ فَإِذَا هُوَ أَبُو جَعْفَرٍ ع وَ قَالَ أَتَى قَوْمٌ مِنَ الشِّيعَةِ الْحَسَنَ بْنَ عَلِيٍّ ع بَعْدَ قَتْلِ أَمِيرِ الْمُؤْمِنِينَ ع فَسَأَلُوهُ فَقَالَ تَعْرِفُونَ أَمِيرَ الْمُؤْمِنِينَ إِذَا رَأَيْتُمُوهُ قَالُوا نَعَمْ

I entered and there was Abu Ja’far^asws, and he^asws said: ‘A group of the Shias of Al-Hassan^asws Bin Ali^asws came after the killing of Amir Al-Momineen^asws, and they asked him^asws. He^asws said: ‘Would you recognise Amir Al-Momineen^asws if you were to see him^asws?’ They said, ‘Yes’.

قَالَ فَارْفَعُوا السِّتْرَ فَرَفَعُوهُ فَإِذَا هُمْ بِأَمِيرِ الْمُؤْمِنِينَ ع لَا يُنْكِرُونَهُ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ يَمُوتُ مَنْ مَاتَ‏ مِنَّا وَ لَيْسَ بِمَيِّتٍ وَ يَبْقَى مَنْ بَقِيَ مِنَّا حُجَّةً عَلَيْكُمْ‏.

He^asws said: ‘Raise the curtain!’ They raised it, and there they were with Amir Al-Momineen^asws, they could not deny it. And Amir Al-Momineen^asws said: ‘The one from us^asws passes away and he^asws isn’t dead, and the remaining one^asws from us^asws remains as a Divine Authority upon you all’’.[311]

5- ير، بصائر الدرجات الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَشِيرٍ عَنْ عُثْمَانَ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع فَأَطَلْتُ الْجُلُوسَ عِنْدَهُ فَقَالَ أَ تُحِبُّ أَنْ تَرَى أَبَا عَبْدِ اللَّهِ ع فَقَالَ وَدِدْتُ وَ اللَّهِ فَقَالَ قُمْ وَ ادْخُلْ ذَلِكَ الْبَيْتَ فَدَخَلْتُ الْبَيْتَ فَإِذَا أَبُو عَبْدِ اللَّهِ ع قَاعِدٌ.

(The book) ‘Basaair Al Darajaat’ – Al Husayn Bin Muhammad Bin Aamir, from Moalla Bin Muhammad, from Bashir, from Usman Bin Marwan, from Sama’at who said,

‘I was in the presence of Abu Al-Hassan^asws, and the sitting in his^asws presence was prolonged. He^asws said: ‘Would you like me^asws to show you Abu Abdullah^asws?’ He said, ‘I would love it, by Allah^azwj!’ He^asws said: ‘Arise and enter that house’. I entered the house and there was Abu Abdullah^asws seated’’.[312]

6- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع أَتَى أَبَا بَكْرٍ فَقَالَ لَهُ أَ مَا أَمَرَكَ رَسُولُ اللَّهِ ص أَنْ تُطِيعَنِي فَقَالَ لَا وَ لَوْ أَمَرَنِي لَفَعَلْتُ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Al Hakam Bin Miskeen, from Abu Saeed Al Mukary,

‘From Abu Abdullah^asws having said: ‘Amir Al-Momineen^asws came to Abu Bakr and said to him: ‘Didn’t Rasool-Allah^saww order you to obey me^asws?’ He said, ‘No, and if he^saww had ordered me, I would have done so’.

قَالَ فَانْطَلِقْ بِنَا إِلَى مَسْجِدِ قُبَاءَ فَإِذَا رَسُولُ اللَّهِ ص يُصَلِّي فَلَمَّا انْصَرَفَ قَالَ عَلِيٌّ ع يَا رَسُولَ اللَّهِ إِنِّي قُلْتُ لِأَبِي بَكْرٍ أَمَرَكَ اللَّهُ وَ رَسُولُهُ أَنْ تُطِيعَنِي فَقَالَ لَا فَقَالَ رَسُولُ اللَّهِ ص قَدْ أَمَرْتُكَ فَأَطِعْهُ

He^asws said: ‘Then come with us^asws to Masjid Quba’, and there was Rasool-Allah^saww praying Salat. When he^saww finished, Ali^asws said: ‘O Rasool-Allah^saww! I said to Abu Bakr, ‘Allah^azwj and His^azwj Rasool^saww have ordered you to obey me^asws’. He said, ‘No’. Rasool-Allah^saww said: ‘I^saww had ordered you^asws, so obey him^asws!’

قَالَ فَخَرَجَ فَلَقِيَ عُمَرَ وَ هُوَ ذَعِرٌ فَقَالَ لَهُ مَا لَكَ فَقَالَ قَالَ لِي رَسُولُ اللَّهِ ص كَذَا وَ كَذَا فَقَالَ تَبّاً لِأُمَّةٍ وَلَّوْكَ أَمْرَهُمْ أَ مَا تَعْرِفُ سِحْرَ بَنِي هَاشِمٍ‏.

He^asws said: ‘He went out and met Umar, and he (Abu Bakr) was terrified. He said to him, ‘What is the matter with you?’ He said, ‘Rasool-Allah^saww said to me such and such’. He said, ‘Damn the community who made you in charge of their affairs! Do you not recognise the sorcery of the Clan of Hashim^as?’’[313]

7- ير، بصائر الدرجات عَلِيُّ بْنُ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ عَلَاءِ بْنِ يَحْيَى الْمَكْفُوفِ عَنْ عُمَرَ بْنِ أَبِي زِيَادٍ عَنْ عَطِيَّةَ الْأَبْزَارِيِّ قَالَ: طَافَ رَسُولُ اللَّهِ ص بِالْكَعْبَةِ فَإِذَا آدَمُ ع بِحِذَاءِ الرُّكْنِ الْيَمَانِيِّ فَسَلَّمَ عَلَيْهِ رَسُولُ اللَّهِ ص ثُمَّ انْتَهَى إِلَى الْحِجْرِ فَإِذَا نُوحٌ ع بِحِذَاءِ رَجُلٍ طَوِيلٍ فَسَلَّمَ عَلَيْهِ رَسُولُ اللَّهِ ص‏.

(The book) ‘Basaair Al Darajaat’ – Ali Bin Al Hassan Bin Fazzal, from his father, from Ala’a Bin Yahya Al Makfouf, from Umar Bin Abu Ziyad, from Atiyya Al Abzary who said,

‘Rasool-Allah^saww performed Tawaaf of the Kabah, and there was Adam^as parallel to the Yemeni corner. Rasool-Allah^saww greeted unto him^as, then ended up to the (Black) Stone and there was Noah^as facing a tall man. Rasool-Allah^azwj greeted unto him^as’’.[314]

8- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عُبَيْدِ بْنِ عَبْدِ الرَّحْمَنِ الْخَثْعَمِيِّ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: خَرَجْتُ مَعَ أَبِي إِلَى بَعْضِ أَمْوَالِهِ فَلَمَّا بَرَزْنَا إِلَى الصَّحْرَاءِ اسْتَقْبَلَهُ شَيْخٌ أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ فَسَلَّمَ عَلَيْهِ فَنَزَلَ إِلَيْهِ أَبِي جَعَلْتُ أَسْمَعُهُ يَقُولُ لَهُ جُعِلْتُ فِدَاكَ ثُمَّ جَلَسَا فَتَسَاءَلَا طَوِيلًا

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Ibrahim Bin Abu Al Bilad, from Ubeyd Bin Abdul Rahman Al Khas’amy,

‘From Abu Ibrahim (7^th Imam^asws) having said: ‘I^asws went out with my^asws father^asws to one of his^asws assets. When we^asws came out to the desert, an old man of white head and beard met him^asws. He^asws greeted unto him and my^asws father^asws descended to him. I^asws went on to hear him^asws saying: ‘May I be sacrificed for you^asws!’ Then they both sat discussing for a long time.

ثُمَّ قَامَ الشَّيْخُ وَ انْصَرَفَ وَ وَدَّعَ أَبِي وَ قَامَ يَنْظُرُ فِي قَفَاهُ حَتَّى تَوَارَى عَنْهُ فَقُلْتُ لِأَبِي مَنْ هَذَا الشَّيْخُ الَّذِي سَمِعْتُكَ تَقُولُ‏ لَهُ مَا لَمْ تَقُلْهُ لِأَحَدٍ قَالَ هَذَا أَبِي‏.

Then the old man stood up and left, and my^asws father^asws bade him^asws farewell and stood looking in his back until he disappeared from sight. I^asws said to my^asws father^asws: ‘Who is this old man whom I^asws heard you^asws saying to him what you^asws do not say to anyone?’ He^asws said: ‘This is my^asws father^asws’’.[315]

9- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ عَبَايَةَ الْأَسَدِيِّ قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ عِنْدَهُ رَجُلٌ رَثُ‏ الْهَيْئَةِ وَ أَمِيرُ الْمُؤْمِنِينَ ع مُقْبِلٌ عَلَيْهِ يُكَلِّمُهُ فَلَمَّا قَامَ الرَّجُلُ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنْ هَذَا الَّذِي أَشْغَلَكَ عَنَّا قَالَ هَذَا وَصِيُّ مُوسَى ع‏.

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Usman Bin Isa, from the one who informed him, from Abaya Al Asady who said,

‘I entered to see Amir Al-Momineen^asws and in his^asws presence was a man of shabby clothing, and Amir Al-Momineen^asws was facing towards him speaking to him. When the man stood (to leave), I said, ‘O Amir Al-Momineen^asws! Who is this who pre-occupied you^asws from us?’ He^asws said: ‘This is the successor^as of Musa^as’’.[316]

10- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي الصَّخْرِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ: دَخَلْتُ أَنَا وَ رَجُلٌ مِنْ أَصْحَابِي‏ عَلَى عَلِيِّ بْنِ عِيسَى بْنِ عَبْدِ اللَّهِ أَبِي طَاهِرٍ الْعَلَوِيِّ قَالَ أَبُو الصَّخْرِ فَأَظُنُّهُ مِنْ وُلْدِ عُمَرَ بْنِ عَلِيٍّ قَالَ وَ كَانَ أَبُو طَاهِرٍ فِي دَارِ الصَّيْدِيِّينَ نَازِلًا قَالَ فَدَخَلْنَا عَلَيْهِ عِنْدَ الْعَصْرِ وَ بَيْنَ يَدَيْهِ رَكْوَةٌ مِنْ مَاءٍ وَ هُوَ يَتَمَسَّحُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيْنَا السَّلَامَ ثُمَّ ابْتَدَأَنَا فَقَالَ مَعَكُمْ أَحَدٌ فَقُلْنَا لَا

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Abu Al Sakhr, from Al Hassan Bin Ali who said,

‘I and a man from my companions entered to see Ali Bin Isa Bin Abdullah Abu Tahir Al-Alawy. Abu Al-Sakhr, I think he was from the sons of Umar son of Ali^asws, and Abu Tahir was in the hunting house as a guest. We entered to see him in the afternoon, and in front of him was a pot of water, and he was wiping. We greeted unto him and he returned the greeting to us, then he initiated us saying, ‘Is there anyone (else) with you?’ We said, ‘No’.

ثُمَّ الْتَفَتَ يَمِيناً وَ شِمَالًا هَلْ يَرَى‏ أَحَداً ثُمَّ قَالَ أَخْبَرَنِي أَبِي عَنْ جَدِّي أَنَّهُ كَانَ مَعَ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بِمِنًى وَ هُوَ يَرْمِي الْجَمَرَاتِ وَ أَنَّ أَبَا جَعْفَرٍ رَمَى الْجَمَرَاتِ قَالَ فَاسْتَتَمَّهَا ثُمَّ بَقِيَ فِي يَدِهِ بَعْدُ خَمْسُ حَصَيَاتٍ فَرَمَى اثْنَتَيْنِ فِي نَاحِيَةٍ وَ ثَلَاثَةً فِي نَاحِيَةٍ

Then he turned towards right and left whether anyone was looking, then said, ‘My father informed me from my grandfather that he was with Abu Ja’far Muhammad Bin Ali^asws at Mina, and he was pelting the rocks (a ritual), and Abu Ja’far^asws pelted the rocks. He^asws completed, then there remain in his^asws hand afterwards, five pebbles, so he^asws threw two in a corner and three in a corner. 

فَقَالَ لَهُ جَدِّي جُعِلْتُ فِدَاكَ لَقَدْ رَأَيْتُكَ صَنَعْتَ شَيْئاً مَا صَنَعَهُ أَحَدٌ قَطُّ رَأَيْتُكَ رَمَيْتَ الْجَمَرَاتِ ثُمَّ رَمَيْتَ بِخَمْسَةٍ بَعْدَ ذَلِكَ ثَلَاثَةٍ فِي نَاحِيَةٍ وَ اثْنَتَيْنِ فِي نَاحِيَةٍ

My grandfather said to him^asws, ‘May I be sacrificed for you^asws! I saw you^asws do something what no one (else) has done at all! I saw you^asws pelt the rocks, then you^asws threw five after that, three in a corner and two in a corner’.

قَالَ نَعَمْ إِنَّهُ إِذَا كَانَ كُلُّ مَوْسِمٍ أُخْرِجَا الْفَاسِقَيْنِ الْغَاصِبَيْنِ‏ ثُمَّ يُفَرَّقُ بَيْنَهُمَا هَاهُنَا لَا يَرَاهُمَا إِلَّا إِمَامٌ عَدْلٌ فَرَمَيْتُ الْأَوَّلَ اثْنَتَيْنِ وَ الْآخَرَ ثَلَاثَةً لِأَنَّ الْآخَرَ أَخْبَثُ مِنَ الْأَوَّلِ‏.

He^asws said: ‘Yes, whenever it was every season (of Hajj), the mischief-makers, the usurpers are brought out, then there is a separation between the two over here. None can see the two except a just Imam^asws. So, I^asws pelted the first (Abu Bakr) two (pebbles), and the other (Umar) three (pebbles), because the other ones is wickeder than the first one’’.[317]

11- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة رُوِيَ بِحَذْفِ الْإِسْنَادِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ: رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ هُوَ خَارِجٌ مِنَ الْكُوفَةِ فَتَبِعْتُهُ مِنْ وَرَائِهِ حَتَّى صَارَ إِلَى جَبَّانَةِ الْيَهُودِ وَ وَقَفَ فِي وَسْطِهَا وَ نَادَى يَا يَهُودُ فَأَجَابُوهُ مِنْ جَوْفِ الْقُبُورِ لَبَّيْكَ لَبَّيْكَ مُطَاعٌ‏ يَعْنُونَ بِذَلِكَ يَا سَيِّدَنَا

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported by a deleted chain, from Jabir Bin Abdullah^asws having said,

‘I^ra saw Amir Al-Momineen Ali^asws Bin Abu Talib^asws, and he^asws was outside from Al-Kufa. I^ra followed him^asws from behind him^asws until he^asws came to a cemetery of the Jews and paused in the middle of it, and called out: ‘O Jews!’ They answered him^asws from the interior of the graves, ‘At your^asws service! At your^asws service!’ – meaning obedience with that, ‘O our Master^asws!’

فَقَالَ كَيْفَ تَرَوْنَ الْعَذَابَ فَقَالُوا بِعِصْيَانِنِا لَكَ كَهَارُونَ فَنَحْنُ وَ مَنْ عَصَاكَ فِي الْعَذَابِ إِلَى يَوْمِ الْقِيَامَةِ

He^asws said: ‘How do you see the punishment?’ They said, ‘Due to our disobedience to you^asws, being forced, so we and the one who disobeyed you^asws would be in the punishment up to the Day of Qiyamah’.

ثُمَّ صَاحَ صَيْحَةً كَادَتِ السَّمَاوَاتُ يَنْقَلِبْنَ فَوَقَعْتُ مَغْشِيّاً عَلَى وَجْهِي مِنْ هَوْلِ مَا رَأَيْتُ فَلَمَّا أَفَقْتُ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلَى سَرِيرٍ مِنْ يَاقُوتَةٍ حَمْرَاءَ عَلَى رَأْسِهِ إِكْلِيلٌ مِنَ الْجَوْهَرِ وَ عَلَيْهِ حُلَلٌ خُضْرٌ وَ صُفْرٌ وَ وَجْهُهُ كَدَارَةِ الْقَمَرِ

Then he^asws shouted such a shout, the skies almost overturned, and I^ra fell down unconscious upon my face from the horror of what I saw. When I^ra woke up, I^ra saw Amir Al-Momineen^asws upon a throne of red ruby having a crown of jewels upon his^asws head, and upon him^asws was a green and yellow garment, and his^asws face was like the full moon.

فَقُلْتُ يَا سَيِّدِي هَذَا مُلْكٌ عَظِيمٌ قَالَ نَعَمْ يَا جَابِرُ إِنَّ مُلْكَنَا أَعْظَمُ مِنْ مُلْكِ سُلَيْمَانَ بْنِ دَاوُدَ وَ سُلْطَانَنَا أَعْظَمُ مِنْ سُلْطَانِهِ

I^ra said, ‘My Master^asws! This is a great kingdom!’ He^asws said: ‘Yes, O Jabir! Our^asws kingdom is greater than the kingdom of Suleyman^as Bin Dawood^as, and our^asws authority is greater than his^as authority’.

ثُمَّ رَجَعَ وَ دَخَلْنَا الْكُوفَةَ وَ دَخَلْتُ خَلْفَهُ إِلَى الْمَسْجِدِ فَجَعَلَ يَخْطُو خُطُوَاتٍ وَ هُوَ يَقُولُ لَا وَ اللَّهِ لَا فَعَلْتُ لَا وَ اللَّهِ لَا كَانَ ذَلِكَ أَبَداً فَقُلْتُ يَا مَوْلَايَ لِمَنْ تُكَلِّمُ وَ لِمَنْ تُخَاطِبُ وَ لَيْسَ‏ أَرَى أَحَداً

Then he^asws returned and we entered Al-Kufa and I^ra entered behind him^asws to the Masjid. He^asws went on step by step and he^asws was saying: ‘No, by Allah^azwj, I^asws will not do so! No, by Allah^azwj, that will not happen, ever!’ I^ra said, ‘O my Master^asws! Who were you^asws speaking to, and whom were you^asws addressing to, and I^ra didn’t see anyone?’

فَقَالَ يَا جَابِرُ كُشِفَ لِي عَنْ بَرَهُوتَ فَرَأَيْتُ شَيْبُويَه‏ وَ حَبْتَرَ وَ هُمَا يُعَذَّبَانِ فِي جَوْفِ تَابُوتٍ فِي بَرَهُوتَ فَنَادَيَانِي يَا أَبَا الْحَسَنِ يَا أَمِيرَ الْمُؤْمِنِينَ رُدَّنَا إِلَى الدُّنْيَا نُقِرَّ بِفَضْلِكَ وَ نُقِرَّ بِالْوَلَايَةِ لَكَ

He^asws said: ‘O Jabir! It was uncovered for me^asws from (the valley of) Barhout, and I^asws saw Sheybuwiya and Hibter (Abu Bakr & Umar), and they were both being punished in the interior of a coffin in Barhout. They both called out to me, ‘O Abu Al Hassan^asws! O Amir Al-Momineen^asws! Return us to the world, we will acknowledge with your^asws merits, and we will acknowledge with the Wilayah for you^asws’.

فَقُلْتُ لَا وَ اللَّهِ لَا فَعَلْتُ لَا وَ اللَّهِ لَا كَانَ ذَلِكَ أَبَداً ثُمَّ قَرَأَ هَذِهِ الْآيَةَ وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ‏ يَا جَابِرُ وَ مَا مِنْ أَحَدٍ خَالَفَ وَصِيَّ نَبِيٍّ إِلَّا حُشِرَ أَعْمَى‏ يَتَكَبْكَبُ فِي عَرَصَاتِ الْقِيَامَةِ.

I^asws said: ‘No, by Allah^azwj! I^asws will not do so. No, by Allah^azwj, that will not happen, ever!’ Then he^asws recited the Verse: ‘And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]. (Then he^asws said): ‘O Jabir! And there is no one opposing a successor^as of a Prophet^as except he would be Resurrected blind groping around in the plains of Qiyamah’’.[318]

12- وَ رَوَى الشَّيْخُ الْجَلِيلُ الْحَسَنُ بْنُ سُلَيْمَانَ فِي كِتَابِ الْمُحْتَضَرِ مِنْ كِتَابِ الْقَائِمِ لِلْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ فِي حَدِيثٍ طَوِيلٍ يَذْكُرُ فِيهِ‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ خَرَجَ مِنَ الْكُوفَةِ وَ مَرَّ حَتَّى أَتَى الْغَرِيَّيْنِ فَجَازَهُ فَلَحِقْنَاهُ وَ هُوَ مُسْتَلْقٍ عَلَى الْأَرْضِ بِجَسَدِهِ لَيْسَ تَحْتَهُ ثَوْبٌ

And it is reported by the majestic sheykh Al Hassan Bin Suleyman, in the book ‘Al Mukhtasar’ from the book ‘Al Qaim’ of Al Fazl Bin Shazan, from Ibn Tareyf, from Ibn Nubata,

‘In a lengthy Hadeeth mentioning in it that Amir Al-Momineen^asws went out from Al-Kufa and went on until he^asws came to Al-Ghariyeyn. He^asws crossed it and I joined up with him^asws and he^asws was adhering upon the ground with his^asws body, not having any sheet (upon the ground) under him^asws.

فَقَالَ لَهُ قَنْبَرٌ يَا أَمِيرَ الْمُؤْمِنِينَ أَ لَا أَبْسُطُ ثَوْبِي تَحْتَكَ قَالَ لَا هَلْ هِيَ إِلَّا تُرْبَةُ مُؤْمِنٍ أَوْ مُزَاحَمَتُهُ فِي مَجْلِسِهِ قَالَ الْأَصْبَغُ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ تُرْبَةُ مُؤْمِنٍ فَقَدْ عَرَفْنَاهَا كَانَتْ أَوْ تَكُونُ فَمَا مُزَاحَمَتُهُ فِي مَجْلِسِهِ

Qanbar said to him^asws, ‘O Amir Al-Momineen^asws! Shall I spread out my^asws cloak beneath you^asws?’ He^asws said: ‘No, it is except the grave of a Momin, or its rival regarding his sitting?’ Al-Asbagh said, ‘I said, ‘O Amir Al-Momineen^asws! Grave of the Momin, we have recognised it, whether it was or would happen to be, but what is its rival regarding his sitting?’

فَقَالَ يَا ابْنَ نُبَاتَةَ لَوْ كُشِفَ لَكُمْ لَرَأَيْتُمْ‏ أَرْوَاحَ الْمُؤْمِنِينَ فِي هَذَا الظَّهْرِ حَلَقاً يَتَزَاوَرُونَ وَ يَتَحَدَّثُونَ إِنَّ فِي هَذَا الظَّهْرِ رُوحَ كُلِّ مُؤْمِنٍ وَ بِوَادِي‏ بَرَهُوتَ نَسَمَةَ كُلِّ كَافِرٍ.

He^asws said: ‘O Ibn Nubata!  If it was uncovered for you, you would (be able to) see souls of the Momineen in this backyard in circles visiting each other and discussing. In this backyard is the soul of every Momin, and in the valley of Barhout is the person of every Kafir’’.[319]

13- وَ مِنَ الْكِتَابِ الْمَذْكُورِ لِلْفَضْلِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَرْوَاحَ الْمُؤْمِنِينَ يَرَوْنَ آلَ مُحَمَّدٍ فِي جِبَالِ رَضْوَى فَتَأْكُلُ مِنْ طَعَامِهِمْ وَ تَشْرَبُ مِنْ شَرَابِهِمْ وَ تُحَدِّثُ مَعَهُمْ فِي مَجَالِسِهِمْ حَتَّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ فَإِذَا قَامَ قَائِمُنَا بَعَثَهُمُ اللَّهُ وَ أَقْبَلُوا مَعَهُ يُلَبُّونَ زُمَراً فَزُمَراً فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ وَ يَضْمَحِلُّ الْمُنْتَحِلُونَ وَ يَنْجُو الْمُقَرَّبُونَ‏.

And from the mentioned book of Al Fazl Bin Shazaan, from Muhammad Bin Ismail, from Muhammad Bin Sinan, from Hammad Bin Marwan, from Zayd Al Shahham,

‘From Abu Abdullah^asws having said: ‘The souls of the Momineen are seeing the Progeny^asws of Muhammad^saww in mount Razwa. They eat from their^asws food and drink from their^asws drinks, and discuss with them^asws in their^asws gatherings until our^asws Qaim^asws of People^asws of the Household rises. So, when our^asws Qaim^asws does rise, Allah^azwj would Resurrect them and they would come with him^asws, exclaiming ‘Talbiyya’, group by group. At that, the falsifiers would doubt, and the imposters would fade away, and the ones of proximity would attain salvation’’.[320]

باب 8 أنهم أمان لأهل الأرض من العذاب‏

CHAPTER 8 – THEY^asws ARE A SECURITY FROM THE PUNISHMENT FOR THE INHABITANTS OF THE EARTH

الآيات الأنفال‏ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ‏

The Verses – (Surah) Al Anfaal: And Allah was not going to Punish them while you were among them [8:33].

1- فس، تفسير القمي قَالَ رَسُولُ اللَّهِ ص‏ جَعَلَ اللَّهُ النُّجُومَ أَمَاناً لِأَهْلِ السَّمَاءِ وَ جَعَلَ أَهْلَ بَيْتِي أَمَاناً لِأَهْلِ الْأَرْضِ‏.

Tafseer Al-Qummi – Rasool-Allah^saww said: ‘Allah^azwj Made the stars as a security for the inhabitants of the sky, and Made People^asws of my^saww Household as a security for the inhabitants of the earth’’.[321]

2- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بَزِيعٍ عَنْ إِسْمَاعِيلَ بْنِ صَبِيحٍ عَنْ حُبَابِ بْنِ قِسْطَاسٍ عَنْ مُوسَى بْنِ عُبَيْدَةَ عَنْ إِيَاسِ بْنِ سَلَمَةَ عَنْ أَبِيهِ‏ قَالَ‏ قَالَ رَسُولُ اللَّهِ ص‏ النُّجُومُ أَمَانٌ لِأَهْلِ السَّمَاءِ وَ أَهْلُ بَيْتِي أَمَانٌ لِأُمَّتِي‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusy – Abu Amro, from Ibn Uqda, from Al Hassan Bin Ali Bin Bazie, from Ismail Bin Sabeeh, from Hubab Bin Qistat, from Musa Bin Ubeyda, from Ibas Bin Salama, from his father who said,

‘Rasool-Allah^saww said: ‘The stars are a security for the inhabitants of the sky and People^asws of my^saww Household are a security for my^saww community’’.[322]

3- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ أَبِيهِ عَنْ أَخِي دِعْبِلٍ عَنِ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِيهِ عَنْ جَابِرٍ وَ أَبِي مُوسَى الْأَشْعَرِيِّ وَ ابْنِ عَبَّاسٍ قَالُوا قَالَ رَسُولُ اللَّهِ ص‏ النُّجُومُ أَمَانٌ لِأَهْلِ السَّمَاءِ وَ أَهْلُ بَيْتِي أَمَانٌ لِأُمَّتِي فَإِذَا ذَهَبَ النُّجُومُ ذَهَبَ أَهْلُ السَّمَاءِ وَ إِذَا ذَهَبَ أَهْلُ بَيْتِي ذَهَبَ أَهْلُ الْأَرْضِ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi, from Ismail Bin Ali Al Deobely, from his father, from his brother Deobel, from Hafs Bin Giyas, from his father, from Jabir and Abu Musa Al Ashary, and Ibn Abbas who said,

‘Rasool-Allah^saww said: ‘The stars are a security for the inhabitants of the sky, and People^asws of my^saww Household are a security for my^saww community. So, when the stars depart, the inhabitants of the sky would depart, and when People^asws of my^saww Household depart, the inhabitants of the earth would depart’’.[323]

4- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ النُّجُومُ أَمَانٌ لِأَهْلِ السَّمَاءِ وَ أَهْلُ بَيْتِي أَمَانٌ لِأُمَّتِي‏.

(The book) ‘Uyoon Akhbar Al-Reza^asws’, by the three chains from Al-Reza^asws, from his^asws forefathers^asws having said: ‘Rasool-Allah^saww said: ‘The stars are a security for the inhabitants of the sky, and People^asws of my^saww Household are a security for my^saww community’’.[324]

5- ك، إكمال الدين أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنْ دَاوُدَ عَنْ فُضَيْلٍ الرَّسَّانِ قَالَ: كَتَبَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ إِلَى أَبِي عَبْدِ اللَّهِ ع أَخْبِرْنَا مَا فَضْلُكُمْ أَهْلَ الْبَيْتِ

(The book) ‘Ikmal Al Deen’ – From Al Himeyri, from Ibn Isa, from Al Ahwazy, from Fazala, from Dawood, from Fuzeyl Al Rassan who said,

‘Muhammad Bin Ibrahim wrote to Abu Abdullah^asws, ‘Inform us, what are your^asws merits, of People^asws of the Household?’

فَكَتَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ع أَنَّ الْكَوَاكِبَ جُعِلَتْ فِي السَّمَاءِ أَمَاناً لِأَهْلِ السَّمَاءِ فَإِذَا ذَهَبَتْ نُجُومُ السَّمَاءِ جَاءَ أَهْلَ السَّمَاءِ مَا كَانُوا يُوعَدُونَ وَ قَالَ رَسُولُ اللَّهِ ص جُعِلَ أَهْلُ بَيْتِي أَمَاناً لِأُمَّتِي فَإِذَا ذَهَبَ أَهْلُ بَيْتِي جَاءَ أُمَّتِي مَا كَانُوا يُوعَدُونَ‏.

Abu Abdullah^asws wrote to him: ‘The stars have been Made to be in the sky as a security for the inhabitants of the sky. So, when the stars depart, it would come to the inhabitants of the sky what they have been Threatened with; and Rasool-Allah^saww said: ‘People^asws of my^saww Household have been Made to be a security for my^saww community. So, when People^asws of my^saww Household depart, it would come upon my^saww community what they have been Threatened with’’.[325]

6- ك، إكمال الدين مُحَمَّدُ بْنُ عُمَرَ عَنْ مُحَمَّدِ بْنِ السَّرِيِّ بْنِ سَهْلِ بْنِ عَيَّاشٍ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الْمَلِكِ بْنِ هَارُونَ بْنِ عَنْتَرَةَ عَنْ جَدِّهِ‏ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ النُّجُومُ أَمَانٌ لِأَهْلِ السَّمَاءِ فَإِذَا ذَهَبَتِ النُّجُومُ ذَهَبَ أَهْلُ السَّمَاءِ وَ أَهْلُ بَيْتِي أَمَانٌ لِأَهْلِ الْأَرْضِ فَإِذَا ذَهَبَ أَهْلُ بَيْتِي ذَهَبَ أَهْلُ الْأَرْضِ‏.

(The book) ‘Ikmal Al Deen’ – Muhammad Bin Umar, from Muhammad Bin Al Sarry Bin Sahl Bin Ayyash, from Al Husayn Bin Abdul Malik Bin Haroun Bin Antarah, from his grandgather,

‘From Ali^asws Bin Abu Talib^asws having said: ‘Rasool-Allah^saww said: ‘The stars are a security for the inhabitants of the sky. So, when the stars depart, the inhabitants of the sky would depart. And people^asws of my^saww Household are a security for the inhabitants of the earth. So, when People^asws of my^saww depart, the inhabitants of the earth would depart’’.[326]

باب 9 أنهم شفعاء الخلق و أن إياب الخلق إليهم و حسابهم عليهم و أنه يسأل عن حبهم و ولايتهم في يوم القيامة

CHAPTER 9 – THEY^asws ARE INTERCESSORS OF THE PEOPLE, AND THE RETURN OF THE PEOPLE IS TO THEM^asws, AND THEIR RECKONING IS UPON THEM^asws, AND THEIR^asws LOVE WOULD BE QUESTIONED ABOUT DURING THE DAY OF QIYAMAH

1- قب، المناقب لابن شهرآشوب الثَّعْلَبِيُّ فِي تَفْسِيرِهِ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ وَ أَبُو الْقَاسِمِ الْقُشَيْرِيُّ فِي تَفْسِيرِهِ عَنِ الْحَاكِمِ الْحَافِظِ عَنْ أَبِي بَرْزَةَ وَ ابْنُ بَطَّةَ فِي إِبَانَتِهِ بِإِسْنَادِهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ كُلُّهُمْ عَنِ النَّبِيِّ ص قَالَ: لَا تَزُولُ قَدَمُ عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ أَرْبَعَةٍ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَ عَنْ شَبَابِهِ فِيمَا أَبْلَاهُ وَ عَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَ فِيمَا أَنْفَقَهُ وَ عَنْ حُبِّنَا أَهْلَ الْبَيْتِ‏.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub al Sa’alby, in his Tafseer, from Mujahid, from Ibn Abbas, and Abu Al Qasim al Musheyri in his Tafseer, from Al Hakim Al Hafiz, from Bu Barzah, and Ibn Battah, in his explanation, by his chain from Abu Saeed al Khudry,

‘All of them from the Prophet^saww having said: ‘The feet of a servant will not move on the Day of Qiyamah until he is questioned about four – about his life what he finished it in, and about his youth what did he indulge in, and about his wealth from where he earned it and what did he spend it in, and about our^asws love, People^asws of the Household’’.[327]

2 أَرْبَعِينُ الْمَكِّيِّ وَ وَلَايَةُ الطَّبَرِيِ‏ فَقَالَ لَهُ‏ فَمَا آيَةُ مُحِبِّكُمْ مِنْ بَعْدِكُمْ‏ فَوَضَعَ يَدَهُ عَلَى رَأْسِ عَلِيٍّ ع وَ هُوَ إِلَى جَانِبِهِ فَقَالَ إِنَّ حُبِّي مِنْ بَعْدِي حُبُّ هَذَا.

(The book) ‘Al-Arbaeen’ of Al-Makky, and ‘Wilayah’ of Al-Tabari – He said to him^saww, ‘So what is a sign of having your^saww love from after you^saww?’ He^saww placed his^saww hand upon the head of Ali^asws, and he^asws was by his^saww side, and he^saww said: ‘My^saww love from after me^asws is love of this one^asws’’.[328]

3 مَنْقَبَةُ الْمُطَهَّرِينَ عَنْ أَبِي نَعِيمٍ‏ فَقَالَ عُمَرُ وَ مَا آيَةُ حُبِّكُمْ يَا رَسُولَ اللَّهِ قَالَ حُبُّ هَذَا وَ وَضَعَ يَدَهُ عَلَى كَتِفِ عَلِيٍّ ع وَ قَالَ مَنْ أَحَبَّهُ فَقَدْ أَحَبَّنَا وَ مَنْ أَبْغَضَهُ فَقَدْ أَبْغَضَنَا.

(The book) ‘Manqaba Al-Mutahireen’ – from Abu Naeem, ‘Umar said, ‘And what is a sign of your^saww love O Rasool-Allah^saww!’ He^saww said: ‘Love of this one’, and he^saww placed his^saww hand upon a shoulder of Ali^asws and said: ‘One who loves him^asws, so he has loved us^asws, and one who hates him^asws, so he has hated us^asws’’.[329]

4 ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ ص‏ وَ الَّذِي بَعَثَنِي بِالْحَقِّ لَا يَقْبَلُ اللَّهُ مِنْ عَبْدٍ حَسَنَةً حَتَّى يَسْأَلَهُ عَنْ حُبِّ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏.

Ibn Abbas, ‘The Prophet^saww said: ‘By the One^azwj Who Sent me^saww with the truth! Allah^azwj does not Accept a good deed from a servant until He^azwj Questions him about the love of Ali^asws Bin Abu Talib^asws’’.[330]

5- جا، المجالس للمفيد الصَّدُوقُ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقِ اللَّهِ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاء عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ سَكَنَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَ أَهْلَ النَّارِ النَّارَ مَكَثَ عَبْدٌ فِي النَّارِ سَبْعُونَ خَرِيفاً وَ الْخَرِيفُ سَبْعُونَ سَنَةً

(The book) ‘Al Majaalis of Al Mufeed – Al Sadouq, from his father, from Muhammad Al Attar, from Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Ahmad Bin Rizqallah, from Yahya Bin Abu Al A’ala, from Jabir,

‘From Abu Ja’far^asws, from his^asws father^asws, from his^asws grandfather^asws having said: ‘Rasool-Allah^saww said: ‘When it will be the Day of Qiyamah and the people of the Paradise will settle in the Paradise, and the people of the Fire into the Fire, a servant would remain in the Fire for seventy ‘Khareyf’, and each ‘Khareyf’ is of seventy years.

ثُمَّ إِنَّهُ يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ وَ يُنَادِيهِ فَيَقُولُ يَا رَبِّ أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ لَمَّا رَحِمْتَنِي فَيُوحِي اللَّهُ جَلَّ جَلَالُهُ إِلَى جَبْرَئِيلَ ع اهْبِطْ إِلَى عَبْدِي فَأَخْرِجْهُ فَيَقُولُ جَبْرَئِيلُ وَ كَيْفَ لِي بِالْهُبُوطِ فِي النَّارِ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنِّي قَدْ أَمَرْتُهَا أَنْ تَكُونَ عَلَيْكَ بَرْداً وَ سَلَاماً

Then he would ask Allah^azwj Mighty and Majestic and call out to Him^azwj saying, ‘O Lord^azwj! I ask You^azwj by the right of Muhammad^saww and People^asws of his^saww Household, please have Mercy on me’. Allah^azwj, Majestic is His^azwj Majesty would Reveal to Jibraeel^as: “Descend to My^azwj servant and Extract him!” Jibraeel^as would say: ‘And can it be for me^as with the descent into the Fire?’ Allah^azwj Blessed and Exalted would Say: “I^azwj have Commanded it to become cool and safe upon you^as!”

قَالَ فَيَقُولُ يَا رَبِّ فَمَا عِلْمِي بِمَوْضِعِهِ فَيَقُولُ إِنَّهُ مِنْ جُبٍّ مِنْ سِجِّينٍ فَيَهْبِطُ جَبْرَئِيلُ إِلَى النَّارِ فَيَجِدُهُ مَعْقُولًا عَلَى وَجْهِهِ فَيُخْرِجُهُ فَيَقِفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَقُولُ اللَّهُ تَعَالَى يَا عَبْدِي كَمْ لَبِثْتَ فِي النَّارِ تُنَاشِدُنِي فَيَقُولُ يَا رَبِّ مَا أُحْصِيهِ

He^as would say: ‘O Lord^azwj! So, what would let me know of his place?’ He^azwj would Say: “He is in a pit of Sijjeen!” So, Jibraeel^as would descend into the Fire and find him fallen upon his face. He^as would extract him and pause him in front of Allah^azwj Mighty and Majestic. Allah^azwj the Exalted would Say: “O My^azwj servant! How much did you tarry in the Fire calling out to Me^azwj?” He would say, ‘O Lord^azwj! I cannot count it’.

فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ أَمَا وَ عِزَّتِي وَ جَلَالِي لَوْ لَا مَنْ سَأَلْتَنِي بِحَقِّهِمْ عِنْدِي لَأَطَلْتُ هَوَانَكَ فِي النَّارِ وَ لَكِنَّهُ حَتْمٌ عَلَى نَفْسِي أَنْ لَا يَسْأَلَنِي عَبْدٌ بِحَقِّ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ إِلَّا غَفَرْتُهُ لَهُ مَا كَانَ بَيْنِي وَ بَيْنَهُ وَ قَدْ غَفَرْتُ لَكَ الْيَوْمَ ثُمَّ يُؤْمَرُ بِهِ إِلَى الْجَنَّةِ.

Allah^azwj Mighty and Majestic would Say to him: “But, by My^azwj Mighty and My^azwj Majesty! Had you not asked Me^azwj by their^asws right in My^azwj Presence, your shame would have been prolonged in the Fire. But, I^azwj have Decreed upon Myself^azwj that no servant will ask Me^azwj by the right of Muhammad^saww and People^asws of his^saww Household except and I^azwj will Forgive for him whatever would be between Me^azwj and him, and I^azwj have Forgiven for you today!” Then He^azwj would Command with him to the Paradise’’.[331]

6- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحَسَنِ بْنِ فَضَّالٍ‏ يَقُولُ‏ عَجْلَانُ أَبُو صَالِحٍ ثِقَةٌ قَالَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا عَجْلَانُ كَأَنِّي أَنْظُرُ إِلَيْكَ إِلَى جَنْبِي وَ النَّاسُ يُعْرَضُونَ عَلَيَ‏.

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud who said, ‘I heard Ali Bin Al Hassan Bin Fazzal saying, ‘Ajlan Abu Salih said reliably,

‘Abu Abdullah^asws said to him: ‘O Ajlan! It is as if I^asws am looking at you to my^asws side and the people are being presented unto me^asws’’.[332]

7- أَقُولُ رَوَى الْبُرْسِيُّ فِي الْمَشَارِقِ عَنْ شُرَيْحٍ بِإِسْنَادِهِ عَنْ نَافِعٍ عَنْ عُمَرَ بْنِ‏ الْخَطَّابِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَا عَلِيُّ أَنْتَ نَذِيرُ أُمَّتِي وَ أَنْتَ رِبِّيُّهَا وَ أَنْتَ صَاحِبُ حَوْضِي وَ أَنْتَ سَاقِيهِ وَ أَنْتَ يَا عَلِيُّ ذُو قَرْنَيْهَا وَ لَكَ كِلَا طَرَفَيْهَا وَ لَكَ الْآخِرَةُ وَ الْأُولَى

I (Majlisi) am saying, ‘It is reported by Al Bursy in (the book) ‘Mashariq’, from Shureyh, by his chain, from Nafau, from Umar Bin Al Khattab,

‘From the Prophet^saww having said: ‘O Ali^asws! You are a warner of my^saww community, and you^asws are its nourisher, and you^asws are in-charge of my^saww Fountain, and you^asws are its quencher, and you^asws are – O Ali^asws with its reins, and for are all its ends, and for you^asws is the latter and the former. 

فَأَنْتَ يَوْمَ الْقِيَامَةِ السَّاقِي وَ الْحَسَنُ الذَّائِدُ وَ الْحُسَيْنُ الْأَمِيرُ وَ عَلِيُّ بْنُ الْحُسَيْنِ الْفَارِطُ وَ مُحَمَّدُ بْنُ عَلِيٍّ النَّاشِرُ وَ جَعْفَرُ بْنُ مُحَمَّدٍ السَّائِقُ وَ مُوسَى بْنُ جَعْفَرٍ الْمُحْصِي لِلْمُحِبِّ وَ الْمُنَافِقِ وَ عَلِيُّ بْنُ مُوسَى مُرَتِّبُ الْمُؤْمِنِينَ وَ مُحَمَّدُ بْنُ عَلِيٍّ مُنْزِلُ أَهْلِ الْجَنَّةِ مَنَازِلَهُمْ وَ عَلِيُّ بْنُ مُحَمَّدٍ خَطِيبُ أَهْلِ الْجَنَّةِ وَ الْحَسَنُ بْنُ عَلِيٍّ جَامِعُهُمْ حَيْثُ‏ يَأْذَنَ اللَّهُ لِمَنْ يَشاءُ وَ يَرْضى‏.

On the Day of Qiyamah you^asws will be the quencher, and Al-Hassan^asws the protector, and Al-Husayn^asws the Emir, and Ali^asws Bin Al-Husayn^asws the preceder, and Muhammad^asws Bin Ali^asws the publisher, and Ja’far^asws Bin Muhammad^asws the usher, and Musa^asws Bin Ja’far^asws the affectionate to the ones who love (Progeny^asws of Muhammad^saww), and Ali^asws Bin Musa^asws the arranger of the Momineen, and Muhammad^asws Bin Ali^asws the descended of the inhabitants of the Paradise, and Ali^asws Bin Muhammad^asws addressor of the inhabitants of the Paradise, and Al-Hassan^asws Bin Ali^asws their gatherer Allah Permits it for one He so Desires and is Pleased (with) [53:26]’’.[333]

8- وَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَا عَلِيُّ أَنْتَ صَاحِبُ الْجِنَانِ وَ قَاسِمُ النِّيرَانِ‏ أَلَا وَ إِنَّ مَالِكاً وَ رِضْوَانَ يَأْتِيَانِي غَداً عَنْ أَمْرِ الرَّحْمَنِ فَيَقُولَانِ لِي يَا مُحَمَّدُ هَذِهِ مَفَاتِيحُ الْجَنَّةِ وَ النَّارِ هِبَةً مِنَ اللَّهِ إِلَيْكَ فَسَلِّمْهَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ

And from Ibn Abbas,

‘From the Prophet^saww having said: ‘O Ali^asws! You^asws are in-charge of the Gardens, and distributor of the fires. Indeed! And Maalik and Rizwaan (Keepers of Paradise and Hell) would both come to me^saww tomorrow by the Command of the Beneficent. They would say to me: ‘O Muhammad^saww! These are the keys of the Paradise and the Fire, a gift from Allah^azwj to you^saww, so submit these to Ali^asws Bin Abu Talib^asws.

فَأَدْفَعُهَا إِلَيْكَ فَمَفَاتِيحُ الْجَنَّةِ وَ النَّارِ يَوْمَئِذٍ بِيَدِكَ تَفْعَلُ بِهَا مَا تَشَاءُ.

So, I^saww shall hand the keys of the Paradise and the Fire on that day to be in your^asws hands, you^asws can do with these whatever you^asws so desire to’’.[334]

9- وَ رَوَى الْمُفَضَّلُ بْنُ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِذَا كَانَ عَلِيٌّ ع يُدْخِلُ الْجَنَّةَ مُحِبَّهُ وَ النَّارَ عَدُوَّهُ فَأَيْنَ مَالِكٌ وَ رِضْوَانُ إِذاً

And it is reported by Al Mufazzal Bin Umar who said,

‘I said to Abu Abdullah^asws, ‘When Ali^asws will enter ones who love him^asws into the Paradise, and his^asws enemies into the Fire, so where would be Maalik and Rizwaan (keepers of Paradise and Hell) then?’

فَقَالَ يَا مُفَضَّلُ أَ لَيْسَ الْخَلَائِقُ كُلُّهُمْ يَوْمَ الْقِيَامَةِ بِأَمْرِ مُحَمَّدٍ قُلْتُ بَلَى قَالَ فَعَلِيٌّ ع يَوْمَ الْقِيَامَةِ قَسِيمُ الْجَنَّةِ وَ النَّارِ بِأَمْرِ مُحَمَّدٍ وَ مَالِكٌ وَ رِضْوَانُ أَمْرُهُمَا إِلَيْهِ خُذْهَا يَا مُفَضِّلُ فَإِنَّهَا مِنْ مَكْنُونِ الْعِلْمِ وَ مَخْزُونِهِ‏.

He^asws said: ‘O Mufazzal! Wouldn’t all the creatures, all of them, be under the orders of Muhammad^saww?’ I said, ‘Yes’. He^asws said: ‘On the Day of Judgment, Ali^asws would distribute the Paradise and the Fire by the orders of Muhammad^saww, and Maalik and Rizwaan, their matter would be to him^asws. Take it, O Mufazzal, for it is from the hidden knowledge and it’s treasured’’.[335]

10- وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ وُلِّينَا أَمْرَ شِيعَتِنَا فَمَا كَانَ عَلَيْهِمْ لِلَّهِ فَهُوَ لَنَا وَ مَا كَانَ لَنَا فَهُوَ لَهُمْ وَ مَا كَانَ لِلنَّاسِ فَهُوَ عَلَيْنَا.

And it is reported from Al-Sadiq^asws having said: ‘When it will be the Day of Qiyamah, we^asws would be Made in-charge of our^asws Shias. So, whatever was against them for Allah^azwj, it would be for us^asws, and whatever would be for us^asws, so it would be for them, and whatever would be for the people, it would be upon us^asws’’.[336]

11- وَ فِي رِوَايَةِ ابْنِ جَمِيلٍ‏ مَا كَانَ عَلَيْهِمْ لِلَّهِ فَهُوَ لَنَا وَ مَا كَانَ لِلنَّاسِ اسْتَوْهَبْنَاهُ وَ مَا كَانَ لَنَا فَنَحْنُ أَحَقُّ مَنْ عَفَا عَنْ مُحِبِّيهِ‏.

And in a report of Ibn Jameel, ‘(He^asws said): ‘Whatever would be against them for Allah^azwj, it would be for us^asws, and whatever would be for the people, we^asws shall gift it, and whatever would be for us^asws, then we^asws would be more rightful who from the ones who love him^asws to pardon’’.[337]

12- وَ فِي رِوَايَةٍ أَنَّ رَجُلًا مِنَ الْمُنَافِقِينَ قَالَ لِأَبِي الْحَسَنِ الثَّانِي ع إِنَّ مِنْ شِيعَتِكُمْ قَوْماً يَشْرَبُونَ الْخَمْرَ عَلَى الطَّرِيقِ

And in a report – A man from the hypocrites said to Abu Al-Hassan^asws the 2^nd, ‘From your^asws Shias there is a group drinking the wine upon the road’.

فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَهُمْ عَلَى الطَّرِيقِ فَلَا يَزِيغُونَ عَنْهُ

He^asws said: ‘The Praise is for Allah^azwj Who Made them to be upon the road, so they are not deviating from it’.

وَ اعْتَرَضَهُ آخَرُ فَقَالَ إِنَّ مِنْ شِيعَتِكَ مَنْ يَشْرَبُ النَّبِيذَ فَقَالَ ع قَدْ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص يَشْرَبُونَ النَّبِيذَ فَقَالَ الرَّجُلُ مَا أَعْنِي مَاءَ الْعَسَلِ وَ إِنَّمَا أَعْنِي الْخَمْرَ قَالَ فَعَرِقَ وَجْهُهُ ثُمَّ قَالَ اللَّهُ أَكْرَمُ مِنْ أَنْ يَجْمَعَ فِي قَلْبِ الْمُؤْمِنِ بَيْنَ رَسِيسِ‏ الْخَمْرِ وَ حُبِّنَا أَهْلَ الْبَيْتِ

And another one objected to him^asws saying, ‘From your^asws Shias is one who drinks Al-Nabeez’. He^asws said: ‘The companions of Rasool-Allah^saww used to drink it’. The man said, ‘I did not mean water of the honey, and rather I meant the wine’. His^asws face perspired, then he^asws said: ‘Allah^azwj is more benevolent that to Gather in the heart of the Momin traces of the wine and our^asws love of People^asws of the Household’.

ثُمَّ صَبَرَ هُنَيْئَةً وَ قَالَ فَإِنْ فَعَلَهَا الْمَنْكُوبُ مِنْهُمْ فَإِنَّهُ يَجِدُ رَبّاً رَءُوفاً وَ نَبِيّاً عَطُوفاً وَ إِمَاماً لَهُ عَلَى الْحَوْضِ عَرُوفاً وَ سَادَةً لَهُ بِالشَّفَاعَةِ وُقُوفاً وَ تَجِدُ أَنْتَ رُوحَكَ فِي بَرَهُوتَ مَلُوفاً.

Then he^asws was patient for a while and said: ‘So if the stricken one from them were to do it, he would find a Lord^azwj as Kind, and a Prophet^saww as sympathetic, and an Imam^asws a recogniser to him at the Fountain, and a Master^asws pausing for him with the intercession, and you will find your soul to be in Barhout being devoured’’.[338]

13- وَ قَالَ الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ فِي بَيَانِ مُعْتَقَدِ الْإِمَامِيَّةِ يَجِبُ أَنْ يُعْتَقَدَ أَنَّ أَنْبِيَاءَ اللَّهِ تَعَالَى وَ حُجَجَهُ ع هُمْ فِي الْقِيَامَةِ الْمُتَوَلُّونَ لِلْحِسَابِ بِإِذْنِ اللَّهِ تَعَالَى وَ أَنَّ حُجَّةَ أَهْلِ كُلِّ زَمَانٍ يَتَوَلَّى أَمْرَ رَعِيَّتِهِ الَّذِينَ كَانُوا فِي وَقْتِهِ‏ وَ أَنَّ سَيِّدَنَا رَسُولَ اللَّهِ ص وَ الْأَئِمَّةَ الِاثْنَيْ عَشَرَ مِنْ بَعْدِهِ ع هُمْ أَصْحَابُ الْأَعْرَافِ الَّذِينَ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَهُمْ وَ عَرَفُوهُ وَ لَا يَدْخُلُ النَّارَ إِلَّا مَنْ أَنْكَرَهُمْ وَ أَنْكَرُوهُ وَ أَنَّ رَسُولَ اللَّهِ ص يُحَاسِبُ أَهْلَ وَقْتِهِ وَ عَصْرِهِ وَ كَذَلِكَ كُلُّ إِمَامٍ بَعْدَهُ وَ أَنَّ الْمَهْدِيَّ صَلَوَاتُ اللَّهِ عَلَيْهِ هُوَ الْمُوَاقِفُ لِأَهْلِ زَمَانِهِ وَ الْمُسَائِلُ لِلَّذِينَ فِي وَقْتِهِ‏.

(Opinion of Shia beliefs)[339]

14 الْمَنَاقِبُ، لِمُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ بِإِسْنَادِهِ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: نَظَرَ النَّبِيُّ ص إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ هَذَا خَيْرُ الْأَوَّلِينَ وَ الْآخِرِينَ مِنْ أَهْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ هَذَا سَيِّدُ الْوَصِيِّينَ‏ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ

(The book) ‘Al Manaqib’ of Muhammad Bin Ahmad Bin Shazan, by his chain,

‘From Abu Zarr^ra having said, ‘The Prophet^saww looked at Ali^asws Bin Abu Talib^asws and he^saww said: ‘This is the best of the former ones and the latter ones, from the inhabitants of the skies and the earths. This is chief of the successors^as, and Imam^asws of the pious, and guide of the resplendent.

إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَاءَ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ قَدْ أَضَاءَتِ الْقِيَامَةُ مِنْ ضَوْئِهَا وَ عَلَى رَأْسِهِ تَاجٌ مُرَصَّعٌ بِالزَّبَرْجَدِ وَ الْيَاقُوتِ

When it will be the Day of Qiyamah, he^asws will come upon a camel from the camels of the Paradise, the (plains) of Qiyamah would be illuminated from his^asws illumination, and upon his^asws heard would be a crown embedded with aquamarine and rubies. 

فَتَقُولُ الْمَلَائِكَةُ هَذَا مَلَكٌ مُقَرَّبٌ وَ يَقُولُ النَّبِيُّونَ هَذَا نَبِيٌّ مُرْسَلٌ‏ فَيُنَادِي مُنَادٍ مِنْ بُطْنَانِ الْعَرْشِ هَذَا الصِّدِّيقُ الْأَكْبَرُ هَذَا وَصِيُّ حَبِيبِ اللَّهِ‏ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ

The Angels would say, ‘This is an Angel of Proximity’, and the Prophets^as would say: ‘This is a Messenger Prophet^as’. So, a caller would call out from the interior of the Throne: ‘This is the greatest truthful! This is a successor^asws of the beloved of Allah^azwj! This is Ali^asws Bin Abu Talib^asws!’

فَيَقِفُ عَلَى مَتْنِ‏ جَهَنَّمَ فَيُخْرِجُ مِنْهَا مَنْ يُحِبُّ وَ يُدْخِلُ فِيهَا مَنْ يُبْغِضُ‏وَ يَأْتِي أَبْوَابَ الْجَنَّةِ فَيُدْخِلُ أَوْلِيَاءَهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ‏.

He^asws would pause upon an edge of Hell and Extract from it the ones he^asws loves, and enter into it ones he^asws hates, and he^asws would come to the gates of Paradise and enter his^asws friends into the Paradise without any Reckoning’’.[340]

15- وَ مِنْهُ، رَفَعَهُ إِلَى جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ الْأَوَّلِينَ وَ الْآخِرِينَ لِفَصْلِ الْخِطَابِ دَعَا رَسُولَ اللَّهِ ص وَ دَعَا أَمِيرَ الْمُؤْمِنِينَ ع فَيُكْسَى رَسُولُ اللَّهِ ص حُلَّةً خَضْرَاءَ تُضِي‏ءُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ يُكْسَى عَلِيٌّ ع مِثْلَهَا وَ يُكْسَى رَسُولُ اللَّهِ ص حُلَّةً وَرْدِيَّةً تُضِي‏ءُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ يُكْسَى عَلِيٌّ ع مِثْلَهَا

And from him, raising it to Jabir,

‘From Abu Abdullah^asws having said: ‘When it will be the Day of Qiyamah and Allah^azwj Gathers the former ones and the latter ones for the Decisive Address, He^azwj would Call Rasool-Allah^saww and Call Amir Al-Momineen^asws. He^azwj would Clothe Rasool-Allah^saww in a green garment, illuminating what is between the east and the west, and He^azwj would Clothe Ali^asws similar to it, and Clothe Rasool-Allah^saww a pink garment illuminating what is between the east and the west, and Clothe Ali^asws similar to it.

ثُمَّ يُدْعَى بِنَا فَيُدْفَعُ إِلَيْنَا حِسَابُ النَّاسِ فَنَحْنُ وَ اللَّهِ نُدْخِلُ أَهْلَ الْجَنَّةِ الْجَنَّةَ وَ نُدْخِلُ أَهْلَ النَّارِ النَّارَ

Then He^azwj would Call us^asws and Hand over to us the reckoning of the people. By Allah^azwj! We^asws shall enter the people of the Paradise into the Paradise, and we^asws shall enter the people of the Fire into the Fire.

ثُمَّ يُدْعَى بِالنَّبِيِّينَ ع فَيُقَامُونَ صَفَّيْنِ عِنْدَ عَرْشِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى نَفْرُغَ مِنْ حِسَابِ النَّاسِ فَإِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَ أَهْلُ النَّارِ النَّارَ بَعَثَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلِيّاً فَأَنْزَلَهُمْ مَنَازِلَهُمْ فِي الْجَنَّةِ

Then He^azwj would Call the Prophets^as and they^as would be standing in rows at the Throne of Allah^azwj Mighty and Majestic until we^asws are free from Reckoning the people. When we^asws have entered the people of the Paradise into the Paradise, and people of the Fire into the Fire, Allah^azwj Blessed and Exalted would Sent Ali^asws, and he^asws would descend them into their houses.

وَ زَوَّجَهُمْ- فَعَلِيٌ‏ وَ اللَّهِ الَّذِي يُزَوِّجُ أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ وَ مَا ذَلِكَ إِلَى أَحَدٍ غَيْرِهِ كَرَامَةً مِنَ اللَّهِ عَزَّ ذِكْرُهُ لَهُ وَ فَضْلًا فَضَّلَهُ بِهِ وَ مَنَّ بِهِ عَلَيْهِ

And he^asws will get them married. By Allah^azwj! He^asws will get the people of the Paradise married, and that is not for anyone apart from him^asws, being a prestige from Allah^azwj, Mighty is His^azwj Mention, for him^asws, and a Grace he^asws would be Graced with, and as a Conferment upon him^asws with it. 

وَ هُوَ وَ اللَّهِ يُدْخِلُ أَهْلَ النَّارِ النَّارَ وَ هُوَ الَّذِي يُغْلِقُ عَلَى أَهْلِ الْجَنَّةِ إِذَا دَخَلُوا فِيهَا أَبْوَابَهَا وَ يُغْلِقُ عَلَى أَهْلِ النَّارِ إِذَا دَخَلُوا فِيهَا أَبْوَابَهَا لِأَنَّ أَبْوَابَ الْجَنَّةِ إِلَيْهِ وَ أَبْوَابَ النَّارِ إِلَيْهِ‏.

And by Allah^azwj, he^asws will enter the people of the Fire into the Fire, and he^asws is the one who will lock the gates upon the people of the Paradise when they have entered into it, and he^asws will lock the gates upon the people of the Fire when they have entered into it, because the gate of the Paradise are to him^asws, and the gates of the Fire are to him^asws’’.[341]

16- وَ مِنْهُ، مَرْفُوعاً إِلَى سَمَاعَةَ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع إِذَا كَانَ لَكَ يَا سَمَاعَةُ عِنْدَ اللَّهِ حَاجَةٌ فَقُلِ

And from him, raising it to Sama’at who said,

‘Abu Al-Hassan^asws said to me: ‘O Sama’at! Whenever there is a need for you with Allah^azwj, then say,

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ فَإِنَّ لَهُمَا عِنْدَكَ شَأْناً مِنَ الشَّأْنِ وَ قَدْراً مِنَ الْقَدْرِ فَبِحَقِّ ذَلِكَ الشَّأْنِ وَ بِحَقِّ ذَلِكَ الْقَدْرِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا

‘O Allah^azwj! I ask You^azwj by the right of Muhammad^saww and Ali^asws, as there is a glory from the glories for them^asws in Your^azwj Presence, and a worth from the worth(s). So, by the right of that glory, and by the right of that worth, Send Salawat upon Muhammad^saww and Progeny^asws of Muhammad^saww, and that You^azwj do such and such with me’.

فَإِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ لَمْ يَبْقَ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ إِلَّا وَ هُوَ مُحْتَاجٌ إِلَيْهِمَا فِي ذَلِكَ الْيَوْمِ‏.

Surely, when it will be the Day of Qiyamah, there will neither remain any Angel of Proximity, nor a Messenger Prophet^as, nor a Momin whose heart Allah^azwj has Tested for the Eman, except and he would be needy to them^asws both during that Day’’.[342]

أبواب الاحتجاجات و الدلائل في الإمامة

CHAPTERS ON ARGUMENTATIONS AND EVIDENCES REGARDING THE IMAMATE

باب 1 نوادر الاحتجاج في الإمامة منهم و من أصحابهم عليهم السلام‏

CHAPTER 1 – MISCELLANEOUS ARGUMENTS REGARDING THE IMAMATE FROM THEM^asws AND FROM THEIR^asws COMPANIONS

1- ن، عيون أخبار الرضا عليه السلام الْحُسَيْنُ بْنُ أَحْمَدَ الْبَيْهَقِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الصَّوْلِيِّ قَالَ: يُحْكَى لِلرِّضَا ع‏ خَبَرٌ مُخْتَلِفُ الْأَلْفَاظِ لَمْ تَقَعْ لِي رِوَايَتُهُ بِإِسْنَادٍ أَعْمَلُ عَلَيْهِ وَ قَدِ اخْتَلَفَ أَلْفَاظُ مَنْ رَوَاهُ إِلَّا أَنِّي سَآتِي بِهِ وَ بِمَعَانِيهِ وَ إِنِ اخْتَلَفَتْ أَلْفَاظُهُ

(The book) ‘Uyoon Akhbar Al Reza’ – Al Husayn Bin Ahmad al Bayhaqi, from Muhammad Bin Yahya Al Sawly who said,

‘Ahadeeth have been narrated of Al-Reza^asws of different wordings, there did not fall its reports by chain I can work upon, and the wording has differed by the ones reporting it, except that I (Majlisi) would be coming with it, and with its transmitters, and even if the wording is different.

كَانَ الْمَأْمُونُ فِي بَاطِنِهِ يُحِبُّ سَقَطَاتِ‏ الرِّضَا ع وَ أَنْ يَعْلُوَهُ الْمُحْتَجُّ وَ إِنْ أَظْهَرَ غَيْرَ ذَلِكَ فَاجْتَمَعَ عِنْدَهُ الْفُقَهَاءُ وَ الْمُتَكَلِّمُونَ فَدَسَّ إِلَيْهِمْ أَنْ نَاظِرُوهُ فِي الْإِمَامَةِ

Al-Mamoun, in his hidden motives, loved to make Al-Reza^asws fall down, and that the adversaries to rise above him^asws, and even though in the apparent it was other than that. So, he gathered the jurists and the speakers in his presence and pressured them to debate him^asws regarding the Imamate.

فَقَالَ لَهُمُ الرِّضَا ع اقْتَصِرُوا عَلَى وَاحِدٍ مِنْكُمْ يَلْزَمُكُمْ مَا لَزِمَهُ فَرَضُوا بِرَجُلٍ يُعْرَفُ بِيَحْيَى بْنِ الضَّحَّاكِ السَّمَرْقَنْدِيِّ وَ لَمْ يَكُنْ بِخُرَاسَانَ مِثْلُهُ فَقَالَ الرِّضَا ع يَا يَحْيَى سَلْ مَا شِئْتَ فَقَالَ‏ نَتَكَلَّمُ فِي الْإِمَامَةِ كَيْفَ ادَّعَيْتَ لِمَنْ لَمْ يَؤُمَّ وَ تَرَكْتَ مَنْ أَمَّ وَ وَقَعَ الرِّضَا بِهِ

Al-Reza^asws said to them: ‘Limit yourself upon one of you, obliging you all what obliges him’. They were pleased with a man known as Yahya Bin Al-Zahhak Al-Samarqandy, and there did not happen to be in Khurasan anyone like him. Al-Reza^asws said: ‘O Yahya! Ask whatever you like’. He said, ‘We shall speak regarding the Imamate. How did you^asws claim it to be for one who does not lead, and neglected one does lead, and the pleasure (of Allah^azwj) occurs with him?’

فَقَالَ لَهُ يَا يَحْيَى أَخْبِرْنِي عَمَّنْ صَدَقَ كَاذِباً عَلَى نَفْسِهِ أَوْ كَذَبَ صَادِقاً عَنْ نَفْسِهِ أَ يَكُونُ مُحِقّاً مُصِيباً أَمْ مُبْطِلًا مُخْطِئاً فَسَكَتَ يَحْيَى‏ فَقَالَ لَهُ الْمَأْمُونُ أَجِبْهُ فَقَالَ يُعْفِينِي أَمِيرُ الْمُؤْمِنِينَ مِنْ جَوَابِهِ فَقَالَ الْمَأْمُونُ يَا أَبَا الْحَسَنِ عَرِّفْنَا الْغَرَضَ فِي هَذِهِ الْمَسْأَلَةِ

He^asws said to him: ‘O Yahya! Inform me about the one who ratifies a liar upon himself, or belies a truthful from himself. Can he happen to be rightful, correct, or false, erroneous?’ Yahya was silent. Al-Mamoun said to him, ‘Answer him’. He said, ‘Excuse me, commander of the faithful, from answering him’. Al-Mamoun said, ‘O Abu Al Hassan^asws! Make us recognise the purpose in this question’.

فَقَالَ لَا بُدَّ لِيَحْيَى مِنْ أَنْ يُخْبِرَ عَنْ أَئِمَّتِهِ أَنَّهُمْ كَذَبُوا عَلَى أَنْفُسِهِمْ أَوْ صَدَقُوا فَإِنْ زَعَمُوا أَنَّهُمْ كَذَبُوا فَلَا إِمَامَةَ لِكَذَّابٍ وَ إِنْ زَعَمَ أَنَّهُمْ صَدَقُوا فَقَدْ قَالَ أَوَّلُهُمْ وُلِّيتُكُمْ وَ لَسْتُ بِخَيْرِكُمْ وَ قَالَ تَالِيهِ كَانَتْ بَيْعَةُ أَبِي بَكْرٍ فَلْتَةً فَمَنْ عَادَ لِمِثْلِهَا فَاقْتُلُوهُ

He^asws said: ‘There is no escape for Yahya from informing about his imams, either they lied upon themselves, or they were truthful. If they claim that they were liars, so there is no Imamate for a liar. And if he claims that they were truthful, so their first one (Abu Bakr) has said, ‘I am ruling you and I am not your best one’. And the one following him (Umar) said, ‘Allegiance to Abu Bakr was an error, so the one who repeats to similar to it, then kill him’.

فَوَ اللَّهِ مَا أَرْضَى‏ لِمَنْ فَعَلَ مِثْلَ فِعْلِهِمْ إِلَّا بِالْقَتْلِ فَمَنْ لَمْ يَكُنْ بِخَيْرِ النَّاسِ وَ الْخَيْرِيَّةُ لَا تَقَعُ إِلَّا بِنُعُوتٍ مِنْهَا الْعِلْمُ وَ مِنْهَا الْجِهَادُ وَ مِنْهَا سَائِرُ الْفَضَائِلِ وَ لَيْسَتْ فِيهِ وَ مَنْ كَانَتْ بَيْعَتُهُ فَلْتَةً يَجِبُ الْقَتْلُ عَلَى مَنْ فَعَلَ مِثْلَهَا كَيْفَ يُقَبَلُ عَهْدُهُ إِلَى غَيْرِهِ وَ هَذَا صُورَتُهُ

By Allah^azwj! He was not pleased for the one who does similar to their deeds except with the killing. So, the one who does not happen to be the best of the people, and its choice cannot occur except with attributes from it. From it is the knowledge, and from it is the Jihad, and from it is the rest of the merits, and these aren’t in him. And the one, allegiance to whom is an error obligating the killing upon the one who does similar to it, how can his pact be acceptable to other, and this is its form?

ثُمَّ يَقُولُ عَلَى الْمِنْبَرِ إِنَّ لِي شَيْطَاناً يَعْتَرِينِي فَإِذَا مَالَ بِي فَقَوِّمُونِي وَ إِذَا أَخْطَأْتُ فَأَرْشِدُونِي فَلَيْسُوا أَئِمَّةً بِقَوْلِهِمْ إِنْ كَانُوا صَدَقُوا وَ كَذَبُوا فَمَا عِنْدَ يَحْيَى فِي هَذَا

Then he said upon the pulpit, ‘There is a satan^la for me wearing me down, so when there is crookedness with me, then straighten me, and when I make a mistake then guide me’. Thus, they weren’t imams by their own words, whether they were speaking the truth or lying. So, what is with Yahya regarding this?’

فَعَجِبَ الْمَأْمُونُ مِنْ كَلَامِهِ ع وَ قَالَ يَا أَبَا الْحَسَنِ مَا فِي الْأَرْضِ مَنْ يُحْسِنُ هَذَا سِوَاكَ‏.

Al-Mamoun was astounded from his^asws speech and said, ‘O Abu Al Hassan^asws! There is no one in the earth anyone good at this besides you^asws’’.[343]

2- ج، الإحتجاج عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ قَالَ: رَأَيْتُ أَبَا ذَرٍّ آخِذاً بِحَلْقَةِ بَابِ الْكَعْبَةِ مُقْبِلًا بِوَجْهِهِ عَلَى النَّاسِ وَ هُوَ يَقُولُ أَيُّهَا النَّاسُ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي فَسَأُنَبِّئُهُ بِاسْمِي فَأَنَا جُنْدَبُ بْنُ السَّكَنِ بْنِ عَبْدِ اللَّهِ أَنَا أَبُو ذَرٍّ الْغِفَارِيُّ أَنَا رَابِعُ أَرْبَعَةٍ مِمَّنْ أَسْلَمَ مَعَ رَسُولِ اللَّهِ ص

(The book) ‘Al Ihtijaj’ – From Abdullah Bin Al Samit who said,

‘I saw Abu Zarr^ra grabbing the knocker of the door of the Kabah, facing by his face towards the people, and he^asws was saying, ‘O you people! One who recognises me^ra so he has recognised me^ra, and the one who does not recognise me^ra, so I^ra hereby inform him with my^ra name. I^ra am Jundab Bin Al-Sakan Bin Abdullah, I^ra am Abu Zarr Al-Ghifary^ra. I^ra am fourth of the four from the ones who became Muslims with Rasool-Allah^saww!

سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ ذَكَرَ الْحَدِيثَ بِطُولِهِ إِلَى قَوْلِهِ أَلَا أَيَّتُهَا الْأُمَّةُ الْمُتَحَيِّرَةُ بَعْدَ نَبِيِّهَا لَوْ قَدَّمْتُمْ مَنْ قَدَّمَ اللَّهُ وَ أَخَّرْتُمْ مَنْ أَخَّرَ اللَّهُ وَ جَعَلْتُمُ الْوَلَايَةَ حَيْثُ جَعَلَهَا اللَّهُ لَمَا عَالَ وَلِيُّ اللَّهِ وَ لَمَا ضَاعَ فَرْضٌ مِنْ فَرَائِضِ اللَّهِ وَ لَا اخْتَلَفَ اثْنَانِ فِي حُكْمٍ مِنْ أَحْكَامِ اللَّهِ

I^ra heard Rasool-Allah^saww saying’ – and he mentioned the Hadeeth with its length up to his^ra words: ‘Indeed! O you community confused after its Prophet^saww! If you have placed forward the one^asws whom Allah^azwj Placed in front, and placed back the one whom Allah^azwj Placed back, and Made the Wilayah to be where Allah^azwj had Made it to be, you would have held high the friend of Allah^azwj, and would not have wasted an Obligation from Obligations of Allah^azwj, nor would any have differed in any Judgment from Judgments of Allah^azwj.

أَلَا إِنْ كَانَ عِلْمُ ذَلِكَ عِنْدَ أَهْلِ بَيْتِ نَبِيِّكُمْ فَذُوقُوا وَبَالَ مَا كَسَبْتُمْ‏ وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ‏.

Indeed! If the knowledge of that was with People^asws of the Household of your Prophet^saww, then taste the evil consequences of what you have earned, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’’.[344]

3- فر، تفسير فرات بن إبراهيم مُحَمَّدُ بْنُ عَلِيِّ بْنِ زَكَرِيَّا الدِّهْقَانُ مُعَنْعَناً عَنْ عُبَيْدِ بْنِ وَائِلٍ قَالَ: رَأَيْتُ أَبَا ذَرٍّ الْغِفَارِيَّ رَضِيَ اللَّهُ عَنْهُ بِالْمَوْسِمِ وَ قَدْ أَقْبَلَ بِوَجْهِهِ عَلَى النَّاسِ وَ هُوَ يَقُولُ يَا أَيُّهَا النَّاسُ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي فَأَنَا جُنْدَبُ بْنُ السَّكَنِ أَبُو ذَرٍّ الْغِفَارِيُّ

Tafseer Furat Bin Ibrahim – Muhammad Bin Ali Bin Zakariya Al Dahqan, transmitting from Ubeyd Bin Wail who said,

‘I saw Abu Zarr Al-Ghifary^ra in the season (of Hajj), and he^ra was facing toward the people and he^ra was saying, ‘O you people! One who recognises me^asws so he has recognised me^ra, and the one who does not recognise me^asws, so I^ra am Jundab Bin Al-Sakan Abu Zarr Al-Ghifary^ra!

سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ كَمَا قَالَ اللَّهُ تَعَالَى‏ إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

I heard Rasool-Allah^saww saying just as Allah^azwj the Exalted Said: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34].

فَمُحَمَّدٌ ص مِنْ نُوحٍ وَ الْآلُ مِنْ إِبْرَاهِيمَ وَ الصَّفْوَةُ وَ السُّلَالَةُ مِنْ إِسْمَاعِيلَ وَ الْعِتْرَةُ الْهَادِيَةُ مِنْ مُحَمَّدٍ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ وَ التَّحِيَّةُ وَ الْإِكْرَامُ بِهِ شُرِّفَ شَرِيفُهُمْ وَ بِهِ اسْتَوْجَبُوا الْفَضْلَ عَلَى قَوْمِهِمْ

So, Muhammad^saww is from Noah^as, and the Progeny^asws is from Ibrahim^as, and the elites and the descendants are from Ismail^as, and the guiding offspring are from Muhammad^saww, upon them^asws is the Salawat, and the greeting, and the salutations, and the honour. By him^saww are ennobled their nobles ones, and by him^saww the merit is obligated upon their people.

فَأَهْلُ بَيْتِ النَّبِيِّ ص فِينَا كَالسَّمَاءِ الْمَرْفُوعَةِ وَ الْأَرْضِ الْمَبْسُوطَةِ وَ الْجِبَالِ الْمَنْصُوبَةِ وَ الْكَعْبَةِ الْمَسْتُورَةِ وَ الشَّمْسِ الْمُشْرِقَةِ وَ الْقَمَرِ السَّارِي وَ النُّجُومِ الْهَادِيَةِ وَ الشَّجَرَةِ الزَّيْتُونَةِ أَضَاءَ زَيْتُهَا وَ بُورِكَ فِي زَنْدِهَا ع‏ وَ مِنْهُمْ‏ وَصِيُّ مُحَمَّدٍ ص فِي عِلْمِهِ وَ مَعْدِنُ الْعِلْمِ بِتَأْوِيلِهِ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ الصِّدِّيقُ الْأَكْبَرُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع

The People^asws of the Household of the Prophet^saww among us are like the raised sky and the spread out earth, and the installed mountains, and the veiled Kabah, and the shining sun, and the radiant moon, and the guiding stars, and the tree of olives, its oil illuminating, and Blessed in its usage. And from them is the successor^asws of Muhammad^saww in his^saww knowledge, and mine of knowledge in its interpretation, and guide of the resplendent, and the greatest truthful, Ali^asws Bin Abu Talib^asws.

أَلَا أَيَّتُهَا الْأُمَّةُ الْمُتَحَيِّرَةُ بَعْدَ نَبِيِّهَا أَمَ وَ اللَّهِ‏ لَوْ قَدَّمْتُمْ مَنْ قَدَّمَ اللَّهُ وَ رَسُولُهُ وَ أَخَّرْتُمْ مَنْ أَخَّرَ اللَّهُ وَ رَسُولُهُ مَا عَالَ وَلِيُّ اللَّهِ وَ لَا طَاشَ سَهْمٌ مِنْ فَرَائِضِ اللَّهِ وَ لَا تَنَازَعَتْ هَذِهِ الْأُمَّةُ فِي شَيْ‏ءٍ بَعْدَ نَبِيِّهَا

Indeed! O you community confused after its Prophet^saww! By Allah^azwj! If you had placed forward one^asws whom Allah^azwj and His^azwj Rasool^saww had placed forwards, and placed back one whom Allah^azwj and His^azwj Rasool^saww had placed back, you would have held high a friend of Allah^azwj and would not have strayed a section from the Obligations of Allah^azwj, nor would this community have quarrelled regarding anything after its Prophet^saww.

أَلَا وَ عِلْمُ ذَلِكَ عِنْدَ أَهْلِ بَيْتِ نَبِيِّكُمْ فَذُوقُوا وَبَالَ مَا كَسَبْتُمْ‏ وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ‏.

Indeed! And knowledge of that is with People^asws of the Household of your Prophet^saww, therefore taste the evil consequences of what you have earned: And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’’.[345]

4- أَقُولُ‏ وَجَدْتُ فِي بَعْضِ مُؤَلَّفَاتِ قُدَمَاءِ أَصْحَابِنَا فِي الْأَخْبَارِ مَا هَذَا لَفْظُهُ مُنَاظَرَةُ الْحَرُورِيِّ وَ الْبَاقِرِ ع

I (Majlisi) am saying, ‘And it is found in one of the writings of our ancient companions in the Ahadeeth, these are not its words, a debate of Al-Haroury and Al-Baqir^asws.

قَالَ الْحَرُورِيُّ إِنَّ فِي أَبِي بَكْرٍ أَرْبَعَ خِصَالٍ اسْتَحَقَّ بِهَا الْإِمَامَةَ قَالَ الْبَاقِرُ ع مَا هُنَّ قَالَ فَإِنَّهُ أَوَّلُ الصِّدِّيقِينَ وَ لَا نَعْرِفُهُ حَتَّى يُقَالَ الصِّدِّيقُ وَ الثَّانِيَةُ صَاحِبُ رَسُولِ اللَّهِ ص فِي الْغَارِ وَ الثَّالِثَةُ الْمُتَوَلِّي أَمْرَ الصَّلَاةِ وَ الرَّابِعَةُ ضَجِيعُهُ فِي قَبْرِهِ

Al-Haroury said, ‘In Abu Bakr there are four characteristics, he was deserving of the imamate due to these’. Al-Baqir^asws said: ‘What are these?’ He said, ‘He was the first of the truthful ones and we did not recognise it until he was called Al-Siddique (the truthful); and the second, he was a companion of Rasool-Allah^saww in the cave; and the third, he was in charge of the matter of the Salat; and the fourth, is his lying down (being buried) in his^saww grave’.

قَالَ أَبُو جَعْفَرٍ ع أَخْبِرْنِي عَنْ هَذِهِ الْخِصَالِ هُنَّ لِصَاحِبِكَ بَانَ بِهَا مِنَ النَّاسِ أَجْمَعِينَ قَالَ نَعَمْ قَالَ أَبُو جَعْفَرٍ ع وَيْحَكَ هَذِهِ الْخِصَالُ تَظُنُّ أَنَّهُنَّ مَنَاقِبُ لِصَاحِبِكَ وَ هِيَ‏ مَثَالِبُ لَهُ

Abu Ja’far^asws said: ‘Inform me^asws about these characteristics, are these for your master being exclusive with it from the (rest of the) people?’ He said, ‘Yes’. Abu Ja’far^asws said: ‘Woe be unto you! These characteristics which you think that these are virtues for your master, and these are (actually) faults for him!

أَمَّا قَوْلُهُ كَانَ صِدِّيقاً فَاسْأَلُوهُ مَنْ سَمَّاهُ بِهَذَا الِاسْمِ قَالَ الْحَرُورِيُّ اللَّهُ وَ رَسُولُهُ قَالَ أَبُو جَعْفَرٍ ع اسْأَلِ الْفُقَهَاءَ هَلْ أَجْمَعُوا عَلَى هَذَا مِنْ رِوَايَاتِهِمْ أَنَّ أَبَا بَكْرٍ أَوَّلُ مَنْ آمَنَ بِرَسُولِ اللَّهِ قَالَتِ الْجَمَاعَةُ اللَّهُمَّ لَا وَ قَدْ رُوِّينَا أَنَّ ذَلِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ

As for his words that he (Abu Bakr) was truthful (Siddique), so ask him, who named him with this name?’ Al-Haroury said, ‘Allah^azwj and His^azwj Rasool^saww did’. Abu Ja’far^asws said: ‘As the jurists, are they united upon this, from their opinions that Abu Bakr was the first one to believe in Rasool-Allah^saww?’ The group said, ‘O Allah^azwj, not, and we are reported that it was Ali^asws Bin Abu Talib^asws’.

قَالَ الْحَرُورِيُّ أَ وَ لَيْسَ قَدْ زَعَمْتُمْ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ لَمْ يُشْرِكْ بِاللَّهِ فِي وَقْتٍ مِنَ الْأَوْقَاتِ فَإِنْ كَانَ مَا رُوِّيتُمْ حَقّاً فَأَحْرَى أَنْ يَسْتَحِقَّ هَذَا الِاسْمَ قَالَتِ الْجَمَاعَةُ أَجَلْ

Al-Haroury said, ‘Or isn’t is so that you^asws are claiming that Ali^asws Bin Abu Talib^asws did not associate with Allah^azwj in any time from the timings. So, if what you^asws are narrating is true, then rather he^asws is more deserving of this name’. The group said, ‘Yes’.

قَالَ أَبُو جَعْفَرٍ ع يَا حَرُورِيُّ إِنْ كَانَ سُمِّيَ صَاحِبُكَ صِدِّيقاً بِهَذِهِ الْخَصْلَةِ فَقَدْ اسْتَحَقَّهَا غَيْرُهُ قَبْلَهُ فَيَكُونُ الْمَخْصُوصَ بِهَذَا الِاسْمِ دُونَ أَبِي بَكْرٍ إِذْ كَانَ أَوَّلَ‏ الْمُؤْمِنِينَ مَنْ جَاءَ بِالصِّدْقِ وَ هُوَ رَسُولُ اللَّهِ ص‏ وَ كَانَ عَلِيٌّ ع هُوَ الْمُصَدِّقُ فَانْقَطَعَ الْحَرُورِيُّ

Abu Ja’far^asws said: ‘O Haroury! If your master has been named as truthful due to this characteristic, so someone else is deserving of it before him, specialised with this name, besides Abu Bakr, when he^saww was the first believer, the one^saww who came with the truth, and he^saww is Rasool-Allah^saww, and Ali^asws, he^asws was the ratifier’. Al-Haroury was cut off.

قَالَ أَبُو جَعْفَرٍ ع وَ أَمَّا مَا ذَكَرْتَ أَنَّهُ صَاحِبُ رَسُولِ اللَّهِ ص فِي الْغَارِ فَذَلِكَ رَذِيلَةٌ لَا فَضِيلَةٌ مِنْ وُجُوهٍ الْأَوَّلُ أَنَّا لَا نَجِدُ لَهُ فِي الْآيَةِ مَدْحاً أَكْثَرَ مِنْ خُرُوجِهِ مَعَهُ وَ صُحْبَتِهِ لَهُ وَ قَدْ أَخْبَرَ اللَّهُ فِي كِتَابِهِ أَنَّ الصُّحْبَةَ قَدْ يَكُونُ لِلْكَافِرِ مَعَ الْمُؤْمِنِ حَيْثُ يَقُولُ‏ قالَ لَهُ صاحِبُهُ وَ هُوَ يُحاوِرُهُ أَ كَفَرْتَ‏ وَ قَوْلُهُ‏ أَنْ تَقُومُوا لِلَّهِ مَثْنى‏ وَ فُرادى‏ ثُمَّ تَتَفَكَّرُوا ما بِصاحِبِكُمْ مِنْ جِنَّةٍ

Abu Ja’far^asws said: ‘And as for what you mentioned that he was a companion of Rasool-Allah^saww in the cave, so that is a vice, not a virtue, from (a few) aspects. The first is that we cannot find for him any praise in the Verse any more than his going out with him^saww and accompanying him^saww, and Allah^azwj has Informed in His^azwj Book that the companionship had happened to be for the Kafir with the Momin where He^azwj Says: His companion said to him while agitating him, ‘Are you committing Kufr? [18:37], and Said: you will be standing for Allah in pairs and individually, then you shall be pondering. Your companion is not insane. [34:46].

وَ لَا مَدْحَ لَهُ فِي صُحْبَتِهِ إِذْ لَمْ يَدْفَعْ عَنْهُ ضَيْماً وَ لَمْ يُحَارِبْ عَنْهُ عَدُوّاً

And there is no praise for him in his accompanying him^saww when he did not repel any grievance from him^saww and did not battle any enemy from him^saww.

الثَّانِي قَوْلُهُ تَعَالَى‏ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا وَ ذَلِكَ يَدُلُّ عَلَى قَلَقِهِ وَ ضَرَعِهِ وَ قِلَّةِ صَبْرِهِ وَ خَوْفِهِ عَلَى نَفْسِهِ وَ عَدَمِ وُثُوقِهِ بِمَا وَعَدَهُ اللَّهُ وَ رَسُولُهُ مِنَ السَّلَامَةِ وَ الظَفَرِ وَ لَمْ يَرْضَ بِمُسَاوَاتِهِ لِلنَّبِيِّ ص حَتَّى نَهَاهُ عَنْ حَالِهِ

The second is the Word of the Exalted: ‘Do not grieve, surely Allah is with us!’ [9:40], and that evidence upon (the state of his) heart and his chest, and scarcity of his patience, and his fear upon himself, and his lack of confidence with what Allah^azwj and His^azwj Rasool^saww had Promised of the safety and the success, and he was not pleased with being on equal footing with the Prophet^saww until he^saww forbade him from his state.

ثُمَّ إِنِّي أَسْأَلُكَ عَنْ حُزْنِهِ هَلْ كَانَ رِضاً لِلَّهِ تَعَالَى أَوْ سَخَطاً لَهُ فَإِنْ قُلْتَ إِنَّهُ رِضاً لِلَّهِ تَعَالَى خُصِمْتَ لِأَنَّ النَّبِيَّ ص لَا يَنْهَى عَنْ شَيْ‏ءٍ لِلَّهِ فِيهِ رِضًا وَ إِنْ قُلْتَ إِنَّهُ سَخَطٌ فَمَا فَضْلُ مَنْ نَهَاهُ رَسُولُ اللَّهِ ص عَنْ سَخَطِ اللَّهِ

Then I^asws ask you about his grief, was that a Pleasure of Allah^azwj the Exalted or Wrath to him? If you say it was Pleasure of Allah^azwj the Exalted, you would be defeated because the Prophet^saww cannot forbid from a thing wherein is Pleasure of Allah^azwj, and if you say that it was Wrath, then there is no merit for the one whom Rasool-Allah^saww had forbidden from Wrath of Allah^azwj.

وَ ذَلِكَ أَنَّهُ إِنْ كَانَ أَصَابَ فِي حُزْنِهِ فَقَدْ أَخْطَأَ مَنْ نَهَاهُ وَ حَاشَا النَّبِيَّ ص أَنْ يَكُونَ قَدْ أَخْطَأَ فَلَمْ يَبْقَ إِلَّا أَنَّ حُزْنَهُ كَانَ خَطَأً فَنَهَاهُ رَسُولُ اللَّهِ ص عَنْ خَطَائِهِ

And that is because if he was correct in his grieving, so the one^saww who forbade him would be in error, and God^azwj Forbid that the Prophet^saww would happen to have been mistaken. So, there does not remain except that his grieving was a mistake, so Rasool-Allah^saww forbade him from his mistake.

الثَّالِثُ قَوْلُهُ تَعَالَى‏ إِنَّ اللَّهَ مَعَنا تَعْرِيفٌ لِجَاهِلٍ لَمْ يَعْرِفْ حَقِيقَةَ مَا يَهُمُّ فِيهِ‏ وَ لَوْ لَمْ يَعْرِفِ النَّبِيُّ ص فَسَادَ اعْتِقَادِهِ لَمْ يَحْسُنْ مِنْهُ الْقَوْلُ‏ إِنَّ اللَّهَ مَعَنا وَ أَيْضاً فَإِنَّ اللَّهَ تَعَالَى مَعَ الْخَلْقِ كُلِّهِمْ حَيْثُ خَلَقَهُمْ وَ رَزَقَهُمْ وَ هُمْ فِي عِلْمِهِ كَمَا قَالَ اللَّهُ تَعَالَى‏ ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ‏

The third is the Word of the Exalted: surely Allah is with us!’ [9:40], acquainting the ignorance that he did not recognise the reality of what (predicament) they were in, and if (one thinks that) the Prophet^saww did not realise, then his belief is corruption that the word was not good from him^saww; and as well, Allah^azwj the Exalted is (always) with the creatures, all of them, when He^azwj has Created them and Sustains them, and they are (all) in His^azwj Knowledge, just as the Exalted Said: There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, [58:7].

فَلَا فَضْلَ لِصَاحِبِكَ فِي هَذَا الْوَجْهِ وَ الرَّابِعُ قَوْلُهُ تَعَالَى‏ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَ أَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْها فِيمَنْ نَزَلَتْ قَالَ عَلَى رَسُولِ اللَّهِ قَالَ لَهُ أَبُو جَعْفَرٍ ع فَهَلْ شَارَكَهُ أَبُو بَكْرٍ فِي السَّكِينَةِ قَالَ الْحَرُورِيُّ نَعَمْ

Thus, there is no merit for your master in this aspect. And the fourth is the Word of the Exalted: Then Allah Send down His Tranquillity upon him and Aided him with armies you did not see, [9:40], regarding whom was it Revealed?’ He said, ‘Rasool-Allah^saww’. Abu Ja’far^asws said to him: ‘Did Abu Bakr participate with him^saww in the tranquillity?’ Al-Haroury said, ‘Yes’.

قَالَ لَهُ أَبُو جَعْفَرٍ ع كَذَبْتَ لِأَنَّهُ لَوْ كَانَ شَرِيكاً فِيهَا لَقَالَ تَعَالَى عَلَيْهِمَا فَلَمَّا قَالَ‏ عَلَيْهِ‏ دَلَّ عَلَى اخْتِصَاصِهَا بِالنَّبِيِّ ص لِمَا خَصَّهُ بِالتَّأْيِيدِ بِالْمَلَائِكَةِ لِأَنَّ التَّأْيِيدَ بِالْمَلَائِكَةِ لَا يَكُونُ لِغَيْرِ النَّبِيِّ ص بِالْإِجْمَاعِ

Abu Ja’far^asws said to him: ‘You are lying! If he was a participant in it, the Exalted would have Said: “Upon them both”, so when He^azwj Said: “Upon him”, it points upon its particularisation with the Prophet^saww of what He^azwj had been Specialised with the assistance by the Angels, because the assistance by the Angels cannot happen to be for other than the Prophet^saww, by the consensus.

وَ لَوْ كَانَ أَبُو بَكْرٍ مِمَّنْ يَسْتَحِقُّ الْمُشَارَكَةَ هُنَا لَأَشْرَكَهُ اللَّهُ فِيهَا كَمَا أَشْرَكَ فِيهَا الْمُؤْمِنِينَ يَوْمَ حُنَيْنٍ حَيْثُ يَقُولُ‏ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى‏ رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ‏ مِمَّنْ يَسْتَحِقُّ الْمُشَارَكَةَ لِأَنَّهُ لَمْ يَصْبِرْ مَعَ النَّبِيِّ ص غَيْرُ تِسْعَةِ نَفَرٍ عَلِيٍّ ع وَ سِتَّةٍ مِنْ بَنِي هَاشِمٍ وَ أبو [أَبِي‏] دُجَانَةَ الْأَنْصَارِيِّ وَ أَيْمَنَ ابْنِ أُمِّ أَيْمَنَ

And if Abu Bakr was from the ones deserving the participation over here, Allah^azwj would have Participated him in it just as He^azwj had Participated the Momineen in it on the day of (battle of) Hunayn, where He^azwj Says: then you turned back retreating [9:25] Then Allah Sent down His Tranquillity upon His Rasool and upon the Momineen, [9:26], being from the ones deserving of the participation, because no one came to be with the Prophet^saww apart from nine persons – Ali^asws, and six from the clan of Hashim^as, and Abu Dajjana Al-Ansari, and Ayman son of Umm Ayman.

فَبَانَ بِهَذَا أَنَّ أَبَا بَكْرٍ لَمْ يَكُنْ مِنَ الْمُؤْمِنِينَ وَ لَوْ كَانَ مُؤْمِناً لَأَشْرَكَهُ مَعَ النَّبِيِّ ص فِي السَّكِينَةِ هُنَا كَمَا أَشْرَكَ فِيهَا الْمُؤْمِنِينَ يَوْمَ حُنَيْنٍ

So, this clarifies that Abu Bakr did not happen to be from the Momineen, and had he been a Momin, he would have been participated with the Prophet^saww in the tranquillity over here just as the Momineen were participated in it on the day of (battle of) Hunayn’.

فَقَالَ الْحَرُورِيُّ قوما [قُومُوا] فَقَدْ أَخْرَجَهُ مِنَ الْإِيمَانِ فَقَالَ أَبُو جَعْفَرٍ ع مَا أَنَا قُلْتُهُ وَ إِنَّمَا قَالَهُ اللَّهُ تَعَالَى فِي مُحْكَمِ كِتَابِهِ قَالَتِ الْجَمَاعَةُ خُصِمْتَ يَا حَرُورِيُّ

Al-Haroury said, ‘Arise, for he^asws has exited (Abu Bakr) from the Eman’. Abu Ja’far^asws said: ‘I^asws am not saying it, and rather Allah^azwj the Exalted Says it in the Decisive of His^azwj book’. The group said, ‘You are defeated, O Haroury!’

قَالَ أَبُو جَعْفَرٍ ع وَ أَمَّا قَوْلُكَ فِي الصَّلَاةِ بِالنَّاسِ فَإِنَّ أَبَا بَكْرٍ قَدْ خَرَجَ تَحْتَ يَدِ أُسَامَةَ بْنِ زَيْدٍ بِأَمْرِ رَسُولِ اللَّهِ ص بِإِجْمَاعِ الْأُمَّةِ وَ كَانَ أُسَامَةُ قَدْ عَسْكَرَ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ فَكَيْفَ يَتَقَدَّرُ أَنْ يَأْمُرَ رَسُولُ اللَّهِ ص رَجُلًا قَدْ أَخْرَجَهُ تَحْتَ يَدِ أُسَامَةَ وَ جَعَلَ أُسَامَةَ أَمِيراً عَلَيْهِ أَنْ يُصَلِّيَ بِالنَّاسِ بِالْمَدِينَةِ وَ لَمْ يَأْمُرِ النَّبِيُّ ص بِرَدِّ ذَلِكَ الْجَيْشِ

Abu Ja’far^asws said: ‘And as for your words regarding the Salat with the people, so Abu Bakr had gone out under the hand of Usama Bin Zayd by the order of Rasool-Allah^saww, with the consensus of the community, and Asama has soldiers at miles from Al-Medina, so how is it possible that Rasool-Allah^saww would order a man who had already gone out under the hand of Usama, and Usama was made to be a commander over him, that he would pray Salat (leading) the people in Al-Medina, and the Prophet^saww had not ordered that army to return?

بَلْ كَانَ يَقُولُ- نَفِّذُوا جَيْشَ أُسَامَةَ لَعَنَ اللَّهُ مَنْ تَأَخَّرَ عَنْهُ ثُمَّ أَنْتُمْ تَقُولُونَ إِنَّ أَبَا بَكْرٍ لَمَّا تَقَدَّمَ بِالنَّاسِ وَ كَبَّرَ وَ سَمِعَ رَسُولُ اللَّهِ ص التَّكْبِيرَ خَرَجَ مُسْرِعاً يَتَهَادَى‏ بَيْنَ عَلِيٍّ وَ الْفَضْلِ بْنِ الْعَبَّاسِ وَ هُوَ مُعَصَّبُ الرَّأْسِ وَ رِجْلَاهُ يَخُطَّانِ الْأَرْضَ مِنَ الضَّعْفِ قَبْلَ أَنْ يَرْكَعَ بِهِمْ أَبُو بَكْرٍ حَتَّى جَاءَ رَسُولُ اللَّهِ ص وَ نَحَّاهُ عَنِ الْمِحْرَابِ

But he^saww said: ‘Enforce the army of Usama! May Allah^azwj Curse the one who stays behind from it’. Then you are saying that when Abu Bakr proceeded with the people, and he exclaimed Takbeer and Rasool-Allah^saww heard the Takbeer, he^saww came out quickly leaning between Ali^asws and Al-Fazl Bin Al-Abbas, and he^saww had a bandage on his^saww head and his^saww legs were dragging on the ground out of weakness, before Abu Bakr had performed Ruku’u with them, until Rasool-Allah^saww came and forbade him from the prayer niche.

فَلَوْ كَانَ النَّبِيُّ أَمَرَهُ بِالصَّلَاةِ لَمْ يَخْرُجْ إِلَيْهِ مُسْرِعاً عَلَى ضَعْفِهِ ذَلِكَ أَنْ لَا يَتِمَّ لَهُ رُكُوعٌ وَ لَا سُجُودٌ فَيَكُونُ ذَلِكَ حُجَّةً لَهُ فَدَلَّ عَلَى أَنَّهُ لَمْ يَكُنْ أَمَرَهُ وَ الْحَدِيثُ الصَّحِيحُ أَنَّ رَسُولَ اللَّهِ ص فِي حَالِ مَرَضِهِ كَانَ إِذَا حَضَرَ وَقْتُ الصَّلَاةِ أَتَاهُ بِلَالٌ فَيَقُولُ الصَّلَاةُ يَا رَسُولَ اللَّهِ فَإِنْ قَدَرَ عَلَى الصَّلَاةِ بِنَفْسِهِ تَحَامَلَ وَ خَرَجَ وَ إِلَّا أَمَرَ عَلِيّاً ع يُصَلِّي بِالنَّاسِ

If the Prophet^saww had instructed him with (leading) the Salat, he^saww would not have come out to him quickly upon that weakness of his^saww, when neither a Ruku’u was completed for him nor a Sajdah, so that would happen to be an argument for him. Thus, that points upon that he^saww had not instructed him, and the correct Hadeeth is that Rasool-Allah^azwj, during that state of his^saww illness was such that when the time of Salat presented, Bilal came to him^saww and said, ‘The Salat, O Rasool-Allah^saww!’ So, if he^saww was able upon the Salat by himself^saww, was carried and came out, or else he^saww has instructed Ali^asws to pray Salat (leading) the people’.

قَالَ أَبُو جَعْفَرٍ ع الرَّابِعَةُ زَعَمْتَ أَنَّهُ ضَجِيعُهُ فِي قَبْرِهِ قَالَ نَعَمْ قَالَ أَبُو جَعْفَرٍ ع وَ أَيْنَ قَبْرُ رَسُولِ اللَّهِ ص قَالَ الْحَرُورِيُّ فِي بَيْتِهِ قَالَ أَبُو جَعْفَرٍ أَ وَ لَيْسَ قَالَ اللَّهُ تَعَالَى‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ‏ فَهَلِ اسْتَأْذَنَهُ فِي ذَلِكَ قَالَ الْحَرُورِيُّ نَعَمْ

Abu Ja’far^asws said: ‘The fourth, you claim that his (Abu Bakr’s) final burial place is in his^saww grave’. He said, ‘Yes’. Abu Ja’far^asws said: ‘And where is the grave of Rasool-Allah^saww?’ Al-Haroury said, ‘In his^saww house’. Abu Ja’far^asws said: ‘And isn’t Allah^azwj the Exalted Saying: O you those who believe! Do not enter the houses of the Prophet unless there is permission for you [33:53]? So was there permission for him regarding that?’ Al-Haroury said, ‘Yes’.

قَالَ أَبُو جَعْفَرٍ ع كَذَبْتَ لِأَنَّ رَسُولَ اللَّهِ ص سَدَّ بَابَهُ عَنِ الْمَسْجِدِ وَ بَابَ صَاحِبِهِ عُمَرَ فَقَالَ عُمَرُ يَا رَسُولَ اللَّهِ اتْرُكْ لِي كُوَّةً أَنْظُرْكَ مِنْهَا قَالَ لَهُ وَ لَا مِثْلَ قُلَامَةِ ظُفُرٍ فَأَخْرَجَهُمَا وَ سَدَّ أَبْوَابَهُمَا فَأَقِمِ الْبَيِّنَةَ عَلَى أَنَّهُ أَذِنَ لَهُمَا فِي ذَلِكَ بِأَيِّ وَحْيٍ وَ بِأَيِّ نَصٍّ

Abu Ja’far^asws said: ‘You are lying, because Rasool-Allah^saww closed his (Abu Bakr’s) door from the Masjid, and the door of his companion Umar. Umar said, ‘O Rasool-Allah^saww! Can you leave a small hole for me to be able to look at you^saww from it?’ He^saww said to him: ‘And not even like a trimming of a nail’. He^saww expelled them both and closed their doors. So, establish the proof upon that there was permission for both of them regarding that, by which Revelation and by which text?’

قَالَ بِمَا لَا يُدْفَعُ بِمِيرَاثِ ابْنَتَيْهِمَا قَالَ أَبُو جَعْفَرٍ ع أَصَبْتَ أَصَبْتَ يَا حَرُورِيُّ اسْتَحَقَّا بِذَلِكَ تُسْعاً مِنْ ثُمْنٍ وَ هُوَ جُزْءٌ مِنِ اثْنَيْنِ وَ سَبْعِينَ جُزْءاً لِأَنَّ رَسُولَ اللَّهِ ص مَاتَ عَنِ ابْنَتِهِ فَاطِمَةَ ع وَ عَنْ تِسْعِ نِسْوَةٍ وَ أَنْتُمْ رُوِّيتُمْ أَنَّ الْأَنْبِيَاءَ لَا تُورَثُ فَانْقَطَعَ الْحَرُورِيُّ.

He said, ‘With what cannot be defended, by an inheritance of their daughters (Ayesha and Hafsa)’. Abu Ja’far^asws said: ‘You are correct! You are correct, O Haroury. They are both rightful with that, ninth from an eight, and it is one part from seventy-two parts, because Rasool-Allah^saww passed away from his^saww daughter (Syeda) Fatima^asws and from nine wives, and you are reporting that the Prophets^as do not leave any inheritance’. Al-Haroury was cut off’’.[346]

5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الصَّيْدَاوِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ مَا يَمْنَعُكُمْ إِذَا كَلَّمَكُمُ النَّاسُ أَنْ تَقُولُوا ذَهَبْنَا مِنْ حَيْثُ ذَهَبَ اللَّهُ وَ اخْتَرْنَا مِنْ حَيْثُ اخْتَارَ اللَّهُ إِنَّ اللَّهَ سُبْحَانَهُ اخْتَارَ مُحَمَّداً وَ اخْتَارَ لَنَا آلَ مُحَمَّدٍ فَنَحْنُ مُتَمَسِّكُونَ بِالْخِيَرَةِ مِنَ اللَّهِ عَزَّ وَ جَلَ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Ibn Qawlawiyah, from his father, and Muhammad Bin Al Hassan, from Sa’ad, from Ibn Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Kuleyb Bin Muawiyah Al Sadawy who said,

Abu Abdullah Jafar^asws Ibn Muhammad^asws said: ‘What is preventing you (Shias), when the people speak to you that you should be saying, ‘We are going to where Allah^azwj Want, and we are choosing from where Allah^azwj has Chosen. Surely Allah^azwj the Glorious Chose Muhammad^saww and Chose us^asws Progeny^asws of Muhammad^saww. So, we (Shias) are adhering with the Choice from Allah^azwj Mighty and Majestic’’.[347]

باب 2 احتجاج الشيخ السديد المفيد رحمه الله على عمر في الرؤيا

CHAPTER 2 – ARGUMENTATION OF THE FAULTLESS SHEYKH AL MUFEED, MAY ALLAH^azwj HAVE MERCY ON HIM, AGAINST UMAR IN THE DREAM

1- ج، الإحتجاج حَدَّثَ الشَّيْخُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الرَّقِّيُّ بِالرَّمْلَةِ فِي شَوَّالٍ سَنَةَ ثَلَاثٍ وَ عِشْرِينَ وَ أَرْبَعِمِائَةٍ عَنِ الشَّيْخِ الْمُفِيدِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: رَأَيْتُ فِي الْمَنَامِ سَنَةً مِنَ السِّنِينَ كَأَنِّي قَدْ اجْتَزْتُ فِي بَعْضِ الطُّرُقِ فَرَأَيْتُ حَلْقَةً دَائِرَةً فِيهَا نَاسٌ كَثِيرَةٌ فَقُلْتُ مَا هَذَا قَالُوا هَذِهِ حَلْقَةٌ فِيهَا رَجُلٌ يَقُصُّ فَقُلْتُ مَنْ هُوَ قَالُوا عُمَرُ بْنُ الْخَطَّابِ فَفَرَّقْتُ الْحَلْقَةَ فَإِذَا أَنَا بِرَجُلٍ يَتَكَلَّمُ عَلَى النَّاسِ بِشَيْ‏ءٍ لَمْ أُحَصِّلْهُ‏ فَقَطَعْتُ عَلَيْهِ الْكَلَامَ وَ قُلْتُ أَيُّهَا الشَّيْخُ أَخْبِرْنِي مَا وَجْهُ الدَّلَالَةِ عَلَى فَضْلِ صَاحِبِكَ أَبِي بَكْرٍ عَتِيقِ بْنِ أَبِي قُحَافَةَ مِنْ قَوْلِ اللَّهِ تَعَالَى‏ ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ فَقَالَ وَجْهُ الدَّلَالَةِ عَلَى أَبِي بَكْرٍ مِنْ هَذِهِ الْآيَةِ فِي سِتَّةِ مَوَاضِعَ الْأَوَّلُ أَنَّ اللَّهَ تَعَالَى ذَكَرَ النَّبِيَّ ص وَ ذَكَرَ أَبَا بَكْرٍ فَجَعَلَهُ ثَانِيَهُ فَقَالَ‏ ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ وَ الثَّانِي أَنَّهُ وَصَفَهُمَا بِالاجْتِمَاعِ فِي مَكَانٍ وَاحِدٍ لِتَأْلِيفِهِ بَيْنَهُمَا فَقَالَ‏ إِذْ هُما فِي الْغارِ وَ الثَّالِثُ أَنَّهُ أَضَافَهُ إِلَيْهِ بِذِكْرِ الصُّحْبَةِ لِيَجْمَعَ بَيْنَهُمَا فِيمَا تَقْتَضِي‏ الرُّتْبَةَ فَقَالَ‏ إِذْ يَقُولُ لِصاحِبِهِ‏ وَ الرَّابِعُ أَنَّهُ أَخْبَرَ عَنْ شَفَقَةِ النَّبِيِّ ص عَلَيْهِ وَ رِفْقِهِ بِهِ لِمَوْضِعِهِ عِنْدَهُ فَقَالَ‏ لا تَحْزَنْ‏ وَ الْخَامِسُ أَنَّهُ أَخْبَرَهُ أَنَّ اللَّهَ مَعَهُمَا عَلَى حَدٍّ سَوَاءٍ نَاصِراً لَهُمَا وَ دَافِعاً عَنْهُمَا فَقَالَ‏ إِنَّ اللَّهَ مَعَنا وَ السَّادِسُ أَنَّهُ أَخْبَرَ عَنْ نُزُولِ السَّكِينَةِ عَلَى أَبِي بَكْرٍ لِأَنَّ رَسُولَ اللَّهِ ص لَمْ تُفَارِقْهُ السَّكِينَةُ قَطُّ قَالَ‏ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ‏ فَهَذِهِ سِتَّةُ مَوَاضِعَ تَدُلُّ عَلَى فَضْلِ أَبِي بَكْرٍ مِنْ آيَةِ الْغَارِ لَا يُمْكِنُكَ وَ لَا لِغَيْرِكَ الطَّعْنُ فِيهَا فَقُلْتُ لَهُ حَبَّرْتَ‏ بِكَلَامِكَ فِي الِاحْتِجَاجِ لِصَاحِبِكَ عَنْهُ وَ إِنِّي بِعَوْنِ اللَّهِ سَأَجْعَلُ جَمِيعَ مَا أَتَيْتَ بِهِ‏ كَرَمادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عاصِفٍ‏ أَمَّا قَوْلُكَ إِنَّ اللَّهَ تَعَالَى ذَكَرَ النَّبِيَّ ص وَ جَعَلَ أَبَا بَكْرٍ ثَانِيَهُ فَهُوَ إِخْبَارٌ عَنِ الْعَدَدِ لَعَمْرِي لَقَدْ كَانَا اثْنَيْنِ فَمَا فِي ذَلِكَ مِنَ الْفَضْلِ فَنَحْنُ نَعْلَمُ ضَرُورَةً أَنَّ مُؤْمِناً وَ مُؤْمِناً أَوْ مُؤْمِناً وَ كَافِراً اثْنَانِ فَمَا أَرَى لَكَ فِي ذِكْرِ الْعَدَدِ طَائِلًا تَعْتَمِدُهُ وَ أَمَّا قَوْلُكَ إِنَّهُ وَصَفَهُمَا بِالاجْتِمَاعِ فِي الْمَكَانِ فَإِنَّهُ كَالْأَوَّلِ لِأَنَّ الْمَكَانَ يَجْمَعُ الْمُؤْمِنَ وَ الْكَافِرَ كَمَا يَجْمَعُ الْعَدَدُ الْمُؤْمِنِينَ وَ الْكُفَّارَ وَ أَيْضاً فَإِنَّ مَسْجِدَ النَّبِيِّ ص أَشْرَفُ مِنَ الْغَارِ وَ قَدْ جَمَعَ الْمُؤْمِنِينَ وَ الْمُنَافِقِينَ وَ الْكُفَّارَ وَ فِي ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ فَما لِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ عِزِينَ‏ وَ أَيْضاً فَإِنَّ سَفِينَةَ نُوحٍ قَدْ جَمَعَتِ النَّبِيَّ وَ الشَّيْطَانَ وَ الْبَهِيمَةَ وَ الْمَكَانُ لَا يَدُلُّ عَلَى مَا أَوْجَبْتَ مِنَ الْفَضِيلَةِ فَبَطَلَ فَضْلَانِ وَ أَمَّا قَوْلُكَ إِنَّهُ أَضَافَهُ إِلَيْهِ بِذِكْرِ الصُّحْبَةِ فَإِنَّهُ أَضْعَفُ مِنَ الْفَضْلَيْنِ الْأَوَّلَيْنِ لِأَنَّ اسْمَ الصُّحْبَةِ يَجْمَعُ الْمُؤْمِنَ وَ الْكَافِرَ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُ اللَّهِ تَعَالَى‏ قالَ لَهُ صاحِبُهُ وَ هُوَ يُحاوِرُهُ أَ كَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا وَ أَيْضاً فَإِنَّ اسْمَ الصُّحْبَةِ يُطْلَقُ بَيْنَ الْعَاقِلِ وَ بَيْنَ الْبَهِيمَةِ وَ الدَّلِيلُ عَلَى ذَلِكَ مِنْ كَلَامِ الْعَرَبِ الَّذِي نَزَلَ الْقُرْآنُ بِلِسَانِهِمْ لِقَوْلِ اللَّهِ‏ عَزَّ وَ جَلَ‏ وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا بِلِسانِ قَوْمِهِ‏ أَنَّهُمْ سَمَّوُا الْحِمَارَ صَاحِباً فَقَالُوا شِعْراً

إِنَّ الْحِمَارَ مَعَ الْحِمَارِ مَطِيَّةٌ

فَإِذَا خَلَوْتُ بِهِ فَبِئْسَ الصَّاحِبُ‏

وَ أَيْضاً فَقَدْ سَمَّوُا الْجَمَادَ مَعَ الْحَيِّ صَاحِباً فَقَالُوا ذَلِكَ فِي السَّيْفِ وَ قَالُوا

زُرْتُ هِنْداً وَ ذَاكَ غَيْرَ اخْتِيَانٍ‏

وَ مَعِي صَاحِبٌ كَتُومُ اللِّسَانِ‏

يَعْنِي السَّيْفَ فَإِذَا كَانَ اسْمُ الصُّحْبَةِ تَقَعُ بَيْنَ الْمُؤْمِنِ وَ الْكَافِرِ وَ بَيْنَ الْعَاقِلِ وَ الْبَهِيمَةِ وَ بَيْنَ الْحَيَوَانِ وَ الْجَمَادِ فَأَيُّ حُجَّةٍ لِصَاحِبِكَ فِيهِ وَ أَمَّا قَوْلُكَ إِنَّهُ قَالَ‏ لا تَحْزَنْ‏ فَإِنَّهُ وَبَالٌ عَلَيْهِ وَ مَنْقَصَةٌ لَهُ وَ دَلِيلٌ عَلَى خَطَائِهِ لِأَنَّ قَوْلَهُ‏ لا تَحْزَنْ‏ نَهْيٌ وَ صُورَةُ النَّهْيِ قَوْلُ الْقَائِلِ لَا تَفْعَلْ فَلَا يَخْلُو أَنْ يَكُونَ الْحُزْنُ وَقَعَ مِنْ أَبِي بَكْرٍ طَاعَةً أَوْ مَعْصِيَةً فَإِنْ كَانَ طَاعَةً فَإِنَّ النَّبِيَّ ص لَا يَنْهَى عَنِ الطَّاعَاتِ بَلْ يَأْمُرُ بِهَا وَ يَدْعُو إِلَيْهَا وَ إِنْ كَانَ مَعْصِيَةً فَقَدْ نَهَاهُ النَّبِيُّ ص عَنْهَا وَ قَدْ شَهِدَتِ الْآيَةُ بِعِصْيَانِهِ بِدَلِيلِ أَنَّهُ نَهَاهُ وَ أَمَّا قَوْلُكَ إِنَّهُ قَالَ‏ إِنَّ اللَّهَ مَعَنا فَإِنَّ النَّبِيَّ ص قَدْ أَخْبَرَ أَنَّ اللَّهَ مَعَهُ وَ عَبَّرَ عَنْ نَفْسِهِ بِلَفْظِ الْجَمْعِ كَقَوْلِهِ‏ إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ إِنَّا لَهُ لَحافِظُونَ‏ وَ قَدْ قِيلَ أَيْضاً فِي هَذَا إِنَّ أَبَا بَكْرٍ قَالَ يَا رَسُولَ اللَّهِ حُزْنِي عَلَى أَخِيكَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مَا كَانَ مِنْهُ فَقَالَ لَهُ النَّبِيُّ ص‏ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا أَيْ مَعِي وَ مَعَ أَخِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ أَمَّا قَوْلُكَ إِنَّ السَّكِينَةَ نَزَلَتْ عَلَى أَبِي بَكْرٍ فَإِنَّهُ تَرْكٌ لِلظَّاهِرِ لِأَنَّ الَّذِي نَزَلَتْ عَلَيْهِ السَّكِينَةُ هُوَ الَّذِي أَيَّدَهُ بِالْجُنُودِ كَذَا يَشْهَدُ ظَاهِرُ الْقُرْآنِ فِي قَوْلِهِ‏ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَ أَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْها فَإِنْ كَانَ أَبُو بَكْرٍ هُوَ صَاحِبَ السَّكِينَةِ فَهُوَ صَاحِبُ الْجُنُودِ فَفِي هَذَا إِخْرَاجُ النَّبِيَّ ص مِنَ النُّبُوَّةِ عَلَى أَنَّ هَذَا الْمَوْضِعَ لَوْ كَتَمْتَهُ عَلَى صَاحِبِكَ لَكَانَ خَيْراً لَهُ لِأَنَّ اللَّهَ تَعَالَى أَنْزَلَ السَّكِينَةَ عَلَى النَّبِيِّ فِي مَوْضِعَيْنِ كَانَ مَعَهُ قَوْمٌ مُؤْمِنُونَ فَشَرَّكَهُمْ فِيهَا فَقَالَ فِي أَحَدِ الْمَوْضِعَيْنِ‏ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى‏ رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى‏ وَ قَالَ فِي الْمَوْضِعِ الْآخَرِ ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى‏ رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ وَ أَنْزَلَ جُنُوداً لَمْ تَرَوْها وَ لَمَّا كَانَ فِي هَذَا الْمَوْضِعِ خَصَّهُ وَحْدَهُ بِالسَّكِينَةِ فَقَالَ‏ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ‏ فَلَوْ كَانَ مَعَهُ مُؤْمِنٌ لَشَرَّكَهُ مَعَهُ فِي السَّكِينَةِ كَمَا شَرَّكَ مَنْ ذَكَرْنَا قَبْلَ هَذَا مِنَ الْمُؤْمِنِينَ فَدَلَّ إِخْرَاجُهُ مِنَ السَّكِينَةِ عَلَى إِخْرَاجِهِ مِنَ الْإِيمَانِ فَلَمْ يُحِرْ جَوَاباً وَ تَفَرَّقَ النَّاسُ وَ اسْتَيْقَظْتُ مِنْ نَوْمِي‏.

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باب 3 احتجاج السيد المرتضى قدس الله روحه في تفضيل الأئمة عليهم السلام بعد النبي صلى الله عليه و آله على جميع الخلق ذكره في رسالته الموسومة بالرسالة الباهرة في العترة الطاهرة

CHAPTER 3 – ARGUMENTS OF THE SEYYID AL MURTAZA, MAY ALLAH^azwj SANCTIFY HIS SOUL, IN PREFERENCE OF THE IMAMS^asws AFTER THE PROPHET^saww OVER THE ENTIRETY OF THE CREATURES, MENTIONING IN HIS LETTER MARKED WITH THE BRILLIANT MESSAGE REGARDING THE CLEAN OFFSPRING

1– ج، الإِحتجاجُ قَالَ: وَ مِمَّا يَدُلُّ أَيْضاً عَلَى تَقْدِيمِهِمْ وَ تَعْظِيمِهِمْ عَلَى الْبَشَرِ أَنَّ اللَّهَ تَعَالَى دَلَّنَا عَلَى أَنَّ الْمَعْرِفَةَ بِهِمْ كَالْمَعْرِفَةِ بِهِ تَعَالَى فِي أَنَّهَا إِيمَانٌ وَ إِسْلَامٌ وَ أَنَّ الْجَهْلَ بِهِمْ وَ الشَّكَّ فِيهِمْ كَالْجَهْلِ بِهِ وَ الشَّكِّ فِيهِ فِي أَنَّهُ كُفْرُ وَ خُرُوجٌ مِنَ الْإِيمَانِ وَ هَذِهِ مَنْزِلَةٌ لَيْسَ لِأَحَدٍ مِنَ الْبَشَرِ إِلَّا لِنَبِيِّنَا ص وَ بَعْدَهُ لِأَمِيرِ الْمُؤْمِنِينَ ع وَ الْأَئِمَّةِ مِنْ وُلْدِهِ عَلَى جَمَاعَتِهِمْ السَّلَامُ لِأَنَّ الْمَعْرِفَةَ بِنُبُوَّةِ الْأَنْبِيَاءِ الْمُتَقَدِّمَيْنِ مِنْ آدَمَ ع إِلَى عِيسَى ع أَجْمَعِينَ غَيْرُ وَاجِبَةٍ عَلَيْنَا وَ لَا تَعَلُّقَ لَهَا بِشَيْ‏ءٍ مِنْ تَكَالِيفِنَا وَ لَوْ لَا أَنَّ الْقُرْآنَ وَرَدَ بِنُبُوَّةِ مَنْ سُمِّيَ فِيهِ مِنَ الْأَنْبِيَاءِ الْمُتَقَدِّمَيْنِ فَعَرَفْنَاهُمْ تَصْدِيقاً لِلْقُرْآنِ وَ إِلَّا فَلَا وَجْهَ لِوُجُوبِ مَعْرِفَتِهِمْ عَلَيْنَا وَ لَا تَعَلُّقَ لَهَا بِشَيْ‏ءٍ مِنْ أَحْوَالِ تَكْلِيفِنَا وَ بَقِيَ عَلَيْنَا أَنْ نَدُلَّ عَلَى أَنَّ الْأَمْرَ عَلَى مَا ادَّعَيْنَاهُ‏ وَ الَّذِي يَدُلُّ أَنَّ الْمَعْرِفَةَ بِإِمَامَةِ مَنْ ذَكَرْنَاهُ ع مِنْ جُمْلَةِ الْإِيمَانِ وَ أَنَّ الْإِخْلَالَ بِهَا كُفْرٌ وَ رُجُوعٌ عَنِ الْإِيمَانِ إِجْمَاعُ الشِّيعَةِ الْإِمَامِيَّةِ عَلَى ذَلِكَ فَإِنَّهُمْ لَا يَخْتَلِفُونَ فِيهِ وَ إِجْمَاعُهُمْ حُجَّةٌ بِدَلَالَةِ أَنَّ قَوْلَ الْحُجَّةِ الْمَعْصُومِ الَّذِي قَدْ دَلَّتِ الْعُقُولُ عَلَى وُجُودِهِ فِي كُلِّ زَمَانٍ فِي جُمْلَتِهِمْ وَ فِي زُمْرَتِهِمْ وَ قَدْ دَلَّلْنَا عَلَى هَذِهِ الطَّرِيقَةِ فِي مَوَاضِعَ كَثِيرَةٍ مِنْ كُتُبِنَا وَ اسْتَوْفَيْنَاهَا فِي جَوَابِ التَّبَّانِيَّاتِ خَاصَّةً وَ فِي كِتَابِ نُصْرَةِ مَا انْفَرَدَتْ بِهِ الشِّيعَةُ الْإِمَامِيَّةُ مِنَ الْمَسَائِلِ الْفِقْهِيَّةِ فَإِنَّ هَذَا الْكِتَابَ مَبْنِيٌّ عَلَى صِحَّةِ هَذَا الْأَصْلِ وَ يُمْكِنُ أَنْ يُسْتَدَلَّ عَلَى وُجُوبِ الْمَعْرِفَةِ بِهِمْ ع بِإِجْمَاعِ الْأُمَّةِ مُضَافاً إِلَى مَا بَيَّنَّاهُ مِنْ إِجْمَاعِ الْإِمَامِيَّةِ وَ ذَلِكَ أَنَّ جَمِيعَ أَصْحَابِ الشَّافِعِيِّ يَذْهَبُونَ إِلَى أَنَّ الصَّلَاةَ عَلَى نَبِيِّنَا ص فِي التَّشَهُّدِ الْأَخِيرِ فَرْضٌ وَاجِبٌ وَ رُكْنٌ مِنْ أَرْكَانِ الصَّلَاةِ مَنْ أَخَلَّ بِهِ فَلَا صَلَاةَ لَهُ‏ وَ أَكْثَرُهُمْ يَقُولُ إِنَّ الصَّلَاةَ فِي هَذَا التَّشَهُّدِ عَلَى آلِ النَّبِيِّ عَلَيْهِمُ الصَّلَوَاتُ فِي الْوُجُوبِ وَ اللُّزُومِ وَ وُقُوفِ إِجْزَاءِ الصَّلَاةِ عَلَيْهَا كَالصَّلَاةِ عَلَى النَّبِيِّ ص وَ الْبَاقُونَ مِنْهُمْ يَذْهَبُونَ إِلَى أَنَّ الصَّلَاةَ عَلَى الْآلِ مُسْتَحَبَّةٌ وَ لَيْسَتْ بِوَاجِبَةٍ فَعَلَى الْقَوْلِ الْأَوَّلِ لَا بُدَّ لِكُلِّ مَنْ وَجَبَتْ عَلَيْهِ الصَّلَاةُ مِنْ مَعْرِفَتِهِمْ مِنْ حَيْثُ كَانَ وَاجِباً عَلَيْهِ الصَّلَاةُ عَلَيْهِمْ فَإِنَّ الصَّلَاةَ عَلَيْهِمْ فَرْعٌ عَلَى الْمَعْرِفَةِ بِهِمْ وَ مَنْ ذَهَبَ إِلَى أَنَّ ذَلِكَ مُسْتَحَبٌّ فَهُوَ مِنْ جُمْلَةِ الْعِبَادَةِ وَ إِنْ كَانَ مَسْنُوناً مُسْتَحَبّاً وَ التَّعَبُّدُ بِهِ يَقْتَضِي التَّعَبُّدَ بِمَا لَا يَتِمُّ إِلَّا بِهِ مِنَ الْمَعْرِفَةِ وَ مَنْ عَدَا أَصْحَابِ الشَّافِعِيِّ لَا يُنْكِرُونَ أَنَّ الصَّلَاةَ عَلَى النَّبِيِّ وَ آلِهِ فِي التَّشَهُّدِ مُسْتَحَبَّةٌ وَ أَيُّ شُبْهَةٍ تَبْقَى مَعَ هَذَا فِي أَنَّهُمْ ع أَفْضَلُ النَّاسِ وَ أَجَلُّهُمْ وَ ذِكْرُهُمْ وَاجِبٌ فِي الصَّلَاةِ وَ عِنْدَ أَكْثَرِ الْأُمَّةِ مِنَ الشِّيعَةِ الْإِمَامِيَّةِ وَ جُمْهُورِ أَصْحَابِ الشَّافِعِيِّ أَنَّ الصَّلَاةَ تَبْطُلُ بِتَرْكِهِ وَ هَلْ مِثْلُ هَذِهِ الْفَضِيلَةِ لِمَخْلُوقٍ سِوَاهُمْ أَوْ تَتَعَدَّاهُمْ وَ مِمَّا يُمْكِنُ الِاسْتِدْلَالُ بِهِ عَلَى ذَلِكَ أَنَّ اللَّهَ تَعَالَى قَدْ أَلْهَمَ جَمِيعَ الْقُلُوبِ وَ غَرَسَ‏ فِي كُلِّ النُّفُوسِ تَعْظِيمَ شَأْنِهِمْ وَ إِجْلَالَ قَدْرِهِمْ عَلَى تَبَايُنِ مَذَاهِبِهِمْ وَ اخْتِلَافِ دِيَانَاتِهِمْ وَ نِحَلِهِمْ وَ مَا اجْتَمَعَ‏ هَؤُلَاءِ الْمُخْتَلِفُونَ الْمُتْبَايِنُونَ مَعَ تَشَتُّتِ الْأَهْوَاءِ وَ تَشَعُّبِ الْآرَاءِ عَلَى شَيْ‏ءٍ كَإِجْمَاعِهِمْ عَلَى تَعْظِيمِ مَنْ ذَكَرْنَاهُ وَ إِكْبَارِهِمْ أَنَّهُمْ‏ يَزُورُونَ قُبُورَهُمْ وَ يَقْصِدُونَ مِنْ شَاحِطِ الْبِلَادِ وَ شَاطِئِهَا مَشَاهِدَهُمْ وَ مَدَافِنَهُمْ وَ الْمَوَاضِعَ الَّتِي وُسِمَتْ‏ بِصَلَاتِهِمْ فِيهَا وَ حُلُولِهِمْ بِهَا وَ يُنْفِقُونَ فِي ذَلِكَ الْأَمْوَالَ وَ يَسْتَنْفِدُونَ الْأَحْوَالَ فَقَدْ أَخْبَرَنِي مَنْ لَا أُحْصِيهِ كَثْرَةً أَنَّ أَهْلَ نَيْسَابُورَ وَ مَنْ وَالاهَا مِنْ تِلْكَ الْبُلْدَانِ يَخْرُجُونَ فِي كُلِّ سَنَةٍ إِلَى طُوسَ لِزِيَارَةِ الْإِمَامِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِمَا بِالْجِمَالِ الْكَثِيرَةِ وَ الْأُهْبَةِ الَّتِي لَا تُوجَدُ مِثْلُهَا إِلَّا لِلْحَجِّ إِلَى بَيْتِ اللَّهِ‏ وَ هَذَا مَعَ الْمَعْرُوفِ مِنِ انْحِرَافِ أَهْلِ خُرَاسَانَ عَنْ هَذِهِ الْجِهَةِ وَ ازْوِرَارِهِمْ‏ عَنْ هَذَا الشِّعْبِ وَ مَا تَسْخِيرُ هَذِهِ الْقُلُوبِ الْقَاسِيَةِ وَ عَطْفُ هَذِهِ الْأُمَمِ الْبَائِنَةِ إِلَّا كَالْخَارِقِ لِلْعَادَاتِ وَ الْخَارِجِ عَنِ الْأُمُورِ الْمَأْلُوفَاتِ وَ إِلَّا فَمَا الْحَامِلُ لِلْمُخَالِفِينَ لِهَذِهِ النِّحْلَةِ الْمُنْحَازِينَ عَنْ هَذِهِ الْجُمْلَةِ عَلَى أَنْ يُرَاوِحُوا هَذِهِ الْمَشَاهِدَ وَ يُغَادُوهَا وَ يَسْتَنْزِلُوا عِنْدَهَا مِنَ اللَّهِ تَعَالَى الْأَرْزَاقَ وَ يَسْتَفْتِحُوا الْأَغْلَالَ‏ وَ يَطْلُبُوا بِبَرَكَاتِهَا الْحَاجَاتِ‏ وَ يَسْتَدْفِعُوا الْبَلِيَّاتِ وَ الْأَحْوَالُ الظَّاهِرَةُ كُلُّهَا لَا تُوجِبُ ذَلِكَ وَ لَا تَقْتَضِيهِ وَ لَا تَسْتَدْعِيهِ وَ إِلَّا فَعَلُوا ذَلِكَ فِيمَنْ يَعْتَقِدُونَهُمْ وَ أَكْثَرُهُمْ يَعْتَقِدُونَ إِمَامَتَهُ وَ فَرْضَ طَاعَتِهِ وَ إِنَّهُ فِي الدِّيَانَةِ مُوَافِقٌ لَهُمْ غَيْرُ مُخَالِفٍ وَ مُسَاعِدٌ غَيْرُ مُعَانِدٍ وَ مِنَ الْمُحَالِ أَنْ يَكُونُوا فَعَلُوا ذَلِكَ لِدَاعٍ مِنْ دَوَاعِي الدُّنْيَا فَإِنَّ الدُّنْيَا عِنْدَ غَيْرِ هَذِهِ الطَّائِفَةِ مَوْجُودَةٌ وَ عِنْدَهَا هِيَ مَفْقُودَةٌ وَ لَا لِتَقِيَّةٍ وَ اسْتِصْلَاحٍ فَإِنَّ التَّقِيَّةَ هِيَ فِيهِمْ لَا مِنْهُمْ وَ لَا خَوْفَ مِنْ جِهَتِهِمْ وَ لَا سُلْطَانَ لَهُمْ وَ كُلُّ خَوْفٍ إِنَّمَا هُوَ عَلَيْهِمْ فَلَمْ يَبْقَ إِلَّا دَاعِي الدِّينِ وَ ذَلِكَ هُوَ الْأَمْرُ الْغَرِيبُ الْعَجِيبُ الَّذِي لَا يَنْفَذُ فِي مِثْلِهِ إِلَّا مَشِيَّةُ اللَّهِ‏ وَ قُدْرَةُ الْقَهَّارِ الَّتِي تُذَلِّلُ الصِّعَابَ وَ تَقُودُ بِأَزِمَّتِهَا الرِّقَابَ وَ لَيْسَ لِمَنْ جَهِلَ هَذِهِ الْمَزِيَّةَ أَوْ تَجَاهَلَهَا وَ تَعَامَى عَنْهَا وَ هُوَ يُبْصِرُهَا أَنْ يَقُولَ إِنَّ الْعِلَّةَ فِي تَعْظِيمِ غَيْرِ فِرَقِ الشِّيعَةِ لِهَؤُلَاءِ الْقَوْمِ لَيْسَتْ مَا عَظَّمْتُمُوهُ وَ فَخَّمْتُمُوهُ وَ ادَّعَيْتُمْ خَرْقَهُ لِلْعَادَةِ وَ خُرُوجَهُ مِنَ الطَّبِيعَةِ بَلْ هِيَ لِأَنَّ هَؤُلَاءِ الْقَوْمَ مِنْ عِتْرَةِ النَّبِيِّ ص وَ كُلُّ مَنْ عَظَّمَ النَّبِيَّ ص فَلَا بُدَّ مِنْ أَنْ يَكُونَ لِعِتْرَتِهِ‏ وَ أَهْلِ بَيْتِهِ مُعَظِّماً مُكْرِماً وَ إِذَا انْضَافَ إِلَى الْقَرَابَةِ الزُّهْدُ وَ هَجْرُ الدُّنْيَا وَ الْعِفَّةُ وَ الْعِلْمُ زَادَ الْإِجْلَالُ وَ الْإِكْرَامُ لِزِيَادَةِ أَسْبَابِهِمَا وَ الْجَوَابُ عَنْ هَذِهِ الشُّبْهَةِ الضَّعِيفَةِ إِنْ شَارَكَ‏ أَئِمَّتَنَا ع فِي حَسَبِهِمْ وَ نَسَبِهِمْ وَ قَرَابَاتِهِمْ مِنَ النَّبِيِّ ص غَيْرُهُمْ وَ كَانَتْ لِكَثِيرٍ مِنْهُمْ عِبَادَاتٌ ظَاهِرَةٌ وَ زَهَادَةٌ فِي الدُّنْيَا بَادِيَةٌ وَ سِمَاتٌ جَمِيلَةٌ وَ صِفَاتٌ حَسَنَةٌ مِنْ وُلْدِ أَبِيهِمْ عَلَيْهِ وَ آلِهِ السَّلَامُ وَ مِنْ وُلْدِ الْعَبَّاسِ‏ رِضْوَانُ اللَّهِ عَلَيْهِ فَمَا رَأَيْنَا مِنَ الْإِجْمَاعِ عَلَى تَعْظِيمِهِمْ وَ زِيَارَةِ مَدَافِنِهِمْ وَ الِاسْتِشْفَاعِ بِهِمْ فِي‏ الْأَغْرَاضِ وَ الِاسْتِدْفَاعِ بِمَكَانِهِمْ لِلْأَعْرَاض وَ الْأَمْرَاضِ وَ مَا وَجَدْنَا مُشَاهِداً مُعَايِناً فِي هَذَا الشِّرَاكِ‏ أَلَا فَمَنْ ذَا الَّذِي أُجْمِعَ عَلَى فَرْطِ إِعْظَامِهِ وَ إِجْلَالِهِ مِنْ سَائِرِ صُنُوفِ الْعِتْرَةِ فِي هَذِهِ الْحَالَةِ يَجْرِي مَجْرَى الْبَاقِرِ وَ الصَّادِقِ وَ الْكَاظِمِ وَ الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ لِأَنَّ مَنْ عَدَا مَنْ ذَكَرْنَاهُ مِنْ صُلَحَاءِ الْعِتْرَةِ وَ زُهَّادِهَا مِمَّنْ يُعَظِّمُهُ فَرِيقٌ مِنَ الْأُمَّةِ وَ يُعْرِضُ عَنْهُ فَرِيقٌ وَ مَنْ عَظَّمَهُ مِنْهُمْ وَ قَدَّمَهُ لَا يَنْتَهِي فِي الْإِجْلَالِ وَ الْإِعْظَامِ إِلَى الْغَايَةِ الَّتِي يَنْتَهِي إِلَيْهَا مَنْ ذَكَرْنَاهُ وَ لَوْ لَا أَنَّ تَفْصِيلَ هَذِهِ الْجُمْلَةِ مَلْحُوظٌ مَعْلُومٌ لَفَصَّلْنَاهَا عَلَى طُولِ ذَلِكَ وَ لَأَسْمَيْنَا مَنْ كَنَّيْنَا عَنْهُ وَ نَظَرْنَا بَيْنَ كُلِّ مُعَظَّمٍ مُقَدَّمٍ مِنَ الْعِتْرَةِ لِيُعْلَمَ أَنَّ الَّذِي ذَكَرْنَاهُ هُوَ الْحَقٌ الْوَاضِحُ وَ مَا عَدَاهُ هُوَ الْبَاطِلُ الْمَاضِحُ‏ وَ بَعْدُ فَمَعْلُومٌ ضَرُورَةً أَنَّ الْبَاقِرَ وَ الصَّادِقَ وَ مَنَ وَلِيَهُمَا مِنَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ كَانُوا فِي الدِّيَانَةِ وَ الِاعْتِقَادِ وَ مَا يُفْتُونَ مِنْ حَلَالٍ وَ حَرَامٍ عَلَى خِلَافِ مَا يَذْهَبُ إِلَيْهِ مُخَالِفُو الْإِمَامِيَّةِ وَ إِنْ ظَهَرَ شَكٌّ فِي ذَلِكَ كُلِّهِ فَلَا شَكَّ وَ لَا شُبْهَةَ عَلَى مُنْصِفٍ فِي أَنَّهُمْ لَمْ يَكُونُوا عَلَى مَذْهَبِ الْفِرْقَةِ الْمُخْتَلِفَةِ الْمُجْتَمِعَةِ عَلَى تَعْظِيمِهِمْ وَ التَّقَرُّبِ إِلَى اللَّهِ تَعَالَى بِهِمْ وَ كَيْفَ يَعْتَرِضُ رَيْبٌ فِيمَا ذَكَرْنَاهُ وَ مَعْلُومٌ ضَرُورَةً أَنَّ شُيُوخَ الْإِمَامِيَّةِ وَ سَلَفَهُمْ فِي تِلْكَ الْأَزْمَانِ كَانُوا بِطَانَةً لِلصَّادِقِ‏ وَ الْكَاظِمِ وَ الْبَاقِرِ ع وَ مُلَازِمِينَ لَهُمْ وَ مُتَمَسِّكِينَ‏ بِهِمْ وَ مُظْهِرِينَ أَنَّ كُلَّ شَيْ‏ءٍ يَعْتَقِدُونَهُ وَ يَنْتَحِلُونَهُ وَ يُصَحِّحُونَهُ أَوْ يُبْطِلُونَهُ فَعَنْهُمْ تَلَقَّنُوهُ وَ مِنْهُمْ أَخَذُوهُ فَلَوْ لَمْ يَكُونُوا عَنْهُمْ بِذَلِكَ‏ رَاضِينَ وَ عَلَيْهِ مُقِرِّينَ لَأَبَوْا عَلَيْهِمْ نِسْبَةَ تِلْكَ الْمَذَاهِبِ إِلَيْهِمْ وَ هُمْ مِنْهَا بَرِيئُونَ خَلِيُّونَ وَ لَنَفَوْا مَا بَيْنَهُمْ مِنْ مُوَاصَلَةٍ وَ مُجَالَسَةٍ وَ مُلَازَمَةٍ وَ مُوَالاةٍ وَ مُصَافَاةٍ وَ مَدْحٍ وَ إِطْرَاءٍ وَ ثَنَاءٍ وَ لَأَبْدَلُوهُ بِالذَّمِّ وَ اللَّوْمِ وَ الْبَرَاءَةِ وَ الْعَدَاوَةِ فَلَوْ لَمْ يَكُونُوا ع لِهَذِهِ الْمَذَاهِبِ مُعْتَقِدِينَ وَ بِهَا رَاضِينَ‏ لَبَانَ لَنَا وَ اتَّضَحَ وَ لَوْ لَمْ يَكُنْ إِلَّا هَذِهِ الدَّلَالَةُ لَكَفَتْ وَ أَغْنَتْ وَ كَيْفَ يَطِيبُ قَلْبُ عَاقِلٍ أَوْ يَسُوغُ فِي الدِّينِ لِأَحَدٍ أَنْ يُعَظِّمَ فِي الدِّينِ مَنْ هُوَ عَلَى خِلَافِ مَا يَعْتَقِدُ أَنَّهُ الْحَقُّ وَ مَا سِوَاهُ بَاطِلٌ ثُمَّ يَنْتَهِي فِي التَّعْظِيمَاتِ وَ الْكَرَامَاتِ إِلَى أَبْعَدِ الْغَايَاتِ وَ أَقْصَى النِّهَايَاتِ وَ هَلْ جَرَتْ بِمِثْلِ هَذَا عَادَةٌ أَوْ مَضَتْ عَلَيْهِ سُنَّةٌ أَ وَ لَا يَرَوْنَ أَنَّ الْإِمَامِيَّةَ لَا تَلْتَفِتُ إِلَى مَنْ خَالَفَهَا مِنَ الْعِتْرَةِ وَ حَادَ عَنْ جَادَّتِهَا فِي الدِّيَانَةِ وَ مَحَجَّتِهَا فِي الْوَلَايَةِ وَ لَا تَسْمَحُ لَهُ بِشَيْ‏ءٍ مِنَ الْمَدْحِ وَ التَّعْظِيمِ فَضْلًا عَنْ غَايَتِهِ وَ أَقْصَى نِهَايَتِهِ بَلْ تَتَبَرَّأُ مِنْهُ وَ تُعَادِيهِ وَ تُجْرِيهِ فِي جَمِيعِ الْأَحْكَامِ مَجْرَى مَنْ لَا نَسَبَ لَهُ وَ لَا حَسَبَ لَهُ وَ لَا قَرَابَةَ وَ لَا عُلْقَةَ وَ هَذَا يُوقِظُ عَلَى أَنَّ اللَّهَ خَرَقَ فِي هَذِهِ الْعِصَابَةِ الْعَادَاتِ وَ قَلَّبَ الْجِبِلَّاتِ لِيُبَيِّنَ مِنْ عَظِيمِ مَنْزِلَتِهِمْ وَ شَرِيفِ مَرْتِبَتِهِمْ وَ هَذِهِ فَضِيلَةٌ تَزِيدُ عَلَى الْفَضَائِلِ وَ تُرْبِي‏ عَلَى جَمِيعِ الْخَصَائِصِ وَ الْمَنَاقِبِ وَ كَفَى بِهَا بُرْهَاناً لَائِحاً وَ مِيزَاناً رَاجِحاً وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏.

(Opinion)[349]

باب 4 الدلائل التي ذكرها شيخنا الطبرسي روح الله روحه في كتاب إعلام الورى على إمامة أئمتنا عليهم السلام‏

CHAPTER 4 – EVIDENCE WHICH IS MENTIONED BY OUR SHEYKH AL TABARSEE MAY ALLAH^azwj REST HIS SOUL, IN THE BOOK ‘ALAM AL WARA’ UPON THE IMAMATE OF THE IMAMS^asws

1– قَالَ: أَحَدُ الدَّلَائِلِ عَلَى إِمَامَتِهِمْ ع مَا ظَهَرَ مِنْهُمْ مِنَ الْعُلُومِ الَّتِي تَفَرَّقَتْ فِي فِرَقِ الْعَالِمِ فَحَصَلَ فِي كُلِّ فِرْقَةٍ فَنٌّ مِنْهَا وَ اجْتَمَعَتْ فُنُونُهَا وَ سَائِرُ أَنْوَاعِهَا فِي آلِ مُحَمَّدٍ ع أَ لَا تَرَى مَا رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي أَبْوَابِ التَّوْحِيدِ وَ الْكَلَامَ الْبَاهِرَ الْمُفِيدَ مِنَ الْخُطَبِ وَ عُلُومِ الدِّينِ وَ أَحْكَامِ الشَّرِيعَةِ وَ تَفْسِيرِ الْقُرْآنِ وَ غَيْرِ ذَلِكَ مَا زَادَ عَلَى كَلَامِ جَمِيعِ الْخُطَبَاءِ وَ الْعُلَمَاءِ وَ الْفُصَحَاءِ حَتَّى أَخَذَ عَنْهُ الْمُتَكَلِّمُونَ وَ الْفُقَهَاءُ وَ الْمُفَسِّرُونَ وَ نَقَلَ أَهْلُ الْعَرَبِيَّةِ عَنْهُ أُصُولَ الْإِعْرَابِ وَ مَعَانِيَ اللُّغَاتِ وَ قَالَ فِي الطِّبِّ مَا اسْتَفَادَ مِنْهُ الْأَطِبَّاءُ وَ فِي الْحِكْمَةِ وَ الْوَصَايَا وَ الْآدَابِ مَا أَرْبَى عَلَى كَلَامِ جَمِيعِ الْحُكَمَاءِ وَ فِي النُّجُومِ وَ عِلْمِ الْآثَارِ مَا اسْتَفَادَهُ مِنْ جِهَتِهِ جَمِيعُ أَهْلِ الْمِلَلِ وَ الْآرَاءِ ثُمَّ قَدْ نَقَلَتِ الطَّوَائِفُ عَمَّنْ ذَكَرْنَاهُ مِنْ عِتْرَتِهِ وَ أَبْنَائِهِ ع مِثْلَ ذَلِكَ مِنَ الْعُلُومِ فِي جَمِيعِ الْأَنْحَاءِ وَ لَمْ يَخْتَلِفْ فِي فَضْلِهِمْ وَ عُلُوِّ دَرَجَتِهِمْ فِي ذَلِكَ مِنْ أَهْلِ الْعِلْمِ اثْنَانِ فَقَدْ ظَهَرَ عَنِ الْبَاقِرِ وَ الصَّادِقِ ع لَمَّا تَمَكَّنَا مِنَ الْإِظْهَارِ وَ زَالَتْ عَنْهُمَا التَّقِيَّةُ الَّتِي كَانَتْ عَلَى سَيِّدِ الْعَابِدِينَ ع مِنَ الْفَتَاوِي فِي الْحَلَالِ وَ الْحَرَامِ وَ الْمَسَائِلِ وَ الْأَحْكَامِ وَ رَوَى النَّاسُ عَنْهُمَا مِنْ عُلُومِ الْكَلَامِ وَ تَفْسِيرِ الْقُرْآنِ وَ قِصَصِ الْأَنْبِيَاءِ وَ الْمَغَازِي وَ السِّيَرِ وَ أَخْبَارِ الْعَرَبِ وَ مُلُوكِ الْأُمَمِ مَا سُمِّيَ أَبُو جَعْفَرٍ ع لِأَجْلِهِ بَاقِرَ الْعِلْمِ وَ رَوَى عَنِ الصَّادِقِ ع فِي أَبْوَابِهِ مِنْ مَشْهُورِي أَهْلِ الْعِلْمِ أَرْبَعَةُ آلَافِ إِنْسَانٍ‏ وَ صُنِّفَ مِنْ جَوَابَاتِهِ فِي الْمَسَائِلِ أَرْبَعُمِائَةِ كِتَابٍ هِيَ مَعْرُوفَةٌ بِكُتُبِ الْأُصُولِ رَوَاهَا أَصْحَابُهُ وَ أَصْحَابُ أَبِيهِ مِنْ قَبْلِهِ وَ أَصْحَابُ ابْنِهِ أَبِي الْحَسَنِ مُوسَى ع وَ لَمْ يَبْقَ فَنٌّ مِنْ فُنُونِ الْعِلْمِ إِلَّا رُوِيَ عَنْهُ فِيهِ‏ أَبْوَابٌ وَ كَذَلِكَ [كَانَتْ‏] حَالُ ابْنِهِ مُوسَى ع مِنْ بَعْدِهِ فِي إِظْهَارِ الْعُلُومِ إِلَى أَنْ حَبَسَهُ الرَّشِيدُ وَ مَنَعَهُ مِنْ ذَلِكَ وَ قَدِ انْتَشَرَ أَيْضاً عَنِ الرِّضَا ع وَ ابْنِهِ أَبِي جَعْفَرٍ ع مِنْ ذَلِكَ مَا شُهْرَةُ جُمْلَتِهِ تُغْنِي عَنْ تَفْصِيلِهِ وَ كَذَلِكَ كَانَتْ سَبِيلُ أَبِي الْحَسَنِ وَ أَبِي مُحَمَّدٍ الْعَسْكَرِيَّيْنِ ع وَ إِنَّمَا كَانَتِ الرِّوَايَةُ عَنْهُمَا أَقَلَّ لِأَنَّهُمَا كَانَا مَحْبُوسَيْنِ فِي عَسْكَرِ السُّلْطَانِ مَمْنُوعَيْنِ مِنَ الِانْبِسَاطِ فِي الْفُتْيَا وَ أَنْ يَلْقَاهُمَا كُلُّ أَحَدٍ مِنَ النَّاسِ وَ إِذَا ثَبَتَ بِمَا ذَكَرْنَاهُ بَيْنُونَةُ أَئِمَّتِنَا ع بِمَا وَصَفْنَاهُ عَنْ جَمِيعِ الْأَنَامِ وَ لَمْ يُمْكِنْ أَحَداً أَنْ يَدَّعِيَ أَنَّهُمْ أَخَذُوا الْعِلْمَ عَنْ رِجَالِ الْعَامَّةِ أَوْ تَلَقَّنُوهُ‏ مِنْ رُوَاتِهِم وَ ثِقَاتِهِمْ‏ لِأَنَّهُمْ لَمْ يُرَوْا قَطُّ مُخْتَلِفِينِ إِلَى أَحَدٍ مِنَ الْعُلَمَاءِ فِي تَعَلُّمِ شَيْ‏ءٍ مِنَ الْعُلُومِ وَ لِأَنَّ مَا أُثِرَ عَنْهُمْ مِنَ الْعُلُومِ فَإِنَّ أَكْثَرَهُ لَمْ يُعْرَفْ إِلَّا مِنْهُمْ وَ لَمْ يَظْهَرْ إِلَّا عَنْهُمْ وَ عَلِمْنَا أَنَّ هَذِهِ الْعُلُومَ بِأَسْرِهَا قَدِ انْتَشَرَتْ عَنْهُمْ مَعَ غِنَاهُمْ عَنْ سَائِرِ النَّاسِ وَ تَيَقَّنَّا زِيَادَتَهُمْ فِي ذَلِكَ عَلَى كَافَّتِهِمْ وَ نُقْصَانَ جَمِيعِ الْعُلَمَاءِ عَنْ رُتْبَتِهِمْ ثَبَتَ‏ أَنَّهُمْ أَخَذُوهَا عَنِ النَّبِيِّ عَلَيْهِ وَ آلِهِ السَّلَامُ خَاصَّةً وَ أَنَّهُ قَدْ أَفْرَدَهُمْ بِهَا لِيَدُلَّ عَلَى إِمَامَتِهِمْ بِافْتِقَارِ النَّاسِ إِلَيْهِمْ فِيمَا يَحْتَاجُونَ إِلَيْهِ وَ غِنَاهُمْ عَنْهُمْ وَ لِيَكُونَ مَفْزَعاً لِأُمَّتِهِ فِي الدِّينِ وَ مَلْجَأً لَهُمْ فِي الْأَحْكَامِ وَ جَرَوْا فِي هَذَا التَّخْصِيصِ‏ مَجْرَى النَّبِيِّ ص فِي تَخْصِيصِ اللَّهِ لَهُ بِإِعْلَامِهِ أَحْوَالَ الْأُمَمِ السَّالِفَةِ وَ إِفْهَامِهِ مَا فِي الْكُتُبِ الْمُتَقَدِّمَةِ مِنْ غَيْرِ أَنْ يَقْرَأَ كِتَاباً أَوْ يَلْقَى أَحَداً مِنْ أَهْلِهِ هَذَا وَ قَدْ ثَبَتَ فِي الْعُقُولِ أَنَّ الْأَعْلَمَ الْأَفْضَلَ أَوْلَى بِالْإِمَامَةِ مِنَ الْمَفْضُولِ وَ قَدْ بَيَّنَ اللَّهُ سُبْحَانَهُ ذَلِكَ بِقَوْلِهِ‏ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى‏ وَ قَوْلِهِ‏ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ‏ وَ دَلَّ بِقَوْلِهِ سُبْحَانَهُ فِي قِصَّةِ طَالُوتَ‏ وَ زادَهُ بَسْطَةً فِي الْعِلْمِ وَ الْجِسْمِ‏ أَنَّ التَّقَدُّمَ فِي الْعِلْمِ وَ الشَّجَاعَةِ مُوجِبٌ لِلتَّقَدُّمِ فِي الرِّئَاسَةِ وَ إِذَا كَانَ أَئِمَّتُنَا ع أَعْلَمَ الْأُمَّةِ بِمَا ذَكَرْنَاهُ فَقَدْ ثَبَتَ أَنَّهُمْ أَئِمَّةُ الْإِسْلَامِ الَّذِينَ اسْتَحَقُّوا الرِّئَاسَةَ عَلَى الْأَنَامِ عَلَى مَا قُلْنَاهُ دَلَالَةٌ أُخْرَى وَ مِمَّا يَدُلُّ عَلَى إِمَامَتِهِمْ أَيْضاً إِجْمَاعُ الْأُمَّةِ عَلَى طَهَارَتِهِمْ وَ ظَاهِرِ عَدَالَتِهِمْ وَ عَدَمِ التَّعَلُّقِ عَلَيْهِمْ أَوْ عَلَى أَحَدٍ مِنْهُمْ بِشَيْ‏ءٍ يَشِينُهُ فِي دِيَانَتِهِ مَعَ اجْتِهَادِ أَعْدَائِهِمْ وَ مُلُوكِ أَزْمِنَتِهِمْ فِي الْغَضِّ مِنْهُمْ وَ الْوَضْعِ مِنْ أَقْدَارِهِمْ وَ التَّطَلُّبِ لِعَثَرَاتِهِمْ حَتَّى كَانُوا يُقَرِّبُونَ مَنْ يُظْهِرُ عَدَاوَتَهُمْ وَ يُقْصُونَ‏ بَلْ يُحْفُونَ وَ يَنْفُونَ وَ يَقْتُلُونَ مَنْ يَتَحَقَّقُ بِوَلَايَتِهِمْ وَ هَذَا أَمْرٌ ظَاهِرٌ عِنْدَ مْنَ سَمِعَ بِأَخْبَارِ النَّاسِ فَلَوْلَا أَنَّهُمْ ع كَانُوا عَلَى صِفَاتِ الْكَمَالِ مِنَ الْعِصْمَةِ وَ التَّأْيِيدِ مِنَ اللَّهِ تَعَالَى بِمَكَانٍ وَ أَنَّهُ سُبْحَانَهُ مَنَعَ بِلُطْفِهِ كُلَّ أَحَدٍ مِنْ أَنْ يَتَخَرَّصَ عَلَيْهِمْ بَاطِلًا أَوْ يَتَقَوَّلَ فِيهِمْ زُوراً لَمَّا سَمِعُوا ع مِنْ ذَلِكَ عَلَى الْحَدِّ الَّذِي شَرَحْنَاهُ وَ لَا سِيَّمَا وَ قَدْ ثَبَتَ أَنَّهُمْ لَمْ يَكُونُوا مِمَّنْ لَا يُؤْبَهُ بِهِمْ وَ مِمَّنْ لَا يَدْعُو الدَّاعِيَ إِلَى‏ الْبَحْثِ عَنْ أَخْبَارِهِمْ لِخُمُولِهِمْ وَ انْقِطَاعِ آثَارِهِمْ بَلْ كَانُوا عَلَى أَعْلَى مَرْتَبَةٍ مِنْ تَعْظِيمِ الْخَلْقِ إِيَّاهُمْ وَ فِي الدَّرَجَةِ الرَّفِيعَةِ الَّتِي يَحْسُدُهُمْ عَلَيْهَا الْمُلُوكُ وَ يَتَمَنَّوْنَهَا لِأَنْفُسِهِمْ لِأَنَّ شِيعَتَهُمْ مَعَ كَثْرَتِهَا فِي الْخَلْقِ وَ غَلَبَتِهَا عَلَى أَكْثَرِ الْبِلَادِ اعْتَقَدَتْ فِيهِمُ الْإِمَامَةَ الَّتِي تُشَارِكُ النُّبُوَّةَ وَ ادَّعَتْ عَلَيْهِمُ‏ الْآيَاتِ وَ الْمُعْجِزَاتِ وَ الْعِصْمَةَ عَنِ الزَّلَّاتِ حَتَّى إِنَّ الْغُلَاةَ اعْتَقَدَتْ فِيهِمُ النُّبُوَّةَ وَ الْإِلَهِيَّةَ وَ كَانَ أَحَدُ أَسْبَابِ اعْتِقَادِهِمْ ذَلِكَ فِيهِمْ حُسْنَ آثَارِهِمْ وَ عُلُوَّ أَحْوَالِهِمْ وَ كَمَالَهُمْ فِي صِفَاتِهِمْ وَ قَدْ جَرَتِ الْعَادَةُ فِيمَنْ حَصَلَ لَهُ جُزْءٌ مِنْ هَذِهِ النَّبَاهَةِ أَنْ لَا يَسْلَمَ مِنْ أَلْسِنَةِ أَعْدَائِهِ وَ نِسْبَتِهِمْ إِيَّاهُ إِلَى بَعْضِ الْعُيُوبِ الْقَادِحَةِ فِي الدِّيَانَةِ وَ الْأَخْلَاقِ فَإِذَا ثَبَتَ أَنَّ أَئِمَّتَنَا ع نَزَّهَهُمُ اللَّهُ عَنْ ذَلِكَ ثَبَتَ أَنَّهُ سُبْحَانَهُ هُوَ الْمُتَوَلِّي لِجَمِيعِ الْخَلَائِقِ عَلَى ذَلِكَ بِلُطْفِهِ وَ جَمِيلِ صُنْعِهِ لَيَدُلَّ عَلَى أَنَّهُمْ حُجَجُهُ عَلَى عِبَادِهِ وَ السُّفَرَاءُ بَيْنَهُ وَ بَيْنَ خَلْقِهِ وَ الْأَرْكَانُ لِدِينِهِ وَ الْحَفَظَةُ لِشَرْعِهِ وَ هَذَا وَاضِحٌ لِمَنْ تَأَمَّلَهُ دَلَالَةٌ أُخْرَى وَ مَا يَدُلُّ أَيْضاً عَلَى إِمَامَتِهِمْ ع مَا حَصَلَ مِنَ الِاتِّفَاقِ عَلَى بِرِّهِمْ وَ عَدَالَتِهِمْ وَ عُلُوِّ قَدْرِهِمْ وَ طَهَارَتِهِمْ وَ قَدْ ثَبَتَ بِلَا شَكٍّ مَعْرِفَتُهُمْ لِكَثِيرٍ مِمَّنْ يَعْتَقِدُ إِمَامَتَهُمْ فِي أَيَّامِهِمْ وَ يَدِينُ اللَّهَ تَعَالَى بِعِصْمَتِهِمْ وَ النَّصُّ عَلَيْهِمْ وَ يَشْهَدُ بِالْمُعْجِزِ لَهُمْ وَ وَضَحَ أَيْضاً اخْتِصَاصُ هَؤُلَاءِ بِهِمْ وَ مُلَازَمَتُهُمْ إِيَّاهُمْ وَ نَقْلُهُمُ الْأَحْكَامَ وَ الْعُلُومَ عَنْهُمْ وَ حَمْلُهُمُ الزَّكَوَاتِ وَ الْأَخْمَاسَ إِلَيْهِمْ مَنْ أَنْكَرَ هَذَا أَوْ دَفَعَ كَانَ مُكَابراً دَافِعاً لِلْعِيَانِ بَعِيداً عَنْ مَعْرِفَةِ أَخْبَارِهِمْ فَقَدْ عَلِمَ كُلُّ مُحَصِّلٍ نَظَرَ فِي الْأَخْبَارِ أَنَّ هِشَامَ بْنَ الْحَكَمِ وَ أَبَا بَصِيرٍ وَ زُرَارَةَ بْنَ أَعْيَنَ وَ حُمْرَانَ وَ بُكَيْراً ابْنَيْ أَعْيَنَ وَ مُحَمَّدَ بْنَ نُعْمَانَ‏ الَّذِي يُلَقِّبُهُ الْعَامَّةُ شَيْطَانَ الطَّاقِ وَ بُرَيْدَ بْنَ مُعَاوِيَةَ الْعِجْلِيَّ وَ أَبَانَ بْنَ تَغْلِبَ وَ مُحَمَّدَ بْنَ مُسْلِمٍ الثَّقَفِيَّ وَ مُعَاوِيَةَ بْنَ عَمَّارٍ الدُّهْنِيَّ وَ غَيْرَ هَؤُلَاءِ مِمَّنْ بَلَغُوا الْجَمْعَ الْكَثِيرَ وَ الْجَمَّ الْغَفِيرَ مِنْ أَهْلِ الْعِرَاقِ وَ الْحِجَازِ وَ خُرَاسَانَ‏ وَ فَارِسَ كَانُوا فِي وَقْتِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ ع رُؤَسَاءَ الشِّيعَةِ فِي الْحَدِيثِ وَ رُوَاةَ الْحَدِيثِ وَ الْكَلَامِ وَ قَدْ صَنَّفُوا الْكُتُبَ وَ جَمَعُوا الْمَسَائِلَ وَ الرِّوَايَاتِ وَ أَضَافُوا أَكْثَرَ مَا اعْتَمَدُوهُ مِنَ الرِّوَايَةِ إِلَيْهِ وَ إِلَى أَبِيهِ مُحَمَّدٍ ع وَ كَانَ لِكُلِّ إِنْسَانٍ مِنْهُمْ أَتْبَاعٌ وَ تَلَامِذَةٌ فِي الْمَعْنَى الَّذِي يَنْفَرِدُ بِهِ وَ أَنَّهُمْ كَانُوا يَرْحَلُونَ مِنَ الْعِرَاقِ إِلَى الْحِجَازِ فِي كُلِّ عَامٍ أَوْ أَكْثَرَ أَوْ أَقَلَّ ثُمَّ يَرْجِعُونَ وَ يَحْكُونَ عَنْهُ الْأَقْوَالَ وَ يُسْنِدُونَ إِلَيْهِ الدَّلَالاتِ وَ كَانَتْ حَالُهُمْ فِي وَقْتِ الْكَاظِمِ وَ الرِّضَا ع عَلَى هَذِهِ الصِّفَةِ وَ كَذَلِكَ إِلَى وَفَاةِ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع وَ حَصَلَ الْعِلْمُ بِاخْتِصَاصِ هَؤُلَاءِ بِأَئِمَّتِنَا ع كَمَا نَعْلَمُ اخْتِصَاصَ أَبِي يُوسُفَ وَ مُحَمَّدِ بْنِ الْحَسَنِ‏ بِأَبِي حَنِيفَةَ وَ كَمَا نَعْلَمُ اخْتِصَاصَ الْمُزَنِيِّ وَ الرَّبِيعِ بِالشَّافِعِيِّ وَ اخْتِصَاصَ النَّظَّامِ بِأَبِي الْهُذَيْلِ وَ الْجَاحِظِ وَ الْأَسْوَارِيِّ بِالنَّظَّامِ وَ لَا فَرْقَ بَيْنَ مَنْ دَفَعَ الْإِمَامِيَّةَ عَمَّنْ ذَكَرْنَاهُ وَ مَنْ دَفَعَ مَنْ سَمَّيْنَاهُ عَمَّنْ وَصَفْنَاهُ فِي الْجَهْلِ بِالْأَخْبَارِ وَ فِي الْعِنَادِ وَ الْإِنْكَارِ وَ إِذَا كَانَ الْأَمْرُ عَلَى مَا ذَكَرْنَاهُ لَمْ تَخْلُ الْإِمَامِيَّةُ فِي شَهَادَتِهَا بِإِمَامَةِ هَؤُلَاءِ ع مِنْ أَحَدِ أَمْرَيْنِ إِمَّا أَنْ تَكُونَ مُحِقَّةً فِي ذَلِكَ صَادِقَةً أَوْ مُبْطِلَةً فِي شَهَادَتِهَا كَاذِبَةً فَإِنْ كَانَتْ مُحِقَّةً صَادِقَةً فِي نَقْلِ النَّصِّ عَنْهُمْ عَلَى خُلَفَائِهِمْ ع مُصِيبَةً فِيمَا اعْتَقَدَتْهُ‏ مِنَ الْعِصْمَةِ وَ الْكَمَالِ فَقَدْ ثَبَتَ إِمَامَتُهُمْ عَلَى مَا قُلْنَاهُ وَ إِنْ كَانَتْ كَاذِبَةً فِي شَهَادَتِهَا مُبْطِلَةً فِي عَقِيدَتِهَا فَلَنْ يَكُونَ كَذَلِكَ إِلَّا وَ مَنْ سَمَّيْنَاهُمْ مِنْ أَئِمَّةِ الْهُدَى ع ضَالُّونَ بِرِضَاهُمْ بِذَلِكَ فَاسِقُونَ بِتَرْكِ النَّكِيرِ عَلَيْهِمْ مُسْتَحِقُّونَ لِلْبَرَاءَةِ مِنْ حَيْثُ تَوَلَّوُا الْكَذَّابِينَ مُضِلُّونَ لِلْأُمَّةِ لِتَقْرِيبِهِمْ إِيَّاهُمْ وَ اخْتِصَاصِهِمْ بِهِمْ مِنْ بَيْنِ الْفِرَقِ كُلِّهَا ظَالِمُونَ فِي أَخْذِ الزَّكَاةِ وَ الْأَخْمَاسِ عَنْهُمْ وَ هَذَا مَا لَا يُطْلِقُهُ مُسْلِمٌ فِيمَنْ نَقُولُ بِإِمَامَتِهِ‏ وَ إِذَا كَانَ الْإِجْمَاعُ الْمُقَدَّمُ ذِكْرُهُ حَاصِلًا عَلَى طَهَارَتِهِمْ وَ عَدَالَتِهِمْ وَ وُجُوبِ وَلَايَتِهِمْ ثَبَتَ إِمَامَتُهُمْ بِتَصْدِيقِهِمْ لِمَنْ أَثْبَتَ ذَلِكَ وَ بِمَا ذَكَرْنَاهُ مِنِ اخْتِصَاصِهِمْ بِهِمْ وَ هَذَا وَاضِحٌ وَ الْمِنَّةُ لِلَّهِ دَلَالَةٌ أُخْرَى وَ مِمَّا يَدُلُّ أَيْضاً عَلَى إِمَامَتِهِمْ ع وَ أَنَّهُمْ أَفْضَلُ الْخَلْقِ بَعْدَ النَّبِيِّ ص مَا نَجِدُهُ مِنْ تَسْخِيرِ اللَّهِ تَعَالَى الْوَلِيَّ لَهُمْ فِي التَّعْظِيمِ لِمَنْزِلَتِهِمْ وَ الْعَدُوَّ لَهُمْ فِي الْإِجْلَالِ لِمَرْتَبَتِهِمْ وَ إِلْهَامِهِ سُبْحَانَهُ جَمِيعَ الْقُلُوبِ إِعْلَاءَ شَأْنِهِمْ وَ رَفْعَ مَكَانِهِمْ عَلَى تَبَايُنِ مَذَاهِبِهِمْ وَ آرَائِهِمْ وَ اخْتِلَافِ نِحَلِهِمْ وَ أَهْوَائِهِمْ فَقَدْ عَلِمَ كُلُّ مَنْ سَمِعَ الْأَخْبَارَ وَ تَتَبَّعَ الْآثَارَ أَنَّ جَمِيعَ الْمُتَغَلِّبِينَ عَلَيْهِمْ الْمُظْهِرِينَ لِاسْتِحْقَاقِ الْأَمْرِ دُونَهُمْ لَمْ يَعْدِلُوا قَطُّ عَنْ تَبْجِيلِهِمْ وَ إِجْلَالِ قَدْرِهِمْ وَ لَا أَنْكَرُوا فَضْلَهُمْ وَ إِنْ كَانَ بَعْضُ أَعْدَائِهِمْ قَدْ بَارَزَ بَعْضُهُمْ بِالْعَدَاوَةِ لِدَوَاعٍ دَعَتْهُمْ إِلَى ذَلِكَ أَ لَا تَرَى أَنَّ الْمُتَقَدِّمِينَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع قَدْ أَظْهَرُوا مِنْ تَقْدِيمِهِ‏ وَ تَعْظِيمِ وَلَدَيْهِ الْحَسَنِ وَ الْحُسَيْنِ ع فِي زَمَانِ إِمَامَتِهِمْ‏ عَلَى الْأُمَّةِ وَ كَذَلِكَ النَّاكِثُونَ‏ لِبَيْعَتِهِ لَمْ يَتَمَكَّنُوا مَعَ ذَلِكَ مِنْ إِنْكَارِ فَضْلِهِ وَ لَا امْتَنَعُوا مِنَ الشَّهَادَةِ لَهُ بِفَضْلِهِ وَ لَا فَسَّقُوهُ فِي فِعْلِهِ وَ كَذَلِكَ مُعَاوِيَةُ وَ إِنْ كَانَ أَظْهَرَ عَدَاوَتَهُ وَ بَنَى أَكْثَرَ أُمُورِهِ عَلَى الْعِنَادِ لَمْ يُنْكِرْ جَمِيعَ حُقُوقِهِ وَ لَا دَفَعَ عَظِيمَ مَنْزِلَتِهِ فِي الدِّينِ بَلْ قَفَّى أَثَرَ طَلْحَةَ وَ الزُّبَيْرِ فِي التَّعَلُّلِ بِطَلَبِ دَمِ عُثْمَانَ وَ كَانَ يُظْهِرُ الْقَنَاعَةَ مِنْهُ بِأَنْ يُقِرَّهُ عَلَى وَلَايَتِهِ الَّتِي وَلَّاهُ إِيَّاهَا مَنْ كَانَ قَبْلَهُ فَيَكُفَّ عَنْ خِلَافِهِ وَ يَصِيرَ إِلَى طَاعَتِهِ وَ لَمْ يُمْكِنْهُ الدَّفْعُ لِكَوْنِهِ ع الْأَفْضَلَ فِي الْإِسْلَامِ وَ الشَّرَفِ وَ الْوُصْلَةِ بِالنَّبِيِّ ص وَ الْعِلْمِ وَ الزُّهْدِ وَ لَا الْإِنْكَارُ لِشَيْ‏ءٍ مِنْ ذَلِكَ وَ لَا الِادِّعَاءُ لِنَفْسِهِ مُسَاوَاتَهُ فِيهِ أَوْ مُقَارَبَتَهُ وَ مُدَانَاتَهُ‏ وَ قَدْ كَانَ يَحْضُرُهُ الْجَمَاعَةُ كَالْحَسَنِ بْنِ عَلِيٍّ ع وَ ابْنِ عَبَّاسٍ وَ سَعْدِ بْنِ مَالِكٍ فَيَحْتَجُّونَ عَلَيْهِ بِفَضْلِ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى جَمِيعِ الصَّحَابَةِ فَلَا يُقْدِمُ عَلَى الْإِنْكَارِ عَلَيْهِمْ مَعَ إِظْهَارِهِ فِي الظَّاهِرِ الْبَرَاءَةَ مِنْهُ وَ الْخِلَافَ عَلَيْهِ وَ كَانَ تَفِدُ عَلَيْهِ وُفُودُ أَهْلِ الْعِرَاقِ مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ ع فَيُجَرِّعُونَهُ السَّمَّ الذُّعَاقَ‏ مِنْ مَدْحِ إِمَامِ الْهُدَى وَ ذَمِّهِ هُوَ فِي أَثْنَاءِ ذَلِكَ‏ فَلَا يُكَذِّبُهُمْ وَ لَا يُنَاقِضُ احْتِجَاجَاتِهِمْ وَ كَانَ مِنْ أَمْرِ الْوَافِدَاتِ عَلَيْهِ فِي هَذَا الْمَعْنَى مَا هُوَ مَشْهُورٌ مُدَوَّنٌ فِي كُتُبِ الْآثَارِ مَسْطُورٌ ثُمَّ كَانَ مِنْ أَمْرِ ابْنِهِ يَزِيدَ لَعَنَهُ اللَّهُ مَعَ الْحُسَيْنِ ع‏ مِنَ الْقَتْلِ وَ السَّبْيِ وَ التَّنْكِيلِ وَ مَعَ ذَلِكَ فَلَمْ يَحْفَظْ عَنْهُ ذِمَّةً بِمَا يُوجِبُ إِخْرَاجَهُ عَنْ مُوجِبِ التَّعْظِيمِ بَلْ قَدْ أَظْهَرَ الْحُزْنَ‏ عَلَى ذَلِكَ وَ لَمْ يَزَلْ يُعَظِّمُ سَيِّدَ الْعَابِدِينَ ع بَعْدَهُ وَ يُوصِي بِهِ حَتَّى إِنَّهُ آمَنَهُ مِنْ بَيْنِ أَهْلِ الْمَدِينَةِ كُلِّهِمْ فِي وَقْعَةِ الْحَرَّةِ وَ أَمَرَ مُسْلِمَ بْنَ عُقْبَةَ بِإِكْرَامِهِ وَ رَفْعِ مَحَلِّهِ وَ أَمَانِهِ مَعَ أَهْلِ بَيْتِهِ وَ مَوَالِيهِ وَ مِثْلُ ذَلِكَ كَانَتْ حَالُ مَنْ بَعْدَهُ مِنْ بَنِي مَرْوَانَ أَيْضاً مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ع حَتَّى إِنَّهُ كَانَ أَجَلَّ أَهْلِ الزَّمَانِ عِنْدَهُمْ وَ كَذَلِكَ كَانَتْ حَالُ الْبَاقِرِ ع مَعَ بَقِيَّةِ بَنِي مَرْوَانَ وَ مَعَ أَبِي الْعَبَّاسِ السَّفَّاحِ وَ حَالُ الصَّادِقِ ع مَعَ أَبِي جَعْفَرٍ الْمَنْصُورِ وَ حَالُ أَبِي الْحَسَنِ مُوسَى ع مَعَ الْهَادِي وَ الرَّشِيدِ حَتَّى إنَّ هَارُونَ الرَّشِيدَ لَمَّا قَتَلَهُ تَبَرَّأَ مِنْ قَتْلِهِ وَ أَحْضَرَ الشُّهُودَ لِيَشْهَدُوا بِوَفَاتِهِ عَلَى السَّلَامَةِ وَ إِنْ كَانَ الْأَمْرُ عَلَى خِلَافِهِ وَ كَانَ مِنَ الْمَأْمُونِ‏ اللَّعِينِ مَعَ الرِّضَا ع مَا هُوَ مَشْهُورٌ وَ كَذَلِكَ حَالُهُ مَعَ‏ ابْنِهِ أَبِي جَعْفَرٍ ع‏ عَلَى صِغَرِ سِنِّهِ وَ حُلُوكَةِ لَوْنِهِ مِنَ التَّعْظِيمِ وَ الْمُبَالَغَةِ فِي رَفْعِ الْقَدْرِ حَتَّى إِنَّهُ زَوَّجَهُ ابْنَتَهُ أُمَّ الْفَضْلِ وَ رَفَعَهُ فِي الْمَجْلِسِ عَلَى سَائِرِ بَنِي الْعَبَّاسِ وَ الْقُضَاةِ وَ كَذَلِكَ كَانَ الْمُتَوَكِّلُ يُعَظِّمُ عَلِيَّ بْنَ مُحَمَّدٍ ع مَعَ ظُهُورِ عَدَاوَتِهِ لِأَمِيرِ الْمُؤْمِنِينَ ع وَ مَقْتِهِ لَهُ وَ طَعْنِهِ عَلَى آلِ أَبِي طَالِبٍ وَ كَذَلِكَ حَالُ الْمُعْتَمِدِ مَعَ أَبِي مُحَمَّدٍ الْحَسَنِ ع فِي إِكْرَامِهِ وَ الْمُبَالَغَةِ فِيهِ هَذَا وَ هَؤُلَاءِ الْأَئِمَّةُ ع فِي قَبْضَةِ مَنْ عَدَدْنَاهُ مِنَ الْمُلُوكِ عَلَى الظَّاهِرِ وَ تَحْتَ طَاعَتِهِمْ وَ قَدْ اجْتَهَدُوا كُلَّ الِاجْتِهَادِ فِي أَنْ يَعْثِرُوا عَلَى عَيْبٍ يَتَعَلَّقُونَ بِهِ فِي الْحَطِّ عَنْ مَنَازِلِهِمْ فَأَمْعَنُوا فِي الْبَحْثِ عَنْ أَسْرَارِهِمْ وَ أَحْوَالِهِمْ فِي خَلَوَاتِهِمْ لِذَلِكَ فَعَجَزُوا عَنْهُ فَعَلِمْنَا أَنَّ تَعْظِيمَهُمْ إِيَّاهُمْ مَعَ ظَاهِرِ عَدَاوَتِهِمْ لَهُمْ وَ شِدَّةِ مَحَبَّتِهِمْ لِلْغَضِّ مِنْهُمْ وَ إِجْمَاعِهِمْ عَلَى ضِدِّ مُرَادِهِمْ فِيهِمْ مِنَ التَّبْجِيلِ وَ الْإِكْرَامِ تَسْخِيرٌ مِنَ اللَّهِ سُبْحَانَهُ لَهُمْ لِيَدُلَّ بِذَلِكَ عَلَى اخْتِصَاصِهِمْ مِنْهُ جَلَّتْ قُدْرَتُهُ بِالْمَعْنَى الَّذِي يُوجِبُ طَاعَتَهُمْ عَلَى جَمِيعِ الْأَنَامِ وَ مَا هَذَا إِلَّا كَالْأُمُورِ غَيْرِ الْمَأْلُوفَةِ وَ الْأَشْيَاءِ الْخَارِقَةِ لِلْعَادَةِ وَ يُؤَيِّدُ مَا ذَكَرْنَاهُ مِنْ تَسْخِيرِ اللَّهِ سُبْحَانَهُ الْخَلْقَ لِتَعْظِيمِهِمْ مَا شَاهَدْنَا الطَّوَائِفَ الْمُخْتَلِفَةَ وَ الْفِرَقَ الْمُتَبَايِنَةَ فِي الْمَذَاهِبِ وَ الْآرَاءِ قَدْ أَجْمَعُوا عَلَى تَعْظِيمِ قُبُورِهِمْ وَ فَضْلِ مَشَاهِدِهِمْ حَتَّى إِنَّهُمْ يَقْصِدُونَهَا مِنَ الْبِلَادِ الشَّاسِعَةِ وَ يُلِمُّونَ بِهَا وَ يَتَقَرَّبُونَ إِلَى اللَّهِ سُبْحَانَهُ بِزِيَارَتِهَا وَ يَسْتَنْزِلُونَ عِنْدَهَا مِنَ اللَّهِ الْأَرْزَاقَ وَ يَسْتَفْتِحُونَ الْأَغْلَاقَ وَ يَطْلُبُونَ بِبَرَكَتِهَا الْحَاجَاتِ وَ يَسْتَدْفِعُونَ الْمُلِمَّاتِ وَ هَذَا هُوَ الْمُعْجِزُ الْخَارِقُ لِلْعَادَةِ وَ إِلَّا فَمَا الْحَامِلُ لِلْفِرْقَةِ الْمُنْحَازَةِ عَنْ هَذِهِ الْجِهَةِ الْمُخَالَفَةِ لِهَذِهِ الْجَنْبَةِ عَلَى ذَلِكَ‏ وَ لِمَ لَمْ يَفْعَلُوا بَعْضَ مَا ذَكَرْنَاهُ بِمَنْ يَعْتَقِدُونَ إِمَامَتَهُ وَ فَرْضَ طَاعَتِهِ وَ هُوَ فِي الدِّينِ مُوَافِقٌ لَهُمْ مُسَاعِدٌ غَيْرُ مُخَالِفٍ [وَ] مُعَانِدٍ أَ لَا تَرَى أَنَّ مُلُوكَ بَنِي أُمَيَّةَ وَ خُلَفَاءَ بَنِي الْعَبَّاسِ مَعَ كَثْرَةِ شِيعَتِهِمْ وَ كَوْنِهِمْ أَضْعَافَ أَضْعَافِ شِيعَةِ أَئِمَّتِنَا وَ كَوْنِ الدُّنْيَا أَوْ أَكْثَرِهَا لَهُمْ وَ فِي أَيْدِيهِمْ وَ مَا حَصَلَ لَهُمْ مِنْ تَعْظِيمِ الْجُمْهُورِ فِي حَيَاتِهِمْ وَ السَّلْطَنَةِ عَلَى الْعَالَمِينَ وَ الْخُطْبَةِ فَوْقَ الْمَنَابِرِ فِي شَرْقِ الْأَرْضِ وَ غَرْبِهَا لَهُمْ بِإِمْرَةِ الْمُؤْمِنِينَ لَمْ يُلِمَّ أَحَدٌ مِنْ شِيعَتِهِمْ وَ أَوْلِيَائِهِمْ فَضْلًا مِنْ أَعْدَائِهِمْ بِقُبُورِهِمْ بَعْدَ وَفَاتِهِمْ وَ لَا قَصَدَ أَحَدٌ تَوْبَةً لَهُمْ مُتَقَرِّباً بِذَلِكَ إِلَى رَبِّهِ وَ لَا نَشِطَ لِزِيَارَتِهِمْ وَ هَذَا لُطْفٌ مِنَ اللَّهِ لِخَلْقِهِ فِي الْإِيضَاحِ عَنْ حُقُوقِ أَئِمَّتِنَا وَ دَلَالَةٌ عَلَى عُلُوِّ مَنْزِلَتِهِمْ مِنْهُ جَلَّ اسْمُهُ لَا سِيَّمَا وَ دَوَاعِي الدُّنْيَا وَ رَغَبَاتُهَا مَعْدُومَةٌ عِنْدَ هَذِهِ الطَّائِفَةِ مَفْقُودَةٌ وَ عِنْدَ أُولَئِكَ مَوْجُودَةٌ فَمِنَ الْمُحَالِ أَنْ يَكُونُوا فَعَلُوا ذَلِكَ لِدَاعٍ مِنْ دَوَاعِي الدُّنْيَا وَ لَا يُمْكِنُ أَيْضاً أَنْ يَكُونُوا فَعَلُوهُ لِتَقِيَّةٍ فَإِنَّ التَّقِيَّةَ هِيَ فِيهِمْ لَا مِنْهُمْ وَ لَا خَوْفٌ مِنْ جِهَتِهِمْ بَلْ هُوَ عَلَيْهِمْ‏ فَلَمْ يَبْقَ إِلَّا دَاعِي الدِّينِ وَ هَذَا هُوَ الْأَثَرُ الْعَجِيبُ الَّذِي لَا يَنْفُذُ فِيهِ إِلَّا قُدْرَةُ الْقَادِرِ الْقَاهِرِلَّذِي يُذَلِّلُ الصِّعَابَ وَ يُسَبِّبُ الْأَسْبَابَ لِيُوقِظَ بِهِ الْغَافِلِينَ وَ يَقْطَعَ عُذْرَ الْمُتَجَاهِلِينَ‏ وَ أَيْضاً فَقَدْ شَارَكَ أَئِمَّتَنَا ع غَيْرُهُمْ مِنْ أَوْلَادِ النَّبِيِّ ص فِي حَسَبِهِمْ وَ نَسَبِهِمْ وَ قَرَابَتِهِمْ وَ كَانَ لِكَثِيرٍ مِنْهُمْ عِبَادَاتٌ ظَاهِرَةٌ وَ زُهْدٌ وَ عِلْمٌ وَ لَمْ يَحْصُلْ مِنَ الْإِجْمَاعِ عَلَى تَعْظِيمِهِمْ وَ زِيَارَةِ قُبُورِهِمْ مَا وَجَدْنَاهُ قَدْ حَصَلَ فِيهِمْ ع فَإِنَّ مَنْ عَدَاهُمْ مِنْ صُلَحَاءِ الْعِتْرَةِ مِمَّنْ يُعَظِّمُهُ‏ فَرِيقٌ مِنَ الْأُمَّةِ وَ يُعْرِضُ عَنْهُ فَرِيقٌ وَ مَنْ عَظَّمَهُ مِنْهُمْ لَا يَبْلُغُ بِهِمْ فِي‏ الْإِجْلَالِ وَ الْإِعْظَامِ الْغَايَةَ الَّتِي يَبْلُغُهَا فِيمَنْ ذَكَرْنَاهُ‏ وَ هَذَا يَدُلُّ عَلَى أَنَّ اللَّهَ سُبْحَانَهُ خَرَقَ فِي أَئِمَّتِنَا ع الْعَادَاتِ وَ قَلَّبَ الْجِبِلَّاتِ لِلْإِبَانَةِ عَنْ عُلُوِّ دَرَجَتِهِمْ وَ التَّنْبِيهِ عَلَى شَرَفِ مَرْتَبَتِهِمْ وَ الدَّلَالَةِ عَلَى إِمَامَتِهِمْ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ‏.

(Opinion)[350]

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[1] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 1

[2] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 2

[3] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 3

[4] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 4

[5] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 5

[6] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 6

[7] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 7

[8] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 8

[9] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 9

[10] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 10

[11] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 11

[12] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 12

[13] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 13

[14] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 14

[15] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 15

[16] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 16

[17] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 17

[18] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 18

[19] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 19

[20] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 20

[21] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 21

[22] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 6 H 22

[23] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 1

[24] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 2

[25] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 3

[26] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 4

[27] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 5

[28] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 6

[29] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 7

[30] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 8

[31] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 9

[32] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 10

[33] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 11

[34] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 12

[35] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 13

[36] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 14

[37] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 15

[38] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 16

[39] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 17

[40] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 18

[41] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 19

[42] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 20

[43] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 21

[44] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 22

[45] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 23

[46] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 24

[47] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 25

[48] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 26

[49] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 27

[50] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 28

[51] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 29

[52] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 30

[53] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 31

[54] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 32

[55] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 33

[56] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 34

[57] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 35

[58] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 36

[59] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 37

[60] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 38

[61] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 39

[62] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 40

[63] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 41

[64] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 42

[65] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 43

[66] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 44

[67] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 45

[68] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 46

[69] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 47

[70] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 48

[71] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 49

[72] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 50

[73] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 51

[74] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 52

[75] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 53

[76] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 54

[77] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 55

[78] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 56

[79] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 57

[80] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 58

[81] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 59

[82] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 60

[83] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 61

[84] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 62

[85] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 63

[86] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 64

[87] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 65

[88] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 66

[89] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 67

[90] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 68

[91] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 69

[92] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 70

[93] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 71

[94] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 1

[95] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 2

[96] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 3

[97] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 4

[98] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 5

[99] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 6

[100] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 7

[101] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 8

[102] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 9

[103] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 10

[104] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 11

[105] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 12

[106] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 13

[107] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 14

[108] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 15

[109] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 16

[110] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 1

[111] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 2

[112] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 3

[113] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 4

[114] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 5

[115] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 6

[116] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 7

[117] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 8

[118] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 9

[119] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 10

[120] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 11

[121] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 12

[122] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 13

[123] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 14

[124] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 15

[125] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 16

[126] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 17

[127] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 18

[128] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 9 H 19

[129] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 1

[130] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 2

[131] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 3

[132] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 4

[133] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 5

[134] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 6

[135] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 7

[136] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 8

[137] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 9

[138] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 10

[139] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 11

[140] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 12

[141] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 13

[142] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 14

[143] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 15

[144] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 16

[145] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 17

[146] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 18

[147] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 19

[148] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 20

[149] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 21

[150] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 22

[151] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 23

[152] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 24

[153] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 25

[154] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 26

[155] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 27

[156] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 28

[157] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 29

[158] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 30

[159] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 31

[160] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 32

[161] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 33

[162] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 34

[163] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 35

[164] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 36

[165] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 37

[166] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 38

[167] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 39

[168] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 40

[169] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 41

[170] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 42

[171] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 43

[172] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 44

[173] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 45

[174] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 46

[175] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 47

[176] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 48

[177] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 49

[178] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 50

[179] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 51

[180] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 52

[181] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 53

[182] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 54

[183] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 55

[184] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 56

[185] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 57

[186] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 58

[187] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 59

[188] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 60

[189] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 61

[190] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 62

[191] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 1

[192] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 2

[193] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 3

[194] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 4

[195] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 5

[196] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 6

[197] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 7

[198] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 11 H 8

[199] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 12 H 1

[200] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 1

[201] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 2

[202] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 3

[203] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 4

[204] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 5

[205] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 6

[206] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 7

[207] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 8

[208] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 9

[209] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 10

[210] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 11

[211] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 12

[212] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 13

[213] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 14

[214] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 13 H 15

[215] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 14 H 1

[216] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 14 H 2

[217] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 14 H 3

[218] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 14 H 4

[219] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 14 H 5

[220] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 14 H 6

[221] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 1

[222] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 2

[223] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 3

[224] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 4

[225] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 5

[226] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 6

[227] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 7

[228] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 8

[229] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 9

[230] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 10

[231] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 11

[232] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 12

[233] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 13

[234] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 14

[235] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 15 H 15

[236] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 1

[237] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 2

[238] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 3

[239] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 4

[240] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 5

[241] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 6

[242] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 7

[243] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 8

[244] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 9

[245] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 10

[246] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 11

[247] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 12

[248] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 13

[249] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 14

[250] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 15

[251] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 16

[252] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 17

[253] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 18

[254] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 19

[255] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 20

[256] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 21

[257] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 22

[258] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 23

[259] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 24

[260] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 25

[261] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 26

[262] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 27

[263] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 1

[264] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 2

[265] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 3

[266] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 4

[267] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 5

[268] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 6

[269] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 7

[270] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 17 H 8

[271] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 1 H 1

[272] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 1 H 2

[273] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 1 H 3

[274] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 1 H 4

[275] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 1 H 5

[276] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 1 H 6

[277] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 1

[278] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 2

[279] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 3

[280] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 4

[281] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 5

[282] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 6

[283] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 2 H 7

[284] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 3 H 1

[285] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 3 H 2

[286] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 3 H 3

[287] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 3 H 4

[288] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 3 H 5

[289] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 3 H 6

[290] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 4 H 1

[291] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 4 H 2

[292] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 4 H 3

[293] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 1

[294] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 2

[295] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 3

[296] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 4

[297] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 5

[298] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 6

[299] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 7

[300] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 8

[301] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 9

[302] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 5 H 10

[303] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 6 H 1

[304] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 6 H 2

[305] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 6 H 3

[306] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 6 H 4

[307] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 6 H 5

[308] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 1

[309] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 2

[310] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 3

[311] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 4

[312] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 5

[313] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 6

[314] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 7

[315] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 8

[316] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 9

[317] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 10

[318] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 11

[319] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 12

[320] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 7 H 13

[321] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 8 H 1

[322] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 8 H 2

[323] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 8 H 3

[324] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 8 H 4

[325] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 8 H 5

[326] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 8 H 6

[327] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 1

[328] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 2

[329] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 3

[330] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 4

[331] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 5

[332] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 6

[333] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 7

[334] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 8

[335] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 9

[336] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 10

[337] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 11

[338] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 12

[339] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 13

[340] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 14

[341] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 15

[342] Bihar Al Anwaar – V 27, The book of Imamate, P 7 Ch 9 H 16

[343] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 1 H 1

[344] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 1 H 2

[345] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 1 H 3

[346] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 1 H 4

[347] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 1 H 5

[348] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 2 H 1

[349] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 3 H 1

[350] Bihar Al Anwaar – V 27, The book of Imamate, P 8 Ch 4 H 1