BIHAR AL-ANWAAR Vol.6 Part 2

 

بحار الأنوار

BIHAR AL-ANWAAR

 

 

 

الجزء السادس‏

Volume 6

Part 2 out of 3

 

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

 

الفصل الثاني ما ورد من ذلك برواية ابن سنان‏

THE SECOND DETAIL – WHAT IS REFERRED FROM THAT BY A REPORT OF IBN SINAN

 

1- ع، علل الشرائع عَلِيُّ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ الصَّحَّافِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ‏ أَنَّ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع كَتَبَ إِلَيْهِ بِمَا فِي هَذَا الْكِتَابِ جَوَابَ كِتَابِهِ إِلَيْهِ يَسْأَلُهُ عَنْهُ جَاءَنِي كِتَابُكَ تَذْكُرُ أَنَّ بَعْضَ أَهْلِ الْقِبْلَةِ يَزْعُمُ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُحِلَّ شَيْئاً وَ لَمْ يُحَرِّمْهُ لِعِلَّةٍ أَكْثَرَ مِنَ التَّعَبُّدِ لِعِبَادِهِ بِذَلِكَ

‘Ilal Al Sharaie’ – Ali Bin Ahmad, from Muhammad Bin Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf, from Muhammad Bin Sinan that,

‘Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws wrote to him^-asws with what is in this letter in answer to his letter to him^-asws asking him^-asws about it: ‘Your letter came to me^-asws mentioning that some of the people of the Qiblah are claiming that Allah^-azwj the Exalted did not Permit anything and did not Prohibit it for a reason any more that the enslaving His^-azwj servants with that.

قَدْ ضَلَّ مَنْ قَالَ ذَلِكَ ضَلَالًا بَعِيداً وَ خَسِرَ خُسْراناً مُبِيناً لِأَنَّهُ لَوْ كَانَ كَذَلِكَ لَكَانَ جَائِزاً أَنْ يَسْتَعْبِدَهُمْ بِتَحْلِيلِ مَا حَرَّمَ وَ تَحْرِيمِ مَا أَحَلَّ حَتَّى يَسْتَعْبِدَهُمْ بِتَرْكِ الصَّلَاةِ وَ الصِّيَامِ وَ أَعْمَالِ الْبِرِّ كُلِّهَا وَ الْإِنْكَارِ لَهُ وَ لِرُسُلِهِ وَ كُتُبِهِ وَ الْجُحُودِ بِالزِّنَا وَ السَّرِقَةِ وَ تَحْرِيمِ ذَوَاتِ الْمَحَارِمِ وَ مَا أَشْبَهَ ذَلِكَ مِنَ الْأُمُورِ الَّتِي فِيهَا فَسَادُ التَّدْبِيرِ وَ فَنَاءُ الْخَلْقِ إِذِ الْعِلَّةُ فِي التَّحْلِيلِ وَ التَّحْرِيمِ التَّعَبُّدُ لَا غَيْرُهُ

He has strayed a far straying, the one who says that, and incurred a manifest lost because if it was like that, it would have been allowed that He^-azwj Enslaves them by Permitting what He^-azwj Prohibited and Prohibition of what He^-azwj Permitted until He^-azwj Enslaves them with neglecting the Salat and the Fasts and the righteous deeds, all of them, and the denial to Him^-azwj and His^-azwj Rasools^-as, and His^-azwj Books, and the infidelity with the adultery, and the theft, and the prohibitions of the ones with sanctity and what resembles that from the matter wherein is corruption of the planning and perishment of the creatures, when the reason of the Permissibility and the Prohibition is the enslavement, not something else.

فَكَانَ كَمَا أَبْطَلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ قَوْلَ مَنْ قَالَ ذَلِكَ أَنَّا وَجَدْنَا كُلَّ مَا أَحَلَّ اللَّهُ تَبَارَكَ وَ تَعَالَى فَفِيهِ صَلَاحُ الْعِبَادِ وَ بَقَاؤُهُمْ وَ لَهُمْ إِلَيْهِ الْحَاجَةُ الَّتِي لَا يَسْتَغْنُونَ عَنْهَا وَ وَجَدْنَا الْمُحَرَّمَ مِنَ الْأَشْيَاءِ لَا حَاجَةَ لِلْعِبَادِ إِلَيْهِ وَ وَجَدْنَاهُ مُفْسِداً دَاعِياً إِلَى الْفَنَاءِ وَ الْهَلَاكِ

It was just as Allah^-azwj Mighty and Majestic Invalidated the words of the one who said that, we^-asws find everything what Allah^-azwj Blessed and Exalted Permitted, in it are interests of the servants and they survival, and for them there is a need to it, there are no being needless from it, and we^-asws find the Prohibition of the things, there is no need to the servants to it, and we^-asws find it as a spoiler calling to the perishing and the destruction.

ثُمَّ رَأَيْنَاهُ تَبَارَكَ وَ تَعَالَى قَدْ أَحَلَّ بَعْضَ مَا حَرَّمَ فِي وَقْتِ الْحَاجَةِ لِمَا فِيهِ مِنَ الصَّلَاحِ فِي ذَلِكَ الْوَقْتِ نَظِيرَ مَا أَحَلَّ مِنَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِذَا اضْطُرَّ إِلَيْهِ الْمُضْطَرُّ لِمَا فِي ذَلِكَ الْوَقْتِ مِنَ الصَّلَاحِ وَ الْعِصْمَةِ وَ دَفْعِ الْمَوْتِ

Then, we^-asws see Him^-azwj Blessed and Exalted to have Permitted some of what He^-azwj had Prohibited during a time of need to what in it from the interest during that time, in parallel is what He^-azwj Permitted from the dead, and the blood, and the flesh of the swine when the desperate one is desperate to it, for what, during that time is from the interest and the saving and repelling the death.

فَكَيْفَ دَلَّ الدَّلِيلُ عَلَى أَنَّهُ لَمْ يُحِلَّ إِلَّا لِمَا فِيهِ مِنَ الْمَصْلَحَةِ لِلْأَبْدَانِ وَ حَرَّمَ مَا حَرَّمَ لِمَا فِيهِ مِنَ الْفَسَادِ وَ كَذَلِكَ وَصَفَ فِي كِتَابِهِ وَ أَدَّتْ عَنْهُ رُسُلُهُ وَ حُجَجُهُ كَمَا قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ يَعْلَمُ الْعِبَادُ كَيْفَ كَانَ بَدْءُ الْخَلْقِ مَا اخْتَلَفَ اثْنَانِ

How can an evidence upon that He^-azwj does not Permit except for what therein is from the interest of the slavery, and He^-azwj Prohibits what He^-azwj Prohibits for what in it from the corruption; and like that He^-azwj Described in His^-azwj Book and it was reported about it by His^-azwj Rasool^-saww and His^-azwj Divine Authorities^-asws, just as Abu Abdullah^-asws said: ‘If the servants knew how was the beginning of the creation, no two would have differed’.

وَ قَوْلُهُ ع لَيْسَ بَيْنَ الْحَلَالِ وَ الْحَرَامِ إِلَّا شَيْ‏ءٌ يَسِيرٌ يُحَوِّلُهُ مِنْ شَيْ‏ءٍ إِلَى شَيْ‏ءٍ فَيَصِيرُ حَلَالًا وَ حَرَاماً

And his^-asws words: ‘There isn’t between the Permissible and the Prohibited except something small, transferring it from a thing to a thing, so it becomes Permissible and Prohibited’’.[1]

2- ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ الدَّقَّاقُ وَ مُحَمَّدُ بْنُ أَحْمَدَ السِّنَانِيُّ وَ عَلِيُّ بْنُ عَبْدِ اللَّهِ الْوَرَّاقُ وَ الْحُسَيْنُ بْنُ إِبْرَاهِيمَ بْنِ أَحْمَدَ بْنِ هِشَامٍ الْمُكَتِّبُ رَضِيَ اللَّهُ عَنْهُمْ قَالُوا حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ قَالَ حَدَّثَنَا الْقَاسِمُ بْنُ الرَّبِيعِ الصَّحَّافُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ وَ عَلِيُّ بْنُ عِيسَى الْمُجَاوِرُ فِي مَسْجِدِ الْكُوفَةِ وَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ مُوسَى الْبَرْقِيُ‏ بِالرَّيِّ رَضِيَ اللَّهُ عَنْهُمْ قَالُوا حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ‏ أَنَّ

‘Uyoun Akhbar Al-Reza^-asws’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Sinan, and it was narrated to us by Ali Bin Ahmad Bin Muhammad Bin Imran al Daqaq, and Muhammad Bin Ahmad Al Sinany, and Ali Bin Abdullah Al Waraq, and Al Husayn Bin Ibrahim Bin Ahmad Bin Hisham Al Maktab, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf, from Muhammad Bin Sinan, from Ali Bin Ahmad Bin Abu Abdullah Al Barqy, and Ali Bin Isa Al Majawir in Masjid Al Kufa, and Abu Ja’far Muhammad Bin Musa Al Barqy at Al Rayy, from Muhammad Bin Ali Majaylawiya, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan that,

أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع كَتَبَ إِلَيْهِ فِي جَوَابِ مَسَائِلِهِ عِلَّةُ غُسْلِ الْجَنَابَةِ النَّظَافَةُ وَ تَطْهِيرُ الْإِنْسَانِ نَفْسَهُ مِمَّا أَصَابَهُ مِنْ أَذَاهُ وَ تَطْهِيرُ سَائِرِ جَسَدِهِ لِأَنَّ الْجَنَابَةَ خَارِجَةٌ مِنْ كُلِّ جَسَدِهِ فَلِذَلِكَ وَجَبَ عَلَيْهِ تَطْهِيرُ جَسَدِهِ كُلِّهِ

‘Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws wrote to him in answer to his question: ‘A reason for the washing from the sexual impurity is the disinfection and the cleanliness of the human being of himself from what hit him from his limbs, and the cleaning of the rest of his body, because the sexual impurity comes out from the whole of his body, therefore due to that it Obligates upon him the cleaning of his body, all of it.

وَ عِلَّةُ التَّخْفِيفِ فِي الْبَوْلِ وَ الْغَائِطِ لِأَنَّهُ أَكْثَرُ وَ أَدْوَمُ مِنَ الْجَنَابَةِ فَرَضِيَ فِيهِ بِالْوُضُوءِ لِكَثْرَتِهِ وَ مَشَقَّتِهِ وَ مَجِيئِهِ بِغَيْرِ إِرَادَةٍ مِنْهُ وَ لَا شَهْوَةٍ وَ الْجَنَابَةُ لَا تَكُونُ إِلَّا بِالاسْتِلْذَاذِ مِنْهُمْ وَ الْإِكْرَاهِ لِأَنْفُسِهِمْ

And a reason of the lightening regarding the urine and the faeces is that it is more and continuing than the sexual impurity, so He^-azwj is Pleased regarding it with the Wudu due to its frequency and its difficulty, and its coming without an intention from it nor a desire; and the sexual impurity cannot happen except with the pleasures from them, and the forcing their own selves.

وَ عِلَّةُ غُسْلِ الْعِيدِ وَ الْجُمُعَةِ وَ غَيْرِ ذَلِكَ مِنَ الْأَغْسَالِ لِمَا فِيهِ مِنْ تَعْظِيمِ الْعَبْدِ رَبَّهُ وَ اسْتِقْبَالِهِ الْكَرِيمَ الْجَلِيلَ وَ طَلَبِ الْمَغْفِرَةِ لِذُنُوبِهِ وَ لِيَكُونَ لَهُمْ يَوْمَ عِيدٍ مَعْرُوفٍ يَجْتَمِعُونَ فِيهِ عَلَى ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ فَجَعَلَ فِيهِ الْغُسْلَ تَعْظِيماً لِذَلِكَ الْيَوْمِ وَ تَفْضِيلًا لَهُ عَلَى سَائِرِ الْأَيَّامِ وَ زِيَادَةً فِي النَّوَافِلِ وَ الْعِبَادَةِ وَ لِيَكُونَ تِلْكَ طَهَارَةً لَهُ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ

And a reason for the washing for the Eid and the Friday and other than that from the washings of what is in it a reverence of the servant of his Lord^-azwj, and his facing the Benevolent, the Majestic, and seeking the Forgiveness for his sins, and for it to become for them a day of Eid, well-known for gatherings during it upon Zikr of Allah^-azwj Mighty and Majestic, so the washing is Made to be in it as a reverence for that day, and a merit for it upon the rest of the days, and an increase in the optional (Salats) and the worship, and for that to become a cleaning for him from the Friday to the Friday.

وَ عِلَّةُ غُسْلِ الْمَيِّتِ أَنَّهُ يُغَسَّلُ لِأَنَّهُ يُطَهَّرُ وَ يُنَظَّفُ مِنْ أَدْنَاسِ أَمْرَاضِهِ وَ مَا أَصَابَهُ مِنْ صُنُوفِ عِلَلِهِ لِأَنَّهُ يَلْقَى الْمَلَائِكَةَ وَ يُبَاشِرُ أَهْلَ الْآخِرَةِ فَيُسْتَحَبُّ إِذَا وَرَدَ عَلَى اللَّهِ وَ لَقِيَ أَهْلَ الطَّهَارَةِ وَ يُمَاسُّونَهُ وَ يُمَاسُّهُمْ أَنْ يَكُونَ طَاهِراً نَظِيفاً مُوَجَّهاً بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ لِيُطْلَبَ بِهِ وَ يُشْفَعَ لَهُ

And a reason for washing the deceased is that he is washed because he is to be cleaned and disinfected from the dirt and his diseases, and whatever may have hit him from the types of his illnesses, because he has to meet the Angels and face the people of the Hereafter, so it is loved that when he returns to Allah^-azwj and meets the clean people and they touch him and he touches them, that he should happen to be clean, disinfected, heading with it to Allah^-azwj Mighty and Majestic, to seek with it and be interceded for him.

وَ عِلَّةٌ أُخْرَى أَنَّهُ يَخْرُجُ مِنْهُ الْأَذَى‏ الَّذِي مِنْهُ خُلِقَ فَيُجْنِبُ فَيَكُونُ غُسْلُهُ لَهُ

And another reason is that there would come out from him, from the seed from which he had been Created, being a sexual impurity, so he would become washed due to it.

وَ عِلَّةُ اغْتِسَالِ مَنْ غَسَلَهُ أَوْ مَسَّهُ فَظَاهِرَةٌ لِمَا أَصَابَهُ مِنْ نَضْحِ الْمَيِّتِ لِأَنَّ الْمَيِّتَ إِذَا خَرَجَتِ الرُّوحُ مِنْهُ بَقِيَ أَكْثَرَ آفَةً فَلِذَلِكَ يُتَطَهَّرُ مِنْهُ وَ يُطَهَّرُ

And a reason for the washings from washing him or touching him, apparently is for what hit him from the showering the deceased, because the deceased, when the soul comes out from him, there would remain most of the diseases from him, therefore, due to that, he would be cleaned from it and he (the washer) would (also) clean.

وَ عِلَّةُ الْوُضُوءِ الَّتِي مِنْ أَجْلِهَا صَارَ غَسْلُ الْوَجْهِ وَ الذِّرَاعَيْنِ وَ مَسْحُ الرَّأْسِ وَ الرِّجْلَيْنِ فَلِقِيَامِهِ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ اسْتِقْبَالِهِ إِيَّاهُ بِجَوَارِحِهِ الظَّاهِرَةِ وَ مُلَاقَاتِهِ بِهَا الْكِرَامَ الْكَاتِبِينَ

And a reason for the Wudu which from its sake became the washing of the face and the two forearms, and wiping of the head and the two legs, it is for his standing in front of Allah^-azwj Mighty and Majestic, and his facing Him^-azwj with his apparent limbs, and his meeting with these, the Honourable Recorders (Angels).

فَغَسْلُ الْوَجْهِ لِلسُّجُودِ وَ الْخُضُوعِ وَ غَسْلُ الْيَدَيْنِ لِيَقْلِبَهُمَا وَ يَرْغَبَ بِهِمَا وَ يَرْهَبَ وَ يَتَبَتَّلَ وَ مَسْحُ الرَّأْسِ وَ الْقَدَمَيْنِ لِأَنَّهُمَا ظَاهِرَانِ مَكْشُوفَانِ يَسْتَقْبِلُ بِهِمَا فِي حَالاتِهِ وَ لَيْسَ فِيهِمَا مِنَ الْخُضُوعِ وَ التَّبَتُّلِ مَا فِي الْوَجْهِ وَ الذِّرَاعَيْنِ‏

The face is washed for the Sajdahs and the humbleness; and the two hands are washed for turning them and desiring with them and beseeching; and the wiping of the head and the two feet is because these are apparent, uncovered, he faces with these in theirs states, and there isn’t the humbleness in these two and the beseeching what is in the face and the two forearms.

وَ عِلَّةُ الزَّكَاةِ مِنْ أَجْلِ قُوتِ الْفُقَرَاءِ وَ تَحْصِينِ أَمْوَالِ الْأَغْنِيَاءِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَلَّفَ أَهْلَ الصِّحَّةِ الْقِيَامَ بِشَأْنِ أَهْلِ الزَّمَانَةِ وَ الْبَلْوَى كَمَا قَالَ عَزَّ وَ جَلَ‏ لَتُبْلَوُنَّ فِي أَمْوالِكُمْ‏ بِإِخْرَاجِ الزَّكَاةِ وَ أَنْفُسِكُمْ‏ بِتَوْطِينِ الْأَنْفُسِ عَلَى الصَّبْرِ

And a reason for the Zakat is from a sake of the subsistence of the poor ones and protecting the wealth of the rich ones, because Allah^-azwj Blessed and Exalted Encumbered the healthy people of the standing (in Salat) with a concern of the people of sincerity and the Trials, just as Allah^-azwj Mighty and Majestic Said: You will be Tested regarding your wealth [3:186], with the extraction of the Zakat, and your selves [3:186], with settling the self upon the patience.

مَعَ مَا فِي ذَلِكَ مِنْ أَدَاءِ شُكْرِ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ وَ الطَّمَعِ فِي الزِّيَادَةِ مَعَ مَا فِيهِ مِنَ الرَّحْمَةِ وَ الرَّأْفَةِ لِأَهْلِ الضَّعْفِ وَ الْعَطْفِ عَلَى أَهْلِ الْمَسْكَنَةِ وَ الْحَثِّ لَهُمْ عَلَى الْمُوَاسَاةِ وَ تَقْوِيَةِ الْفُقَرَاءِ وَ الْمَعُونَةِ لَهُمْ عَلَى أَمْرِ الدِّينِ وَ هُمْ عِظَةٌ لِأَهْلِ الْغِنَى وَ عِبْرَةٌ لَهُمْ لِيَسْتَدِلُّوا عَلَى فَقْرِ الْآخِرَةِ بِهِمْ

Along with what is in that from the giving of thanks for the Favours of Allah^-azwj Mighty and Majestic, and the coveting for the increase; along with what is in it from the Mercy and the Kindness for the weak people, and the Kindness upon the poor people, and the urging for them upon consolation and the strengthening the poor ones and the assistance for them upon the matter of the Religion, and they are a preaching for the rich people and a lesson for them to point upon poverty of the Hereafter with them.

وَ مَا لَهُمْ مِنَ الْحَثِّ فِي ذَلِكَ عَلَى الشُّكْرِ لِلَّهِ عَزَّ وَ جَلَّ لِمَا خَوَّلَهُمْ وَ أَعْطَاهُمْ وَ الدُّعَاءِ وَ التَّضَرُّعِ وَ الْخَوْفِ مِنْ أَنْ يَصِيرُوا مِثْلَهُمْ فِي أُمُورٍ كَثِيرَةٍ مِنْ أَدَاءِ الزَّكَاةِ وَ الصَّدَقَاتِ وَ صِلَةِ الْأَرْحَامِ وَ اصْطِنَاعِ الْمَعْرُوفِ

And what is for them from the urging regarding that upon the thanks for Allah^-azwj Mighty and Majestic of what He^-azwj Granted them and Gave them, and the supplication, and the beseeching, and the fear from becoming like them in many of matter, from paying the Zakat, and the charities, and helping the relatives, and the affection of the good deeds.

وَ عِلَّةُ الْحَجِّ الْوِفَادَةُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ طَلَبُ الزِّيَادَةِ وَ الْخُرُوجُ مِنْ كُلِّ مَا اقْتَرَفَ وَ لِيَكُونَ تَائِباً مِمَّا مَضَى مُسْتَأْنِفاً لِمَا يَسْتَقْبِلُ وَ مَا فِيهِ مِنِ اسْتِخْرَاجِ الْأَمْوَالِ وَ تَعَبِ الْأَبْدَانِ وَ حَظْرِهَا عَنِ الشَّهَوَاتِ وَ اللَّذَّاتِ وَ التَّقَرُّبِ بِالْعِبَادَةِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ الْخُضُوعِ وَ الِاسْتِكَانَةِ وَ الذُّلِّ شَاخِصاً فِي الْحَرِّ وَ الْبَرْدِ وَ الْخَوْفِ وَ الْأَمْنِ دَائِباً فِي ذَلِكَ دَائِماً

And a reason for the Hajj is the delegation to Allah^-azwj Mighty and Majestic, and seeking the increase, and the exit from all what is acknowledge, and for him to become repentant from what has passed, resuming afresh to what is in the future, and what is therein from the extraction of the wealth, and tiredness of the bodies and his precaution from the desires and the pleasures, and the drawing closer to Allah^-azwj Mighty and Majestic with the worship, and the humbleness and the servility and the humbleness, facing the heat and the cold and the fear and the security, always persisting in that.

وَ مَا فِي ذَلِكَ لِجَمِيعِ الْخَلْقِ مِنَ الْمَنَافِعِ وَ الرَّغْبَةِ وَ الرَّهْبَةِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ مِنْهُ تَرْكُ قَسَاوَةِ الْقَلْبِ وَ جَسَارَةِ الْأَنْفُسِ وَ نِسْيَانِ الذِّكْرِ وَ انْقِطَاعِ الرَّجَاءِ وَ الْأَمَلِ وَ تَجْدِيدُ الْحُقُوقِ وَ حَظْرُ النَّفْسِ عَنِ الْفَسَادِ وَ مَنْفَعَةُ مَنْ فِي شَرْقِ الْأَرْضِ وَ غَرْبِهَا وَ مَنْ فِي الْبَرِّ وَ الْبَحْرِ مِمَّنْ يَحِجُّ وَ مَنْ لَا يَحِجُّ مِنْ تَاجِرٍ وَ جَالِبٍ وَ بَائِعٍ وَ مُشْتَرٍ وَ كَاسِبٍ وَ مِسْكِينٍ وَ قَضَاءُ حَوَائِجِ أَهْلِ الْأَطْرَافِ وَ الْمَوَاضِعِ الْمُمْكِنِ لَهُمُ الِاجْتِمَاعُ فِيهَا كَذَلِكَ‏ لِيَشْهَدُوا مَنافِعَ لَهُمْ‏

And what is in that for the entirety of the people from the benefits, and the desire and the feat to Allah^-azwj Mighty and Majestic, and from it is leaving the harshness of the heart and audacity of the self, and forgetting the Zikr, and cutting off the hopes and the wishes, and renewal of the rights, and cautioning the self from the corruption, and benefit the ones in the east of the earth and its west, and ones in the land and the sea, from the one who has performed Hajj and one who has not performed Hajj, and ones who trades and imports, and sells and buys, and a wage earner, and poor ones, and fulfilling the needs of the people of the outskirts and places where it is possible for them to gather in it, and for them to be witnessing the benefits for them.

وَ عِلَّةُ فَرْضِ الْحَجِّ مَرَّةً وَاحِدَةً لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْفَرَائِضَ عَلَى أَدْنَى الْقَوْمِ قُوَّةً فَمِنْ تِلْكَ الْفَرَائِضِ الْحَجُّ الْمَفْرُوضُ وَاحِدٌ ثُمَّ رَغَّبَ أَهْلَ الْقُوَّةِ عَلَى قَدْرِ طَاقَتِهِمْ‏

And a reason for Obligating the Hajj for one time is because Allah^-azwj Mighty and Majestic Placed the Obligation upon the lowest of the people in strength. So, from those Obligations is the one Obligatory Hajj, then the people of strength can desire in accordance with their strength.

وَ عِلَّةُ وَضْعِ الْبَيْتِ وَسَطَ الْأَرْضِ أَنَّهُ الْمَوْضِعُ الَّذِي مِنْ تَحْتِهِ دُحِيَتِ الْأَرْضُ وَ كُلُّ رِيحٍ تَهُبُّ فِي الدُّنْيَا فَإِنَّهَا تَخْرُجُ مِنْ تَحْتِ الرُّكْنِ الشَّامِيِّ وَ هِيَ أَوَّلُ بُقْعَةٍ وُضِعَتْ فِي الْأَرْضِ لِأَنَّهَا الْوَسَطُ لِيَكُونَ الْفَرْضُ لِأَهْلِ الشَّرْقِ وَ الْغَرْبِ فِي ذَلِكَ سَوَاءً

And a reason from placing the House (Kabah) in the middle of the earth is that it is the place which from beneath it the ground was spread out, and every wind blowing in the world, so it comes out from beneath the Al Shamy corner (of the Kabah), and it is the first spot placed in the earth, because it is the middle, for the Obligation to be the same for the people of the east and the west regarding that.

وَ سُمِّيَتْ مَكَّةُ مَكَّةَ لِأَنَّ النَّاسَ كَانُوا يَمْكُونَ فِيهَا وَ كَانَ يُقَالُ لِمَنْ قَصَدَهَا قَدْ مَكَا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ ما كانَ صَلاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكاءً وَ تَصْدِيَةً فَالْمُكَاءُ الصَّفِيرُ وَ التَّصْدِيَةُ صَفْقُ الْيَدَيْنِ

And Makkah is named as ‘Makkah’ because the people were dwelling (Makeen) therein, and it would be said for the one who headed for it, ‘He has ‘Maka’’, and these are the Words of Allah^-azwj Mighty and Majestic: And what was their Salat by the House except for whistling and clapping of the hands [8:35] – so Al-Maka’a is the whistling, and Al-Tasdiya is clapping of the hands.

وَ عِلَّةُ الطَّوَافِ بِالْبَيْتِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ فَرَدُّوا عَلَى اللَّهِ عَزَّ وَ جَلَّ هَذَا الْجَوَابَ فَنَدِمُوا فَلَاذُوا بِالْعَرْشِ وَ اسْتَغْفَرُوا

And a reason for the Tawaaf of the House (Kabah) is that Allah^-azwj Mighty and Majestic Said to the Angels: And when your Lord said to the Angels: I am going to Make a Caliph in the earth. They said: Are You going to Make in it one who will make mischief therein and shed the blood [2:30]. They responded this answer upon Allah^-azwj Mighty and Majestic. Then, they regretted, and they attached themselves with the Throne and sought Forgiveness.

فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَتَعَبَّدَ بِمِثْلِ ذَلِكَ الْعِبَادُ فَوَضَعَ فِي السَّمَاءِ الرَّابِعَةِ بَيْتاً بِحِذَاءِ الْعَرْشِ يُسَمَّى الضُّرَاحَ ثُمَّ وَضَعَ فِي السَّمَاءِ الدُّنْيَا بَيْتاً يُسَمَّى الْمَعْمُورَ بِحِذَاءِ الضُّرَاحِ ثُمَّ وَضَعَ هَذَا الْبَيْتَ بِحِذَاءِ الْبَيْتِ الْمَعْمُورِ ثُمَّ أَمَرَ آدَمَ ع فَطَافَ بِهِ فَتَابَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ فَجَرَى ذَلِكَ فِي وُلْدِهِ إِلَى يَوْمِ الْقِيَامَةِ

Allah^-azwj Mighty and Majestic Loved that He^-azwj be worshipped with the likes of that servant, so He^-azwj Placed in the fourth sky a House parallel to the Throne named as Al-Ziraah. Then He^-azwj Placed in the sky of the earth a House called Al Mamour parallel to Al-Ziraah. Then He^-azwj Placed this House parallel to Bayt Al-Mamour. Then He^-azwj Commanded Adam^-as to perform Tawaaf with it and repent to Allah^-azwj the Mighty and Majestic. Thus, that flowed in his^-as children up to the Day of Qiyamah.

وَ عِلَّةُ اسْتِلَامِ الْحَجَرِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَخَذَ مِيثَاقَ بَنِي آدَمَ الْتَقَمَهُ الْحَجَرُ فَمِنْ ثَمَّ كَلَّفَ النَّاسَ تَعَاهُدَ ذَلِكَ الْمِيثَاقِ وَ مِنْ ثَمَّ يُقَالُ عِنْدَ الْحَجَرِ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ

And a reason for killing the (Black) Stone is that when Allah^-azwj Blessed and Exalted Took a Covenant of the children of Adam^-as, the Stone swallowed it. From them the people were Encumbered to agree that Covenant, and from then it is to be said at the Stone: ‘My entrustment, I have fulfilled it, and my Covenant I have agreed to it for you to testify for me with loyalty’.

وَ مِنْهُ قَوْلُ سَلْمَانَ رَحِمَهُ اللَّهُ لَيَجِيئَنَّ الْحَجَرُ يَوْمَ الْقِيَامَةِ مِثْلَ أَبِي قُبَيْسٍ لَهُ لِسَانٌ وَ شَفَتَانِ يَشْهَدُ لِمَنْ وَافَاهُ بِالْمُوَافَاةِ

And from it are the words of Salman^-ra, ‘The Stone would come on the Day of Qiyamah like (mount) Abu Qubays, having a tongue for it and two lips testifying for the one who is loyal with the loyalty.

وَ الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا سُمِّيَتْ مِنًى مِنًى أَنَّ جَبْرَئِيلَ ع قَالَ هُنَاكَ لِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ تَمَنَّ عَلَى رَبِّكَ مَا شِئْتَ فَتَمَنَّى إِبْرَاهِيمُ ع فِي نَفْسِهِ أَنْ يَجْعَلَ اللَّهُ مَكَانَ ابْنِهِ إِسْمَاعِيلَ كَبْشاً يَأْمُرُهُ بِذَبْحِهِ فِدَاءً لَهُ فَأُعْطِيَ مُنَاهُ

And the reason which from its sake Mina is named as ‘Mina’ is that Jibraeel^-as said that there to Ibrahim^-as: ‘Wish (Taman) to your^-as Lord^-azwj whatever you^-as desire’, so Ibrahim^-as wished within himself^-as that Allah^-azwj Makes a sheep to be in place of his^-as son^-as Ibrahim^-as Commanding his^-as with slaughtering it as an expiation for it, and he^-as was Given his^-as wish (Mana).

وَ عِلَّةُ الصَّوْمِ لِعِرْفَانِ مَسِّ الْجُوعِ وَ الْعَطَشِ لِيَكُونَ الْعَبْدُ ذَلِيلًا مُسْتَكِيناً مَأْجُوراً مُحْتَسِباً صَابِراً وَ يَكُونَ ذَلِكَ دَلِيلًا لَهُ عَلَى شَدَائِدِ الْآخِرَةِ مَعَ مَا فِيهِ مِنَ الِانْكِسَارِ لَهُ عَنِ الشَّهَوَاتِ وَاعِظاً لَهُ فِي الْعَاجِلِ دَلِيلًا عَلَى الْآجِلِ لِيَعْلَمَ شِدَّةَ مَبْلَغِ ذَلِكَ مِنْ أَهْلِ الْفَقْرِ وَ الْمَسْكَنَةِ فِي الدُّنْيَا وَ الْآخِرَةِ

And a reason for the Fast is to make recognise the hunger and the thirst. The servant would become humbled, servile, Recompensed, Reckoned, patient, and that would happen to be an evidence for him upon the difficulties of the Hereafter along with whatever is in it from the breaking away from the desires for him, being a preaching for him in the immediate time, pointing upon the future for him to know the difficulties that reach the poor and the needy people in the world and the Hereafter.

وَ حَرَّمَ قَتْلَ النَّفْسِ لِعِلَّةِ فَسَادِ الْخَلْقِ فِي تَحْلِيلِهِ لَوْ أَحَلَّ وَ فَنَائِهِمْ وَ فَسَادِ التَّدْبِيرِ

And He^-azwj Prohibited killing the soul for the reason of the corruption of the people in its legalisation if it had been permissible, and their annihilation and corruption of the planning.

وَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عُقُوقَ الْوَالِدَيْنِ لِمَا فِيهِ مِنَ الْخُرُوجِ عَنِ التَّوْقِيرِ لِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ التَّوْقِيرِ لِلْوَالِدَيْنِ وَ تَجَنُّبِ كُفْرِ النِّعْمَةِ وَ إِبْطَالِ الشُّكْرِ وَ مَا يَدْعُو مِنْ ذَلِكَ إِلَى قِلَّةِ النَّسْلِ وَ انْقِطَاعِهِ لِمَا فِي الْعُقُوقِ مِنْ قِلَّةِ تَوْقِيرِ الْوَالِدَيْنِ وَ الْعِرْفَانِ بِحَقِّهِمَا وَ قَطْعِ الْأَرْحَامِ وَ الزُّهْدِ مِنَ الْوَالِدَيْنِ فِي الْوَلَدِ وَ تَرْكِ التَّرْبِيَةِ لِعِلَّةِ تَرْكِ الْوَلَدِ بِرَّهُمَا

And Allah^-azwj Mighty and Majestic Prohibited the disloyalty with the parents due to what is in it the exit from the dignity of obeying Allah^-azwj Mighty and Majestic, and the dignity of the parents, and shunning the ungratefulness of the Bounties, and invalidation of the thanks and what it calls from that to the scarcity of the lineages and its termination, due to what is in the disloyalty from the scarcity of the dignity to the parents and recognition of their rights, and cutting off of relationships, and the abstention from the parents in the child, and neglecting the nurturing for a reason of the child leaving being righteous to them.

وَ حَرَّمَ الزِّنَا لِمَا فِيهِ مِنَ الْفَسَادِ مِنْ قَتْلِ الْأَنْفُسِ وَ ذَهَابِ الْأَنْسَابِ وَ تَرْكِ التَّرْبِيَةِ لِلْأَطْفَالِ وَ فَسَادِ الْمَوَارِيثِ وَ مَا أَشْبَهَ ذَلِكَ مِنْ وُجُوهِ الْفَسَادِ

And He^-azwj Prohibited the adultery due to what is therein from the corruption from killing of the soul, and disappearance of the lineages, and neglecting of the upbringing of the children, and the spoiling of the inheritances and what resembles that from the aspects of the corruption.

وَ حَرَّمَ أَكْلَ مَالِ الْيَتِيمِ ظُلْماً لِعِلَلٍ كَثِيرَةٍ مِنْ وُجُوهِ الْفَسَادِ أَوَّلُ ذَلِكَ أَنَّهُ إِذَا أَكَلَ الْإِنْسَانُ مَالَ الْيَتِيمِ ظُلْماً فَقَدْ أَعَانَ عَلَى قَتْلِهِ إِذِ الْيَتِيمُ غَيْرُ مُسْتَغْنٍ وَ لَا مُحْتَمِلٍ لِنَفْسِهِ وَ لَا عَلِيمٍ بِشَأْنِهِ وَ لَا لَهُ مَنْ يَقُومُ عَلَيْهِ وَ يَكْفِيهِ كَقِيَامِ وَالِدَيْهِ فَإِذَا أَكَلَ مَالَهُ فَكَأَنَّهُ قَدْ قَتَلَهُ وَ صَيَّرَهُ إِلَى الْفَقْرِ وَ الْفَاقَةِ

And He^-azwj Prohibited consuming the wealth of the orphan unjustly for many reasons from the aspects of the corruption. The first of that is that when the human being consumes the wealth of the orphan, so he has assisted upon killing him when the orphan is not self-sufficient, nor carrying himself, nor knowing with his state, nor is there for him anyone standing upon his and sufficing him like a standing of the parent. Thus, it is as if he has killed him and made him come to the poverty and the destitution.

مَعَ مَا خَوَّفَ اللَّهُ تَعَالَى وَ جَعَلَ مِنَ الْعُقُوبَةِ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ‏ وَ كَقَوْلِ أَبِي جَعْفَرٍ ع إِنَّ اللَّهَ وَعَدَ فِي أَكْلِ مَالِ الْيَتِيمِ عُقُوبَتَيْنِ عُقُوبَةً فِي الدُّنْيَا وَ عُقُوبَةً فِي الْآخِرَةِ

Along with what Allah^-azwj the Exalted Scared and Made from the Punishment in His^-azwj Words, Mighty and Majestic: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah [4:9], and like the words of Abu Ja’far^-asws: ‘Allah^-azwj has Threatened two Punishments upon every consumer of the wealth of the orphans – a punishment in the world and a Punishment in the Hereafter’.

فَفِي تَحْرِيمِ مَالِ الْيَتِيمِ اسْتِغْنَاءُ الْيَتِيمِ‏ وَ اسْتِقْلَالُهُ بِنَفْسِهِ وَ السَّلَامَةُ لِلْعَقِبِ أَنْ يُصِيبَهُ مَا أَصَابَهُ لِمَا وَعَدَ اللَّهُ تَعَالَى فِيهِ مِنَ الْعُقُوبَةِ مَعَ مَا فِي ذَلِكَ مِنْ طَلَبِ الْيَتِيمِ بِثَارِهِ إِذَا أَدْرَكَ وَ وُقُوعِ الشَّحْنَاءِ وَ الْعَدَاوَةِ وَ الْبَغْضَاءِ حَتَّى يَتَفَانَوْا

Thus, in the prohibition of the (consuming) the wealth of the orphans is the self-sufficiency of the orphan, and his independence with himself, and the safety for the future if it hits him what hits him, due to what Allah^-azwj the Exalted Threatened from the Punishment regarding it. Along with that is in that from the orphan seeking his revenge when he grows up, and the occurrence of the ugliness, and the enmity, and the hatred until they both die.

وَ حَرَّمَ اللَّهُ تَعَالَى الْفِرَارَ مِنَ الزَّحْفِ لِمَا فِيهِ مِنَ الْوَهْنِ فِي الدِّينِ وَ الِاسْتِخْفَافِ بِالرُّسُلِ وَ الْأَئِمَّةِ الْعَادِلَةِ ع وَ تَرْكِ نُصْرَتِهِمْ عَلَى الْأَعْدَاءِ

And Allah^-azwj the Exalted Prohibited the fleeing from the army due to what is in it from the weakness regarding the Religion, and the taking it lightly with the Rasools^-as, and the just Imams^-asws, and neglecting helping them^-asws against the enemies.

وَ الْعُقُوبَةِ لَهُمْ عَلَى إِنْكَارِ مَا دُعُوا إِلَيْهِ مِنَ الْإِقْرَارِ بِالرُّبُوبِيَّةِ وَ إِظْهَارِ الْعَدْلِ وَ تَرْكِ الْجَوْرِ وَ إِمَاتَةِ الْفَسَادِ لِمَا فِي ذَلِكَ مِنْ جُرْأَةِ الْعَدُوِّ عَلَى الْمُسْلِمِينَ وَ مَا يَكُونُ فِي ذَلِكَ مِنَ السَّبْيِ وَ الْقَتْلِ وَ إِبْطَالِ دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ غَيْرِهِ مِنَ الْفَسَادِ

And the Punishment for them upon the denial of what they had been called to from the acknowledgment with the Lordship and manifesting the justice and leaving the tyranny and avoidance of the corruption, due to what is in that from the audacity of the enemies upon the Muslims, and what would take place in that from the captivity and the killing, and invalidation of the Religion of Allah^-azwj Mighty and Majestic, and other such from the corruptions.

وَ حَرَّمَ التَّعَرُّبَ بَعْدَ الْهِجْرَةِ لِلرُّجُوعِ عَنِ الدِّينِ وَ تَرْكِ الْمُؤَازَرَةِ لِلْأَنْبِيَاءِ وَ الْحُجَجِ عَلَيْهِمُ السَّلَامُ وَ مَا فِي ذَلِكَ مِنَ الْفَسَادِ وَ إِبْطَالِ حَقِّ كُلِّ ذِي حَقٍّ لَا لِعِلَّةِ سُكْنَى الْبَدْوِ وَ كَذَلِكَ لَوْ عَرَفَ الرَّجُلُ الدِّينَ كَامِلَةً لَمْ يَجُزْ لَهُ مُسَاكَنَةُ أَهْلِ الْجَهْلِ وَ الْخَوْفِ عَلَيْهِ لِأَنَّهُ لَا يُؤْمَنُ أَنْ يَقَعَ مِنْهُ تَرْكُ الْعِلْمِ وَ الدُّخُولُ مَعَ أَهْلِ الْجَهْلِ وَ التَّمَادِي فِي ذَلِكَ

And He^-azwj Prohibited the Arabisation after the Hijra for the returning from the Religion, and leaving the preaching’s of the Prophets^-as and the Divine Authorities^-asws, and what is in that from the corruption, and invalidation of the right of everyone with a right, not for a reason of the Bedouin settlements. And similar to that, if the man recognised the Religion perfectly, it would not be allowed for him, settlements of the ignorant people, and the fear upon it, because he would not be safe from him a neglect of the knowledge and the entering along with the ignorant people and the persistence in that.

وَ حَرَّمَ مَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ عَزَّ وَ جَلَّ لِلَّذِي أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَى خَلْقِهِ مِنَ الْإِقْرَارِ بِهِ وَ ذِكْرِ اسْمِهِ عَلَى الذَّبَائِحِ الْمُحَلَّلَةِ وَ لِئَلَّا يُسَوِّيَ بَيْنَ مَا تُقُرِّبَ بِهِ إِلَيْهِ وَ بَيْنَ مَا جُعِلَ عِبَادَةً لِلشَّيَاطِينِ وَ الْأَوْثَانِ

And He^-azwj Prohibited what is rightful with for other than Allah^-azwj Mighty and Majestic, for what which is more Obligatory for Allah^-azwj Mighty and Majestic upon His^-azwj creatures, from the acceptance with Him^-azwj, and Mention of His^-azwj Name upon the Permissible slaughters, and lest they equate between what is offered with to Him^-azwj and what is made as an act of worship to the Satan^-la and the idols.

لِأَنَّ فِي تَسْمِيَةِ اللَّهِ عَزَّ وَ جَلَّ الْإِقْرَارَ بِرُبُوبِيَّتِهِ وَ تَوْحِيدِهِ وَ مَا فِي الْإِهْلَالِ لِغَيْرِ اللَّهِ مِنَ الشِّرْكِ بِهِ وَ التَّقَرُّبِ بِهِ إِلَى غَيْرِهِ لِيَكُونَ ذِكْرُ اللَّهِ تَعَالَى وَ تَسْمِيَتُهُ عَلَى الذَّبِيحَةِ فَرْقاً بَيْنَ مَا أَحَلَّ اللَّهُ وَ بَيْنَ مَا حَرَّمَ اللَّهُ

Because in the Naming of Allah^-azwj Mighty and Majestic, there is the acceptance with His^-azwj Lordship and His^-azwj Tawheed, and whatever is permissible for other than Allah^-azwj from the Shirk with Him^-azwj and the drawing closer with it to something else. The Zikr of Allah^-azwj and His^-azwj Mention happening upon the slaughter is a differentiation between what Allah^-azwj Permitted and what Allah^-azwj Prohibited.

وَ حَرَّمَ سِبَاعَ الطَّيْرِ الْوَحْشِ كُلَّهَا لِأَكْلِهَا مِنَ الْجِيَفِ وَ لُحُومِ النَّاسِ وَ الْعَذِرَةِ وَ مَا أَشْبَهَ ذَلِكَ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ دَلَائِلَ مَا أَحَلَّ مِنَ الْوَحْشِ وَ الطَّيْرِ وَ مَا حَرَّمَ كَمَا قَالَ أَبِي ع كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ ذِي مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ وَ كُلُّ مَا كَانَتْ لَهُ قَانِصَةٌ مِنَ الطَّيْرِ فَحَلَالٌ

And He^-azwj Prohibited (consumption of) the predatory birds and the wild animals all of them due to their eating from the carcasses and flesh of the humans and the faeces and what resembles that. Allah^-azwj Mighty and Majestic Made an evidence of what is Permissible from the animals and the bird and what is Prohibited just as my^-asws father^-asws said: ‘Everyone with canines from the predators and with a claw from the birds, is Prohibited, and all what from the birds having a gizzard, so it is Permissible.

وَ عِلَّةٌ أُخْرَى يُفَرِّقُ بَيْنَ مَا أُحِلَّ مِنَ الطَّيْرِ وَ مَا حُرِّمَ قَوْلُهُ ع كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ

And another reason differentiating between what is Permissible from the birds and what is Prohibited are his^-asws words: ‘Eat what beats (its wings), and do not eat what spreads (its wings and glides)’.

وَ حَرَّمَ الْأَرْنَبَ لِأَنَّهَا بِمَنْزِلَةِ السِّنَّوْرِ وَ لَهَا مَخَالِيبُ كَمَخَالِيبِ السِّنَّوْرِ وَ سِبَاعِ الْوَحْشِ فَجَرَتْ مَجْرَاهَا مَعَ قَذَرِهَا فِي نَفْسِهَا وَ مَا يَكُونُ مِنْهَا مِنَ الدَّمِ كَمَا يَكُونُ مِنَ النِّسَاءِ لِأَنَّهَا مَسْخٌ

And He^-azwj Prohibited the rabbit because it is at the status of the cat, and for it are fangs like the fangs of the cat and predatory animals, so it flows their flows, along with it’s dirtiness within itself, and what would happen from it from the blood just as it happens from the women, because it is morphed.

وَ عَلَيْهِ تَحْرِيمُ الرِّبَا إِنَّمَا نَهَى اللَّهُ عَنْهُ لِمَا فِيهِ مِنْ فَسَادِ الْأَمْوَالِ لِأَنَّ الْإِنْسَانَ إِذَا اشْتَرَى الدِّرْهَمَ بِالدِّرْهَمَيْنِ كَانَ ثَمَنُ الدِّرْهَمِ دِرْهَماً وَ ثَمَنُ الْآخَرِ بَاطِلًا فَبَيْعُ الرِّبَا وَ شِرَاهُ وَكْسٌ عَلَى كُلِّ حَالٍ عَلَى الْمُشْتَرِي وَ عَلَى الْبَائِعِ

And a reason for the Prohibition of the interest (usury), rather Allah^-azwj Prohibited from it due to what is in it from the corruption of the wealth, because the human being, when they take the Dirham with (lending) two Dirhams, the price of the one Dirham would be two Dirhams, and the price of the other would be invalidated, so the selling of the interest and buying it would depreciate upon every state upon the buyer and upon the seller.

فَحَظَرَ اللَّهُ عَزَّ وَ جَلَّ الرِّبَا لِعِلَّةِ فَسَادِ الْأَمْوَالِ كَمَا حَظَرَ عَلَى السَّفِيهِ أَنْ يُدْفَعَ إِلَيْهِ مَالُهُ لِمَا يُتَخَوَّفُ عَلَيْهِ مِنْ إِفْسَادِهِ حَتَّى يُؤْنَسَ مِنْهُ رُشْدٌ فَلِهَذِهِ الْعِلَّةِ حَرَّمَ اللَّهُ الرِّبَا وَ بَيْعَ الدِّرْهَمِ بِالدِّرْهَمَيْنِ يَداً بِيَدٍ

Allah^-azwj Mighty and Majestic Banned the interest for a reason of the corruption of the wealth just as He^-azwj Banned upon the foolish that his wealth be handed over to him, due to what is feated upon him from his spoiling until a rightful guidance is felt from him. Thus, it was for this reason Allah^-azwj Prohibited the interest and selling (gaining) the dirham with (lending) two Dirhams, hand by hand.

وَ عِلَّةُ تَحْرِيمِ الرِّبَا بَعْدَ الْبَيِّنَةِ لِمَا فِيهِ مِنَ الِاسْتِخْفَافِ بِالْحَرَامِ الْمُحَرَّمِ وَ هِيَ كَبِيرَةٌ بَعْدَ الْبَيَانِ وَ تَحْرِيمِ اللَّهِ لَهَا وَ لَمْ يَكُنْ ذَلِكَ مِنْهُ إِلَّا اسْتِخْفَافاً بِالْمُحَرِّمِ لِلْحَرَامِ وَ الِاسْتِخْفَافُ بِذَلِكَ دُخُولٌ فِي الْكُفْرِ

And a reason for the Prohibition of the interest after the explanation is due to what is in it from the taking lightly with the Prohibition by the prohibited one, and it is a major sin after the explanation and the Prohibition of Allah^-azwj of it, and that would not happen to be from him except as a taking lightly by the prohibited one of the Prohibition, and that taking lightly is an entry into the Kufr.

وَ عِلَّةُ تَحْرِيمِ الرِّبَا بِالنَّسِيئَةِ لِعِلَّةِ ذَهَابِ الْمَعْرُوفِ وَ تَلَفِ الْأَمْوَالِ وَ رَغْبَةِ النَّاسِ فِي الرِّبْحِ وَ تَرْكِهِمُ الْقَرْضَ وَ الْقَرْضُ مِنْ صَنَائِعِ الْمَعْرُوفِ وَ لِمَا فِي ذَلِكَ مِنَ الْفَسَادِ وَ الظُّلْمِ وَ فَنَاءِ الْأَمْوَالِ

And a reason of the Prohibition of the interest by the forgetfulness is lest the enjoining of the good is done away with, and the wealth is damaged, and the people’s desire regarding the profits, and their neglecting the Obligations, and lending from the doing of goodness, and for what in that is from the corruption and the injustice and annihilation of the wealth.

وَ حَرَّمَ الْخِنْزِيرَ لِأَنَّهُ مُشَوَّهٌ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ عِظَةً لِلْخَلْقِ وَ عِبْرَةً وَ تَخْوِيفاً وَ دَلِيلًا عَلَى مَا مُسِخَ عَلَى خِلْقَتِهِ وَ لِأَنَّ غِذَاءَهُ أَقْذَرُ الْأَقْذَارِ مَعَ عِلَلٍ كَثِيرَةٍ

And He^-azwj Prohibited the swine because of its distortion. Allah^-azwj Mighty and Majestic Made it a preaching for the people and a lesson and a scare and evidence upon what He^-azwj has Morphed upon His^-azwj creatures, and because its food intake is rubbish, and the rubbish is with a lot of illnesses.

وَ كَذَلِكَ حَرَّمَ الْقِرْدَ لِأَنَّهُ مُسِخَ مِثْلَ الْخِنْزِيرِ وَ جُعِلَ عِظَةً وَ عِبْرَةً لِلْخَلْقِ وَ دَلِيلًا عَلَى مَا مُسِخَ عَلَى خِلْقَتِهِ وَ صُورَتِهِ وَ جَعَلَ فِيهِ شَيْئاً مِنَ الْإِنْسَانِ‏ لِيَدُلَّ عَلَى أَنَّهُ مِنَ الْخَلْقِ الْمَغْضُوبِ عَلَيْهِ

And like that, He^-azwj Prohibited the monkey because it is morphed like the swine, and Made a preaching and a lesson for the people and an evidence upon what is morphed upon His^-azwj creatures and its image, and Made something from the human beings to be in it to point upon that it is from the people He^-azwj has been Wrathful upon.

وَ حُرِّمَتِ الْمَيْتَةُ لِمَا فِيهَا مِنْ فَسَادِ الْأَبْدَانِ وَ الْآفَةِ وَ لِمَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَجْعَلَ التَّسْمِيَةَ سَبَباً لِلتَّحْلِيلِ وَ فَرْقاً بَيْنَ الْحَلَالِ وَ الْحَرَامِ

And (eating) the dead is prohibited due to what is in it from the spoiling of the bodies and the illnesses, and due to what Allah^-azwj Mighty and Majestic Wants to Make the Naming as a cause for the Permissibility and a differentiation between the Permissible and the Prohibited.

وَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الدَّمَ كَتَحْرِيمِ الْمَيْتَةِ لِمَا فِيهِ مِنْ فَسَادِ الْأَبْدَانِ وَ لِأَنَّهُ يُورِثُ الْمَاءَ الْأَصْفَرَ وَ يُبْخِرُ الْفَمَ وَ يُنَتِّنُ الرِّيحَ وَ يُسِيئُ الْخُلُقَ وَ يُورِثُ الْقَسْوَةَ لِلْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ حَتَّى لَا يُؤْمَنَ أَنْ يَقْتُلَ وَلَدَهُ وَ وَالِدَهُ وَ صَاحِبَهُ

And Allah^-azwj Mighty and Majestic Prohibited (drinking) the blood like the Prohibition of (eating) the dead, due to what is in it from the spoiling of the bodies, and because it inherits the yellow water, and mouth vapour (breath odour), and stinky wind, and evil morals, and inherits the harshness for the heart, and scarcity of the kindness and the mercy, until he is not safe that he might kill his child and his parent and his companion.

وَ حَرَّمَ الطِّحَالَ لِمَا فِيهِ مِنَ الدَّمِ وَ لِأَنَّ عِلَّتَهُ وَ عِلَّةَ الدَّمِ وَ الْمَيْتَةِ وَاحِدَةٌ لِأَنَّهُ يَجْرِي مَجْرَاهَا فِي الْفَسَادِ

And He^-azwj Prohibited (eating) the spleen due to what is in it from the blood, and because its reason and reason of the blood and the dead are one, because its flow flows in the corruption.

وَ عِلَّةُ الْمَهْرِ وَ وُجُوبِهِ عَلَى الرِّجَالِ وَ لَا يَجِبُ عَلَى النِّسَاءِ أَنْ يُعْطِينَ أَزْوَاجَهُنَّ لِأَنَّ عَلَى الرَّجُلِ مَئُونَةَ الْمَرْأَةِ لِأَنَّ الْمَرْأَةَ بَائِعَةٌ نَفْسَهَا وَ الرَّجُلَ مُشْتَرٍ وَ لَا يَكُونُ الْبَيْعُ إِلَّا بِثَمَنٍ وَ لَا الشِّرَاءُ بِغَيْرِ إِعْطَاءِ الثَّمَنِ مَعَ أَنَّ النِّسَاءَ مَحْظُورَاتٌ عَنِ التَّعَامُلِ وَ الْمَجِي‏ءِ مَعَ عِلَلٍ كَثِيرَةٍ

And a reason for the dowry and its Obligation upon the men and not being Obligated upon the women is that they (women) would be coming to their husbands, because upon the men is a provision for the woman, because the woman sells herself, and the man is a buyer, and the selling cannot take place except with a price, nor can the buying take place without giving the price, along with that the women are forbidden from the working and the incoming, along with a lot of reasons.

وَ عِلَّةُ تَزْوِيجِ الرَّجُلِ أَرْبَعَ نِسْوَةٍ وَ تَحْرِيمِ أَنْ تَتَزَوَّجَ الْمَرْأَةُ أَكْثَرَ مِنْ وَاحِدٍ لِأَنَّ الرَّجُلَ إِذَا تَزَوَّجَ أَرْبَعَ نِسْوَةٍ كَانَ الْوَلَدُ مَنْسُوباً إِلَيْهِ وَ الْمَرْأَةُ لَوْ كَانَ لَهَا زَوْجَانِ أَوْ أَكْثَرُ مِنْ ذَلِكَ لَمْ يُعْرَفِ الْوَلَدُ لِمَنْ هُوَ إِذْ هُمْ مُشْتَرِكُونَ فِي نِكَاحِهَا وَ فِي ذَلِكَ فَسَادُ الْأَنْسَابِ وَ الْمَوَارِيثِ وَ الْمَعَارِفِ‏

And a reason for the man (being able to) marry four women and a Prohibition on the woman marrying more than one is because the man, when he marries four women, the child would be attributed to him, and if the woman were to have two husbands for her or more than that, it would not be know who the child was for, and they would be associates in her marriage, and in that would be corruption of the lineages and the inheritances and the recognition.

وَ عِلَّةُ تَزْوِيجِ الْعَبْدِ اثْنَتَيْنِ لَا أَكْثَرَ مِنْهُ لِأَنَّهُ نِصْفُ رَجُلٍ حُرٍّ فِي الطَّلَاقِ وَ النِّكَاحِ لَا يَمْلِكُ نَفْسَهُ وَ لَا لَهُ مَالٌ إِنَّمَا يُنْفِقُ عَلَيْهِ مَوْلَاهُ وَ لِيَكُونَ ذَلِكَ فَرْقاً بَيْنَهُ وَ بَيْنَ الْحُرِّ وَ لِيَكُونَ أَقَلَّ لِاشْتِغَالِهِ عَنْ خِدْمَةِ مَوَالِيهِ

And a reason for the slave marrying two, not more than that is because he is half the free man regarding the divorce and the marriage. He does not own himself nor is there any wealth for him. But rather, he would be spent upon by his master, and that would happen to be a differentiation between him and the free one, and he would be of less pre-occupation from serving his master.

وَ عِلَّةُ الطَّلَاقِ ثَلَاثاً لِمَا فِيهِ مِنَ الْمُهْلَةِ فِيمَا بَيْنَ الْوَاحِدَةِ إِلَى الثَّلَاثِ لِرَغْبَةٍ تَحْدُثُ أَوْ سُكُونِ غَضَبٍ إِنْ كَانَ وَ لِيَكُونَ ذَلِكَ تَخْوِيفاً وَ تَأْدِيباً لِلنِّسَاءِ وَ زَجْراً لَهُنَّ عَنْ مَعْصِيَةِ أَزْوَاجِهِنَّ فَاسْتَحَقَّتِ الْمَرْأَةُ الْفُرْقَةَ وَ الْمُبَايَنَةَ لِدُخُولِهَا فِيمَا لَا يَنْبَغِي مِنْ مَعْصِيَةِ زَوْجِهَا

And a reason for the divorce being three (times) is due to what is in it from the respite in what is between the one up to the three for desire to re-occur, or the anger to subside if there was any, and for that to be a scare and a discipline for the women and a rebuke for them from disobeying their husbands. The woman would be deserving of the separation and the irrevocable divorce due to her entering into what is not befitting from disobeying her husband.

وَ عِلَّةُ تَحْرِيمِ الْمَرْأَةِ بَعْدَ تِسْعِ تَطْلِيقَاتٍ فَلَا تَحِلُّ لَهُ أَبَداً عُقُوبَةً لِئَلَّا يُتَلَاعَبَ بِالطَّلَاقِ وَ لَا تُسْتَضْعَفَ الْمَرْأَةُ وَ لِيَكُونَ نَاظِراً فِي أَمْرِهِ مُتَيَقِّظاً مُعْتَبِراً وَ لِيَكُونَ يَأْساً لَهُمَا مِنَ الِاجْتِمَاعِ بَعْدَ تِسْعِ تَطْلِيقَاتٍ

And a reason for the Prohibition of the woman nine divorces so she would not be Permissible for him, ever, as a punishment, lest he plays around with the divorce, nor weaken the woman, and for he to become considering in his affairs, wakeful, learning a lesson, and it to become a despair for them both from the copulation after nine divorces.

وَ عِلَّةُ طَلَاقِ الْمَمْلُوكِ اثْنَتَيْنِ لِأَنَّ طَلَاقَ الْأَمَةِ عَلَى النِّصْفِ فَجَعَلَهُ اثْنَتَيْنِ احْتِيَاطاً لِكَمَالِ الْفَرَائِضِ وَ كَذَلِكَ فِي الْفَرْقِ فِي الْعِدَّةِ لِلْمُتَوَفَّى‏ عَنْهَا زَوْجُهَا

And a reason for the divorce of the slave to be twice is because a divorce of the main is upon half, so it is Made to be two as a precaution to perfect the Obligation, and like that is the difference regarding the waiting period of the widow from her husband.

وَ عِلَّةُ تَرْكِ شَهَادَةِ النِّسَاءِ فِي الطَّلَاقِ وَ الْهِلَالِ لِضَعْفِهِنَّ عَنِ الرُّؤْيَةِ وَ مُحَابَاتِهِنَّ النِّسَاءَ فِي الطَّلَاقِ فَلِذَلِكَ لَا يَجُوزُ شَهَادَتُهُنَّ إِلَّا فِي مَوْضِعِ ضَرُورَةٍ مِثْلِ شَهَادَةِ الْقَابِلَةِ وَ مَا لَا يَجُوزُ لِلرِّجَالِ أَنْ يَنْظُرُوا إِلَيْهِ كَضَرُورَةِ تَجْوِيزِ شَهَادَةِ أَهْلِ الْكِتَابِ إِذَا لَمْ يُوجَدْ غَيْرُهُمْ

And a reason for neglecting a testimony of the woman in the divorce and the (sighting of) the crescent due to their weakness about the sighting and the experiences of the women regarding the divorce. Therefore, due to that, their testimonies are not allowed except in necessary places like a testimony of the midwife, and what is not allowed for the men that they should be looking at, like a necessary marriage testimony of the people of the Book when others cannot be found.

وَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ مُسْلِمَيْنِ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ كَافِرَيْنِ وَ مِثْلِ شَهَادَةِ الصِّبْيَانِ عَلَى الْقَتْلِ إِذَا لَمْ يُوجَدْ غَيْرُهُمْ

And in the Book of Allah^-azwj Mighty and Majestic: two (men) from you possessing justice, or two other from others (non-Muslims) [5:106], being Kafirs, and like the testimony of the children upon the murder, when others cannot be found.

وَ الْعِلَّةُ فِي شَهَادَةِ أَرْبَعَةٍ فِي الزِّنَا وَ اثْنَيْنِ فِي سَائِرِ الْحُقُوقِ لِشِدَّةِ حَدِّ الْمُحْصَنِ لِأَنَّ فِيهِ الْقَتْلَ فَجُعِلَتِ الشَّهَادَةُ فِيهِ مُضَاعَفَةً مُغَلَّظَةً لِمَا فِيهِ مِنْ قَتْلِ نَفْسِهِ وَ ذَهَابِ نَسَبِ وَلَدِهِ وَ لِفَسَادِ الْمِيرَاثِ

And the reason regarding the four testimonies (being required) regarding the adultery and two regarding the rest of the rights due to the severity of the legal penalty of the married man, because therein is the killing, so the testimonies have been Made to be double regarding it, harsh, due to what is in it from killing of a soul, and the doing away of the lineage of his chid and corrupting the inheritances.

وَ عِلَّةُ تَحْلِيلِ مَالِ الْوَلَدِ لِوَالِدِهِ بِغَيْرِ إِذْنِهِ وَ لَيْسَ ذَلِكَ لِلْوَلَدِ لِأَنَّ الْوَلَدَ مَوْهُوبٌ لِلْوَالِدِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يَهَبُ لِمَنْ يَشاءُ إِناثاً وَ يَهَبُ لِمَنْ يَشاءُ الذُّكُورَ

And a reason for the Permissibility of the wealth of the child for his father without his permission, and that isn’t for the child because the child is gifted to his father in the Words of Allah^-azwj Mighty and Majestic: He Grants to whom He pleases daughters and Grants to whom He pleases sons. [42:49].

مَعَ أَنَّهُ الْمَأْخُوذُ بِمَئُونَتِهِ صَغِيراً وَ كَبِيراً وَ الْمَنْسُوبُ إِلَيْهِ وَ الْمَدْعُوُّ لَهُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ادْعُوهُمْ لِآبائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ‏ وَ قَوْلِ النَّبِيِّ ص أَنْتَ وَ مَالُكَ لِأَبِيكَ وَ لَيْسَتِ الْوَالِدَةُ كَذَلِكَ‏ لَا تَأْخُذُ مِنْ مَالِهِ إِلَّا بِإِذْنِهِ أَوْ بِإِذْنِ الْأَبِ لِأَنَّ الْأَبَ مَأْخُوذٌ بِنَفَقَةِ الْوَلَدِ وَ لَا تُؤْخَذُ الْمَرْأَةُ بِنَفَقَةِ وَلَدِهَا

Along with that, he is takes in his service, small and big, and attributed to him, and the claimed to him due to the Words of Allah^-azwj Mighty and Majestic: Assert them to their fathers, this is more equitable in the Presence of Allah. [33:5]. And the words of the Prophet^-saww: ‘You and your wealth are for your father’. And the mother isn’t like that. She cannot take from his wealth except by his permission, or by the permission of the father, because the father is seized with the expenditure of the son, and the woman is not seized with the expenditure of her son.

وَ الْعِلَّةُ فِي أَنَّ الْبَيِّنَةَ فِي جَمِيعِ الْحُقُوقِ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ مَا خَلَا الدَّمَ لِأَنَّ الْمُدَّعَى عَلَيْهِ جَاحِدٌ وَ لَا يُمْكِنُ إِقَامَةُ الْبَيِّنَةِ عَلَى الْجُحُودِ لِأَنَّهُ مَجْهُولٌ وَ صَارَتِ الْبَيِّنَةُ فِي الدَّمِ عَلَى الْمُدَّعَى عَلَيْهِ وَ الْيَمِينُ عَلَى الْمُدَّعِي لِأَنَّهُ حَوْطٌ يَحْتَاطُ بِهِ الْمُسْلِمُونَ لِئَلَّا يَبْطُلَ دَمُ امْرِئٍ مُسْلِمٍ وَ لِيَكُونَ ذَلِكَ زَاجِراً وَ نَاهِياً لِلْقَاتِلِ لِشِدَّةِ إِقَامَةِ الْبَيِّنَةِ عَلَيْهِ لِأَنَّ مَنْ يَشْهَدُ عَلَى أَنَّهُ لَمْ يَفْعَلْ قَلِيلٌ

And the reason that the proof (onus) regarding the entirety of the right is upon the claimant, and the oath is upon the defendant except for the blood, because the defendant is fought and he isn’t able upon establishing the proof upon the rejection because it is unknown, and the proving regarding the blood came to be upon the defendant, and the swearing upon the claimant because it is a safeguard the Muslims have been safeguarded with, lest the blood of a Muslim person be invalidated, and for that to become a rebuke and a prevention of the killer, due to the severity of establishing the proof against him, because the ones who testify upon that he did not do, are few’.

وَ أَمَّا عِلَّةُ الْقَسَامَةِ أَنْ جُعِلَتْ خَمْسِينَ رَجُلًا فَلِمَا فِي ذَلِكَ مِنَ التَّغْلِيظِ وَ التَّشْدِيدِ وَ الِاحْتِيَاطِ لِئَلَّا يَهْدِرَ دَمُ امْرِئٍ مُسْلِمٍ

And as for a reason of Al-Qasamah been Made to be fifty men, is due to what is in that from the harshness, and the emphasis, and the precaution, lest the blood of a Muslim person is (unlawfully) spilt.

وَ عِلَّةُ قَطْعِ الْيَمِينِ مِنَ السَّارِقِ لِأَنَّهُ يُبَاشِرُ الْأَشْيَاءَ غَالِباً بِيَمِينِهِ وَ هِيَ أَفْضَلُ أَعْضَائِهِ وَ أَنْفَعُهَا لَهُ فَجُعِلَ قَطْعُهَا نَكَالًا وَ عِبْرَةً لِلْخَلْقِ لِئَلَّا يَبْتَغُوا أَخْذَ الْأَمْوَالِ مِنْ غَيْرِ حِلِّهَا وَ لِأَنَّهُ أَكْثَرُ مَا يُبَاشِرُ السَّرِقَةَ بِيَمِينِهِ

And a reason for cutting the right hand from the thief is because he often proceeds with the things overcoming by his right hand, and it is the superior of his limbs, and most beneficial to him, so its cutting is Made to be an exemplary punishment and a lessor for the people, lest they seek to take the wealth from non-permissible means, and because most of the time the thief would precede with his right hand.

وَ حُرِّمَ غَصْبُ الْأَمْوَالِ وَ أَخْذُهَا مِنْ غَيْرِ حِلِّهَا لِمَا فِيهِ مِنْ أَنْوَاعِ الْفَسَادِ وَ الْفَسَادُ مُحَرَّمٌ لِمَا فِيهِ مِنَ الْفَنَاءِ وَ غَيْرِ ذَلِكَ مِنْ وُجُوهِ الْفَسَادِ

And usurpation of the wealth(s) and it’s taking from non-permissible means, there is a variety of the corruptions in it, and the corruption of the prohibited one to what is therein from the annihilation and other than that from the aspects of the corruption.

وَ حُرِّمَ السَّرِقَةُ لِمَا فِيهَا مِنْ فَسَادِ الْأَمْوَالِ وَ قَتْلِ الْأَنْفُسِ لَوْ كَانَتْ مُبَاحَةً وَ لِمَا يَأْتِي فِي التَّغَاصُبِ مِنَ الْقَتْلِ وَ التَّنَازُعِ وَ التَّحَاسُدِ وَ مَا يَدْعُو إِلَى تَرْكِ التِّجَارَاتِ وَ الصِّنَاعَاتِ فِي الْمَكَاسِبِ وَ اقْتِنَاءِ الْأَمْوَالِ إِذَا كَانَ الشَّيْ‏ءُ الْمُقْتَنَى لَا يَكُونُ أَحَدٌ أَحَقَّ بِهِ مِنْ أَحَدٍ

And the theft is Prohibited due to what is in it from the corruption of the wealth and killing of the soul even if it was legal, and due to what comes during the usurpation from the killing and the snatching and the envying, and what calls to leaving the trading and the manufacturing regarding the earnings, and the acquisition of the wealth when the thing being acquired was such that there was no one more rightful with it than anyone else.

وَ عِلَّةُ ضَرْبِ الزَّانِي عَلَى جَسَدِهِ بِأَشَدِّ الضَّرْبِ لِمُبَاشَرَتِهِ الزِّنَا وَ اسْتِلْذَاذِ الْجَسَدِ كُلِّهِ بِهِ فَجُعِلَ الضَّرْبُ عُقُوبَةً لَهُ وَ عِبْرَةً لِغَيْرِهِ وَ هُوَ أَعْظَمُ الْجِنَايَاتِ

And a reason for striking the adulterer upon his body with a severe strike for his embarking of the adultery and pleasures of the whole body with it, so the strike is made to be a punishment for him and a lesson for others, and it is the most grievous of the crimes.

وَ عِلَّةُ ضَرْبِ الْقَاذِفِ وَ شَارِبِ الْخَمْرِ ثَمَانِينَ جَلْدَةً لِأَنَّ فِي الْقَذْفِ نَفْيَ الْوَلَدِ وَ قَطْعَ النَّسْلِ وَ ذَهَابَ النَّسَبِ وَ كَذَلِكَ شَارِبُ الْخَمْرِ لِأَنَّهُ إِذَا شَرِبَ هَذَى وَ إِذَا هَذَى افْتَرَى فَوَجَبَ حَدُّ الْمُفْتَرِي

And a reason for the (false) accuser (of adultery) and the drinker of wine of eighty lashes is because in the (false) accusation is a negation of the child, and cutting off the lineage, and removal of the lineage; and similar to that is the drinker of the wine, hallucinating when he hallucinates, he fabricates, so the legal penalty of the fabricator is Obligated.

وَ عِلَّةُ الْقَتْلِ بَعْدَ إِقَامَةِ الْحَدِّ فِي الثَّالِثَةِ عَلَى الزَّانِي وَ الزَّانِيَةِ لِاسْتِخْفَافِهِمَا وَ قِلَّةِ مُبَالاتِهِمَا بِالضَّرْبِ حَتَّى كَأَنَّهُمَا مُطْلَقٌ لَهُمَا ذَلِكَ الشَّيْ‏ءُ وَ عِلَّةٌ أُخْرَى أَنَّ الْمُسْتَخِفَّ بِاللَّهِ وَ بِالْحَدِّ كَافِرٌ فَوَجَبَ عَلَيْهِ الْقَتْلُ لِدُخُولِهِ فِي الْكُفْرِ

And a reason for the killing after establishing the legal penalty during the third (time) upon the adulterer and the adulteress due to them taking it lightly, and little of their care with the striking until it is as if that is an absolute thing for them. And another reason is one taking lightly with Allah^-azwj and with the legal penalties is a Kafir, so the killing is Obligated due to his entry into the Kufr.

وَ عِلَّةُ تَحْرِيمِ الذُّكْرَانِ لِلذُّكْرَانِ وَ الْإِنَاثِ لِلْإِنَاثِ لِمَا رُكِّبَ فِي الْإِنَاثِ وَ مَا طُبِعَ عَلَيْهِ الذُّكْرَانُ وَ لِمَا فِي إِتْيَانِ الذُّكْرَانِ الذُّكْرَانَ وَ الْإِنَاثِ لِلْإِنَاثِ مِنِ انْقِطَاعِ النَّسْلِ وَ فَسَادِ التَّدْبِيرِ وَ خَرَابِ الدُّنْيَا

And reason for the Prohibition of the male to the male and the female to the female is due to what is instilled in the females, and what the males are natured upon, and due to what is in the males coming to the males and the females to the females, from the termination of the lineages and corruption of the planning and ruination of the world.

وَ أَحَلَّ اللَّهُ تَعَالَى الْبَقَرَ وَ الْغَنَمَ وَ الْإِبِلَ لِكَثْرَتِهَا وَ إِمْكَانِ وُجُودِهَا وَ تَحْلِيلِ بَقَرِ الْوَحْشِ وَ غَيْرِهَا مِنْ أَصْنَافِ مَا يُؤْكَلُ مِنَ الْوَحْشِ الْمُحَلَّلَةِ لِأَنَّ غِذَاءَهَا غَيْرُ مَكْرُوهٍ وَ لَا مُحَرَّمٍ وَ لَا هِيَ مُضِرَّةٌ بَعْضُهَا بِبَعْضٍ وَ لَا مُضِرَّةٌ بِالْإِنْسِ وَ لَا فِي خَلْقِهَا تَشْوِيهٌ

And Allah^-azwj Exalted Permitted the cow and the sheep and the camel due to their abundance and possibility of their being found, and Permissibility of the wild cow and other from the types what can be eaten from the Permissible animals is because their food intake is not abhorrent nor prohibited, nor are they harmful to each other, nor harmful for the people, nor are there any lustful desires in their creation.

وَ كُرِهَ أَكْلُ لُحُومِ الْبِغَالِ وَ الْحَمِيرِ الْأَهْلِيَّةِ لِحَاجَةِ النَّاسِ إِلَى ظُهُورِهَا وَ اسْتِعْمَالِهَا وَ الْخَوْفِ مِنْ قِلَّتِهَا لَا لِقَذَرِ خَلْقِهَا وَ لَا قَذَرِ غِذَائِهَا

And it is abhorrent to eat the flesh of the mule and the domesticated donkey is for a need of the people to their backs and their utilisation and the fear from their being killed, not for the dirtiness of their creation nor of dirtiness of their food intake.

وَ حُرِّمَ النَّظَرُ إِلَى شُعُورِ النِّسَاءِ الْمَحْجُوبِ بِالْأَزْوَاجِ وَ إِلَى غَيْرِهِنَّ مِنَ النِّسَاءِ لِمَا فِيهِ مِنْ تَهْيِيجِ الرِّجَالِ وَ مَا يَدْعُو التَّهْيِيجُ إِلَيْهِ مِنَ الْفَسَادِ وَ الدُّخُولِ فِيمَا لَا يَحِلُّ وَ لَا يَجْمُلُ‏ وَ كَذَلِكَ مَا أَشْبَهَ الشُّعُورَ إِلَّا الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ الْقَواعِدُ مِنَ النِّساءِ اللَّاتِي لا يَرْجُونَ نِكاحاً فَلَيْسَ عَلَيْهِنَّ جُناحٌ أَنْ يَضَعْنَ ثِيابَهُنَّ غَيْرَ مُتَبَرِّجاتٍ‏ أَيْ غَيْرَ الْجِلْبَابِ فَلَا بَأْسَ بِالنَّظَرِ إِلَى شُعُورِ مِثْلِهِنَّ

And it is Prohibited to look at the hair of the veiled women with husbands and to others from the women is due to what is in it from the stirring of the men, and what the stirring calls towards the corruption and the entry into what is not Permissible nor beautiful. And similar to that is what resembles the hair, except that which Allah^-azwj Mighty and Majestic Said: ‘And the post-menopausal from the women, those who do not hope for marriage, there isn’t any blame upon them if they put off their clothes without displaying the ornaments. [24:60], i.e. without robes, so there is no problem with the looking at the hairs of the likes of these.

وَ عِلَّةُ إِعْطَاءِ النِّسَاءِ نِصْفَ مَا يُعْطَى الرِّجَالَ مِنَ الْمِيرَاثِ لِأَنَّ الْمَرْأَةَ إِذَا تَزَوَّجَتْ أَخَذَتْ وَ الرَّجُلَ يُعْطِي فَلِذَلِكَ وُفِّرَ عَلَى الرِّجَالِ

And a reason for giving the women half of what is given to the men from the inheritances is because the woman, when she marries, she takes and the man gives. Therefore, due to that it is fulfilled upon the men.

وَ عِلَّةٌ أُخْرَى فِي إِعْطَاءِ الذَّكَرِ مِثْلَيْ مَا تُعْطَى الْأُنْثَى لِأَنَّ الْأُنْثَى فِي عِيَالِ الذَّكَرِ إِنِ احْتَاجَتْ وَ عَلَيْهِ أَنْ يَعُولَهَا وَ عَلَيْهِ نَفَقَتُهَا وَ لَيْسَ عَلَى الْمَرْأَةِ أَنْ تَعُولَ الرَّجُلَ وَ لَا تُؤْخَذَ بِنَفَقَتِهِ إِذَا احْتَاجَ فَوَفَّرَ اللَّهُ تَعَالَى عَلَى الرِّجَالِ لِذَلِكَ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ الرِّجالُ قَوَّامُونَ عَلَى النِّساءِ بِما فَضَّلَ اللَّهُ بَعْضَهُمْ عَلى‏ بَعْضٍ وَ بِما أَنْفَقُوا مِنْ أَمْوالِهِمْ‏

And another reason in giving the male double of what is given to the females in the dependants of the male if needed, and upon him is that he supports her and upon him is her expenditure. And it isn’t upon the woman that she supports the man, nor be seized with his expenditure when needed. Thus, Allah^-azwj the Exalted Fulfilled upon the men due to that, and these are the Words of Allah^-azwj Mighty and Majestic: Men are guardians of the women due to what Allah has Made some of them to excel others and because they are spending from their wealth. [4:34].

وَ عِلَّةُ الْمَرْأَةِ أَنَّهَا لَا تَرِثُ مِنَ الْعَقَارِ شَيْئاً إِلَّا قِيمَةَ الطُّوبِ وَ النِّقْضِ لِأَنَّ الْعَقَارَ لَا يُمْكِنُ تَغْيِيرُهُ وَ قَلْبُهُ وَ الْمَرْأَةُ يَجُوزُ أَنْ يَنْقَطِعَ مَا بَيْنَهَا وَ بَيْنَهُ مِنَ الْعِصْمَةِ وَ يَجُوزُ تَغْيِيرُهَا وَ تَبْدِيلُهَا وَ لَيْسَ الْوَلَدُ وَ الْوَالِدُ كَذَلِكَ لِأَنَّهُ لَا يُمْكِنُ التَّفَصِّي مِنْهُمَا وَ الْمَرْأَةُ يُمْكِنُ الِاسْتِبْدَالُ بِهَا فَمَا يَجُوزُ أَنْ يَجِي‏ءَ وَ يَذْهَبَ كَانَ مِيرَاثُهُ فِيمَا يَجُوزُ تَبْدِيلُهُ وَ تَغْيِيرُهُ إِذْ أَشْبَهَهُ وَ كَانَ الثَّابِتُ الْمُقِيمُ عَلَى حَالِهِ لِمَنْ كَانَ مِثْلَهُ فِي الثَّبَاتِ وَ الْقِيَامِ

And a reason for the woman that she does not inherit anything from the real estate except price of the bricks and mortar, because the real estate is not possible to change it and turn it, and the woman is allowed to terminate from the marriage what is between him and her, and it is allowed, her changing and her replacement, and it isn’t like that for the son and the father, because the distinction is not possible from them, and woman, it is possible the replacement with her. Thus, it is not allowed that it comes and goes what his inheritance was, if what is allowed its replacement and its changing, when it resembles it, and it was affirmed, staying upon its state for the one who was like it, in the affirmation and the standing.[2]

3- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى بْنِ جَعْفَرٍ ع يَقُولُ‏ حَرَّمَ اللَّهُ الْخَمْرَ لِمَا فِيهَا مِنَ الْفَسَادِ وَ مِنْ تَغْيِيرِهَا عُقُولَ شَارِبِيهَا وَ حَمْلِهَا إِيَّاهُمْ عَلَى إِنْكَارِ اللَّهِ عَزَّ وَ جَلَّ وَ الْفِرْيَةِ عَلَيْهِ وَ عَلَى رُسُلِهِ وَ سَائِرِ مَا يَكُونُ مِنْهُمْ مِنَ الْفَسَادِ وَ الْقَتْلِ وَ الْقَذْفِ وَ الزِّنَا وَ قِلَّةِ الِاحْتِجَازِ مِنْ شَيْ‏ءٍ مِنَ الْحَرَامِ

‘Uyoun Akhbar Al-Reza^-asws’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Muhammad Bin Sinan who said,

‘I heard Abu Al-Hassan Ali^-asws Bin Musa Bin Ja’far^-asws saying: ‘Allah^-azwj Prohibited the wine due to what is therein from the corruption, and from it changing the intellects of its drinker, and it carrying them upon the denial of Allah^-azwj Mighty and Majestic, and the calumny (slander) upon Him^-azwj and upon His^-azwj Rasools^-as and the rest of what could happen from them from the corruption and the killing, and the slander, and the adultery, and scarcity of the shunning from something from the Prohibition.

فَبِذَلِكَ قَضَيْنَا عَلَى كُلِّ مُسْكِرٍ مِنَ الْأَشْرِبَةِ أَنَّهُ حَرَامٌ مُحَرَّمٌ لِأَنَّهُ يَأْتِي مِنْ عَاقِبَتِهَا مَا يَأْتِي مِنْ عَاقِبَةِ الْخَمْرِ فَلْيَجْتَنِبْ مَنْ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ يَتَوَلَّانَا وَ يَنْتَحِلُ مَوَدَّتَنَا كُلَّ شَرَابٍ مُسْكِرٍ فَإِنَّهُ لَا عِصْمَةَ بَيْنَنَا وَ بَيْنَ شَارِبِيهَا

With that, we^-asws judged upon every intoxication from the drinks that it is Prohibited, illicit, because there would come from its consequences what would come from the consequences of the wine, therefore he should keep aside, one who believes in Allah^-azwj and the Last Day, and he should be in our^-asws Wilayah, and he is arrogating, every drinker of intoxicant, for there is no bond between us^-asws and its drinker’’.[3]

الفصل الثالث في نوادر العلل و متفرقاتها

THE THIRD DETAIL REGARDING THE MISCELLANEOUS REASONS AND THE DIFFERENT MATTERS

1- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ جَابِرٍ عَنْ زَيْنَبَ بِنْتِ عَلِيٍّ ع قَالَتْ‏ قَالَتْ فَاطِمَةُ ع فِي خُطْبَتِهَا فِي مَعْنَى فَدَكَ لِلَّهِ فِيكُمْ عَهْدٌ قَدَّمَهُ إِلَيْكُمْ وَ بَقِيَّةٌ اسْتَخْلَفَهَا عَلَيْكُمْ كِتَابُ اللَّهِ بَيِّنَةٌ بَصَائِرُهُ وَ آيٌ مُنْكَشِفَةٌ سَرَائِرُهُ وَ بُرْهَانٌ مُتَجَلِّيَةٌ ظَوَاهِرُهُ مُدِيمٌ لِلْبَرِيَّةِ اسْتِمَاعُهُ وَ قَائِدٌ إِلَى الرِّضْوَانِ أَتْبَاعَهُ وَ مُؤَدٍّ إِلَى النَّجَاةِ أَشْيَاعَهُ

‘Ilal Al Sharaie’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from Ismail Bin Mihran, from Ahmad Bin Muhammad Bin Jabir,

‘From (Syeda) Zaynab^-asws daughter^-asws of Ali^-asws having said: ‘(Syeda) Fatima^-asws said in her^-asws sermon regarding the significance of Fadak: ‘For Allah^-azwj, among you all is a Covenant Submitted to you, and there remains its successor upon you. The Book of Allah^-azwj, its insight is clear, and yes, it uncovers its secrets, and its apparent is flashing proof, continuing for the nation to be listening to it, and guiding its followers to the (Divine) Pleasure, and leading its adherents to salvation.

فِيهِ تِبْيَانُ حُجَجِ اللَّهِ الْمُنِيرَةِ وَ مَحَارِمِهِ الْمُحَرَّمَةِ وَ فَضَائِلِهِ الْمُدَوَّنَةِ وَ جُمَلِهِ الْكَافِيَةِ وَ رُخَصِهِ الْمَوْهُوبَةِ وَ شَرَائِعِهِ الْمَكْتُوبَةِ وَ بَيِّنَاتِهِ الْجَالِيَةِ

In it are explanatory enlightening Arguments of Allah^-azwj, and its Prohibition are the Prohibited, and its merits are registered, and its sentence is sufficient, and its allowance is the Gifted, and its Laws are Prescribed, and its explanations are clear.

فَفَرَضَ الْإِيمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلَاةَ تَنْزِيهاً مِنَ الْكِبْرِ وَ الزَّكَاةَ زِيَادَةً فِي الرِّزْقِ وَ الصِّيَامَ تَثْبِيتاً لِلْإِخْلَاصِ وَ الْحَجَّ تَسْلِيَةً لِلدِّينِ وَ الْعَدْلَ مُسْكاً لِلْقُلُوبِ وَ الطَّاعَةَ نِظَاماً لِلْمِلَّةِ وَ الْإِمَامَةَ لَمّاً مِنَ الْفُرْقَةِ وَ الْجِهَادَ عِزّاً لِلْإِسْلَامِ وَ الصَّبْرَ مَعُونَةً عَلَى الِاسْتِيجَابِ وَ الْأَمْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَامَّةِ

He^-azwj Obligated the Eman as a cleanser from the Shirk, and the Salat as a drain from the arrogance, and the Zakat as an increase in the sustenance, and the Fasts an affirmation of the sincerity, and the Hajj as a support for the Religion, and the justice as a withholding for the hearts, and the obedience as a system for the nation, and the Imamate for stopping the separations, and the Jihad as an honour for Al-Islam, and the patience as an assistance upon the Answer (from Allah^-azwj), and the enjoining of the good in the interest of the public.

وَ بِرَّ الْوَالِدَيْنِ وِقَايَةً عَنِ السَّخَطِ وَ صِلَةَ الْأَرْحَامِ مَنْمَاةً لِلْعَدَدِ وَ الْقِصَاصَ حَقْناً لِلدِّمَاءِ وَ الْوَفَاءَ لِلنَّذْرِ تَعَرُّضاً لِلْمَغْفِرَةِ وَ تَوْفِيَةَ الْمَكَايِيلِ وَ الْمَوَازِينِ تَغْيِيراً لِلْبَخْسَةِ وَ اجْتِنَابَ قَذْفِ الْمُحْصَنَاتِ حَجْباً عَنِ اللَّعْنَةِ وَ اجْتِنَابَ السَّرِقَةِ إِيجَاباً لِلْعِفَّةِ

And kindness with the parents as a protection from the anger, and helping the relatives as a development of the numbers, and the retaliation as a saving of the bloods, and the loyalty (fulfilment) of the vows is an exposure to the Forgiveness, and fulfilment of the measures and the weights as a changing of the cheating, and shunning the slandering the married woman as a veil from the Curse, and shunning the theft as a response to the chastity.

وَ مُجَانَبَةَ أَكْلِ أَمْوَالِ الْيَتَامَى إِجَارَةً مِنَ الظُّلْمِ وَ الْعَدْلَ فِي الْأَحْكَامِ إِينَاساً لِلرَّعِيَّةِ وَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الشِّرْكَ إِخْلَاصاً لِلرُّبُوبِيَّةِ فَ اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ‏ فِيمَا أَمَرَكُمْ بِهِ وَ انْتَهُوا عَمَّا نَهَاكُمْ عَنْهُ

And shunning the consumption of the wealth of the orphans as a rescuer from the injustice, and the justice in the Ordinances is cordiality for the citizens, and Allah^-azwj Mighty and Majestic Prohibited the Shirk for purity of the Lordship. Therefore, fear Allah^-azwj as is His^-azwj Right to be in what He^-azwj has Commanded you with, and refrain from what He^-azwj has Prohibited you from’’.[4]

2- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الدَّيْرِيِّ عَنْ عَبْدِ الْوَرَّاقِ بْنِ حَاتِمٍ عَنْ مَعْمَرٍ بن [عَنْ‏] قَتَادَةَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ جَاءَنِي جَبْرَئِيلُ فَقَالَ لِي يَا أَحْمَدُ الْإِسْلَامُ عَشَرَةُ أَسْهُمٍ وَ قَدْ خَابَ مَنْ لَا سَهْمَ لَهُ فِيهَا أَوَّلُهَا شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ هِيَ الْكَلِمَةُ وَ الثَّانِيَةُ الصَّلَاةُ وَ هِيَ الطُّهْرُ وَ الثَّالِثَةُ الزَّكَاةُ وَ هِيَ الْفِطْرَةُ وَ الرَّابِعَةُ الصَّوْمُ وَ هِيَ الْجُنَّةُ وَ الْخَامِسَةُ الْحَجُّ وَ هِيَ الشَّرِيعَةُ وَ السَّادِسَةُ الْجِهَادُ وَ هُوَ الْعِزُّ وَ السَّابِعَةُ الْأَمْرُ بِالْمَعْرُوفِ وَ هُوَ الْوَفَاءُ وَ الثَّامِنَةُ النَّهْيُ عَنِ الْمُنْكَرِ وَ هُوَ الْحُجَّةُ وَ التَّاسِعَةُ الْجَمَاعَةُ وَ هِيَ الْأُلْفَةُ وَ الْعَاشِرَةُ الطَّاعَةُ وَ هِيَ الْعِصْمَةُ

‘Ilal Al Sharaie’ – Ali Bin Hatim, from Ahmad bin Ali Al Abdy, from Al hassan Bin Ibrahim Al Hashimy, from Is’haq Bin Ibrahim Al Dayri, from Abdul Waraq Bin Hatim, from Ma’mar Bin Qatada, from Anas Bin Malik (a well-known fabricator) who said,

‘Jibraeel^-as came to me^-saww and said to me^-saww: ‘O Ahmad^-saww! Al-Islam is of ten parts, and he has lost, one who has no share for him in these – The first of it is the testimony that there is no god except Allah^-azwj and it is the phrase (spoken); and the second is the Salat and it is the cleansing; and the third is Zakat and it is Al-Fitra; and the fourth is the Fast and it is the shield; and the fifth is the Hajj and it is the Law; and the sixth is the Jihad and it is the honour; and the seventh is the enjoining with the goodness and it is the loyalty; and the eighth is the forbidding from the evil and it is the argument; and the night is the congregation and it is the affinity; and the tenth is the obedience and it is the protection’.

قَالَ قَالَ حَبِيبِي جَبْرَئِيلُ إِنَّ مَثَلَ هَذَا الدِّينِ كَمَثَلِ شَجَرَةٍ ثَابِتَةٍ الْإِيمَانُ أَصْلُهَا وَ الصَّلَاةُ عُرُوقُهَا وَ الزَّكَاةُ مَاؤُهَا وَ الصَّوْمُ سَعَفُهَا وَ حُسْنُ الْخُلُقِ وَرَقُهَا وَ الْكَفُّ عَنِ الْمَحَارِمِ ثَمَرُهَا فَلَا تَكْمُلُ شَجَرَةٌ إِلَّا بِالثَّمَرِ كَذَلِكَ الْإِيمَانُ لَا يَكْمُلُ إِلَّا بِالْكَفِّ عَنِ الْمَحَارِمِ

He (Anas Bin Malik) said, ‘He^-saww said: ‘Jibraeel^-as came to me^-saww (and said): ‘An example of this Religion is like an example of an affirmed tree – the Eman is its root, and the Salat is its veins, and the Zakat it is waters, and the Fast is its foliage, and good manners are its leaves, and the refraining from the Prohibitions are its fruits. The tree is not perfect except with fruits, like that the Eman is not perfect except with the refrainment from the Prohibitions’’.[5]

3- ع، علل الشرائع أَبِي وَ ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سَأَلَهُ عَنْ شَيْ‏ءٍ مِنَ الْحَلَالِ وَ الْحَرَامِ فَقَالَ إِنَّهُ لَمْ يُجْعَلْ شَيْ‏ءٌ إِلَّا لِشَيْ‏ءٍ

‘Ilal Al Sharaie’ – My father, and Ibn al Waleed, from Sa’ad, from Ibrahim Bin Hashim, from Ibn Abu Umeyr, from Jameel,

‘From Abu Abdullah^-asws having been asked about something from the Permissible(s) and the Prohibition, and he^-asws said: ‘Nothing has been Made to be except for a thing (reason)’’.[6]

4- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنْ أَحَدٍ أَغْيَرَ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَنْ أَغْيَرُ مِمَّنْ حَرَّمَ‏ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ‏

‘Tafseer Al Ayyashi’ – From Ali Bin Abu Hamza who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘There is no one more honourable than Allah^-azwj Blesse and Exalted, and who can be more honourable than the One^-azwj Who Prohibited the immoralities, whatever is apparent from these and whatever is hidden?’’.[7]

5- نهج، نهج البلاغة قب، المناقب لابن شهرآشوب قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ فَرَضَ اللَّهُ تَعَالَى الْإِيمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلَاةَ تَنْزِيهاً عَنِ الْكِبْرِ وَ الزَّكَاةَ تَسْبِيباً لِلرِّزْقِ وَ الصِّيَامَ ابْتِلَاءً لِإِخْلَاصِ الْمُحِقِّ وَ الْحَجَّ تَقْوِيَةً لِلدِّينِ‏ وَ الْجِهَادَ عِزّاً لِلْإِسْلَامِ وَ الْأَمْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَوَامِّ وَ النَّهْيَ‏ عَنِ الْمُنْكَرِ رَدْعاً لِلسُّفَهَاءِ وَ صِلَةَ الْأَرْحَامِ مَنْمَاةً لِلْعَدَدِ وَ الْقِصَاصَ حَقْناً لِلدِّمَاءِ

‘Nahj Balagah’, ‘Al Manaqib’ of Ibn Shehr Ashoub –

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj the Exalted Obligated the Eman as a cleansing from the Shirk, and the Salat as a drain from the arrogance, and the Zakat as a cause for the sustenance, and the fasts as a Trial for the sincerity of the people, and the Hajj as a strengthening for the Religion, and the Jihad as an honour for Al-Islam, and the enjoining of the good for the interests of the public, and the forbidding from the evil as a deterrent for the foolish ones, and helping the relatives as a development for the numbers, and retaliation as a saving of the bloods,

وَ إِقَامَةَ الْحُدُودِ إِعْظَاماً لِلْمَحَارِمِ وَ تَرْكَ شُرْبِ الْخَمْرِ تَحْصِيناً لِلْعَقْلِ وَ مُجَانَبَةَ السَّرِقَةِ إِيجَاباً لِلْعِفَّةِ وَ تَرْكَ الزِّنَا تَحْقِيقاً لِلنَّسَبِ وَ تَرْكَ اللِّوَاطِ تَكْثِيراً لِلنَّسْلِ وَ الشَّهَادَاتِ‏ اسْتِظْهَاراً عَلَى الْمُجَاحَدَاتِ وَ تَرْكَ الْكَذِبِ تَشْرِيفاً لِلصِّدْقِ وَ السَّلَامَ أَمَاناً مِنَ الْمَخَاوِفِ وَ الْإِمَامَةَ نِظَاماً لِلْأُمَّةِ وَ الطَّاعَةَ تَعْظِيماً لِلسُّلْطَانِ‏

and establishment of the legal penalties as a reverence for the Prohibitions, and leaving the drinking of wine as a protection for the intellect, and shunning of the theft as a positive for the chastity, and leaving the adultery as an attribution for the lineages, and leaving the sodomy for multiply the lineages, and the testimonies as furnishing proof upon the contenders, and leaving the lies as ennoblement for the truthfulness, and the peace as a security from the fear, and the Imamate as a system for the community, and the obedience as a reverence for the ruling authority’’.[8]

6- قب، المناقب لابن شهرآشوب‏ مِمَّا أَجَابَ الرِّضَا ع بِحَضْرَةِ الْمَأْمُونِ لِصَبَّاحِ بْنِ نَصْرٍ الْهِنْدِيِّ وَ عِمْرَانَ الصَّابِي عَنْ مَسَائِلِهِمَا قَالَ عِمْرَانُ الْعَيْنُ نُورٌ مُرَكَّبَةٌ أَمِ الرُّوحُ تُبْصِرُ الْأَشْيَاءَ مِنْ مَنْظَرِهَا

‘Al Manaqib’ of Ibn Shehr Ashoub’ – From what Al-Reza^-asws answered in the presence of Al-Mamoun to Sabah Bin Nasr Al-Hindy, and Imran Al-Saby of their questions. Imran said, ‘Is the eye a vehicle of light or does the soul see the things from its own looking?’

قَالَ ع الْعَيْنُ شَحْمَةٌ وَ هُوَ الْبَيَاضُ وَ السَّوَادُ وَ النَّظَرُ لِلرُّوحِ دَلِيلُهُ أَنَّكَ تَنْظُرُ فِيهِ فَتَرَى صُورَتَكَ فِي وَسَطِهِ وَ الْإِنْسَانُ لَا يَرَى صُورَتَهُ إِلَّا فِي مَاءٍ أَوْ مِرْآةٍ وَ مَا أَشْبَهَ ذَلِكَ

He^-asws said: ‘The eye is a piece of fat, and it is the white and the black, and the looking is for the soul, it’s evidence is, you look into it and you will see your face in its middle, and the human being cannot see his own face except in water or a mirror and what resembles that’.

قَالَ صَبَّاحٌ فَإِذَا عَمِيَتِ الْعَيْنُ كَيْفَ صَارَتِ الرُّوحُ قَائِمَةً وَ النَّظَرُ ذَاهِبٌ قَالَ كَالشَّمْسِ طَالِعَةً يَغْشَاهَا الظَّلَامُ

Sabah said, ‘When the eye is blinded, how come the soul remains standing the looking is gone?’ He^-asws said: ‘Like the sun emerging overwhelms the darkness’.

قَالا أَيْنَ تَذْهَبُ الرُّوحُ قَالَ أَيْنَ يَذْهَبُ الضَّوْءُ الطَّالِعُ مِنَ الْكُوَّةِ فِي الْبَيْتِ إِذَا سُدَّتِ الْكُوَّةُ قَالَ أَوْضِحْ لِي ذَلِكَ قَالَ الرُّوحُ مَسْكَنُهَا فِي الدِّمَاغِ وَ شُعَاعُهَا مُنْبَثٌّ فِي الْجَسَدِ بِمَنْزِلَةِ الشَّمْسِ دَارَتُهَا فِي السَّمَاءِ وَ شُعَاعُهَا مُنْبَسِطٌ عَلَى الْأَرْضِ فَإِذَا غَابَتِ الدَّارَةُ فَلَا شَمْسَ وَ إِذَا قُطِعَتِ الرَّأْسُ فَلَا رُوحَ

They both said, ‘Where does the soul go?’ He^-asws said: ‘Where does the illumination from the crack in the house go when the crack is sealed?’ He said, ‘Clarify that for me’. He^-asws said: ‘The soul is settled in the brain, and its rays are a network inside the body at the status of the sun, its orbit is in the sky and its rays are extended upon the earth. When the orbiting is absent, then there is no sun, and when the head is cut off, so there is no soul’.

قَالا فَمَا بَالُ الرَّجُلِ يَلْتَحِي دُونَ الْمَرْأَةِ قَالَ ع زَيَّنَ اللَّهُ الرِّجَالَ بِاللِّحَى وَ جَعَلَهَا فَصْلًا يُسْتَدَلُّ بِهَا عَلَى الرِّجَالِ مِنَ النِّسَاءِ

They said, ‘What is the matter that the man has a beard besides the woman?’ He^-asws said: ‘Allah^-azwj Adorned the men with the beard, and Made it as a distinction pointing with it upon the men from the women’.

قَالَ عِمْرَانُ مَا بَالُ الرَّجُلِ إِذَا كَانَ مُؤَنَّثاً وَ الْمَرْأَةُ إِذَا كَانَتْ مُذَكَّرَةً

He said, ‘What is the matter with the man when the man is effeminate and the woman when she was manly?’

قَالَ ع عِلَّةُ ذَلِكَ أَنَّ الْمَرْأَةَ إِذَا حَمَلَتْ وَ صَارَ الْغُلَامُ مِنْهَا فِي الرَّحِمِ مَوْضِعَ الْجَارِيَةِ كَانَ مُؤَنَّثاً وَ إِذَا صَارَتِ الْجَارِيَةُ مَوْضِعَ الْغُلَامِ كَانَتْ مُذَكَّرَةً وَ ذَلِكَ أَنَّ مَوْضِعَ الْغُلَامِ فِي الرَّحِمِ مِمَّا يَلِي مَيَامِنَهَا وَ الْجَارِيَةِ مِمَّا يَلِي مَيَاسِرَهَا

He^-asws said: ‘A reason of that is that the woman, when she is pregnant and the body comes to be from her in the womb in place of the girl, he would be effeminate, and when the girl comes to be in place of the boy, she would be manly, and that is because the place of the boy in the woman is from what follows from its right, and the girl is from what follows its left.

وَ رُبَّمَا وَلَدَتِ الْمَرْأَةُ وَلَدَيْنِ فِي بَطْنٍ وَاحِدٍ فَإِنْ عَظُمَ ثَدْيَاهَا جَمِيعاً تَحْمِلُ تَوْأَمَيْنِ وَ إِنْ عَظُمَ أَحَدُ ثَدْيَيْهَا كَانَ ذَلِكَ دَلِيلًا عَلَى أَنَّهَا تَلِدُ وَاحِداً إِلَّا أَنَّهُ إِذَا كَانَ الثَّدْيُ الْأَيْمَنُ أَعْظَمَ كَانَ الْمَوْلُودُ ذَكَراً وَ إِذَا كَانَ الْأَيْسَرُ أَعْظَمَ كَانَ الْمَوْلُودُ أُنْثَى وَ إِذَا كَانَتْ حَامِلًا فَضَمُرَ ثَدْيُهَا الْأَيْمَنُ فَإِنَّهَا تُسْقِطُ غُلَاماً وَ إِذَا ضَمُرَ ثَدْيُهَا الْأَيْسَرُ فَإِنَّهَا تُسْقِطُ أُنْثَى وَ إِذَا ضَمُرَا جَمِيعاً تُسْقِطُهُمَا جَمِيعاً

And sometimes the woman gives birth to two children in one belly (pregnancy). If both her breasts are large she would carry safely, and it one of her breasts was large that would be evidence upon that she would give birth to one, except if it was the right breast being larger, her new-born would be male, and it was the left one larger, her new-born would be a girl, and when her right breast thins out, a boy would be miscarried, and when her left breast thins out, a female would be miscarried, and when both thin out together, both of them would be miscarried’.

قَالا مِنْ أَيِّ شَيْ‏ءٍ الطُّولُ وَ الْقِصَرُ فِي الْإِنْسَانِ فَقَالَ مِنْ قِبَلِ النُّطْفَةِ إِذَا خَرَجَتْ مِنَ الذَّكَرِ فَاسْتَدَارَتْ جَاءَ الْقِصَرُ وَ إِنْ اسْتَطَالَتْ جَاءَ الطُّولُ

They said, ‘From which thing is the tallness and the shortness in the human being?’ He^-asws said: ‘From a direction of the seed when it comes out from the male and it turns around, the shortness would come to be, and if it prolongs, the tallness would come to be’.

قَالَ صَبَّاحٌ مَا أَصْلُ الْمَاءِ قَالَ ع أَصْلُ الْمَاءِ خَشْيَةُ اللَّهِ بَعْضُهُ مِنَ السَّمَاءِ وَ يَسْلُكُهُ فِي الْأَرْضِ يَنَابِيعَ وَ بَعْضُهُ مَاءٌ عَلَيْهِ‏ الْأَرَضُونَ وَ أَصْلُهُ وَاحِدٌ عَذْبٌ فُرَاتٌ

Sabah said, ‘What is the origin of the water?’ He^-asws said: ‘The origin of the water is fear of Allah^-azwj. Some of it is from the sky and travels in the earth as springs, and some of it, the earth is upon it (underground), and its origin is one, sweet, fresh’.

قَالَ فَكَيْفَ مِنْهَا عُيُونُ نِفْطٍ وَ كِبْرِيتٍ وَ قَارٍ وَ مِلْحٍ وَ أَشْبَاهِ ذَلِكَ قَالَ غَيَّرَهُ الْجَوْهَرُ وَ انْقَلَبَتْ كَانْقِلَابِ الْعَصِيرِ خَمْراً وَ كَمَا انْقَلَبَتِ الْخَمْرُ فَصَارَتْ خَلًّا وَ كَمَا يَخْرُجُ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خَالِصاً

He said, ‘Then how come from these are springs of oil, and sulphur, and bitumen, and salt and resembling that?’ He^-asws said: ‘The essence changes it and it transforms like the transformation of the juice into wine, and just as the wine transforms and becomes vinegar, and just as from between faeces and blood, pure milk comes out’.

قَالَ فَمِنْ أَيْنَ أُخْرِجَتْ أَنْوَاعُ الْجَوَاهِرِ قَالَ انْقَلَبَ مِنْهَا كَانْقِلَابِ النُّطْفَةِ عَلَقَةً ثُمَّ مُضْغَةً ثُمَّ خِلْقَةً مُجْتَمِعَةً مَبْنِيَّةً عَلَى الْمُتَضَادَّاتِ الْأَرْبَعِ

He said, ‘From where do the variety of essences come out?’ He^-asws said: ‘They get transformed from these like the transformation of the seed into a clot, then (into a) lump, then (into) a collectively built body upon the four antibodies.

قَالَ عِمْرَانُ إِذَا كَانَتِ الْأَرْضُ خُلِقَتْ مِنَ الْمَاءِ وَ الْمَاءُ بَارِدٌ رَطْبٌ فَكَيْفَ صَارَتِ الْأَرْضُ بَارِدَةً يَابِسَةً قَالَ سُلِبَتِ النَّدَاوَةُ فَصَارَتْ يَابِسَةً

Imran said, ‘When the earth was Created from the water, and the water is cold, wet, then how come the earth cooled as dry?’ He^-asws said: ‘The moisture was withdrawn so it became dry’.

قَالَ الْحَرُّ أَنْفَعُ أَمِ الْبَرْدُ قَالَ بَلِ الْحَرُّ أَنْفَعُ مِنَ الْبَرْدِ لِأَنَّ الْحَرَّ مِنْ حَرِّ الحيات [الْحَيَاةِ] وَ الْبَرْدَ مِنْ بَرْدِ الْمَوْتِ وَ كَذَلِكَ السُّمُومُ الْقَاتِلَةُ الْحَارُّ مِنْهَا أَسْلَمُ وَ أَقَلُّ ضَرَراً مِنَ السُّمُومِ الْبَارِدَةِ

He said, ‘Is the heat more beneficial or the cold?’ He^-asws said: ‘But, the heat is more beneficial than the cold, because the heat is from the heat of life, and the cold is from the coldness of the death, and similar to that are the killer poisons, the hot ones from these are safer and less harmful than the cold poisons.

وَ سَأَلَاهُ عَنْ عِلَّةِ الصَّلَاةِ فَقَالَ طَاعَةٌ أَمَرَهُمْ بِهَا وَ شَرِيعَةٌ حَمَلَهُمْ عَلَيْهَا وَ فِي الصَّلَاةِ تَوْقِيرٌ لَهُ وَ تَبْجِيلٌ وَ خُضُوعٌ مِنَ الْعَبْدِ إِذَا سَجَدَ وَ الْإِقْرَارُ بِأَنَّ فَوْقَهُ رَبّاً يَعْبُدُهُ وَ يَسْجُدُ لَهُ

And they both asked him^-asws about the reason for the Salat, so he^-asws said: ‘And (act of) obedience they have been Commanded with, and a Law carrying them upon it. And in the Salat, there is dignity to Him^-azwj and a reverence, and humbleness from the servant when he does Sajdah, and the acceptance with that above him there is a Lord^-azwj he is worshipping and doing Sajdah to.

وَ سَأَلَاهُ عَنِ الصَّوْمِ فَقَالَ ع امْتَحَنَهُمْ بِضَرْبٍ مِنَ الطَّاعَةِ كَيْمَا يَنَالُوا بِهَا عِنْدَهُ الدَّرَجَاتِ لِيُعَرِّفَهُمْ فَضْلَ مَا أَنْعَمَ عَلَيْهِمْ مِنْ لَذَّةِ الْمَاءِ وَ طِيبِ الْخُبُزِ وَ إِذَا عَطِشُوا يَوْمَ صَوْمِهِمْ ذَكَرُوا يَوْمَ الْعَطَشِ الْأَكْبَرِ فِي الْآخِرَةِ وَ زَادَهُمْ ذَلِكَ رَغْبَةً فِي الطَّاعَةِ

And they asked him about the Fasts, so he^-asws said: ‘Their examination with a variety from the (acts of) obedience in order to attain with it the ranks in His^-azwj Presence for Him^-azwj to Make them recognise the merits of what He^-azwj has Favoured upon them, from the pleasures of (drinking) the water and (eating) the good bread. And when they are thirsty on the day of their Fasts, they would remember the thirst of the Great Day in the Hereafter, and that would increase them in desire regarding the obedience’.

وَ سَأَلَاهُ لِمَ حَرَّمَ الزِّنَا قَالَ لِمَا فِيهِ مِنَ الْفَسَادِ وَ ذَهَابِ الْمَوَارِيثِ وَ انْقِطَاعِ الْأَنْسَابِ لَا تَعْلَمُ الْمَرْأَةُ فِي الزِّنَا مَنْ أَحْبَلَهَا وَ لَا الْمَوْلُودُ يَعْلَمُ مَنْ أَبُوهُ وَ لَا أَرْحَامَ مَوْصُولَةَ وَ لَا قَرَابَةَ مَعْرُوفَةَ

And they asked him, ‘Why is the adultery Prohibited?’ He^-asws said: ‘Due to that is from the corruption, and the doing away of the inheritances, and the termination of the lineages. The woman in the adultery would not know who impregnated her, nor would the new-born know who his father his, nor would the womb relationships be connected, nor would the relatives be recognised’.[9]

7- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ أَبَانٍ عَنْ زِيَادِ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي سُخَيْلَةَ عَنْ سَلْمَانَ قَالَ: بَيْنَا أَنَا جَالِسٌ عِنْدَ رَسُولِ اللَّهِ ص إِذَا قَصَدَ لَهُ رَجُلٌ فَقَالَ‏

‘The book of Haseen Bin Saeed’ and ‘Al Nawadir’ – Fazalat, from Aban, from Ziyad Bin Abu Raja’a, from Abu Ubeyda, from Abu Sakheela,

‘From Salman^-ra who said, ‘While I^-ra was seated in the presence of Rasool-Allah^-saww when a man headed towards him^-saww and said, ‘O Rasool-Allah^-saww! The slaves. Rasool-Allah^-saww said: ‘A Trial with you and a Trial with him for Allah^-azwj Mighty and Majestic to See how thankful you are, and to See how patient he is’’.[10]

8- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ إِنَّ مِنْ عِبَادِي مَنْ يَسْأَلُنِي الشَّيْ‏ءَ مِنْ طَاعَتِي لِأُحِبَّهُ فَأَصْرِفُ ذَلِكَ عَنْهُ لِكَيْ لَا يُعْجِبَهُ عَمَلُهُ

‘The book of Haseen Bin Saeed’ and ‘Al Nawadir’ – Ibn Abu Umeyr, from Mansour Bin Yunus, from al Sumaly,

‘From one of the two (5^th – 6^th Imam^-asws) having said: ‘Allah^-azwj Blessed and Exalted is Saying: “From My^-azwj servants is one who asks Me^-azwj for the thing something while in My^-azwj obedience, I^-azwj Love (to Give it), but I^-azwj Turn that away from him so that he would not be astounded (amazed) with his deed’’.[11]

9- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْقَاسِمِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحُسَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَوْ لَا أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ مَا خَلَّى اللَّهُ عَزَّ وَ جَلَّ بَيْنَ عَبْدِهِ الْمُؤْمِنِ وَ بَيْنَ ذَنْبٍ أَبَداً

‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ubeydullah Bin Al Husayn Bin Ibrahim, from Ali Bin Abdullah Bin Al Husayn Bin Ali Bin Al Husayn, from Ali Bin Al Qasim Bin Al Husayn Bin Zayd, from his father, from his grandfather Al Husayn,

‘From Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘Had the sin not been better for the Momin than the self-conceitedness, Allah^-azwj Mighty and Majestic would not have Left His^-azwj Momin servant alone with a sin, ever!’’[12]

10- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ وَضَعَ الثَّوَابَ عَلَى طَاعَتِهِ وَ الْعِقَابَ عَلَى مَعْصِيَتِهِ زِيَادَةً لِعِبَادِهِ عَنْ نَقِمَتِهِ وَ حِيَاشَةً لَهُمْ إِلَى الْجَنَّةِ

‘Nahj Al Balagah’ –

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj the Glorious Placed the Rewards upon His^-azwj obedience and the Punishment upon His^-azwj disobedience, as an increase for His^-azwj servants of His^-azwj Scourge (Torment), and as an ushering for them to the Paradise’’.[13]

11- وَ قَالَ ع فِي الْقَاصِعَةِ وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ أَ لَا تَرَوْنَ أَنَّ اللَّهَ سُبْحَانَهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنْ آدَمَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ

And he^-asws said in (the sermon of) ‘Al Qasia’ – ‘And every time the Trial and the Test was greater, the Rewards and the Recompense would be more plentiful. Do you not see that Allah^-azwj the Glorious Tested the former ones from the time of Adam^-as up to the latter ones from this world with stones (idols) neither harming nor benefitting, nor seeing, nor hearing?

فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً ثُمَّ وَضَعَهُ بِأَوْعَرِ بُقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ‏ الدُّنْيَا مَدَراً إِلَى قَوْلِهِ وَ لَكِنَّ اللَّهَ يَخْتَبِرُ عِبَادَهُ بِأَنْوَاعِ الشَّدَائِدِ وَ يَتَعَبَّدُهُمْ بِأَلْوَانِ الْمَجَاهِدِ وَ يَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ قُلُوبِهِمْ وَ إِسْكَاناً لِلتَّذَلُّلِ فِي نُفُوسِهِمْ وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ

He^-azwj Made His^-azwj Sacred House which He^-azwj had Made as a standing for the people, the He^-azwj Placed it in the most difficult place of the earth as a rock, and least of elevation in the world of rain’ – up to his^-asws words: ‘But Allah^-azwj Tests His^-azwj servants by a variety of the difficulties, and enslaves them with types of fighters, and Tries them with a variety of the abhorrence(s), as an extraction of the arrogance from their hearts, and setting of the humbleness within themselves, and to Make that as open doors to His^-azwj Grace, and causes easing to His^-azwj Pardon.

فَاللَّهَ اللَّهَ فِي عَاجِلِ الْبَغْيِ وَ آجِلِ وَخَامَةِ الظُّلْمِ وَ سُوءِ عَاقِبَةِ الْكِبْرِ إِلَى قَوْلِهِ ع وَ عَنْ ذَلِكَ مَا حَرَسَ اللَّهُ عِبَادَهُ الْمُؤْمِنِينَ بِالصَّلَوَاتِ وَ الزَّكَوَاتِ وَ مُجَاهَدَةِ الصِّيَامِ فِي الْأَيَّامِ الْمَفْرُوضَاتِ تَسْكِيناً لِأَطْرَافِهِمْ‏ وَ تَخْشِيعاً لِأَبْصَارِهِمْ وَ تَذْلِيلًا لِنُفُوسِهِمْ وَ تَخْفِيضاً لِقُلُوبِهِمْ وَ إِذْهَاباً لِلْخُيَلَاءِ عَنْهُمْ

Allah^-azwj, Allah^-azwj! the rebellion in the immediate (term) and the consequences of the injustice and the evil Punishment of the arrogance’ – up to his^-asws words: ‘And of that is what Allah^-azwj Protects His^-azwj Momineen servants with the Salats, and the Zakats, and struggles of the Fasts during the Obligatory days as a calmness of their body parts and a fearing of their sights, and humbleness for themselves, and a lightness for their hearts, and a removal of the haughtiness from them.

لِمَا فِي ذَلِكَ مِنْ تَعْفِيرِ عَتَاقِ الْوُجُوهِ‏ بِالتُّرَابِ تَوَاضُعاً وَ إِلْصَاقِ كَرَائِمِ الْجَوَارِحِ بِالْأَرْضِ تَصَاغُراً وَ لُحُوقِ الْبُطُونِ بِالْمُتُونِ‏ مِنَ الصِّيَامِ تَذَلُّلًا مَعَ مَا فِي الزَّكَاةِ مِنْ صَرْفِ ثَمَرَاتِ الْأَرْضِ وَ غَيْرِ ذَلِكَ إِلَى أَهْلِ الْمَسْكَنَةِ وَ الْفَقْرِ

(This is) due to what is in that from the wiping the delicate cheeks of the face in the dust in humbleness, and adhesion of the honourable body parts with the ground in be littleness, and touching of the bellies with the backs from Fasting as a humbleness, along with what is in the Zakat from the turning of the fruits of the earth and other than that to the people of need and poverty.

انْظُرُوا إِلَى مَا فِي هَذِهِ الْأَفْعَالِ مِنْ قَمْعِ نَوَاجِمِ الْفَخْرِ وَ قَدْعِ طَوَالِعِ الْكِبْرِ

Look at what is in these deeds from the curbing of the appearance of the pride, and suppressing the traces of the arrogance’’.[14]

أبواب الموت و ما يلحقه إلى وقت البعث و النشور

CHAPTERS ON DEATH, AND WOULD FACE HIM UP TO THE TIME OF THE RESURRECTION AND THE PUBLICITY

باب 1 حكمة الموت و حقيقته و ما ينبغي أن يعبر عنه‏

CHAPTER 1 – THE WISDOM OF DEATH AND ITS REALITY, AND WHAT IS BEFITTING TO LEARN A LESSON FROM IT

الآيات الملك‏ الَّذِي خَلَقَ الْمَوْتَ وَ الْحَياةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَ هُوَ الْعَزِيزُ الْغَفُورُ

The Verses – (Surah) Al Mulk: Who Created the death and the life in order to Try you, which of you is best in deeds, and He is the Mighty, the Forgiving [67:2]

1- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ قَوْماً أَتَوْا نَبِيّاً لَهُمْ فَقَالُوا ادْعُ لَنَا رَبَّكَ‏ يَرْفَعْ عَنَّا الْمَوْتَ فَدَعَا لَهُمْ فَرَفَعَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْهُمُ الْمَوْتَ وَ كَثُرُوا حَتَّى ضَاقَتْ بِهِمُ الْمَنَازِلُ وَ كَثُرَ النَّسْلُ وَ كَانَ الرَّجُلُ يُصْبِحُ فَيَحْتَاجُ أَنْ يُطْعِمَ أَبَاهُ وَ أُمَّهُ وَ جَدَّهُ وَ جَدَّ جَدِّهِ وَ يُوَضِّيَهُمْ‏ وَ يَتَعَاهَدَهُمْ فَشُغِلُوا عَنْ طَلَبِ الْمَعَاشِ

‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abu Abdullah^-asws said: ‘A group came to a Prophet^-as of theirs and they said, ‘Supplicate to your^-as Lord^-azwj for us to raise the death from us’. He^-as supplication for them and Allah^-azwj Blessed and Exalted, Raised the death from them, and they multiplied until the houses were constrained with them and the lineages were a lot. And the man would wake up in the morning and he would be needy to feed his father, and his mother, and his grandfather, and grandfather of his grandfather, and he would clean them and stay with them, and was too pre-occupied from seeking the livelihood.

فَأَتَوْهُ فَقَالُوا سَلْ رَبَّكَ أَنْ يَرُدَّنَا إِلَى آجَالِنَا الَّتِي كُنَّا عَلَيْهَا فَسَأَلَ رَبَّهُ عَزَّ وَ جَلَّ فَرَدَّهُمْ إِلَى آجَالِهِمْ

They came to him^-as and said, ‘Ask your^-as Lord^-azwj that He^-azwj should Return to us our terms (life-spans) which we used to be upon’. So, he^-as asked his^-as Lord^-azwj Mighty and Majestic, and He^-azwj Returned their life-spans to them’’.[15]

2- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْحَيَاةُ وَ الْمَوْتُ خَلْقَانِ مِنْ خَلْقِ اللَّهِ فَإِذَا جَاءَ الْمَوْتُ فَدَخَلَ فِي الْإِنْسَانِ لَمْ يَدْخُلْ فِي شَيْ‏ءٍ إِلَّا وَ خَرَجَتْ‏ مِنْهُ الْحَيَاةُ

‘Al-Kafi’ – Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazalat, from Musa Bin Bakr, from Zurara,

‘From Abu Ja’far^-asws having said: ‘The life and the death are two creations from the Creation of Allah^-azwj. When death comes and enters into the human being, it does not enter into anything except the life exits from it’’.[16]

3- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقُولُ اسْتَأْثَرَ اللَّهُ بِفُلَانٍ فَقَالَ ذَا مَكْرُوهٌ فَقِيلَ فُلَانٌ يَجُودُ بِنَفْسِهِ فَقَالَ لَا بَأْسَ أَ مَا تَرَاهُ يَفْتَحُ فَاهُ عِنْدَ مَوْتِهِ مَرَّتَيْنِ أَوْ ثَلَاثاً فَذَلِكَ حِينَ يَجُودُ بِهَا لِمَا يَرَى مِنْ ثَوَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ كَانَ بِهَا ضَنِيناً

‘Al-Kafi’ – The number (of reporters), from Sahl, from one of our companions, from Muhammad Bin Sakeyn who said,

‘Abu Abdullah^-asws was asked about the man who says, ‘Allah^-azwj Prefers so and so’. He^-asws said: ‘That is abhorrent’. It was said, ‘So and so is excited with himself (to die)’. He^-asws said: ‘There is no problem. But, do you not see him opening his mouth during his death twice or thrice, so that is where he is excited with it due to what he sees from the Rewards of Allah^-azwj Mighty and Majestic, and he had been guessing with it beforehand’’.[17]

4- ع، علل الشرائع عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا صَارَ الْإِنْسَانُ يَأْكُلُ وَ يَشْرَبُ بِالنَّارِ وَ يُبْصِرُ وَ يَعْمَلُ بِالنُّورِ وَ يَسْمَعُ وَ يَشَمُّ بِالرِّيحِ وَ يَجِدُ الطَّعَامَ وَ الشَّرَابَ بِالْمَاءِ وَ يَتَحَرَّكُ بِالرُّوحِ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ

From Abu Abdullah^-asws having said: ‘But rather, the human being became eating and drinking by the fire, and sees and works with the light, and he hears and smells with the wind, and find the taste and drinks with the water, and he moves with the soul’ – and the crux of the Hadeeth up to he^-asws said:

فَهَكَذَا الْإِنْسَانُ خُلِقَ مِنْ شَأْنِ الدُّنْيَا وَ شَأْنِ الْآخِرَةِ فَإِذَا جَمَعَ اللَّهُ بَيْنَهُمَا صَارَتْ حَيَاتُهُ فِي الْأَرْضِ لِأَنَّهُ نَزَلَ مِنْ شَأْنِ السَّمَاءِ إِلَى الدُّنْيَا فَإِذَا فَرَّقَ اللَّهُ بَيْنَهُمَا صَارَتْ تِلْكَ الْفُرْقَةُ الْمَوْتَ تَرُدُّ شَأْنَ الْأُخْرَى إِلَى السَّمَاءِ

‘That is how the human being is Created from a bond of the world and a bond of the Hereafter. When Allah^-azwj Gathers between the two, it becomes his life in the world, because he descended from a bond of the sky to the earth. When Allah^-azwj Separates between the two that separation becomes the death, the other bond returns to the sky.

فَالْحَيَاةُ فِي الْأَرْضِ وَ الْمَوْتُ فِي السَّمَاءِ وَ ذَلِكَ أَنَّهُ يُفَرَّقُ بَيْنَ الْأَرْوَاحِ وَ الْجَسَدِ فَرُدَّتِ الرُّوحُ وَ النُّورُ إِلَى‏ الْقُدْرَةِ [الْقُدُسِ‏] الْأُولَى وَ تُرِكَ الْجَسَدُ لِأَنَّهُ مِنْ شَأْنِ الدُّنْيَا وَ إِنَّمَا فَسَدَ الْجَسَدُ فِي الدُّنْيَا لِأَنَّ الرِّيحَ تُنَشِّفُ الْمَاءَ فَيَيْبَسُ فَيَبْقَى الطِّينُ فَيَصِيرُ رُفَاتاً وَ يَبْلَى وَ يَرْجِعُ‏ كُلٌّ إِلَى جَوْهَرِهِ الْأَوَّلِ وَ تَحَرَّكَتِ الرُّوحُ‏ بِالنَّفْسِ حَرَكَتَهَا مِنَ الرِّيحِ فَمَا كَانَ مِنْ نَفْسِ الْمُؤْمِنِ فَهُوَ نُورٌ مُؤَيَّدٌ بِالْعَقْلِ

Then, the life would be in the earth and the death in the sky, and that is because there is a separation between the souls and the body, so the soul and the light return to the former holiness, and the body is left because it is from a bond of the world. And rather, the body is in the world because the wind evaporates the water and it dries up, and there remains the clay and it would become a residue and decay, and everything would return to its former essence, and the soul moves with the self, its movement being from the wind.

وَ مَا كَانَ مِنْ نَفْسِ الْكَافِرِ فَهُوَ نَارٌ مُؤَيَّدٌ بِالنُّكْرِ فَهَذِهِ صُورَةُ نَارٍ وَ هَذِهِ صُورَةُ نُورٍ وَ الْمَوْتُ رَحْمَةٌ مِنَ اللَّهِ لِعِبَادِهِ الْمُؤْمِنِينَ وَ نَقِمَةٌ عَلَى الْكَافِرِينَ

Thus, whatever was from a self of the Momin, so it is a light adherent with the intellect, and whatever was from a self of the Kafir, so it is a fire adherent with the denial. So, this one is an image of fire, and this one is an image of light, and the death is a Mercy from Allah^-azwj to His^-azwj Momineen servants, and a scourge upon the Kafirs’’.[18]

5 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص‏ لَوْ لَا ثَلَاثَةٌ فِي ابْنِ آدَمَ مَا طَأْطَأَ رَأْسَهُ شَيْ‏ءٌ الْمَرَضُ وَ الْمَوْتُ وَ الْفَقْرُ وَ كُلُّهُنَّ فِيهِ وَ إِنَّهُ لَمَعَهُنَّ وَثَّابٌ

‘Al Da’waat’ of Al Rawandy –

‘The Prophet^-saww said: ‘Had it not been for three (things) in a son of Adam^-as, nothing would have lowered his head – the illness, and the death, and the poverty; and all these are in him to Test him and to be Rewarded’’.[19]

باب 2 علامات الكبر و أن ما بين الستين إلى السبعين معترك المنايا و تفسير أرذل العمر

CHAPTER 2 – THE SIGNS OF OLD AGE, AND THAT WHATEVER IS BETWEEN THE SIXTY UP TO THE SEVENTY (YEARS) IS A BATTLEFIELD OF THE DEATHS, AND INTERPRETATION OF “The WORST AGE [16:70]”

الآيات النحل‏ وَ اللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَ مِنْكُمْ مَنْ يُرَدُّ إِلى‏ أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ

The Verses – (Surah) Al Nahl: And Allah Created you, then He Causes you to die, and from you is one who is returned to the worst age so that he does not know anything, after knowing. Surely Allah is All-Knowing, Powerful [16:70]

الحج‏ يا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ إِلى‏ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَ مِنْكُمْ مَنْ يُتَوَفَّى وَ مِنْكُمْ مَنْ يُرَدُّ إِلى‏ أَرْذَلِ الْعُمُرِ لِكَيْلا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئاً

(Surah) Al Hajj: O you people! if you are in doubt about the Resurrection, then surely, We Created you from dust, then from a seed, then from a clot, then from a lump of flesh, formed and unformed, in order to Clarify for you, and We Settle in the wombs whatever We so Desire up to a specified term, then We Extract you as babies for you to be reaching your maturity. And from you is one who is Caused to die, and from you is one who is Returned to the worst age, so he does not know anything after having known. [22:5]

يس‏ وَ مَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَ فَلا يَعْقِلُونَ‏

(Surah) Yaseen: And one We Grant long life to, We Reverse him in the creation. So, are they not using their intellects? [36:68].

Note: –

و روي عن علي ع‏ أَنَّ أَرْذَلَ الْعُمُرِ خَمْسٌ وَ سَبْعُونَ سَنَةً

And it is reported from Ali: ‘The ‘worst age’ is seventy five years’.

1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنِ الصَّبَّاحِ مَوْلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَلَمَّا مَرَرْنَا بِأُحُدٍ قَالَ تَرَى الثَّقْبَ الَّذِي فِيهِ قُلْتُ نَعَمْ قَالَ أَمَّا أَنَا فَلَسْتُ أَرَاهُ وَ عَلَامَةُ الْكِبَرِ ثَلَاثٌ كَلَالُ الْبَصَرِ وَ انْحِنَاءُ الظَّهْرِ وَ رِقَّةُ الْقَدَمِ

‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Abdul Hameed,

‘From Al-Sabah, a slave of Abu Abdullah^-asws, who said, ‘I was with Abu Abdullah^-asws when we passed by someone, he^-asws said: ‘Do you see the perforations (coarse skin) which is in him?’ I said, ‘Yes’. He^-asws said: ‘As for I^-asws, I^-asws didn’t see it, and signs of old age are three – painful eyes, and a bent back, and fragile feet’’.[20]

2- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَمَّنْ حَدَّثَهُ قَالَ: مَاتَ رَجُلٌ مِنْ آلِ أَبِي طَالِبٍ لَمْ يَكُنْ حَضَرَهُ أَبُو الْحَسَنِ ع فَجَاءَهُ قَوْمٌ فَلَمَّا جَلَسَ أَمْسَكَ الْقَوْمُ كَأَنَّ عَلَى رُءُوسِهِمُ الطَّيْرَ فَكَانُوا فِي ذِكْرِ الْفُقَرَاءِ وَ الْمَوْتِ فَلَمَّا جَلَسَ قَالَ ابْتِدَاءً مِنْهُ قَالَ رَسُولُ اللَّهِ ص مَا بَيْنَ السِّتِّينَ إِلَى السَّبْعِينَ مُعْتَرَكُ الْمَنَايَا ثُمَّ قَالَ ع الْفُقَرَاءُ مِحَنُ الْإِسْلَامِ

‘Ma’any A Akhbaar’ – My father, from Sa’ad, from Ahmad Bin Idrees, from Al Ashary, from Ibn Abdul Hameed, from the one who narrated it, said,

‘A man from the family of Abu Talib^-asws died and Abu Al-Hassan^-asws did not attend, so a group came to him^-asws. When they came, the group withheld as if there were birds upon their heads. They were in a mention of the poor ones and the death, and when he^-asws was seated, he^-asws said initiating from him^-asws: ‘Rasool-Allah^-saww said: ‘What is between the sixty up to seventy (years) are a battlefield of the deaths’’.[21]

3- فس، تفسير القمي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: إِذَا بَلَغَ الْعَبْدُ مِائَةَ سَنَةٍ فَهِيَ أَرْذَلُ الْعُمُرِ

‘Tafseer Al Qummi’ – Muhammad Bin Ja’far, from Muhammad Bin Ahmad, from Al Abbas, from Ibn Abu Najran Muhammad Bin Al Qasim, from Ali Bin Al Mugheira,

‘From Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘When the (one) reaches one hundred years, then it is the worst age [16:70]’’.[22]

4- ل، الخصال رُوِيَ‏ أَنَّهُ إِذَا بَلَغَ الْمِائَةَ فَذَلِكَ أَرْذَلُ الْعُمُرِ

‘Al Khisaal’ – It is reported that when he reaches one hundred (years), so that is the worst age [16:70]’.[23] (P.s. – This is not a Hadeeth)

5- وَ رُوِيَ‏ أَنَّ أَرْذَلَ الْعُمُرِ أَنْ يَكُونَ عَقْلُهُ عَقْلَ ابْنِ سَبْعِ سِنِينَ‏

And it is reported that the worst age [16:70], is that his intellect happens to be the intellect of a child of seven years’.[24] (P.S. – This is not a Hadeeth)

6- ف، تحف العقول عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع‏ أَنَّهُ قَالَ يَوْماً إِنَّ أَكْلَ الْبِطِّيخِ يُورِثُ الْجُذَامَ فَقِيلَ لَهُ أَ لَيْسَ قَدْ أَمِنَ الْمُؤْمِنُ إِذَا أَتَى عَلَيْهِ أَرْبَعُونَ سَنَةً مِنَ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ قَالَ نَعَمْ وَ لَكِنْ إِذَا خَالَفَ الْمُؤْمِنُ مَا أُمِرَ بِهِ مِمَّنْ آمَنَهُ لَمْ يَأْمَنْ أَنْ تُصِيبَهُ عُقُوبَةُ الْخِلَافِ

‘Tuhaf Al Uqoul’ – From Abu Al-Hassan^-asws the 3^rd having said one day: ‘Eating the watermelon inherits the leprosy’. It was said to him^-asws, ‘Isn’t it so that the Momin has been secured, when forty years come upon him, from the insanity, and the leprosy, and the vitiligo?’ He^-asws said: ‘But, when the Momin opposes what he has been Commanded with from the One^-azwj Who Secured him, he would not be safe from being hit by a Punishment of (acting) opposite’’.[25]

7- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِذَا بَلَغَ الْعَبْدُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً فَقَدْ بَلَغَ أَشُدَّهُ وَ إِذَا بَلَغَ أَرْبَعِينَ سَنَةً فَقَدِ انْتَهَى مُنْتَهَاهُ وَ إِذَا بَلَغَ إِحْدَى وَ أَرْبَعِينَ فَهُوَ فِي النُّقْصَانِ وَ يَنْبَغِي لِصَاحِبِ الْخَمْسِينَ أَنْ يَكُونَ كَمَنْ هُوَ فِي النَّزْعِ

‘Tafseer Al Ayyashi’ – From Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘When the servant reaches thirty-three years so he has reached (peak of his) strength, and when he reaches forty years, so he has ended to his end-point, and when he reaching forty one (years) so he is in the reduction, and it is befitting for the one of fifty (years) that he becomes like the one who is in the pangs (of death)’’.[26]

8 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص‏ الْمُسْلِمُ إِذَا ضَعُفَ مِنَ الْكِبَرِ يَأْمُرُ اللَّهُ الْمَلَكَ أَنْ يَكْتُبَ لَهُ فِي حَالِهِ تِلْكَ مَا كَانَ يَعْمَلُ وَ هُوَ شَابٌّ نَشِيطٌ مُجْتَمِعٌ

‘Da’waat’ Al Rawandy –

‘The Prophet^-saww said: ‘The Muslim, when he is weak from the old age, Allah^-azwj Commands the Angel that he writes for him in that state of his, whatever he has done (of good deeds) while he was a youth, active (in his) community’’.[27]

9- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْعُمُرُ الَّذِي أَعْذَرَ اللَّهُ فِيهِ إِلَى ابْنِ آدَمَ سِتُّونَ سَنَةً

‘Nahj Al Balagah’ –

‘Amir Al-Momineen^-asws said: ‘The age at which Allah^-azwj Excuses in it to a son of Adam^-as, is sixty years’’.[28]

باب 3 الطاعون و الفرار منه

CHAPTER 3 – THE PLAGUE AND THE FLEEING FROM IT

الآيات البقرة أَ لَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ وَ هُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْياهُمْ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَشْكُرُونَ

The Verses – (Surah) Al Baqarah: Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Said to them: “Die!” Then He Revived them; surely Allah is Gracious upon the people, but most of the people are not grateful [2:243]

1- ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ: قِيلَ لِلصَّادِقِ ع أَخْبِرْنَا عَنِ الطَّاعُونِ فَقَالَ عَذَابُ اللَّهِ لِقَوْمٍ‏ وَ رَحْمَةٌ لِآخَرِينَ قَالُوا وَ كَيْفَ تَكُونُ الرَّحْمَةُ عَذَاباً قَالَ أَ مَا تَعْرِفُونَ أَنَّ نِيرَانَ جَهَنَّمَ عَذَابٌ عَلَى الْكُفَّارِ وَ خَزَنَةُ جَهَنَّمَ مَعَهُمْ فِيهَا فَهِيَ رَحْمَةٌ عَلَيْهِمْ

‘Uyoun Akhbar Al-Reza^-asws’ – Al Mufassar, from Ahmad Bin Al Hassan Al Husayni,

‘From Abu Muhammad Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘It was said to Al-Sadiq^-asws: ‘Inform us about the plague’. He^-asws said: ‘A Punishment of Allah^-azwj to a people, and a Mercy to others’. They said, ‘And how can a Punishment be a Mercy?’ He^-asws said: ‘Are you not recognising that Fires of Hell are a Punishment upon the Kafirs, and the keepers of Hell are with them in it, but it is a Mercy upon them’’.[29]

2 ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ الطَّاعُونُ مِيتَةٌ وَحِيَّةٌ

‘Uyoun Akhbar Al-Reza^-asws’ – By the three chains,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘The plague is a quick death’’.[30]

3- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْقَوْمُ يَكُونُونَ فِي الْبَلَدِ يَقَعُ فِيهَا الْمَوْتُ أَ لَهُمْ أَنْ يَتَحَوَّلُوا عَنْهَا إِلَى غَيْرِهَا قَالَ نَعَمْ قُلْتُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص عَابَ قَوْماً بِذَلِكَ

‘Ilal Al Sharaie’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from Ibn Mahboub, from Aasim Bin Hameed, from Ali Bin Al Mugheira who said,

‘I said to Abu Abdullah^-asws, ‘The people happen to be in the city in which the death occurs (by plague). It is for them that they transfer from it to another?’ He^-asws said: ‘Yes’. I said, ‘It has reached us that Rasool-Allah^-saww faulted a people with that’.

فَقَالَ أُولَئِكَ كَانُوا رَتَبَةً بِإِزَاءِ الْعَدُوِّ فَأَمَرَهُمْ رَسُولُ اللَّهِ ص أَنْ يَثْبُتُوا فِي مَوْضِعِهِمْ وَ لَا يَتَحَوَّلُوا مِنْهُ إِلَى غَيْرِهِ فَلَمَّا وَقَعَ فِيهِمُ الْمَوْتُ تَحَوَّلُوا مِنْ ذَلِكَ الْمَكَانِ إِلَى غَيْرِهِ فَكَانَ تَحْوِيلُهُمْ مِنْ ذَلِكَ الْمَكَانِ إِلَى غَيْرِهِ كَالْفِرَارِ مِنَ الزَّحْفِ

He^-asws said: ‘Those were a category facing the enemy, so Rasool-Allah^-saww ordered them that they should stay in their places and not transfer from it to somewhere else. When the death (by killing of enemies) occurred among them, they transferred from that place to another, so their transfer from that place to another would (otherwise) have been like the fleeing from the army’’.[31]

4- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ أَبَانٍ الْأَحْمَرِ قَالَ: سَأَلَ بَعْضُ أَصْحَابِنَا أَبَا الْحَسَنِ ع عَنِ الطَّاعُونِ يَقَعُ فِي بَلْدَةٍ وَ أَنَا فِيهَا أَتَحَوَّلُ عَنْهَا قَالَ نَعَمْ قَالَ فَفِي الْقَرْيَةِ وَ أَنَا فِيهَا أَتَحَوَّلُ عَنْهَا قَالَ نَعَمْ قَالَ فَفِي الدَّارِ وَ أَنَا فِيهَا أَتَحَوَّلُ عَنْهَا قَالَ نَعَمْ قُلْتُ فَإِنَّا نَتَحَدَّثُ أَنَّ رَسُولَ اللَّهِ‏ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ الْفِرَارُ مِنَ الطَّاعُونِ كَالْفِرَارِ مِنَ الزَّحْفِ

‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from his father, from Fazalat, from Aban Al Ahmar who said,

‘One of our companions asked Abu Al-Hassan^-asws, ‘About the plague occurring in a city and I am in it, should I transfer from it?’ He^-asws said: ‘Yes’. He said, ‘In the township and I am in it, should I transfer from it?’ He^-asws said: ‘Yes’. He said, ‘In the house and I am in it, should I transfer from it?’ He^-asws said: ‘Yes’. I said, ‘But we are narrating that Rasool-Allah^-saww said: ‘The fleeing from the plague is like fleeing from the army’.

قَالَ إِنَّ رَسُولَ اللَّهِ ص إِنَّمَا قَالَ هَذَا فِي قَوْمٍ كَانُوا يَكُونُونَ فِي الثُّغُورِ فِي نَحْوِ الْعَدُوِّ فَيَقَعُ الطَّاعُونُ فَيُخَلُّونَ أَمَاكِنَهُمْ وَ يَفِرُّونَ مِنْهَا فَقَالَ رَسُولُ اللَّهِ ص ذَلِكَ فِيهِمْ

He^-asws said: ‘Rasool-Allah^-saww rather said this regarding a group who happened to be in a trench near the enemy, and the plague occurred, so they would have vacated their places and fled from it, therefore Rasool-Allah^-saww said that regarding them’’.[32]

5- وَ رُوِيَ‏ أَنَّهُ إِذَا وَقَعَ الطَّاعُونُ فِي أَهْلِ مَسْجِدٍ فَلَيْسَ لَهُمْ أَنْ يَفِرُّوا مِنْهُ إِلَى غَيْرِهِ

And it is reported that when the plague occurs among the people of a Masjid, it isn’t for them that they flee from it to somewhere else’. (P.s. – This is not a Hadeeth)

رَوَاهُ عَلِيُّ بْنُ جَعْفَرٍ فِي كِتَابِ الْمَسَائِلِ، عَنْ أَخِيهِ مُوسَى ع‏ قَالَ سَأَلْتُهُ عَنِ الْوَبَاءِ يَقَعُ فِي الْأَرْضِ هَلْ يَصْلُحُ لِلرَّجُلِ أَنْ يَهْرُبَ مِنْهُ قَالَ يَهْرُبُ مِنْهُ مَا لَمْ يَقَعْ فِي مَسْجِدِهِ الَّذِي يُصَلِّي فِيهِ فَإِذَا وَقَعَ فِي أَهْلِ مَسْجِدِهِ الَّذِي يُصَلِّي فِيهِ فَلَا يَصْلُحُ الْهَرَبُ مِنْهُ

It is reported by Ali son of Ja’far^-asws in ‘Kitab Al Masail’, from his brother^-asws Musa^-asws, said, ‘I asked him^-asws, The epidemic occurring in the land, is it correct for the men that they flee from it?’ He^-asws said: ‘He would flee from it for as long as it did not occur in his Masjid in which he prays Salat in. When it does occur in his Masjid in which he prays Salat in, then it is not correct for the fleeing from it’’. [33]

6- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ عَلِيِّ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَمَّنْ سَمِعَ الْحَسَنَ بْنَ مُحَمَّدٍ النَّوْفَلِيَّ عَنِ الرِّضَا ع قَالَ: إِنَّ قَوْماً مِنْ بَنِي إِسْرَائِيلَ هَرَبُوا مِنْ بِلَادِهِمْ مِنَ الطَّاعُونِ‏ وَ هُمْ أُلُوفٌ حَذَرَ الْمَوْتِ‏ فَأَمَاتَهُمُ اللَّهُ فِي سَاعَةٍ وَاحِدَةٍ فَعَمَدَ أَهْلُ تِلْكَ الْقَرْيَةِ فَحَظَرُوا عَلَيْهِمْ حَظِيرَةً فَلَمْ يَزَالُوا فِيهَا حَتَّى نَخِرَتْ عِظَامُهُمْ‏ فَصَارُوا رَمِيماً

‘Uyoun Akhbar Al-Reza^-asws’ – Ja’far Bin Ali Bin Ahmad, from Al Hassan Bin Muhammad Bin Ali, from Muhammad Bin Ali, from Muhammad Bin Umar Bin Abdul Aziz, from the one who heard Al Hassan Bin Muhammad Al Nowfaly,

‘From Al-Reza^-asws having said: ‘A people from the children of Israel fled from their city from the plague, and they were thousands wary of death. So, Allah^-azwj Caused them to die in one moment. The people of that town deliberated and made a big hall for them, and they did not cease to be in it until their bones crumbled and they became dust.

فَمَرَّ بِهِمْ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ فَتَعَجَّبَ مِنْهُمْ وَ مِنْ كَثْرَةِ الْعِظَامِ الْبَالِيَةِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَ تُحِبُّ أَنْ أُحْيِيَهُمْ لَكَ فَتُنْذِرَهُمْ فَقَالَ نَعَمْ يَا رَبِّ

A Prophet^-as from the Prophets^-as of the children of Israel passed by them and he wondered from them and from the lots of worn out bones. So, Allah^-azwj Revealed unto him^-as: “Would you^-as like it if I^-azwj were to Revive them for you^-as, and you^-as warn them?” He^-as said: ‘Yes, O Lord^-azwj’.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ أَنْ نَادِهِمْ فَقَالَ أَيَّتُهَا الْعِظَامُ الْبَالِيَةُ قُومِي بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ فَقَامُوا أَحْيَاءً أَجْمَعُونَ يَنْفُضُونَ التُّرَابَ عَنْ رُءُوسِهِمْ

Allah^-azwj Mighty and Majestic Revealed: “Call out to them!” He^-as said: ‘O you worn out bones! Arise by the Permission of Allah^-azwj Mighty and Majestic!’ They arose alive altogether, clearing the dust from their heads’’.[34]

7- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى يَرْفَعُهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: دَعَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ عَلَى قَوْمِهِ فَقِيلَ لَهُ أُسَلِّطُ عَلَيْهِمْ عَدُوَّهُمْ فَقَالَ لَا فَقِيلَ لَهُ فَالْجُوعَ فَقَالَ لَا فَقِيلَ لَهُ مَا تُرِيدُ فَقَالَ مَوْتٌ دَفِيفٌ يَحْزُنُ الْقَلْبَ وَ يُقِلُّ الْعَدَدَ فَأُرْسِلَ عَلَيْهِمُ الطَّاعُونُ

‘Al-Kafi’ – Muhammad Bin Yahya raising it,

‘From Amir Al-Momineen^-asws having said: ‘A Prophet^-as from the Prophets^-as supplicated against his^-as people. It was said to him^-as, ‘Will their enemies overcome upon them?’ He^-as said: ‘No’. It was said to him^-as, ‘The hunger?’ He^-as said: ‘No’. It was said to him^-as, ‘Then what do you^-as want?’ He^-as said: ‘A quick death grieving the heart and reducing the numbers’, so the plague was Sent upon them’’.[35]

8- فس، تفسير القمي‏ أَ لَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا الْآيَةَ قَالَ إِنَّهُ كَانَ وَقَعَ طَاعُونٌ بِالشَّامِ فِي بَعْضِ الْمَوَاضِعِ فَخَرَجَ مِنْهُمْ خَلْقٌ كَثِيرٌ هَرَباً مِنَ الطَّاعُونِ فَصَارُوا إِلَى مَفَازَةٍ فَمَاتُوا فِي لَيْلَةٍ وَاحِدَةٍ كُلُّهُمْ وَ كَانُوا حَتَّى إِنَّ الْمَارَّ فِي تِلْكَ الطُّرُقِ كَانَ يُنَحِّي عِظَامَهُمْ بِرِجْلِهِ عَنِ الطَّرِيقِ ثُمَّ أَحْيَاهُمُ اللَّهُ عَزَّ وَ جَلَّ وَ رَدَّهُمْ إِلَى مَنَازِلِهِمْ وَ عَاشُوا دَهْراً طَوِيلًا ثُمَّ مَاتُوا وَ دُفِنُوا

‘Tafseer Al Qummi’ – Have you not seen those who exited [2:243] – the Verse. He said, ‘It was the occurrence of plague at Syria in one of the places, so a lot of people went out fleeing from the plague and they came to a wilderness, and they all died in one night. And they were there until the passer-by in that road would kick their bones with his leg from the road. Then Allah^-azwj Mighty and Majestic Revived them and Returned them to their houses, and they lived for a long time, then they died and they were buried’.[36] (P.S. – This is not a Hadeeth)

9- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ وَ غَيْرِهِ عَنْ بَعْضِهِمْ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ بَعْضِهِمْ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ أَ لَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ وَ هُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْياهُمْ‏ فَقَالَ إِنَّ هَؤُلَاءِ أَهْلُ مَدِينَةٍ مِنْ مَدَائِنِ الشَّامِ وَ كَانُوا سَبْعِينَ أَلْفَ بَيْتٍ وَ كَانَ الطَّاعُونُ يَقَعُ فِيهِمْ فِي كُلِّ أَوَانٍ فَكَانُوا إِذَا أَحَسُّوا بِهِ خَرَجَ مِنَ الْمَدِينَةِ الْأَغْنِيَاءُ لِقُوَّتِهِمْ وَ بَقِيَ فِيهَا الْفُقَرَاءُ لِضَعْفِهِمْ

‘Al-Kafi’ – The number (of reporters), from Sahl, from Ibn Mahboub, from Umar Bin Yaaeed, and someone else,

‘From Abu Abdullah^-asws, and one of them from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Said to them: “Die!” Then He Revived them [2:243]. He^-asws said: ‘These were city folk from the cities of Syria, and there were seventy thousand households, and plague used to occur among them every time. Whenever they sensed it, the rich ones would exit the city due to their (financial) strength and the poor would remain due to their (financial) weakness.

فَكَانَ الْمَوْتُ يَكْثُرُ فِي الَّذِينَ أَقَامُوا وَ يَقِلُّ فِي الَّذِينَ خَرَجُوا فَيَقُولُ الَّذِينَ خَرَجُوا لَوْ كُنَّا أَقَمْنَا لَكَثُرَ فِينَا الْمَوْتُ وَ يَقُولُ الَّذِينَ أَقَامُوا لَوْ كُنَّا خَرَجْنَا لَقَلَّ فِينَا الْمَوْتُ

The death occurred mostly among those who would remain and less among those who went out. So those who left said, ‘Had we been of those who remained, death would have been frequent among us’. And those who remained said, ‘Had we been of those who went out, death would have been less among us’.

قَالَ فَأَجْمَعَ رَأْيُهُمْ جَمِيعاً أَنَّهُ إِذَا وَقَعَ الطَّاعُونُ وَ أَحَسُّوا بِهِ خَرَجُوا كُلُّهُمْ مِنَ الْمَدِينَةِ فَلَمَّا أَحَسُّوا بِالطَّاعُونِ خَرَجُوا جَمِيعاً وَ تَنَحَّوْا عَنِ الطَّاعُونِ حَذَرَ الْمَوْتِ

He^-asws said: ‘They formed a consensus of their opinions that whenever they would sense the plague occurring among them, all of them would go out from the city. When they sensed the plague affecting them, all of them went out and took precaution against the death.

فَسَارُوا فِي الْبِلَادِ مَا شَاءَ اللَّهُ ثُمَّ إِنَّهُمْ مَرُّوا بِمَدِينَةٍ خَرِبَةٍ قَدْ جَلَا أَهْلُهَا عَنْهَا وَ أَفْنَاهُمُ الطَّاعُونُ فَنَزَلُوا بِهَا فَلَمَّا حَطُّوا رِحَالَهُمْ وَ اطْمَأَنُّوا بِهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ مُوتُوا جَمِيعاً فَمَاتُوا مِنْ سَاعَتِهِمْ وَ صَارُوا رَمِيماً عِظَاماً تَلُوحُ وَ كَانُوا عَلَى طَرِيقِ الْمَارَّةِ فَكَنَسَتْهُمُ الْمَارَّةُ فَنَحَّوْهُمْ وَ جَمَعُوهُمْ فِي مَوْضِعٍ

They travelled in the countryside for as long as Allah^-azwj so Desired. Then they passed by a city which was in ruins and its inhabitants had all left, being destroyed by the plague. So, they encamped there, and settled their belongings being reassured by it. Allah^-azwj Said to them: “All of you die!” They all died at that instant and became decayed. The passers-by passed by and collected their ashes (remains) and gathered them in one place.

فَمَرَّ بِهِمْ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ يُقَالُ لَهُ حِزْقِيلُ فَلَمَّا رَأَى تِلْكَ الْعِظَامَ بَكَى وَ اسْتَعْبَرَ وَ قَالَ يَا رَبِّ لَوْ شِئْتَ لَأَحْيَيْتَهُمُ السَّاعَةَ كَمَا أَمَتَّهُمْ فَعَمَرُوا بِلَادَكَ وَ وَلَدُوا عِبَادَكَ وَ عَبَدُوكَ مَعَ مَنْ يَعْبُدُكَ مِنْ خَلْقِكَ

Then a Prophet^-as from the Prophets^-as of the Children of Israel passed by them, whose name was Hizkeel^-as. So, when he^-as saw those bones, he^-as wept and reflected upon it and said: ‘O Lord^-azwj! If You^-azwj so Wish, You^-azwj can Revive them instantly, just as You^-azwj Caused them to die, so they would then inhabit Your^-azwj Country, and bear Your^-azwj servants who would worship You^-azwj along with those from Your^-azwj creatures who worship You^-azwj’.

فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَ فَتُحِبُ‏ ذَلِكَ فَقَالَ نَعَمْ يَا رَبِّ فَأَحْيِهِمْ قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ قُلْ كَذَا وَ كَذَا فَقَالَ الَّذِي أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَقُولَهُ

Allah^-azwj the Exalted Revealed unto him^-as: “Is that what you^-as would like to happen?’ He^-as said: ‘Yes, O Lord^-azwj! Revive them”. Allah^-azwj Revealed unto him^-as; “Say such and such”. He^-as said that which Allah^-azwj Mighty and Majestic had Commanded him^-as to say’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ هُوَ الِاسْمُ الْأَعْظَمُ فَلَمَّا قَالَ حِزْقِيلُ ذَلِكَ الْكَلَامَ نَظَرَ إِلَى الْعِظَامِ يَطِيرُ بَعْضُهَا إِلَى بَعْضٍ فَعَادُوا أَحْيَاءً يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ يُسَبِّحُونَ اللَّهَ عَزَّ ذِكْرُهُ وَ يُكَبِّرُونَهُ وَ يُهَلِّلُونَهُ فَقَالَ حِزْقِيلُ عِنْدَ ذَلِكَ أَشْهَدُ أَنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

Abu Abdullah^-asws said: ‘And it was the Great Name (Al-Ism Al-Aazam). When Hizkeel^-as said that Word, he^-as saw the bones flying towards each other. So, they came back alive. Some of them looked at the others Glorifying Allah^-azwj and Exclaiming His^-azwj Greatness and Extolling His^-azwj Holiness. So Hizkeel^-as said during that: ‘I^-as hereby testify that Allah^-azwj has Power over all things’.

قَالَ عُمَرُ بْنُ يَزِيدَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع فِيهِمْ نَزَلَتْ هَذِهِ الْآيَةُ

Umar Bin Yazeed (the narrator) said, ‘Abu Abdullah^-asws said: ‘This Verse was Revealed regarding them’’.[37]

10 دَعَوَاتُ الرَّاوَنْدِيِّ، سُئِلَ زَيْنُ الْعَابِدِينَ ع عَنِ الطَّاعُونِ أَ نَبْرَأُ مِمَّنْ يَلْحَقُهُ فَإِنَّهُ مُعَذَّبٌ فَقَالَ ع إِنْ كَانَ عَاصِياً فَابْرَأْ مِنْهُ طُعِنَ أَوْ لَمْ يُطْعَنْ‏ وَ إِنْ كَانَ لِلَّهِ عَزَّ وَ جَلَّ مُطِيعاً فَإِنَّ الطَّاعُونَ مِمَّا تُمَحَّصُ بِهِ ذُنُوبُهُ

‘Dawaat’ Al Rawandy –

Zayn Al-Abideen^-asws was asked about the plague, ‘Should we disavow from the one who is afflicted with it, for it is a Punishment?’ He^-asws said: ‘If he was disobedient, then disavow from him, whether he was afflicted with the plague or not, but if he was obedient to Allah^-azwj Mighty and Majestic, then the plague would be from what his sins are being purified by.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَذَّبَ بِهِ قَوْماً وَ يَرْحَمُ بِهِ آخَرِينَ وَاسِعَةٌ قُدْرَتُهُ لِمَا يَشَاءُ أَ مَا تَرَوْنَ أَنَّهُ جَعَلَ الشَّمْسَ ضِيَاءً لِعِبَادِهِ وَ مُنْضِجاً لِثِمَارِهِمْ وَ مُبْلِغاً لِأَقْوَاتِهِمْ وَ قَدْ يُعَذِّبُ بِهَا قَوْماً يَبْتَلِيهِمْ بِحَرِّهَا يَوْمَ الْقِيَامَةِ بِذُنُوبِهِمْ وَ فِي الدُّنْيَا بِسُوءِ أَعْمَالِهِمْ

Allah^-azwj Mighty and Majestic Punishes a people with it, and Mercies a people with it. His^-azwj Power is vast to whomever He^-azwj so Desires. But, do you not see that He^-azwj Made the sun as an illumination for His^-azwj servants and a ripener for their fruits and a deliverer of their subsistence? And He^-azwj Punishes a people with it by it’s heat on the Day of Qiyamah due to their sins, and in the world due to their evil deeds’’.[38]

باب 4 حب لقاء الله و ذم الفرار من الموت‏

CHAPTER 4 – LOVE OF MEETING ALLAH^-azwj AND CONDEMNATION OF THE FLEEING FROM THE DEATH

الآيات البقرة قُلْ إِنْ كانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ

The Verses – (Surah) Al Baqarah: Say: ‘If the house of the Hereafter with Allah was for you especially from besides the (other) people, then wish for death if you are truthful’ [2:94] 

وَ لَنْ يَتَمَنَّوْهُ أَبَداً بِما قَدَّمَتْ أَيْدِيهِمْ وَ اللَّهُ عَلِيمٌ بِالظَّالِمِينَ ‏

And they will never be wishing for it, ever, due to what account of what their hands have sent forward; and Allah is a Knower of the unjust [2:95]

وَ لَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلى‏ حَياةٍ وَ مِنَ الَّذِينَ أَشْرَكُوا يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَ ما هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذابِ أَنْ يُعَمَّرَ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ‏

And you will find them as greediest of the people upon the life and (even) more than those who are associating; (each) one of them hopes if he could live for a thousand years, and it would not remove him from the Punishment (even) if he does live; and Allah Sees what they are doing [2:96]

آل عمران‏ وَ لَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَ أَنْتُمْ تَنْظُرُونَ‏

(Surah) Aal-e-Imran: ‘And you were desiring the death before you met it, so you have seen it and you were looking on [3:143]

و قال تعالى‏ الَّذِينَ قالُوا لِإِخْوانِهِمْ وَ قَعَدُوا لَوْ أَطاعُونا ما قُتِلُوا قُلْ فَادْرَؤُا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ

And the Exalted Said: Those who said of their brethren whilst they sat (not fighting): ‘Had they obeyed us, they would not have been killed’. Say: ‘Then stave off death from yourselves if you are truthful’ [3:168]

النساء أَيْنَما تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَ لَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ

(Surah) Al Nisaa: Wherever you may happen to be, the death will overtake you, and even if you are in lofty towers [4:78]

يونس‏ إِنَّ الَّذِينَ لا يَرْجُونَ لِقاءَنا وَ رَضُوا بِالْحَياةِ الدُّنْيا وَ اطْمَأَنُّوا بِها وَ الَّذِينَ هُمْ عَنْ آياتِنا غافِلُونَ

(Surah) Yunus^-as: Surely those who are not wishing for meeting Us and are pleased with the life of the world and are content with it, and those who are heedless of Our Signs [10:7]

أُولئِكَ مَأْواهُمُ النَّارُ بِما كانُوا يَكْسِبُونَ‏

They, their abode is the Fire due to what they had been earning [10:8]

الأحزاب‏ قُلْ لَنْ يَنْفَعَكُمُ الْفِرارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَ إِذاً لا تُمَتَّعُونَ إِلَّا قَلِيلًا

(Surah) Al Ahzaab: Say, ‘The fleeing will never benefit you if you were to flee from the death of the killing, and you would not be enjoying except for a little while [33:16]

الجمعة قُلْ يا أَيُّهَا الَّذِينَ هادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِياءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ

(Surah) Al Jummah: Say: ‘O you, those who are Jews! If you are alleging that you are the friends of Allah besides the people, then wish for the death if you were truthful’ [62:6]

وَ لا يَتَمَنَّوْنَهُ أَبَداً بِما قَدَّمَتْ أَيْدِيهِمْ وَ اللَّهُ عَلِيمٌ بِالظَّالِمِينَ

And they will never wish it, ever, due to what their hands have sent ahead, and Allah is Knowing of the unjust ones [62:7]

قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلاقِيكُمْ ثُمَّ تُرَدُّونَ إِلى‏ عالِمِ الْغَيْبِ وَ الشَّهادَةِ فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ‏

Say: ‘Surely the death which you are fleeing from, so it will meet you, then you will be sent back to the Knower of the unseen and the seen, and He will Inform you of what you had been doing [62:8]

1- فس، تفسير القمي‏ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ‏ قَالَ إِنَّ فِي التَّوْرَاةِ مَكْتُوبٌ‏ أَوْلِيَاءُ اللَّهِ يَتَمَنَّوْنَ الْمَوْتَ ثُمَّ قَالَ‏ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلاقِيكُمْ‏

Tafseer Al Qummi – then wish for the death if you were truthful’ [62:6], he said, ‘It is written in the Torah: The friends of Allah^-azwj are wishing for the death’. Then Said: ‘Surely the death which you are fleeing from, so it will meet you, [62:8]’’.[39] (P.s. – This is not a Hadeeth)

2- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ دَاوُدَ الْأَبْزَارِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: يُنَادِي مُنَادٍ كُلَّ يَوْمٍ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ‏

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Dawood al Abzary,

‘From Ja’far^-asws having said: ‘A Caller Calls out every day: ‘(You are) begetting for the death, and amassing for the annihilation, and building for the ruination!’’.[40]

3- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ فَقَالَ يَا أَبَا عُبَيْدَةَ مَا أَكْثَرَ ذِكْرَ الْمَوْتِ إِنْسَانٌ إِلَّا زَهِدَ فِي الدُّنْيَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Mahboub, from Abu Ayoub, from Abu Ubeyda who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! Narrate to me with what I can benefit with’. He^-asws said: ‘O Abu Ubeyda! The human being will not frequent mentioning (remembering) the death except he would become ascetic in the world’’.[41]

4- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ عَنْ زَيْدِ بْنِ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْمَوْتَ الْمَوْتَ جَاءَ الْمَوْتُ بِمَا فِيهِ جَاءَ بِالرَّوْحِ وَ الرَّاحَةِ وَ الْكَرَّةِ الْمُبَارَكَةِ إِلَى جَنَّةٍ عَالِيَةٍ لِأَهْلِ دَارِ الْخُلُودِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ وَ جَاءَ الْمَوْتُ بِمَا فِيهِ جَاءَ بِالشِّقْوَةِ وَ النَّدَامَةِ وَ الْكَرَّةِ الْخَاسِرَةِ إِلَى نَارٍ حَامِيَةٍ لِأَهْلِ دَارِ الْغُرُورِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Muskan, from Dawood, from Zayd Bin Abu Shayba Al Zuhry,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The death! The death! The death comes with whatever is in it, coming with the breeze, and the comfort, and the Blessed turning to the high Paradise for the people of the eternal house, those who were striving for it, and were desirous with regards to it. And the death comes with whatever is in it, coming with the wretchedness, and the regret, and the losing turning to the Fire of the abyss for the people of the house of deceit, those whose striving was for it, and their desiring was regarding it’’.[42]

5- وَ قَالَ: إِذَا اسْتَحَقَّتْ وِلَايَةُ الشَّيْطَانِ وَ الشَّقَاوَةُ جَاءَ الْأَمَلُ بَيْنَ الْعَيْنَيْنِ وَ ذَهَبَ الْأَجَلُ وَرَاءَ الظَّهْرِ

And he said, ‘When the wilayah of the Satan^-la and the wretchedness is deserved, the hopes come between the eyes, and the death goes behind the back’’.[43] (P.s. – This is not a Hadeeth)

6- قَالَ وَ قَالَ: سُئِلَ رَسُولُ اللَّهِ ص أَيُّ الْمُؤْمِنِينَ أَكْيَسُ قَالَ أَكْثَرُهُمْ ذِكْراً لِلْمَوْتِ وَ أَشَدُّهُمُ اسْتِعْدَاداً لَهُ.

He said, ‘And a questioner asked Rasool-Allah^-saww, ‘Which of the Momineen is cleverest?’ He^-saww said: ‘The most frequent of them in remembering the death, and the strongest of them is counting towards it (willing)’’.[44]

7- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَيُّهَا النَّاسُ كُلُّ امْرِئٍ لَاقٍ فِي فِرَارِهِ مَا مِنْهُ يَفِرُّ وَ الْأَجَلُ مَسَاقُ النَّفْسِ إِلَيْهِ وَ الْهَرَبُ مِنْهُ مُوَافَاتُهُ

And Amir Al-Momineen^-asws said: ‘O you people! Every person would meet in his fleeing what he is fleeing from, and the life-span(s) are ushering the soul towards it, and the fleeing from it is submitting to it’’.[45]

8- لي، الأمالي للصدوق الدَّقَّاقُ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ مِحْصَنٍ عَنِ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَمَّا أَرَادَ اللَّهُ تَبَارَكَ وَ تَعَالَى قَبْضَ رُوحِ إِبْرَاهِيمَ ع أَهْبَطَ اللَّهُ مَلَكَ الْمَوْتِ فَقَالَ السَّلَامُ عَلَيْكَ يَا إِبْرَاهِيمُ قَالَ وَ عَلَيْكَ السَّلَامُ يَا مَلَكَ الْمَوْتِ أَ دَاعٍ أَمْ نَاعٍ قَالَ بَلْ دَاعٍ يَا إِبْرَاهِيمُ فَأَجِبْ قَالَ إِبْرَاهِيمُ فَهَلْ رَأَيْتَ خَلِيلًا يُمِيتُ خَلِيلَهُ

‘Al Amaali’ of Al Sadouq – Al Daqaq, from Muhammad Bin Haroun, from Ubeydullah Bin Musa, from Muhammad Bin Al Husayn, from Muhammad Bin Mahsan, from Ibn Zabyan,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘When Allah^-azwj Blessed and Exalted Wanted to Capture the soul of Ibrahim^-as, Allah^-azwj Sent down the Angel of death and he said, ‘The greetings be upon you^-as, O Ibrahim^-as!’ He^-as said: ‘And upon you be the greetings, O Angel of death! Are you going to take my^-as soul or giving me^-as news of someone else’s death?’ He said, ‘But, I am to take your^-as soul, O Ibrahim^-as, therefore answer’. Ibrahim^-as said: ‘Have you ever seen a friend causing the death of his friend?’

قَالَ فَرَجَعَ مَلَكُ الْمَوْتِ حَتَّى وَقَفَ بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ فَقَالَ إِلَهِي قَدْ سَمِعْتَ مَا قَالَ خَلِيلُكَ إِبْرَاهِيمُ فَقَالَ اللَّهُ جَلَّ جَلَالُهُ يَا مَلَكَ الْمَوْتِ اذْهَبْ إِلَيْهِ وَ قُلْ لَهُ هَلْ رَأَيْتَ حَبِيباً يَكْرَهُ لِقَاءَ حَبِيبِهِ إِنَّ الْحَبِيبَ يُحِبُّ لِقَاءَ حَبِيبِهِ

He^-asws said: ‘The Angel of death returned until he paused in front of Allah^-azwj, Majestic is His^-azwj Majesty and he said, ‘My God^-azwj! You^-azwj have Heard what Your^-azwj friend Ibrahim^-as said’. Allah^-azwj, Majestic is His^-azwj Majesty Said: “O Angel of death!” Go to him^-as and say to him^-as: ‘Have you^-as seen a beloved one disliking meeting his beloved?’ Surely the beloved loves to meet his beloved”’.[46]

9- ل، الخصال ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَلَيْهِمَا السَّلَامُ قَالَ: أَتَى النَّبِيَّ ص رَجُلٌ فَقَالَ مَا لِي لَا أُحِبُّ الْمَوْتَ فَقَالَ لَهُ أَ لَكَ مَالٌ قَالَ نَعَمْ قَالَ فَقَدَّمْتَهُ قَالَ لَا قَالَ فَمِنْ ثَمَّ لَا تُحِبُّ الْمَوْتَ

’Al Khisal’ – bn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuny,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘A man came to the Prophet^-saww and he said, ‘What is the matter I do not love the death?’ He^-saww said to him: ‘Is there wealth for you?’ He said, ‘Yes’. He^-saww said: ‘Did you send it ahead?’ He said, ‘No’. He^-saww said: ‘From then, you do not love the death’’.[47]

10 ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يَخْلُقِ اللَّهُ عَزَّ وَ جَلَّ يَقِيناً لَا شَكَّ فِيهِ أَشْبَهَ بِشَكٍّ لَا يَقِينَ فِيهِ مِنَ الْمَوْتِ

‘Al Khisaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hamza Bin Humran,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic did not Create a certainty there being no doubt in it, more resembling with a doubt there being no certainty in it, than the death’’.[48]

11- ل، الخصال الْفَامِيُّ وَ ابْنُ مَسْرُورٍ مَعاً عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَا ذَا أَحْبَبْتَ لِقَاءَ اللَّهِ قَالَ لَمَّا رَأَيْتُهُ قَدِ اخْتَارَ لِي دِينَ مَلَائِكَتِهِ وَ رُسُلِهِ وَ أَنْبِيَائِهِ عَلِمْتُ أَنَّ الَّذِي أَكْرَمَنِي بِهَذَا لَيْسَ يَنْسَانِي فَأَحْبَبْتُ لِقَاءَهُ

‘Al Khisaal’ – Al Famy and Ibn Masrour both together, from Ibn batah, from Al barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws was asked, ‘With what do you^-asws love meeting Allah^-azwj?’ He^-asws said: ‘Due to what I^-asws see Him^-azwj to have Chosen for me^-asws a Religion of His^-azwj Angels and His^-azwj Rasools^-as and His^-azwj Prophets^-as, I^-asws know that the One^-azwj Who Honoured me^-asws with this, wouldn’t forget me^-asws, so I^-asws love to meet Him^-azwj’’.[49]

12- يد، التوحيد الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع‏ مِثْلَهُ

‘Al Tawheed’ – Al Hamdany, from Ali, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud,

‘From Abu Ja’far^-asws, from his^-asws forefathers^-asws – similar to it’’.[50]

13- ل، الخصال الْخَلِيلُ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ عَبْدِ الْعَزِيزِ عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ عَنْ مَحْمُودِ بْنِ لَبِيدٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: شَيْئَانِ يَكْرَهُهُمَا ابْنُ آدَمَ يَكْرَهُ الْمَوْتَ وَ الْمَوْتُ رَاحَةٌ لِلْمُؤْمِنِ مِنَ الْفِتْنَةِ وَ يَكْرَهُ قِلَّةَ الْمَالِ وَ قِلَّةُ الْمَالِ أَقَلُّ لِلْحِسَابِ

‘Al Khisaal’ – Al Khaleel, from Abu Al Abbas Al Saraaj, from Quteybah, from Abdul Aziz, from Amro Bin Abu Amro, from Aasim Bin Umar Bin Qatadah, from Mahmound Bin Labeed,

Rasool-Allah^-saww said: ‘Two things the son of Adam^-as dislikes – he dislikes the death and the death is a rest for the Momin from the Fitna, and he dislikes the scarcity of the wealth, and scarcity of the wealth is (means) reduction in the Reckoning’’.[51]

14- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ الْحَيَاةَ ذَلَّ

‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from someone else,

‘From Abu Abdullah^-asws having said: ‘One who loves the life would be disgraced’’.[52]

15- ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى الصَّادِقِ ع فَقَالَ قَدْ سَئِمْتُ الدُّنْيَا فَأَتَمَنَّى عَلَى اللَّهِ الْمَوْتَ فَقَالَ تَمَنَّ الْحَيَاةَ لِتُطِيعَ لَا لِتَعْصِيَ فَلَأَنْ تَعِيشَ فَتُطِيعَ خَيْرٌ لَكَ مِنْ أَنْ تَمُوتَ فَلَا تَعْصِيَ وَ لَا تُطِيعَ

Al Mufassir, from Ahmad Bin Al Hassan Al Husayni,

‘From Abu Muhammad Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘A man came to Al-Sadiq^-asws and he said, ‘I am fed up with the world and I wish to Allah^-azwj for the death’. He^-asws said: ‘Wish for the life to obey (Allah^-azwj) and not to disobey. Presently you are living and your obeying is better for you than if you were to die and you neither disobey nor obey (because you are dead)’’.[53]

16- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ أَبِي عَمْرٍو عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ عَنِ الْوَاقِدِيِّ مُحَمَّدِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الزُّهْرِيِّ عَنْ يَزِيدَ بْنِ الْهَادِ عَنْ هِنْدٍ بِنْتِ الْحَارِثِ الْفِرَاسِيَّةِ عَنْ أُمِّ الْفَضْلِ‏ قَالَتْ‏ دَخَلَ رَسُولُ اللَّهِ ص عَلَى رَجُلٍ يَعُودُهُ وَ هُوَ شَاكٍ فَتَمَنَّى الْمَوْتَ فَقَالَ رَسُولُ اللَّهِ ص لَا تَتَمَنَّ الْمَوْتَ فَإِنَّكَ إِنْ تَكُ مُحْسِناً تَزْدَدْ إِحْسَاناً إِلَى إِحْسَانِكَ وَ إِنْ كُنْتَ مُسِيئاً فَتُؤَخَّرُ لِتَسْتَعْتِبَ فَلَا تَمَنَّوُا الْمَوْتَ

‘Al Aamaali’ of the sheykh Al Tuis – Ibn Makhlad, from Abu Amro, from Al Haris Bin Muhammad, from Al Waqady Muhammad Bin Umar, from Abdullah Bin Ja’far Al Zuhry, from Yazeed Bin Al Haad, from Hind daughter of Al Haris Al Farsiyat, from Umm Al Fazl who said,

‘Rasool-Allah^-saww went to a man to console him and he was shaking and wishing for the death, so Rasool-Allah^-saww said: ‘Do not wish for the death, for you, if you were a good doer, you will be increasing good deeds to your good deeds (by staying alive), but if you were an evil doer, then you are delayed for repenting, therefore do not wish for the death’’.[54]

17- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ وَ مَنْ أَبْغَضَ لِقَاءَ اللَّهِ أَبْغَضَ اللَّهُ لِقَاءَهُ قَالَ نَعَمْ

‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ali Bin Mahziyar, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from one of his companions,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! One who loves to meet Allah^-azwj, would Allah^-azwj Love to Meet him (as well)? And one who hates meeting Allah^-azwj, would Allah^-azwj (also) Hate meeting him?’ He^-asws said: ‘Yes’.

قُلْتُ فَوَ اللَّهِ إِنَّا لَنَكْرَهُ الْمَوْتَ فَقَالَ لَيْسَ ذَاكَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ عِنْدَ الْمُعَايَنَةِ إِذَا رَأَى مَا يُحِبُّ فَلَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَتَقَدَّمَ وَ اللَّهُ يُحِبُّ لِقَاءَهُ وَ هُوَ يُحِبُّ لِقَاءَ اللَّهِ حِينَئِذٍ وَ إِذَا رَأَى مَا يَكْرَهُ فَلَيْسَ شَيْ‏ءٌ أَبْغَضَ إِلَيْهِ مِنْ لِقَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ اللَّهُ عَزَّ وَ جَلَّ يُبْغِضُ لِقَاءَهُ

But, by Allah^-azwj! We tend to dislike the death!’ He^-asws said: ‘That isn’t where you are going with it. But rather, that is during the witnessing, when he sees what he loves, so there wouldn’t be anything more beloved to him than to go ahead, and Allah^-azwj would Love to Meet him, and he would love to meet Allah^-azwj at that time. And/But when he sees what he dislikes, then there wouldn’t be anything more hateful to him than meeting Allah^-azwj Mighty and Majestic, and Allah^-azwj Mighty and Majestic would Hate Meeting him’’.[55]

18- مع، معاني الأخبار مُحَمَّدُ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ يُونُسَ الْمُعَاذِيِّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: كَانَ لِلْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا صَدِيقٌ وَ كَانَ مَاجِناً فَتَبَاطَى عَلَيْهِ أَيَّاماً فَجَاءَهُ يَوْماً فَقَالَ لَهُ الْحَسَنُ ع كَيْفَ أَصْبَحْتَ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَصْبَحْتُ بِخِلَافِ مَا أُحِبُّ وَ يُحِبُّ اللَّهُ وَ يُحِبُّ الشَّيْطَانُ

‘Ma’any Al Akhbaar’ – Muhammad Bin Ibrahim, from Ahmad Bin Yunus Al Ma’azy, from Ahmad Al Hamdany, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail, from his father, from his grandfather,

‘From Ja’far^-asws Bin Muhammad^-asws having said: ‘There was a friend for Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws and he was a ‘Majana’ (doesn’t care what he says or does). He was absent for days, then he came one day and Al-Hassan^-asws said to him: ‘How was your morning?’ He said, ‘O son^-asws of Rasool-Allah^-saww! I became opposite of what I love, and Allah^-azwj Loves and the Satan^-la loves’.

فَضَحِكَ الْحَسَنُ ع ثُمَّ قَالَ وَ كَيْفَ ذَاكَ قَالَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ أُطِيعَهُ وَ لَا أَعْصِيَهُ وَ لَسْتُ كَذَلِكَ وَ الشَّيْطَانُ يُحِبُّ أَنْ أَعْصِيَ اللَّهَ وَ لَا أُطِيعَهُ وَ لَسْتُ كَذَلِكَ وَ أَنَا أُحِبُّ أَنْ لَا أَمُوتَ وَ لَسْتُ كَذَلِكَ

Al-Hassan^-asws laughed, then said: ‘And how is that?’ He said, ‘Because Allah^-azwj Mighty and Majestic Loves that I obey Him^-azwj and not disobey Him^-azwj, and it isn’t like that; and the Satan^-la loves that I disobey Allah^-azwj and not obey Him^-azwj, and it isn’t like that; and I love that I love not to die and it isn’t like that’.

فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا بَالُنَا نَكْرَهُ الْمَوْتَ وَ لَا نُحِبُّهُ قَالَ فَقَالَ الْحَسَنُ عَلَيْهِ السَّلَامُ إِنَّكُمْ أَخْرَبْتُمْ آخِرَتَكُمْ وَ عَمَرْتُمْ دُنْيَاكُمْ فَأَنْتُمْ تَكْرَهُونَ النُّقْلَةَ مِنَ الْعُمْرَانِ إِلَى الْخَرَابِ

A man stood up to him^-asws and he said, ‘O son^-asws of Rasool-Allah^-saww! What is the matter with us we dislike the death and do not love it?’ Al-Hassan^-asws said: ‘You all have ruined your Hereafter and built your world, so (now) you are disliking the transfer from the building to the ruins’’.[56]

19- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِ‏ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْ‏ءٌ يُرْوَى عَنْ أَبِي ذَرٍّ رَحِمَهُ اللَّهُ‏ أَنَّهُ كَانَ يَقُولُ ثَلَاثَةٌ يُبْغِضُهَا النَّاسُ وَ أَنَا أُحِبُّهَا أُحِبُّ الْمَوْتَ وَ أُحِبُّ الْفَقْرَ وَ أُحِبُّ الْبَلَاءَ

‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Fazal, from Yunus Bin Yaqoub, from Shuayb Al Aqarquqy who said,

‘I said to Abu Abdullah^-asws, ‘Something is being reported from Abu Zarr^-ra having said, ‘Three (things) the people hate and I^-ra love these – I^-ra love the death, and I^-ra love the poverty, and I^-ra love the afflictions’’.

فَقَالَ إِنَّ هَذَا لَيْسَ عَلَى مَا تَرْوُونَ‏ إِنَّمَا عَنَى الْمَوْتُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الْحَيَاةِ فِي مَعْصِيَةِ اللَّهِ وَ الْفَقْرُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الْغِنَى فِي مَعْصِيَةِ اللَّهِ وَ الْبَلَاءُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الصِّحَّةِ فِي مَعْصِيَةِ اللَّهِ

He^-asws said: ‘This isn’t upon what you are reporting. But rather, he^-ra meant ‘The death in obedience to Allah^-azwj is more beloved to me^-ra than the life in disobedience to Allah^-azwj, and the poverty in obedience to Allah^-azwj is more beloved to me^-ra than the richness in disobedience of Allah^-azwj, and the afflictions in obedience of Allah^-azwj are more beloved to me^-ra than the health in disobedience of Allah^-azwj’’.[57]

20- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَارِثِ بْنِ الْحَسَنِ الطَّحَّانِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَبْلُغُ أَحَدُكُمْ حَقِيقَةَ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ يَكُونُ الْمَوْتُ أَحَبَّ إِلَيْهِ مِنَ الْحَيَاةِ وَ الْفَقْرُ أَحَبَّ إِلَيْهِ مِنَ الْغِنَى وَ الْمَرَضُ أَحَبَّ إِلَيْهِ مِنَ الصِّحَّةِ قُلْنَا وَ مَنْ يَكُونُ كَذَلِكَ قَالَ كُلُّكُمْ

‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali, from Al Haris Bin Al Hassan Al Tahaan, from Ibrahim Bin Abdullah, from Fazeyl Bin Yasaar,

‘From Abu Ja’far^-asws having said: ‘Not one of you would reach the realities of the Eman until there happen to be three characteristics in him – The death happens to be more beloved to him than the life, and the poverty more beloved to him than the riches, and the illness more beloved to him than the health’. We said, ‘And who can become like that?’ He^-asws said: ‘All of you’.

ثُمَّ قَالَ أَيُّمَا أَحَبُّ إِلَى أَحَدِكُمْ يَمُوتُ فِي حُبِّنَا أَوْ يَعِيشُ فِي بُغْضِنَا فَقُلْتُ نَمُوتُ وَ اللَّهِ فِي حُبِّكُمْ أَحَبُّ إِلَيْنَا قَالَ وَ كَذَلِكَ الْفَقْرُ وَ الْغِنَى وَ الْمَرَضُ وَ الصِّحَّةُ قُلْتُ إِي وَ اللَّهِ

Then he^-asws said: ‘Which of these is more beloved to one of you – him dying in our^-asws love, or living in our^-asws hatred?’ I said, ‘By Allah^-azwj! Us dying in your^-asws love is more beloved to us’. He^-asws said: ‘And like that is the poverty and the riches and the illness and the health’. I said, ‘Yes, by Allah^-azwj’’.[58]

21- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَكْيَسُ النَّاسِ مَنْ كَانَ أَشَدَّ ذِكْراً لِلْمَوْتِ

‘Al Amaali’ of Al Sadouq – From Al-Sadiq^-asws having said: ‘Rasool-Allah^-saww said: ‘The cleverest of the people is one who was the most intense in remembering of the death’’.[59]

22- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ‏ مَا أَنْزَلَ الْمَوْتَ حَقَّ مَنْزِلَتِهِ مَنْ عَدَّ غَداً مِنْ أَجَلِهِ

‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, by his chain, from Al Sakuny,

‘Form Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘The death does not descend its rightful descent of one who counts the tomorrow as being from his life-span’’.[60]

23- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ رَفَعَهُ إِلَى سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: لَوْ لَا السُّجُودُ لِلَّهِ وَ مُجَالَسَةُ قَوْمٍ يَتَلَفَّظُونَ طَيِّبَ الْكَلَامِ كَمَا يُتَلَفَّظُ طَيِّبُ التَّمْرِ لَتَمَنَّيْتُ الْمَوْتَ.

Hamad Bin Isa, from Husayn Bin Al Mukhtar,

‘Raising it to Salman Al Farsy^-ra having said: ‘Had it not been for the Sajdahs to Allah^-azwj and gatherings of people pronouncing good speeches just as one eats good dates, I^-ra would have wished for the death’’.[61] (P.s. – This is not a Hadeeth)

24- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ‏ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنِ الْأَعْمَشِ عَنْ عَبَايَةَ بْنِ رِبْعِيٍ‏ قَالَ: إِنَّ شَابّاً مِنَ الْأَنْصَارِ كَانَ يَأْتِي عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ وَ كَانَ عَبْدُ اللَّهِ يُكْرِمُهُ وَ يدينه‏ [يُدْنِيهِ‏] فَقِيلَ لَهُ إِنَّكَ تُكْرِمُ هَذَا الشَّابَّ وَ تدينه [تُدْنِيهِ‏] وَ هُوَ شَابُّ سَوْءٍ يَأْتِي الْقُبُورَ فَيَنْبُشُهَا بِاللَّيَالِي فَقَالَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ إِذَا كَانَ ذَلِكَ فَأَعْلِمُونِي

‘Al Amaali’ of Al Sadouq – Majaylawiya, from his uncle, from Al Barqy, from his father, from Khalaf Bin Hamad, from Abu Al Hassan Al Abady, from Al Amsh, from Abayah Bin Rabie who said,

‘A youth from the Helpers used to come to Abdullah Bin Al Abbas, and Abdullah would honour him and be good to him. It was said to him, ‘You are honouring this youth and being good to him, and he is an evil youth! He goes to the graves and exhumes them at night’. Abdullah Bin Al Abbas said, ‘When that happens, then let me know’.

قَالَ فَخَرَجَ الشَّابُّ فِي بَعْضِ اللَّيَالِي يَتَخَلَّلُ الْقُبُورَ فَأُعْلِمَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ بِذَلِكَ فَخَرَجَ لِيَنْظُرَ مَا يَكُونُ مِنْ أَمْرِهِ وَ وَقَفَ نَاحِيَةً يَنْظُرُ إِلَيْهِ مِنْ حَيْثُ لَا يَرَاهُ الشَّابُّ

He (the narrator) said, ‘The youth went out in one of the nights digging the graves, and Abdullah Ibn Al Abbas was told of that, so he went out to look as what is happening from his matter, and he paused in a corner looking at him from where the youth could not see him’.

قَالَ فَدَخَلَ قَبْراً قَدْ حَفَرَ ثُمَّ اضْطَجَعَ فِي اللَّحْدِ وَ نَادَى بِأَعْلَى صَوْتِهِ يَا وَيْحِي إِذَا دَخَلْتُ لَحْدِي وَحْدِي وَ نَطَقَتِ الْأَرْضُ مِنْ تَحْتِي فَقَالَتْ لَا مَرْحَباً بِكَ وَ لَا أَهْلًا قَدْ كُنْتُ أُبْغِضُكَ وَ أَنْتَ عَلَى ظَهْرِي فَكَيْفَ وَ قَدْ صِرْتَ فِي بَطْنِي

He (the narrator) said, ‘He (the youth) entered a grave he had dug up, then he lied down in the bottom and called out with a high voice of his, ‘O woe unto me, when I enter my grave and am alone, and the ground speaks from beneath me and it would say, ‘Neither a hello nor a welcome! I used to hate you while you were upon my back, so how (would it be) and you have come to be in my belly?

بَلْ وَيْحِي إِذَا نَظَرْتُ إِلَى الْأَنْبِيَاءِ وُقُوفاً وَ الْمَلَائِكَةِ صُفُوفاً فَمِنْ عَدْلِكَ غَداً مَنْ يُخَلِّصُنِي وَ مِنَ الْمَظْلُومِينَ مَنْ يَسْتَنْقِذُنِي وَ مِنْ عَذَابِ النَّارِ مَنْ يُجِيرُنِي عَصَيْتُ مَنْ لَيْسَ بِأَهْلٍ أَنْ يُعْصَى عَاهَدْتُ رَبِّي مَرَّةً بَعْدَ أُخْرَى فَلَمْ يَجِدْ عِنْدِي صِدْقاً وَ لَا وَفَاءً

But, woe be unto me! When I look at the Prophets^-as paused and the Angels in rows, so from Your^-azwj Justice tomorrow, who would finish me off? And from the oppressed who would care for me? And from the Punishment of the Fire, who would save me? I disobeyed the one who were not deserving to be disobeyed. I pacted with my Lord^-azwj time and again, but He^-azwj did not Find with me any truthfulness nor any loyalty’.

وَ جَعَلَ يُرَدِّدُ هَذَا الْكَلَامَ وَ يَبْكِي فَلَمَّا خَرَجَ مِنَ الْقَبْرِ الْتَزَمَهُ ابْنُ عَبَّاسٍ وَ عَانَقَهُ ثُمَّ قَالَ لَهُ نِعْمَ النَّبَّاشُ نِعْمَ النَّبَّاشُ مَا أَنْبَشَكَ لِلذُّنُوبِ وَ الْخَطَايَا ثُمَّ تَفَرَّقَا

And he went on repeating this speech and wailing. When he came out from the grave Ibn Abbas faced him and embraced him, then said to him, ‘Best of the excavators! Best of the excavators! Your excavation is not for the sins and the mistakes!’. Then they both separated’’.[62] (P.s. – This is not a Hadeeth)

25- ب، قرب الإسناد الْيَقْطِينِيُّ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ النَّبِيُّ ص‏ اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ قَالُوا وَ مَا نَفْعَلُ يَا رَسُولَ اللَّهِ قَالَ فَإِنْ كُنْتُمْ فَاعِلِينَ فَلَا يَبِيتَنَّ أَحَدُكُمْ إِلَّا وَ أَجَلُهُ بَيْنَ عَيْنَيْهِ وَ لْيَحْفَظِ الرَّأْسَ وَ مَا وَعَى وَ الْبَطْنَ وَ مَا حَوَى وَ لْيَذْكُرِ الْقَبْرَ وَ الْبِلَى وَ مَنْ أَرَادَ الْآخِرَةَ فَلْيَدَعْ زِينَةَ الْحَيَاةِ الدُّنْيَا

‘Qurb Al Isnaad’ – Al Yaqteeny, from Al Qadah,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘The Prophet^-saww said: ‘Be embarrassed from Allah^-azwj as is a right of the embarrassment’. They said, ‘And what should we do, O Rasool-Allah^-saww?’ He^-saww said: ‘If you were to be doing it, then not one of you should spend the night except and his term (death) should be in front of his eyes, and let him protect his head and what it retains, and the belly and what it fills (with), and let him remember the grave and the decay; and one who intends the Hereafter, so let him leave the adornments of the life of the world’’.[63]

26- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَكْثِرُوا ذِكْرَ الْمَوْتِ وَ يَوْمِ خُرُوجِكُمْ مِنَ الْقُبُورِ وَ قِيَامِكُمْ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ تُهَوَّنْ عَلَيْكُمُ الْمَصَائِبُ

‘Al Khisaal’ – The four hundred (Hadeeth) – Amir Al-Momineen^-asws said: ‘Frequently remembering the death, and the day of your coming out from the graves, and your standing in front of Allah^-azwj Mighty and Majestic, would ease the difficulties upon you’’.[64]

27- ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ كَمْ مِنْ غَافِلٍ يَنْسِجُ ثَوْباً لِيَلْبَسَهُ وَ إِنَّمَا هُوَ كَفَنُهُ وَ يَبْنِي بَيْتاً لِيَسْكُنَهُ وَ إِنَّمَا هُوَ مَوْضِعُ قَبْرِهِ.

‘Uyoun Akhbar Al-Reza^-asws’ – Al Mufassar, from Ahmad Bin Al Hassan Al Husayni,

‘From Abu Muhammad Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘How many heedless ones weave a cloth and rather it is his shroud, and build a house to dwell in and rather it is his grave’’.[65]

28- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَكْثِرُوا مِنْ ذِكْرِ هَادِمِ اللَّذَّاتِ

‘Uyoun Akhbar Al-Reza^-asws’ – By the chain going up to Daram,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Frequent from remembering the demolishing of the pleasures’’.[66]

29- ما، الأمالي للشيخ الطوسي‏ فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ قَصِّرِ الْأَمَلَ وَ اذْكُرِ الْمَوْتَ وَ ازْهَدْ فِي الدُّنْيَا فَإِنَّكَ رَهْنُ مَوْتٍ وَ غَرَضُ بَلَاءٍ وَ صَرِيعُ سُقْمٍ‏

‘Al Amaali’ of the sheykh  Al Tusi – Among what Amir Al-Momineen^-asws with during his^-asws expiry: ‘Shorten the hopes and remember the death, and be ascetic in the world for you are a pawn of death, and an aim of the afflictions, and a quickness of the illness’’.[67]

30- ما، الأمالي للشيخ الطوسي‏ فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ عِبَادَ اللَّهِ إِنَّ الْمَوْتَ لَيْسَ مِنْهُ‏ فَوْتٌ فَاحْذَرُوا قَبْلَ وُقُوعِهِ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّكُمْ طَرْدُ الْمَوْتِ إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ وَ إِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ

Among what Amir Al-Momineen^-asws wrote to Muhammad Bin Abu Bakr: ‘Servants of Allah^-azwj! The death, there isn’t any escape from it, therefore be cautious before its occurrence, and prepare for it – it’s (due) preparation, for you are a prey of the death, if you stay still it will seize you, and if you flee from it, it will catch up with you, and it is more committed to you than your own shadow.

الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ وَ الدُّنْيَا تُطْوَى خَلْفَكُمْ فَأَكْثِرُوا ذِكْرَ الْمَوْتِ عِنْدَ مَا تُنَازِعُكُمْ إِلَيْهِ أَنْفُسُكُمْ مِنَ الشَّهَوَاتِ وَ كَفَى بِالْمَوْتِ وَاعِظاً وَ كَانَ رَسُولُ اللَّهِ ص كَثِيراً مَا يُوصِي أَصْحَابَهُ بِذِكْرِ الْمَوْتِ فَيَقُولُ أَكْثِرُوا ذِكْرَ الْمَوْتِ فَإِنَّهُ هَادِمُ اللَّذَّاتِ حَائِلٌ بَيْنَكُمْ وَ بَيْنَ الشَّهَوَاتِ

The death is tied with your foreheads, and the world is folded behind you, therefore frequent in remembering the death during your fighting towards it from the lustful desires, and suffice with the death as a preaching. And Rasool-Allah^-saww was frequently advising his^-saww companions with remembering the death, and he^-saww was saying: ‘Frequent the remembrance of the death, for it is a demolisher of the pleasures, an obstacle between you and the lustful desires’’.[68]

31- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ عَمَّارٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحَارِثِ بْنِ بَشِيرٍ عَنِ الْقَاسِمِ بْنِ الْفُضَيْلِ عَنْ عَبَّادٍ الْمِنْقَرِيِ‏ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَوْ أَنَّ الْبَهَائِمَ يَعْلَمُونَ مِنَ الْمَوْتِ مَا تَعْلَمُونَ أَنْتُمْ مَا أَكَلْتُمْ مِنْهَا سَمِيناً

‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ahmad Bin Abdullah Bin Amar, from Ali Bin Muhammad Bin Suleyman, from Muhammad Bin Al Haris Bin Bashir, from Al Qasim Bin Al Fazeyl, from Abaad Al Minqary,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘If the animals were to know of the death what you (people) are knowing, you would not have been (able to) eat any fat one from them (They would have all been thin due to fear of death)’’.[69]

32- مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ ذِكْرُ الْمَوْتِ يُمِيتُ الشَّهَوَاتِ فِي النَّفْسِ وَ يَقْلَعُ مَنَابِتَ الْغَفْلَةِ وَ يُقَوِّي الْقَلْبَ بِمَوَاعِدِ اللَّهِ وَ يُرِقُّ الطَّبْعَ وَ يَكْسِرُ أَعْلَامَ الْهَوَى وَ يُطْفِئُ نَارَ الْحِرْصِ وَ يُحَقِّرُ الدُّنْيَا وَ هُوَ مَعْنَى مَا قَالَ النَّبِيُّ ص فِكْرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ

‘Masabih Al Sharia’ – Al-Sadiq^-asws said: ‘Remembrance of the death kills the desires within the self, and uproots the origin of the heedlessness, and strengthens the heart with Promises of Allah^-azwj, and stirs the nature, and breaks the signs of whims, and extinguishes the fire of greed, and belittles the world, and it is the meaning of what the Prophet^-saww said: ‘Thinking for an hour is better than worshipping for a year’.

وَ ذَلِكَ عِنْدَ مَا يَحُلُّ أَطْنَابَ خِيَامِ الدُّنْيَا وَ يَشُدُّهَا فِي الْآخِرَةِ وَ لَا يُشَكُّ بِنُزُولِ الرَّحْمَةِ عَلَى ذَاكِرِ الْمَوْتِ بِهَذِهِ الصِّفَةِ وَ مَنْ لَا يَعْتَبِرُ بِالْمَوْتِ وَ قِلَّةِ حِيلَتِهِ وَ كَثْرَةِ عَجْزِهِ وَ طُولِ مُقَامِهِ فِي الْقَبْرِ وَ تَحَيُّرِهِ فِي الْقِيَامَةِ فَلَا خَيْرَ فِيهِ:

And that is when he would turn his wings of the tents of the world and strengthen these regarding the Hereafter; and there is no doubt with the descent of the Mercy upon a rememberer of the death with these attributes; and one who does not take a lesson with the death, and the scarcity of his means, and the abundance of his inabilities, and the length of his stay in the grave, and his bewilderment regarding (the Day of) Judgment, then there is no good in him.

قَالَ النَّبِيُّ ص‏ اذْكُرُوا هَادِمَ اللَّذَّاتِ فَقِيلَ وَ مَا هُوَ يَا رَسُولَ اللَّهِ فَقَالَ الْمَوْتُ فَمَا ذَكَرَهُ عَبْدٌ عَلَى الْحَقِيقَةِ فِي سَعَةٍ إِلَّا ضَاقَتْ عَلَيْهِ الدُّنْيَا وَ لَا فِي شِدَّةٍ إِلَّا اتَّسَعَتْ عَلَيْهِ

The Prophet^-saww said: ‘Remember the demolisher of the pleasures. It was said, ‘And what is it, O Rasool-Allah^-saww?’ He^-saww said: ‘The death. A servant would not remember it upon the realities during an ease, except the world would be constricted upon him, nor during a difficulty except it would be enlarged upon him.

وَ الْمَوْتُ أَوَّلُ مَنْزِلٍ مِنْ مَنَازِلِ الْآخِرَةِ وَ آخِرُ مَنْزِلٍ مِنْ مَنَازِلِ الدُّنْيَا فَطُوبَى لِمَنْ أُكْرِمَ عِنْدَ النُّزُولِ بِأَوَّلِهَا وَ طُوبَى لِمَنْ أُحْسِنَ مُشَايَعَتُهُ فِي آخِرِهَا وَ الْمَوْتُ أَقْرَبُ الْأَشْيَاءِ مِنْ بَنِي آدَمَ وَ هُوَ يَعُدُّهُ أَبْعَدَ فَمَا أَجْرَأَ الْإِنْسَانَ عَلَى نَفْسِهِ وَ مَا أَضْعَفَهُ مِنْ خَلْقٍ

And the death is the first station from the stations of the Hereafter, and the last station from the stations of the world, therefore beatitude is for one who is honourable during the descent with its first (station), and beatitude is for one who improves his life in its last (station); and the death is the closest of the things from a son of Adam^-as and he counts it as remote. How audacious is the human being upon himself! And how weak he is of creation!

وَ فِي الْمَوْتِ نَجَاةُ الْمُخْلِصِينَ وَ هَلَاكُ الْمُجْرِمِينَ وَ لِذَلِكَ اشْتَاقَ مَنِ اشْتَاقَ إِلَى الْمَوْتِ وَ كَرِهَ مَنْ كَرِهَ

And in the death there is salvation of the sincere ones and destruction of the criminals, and due to that he desires the one who desires to the death, and he abhors the one who abhors it

قَالَ النَّبِيُّ ص‏ مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ وَ مَنْ كَرِهَ لِقَاءَ اللَّهِ كَرِهَ اللَّهُ لِقَاءَهُ

The Prophet^-saww said: ‘One who loves to meet Allah^-azwj, Allah^-azwj Loves to Meet him, and one who dislikes meeting Allah^-azwj, Allah^-azwj Dislikes Meeting him’’.[70]

33- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ أَخْبِرْنِي عَنِ الْكَافِرِ الْمَوْتُ خَيْرٌ لَهُ أَمِ الْحَيَاةُ فَقَالَ الْمَوْتُ خَيْرٌ لِلْمُؤْمِنِ وَ الْكَافِرِ قُلْتُ وَ لِمَ قَالَ لِأَنَّ اللَّهَ يَقُولُ‏ وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ وَ يَقُولُ‏ وَ لا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّما نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ إِنَّما نُمْلِي لَهُمْ لِيَزْدادُوا إِثْماً وَ لَهُمْ عَذابٌ مُهِينٌ

‘Tafseer Al Ayyashi’ – Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I said to him^-asws, ‘Inform me about the Kafir, is the death better for him or the life?’ He^-asws said: ‘The death is better for the Momin and the Kafir’. I said, ‘And why?’ He^-asws said: ‘Because Allah^-azwj is Saying: and what is in the Presence of Allah is better for the righteous [3:198], and He^-azwj is Saying: And those who are committing Kufr should not reckon that Our Respiting to them is better for themselves. But rather, We are Respiting to them so they would increase in sin, and for them would be an abasing Punishment [3:178]’’.[71] 

34- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ رَحِمَهُ اللَّهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ بَلَغَ أَمِيرَ الْمُؤْمِنِينَ ع مَوْتُ رَجُلٍ مِنْ أَصْحَابِهِ ثُمَّ جَاءَ خَبَرٌ آخَرُ أَنَّهُ لَمْ يَمُتْ فَكَتَبَ إِلَيْهِ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ أَمَّا بَعْدُ فَإِنَّهُ قَدْ كَانَ أَتَانَا خَبَرٌ ارْتَاعَ لَهُ إِخْوَانُكَ‏ ثُمَّ جَاءَ تَكْذِيبُ الْخَبَرِ الْأَوَّلِ فَأَنْعَمَ ذَلِكَ أَنْ سُرِرْنَا وَ إِنَّ السُّرُورَ وَشِيكُ الِانْقِطَاعِ يَبْلُغُهُ عَمَّا قَلِيلٍ تَصْدِيقُ الْخَبَرِ الْأَوَّلِ

‘Al Saraair’ – From the book of Abu Al Qasim Bin Qawlawiyah who said,

‘Abu Abdullah^-asws said: ‘(The news) reached Amir Al-Momineen^-asws of the death of a man from his companions, then came another news that he had not died, so he^-asws wrote to him: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. However, there had come a news to us^-asws which shocked your brethren, then came the falsification of the first news, and that conferred our joy, and that the joy is of imminent termination due to little ratification of the first news.

فَهَلْ أَنْتَ كَائِنٌ كَرَجُلٍ قَدْ ذَاقَ الْمَوْتَ ثُمَّ عَاشَ بَعْدَهُ فَسَأَلَ الرَّجْعَةَ فَأُسْعِفَ بِطَلِبَتِهِ فَهُوَ مُتَأَهِّبٌ بِنَقْلِ مَا سَرَّهُ مِنْ مَالِهِ إِلَى دَارِ قَرَارِهِ لَا يَرَى أَنَّ لَهُ مَالًا غَيْرَهُ

So, are you existing like a man who had tasted the death, then lived after it, so he asks for the return, so he is quick with seeking it, and he is ready with the transfer of what cheers him from his wealth to the house of his settlement, not seeing that for him there is wealth other than it?

وَ اعْلَمْ أَنَّ اللَّيْلَ وَ النَّهَارَ دَائِبَانِ‏ فِي نَقْصِ الْأَعْمَارِ وَ إِنْفَادِ الْأَمْوَالِ وَ طَيِّ الْآجَالِ هَيْهَاتَ هَيْهَاتَ قَدْ صَبَّحَا عاداً وَ ثَمُودَ … وَ قُرُوناً بَيْنَ ذلِكَ كَثِيراً فَأَصْبَحُوا قَدْ وَرَدُوا عَلَى رَبِّهِمْ وَ قَدِمُوا عَلَى أَعْمَالِهِمْ وَ اللَّيْلُ وَ النَّهَارُ غَضَّانِ جَدِيدَانِ لَا يُبْلِيهِمَا مَا مَرَّا بِهِ يَسْتَعِدَّانِ لِمَنْ بَقِيَ بِمِثْلِ مَا أَصَابَا مَنْ مَضَى‏

And know that the night and the day are both constant in reducing the life-spans and the depletion of the wealth and the collapsing of the terms. Far be it! Far be it! Aad and Samoud had been patient, and there were many generations between that who have returned to their Lord^-azwj, and proceeded upon their deeds. And the night and the day both renew the degrading whatever has passed with it, regaining from the remaining ones with the like of what they had hit the ones in the past.

وَ اعْلَمْ أَنَّمَا أَنْتَ نَظِيرُ إِخْوَانِكَ وَ أَشْبَاهِكَ مَثَلُكَ كَمَثَلِ الْجَسَدِ قَدْ نُزِعَتْ قُوَّتُهُ فَلَمْ يَبْقَ إِلَّا حُشَاشَةُ نَفْسِهِ يَنْتَظِرُ الدَّاعِيَ فَنَعُوذُ بِاللَّهِ مِمَّا نَعِظُ بِهِ ثُمَّ نَقْصُرُ عَنْهُ

And know rather that you are a peer of your brethren and your kind. Your example is like an example of the body whose strength has been snatched and there does not remain except for the sensitivity of his self, awaiting the caller. We seek Refuge with Allah^-azwj from what we have been Preached with, then we were deficient from it’’.[72]

35- ضه، روضة الواعظين قَالَ رَسُولُ اللَّهِ ص‏ أَكْيَسُ النَّاسِ مَنْ كَانَ أَشَدَّ ذِكْراً لِلْمَوْتِ

‘Roqzat Al Waizeen’ – Rasool-Allah^-saww said: ‘The cleverest of the people is one who was the most intense in remembrance of the death’’.[73]

36- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَتِهِ‏ فَإِنَّ الْغَايَةَ أَمَامَكُمْ وَ إِنَّ وَرَاءَكُمْ السَّاعَةَ تَحْدُوكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ‏

And Amir Al-Momineen^-asws said in a sermon of his^-asws: ‘Surely the peak is in front of you, and that behind you is the Hour (coming) challenging you. Lighten (your burdens), you will catch up, for rather your latter ones are being awaited by your former ones’’.[74]

37- وَ قَالَ أَيْضاً فِي خُطْبَتِهِ‏ فَمَا يَنْجُو مِنَ الْمَوْتِ مَنْ يَخَافُهُ وَ لَا يُعْطَى الْبَقَاءَ مَنْ أَحَبَّهُ وَ مَنْ جَرَى فِي عِنَانِ أَمَلِهِ عَثَرَ بِهِ أَجَلُهُ وَ إِذَا كُنْتَ فِي إِدْبَارٍ وَ الْمَوْتُ فِي إِقْبَالٍ فَمَا أَسْرَعَ الْمُلْتَقَى الْحَذَرَ الْحَذَرَ فَوَ اللَّهِ لَقَدْ سَتَرَ حَتَّى كَأَنَّهُ غَفَرَ

And he^-asws said as well in his^-asws sermon: ‘He would not escape from the death, the one who fears it, nor would he be given the remaining, one who loves it; and one who rolls around in the ribbons of his hopes, his term (death) would stumble him, and when he is at the back and the death is in the front, then how quickly would the two meet! The caution! The caution, for by Allah^-azwj, He^-azwj veiled to the extent as if He^-azwj has forgiven’’.[75]

38 وَ تَبِعَ أَمِيرُ الْمُؤْمِنِينَ جِنَازَةً فَسَمِعَ رَجُلًا يَضْحَكُ فَقَالَ كَأَنَّ الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ وَ كَأَنَّ الْحَقَّ فِيهَا عَلَى غَيْرِنَا وَجَبَ وَ كَأَنَّ الَّذِي نَرَى مِنَ الْأَمْوَاتِ سَفْرٌ عَمَّا قَلِيلٍ إِلَيْنَا رَاجِعُونَ

Amir Al-Momineen^-asws followed a funeral and he^-asws heard a man laughing, so he^-asws said: ‘As if the death in it, has been Prescribed upon other than us, and as if the Truth in it is Obligated upon other than us, and as if that which we see from the deceased travelling from what is little to us of the returning.

نُبَوِّئُهُمْ أَجْدَاثَهُمْ وَ نَأْكُلُ تُرَاثَهُمْ قَدْ نَسِينَا كُلَّ وَاعِظٍ وَ وَاعِظَةٍ وَ رُمِينَا بِكُلِّ جَائِحَةٍ وَ عَجِبْتُ لِمَنْ نَسِيَ الْمَوْتَ وَ هُوَ يَرَى الْمَوْتَ وَ مَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ رَضِيَ مِنَ الدُّنْيَا بِالْيَسِيرِ

Their ancestors had been given the news, and we eat their inheritances, and we have forgotten every preacher and preaching, and thrown off every disaster, and I^-asws wonder at the one who forgets the death and he sees the death! And one who frequently remembers the death and is (still) pleased from the world with the little’’.[76]

39- قَالَ الصَّادِقُ ع‏ مَكْتُوبٌ فِي التَّوْرَاةِ نُحْنَا لَكُمْ فَلَمْ تَبْكُوا وَ شَوَّقْنَاكُمْ فَلَمْ تَشْتَاقُوا أَعْلِمِ الْقَتَّالِينَ أَنَّ لِلَّهِ سَيْفاً لَا يَنَامُ وَ هُوَ جَهَنَّمُ

Al-Sadiq^-asws said: ‘It is written in the Torah: “We^-azwj have bent you, but you are not crying, and We^-azwj will Make you desirous but you are not yearning. Let the fighters know that Allah^-azwj has a sword which does not sleep, and it is Hell.

أَبْنَاءَ الْأَرْبَعِينَ أَوْفُوا لِلْحِسَابِ أَبْنَاءَ الْخَمْسِينَ زَرْعٌ قَدْ دَنَا حَصَادُهُ أَبْنَاءَ السِّتِّينَ مَا ذَا قَدَّمْتُمْ وَ مَا ذَا أَخَّرْتُمْ أَبْنَاءَ السَّبْعِينَ عُدُّوا أَنْفُسَكُمْ فِي الْمَوْتَى أَبْنَاءَ الثَّمَانِينَ تُكْتَبُ لَكُمُ الْحَسَنَاتُ وَ لَا تُكْتَبُ عَلَيْكُمُ السَّيِّئَاتُ أَبْنَاءَ التِّسْعِينَ أَنْتُمْ أُسَرَاءُ اللَّهِ فِي أَرْضِهِ

People of forty (years of age), be fulfilling for the Reckoning! People of fifty are a plantation whose harvest has approached! People of sixty, what is what which you sent forward and what is that you delayed? People of seventy are enemies of yourselves among the dead! People of eighty, the good deeds would be written for you and the evil deeds would not be written against you! People of ninety, you are captives of Allah^-azwj in His^-azwj earth!”

ثُمَّ قَالَ مَا يَقُولُ كَرِيمٌ أَسَرَ رَجُلًا مَا ذَا يَصْنَعُ بِهِ قُلْتُ يُطْعِمُهُ وَ يَسْقِيهِ وَ يَفْعَلُ بِهِ فَقَالَ مَا تَرَى اللَّهَ صَانِعاً بِأَسِيرِهِ

Then he^-asws said: ‘What are they saying about a benevolent one captivating a man? What is he would do with him?’ I said, ‘He would feed him, and quench him and deal with him (properly)’. He^-asws said: ‘What do you see Allah^-azwj Doing with His^-azwj Captives?’[77]

40- تم، فلاح السائل فِي كِتَابِ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ بِإِسْنَادِهِ أَنَّ مَوْلَانَا عَلِيّاً ع قَالَ: مَا رَأَيْتُ إِيمَاناً مَعَ يَقِينٍ أَشْبَهَ مِنْهُ بِشَكٍّ عَلَى هَذَا الْإِنْسَانِ إِنَّهُ كُلَّ يَوْمٍ يُوَدِّعُ إِلَى الْقُبُورِ وَ يُشَيِّعُ وَ إِلَى غُرُورِ الدُّنْيَا يَرْجِعُ وَ عَنِ الشَّهْوَةِ وَ الذُّنُوبِ لَا يُقْلِعُ

In the book of Muhammad Bin Muhammad Bin Al Ash’as, by his chain,

‘Our Master Ali^-asws said: ‘I^-asws did not see Eman along with certainty more resembling from it with doubt upon this human being. Surely every people are being called to the graves, and being escorted, and they return to the deception of the world, and they are not uprooting the sins.

فَلَوْ لَمْ يَكُنْ لِابْنِ آدَمَ الْمِسْكِينِ ذَنْبٌ يَتَوَكَّفُهُ وَ لَا حِسَابٌ يَقِفُ عَلَيْهِ إِلَّا مَوْتٌ يُبَدِّدُ شَمْلَهُ وَ يُفَرِّقُ جَمْعَهُ وَ يؤتم [يُوتِمُ‏] وُلْدَهُ لَكَانَ يَنْبَغِي لَهُ أَنْ يُحَاذِرَ مَا هُوَ فِيهِ بِأَشَدِّ النُّصُبِ وَ التَّعَبِ

If there did not happen to for the poor son of Adam^-as, a sin stopping him nor any Reckoning pausing upon him except death scattering his camels and separating his collection (amassed wealth) and orphaning his child, it would have been befitting for him that he be cautious of what he is (indulging) in with the intense swindling and tiredness.

وَ لَقَدْ غَفَلْنَا عَنِ الْمَوْتِ غَفْلَةَ أَقْوَامٍ غَيْرِ نَازِلٍ بِهِمْ وَ رَكَنَّا إِلَى الدُّنْيَا وَ شَهَوَاتِهَا رُكُونَ أَقْوَامٍ قَدْ أَيْقَنُوا بِالْمُقَامِ وَ غَفَلْنَا عَنِ الْمَعَاصِي وَ الذُّنُوبِ غَفْلَةَ أَقْوَامٍ لَا يَرْجُونَ حِسَاباً وَ لَا يَخَافُونَ عِقَاباً

And we have been heedless from the death with a heedlessness of a people (that it) would not descend with them, and we incline towards the world and our desires with an inclination of a people who are certain with the staying; and our heedlessness about the (acts of) disobedience and the sins is a heedlessness of a people who are neither hoping for a Reckoning nor fearing a Punishment’’.[78]

41- جع، جامع الأخبار قَالَ النَّبِيُّ ص‏ أَفْضَلُ الزُّهْدِ فِي الدُّنْيَا ذِكْرُ الْمَوْتِ وَ أَفْضَلُ الْعِبَادَةِ ذِكْرُ الْمَوْتِ وَ أَفْضَلُ التَّفَكُّرِ ذِكْرُ الْمَوْتِ فَمَنْ أَثْقَلَهُ ذِكْرُ الْمَوْتِ وَجَدَ قَبْرَهُ رَوْضَةً مِنْ رِيَاضِ الْجَنَّةِ

‘Jamie Al Akhbaar’ – The Prophet^-saww said: ‘The most superior of the ascetism in the world is remembering the death, and the most superior of the (acts of) worship is remembering the death, and the most superior of the thinking is remembering the death. So, the one who is burdened by remembrance of the death would find his grave to be a garden from the Gardens of the Paradise’’.[79]

42 وَ قَالَ رَجُلٌ لِأَبِي ذَرٍّ رَحِمَهُ اللَّهُ مَا لَنَا نَكْرَهُ الْمَوْتَ قَالَ لِأَنَّكُمْ عَمَّرْتُمُ الدُّنْيَا وَ خَرَّبْتُمُ الْآخِرَةَ فَتَكْرَهُونَ أَنْ تَنْتَقِلُوا مِنْ عُمْرَانٍ إِلَى خَرَابٍ قِيلَ لَهُ فَكَيْفَ تَرَى قُدُومَنَا عَلَى اللَّهِ قَالَ أَمَّا الْمُحْسِنُ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ وَ أَمَّا الْمُسِي‏ءُ فَكَالْآبِقِ يَقْدَمُ عَلَى مَوْلَاهُ

And a man said to Abu Zarr^-ra, ‘What is the matter with us disliking the death?’ He^-ra said, ‘Because you have built the world and ruined the Hereafter, therefore you are disliking the transfer from a building to a ruin’. It was said to him^-ra, ‘How do you^-ra see our advent to Allah^-azwj?’ He^-ra said: ‘As for the good doer, it is like the absentee proceeding to his family, and as for the evil doer, is it like an absconding (slave) proceeding to his master’.

قِيلَ فَكَيْفَ تَرَى حَالَنَا عِنْدَ اللَّهِ قَالَ أَعْرِضُوا أَعْمَالَكُمْ عَلَى كِتَابِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ إِنَّ الْأَبْرارَ لَفِي نَعِيمٍ وَ إِنَّ الْفُجَّارَ لَفِي جَحِيمٍ‏ قَالَ الرَّجُلُ فَأَيْنَ رَحْمَةُ اللَّهِ قَالَ‏ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ‏

It was said, ‘How do you^-ra see our state in the Presence of Allah^-azwj?’ He^-ra said: ‘Present your deeds unto the Book of Allah^-azwj Blessed and Exalted: Surely the righteous would be in Bliss [82:13] And surely the immoral would be in the Blazing Fire [82:14]’. The man said, ‘So, where is the Mercy of Allah^-azwj?’ He^-ra said, ‘The Mercy of Allah^-azwj is close to the good doers’’.[80]

43- كِتَابُ الدُّرَّةِ الْبَاهِرَةِ، قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا الِاسْتِعْدَادُ لِلْمَوْتِ‏ فَقَالَ أَدَاءُ الْفَرَائِضِ وَ اجْتِنَابُ الْمَحَارِمِ وَ الِاشْتِمَالُ عَلَى الْمَكَارِمِ ثُمَّ لَا يُبَالِي أَ وَقَعَ عَلَى الْمَوْتِ أَوْ وَقَعَ الْمَوْتُ عَلَيْهِ وَ اللَّهِ لَا يُبَالِي ابْنُ أَبِي طَالِبٍ أَ وَقَعَ عَلَى الْمَوْتِ أَمْ وَقَعَ الْمَوْتُ عَلَيْهِ

The book ‘Durrat Al Baahira’ –

‘It was said to Amir Al-Momineen^-asws, ‘What is the preparation for the death?’ He^-asws said: ‘Fulfilling the Obligations, and shunning the Prohibition, and the inclusiveness upon the generosities, then he would not care whether he falls upon the death or the death falls upon him. By Allah^-azwj! The son^-asws of Abu Talib^-asws does not care whether he^-asws falls upon the death or the death falls upon him^-asws’’.[81]

44 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ رَسُولُ اللَّهِ ص‏ لَا يَتَمَنَيَنَّ أَحَدُكُمُ الْمَوْتَ لِفَتْرٍ نَزَلَ بِهِ

‘Da’waat’ of Al Rawandy –

‘Rasool-Allah^-saww said: ‘Not one of you should wish for the death due to the suddenness of its descent’’.[82]

45- وَ قَالَ: لَا تَتَمَنَّوُا الْمَوْتَ فَإِنَّ هَوْلَ الْمُطَّلَعِ شَدِيدٌ وَ إِنَّ مِنْ سَعَادَةِ الْمَرْءِ أَنْ يَطُولَ عُمُرُهُ وَ يَرْزُقَهُ اللَّهُ الْإِنَابَةَ إِلَى دَارِ الْخُلُودِ

And he^-saww said: ‘Do not be wishing for the death, for its commencement is severe, and that from the fortunacy of the person is that his age be long, and Allah^-azwj Graces him penitence to the eternal abode’’.[83]

46- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ بَقِيَّةُ عُمُرِ الْمَرْءِ لَا قِيمَةَ لَهُ يُدْرِكُ بِهَا مَا قَدْ فَاتَ وَ يُحْيِي مَا مَاتَ

And Amir Al-Momineen^-asws said: ‘The remaining age of the person, there is no price for it. He can catch up with what he has lost, and revive what has died’’.[84]

 

باب 5 ملك الموت و أحواله و أعوانه و كيفية نزعه للروح‏

CHAPTER 5 – ANGEL OF DEATH, AND HIS STATES, AND HIS ASSISTANTS, AND MODALITY OF REMOVAL OF THE SOUL

الآيات الأنعام‏ وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ يُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذا جاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنا وَ هُمْ لا يُفَرِّطُونَ‏

The Verses – (Surah) Al Anaam: And He is the Omnipotent above His servants, and He Sends protectors over you, until when the death comes to one of you, Our messengers cause him to die, and they are not neglectful [6:61]

الأعراف‏ حَتَّى إِذا جاءَتْهُمْ رُسُلُنا يَتَوَفَّوْنَهُمْ قالُوا أَيْنَ ما كُنْتُمْ تَدْعُونَ مِنْ دُونِ اللَّهِ قالُوا ضَلُّوا عَنَّا وَ شَهِدُوا عَلى‏ أَنْفُسِهِمْ أَنَّهُمْ كانُوا كافِرِينَ‏

(Surah) Al A’raaf: until when Our messengers come to them causing them to die, they shall say, ‘What were you calling upon from besides Allah?’ They would say, ‘They are lost from us’, and they would be testifying against their own selves that they were Kafirs [7:37]

يونس‏ وَ لكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ‏

(Surah) Yunus^-as: but I worship Allah, the One Who will Cause you to die [10:104]

النحل‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ‏

(Surah) Al Nahl: Those whom the Angels caused to die while they were unjust to themselves [16:28]

و قال تعالى‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ‏

And the Exalted Said: Those whom the Angels cause to die in a good state: [16:32]

التنزيل‏ قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلى‏ رَبِّكُمْ تُرْجَعُونَ‏

(Surah) Al Tanzeel: Say: ‘The Angel of death who is Allocated to you shall cause you to die, then to your Lord you will be returning’ [32:11]

الزمر 42 اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ الَّتِي لَمْ تَمُتْ فِي مَنامِها فَيُمْسِكُ الَّتِي قَضى‏ عَلَيْهَا الْمَوْتَ وَ يُرْسِلُ الْأُخْرى‏ إِلى‏ أَجَلٍ مُسَمًّى

(Surah) Al Zumar: Allah Takes away the souls when they die, and those who do not die in their sleep. So, He Withholds those whom the death is Decreed upon, and He Sends back the others to a specified term [39:42]. 

1- ج، الإحتجاج فِي خَبَرِ الزِّنْدِيقِ الْمُدَّعِي لِلتَّنَاقُضِ فِي الْقُرْآنِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ فِي قَوْلِهِ تَعَالَى‏ اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ قَوْلِهِ‏ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ‏ وَ تَوَفَّتْهُ رُسُلُنا وَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ‏ وَ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ‏

In a Hadeeth of the atheist, the claimant of the contradictions in the Quran, Amir Al Momineen^-asws said regarding the Words of the Exalted: Allah Takes away the souls when they die, [39:42], and His^-azwj Words:  Say: ‘The Angel of death who is Allocated to you shall cause you to die, [32:11], Our messengers come to them causing them to die, [7:37], whom the Angels cause to die in a good state saying: [16:32], the Angels caused to die while they were unjust to themselves [16:28],

فَهُوَ تَبَارَكَ وَ تَعَالَى أَجَلُّ وَ أَعْظَمُ مِنْ أَنْ يَتَوَلَّى ذَلِكَ بِنَفْسِهِ وَ فِعْلُ رُسُلِهِ وَ مَلَائِكَتِهِ فِعْلُهُ لِأَنَّهُمْ‏ بِأَمْرِهِ يَعْمَلُونَ‏ فَاصْطَفَى جَلَّ ذِكْرُهُ مِنَ الْمَلَائِكَةِ رُسُلًا وَ سَفَرَةً بَيْنَهُ وَ بَيْنَ خَلْقِهِ وَ هُمُ الَّذِينَ قَالَ اللَّهُ فِيهِمْ‏ اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا وَ مِنَ النَّاسِ‏

‘He^-azwj, the Blessed and Exalted is more Majestic and more Magnificent that to do that Himself^-azwj, and His^-azwj Messengers work, and His^-azwj Angels do it, because there are doing it by His^-azwj Command. So, Majestic is His^-azwj Mention, Chose Messengers from the Angels as Ambassadors to be between His^-azwj and His^-azwj creatures, and they are those for whom Allah^-azwj Said: Allah Chooses messengers from among the Angels and from the people [22:75].

فَمَنْ كَانَ مِنْ أَهْلِ الطَّاعَةِ تَوَلَّتْ قَبْضَ رُوحِهِ مَلَائِكَةُ الرَّحْمَةِ وَ مَنْ كَانَ مِنْ أَهْلِ الْمَعْصِيَةِ تَوَلَّى‏ قَبْضَ رُوحِهِ مَلَائِكَةُ النَّقِمَةِ وَ لِمَلَكِ الْمَوْتِ أَعْوَانٌ مِنْ مَلَائِكَةِ الرَّحْمَةِ وَ النَّقِمَةِ يَصْدُرُونَ عَنْ أَمْرِهِ وَ فِعْلُهُمْ فِعْلُهُ وَ كُلُّ مَا يَأْتُونَهُ مَنْسُوبٌ إِلَيْهِ

The one who was from the obedient people, the Angels of Mercy would be in charge of the capture of his soul, and the one who was from the disobedient people, the Angels of Punishment would be in charge of the capture of his soul, and for the Angel of death there are assistants from the Angels of Mercy and the Punishment, implementing His^-azwj Command, and their deed is his (Angel of death’s) deed, and everything what they would be doing would be attributed to him.

وَ إِذَا كَانَ فِعْلُهُمْ فِعْلَ مَلَكِ الْمَوْتِ وَ فِعْلُ مَلَكِ الْمَوْتِ فِعْلُ اللَّهِ لِأَنَّهُ يَتَوَفَّى الْأَنْفُسَ عَلَى يَدِ مَنْ يَشَاءُ وَ يُعْطِي وَ يَمْنَعُ وَ يُثِيبُ وَ يُعَاقِبُ عَلَى يَدِ مَنْ يَشَاءُ وَ إِنَّ فِعْلَ أُمَنَائِهِ فِعْلُهُ كَمَا قَالَ‏ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ‏

And when their deeds was a deed of the Angel of death, and the deed of the Angel of death would be the Deed of Allah^-azwj, because He^-azwj Causes for soul to die upon the hands of whoever He^-azwj so Desires, and He^-azwj Gives and Prevents, and Rewards and Punishes upon the hands of the ones He^-azwj so Desires, and that the deed of His^-azwj Trustee^-asws is His^-azwj deed, just as Allah^-azwj Said: And you (Imams) are not desiring except if Allah so Desires. [76:30]’’.[85]

2- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عن هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ مَلَكاً مِنَ الْمَلَائِكَةِ بِيَدِهِ لَوْحٌ مِنْ نُورٍ لَا يَلْتَفِتُ يَمِيناً وَ لَا شِمَالًا مُقْبِلًا عَلَيْهِ ثَبُّهُ كَهَيْئَةِ الْحَزِينِ فَقُلْتُ مَنْ هَذَا يَا جَبْرَئِيلُ فَقَالَ هَذَا مَلَكُ الْمَوْتِ مَشْغُولٌ فِي قَبْضِ الْأَرْوَاحِ فَقُلْتُ أَدْنِنِي مِنْهُ يَا جَبْرَئِيلُ لِأُكَلِّمَهُ

‘Tafseer Al Qummi’ – My father, from Ibn Abu Umeyr, from Hisham,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘When there was an ascension with me^-saww to the sky, I^-saww saw an Angel from the Angels, in front of him was a tablet of light, neither turning right nor left, (only) facing towards it, slumping like the body of a grieving one. I^-saww said: ‘Who is this one, O Jibraeel^-as?’ He^-as said: ‘This is the Angel of death, pre-occupied in capturing the souls. He^-saww said: ‘Take me near him, O Jibraeel^-as, so I^-saww can talk to him!’

فَأَدْنَانِي مِنْهُ فَقُلْتُ لَهُ يَا مَلَكَ الْمَوْتِ أَ كُلُّ مَنْ مَاتَ أَوْ هُوَ مَيِّتٌ فِيمَا بَعْدُ أَنْتَ تَقْبِضُ رُوحَهُ قَالَ نَعَمْ قُلْتُ وَ تَحْضُرُهُمْ بِنَفْسِكَ قَالَ نَعَمْ مَا الدُّنْيَا كُلُّهَا عِنْدِي فِيمَا سَخَّرَهَا اللَّهُ لِي وَ مَكَّنَنِي مِنْهَا إِلَّا كَدِرْهَمٍ فِي كَفِّ الرَّجُلِ يُقَلِّبُهُ كَيْفَ يَشَاءُ وَ مَا مِنْ دَارٍ فِي الدُّنْيَا إِلَّا وَ أَدْخُلُهَا فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ‏ وَ أَقُولُ إِذَا بَكَى أَهْلُ الْبَيْتِ عَلَى مَيِّتِهِمْ لَا تَبْكُوا عَلَيْهِ فَإِنَّ لِي إِلَيْكُمْ عَوْدَةً وَ عَوْدَةً حَتَّى لَا يَبْقَى مِنْكُمْ أَحَدٌ

He^-as took me^-saww near him, and I^-saww said to him: ‘O Angel of death! Does one who dies get consumed, or he dies during what you capture his soul?’ He said, ‘Yes’. I^-saww said: ‘And you present yourself to them?’ He said, ‘Yes. The whole world is not in my presence, in what Allah^-azwj Subdued it to me and Enabled me from it, except like a Dirham in the palm of the man, turning it however he so likes to, and there is no house in the world except and I enter it five times during every day, and I am saying when the people of the house cry over their deceased: ‘Don’t cry over him, for there is for me to you, a returning and a returning, until there does not remain anyone from you’.

قَالَ رَسُولُ اللَّهِ كَفَى بِالْمَوْتِ طَامَّةً يَا جَبْرَئِيلُ فَقَالَ جَبْرَئِيلُ مَا بَعْدَ الْمَوْتِ أَطَمُ وَ أَعْظَمُ مِنَ الْمَوْتِ

Rasool-Allah^-saww said: ‘Death suffices as a catastrophe, O Jibraeel^-as!’ Jibraeel^-as said: ‘What is after the death is more catastrophic and more grievous than the death!’’.[86]

3- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ‏ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ فِي السَّمَاءِ الثَّالِثَةِ رَجُلًا قَاعِداً رِجْلٌ لَهُ فِي الْمَشْرِقِ وَ رِجْلٌ‏ فِي الْمَغْرِبِ وَ بِيَدِهِ لَوْحٌ يَنْظُرُ فِيهِ وَ يُحَرِّكُ رَأْسَهُ فَقُلْتُ يَا جَبْرَئِيلُ مَنْ هَذَا فَقَالَ مَلَكُ الْمَوْتِ ع‏

‘Uyoun Akhbar Al-Reza^-asws’ – By the three chains,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘When there was an ascension with me^-saww to the sky, I^-saww saw in the third sky a seated man, a leg of his being in the east, and a leg of his being in the west, and in his hand was a tablet he was looking into and moving his head. I^-saww said: ‘O Jibraeel^-as! Who is this?’ He^-as said: ‘The Angel of death^-as’’.[87]

4- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِمَلَكِ الْمَوْتِ يَا مَلَكَ الْمَوْتِ وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِي فِي عُلُوِّي لَأُذِيقَنَّكَ طَعْمَ الْمَوْتِ كَمَا أَذَقْتَ عِبَادِي

‘Uyoun Akhbar Al-Reza^-asws’ – By this chain,

‘Rasool-Allah^-saww said: ‘When it will be the Day of Qiyamah, Allah^-azwj Mighty and Majestic would be Saying to the Angel of death: “O Angel of death! By My^-azwj Might and My^-azwj Majesty, and the Loftiness in My^-azwj Highness! I^-azwj shall not Make you takes the death just as I^-azwj Made My^-azwj servants to taste it”’.[88]

5- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ عَنِ الرِّضَا عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص‏ مِثْلَهُ‏

‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Aqada, from Ali Bin Muhammad, from Dawood,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww – similar to it’’.[89]

6- يد، التوحيد الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنْ أَحْمَدَ بْنِ يَعْقُوبَ بْنِ مَطَرٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدٍ عَنْ أَبِي مَعْمَرٍ السَّعْدَانِيِ‏ فِي خَبَرِ مَنْ أَتَى أَمِيرَ الْمُؤْمِنِينَ ع مُدَّعِياً لِلتَّنَاقُضِ فِي الْقُرْآنِ قَالَ ع أَمَّا قَوْلُهُ‏ قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ‏ وَ قَوْلُهُ‏ اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ قَوْلُهُ‏ تَوَفَّتْهُ رُسُلُنا وَ هُمْ لا يُفَرِّطُونَ‏ وَ قَوْلُهُ‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ‏ وَ قَوْلُهُ‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ يَقُولُونَ سَلامٌ عَلَيْكُمْ‏ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُدَبِّرُ الْأُمُورَ كَيْفَ يَشَاءُ وَ يُوَكِّلُ مِنْ خَلْقِهِ مَنْ يَشَاءُ بِمَا يَشَاءُ

‘Al Tawheed’ – Al Qatan, from Ibn Zakariya, from Ibn Habeeb, from Ahmad Bin Yaqoub Bin Matar, from Muhammad Bin Al Hassan Bin Abdul Aziz, from his father, from Talha Bin Zayd, from Abdullah Bin Ubeyd, from Abu Ma’mar Al Sadany,

‘In a Hadeeth of the one who came to Amir Al Momineen^-asws claiming the contradiction in the Quran, he^-asws said: ‘As for His^-azwj Words: Say: ‘The Angel of death who is Allocated to you shall cause you to die, [32:11], and His^-azwj Words:  Allah Takes away the souls when they die, [39:42], and His^-azwj Words: Our messengers cause him to die, and they are not neglectful [6:61], and His^-azwj Words: Our messengers cause him to die, and they are not neglectful [6:61], and His^-azwj Words: Those whom the Angels cause to die in a good state saying: ‘Peace be upon you! [16:32], Allah^-azwj Blessed and Exalted Manages the affairs however He^-azwj so Desires to, and He^-azwj Allocated from His^-azwj creatures, one He^-azwj so Desires with whatever He^-azwj so Desires.

أَمَّا مَلَكُ الْمَوْتِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُوَكِّلُهُ بِخَاصَّتِهِ مَنْ يَشَاءُ مِنْ خَلْقِهِ وَ يُوَكِّلُ رُسُلَهُ مِنَ الْمَلَائِكَةِ خَاصَّةً بِمَنْ يَشَاءُ مِنْ خَلْقِهِ تَبَارَكَ وَ تَعَالَى وَ الْمَلَائِكَةُ الَّذِينَ سَمَّاهُمُ اللَّهُ عَزَّ وَ جَلَّ وَكَّلَهُمْ بِخَاصَّةِ مَنْ يَشَاءُ مِنْ خَلْقِهِ

As for the Angel of death, Allah^-azwj Mighty and Majestic Allocates him in particular with one He^-azwj so Desires from His^-azwj creatures, and allocates His^-azwj messengers from the Angels in particular with one He^-azwj the Blessed and Exalted so Desires from His^-azwj creatures, and the Angels those whom Allah^-azwj Mighty and Majestic Named them and Allocates them in particular with one He^-azwj so Desires from His^-azwj creatures.

إِنَّهُ تَبَارَكَ وَ تَعَالَى يُدَبِّرُ الْأُمُورَ كَيْفَ يَشَاءُ وَ لَيْسَ كُلُّ الْعِلْمِ يَسْتَطِيعُ صَاحِبُ الْعِلْمِ أَنْ يُفَسِّرَهُ لِكُلِّ النَّاسِ لِأَنَّ مِنْهُمُ الْقَوِيَ‏ وَ الضَّعِيفَ وَ لِأَنَّ مِنْهُ مَا يُطَاقُ حَمْلُهُ وَ مِنْهُ مَا لَا يُطَاقُ حَمْلُهُ إِلَّا مَنْ يُسَهِّلُ اللَّهُ لَهُ‏ حَمْلَهُ وَ أَعَانَهُ عَلَيْهِ مِنْ خَاصَّةِ أَوْلِيَائِهِ وَ إِنَّمَا يَكْفِيكَ أَنْ تَعْلَمَ أَنَّ اللَّهَ الْمُحْيِي الْمُمِيتُ وَ أَنَّهُ يَتَوَفَّى الْأَنْفُسَ عَلَى يَدَيْ مَنْ يَشَاءُ مِنْ خَلْقِهِ مِنْ مَلَائِكَتِهِ وَ غَيْرِهِمْ

The Blessed and Exalted Manages the affairs however He^-azwj so Desires to, and every knowledge isn’t such that the owner of the knowledge is able to interpret it for all the people, because from them is the strong one and the weak, and because from it is what its bearing is intolerable except by the one Allah^-azwj Eases its bearing for him and Assist him upon it from the special ones of His^-azwj Guardians^-asws. It should suffice you to know that Allah^-azwj Causes to live and die, and that He^-azwj Causes the soul to die upon the hands of the one He^-azwj so Desires from His^-azwj creatures, from His^-azwj Angels and others’’.[90]

7- شي، تفسير العياشي عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ إِذا جاءَ أَجَلُهُمْ فَلا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ‏ قَالَ هُوَ الَّذِي سُمِّيَ لِمَلَكِ الْمَوْتِ ع فِي لَيْلَةِ الْقَدْرِ

‘Tafseer Al Ayyashi’ – From Humran who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: and when their term comes, so they would not be able to delay it for a moment, nor bring it forward’ [10:49]. He^-asws said: ‘It is the one which is specified to the Angel of death, peace be upon him, during the Night of Pre-determination’’.[91]

8- جع، جامع الأخبار قَالَ إِبْرَاهِيمُ الْخَلِيلُ ع لِمَلَكِ الْمَوْتِ هَلْ تَسْتَطِيعُ أَنْ تُرِيَنِي صُورَتَكَ الَّتِي تَقْبِضُ فِيهَا رُوحَ الْفَاجِرِ قَالَ لَا تُطِيقُ ذَلِكَ قَالَ بَلَى قَالَ فَأَعْرِضْ عَنِّي فَأَعْرَضَ عَنْهُ ثُمَّ الْتَفَتَ فَإِذَا هُوَ بِرَجُلٍ أَسْوَدَ قَائِمِ الشَّعْرِ مُنْتِنِ الرِّيحِ أَسْوَدِ الثِّيَابِ يَخْرُجُ مِنْ فِيهِ وَ مَنَاخِرِهِ لَهِيبُ النَّارِ وَ الدُّخَانُ فَغُشِيَ عَلَى إِبْرَاهِيمَ ثُمَّ أَفَاقَ فَقَالَ لَوْ لَمْ يَلْقَ الْفَاجِرُ عِنْدَ مَوْتِهِ إِلَّا صُورَةَ وَجْهِكَ لَكَانَ حَسْبَهُ

‘Jamie Al Akhbaar’ – Ibrahim^-as the Friend (of the Beneficent) said to the Angel of death: ‘Are you able to show me^-as your image (with) during which you capture a soul of the immoral?’ He said, ‘You^-as cannot endure that’. He^-as: ‘Yes I^-as will)’. He said, ‘Then turn around from me’. He^-as turned around, then turned (back), and he was with black legs, standing hair, stinky of smell, black clothes, flames of fire and smoke coming out from his mouth and his nostrils, and Ibrahim^-as fell down unconscious. Then he^-as woke up, and he^-as said: ‘If the immoral one does not meet during his death except the image of your face, it would suffice him (as terror)’’.[92]

9- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع ذَكَرَ فِيهَا مَلَكَ الْمَوْتِ‏ هَلْ تُحِسُّ بِهِ إِذَا دَخَلَ مَنْزِلًا أَمْ هَلْ تَرَاهُ إِذَا تَوَفَّى أَحَداً بَلْ كَيْفَ يَتَوَفَّى الْجَنِينَ فِي بَطْنِ أُمِّهِ أَ يَلِجُ عَلَيْهِ مِنْ بَعْضِ جَوَارِحِهَا أَمِ الرُّوحُ أَجَابَتْهُ بِإِذْنِ رَبِّهَا أَمْ هُوَ سَاكِنٌ مَعَهُ فِي أَحْشَائِهَا كَيْفَ يَصِفُ إِلَهَهُ مَنْ يَعْجِزُ عَنْ صِفَةِ مَخْلُوقٍ مِثْلِهِ

‘Nahj Al Balagah’ –

‘From a sermon of his^-asws mentioning the Angel of death in it: ‘Can he (the Angel of death) be felt with when he enters a house? Or, do you see him when he causes someone to die? How he causes the foetus to die in the belly of its mother, does he emerge upon him from one of her limbs? Or they should respond to him by the Permission of its Lord^-azwj? Or was he dwelling with him in her interior? How can he describe his God^-azwj, one who is unable from describing a creature like him (Angel of death)?’’.[93]

10- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ مَا مِنْ أَهْلِ بَيْتِ شَعْرٍ وَ لَا وَبَرٍ إِلَّا وَ مَلَكُ الْمَوْتِ يَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ

‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abu Abdullah^-asws said: ‘There is none from the people of a house who are aware, nor of a town, except and the Angel of death scans them five times during every day’’.[94]

11- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ لَحْظَةِ مَلَكِ‏ الْمَوْتِ قَالَ أَ مَا رَأَيْتَ النَّاسَ يَكُونُونَ جُلُوساً فَتَعْتَرِيهِمُ السَّكْتَةُ فَمَا يَتَكَلَّمُ أَحَدٌ مِنْهُمْ فَتِلْكَ لَحْظَةُ مَلَكِ الْمَوْتِ حَيْثُ يَلْحَظُهُمْ

‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Husayn Bin Alwan, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws, the (the narrator) said, ‘I asked him^-asws about the glimpse of the Angel of death. He^-asws said: ‘But have you not seen the people who happened to be seated, and the silence troubles them so no one from them speak? That is a glimpse of the Angel of death when he notices them’’.[95]

12- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ مَلَكِ الْمَوْتِ يُقَالُ‏ الْأَرْضُ بَيْنَ يَدَيْهِ كَالْقَصْعَةِ يَمُدُّ يَدَهُ حَيْثُ يَشَاءُ فَقَالَ نَعَمْ

‘Al-Kafi’ – Ali, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Zayd Al Shaham who said,

‘Abu Abdullah^-asws was asked about the Angel of death, it was said, ‘The earth is in front of him like bowl, he extends his hands to wherever he likes to?’ He^-asws said: ‘Yes.[96]

13- يه، من لا يحضره الفقيه قَالَ الصَّادِقُ ع‏ قِيلَ لِمَلَكِ الْمَوْتِ ع كَيْفَ تَقْبِضُ الْأَرْوَاحَ وَ بَعْضُهَا فِي الْمَغْرِبِ وَ بَعْضُهَا فِي الْمَشْرِقِ فِي سَاعَةٍ وَاحِدَةٍ فَقَالَ أَدْعُوهَا فَتُجِيبُنِي

‘Man La Yahzar Al-Faqeeh’ – Al-Sadiq^-asws said: ‘It was said to the Angel of death, ‘How do you capture the souls, and some of these are in the west and some of these are in the east, in one moment?’ He said, ‘I call these and they answer me’.

قَالَ وَ قَالَ مَلَكُ الْمَوْتِ ع إِنَّ الدُّنْيَا بَيْنَ يَدَيَّ كَالْقَصْعَةِ بَيْنَ يَدَيْ أَحَدِكُمْ يَتَنَاوَلُ مِنْهَا مَا يَشَاءُ وَ الدُّنْيَا عِنْدِي كَالدِّرْهَمِ فِي كَفِّ أَحَدِكُمْ يُقَلِّبُهُ كَيْفَ شَاءَ

He^-asws said: ‘And the Angel of death said, ‘The world is in front of me like the bowl is in front of one of you. He takes from it whatever he so desires to, and the world is in my presence is like the Dirham (coin) is in the palm of one of you, turning it however he so likes to’’.[97]

14- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اخْتَارَ مِنْ كُلِّ شَيْ‏ءٍ أَرْبَعَةً اخْتَارَ مِنَ الْمَلَائِكَةِ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ مَلَكَ الْمَوْتِ ع

‘Al Khisaal’ – Ibn Idrees, form his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Musa Bin Bakr,

‘From Abu Al-Hassan^-asws the 1^st having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Blessed and Exalted Chooses four from every thing – From the Angels He^-azwj Chose Jibraeel^-as, and Mikaeel^-as, and Israfeel^-as, and the Angel of death’’.[98]

15- يه، من لا يحضره الفقيه‏ سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها وَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ‏ وَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ‏ وَ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ‏ وَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ تَوَفَّتْهُ رُسُلُنا وَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لَوْ تَرى‏ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلائِكَةُ وَ قَدْ يَمُوتُ فِي السَّاعَةِ الْوَاحِدَةِ فِي جَمِيعِ الْآفَاقِ مَا لَا يُحْصِيهِ إِلَّا اللَّهُ عَزَّ وَ جَلَّ فَكَيْفَ هَذَا

‘Al Tawheed’ – Al-Sadiq^-asws was asked about the Words of Allah^-azwj Mighty and Majestic: Allah Takes away the souls when they die, [39:42], and about the Words of the Mighty and Majestic: Say: ‘The Angel of death who is Allocated to you shall cause you to die, [32:11], and about the Words of Allah^-azwj Mighty and Majestic: whom the Angels cause to die in a good state [16:32], and the Angels caused to die while they were unjust to themselves [16:28], and about the Words of the Mighty and Majestic: Our messengers cause him to die, [6:61], and about the Words of Allah^-azwj Mighty and Majestic: And if only you could see when the Angels cause to die those who commit Kufr. [8:50], and they have died in one moment in the entirety of the horizons what cannot be counted except by Allah^-azwj Mighty and Majestic, so how is this?’

فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لِمَلَكِ الْمَوْتِ أَعْوَاناً مِنَ الْمَلَائِكَةِ يَقْبِضُونَ الْأَرْوَاحَ بِمَنْزِلَةِ صَاحِبِ الشُّرْطَةِ لَهُ أَعْوَانٌ مِنَ الْإِنْسِ يَبْعَثُهُمْ فِي حَوَائِجِهِمْ فَتَتَوَفَّاهُمُ الْمَلَائِكَةُ وَ يَتَوَفَّاهُمْ مَلَكُ الْمَوْتِ مِنَ الْمَلَائِكَةِ مَعَ مَا يَقْبِضُ هُوَ وَ يَتَوَفَّاهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ مَلَكِ الْمَوْتِ

(He^-asws said): ‘Allah^-azwj Blessed and Exalted Made assistants from the angels to be for the Angel of death, capturing the souls, being at the status of the captain of the police, having assistants from the people, he would be sending them in their requirements. So, the Angels are causing them to die, and the Angel of death is causing them to die from the Angels with what he himself captures, and Allah^-azwj Mighty and Majestic is Causing them to die, from the Angel of death’’.[99]

16- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَسْبَاطِ بْنِ سَالِمٍ مَوْلَى أَبَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ يَعْلَمُ مَلَكُ الْمَوْتِ بِقَبْضِ مَنْ يَقْبِضُ قَالَ لَا إِنَّمَا هِيَ صِكَاكٌ‏ تَنْزِلُ مِنَ السَّمَاءِ اقْبِضْ نَفْسَ فُلَانِ بْنِ فُلَانٍ

‘Al-Kafi’ – Abu Ali Al Ash’ary, from Muhammad Bin Abdul Jabbar, from Ibn Fazal, from Ali Bin Aqabah, from Asbat Bin Salim, a slave of Aban who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Does the Angel of Death know with the capture of the one he captures?’ He^-asws said: ‘But rather, it is a deed descending from the sky: “Capture the soul of so and so!”’.[100]

17- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّما نَعُدُّ لَهُمْ عَدًّا قَالَ فَمَا هُوَ عِنْدَكَ قُلْتُ عَدَدُ الْأَيَّامِ قَالَ إِنَّ الْآبَاءَ وَ الْأُمَّهَاتِ يُحْصُونَ ذَلِكَ لَا وَ لَكِنَّهُ عَدَدُ الْأَنْفَاسِ

‘Al-Kafi’ – Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Ali Ibn Ismail Al Maysami, from Abdul A’ala, a slave of the family of Sam who said,

‘I said to Abu Abdullah^-asws, ‘The Words of Allah^-azwj Mighty and Majestic: but rather We only Number out a number to them [19:84]. He^-asws said: ‘What is it in your view?’ I said, ‘Number of the days. He^-asws said: ‘The fathers and the mothers are counting that. No, but it is the number of the breaths’’.[101]

18- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلاقِيكُمْ‏ إِلَى قَوْلِهِ‏ تَعْمَلُونَ‏ قَالَ تَعُدُّ السِّنِينَ ثُمَّ تَعُدُّ الشُّهُورَ ثُمَّ تَعُدُّ الْأَيَّامَ ثُمَّ تَعُدُّ السَّاعَاتِ ثُمَّ يَعُدُّ النَّفَسَ فَ إِذا جاءَ أَجَلُهُمْ فَلا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ‏

‘Al-Kafi’ – Ali, from his father, from Bakr Bin Muhammad al Azdy,

‘From Abu Abdullah^-asws having said: ‘The death which you are fleeing from, it would be meeting you’ – up to his^-asws words: ‘Count the years, then counts the months, then count the days, then count the hours, then count the breaths. and when their term comes, so they would not be able to delay it for a moment, nor bring it forward’ [10:49]’’.[102]

باب 6 سكرات الموت و شدائده و ما يلحق المؤمن و الكافر عنده‏

CHAPTER 6 – THE AGONY OF DEATH AND ITS DIFFICULTIES AND WHAT THE MOMIN AND THE KAFIR FACE DURING IT

الآيات النساء إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ قالُوا فِيمَ كُنْتُمْ قالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قالُوا أَ لَمْ تَكُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فِيها فَأُولئِكَ مَأْواهُمْ جَهَنَّمُ وَ ساءَتْ مَصِيراً

The Verses – (Surah) Al Nisaa: Those whom the Angels cause to die while they are being unjust to themselves, they are saying, ‘In which state were you?’ They are saying, ‘We were weak in the earth’. They are saying, ‘Did not the earth of Allah happen to be capacious, so you could have emigrated therein?’ So they, their abode is Hell, and it is an evil destination [4:97]

الأنفال‏ وَ لَوْ تَرى‏ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ وَ ذُوقُوا عَذابَ الْحَرِيقِ‏

(Surah) Al Anfaal: And if only you could see when the Angels cause to die those who commit Kufr. The Angels are striking their faces and their backs and (saying): ‘Taste the Punishment of burning!’ [8:50]

يونس‏ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللَّهِ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ‏

(Surah) Yunus: 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. There is no replacement for the Words of Allah. That is the Mighty achievement [10:64]

الأحزاب‏ تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلامٌ‏

(Surah) Al Ahzaab: Their salutation on the Day that they meet Him shall be, Peace! [33:44]

السجدة إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ‏

(Surah) Al Sajdah: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30]

محمد فَكَيْفَ إِذا تَوَفَّتْهُمُ الْمَلائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ‏

(Surah) Muhammad^-saww: But how would it be when the Angels cause them to die, striking their faces and their backs? [47:27] 

ق‏ وَ جاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذلِكَ ما كُنْتَ مِنْهُ تَحِيدُ

(Surah) Qaf: And the agony of death comes with the Truth. That is what you were fleeing from [50:19]

الواقعة فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ وَ أَنْتُمْ حِينَئِذٍ تَنْظُرُونَ وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَ لكِنْ لا تُبْصِرُونَ فَلَوْ لا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَها إِنْ كُنْتُمْ صادِقِينَ

‘Suah Al Waqia’ – So why don’t you, when it reaches the throats [56:83] And at that time you are looking on [56:84] And We are nearer to him than you are, but you are not seeing [56:85] Then don’t you, if you are not indebted [56:86] Return it, if you were truthful? [56:87]

فَأَمَّا إِنْ كانَ مِنَ الْمُقَرَّبِينَ فَرَوْحٌ وَ رَيْحانٌ وَ جَنَّةُ نَعِيمٍ وَ أَمَّا إِنْ كانَ مِنْ أَصْحابِ الْيَمِينِ فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ

So, if he is from the ones of proximity [56:88] Then there would be cool breeze and aroma and a Blissful Garden [56:89] And if he is from companions of the right hand [56:90] (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]

وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ وَ تَصْلِيَةُ جَحِيمٍ‏

And if he were from the beliers, the straying ones, [56:92] He shall descend from the boiling water [56:93] And arrive in the Blazing Fire [56:94]

المنافقين وَ أَنْفِقُوا مِنْ ما رَزَقْناكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْ لا أَخَّرْتَنِي إِلى‏ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَ أَكُنْ مِنَ الصَّالِحِينَ‏

(Surah) Al Munafiqoun: And spend from what We Graced from before the death comes to one of you, so he would be saying, ‘Lord! If only You could Delay me to a near term so I can give charity and become from the righteous ones!’ [63:10]

القيامة كَلَّا إِذا بَلَغَتِ التَّراقِيَ وَ قِيلَ مَنْ راقٍ وَ ظَنَّ أَنَّهُ الْفِراقُ وَ الْتَفَّتِ السَّاقُ بِالسَّاقِ‏ إِلى‏ رَبِّكَ يَوْمَئِذٍ الْمَساقُ‏

(Surah) Al Qiyamah – Never! When it has already reached the morphosis (stage) [75:26] And it will be Said, ‘Who can cure?’ [75:27] And he would think it is the separation [75:28] And the leg will turn with the leg [75:29] To your Lord on that day shall be the returning [75:30]

الفجر يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلى‏ رَبِّكِ راضِيَةً مَرْضِيَّةً فَادْخُلِي فِي عِبادِي وَ ادْخُلِي جَنَّتِي‏

O you the contented soul! [89:27] Return to your Lord, being well-pleased, He being Well-Pleased [89:28] So enter (to be) among My servants [89:29] And enter into My Garden [89:30].

1- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ النَّاسُ اثْنَانِ وَاحِدٌ أَرَاحَ وَ آخَرُ اسْتَرَاحَ فَأَمَّا الَّذِي اسْتَرَاحَ فَالْمُؤْمِنُ إِذَا مَاتَ اسْتَرَاحَ مِنَ الدُّنْيَا وَ بَلَائِهَا وَ أَمَّا الَّذِي أَرَاحَ فَالْكَافِرُ إِذَا مَاتَ أَرَاحَ الشَّجَرَ وَ الدَّوَابَّ وَ كَثِيراً مِنَ النَّاسِ

‘Al Khisaal’ – Ibn Idrees, from his father, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The people are two (types) – One who gives rest and another who rests (himself). As for the one who rests, so it is the Momin when he dies, he rests from the world and its afflictions, and as for the one who gives rest, so it is the Kafir when he dies, the trees, and the animals, and a lot from the people, get rest’’.[103]

2- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ

Majaylawiya, from his uncle, from Al Barqy, from his father, from Ibn Abu Umeyr, from one of our companions,

‘From Abu Abdullah^-asws – similar to it’’.[104]

3- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ سِنَانٍ مَعاً عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْمَوْتُ كَفَّارَةٌ لِذُنُوبِ الْمُؤْمِنِينَ

Al Mufeed, from Al Sadouq, from Majaylawiya, from his uncle, from Al Barqy, from his father and Muhammad Bin Sinan both together, from Muhammad Bin Atiya,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The death is an expiation for the sins of the Momineen’’.[105]

4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَذُكِرَ عِنْدَهُ الْمُؤْمِنُ وَ مَا يَجِبُ مِنْ حَقِّهِ فَالْتَفَتَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لِي يَا أَبَا الْفَضْلِ أَ لَا أُحَدِّثُكَ بِحَالِ الْمُؤْمِنِ عِنْدَ اللَّهِ فَقُلْتُ بَلَى فَحَدِّثْنِي جُعِلْتُ فِدَاكَ

‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Hanan Bin Sadeyr, from his father who said,

‘I was in the presence of Abu Abdullah^-asws, and it was mentioned in his^-asws presence, the Momin and what is Obligated from his rights, so Abu Abdullah^-asws turned towards me and he^-asws said to me: ‘O Abu Al Fazl! Shall I^-asws narrate to you with the state of the Momin in the Presence of Allah^-azwj?’ I said, ‘Yes, narrate to me, may I be sacrificed for you^-asws!’

فَقَالَ إِذَا قَبَضَ اللَّهُ رُوحَ الْمُؤْمِنِ صَعِدَ مَلَكَاهُ إِلَى السَّمَاءِ فَقَالا يَا رَبِّ عَبْدُكَ وَ نِعْمَ الْعَبْدُ كَانَ سَرِيعاً إِلَى طَاعَتِكَ بَطِيئاً عَنْ مَعْصِيَتِكَ وَ قَدْ قَبَضْتَهُ إِلَيْكَ فَمَا تَأْمُرُنَا مِنْ بَعْدِهِ

He^-asws said: ‘When Allah^-azwj Captures the soul of a Momin, his two Angels ascend it to the sky and they say, ‘O Lord^-azwj! Your^-azwj servant, and he is the good servant. He was quick to Your^-azwj obedience, delaying from disobeying You^-azwj, and we have captured him to You^-azwj. What is Your^-azwj Command to us from after it?’

فَيَقُولُ الْجَلِيلُ الْجَبَّارُ اهْبِطَا إِلَى الدُّنْيَا وَ كُونَا عِنْدَ قَبْرِ عَبْدِي وَ مَجِّدَانِي وَ سَبِّحَانِي وَ هَلِّلَانِي وَ كَبِّرَانِي وَ اكْتُبَا ذَلِكَ لِعَبْدِي حَتَّى أَبْعَثَهُ مِنْ قَبْرِهِ

The Majestic, the Subduer is Saying: “Both of you get down to the world and be at the grave of My^-azwj servant, and extol My^-azwj Glory and My^-azwj Glorification, and My^-azwj Holiness, and My^-azwj Greatness, and write that to be for My^-azwj servant until I^-azwj Resurrect him from his grave’’.[106]

5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَمْرِو بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْفَزَارِيِّ عَنْ سَعِيدِ بْنِ عُمَرَ عَنِ الْحَسَنِ بْنِ ضَوْءٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ شَيْ‏ءٍ أَتَرَدَّدُ عَنْهُ تَرَدُّدِي عَنْ قَبْضِ رُوحِ الْمُؤْمِنِ‏ يَكْرَهُ الْمَوْتَ وَ أَنَا أَكْرَهُ مَسَاءَتَهُ فَإِذَا حَضَرَهُ أَجَلُهُ الَّذِي لَا يُؤَخَّرُ فِيهِ‏ بَعَثْتُ إِلَيْهِ بِرَيْحَانَتَيْنِ مِنَ الْجَنَّةِ تُسَمَّى إِحْدَاهُمَا الْمُسْخِيَةُ وَ الْأُخْرَى الْمُنْسِيَةُ فَأَمَّا الْمُسْخِيَةُ فَتُسْخِيهِ عَنْ مَالِهِ‏ وَ أَمَّا الْمُنْسِيَةُ فَتُنْسِيهِ أَمْرَ الدُّنْيَا

‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Amro Bin Muhammad al Sayrafi, from Muhammad Bin Hamam, from Al Fazary, from Saeed Bin Umar, from Al Hassan Bin Zou,

‘From Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws Zayn Al-Abideen^-asws said: ‘Allah^-azwj Mighty and Majestic Said: “There is none from a thing I^-azwj Hesitate from it like My^-azwj Hesitation from Capturing the soul of a Momin. He dislikes death and I^-azwj Dislike to Distress him. So, when his term (death) comes, which there is no delaying in it, I^-azwj Send to him two aromas from the Paradise, one them named as Al-Maskhiyah, and the other Al-Mansiyah. As for Al-Maskhiya, so it softens him from his wealth (make it seem worthless), and as for Al-Mansiyah, it makes him forget the matters of the world’’.[107]

6- ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: قِيلَ لِلصَّادِقِ ع صِفْ لَنَا الْمَوْتَ قَالَ ع لِلْمُؤْمِنِ كَأَطْيَبِ رِيحٍ يَشَمُّهُ فَيَنْعُسُ‏ لِطِيبِهِ وَ يَنْقَطِعُ التَّعَبُ وَ الْأَلَمُ كُلُّهُ عَنْهُ وَ لِلْكَافِرِ كَلَسْعِ الْأَفَاعِي وَ لَدْغِ الْعَقَارِبِ أَوْ أَشَدَّ

Al Mafassar, from Ahmad Bin Al Hassan Al Husayni,

‘From Abu Muhammad Al-Askari^-asws, form his^-asws forefathers^-asws having said: ‘It was said to Al-Sadiq^-asws, ‘Describe the death to us’. He^-asws said: ‘For the Momin it is like an aromatic breeze he smells, so he drowses to its aroma and it cuts off all the tiredness and the pains from him; and for the Kafir it is like the bite of a snake or the sting of a scorpion, or severer’.

قِيلَ فَإِنَّ قَوْماً يَقُولُونَ إِنَّهُ أَشَدُّ مِنْ نَشْرٍ بِالْمَنَاشِيرِ وَ قَرْضٍ بِالْمَقَارِيضِ وَ رَضْخٍ بِالْأَحْجَارِ وَ تَدْوِيرِ قُطْبِ الْأَرْحِيَةِ عَلَى الْأَحْدَاقِ

It was said, ‘But there are a people who are saying it is severer than being sawn by the saws and being cut by the scissors, and being pelted by the stones, and being ground by a stone of the millstone upon the body.

قَالَ كَذَلِكَ هُوَ عَلَى‏ بَعْضِ الْكَافِرِينَ وَ الْفَاجِرِينَ أَ لَا تَرَوْنَ مِنْهُمْ مَنْ يُعَايِنُ تِلْكَ الشَّدَائِدَ فَذَلِكُمُ الَّذِي هُوَ أَشَدُّ مِنْ هَذَا لَا مِنْ عَذَابِ الْآخِرَةِ فَإِنَّهُ أَشَدُّ مِنْ عَذَابِ الدُّنْيَا

He^-asws said: ‘Like that it would be upon some of the Kafirs and the immoral ones. Do you not see from them one who witnesses those difficulties? So that is which is severer than this, not (severer) than the Punishment of the Hereafter, but severer than the punishment of the world’.

قِيلَ فَمَا بَالُنَا نَرَى كَافِراً يَسْهُلُ عَلَيْهِ النَّزْعُ فَيَنْطَفِئُ وَ هُوَ يُحَدِّثُ وَ يَضْحَكُ وَ يَتَكَلَّمُ وَ فِي الْمُؤْمِنِينَ أَيْضاً مَنْ يَكُونُ كَذَلِكَ وَ فِي الْمُؤْمِنِينَ وَ الْكَافِرِينَ مَنْ يُقَاسِي عِنْدَ سَكَرَاتِ الْمَوْتِ هَذِهِ الشَّدَائِدَ

It said, ‘What is the matter with us we see a Kafir, the pangs being eased upon him and he dies while discussing, and laughing and speaking, and in the Momineen as well one who happens like that, and in the Momineen and the Kafirs one who can be compared during the agony of death being with these difficulties?’

فَقَالَ مَا كَانَ مِنْ رَاحَةٍ لِلْمُؤْمِنِينَ هُنَاكَ فَهُوَ عَاجِلُ ثَوَابِهِ وَ مَا كَانَ مِنْ شَدِيدَةٍ فَتَمْحِيصُهُ مِنْ ذُنُوبِهِ لِيَرِدَ الْآخِرَةَ نَقِيّاً نَظِيفاً مُسْتَحِقّاً لِثَوَابِ الْأَبَدِ لَا مَانِعَ لَهُ دُونَهُ

He^-asws said: ‘Whatever would be from a rest for the Momineen over here, so it is a hastening of his Rewards, and whatever would be from the difficulties, so it would be his purification from his sins to return to the Hereafter, pure, clean, deserving of the permanent Rewards, not a prevention for him besides it.

وَ مَا كَانَ مِنْ سُهُولَةٍ هُنَاكَ عَلَى الْكَافِرِ فَلِيُوَفَّى أَجْرَ حَسَنَاتِهِ فِي الدُّنْيَا لِيَرِدَ الْآخِرَةَ وَ لَيْسَ لَهُ إِلَّا مَا يُوجِبُ عَلَيْهِ الْعَذَابَ وَ مَا كَانَ مِنْ شِدَّةٍ عَلَى الْكَافِرِ هُنَاكَ فَهُوَ ابْتِدَاءُ عَذَابِ اللَّهِ لَهُ بَعْدَ نَفَادِ حَسَنَاتِهِ‏ ذَلِكُمْ بِأَنَّ اللَّهَ عَدْلٌ لَا يَجُورُ

And whatever would be from the ease over here upon the Kafir, it is a fulfilment of a Recompense of his good deeds in the world to return him to the Hereafter, and it isn’t for him except what Obligates upon him of the Punishment. And whatever would be from the difficulties of the Kafir over here, so it is a beginning of the Punishment of Allah^-azwj to him after the termination of his good deeds. That is because Allah^-azwj is Just, not tyrannous’’.[108]

7- مع، معاني الأخبار الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ وَ كَانَ خَيِّراً عَنْ عَمَّارٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَوْ أَنَّ مُؤْمِناً أَقْسَمَ عَلَى رَبِّهِ عَزَّ وَ جَلَّ أَنْ لَا يُمِيتَهُ مَا أَمَاتَهُ أَبَداً وَ لَكِنْ إِذَا حَضَرَ أَجَلُهُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ رِيحَيْنِ رِيحاً يُقَالُ لَهُ الْمُنْسِيَةُ وَ رِيحاً يُقَالُ لَهُ الْمُسْخِيَةُ فَأَمَّا الْمُنْسِيَةُ فَإِنَّهَا تُنْسِيهِ أَهْلَهُ وَ مَالَهُ فَأَمَّا الْمُسْخِيَةُ فَإِنَّهَا تُسْخِي نَفْسَهُ عَنِ الدُّنْيَا حَتَّى يَخْتَارَ مَا عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى

‘Ma’any Al Akhbaar’ – Al Hamdany, from Ali, from his father, from Abu Muhammad Al Ansari – and he was good, from Amar Al Asady,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘If a Momin were to swear upon his Lord^-azwj Mighty and Majestic that He^-azwj should not Cause him to die, He^-azwj would not Cause him to die, ever! But, when his term (death) presents, Allah^-azwj Mighty and Majestic would Send two breezes to him – a breeze called Al Mansiyah, and a breeze called Al Maskhiyah. As for the Mansiyah, it would make him forget his family and his wealth, and as for Al Maskhiyah, it would soften his self from the world until he chooses what is in the Presence of Allah^-azwj Blessed and Exalted’’.[109]

8- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ تَمَسَّكُوا بِمَا أَمَرَكُمُ اللَّهُ بِهِ فَمَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى مَا يُحِبُّ إِلَّا أَنْ يَحْضُرَهُ رَسُولُ اللَّهِ ص‏ وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى‏ وَ تَأْتِيهِ الْبِشَارَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَتَقَرُّ عَيْنُهُ وَ يُحِبُّ لِقَاءَ اللَّهِ

‘Al Khisaal’ – The four hundred (Hadeeth) –

‘Amir Al-Momineen^-asws said: ‘Hold on with what Allah^-azwj Commanded you with, for there isn’t between one of you and him being happy and sees what he loves, except that Rasool-Allah^-saww would present to him; and what is in the Presence of Allah^-azwj is better and more lasting, and he would be given the glad tidings from Allah^-azwj Mighty and Majestic, so his eyes would be delighted, and he would love meeting Allah^-azwj’’.[110]

9- مع، معاني الأخبار الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ النَّاصِرِيِّ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ الْجَوَادِ عَنْ آبَائِهِ ع قَالَ: قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع صِفْ‏ لَنَا الْمَوْتَ

‘Ma’any Al Akhbaar’ – Al Mufassar, from Ahmad Bin Al Hassan Al Husayni, from Al Hassan Bin Ali Al Nasry, from his father,

‘From Abu Ja’far Al-Jawwad^-asws, from his^-asws forefathers^-asws, ‘It was said to Amir Al-Momineen^-asws, ‘Describe the death to us’.

فَقَالَ عَلَى الْخَبِيرِ سَقَطْتُمْ هُوَ أَحَدُ ثَلَاثَةِ أُمُورٍ يَرِدُ عَلَيْهِ إِمَّا بِشَارَةٌ بِنَعِيمِ الْأَبَدِ وَ إِمَّا بِشَارَةٌ بِعَذَابِ الْأَبَدِ وَ إِمَّا تَحْزِينٌ‏ وَ تَهْوِيلٌ وَ أَمْرُهُ مُبْهَمٌ لَا تَدْرِي مِنْ أَيِّ الْفِرَقِ هُوَ

He^-asws said: ‘Upon the All-Informed you will fall. It is one of the three matters returning upon it – Either glad tidings with the Bliss of the servant, or news of the Punishment of the servant, or he will be in grief, and intimidation, and his matter is vague, not knowing which sect he would be in.

فَأَمَّا وَلِيُّنَا الْمُطِيعُ لِأَمْرِنَا فَهُوَ الْمُبَشَّرُ بِنَعِيمِ الْأَبَدِ وَ أَمَّا عَدُوُّنَا الْمُخَالِفُ عَلَيْنَا فَهُوَ الْمُبَشَّرُ بِعَذَابِ الْأَبَدِ وَ أَمَّا الْمُبْهَمُ أَمْرُهُ الَّذِي لَا يُدْرَى مَا حَالُهُ فَهُوَ الْمُؤْمِنُ الْمُسْرِفُ عَلَى نَفْسِهِ لَا يَدْرِي مَا يَئُولُ إِلَيْهِ حَالُهُ يَأْتِيهِ الْخَبَرُ مُبْهَماً مَخُوفاً ثُمَّ لَنْ يُسَوِّيَهُ اللَّهُ عَزَّ وَ جَلَّ بِأَعْدَائِنَا لَكِنْ يُخْرِجُهُ مِنَ النَّارِ بِشَفَاعَتِنَا

As for the one in our^-asws Wilayah, the obedient to our^-asws orders, so he is the recipient with the permanent Bliss. And as for our^-asws enemy, the adversary against us^-asws, so he is the recipient of the news of the permanent Punishment. And, as for one of the vague matter, he is the one who does not knowing what his state is, so he is the Momin having been extravagant upon himself, not knowing what his state would devolve to. The news would come to him, vague, scary. Then Allah^-azwj Mighty and Majestic will never Equate him without our^-asws enemies, so He^-azwj would Extract him from the Fire by our^-asws intervention.

فَاعْمَلُوا وَ أَطِيعُوا وَ لَا تَتَّكِلُوا وَ لَا تَسْتَصْغِرُوا عُقُوبَةَ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ مِنَ الْمُسْرِفِينَ مَنْ لَا تَلْحَقُهُ شَفَاعَتُنَا إِلَّا بَعْدَ عَذَابِ ثَلَاثِمِائَةِ أَلْفِ سَنَةٍ

Therefore work, and be obedient, and do not speak and do not belittle the Punishment of Allah^-azwj Mighty and Majestic, for from the extravagant ones is one who will not meet our^-asws intercession except after Punishment for three hundred thousand years’.

وَ سُئِلَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مَا الْمَوْتُ الَّذِي جَهِلُوهُ قَالَ أَعْظَمُ سُرُورٍ يَرِدُ عَلَى الْمُؤْمِنِينَ إِذَا نُقِلُوا عَنْ دَارِ النَّكَدِ إِلَى نَعِيمِ الْأَبَدِ وَ أَعْظَمُ ثُبُورٍ يَرِدُ عَلَى الْكَافِرِينَ إِذَا نُقِلُوا عَنْ جَنَّتِهِمْ إِلَى نَارٍ لَا تَبِيدُ وَ لَا تَنْفَدُ

And Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws was asked, ‘What is the death which they are ignorant of?’ He^-asws said: ‘The great cheerfulness coming upon the Momineen when they are transferred from the house of misery to the eternal Bliss, and the great perdition coming upon the Kafirs when they are transferred from their paradise to a Fire will neither be extinguished nor be terminated’.

وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏: لَمَّا اشْتَدَّ الْأَمْرُ بِالْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع نَظَرَ إِلَيْهِ مَنْ كَانَ مَعَهُ فَإِذَا هُوَ بِخِلَافِهِمْ لِأَنَّهُمْ كُلَّمَا اشْتَدَّ الْأَمْرُ تَغَيَّرَتْ أَلْوَانُهُمْ وَ ارْتَعَدَتْ فَرَائِصُهُمْ وَ وَجِلَتْ قُلُوبُهُمْ وَ كَانَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ بَعْضُ مَنْ مَعَهُ مِنْ خَصَائِصِهِ تُشْرِقُ أَلْوَانُهُمْ وَ تَهْدَأُ جَوَارِحُهُمْ وَ تَسْكُنُ نُفُوسُهُمْ

And Ali^-asws Bin Al-Husayn^-asws said: ‘When the matter intensified with Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws, he^-asws looked at the ones who were with him^-asws, and there he^-asws was in their opposition, because they, every time the matter intensified, their colours changes, and their limbs shook, and their hearts feared. And it was so that Al-Husayn^-asws and some of the ones with him^-asws from his^-asws special one, their colours brightened, and their limbs calmed down, and their selves were tranquil’.

فَقَالَ بَعْضُهُمْ لِبَعْضٍ انْظُرُوا لَا يُبَالِي بِالْمَوْتِ فَقَالَ لَهُمُ الْحُسَيْنُ ع صَبْراً بَنِي الْكِرَامِ فَمَا الْمَوْتُ إِلَّا قَنْطَرَةٌ يَعْبُرُ بِكُمْ عَنِ الْبُؤْسِ وَ الضَّرَّاءِ إِلَى الْجِنَانِ الْوَاسِطَةِ وَ النَّعِيمِ الدَّائِمَةِ فَأَيُّكُمْ يَكْرَهُ أَنْ يَنْتَقِلَ مِنْ سِجْنٍ إِلَى قَصْرٍ وَ مَا هُوَ لِأَعْدَائِكُمْ إِلَّا كَمَنْ يَنْتَقِلُ مِنْ قَصْرٍ إِلَى سِجْنٍ وَ عَذَابٍ

Some of them said to the others, ‘Look at how he^-asws does not care of the death!’ Al-Husayn^-asws said: ‘Patience, honourable sons! What is the death except an arch of a bridge crossing with you from the evil and the harm to the resourceful Gardens and the perpetual Bliss, so which of you would dislike to be transferred from a prison to a castle? And it is not for your enemies except like one who gets transferred from a castle to a prison and punishment.

إِنَّ أَبِي حَدَّثَنِي عَنْ رَسُولِ اللَّهِ ص أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ وَ الْمَوْتُ جِسْرُ هَؤُلَاءِ إِلَى جِنَانِهِمْ وَ جِسْرُ هَؤُلَاءِ إِلَى جَحِيمِهِمْ مَا كَذَبْتُ وَ لَا كُذِبْتُ

My^-asws father^-asws narrated to me^-asws from Rasool-Allah^-saww that: ‘The world is a prison for of a Momin and a paradise of the Kafir, and the death is a bridge of those to their Gardens and a bride of these to their Blazing Fires. Neither have I^-saww been lied to nor am I^-saww lying’.

وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع‏: قِيلَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع مَا الْمَوْتُ قَالَ لِلْمُؤْمِنِ كَنَزْعِ ثِيَابٍ وَسِخَةٍ قَمِلَةٍ وَ فَكِّ قُيُودٍ وَ أَغْلَالٍ ثَقِيلَةٍ وَ الِاسْتِبْدَالِ بِأَفْخَرِ الثِّيَابِ وَ أَطْيَبِهَا رَوَائِحَ وَ أَوْطَإِ الْمَرَاكِبِ وَ آنَسِ الْمَنَازِلِ

And Muhammad^-asws Bin Ali^-asws said: ‘It was said to Ali^-asws Bin Al-Husayn^-asws, ‘What is the death?’ He^-asws said: ‘For the Momin is like the removal of dirty, lousy clothes, and the removal of heavy chains and shackles, and the replacement with the prideworthy, aromatic perfumed clothes, and luxurious rides and comfortable houses.

وَ لِلْكَافِرِ كَخَلْعِ ثِيَابٍ فَاخِرَةٍ وَ النَّقْلِ عَنْ مَنَازِلَ أَنِيسَةٍ وَ الِاسْتِبْدَالِ بِأَوْسَخِ الثِّيَابِ وَ أَخْشَنِهَا وَ أَوْحَشِ الْمَنَازِلِ وَ أَعْظَمِ الْعَذَابِ

And for the Kafir (it is) like taking off the pride-worthy clothes and being transferred from comfortable houses, and the replacement with the thickest and coarsest of the clothes, and desolate houses, and huge Punishments’.

وَ قِيلَ لِمُحَمَّدِ بْنِ عَلِيٍّ ع مَا الْمَوْتُ قَالَ هُوَ النَّوْمُ الَّذِي يَأْتِيكُمْ كُلَّ لَيْلَةٍ إِلَّا أَنَّهُ طَوِيلٌ مُدَّتُهُ لَا يُنْتَبَهُ مِنْهُ إِلَّا يَوْمَ الْقِيَامَةِ فَمَنْ رَأَى فِي نَوْمِهِ مِنْ أَصْنَافِ الْفَرَحِ مَا لَا يُقَادِرُ قَدْرَهُ وَ مِنْ أَصْنَافِ الْأَهْوَالِ مَا لَا يُقَادِرُ قَدْرَهُ فَكَيْفَ حَالُ فَرَحٍ فِي النَّوْمِ وَ وَجَلٍ فِيهِ هَذَا هُوَ الْمَوْتُ فَاسْتَعِدُّوا لَهُ

And it was said to Muhammad^-asws Bin Ali^-asws, ‘What is the death?’ He^-asws said: ‘It is the sleep which tends to come to you every night, except that it would be of a prolonged duration, not waking up from it except on the Day of Qiyamah. So, the one who sees in his dream from the varieties of happiness what you are unable to measure it, and from the varieties of the horrors what you are unable to measure it, then how would is the state of happiness during the sleep and the fear during it? This, it is the death, therefore prepare for it’’.[111]

10- مع، معاني الأخبار الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: دَخَلَ مُوسَى بْنُ جَعْفَرٍ ع عَلَى رَجُلٍ قَدْ غَرِقَ فِي سَكَرَاتِ الْمَوْتِ وَ هُوَ لَا يُجِيبُ دَاعِياً فَقَالُوا لَهُ يَا ابْنَ رَسُولِ اللَّهِ وَدِدْنَا لَوْ عَرَفْنَا كَيْفَ الْمَوْتُ وَ كَيْفَ حَالُ صَاحِبِنَا

‘Ma’any Al Akhbaar’ – Al Mufasar, from Ahmad Bin Al Hassan Al Husayni,

‘From Abu Muhammad Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘Musa Bin Ja’far^-asws went to a man who was drowning in the agony of death and he was not answering any caller. So, they said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Guide us, if we can understand, how is the death and how is the state of our companion?’

فَقَالَ الْمَوْتُ هُوَ الْمِصْفَاةُ تُصَفِّي الْمُؤْمِنِينَ مِنْ ذُنُوبِهِمْ فَيَكُونُ آخَرُ أَلَمٍ يُصِيبُهُمْ كَفَّارَةَ آخِرِ وِزْرٍ بَقِيَ عَلَيْهِمْ وَ تُصَفِّي الْكَافِرِينَ مِنْ حَسَنَاتِهِمْ فَيَكُونُ آخِرُ لَذَّةٍ أَوْ رَاحَةٍ تَلْحَقُهُمْ هُوَ آخِرَ ثَوَابِ حَسَنَةٍ تَكُونُ لَهُمْ

He^-asws said: ‘The death, it is the cleanser cleaning the Momin from his sins and it would happen to the last pain hitting them being an expiation of a last burden remaining upon them, and a cleaner of the Kafirs from their good deeds, and it would happen to be a last pleasure or rest facing them, it being the last reward of a good deed happening to be for them.

وَ أَمَّا صَاحِبُكُمْ هَذَا فَقَدْ نُخِلَ‏ مِنَ الذُّنُوبِ نَخْلًا وَ صُفِّيَ مِنَ الْآثَامِ تَصْفِيَةً وَ خُلِّصَ حَتَّى نُقِّيَ كَمَا يُنَقَّى الثَّوْبُ مِنَ الْوَسَخِ وَ صَلُحَ لِمُعَاشَرَتِنَا أَهْلَ الْبَيْتِ فِي دَارِنَا دَارِ الْأَبَدِ

And, as for this companion of yours, so the sins are being picked from him with a picking, and is being cleansed from the sins with a cleansing, and he would be purified until he is pure, just as the purification of the clothes from the filth and crossing over to our^-asws community of the People^-asws of the Household, into our^-asws house, the house of perpetuity’’.[112]

11- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: مَرِضَ رَجُلٌ مِنْ أَصْحَابِ الرِّضَا ع فَعَادَهُ فَقَالَ كَيْفَ تَجِدُكَ قَالَ لَقِيتُ الْمَوْتَ بَعْدَكَ يُرِيدُ مَا لَقِيَهُ مِنْ شِدَّةِ مَرَضِهِ فَقَالَ كَيْفَ لَقِيتَهُ فَقَالَ أَلِيماً شَدِيداً فَقَالَ مَا لَقِيتَهُ إِنَّمَا لَقِيتَ مَا يُنْذِرُكَ بِهِ وَ يُعَرِّفُكَ بَعْضَ حَالِهِ

By this chain,

‘From Muhammad^-asws Bin Ali^-asws having said: ‘A man from the companions of Al-Reza^-asws fell ill, so he^-asws consoled him and said: ‘How do you find yourself?’ He said, ‘I shall meet the death after you^-asws – intending what he was facing from the intensity of his illness. So, he^-asws said: ‘How would you meet it?’ He said, ‘Severely painful’. He^-asws said: ‘You will not meet it, rather you will meet what you have been warned with, and you will realise one of its states.

إِنَّمَا النَّاسُ رَجُلَانِ مُسْتَرِيحٌ بِالْمَوْتِ وَ مُسْتَرَاحٌ بِهِ مِنْهُ‏ فَجَدِّدِ الْإِيمَانَ بِاللَّهِ وَ بِالْوَلَايَةِ تَكُنْ مُسْتَرِيحاً فَفَعَلَ الرَّجُلُ ذَلِكَ وَ الْحَدِيثُ طَوِيلٌ أَخَذْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ

But rather, the people are two (types of) men – one at rest with the death, and one whom (others) are at rest from him with it, therefore renew the Eman with Allah^-azwj and with the Wilayah to become at rest’. The man did that, and the Hadeeth is lengthy and we have taken from it the necessary subject’’.[113]

12- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ ع قَالَ: قِيلَ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى صَلَوَاتُ اللَّهِ عَلَيْهِ مَا بَالُ هَؤُلَاءِ الْمُسْلِمِينَ يَكْرَهُونَ الْمَوْتَ قَالَ لِأَنَّهُمْ جَهِلُوهُ فَكَرِهُوهُ وَ لَوْ عَرَفُوهُ وَ كَانُوا مِنْ أَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ لَأَحَبُّوهُ وَ لَعَلِمُوا أَنَّ الْآخِرَةَ خَيْرٌ لَهُمْ مِنَ الدُّنْيَا

‘Ma’any Al Akhbaar’ – And by this chain,

‘From Ali^-asws Bin Muhammad^-asws having said: ‘It was said to Muhammad^-asws Bin Ali^-asws Bin Musa^-asws, ‘What is the matter with these Muslims disliking the death?’ He^-asws said: ‘Because they ignored it and are disliking it, and had they recognise it and had become from the friends of Allah^-azwj Mighty and Majestic, they would have loved it, and would have known that the Hereafter is better for them than the world’.

ثُمَّ قَالَ ع يَا أَبَا عَبْدِ اللَّهِ مَا بَالُ الصَّبِيِّ وَ الْمَجْنُونِ يَمْتَنِعُ مِنَ الدَّوَاءِ الْمُنَقِّي لِبَدَنِهِ وَ النَّافِي لِلْأَلَمِ عَنْهُ قَالَ لِجَهْلِهِمْ بِنَفْعِ الدَّوَاءِ

Then he^-asws said: ‘O Abu Abdullah^-asws! What is the matter with the child and the insane preventing from the medication, the purifying for his body and the beneficial for the pains from it?’ He^-asws said: ‘Due to their ignorance with the benefits of the medication’.

قَالَ وَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيّاً إِنَّ مَنِ اسْتَعَدَّ لِلْمَوْتِ حَقَّ الِاسْتِعْدَادِ فَهُوَ أَنْفَعُ لَهُ مِنْ هَذَا الدَّوَاءِ لِهَذَا الْمُتَعَالِجِ أَمَا إِنَّهُمْ لَوْ عَرَفُوا مَا يُؤَدِّي إِلَيْهِ الْمَوْتُ مِنَ النَّعِيمِ لَاسْتَدْعَوْهُ وَ أَحَبُّوهُ أَشَدَّ مَا يَسْتَدْعِي الْعَاقِلُ الْحَازِمُ الدَّوَاءَ لِدَفْعِ الْآفَاتِ وَ اجْتِلَابِ السَّلَامَةِ

He^-asws said: ‘By the One^-azwj Who Sent Muhammad^-saww with the Truth as a Prophet^-saww! One who prepares for the death as is a right of the preparation, it would be more beneficial for him than this medication for this healing. But, if they had understood what the death is leading towards, from the Bliss, they would have called it, and would have loved it intensely, what the intellectual calls for the austere medication to repel the afflictions and grab the safety’’.[114]

13- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: دَخَلَ عَلِيُّ بْنُ مُحَمَّدٍ ع عَلَى مَرِيضٍ مِنْ أَصْحَابِهِ وَ هُوَ يَبْكِي وَ يَجْزَعُ مِنَ الْمَوْتِ فَقَالَ لَهُ يَا عَبْدَ اللَّهِ تَخَافُ مِنَ الْمَوْتِ لِأَنَّكَ لَا تَعْرِفُهُ

By this chain from Al-Hassan^-asws Bin Ali^-asws having said: ‘Ali^-asws Bin Muhammad^-asws went to a patient from his^-asws companions and he was crying and panicking from the death. He^-asws said to him: ‘O servant of Allah^-azwj! You are fearing from the death because you do not understand it.

أَ رَأَيْتَكَ إِذَا اتَّسَخْتَ وَ تَقَذَّرْتَ وَ تَأَذَّيْتَ مِنْ كَثْرَةِ الْقَذَرِ وَ الْوَسَخِ عَلَيْكَ وَ أَصَابَكَ قُرُوحٌ وَ جَرَبٌ وَ عَلِمْتَ أَنَّ الْغَسْلَ فِي حَمَّامٍ يُزِيلُ ذَلِكَ كُلَّهُ أَ مَا تُرِيدُ أَنْ تَدْخُلَهُ فَتَغْسِلَ ذَلِكَ عَنْكَ أَوْ تَكْرَهُ أَنْ تَدْخُلَهُ فَيَبْقَى ذَلِكَ عَلَيْكَ قَالَ بَلَى يَا ابْنَ رَسُولِ اللَّهِ

What is your view when you become dirty and filthy and hurt from a lot of the filth and the dirt upon you, and are hit by sores and scabies, and you know that the washing in the bathroom would remove all of that. Would you not want to enter it and wash that away from you? Or would you dislike entering it, and that would remain upon you?’ He said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قَالَ فَذَلِكَ الْمَوْتُ هُوَ ذَلِكَ الْحَمَّامُ هُوَ آخِرُ مَا بَقِيَ عَلَيْكَ مِنْ تَمْحِيصِ ذُنُوبِكَ وَ تَنْقِيَتِكَ مِنْ سَيِّئَاتِكَ فَإِذَا أَنْتَ وَرَدْتَ عَلَيْهِ وَ جَاوَرْتَهُ فَقَدْ نَجَوْتَ مِنْ كُلِّ غَمٍّ وَ هَمٍّ وَ أَذًى وَ وَصَلْتَ إِلَى كُلِّ سُرُورٍ وَ فَرَحٍ فَسَكَنَ الرَّجُلُ وَ نَشِطَ وَ اسْتَسْلَمَ وَ غَمَّضَ عَيْنَ نَفْسِهِ وَ مَضَى لِسَبِيلِهِ

He^-asws said: ‘That is the death, it is that bathroom, and it is the last of what remains upon you from the cleansing of your sins, and purification from your evil deeds. So, when you receive it and become its neighbour, so you have been rescued from every sorrow and worry and hurt, and would arrive to every joy and happiness’. The man calmed down, and became active and surrendered (to his fate), and closed his eyes himself, and went on his way’.

وَ سُئِلَ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ ع عَنِ الْمَوْتِ مَا هُوَ فَقَالَ هُوَ التَّصْدِيقُ بِمَا لَا يَكُونُ

And Al-Hassan^-asws Bin Ali^-asws Bin Muhammad^-asws was asked about the death, ‘What is it?’ He^-asws said: ‘It is the ratification of has not happened yet’.

حَدَّثَنَا أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الصَّادِقِ ع قَالَ: إِنَّ الْمُؤْمِنَ إِذَا مَاتَ لَمْ يَكُنْ مَيِّتاً فَإِنَّ الْمَيِّتَ هُوَ الْكَافِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِ‏ يَعْنِي الْمُؤْمِنَ مِنَ الْكَافِرِ وَ الْكَافِرَ مِنَ الْمُؤْمِنِ

My^-asws father^-asws narrated to me^-asws from his^-asws father^-asws, from his^-asws grandfather^-asws, from Al-Sadiq^-asws having said: ‘When the Momin dies he does not become a dead, for the dead one, he is the Kafir. Allah^-azwj Mighty and Majestic is Saying: And Who Extracts the living from the dead, and Extracts the dead from the living? [10:31] – meaning the Momin from the Kafir, and the Kafir from the Momin’’.[115]

14- ل، الخصال الْأَرْبَعُمِائَةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَا مِنَ الشِّيعَةِ عَبْدٌ يُقَارِفُ أَمْراً نَهَيْنَاهُ عَنْهُ فَيَمُوتُ حَتَّى يُبْتَلَى بِبَلِيَّةٍ تُمَحَّصُ بِهَا ذُنُوبُهُ إِمَّا فِي مَالٍ وَ إِمَّا فِي وَلَدٍ وَ إِمَّا فِي نَفْسِهِ حَتَّى يَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ مَا لَهُ ذَنْبٌ وَ إِنَّهُ لَيَبْقَى عَلَيْهِ الشَّيْ‏ءُ مِنْ ذُنُوبِهِ فَيُشَدَّدُ بِهِ عَلَيْهِ عِنْدَ مَوْتِهِ

The four hundred (Hadeeth) from Amir Al-Momineen^-asws having said: ‘There is no servant from the Shias who draws closer to a matter we^-asws have Prohibited him from, and he dies, until he is Tried with a Trial, to cleanse his sins with it, either regarding wealth, or regarding a child, or what is within himself, until he meets Allah^-azwj Mighty and Majestic and there would be not sin for him, and if there were to remain the thing from his sins, there would be difficulties with him upon him during his death’’.[116]

15- ع، علل الشرائع أَبِي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا مُفَضَّلُ إِيَّاكَ وَ الذُّنُوبَ وَ حَذِّرْهَا شِيعَتَنَا فَوَ اللَّهِ مَا هِيَ إِلَى أَحَدٍ أَسْرَعَ مِنْهَا إِلَيْكُمْ إِنَّ أَحَدَكُمْ لَتُصِيبُهُ الْمَعَرَّةُ مِنَ السُّلْطَانِ وَ مَا ذَاكَ إِلَّا بِذُنُوبِهِ وَ إِنَّهُ لَيُصِيبُهُ السُّقْمُ وَ مَا ذَاكَ إِلَّا بِذُنُوبِهِ وَ إِنَّهُ لَيُحْبَسُ عَنْهُ الرِّزْقُ وَ مَا هُوَ إِلَّا بِذُنُوبِهِ وَ إِنَّهُ لَيُشَدَّدُ عَلَيْهِ عِنْدَ الْمَوْتِ وَ مَا هُوَ إِلَّا بِذُنُوبِهِ حَتَّى يَقُولَ مَنْ حَضَرَهُ لَقَدْ غُمَّ بِالْمَوْتِ

‘Ilal Al Sharaie’ – My father, from Ali Bin Muhammad Majaylawiya, from Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal who said,

‘Abu Abdullah^-asws said: ‘O Mufazzal! Beware of the sins, caution our^-asws Shias of these, for by Allah^-azwj, it is not quicker to anyone that it would be to you (Shias). If the dishonour from the ruling authorities were to hit one of you, and that would not be except due to his sins, and it the illness were to hit him, and that would not be except due to his sins, and it the sustenance is Withheld from it, and it would not be except due to his sins, and whatever difficulties befall upon him during the death, and it would not be except due to his sins’, until the ones in his^-asws presence were saying, ‘He^-asws has made us gloomy with the death’.

فَلَمَّا رَأَى مَا قَدْ دَخَلَنِي قَالَ أَ تَدْرِي لِمَ ذَاكَ يَا مُفَضَّلُ قَالَ قُلْتُ لَا أَدْرِي جُعِلْتُ فِدَاكَ قَالَ ذَاكَ وَ اللَّهِ إِنَّكُمْ لَا تُؤَاخَذُونَ بِهَا فِي الْآخِرَةِ وَ عُجِّلَتْ لَكُمْ فِي الدُّنْيَا

When he^-asws saw what had entered into me, he^-asws said: ‘Do you know why that is so, O Mufazzal?’ I said, ‘I don’t know, may I be sacrificed for you^-asws!’ He^-asws said: ‘By Allah^-azwj! That is something you would not be seized with in the Hereafter, hastened with you in the world’’.[117]

16- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَلِيِّ بْنِ الصَّلْتِ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنَّا مَعَهُ فِي جِنَازَةٍ فَقَالَ بَعْضُ الْقَوْمِ بَارَكَ اللَّهُ‏ لِي فِي الْمَوْتِ وَ فِيمَا بَعْدَ الْمَوْتِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فِيمَا بَعْدَ الْمَوْتِ فَضْلٌ إِذَا بُورِكَ لَكَ فِي الْمَوْتِ فَقَدْ بُورِكَ لَكَ فِيمَا بَعْدَهُ

‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Yazeed, from Yahya Al Mubarak, from Ali Bin Al Salt,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘We were with him^-asws in a funeral, and one of the people said, ‘May Allah^-azwj Bless me during the death and during what is after the death’. Abu Abdullah^-asws said to him: ‘During what is after the death is an extra. When there is Blessing for you during the death, so there would be Blessing for you in what is after it’’.[118]

17- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ عِمْرَانَ بْنِ الْحَجَّاجِ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لِأَيِّ عِلَّةٍ إِذَا خَرَجَ الرُّوحُ مِنَ الْجَسَدِ وَجَدَ لَهُ مَسّاً وَ حَيْثُ رُكِّبَتْ لَمْ يَعْلَمْ بِهِ قَالَ لِأَنَّهُ نَمَا عَلَيْهَا الْبَدَنُ

‘Ilal Al Sharaie’ – Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Ibn al Waleed, from Imran Bin Al Hajjaj, from Abdul Rahman,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘For which reason, when the soul exits from the body, a feeling is found for it, and when it was instilled, he did not (even) know of it?’ He^-asws said: ‘Because the body grew upon it’’.[119]

18- ن، عيون أخبار الرضا عليه السلام ل، الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ الْأَشْعَرِيِّ عَنْ يَاسِرٍ الْخَادِمِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ إِنَّ أَوْحَشَ مَا يَكُونُ هَذَا الْخَلْقُ فِي ثَلَاثَةِ مَوَاطِنَ يَوْمَ يُولَدُ وَ يَخْرُجُ مِنْ بَطْنِ أُمِّهِ فَيَرَى الدُّنْيَا وَ يَوْمَ يَمُوتُ فَيُعَايِنُ الْآخِرَةَ وَ أَهْلَهَا وَ يَوْمَ يُبْعَثُ فَيَرَى أَحْكَاماً لَمْ يَرَهَا فِي دَارِ الدُّنْيَا

‘Uyoun Akhbar Al-Reza^-asws’ – Ibn Al Waleed, from Sa’ad, from Ahmad Bin Hamza Al Ashary, from Yasar Al Khadim wo said,

‘I heard Al-Reza^-asws saying: ‘The most terrified what these people can be is in three places – the day he was born and came out from the belly of his mother and he sees the world; and the day he dies and he witnesses the Hereafter and its people; and the day he is resurrected and he sees Judgments he did not see in the house of the world.

وَ قَدْ سَلَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى يَحْيَى ع فِي هَذِهِ الثَّلَاثَةِ الْمَوَاطِنِ وَ آمَنَ رَوْعَتَهُ فَقَالَ‏ وَ سَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوتُ وَ يَوْمَ يُبْعَثُ حَيًّا وَ قَدْ سَلَّمَ عِيسَى ابْنُ مَرْيَمَ ع عَلَى نَفْسِهِ فِي هَذِهِ الثَّلَاثَةِ الْمَوَاطِنِ فَقَالَ‏ وَ السَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَ يَوْمَ أَمُوتُ وَ يَوْمَ أُبْعَثُ حَيًّا

And Allah^-azwj Mighty and Majestic had Sent Greetings upon Yahya^-as in these three times and Settled his^-as fear, so He^-azwj Said: And peace be on him on the day he was born, and on the day he died, and on the day he would be Resurrected alive [19:15]. And Isa^-as Bin Maryam^-as has send Peace upon himself^-as in these three times, so he^-as Said: And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33]’’.[120]

19- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ أَشَدُّ سَاعَاتِ ابْنِ آدَمَ ثَلَاثُ سَاعَاتٍ السَّاعَةُ الَّتِي يُعَايِنُ فِيهَا مَلَكَ الْمَوْتِ وَ السَّاعَةُ الَّتِي يَقُومُ فِيهَا مِنْ قَبْرِهِ وَ السَّاعَةُ الَّتِي يَقِفُ فِيهَا بَيْنَ يَدَيِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَإِمَّا إِلَى الْجَنَّةِ وَ إِمَّا إِلَى النَّارِ

‘Al Khisaal’ – My father, from Sa’ad, from al Asbahany, from Al Minqary, from Abdul Razaq, from Ma’mar, from al Zuhry who said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘The most difficult times of the son of Adam^-as are three – the time in which he witnesses the Angel of death, and the time in which he would be standing from his grave, and the time in which he would pause in front of Allah^-azwj Blessed and Exalted, so either he would go to the Paradise or he would go to the Fire’.

ثُمَّ قَالَ إِنْ نَجَوْتَ يَا ابْنَ آدَمَ عِنْدَ الْمَوْتِ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ وَ إِنْ نَجَوْتَ يَا ابْنَ آدَمَ حِينَ تُوضَعُ فِي قَبْرِكَ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ وَ إِنْ نَجَوْتَ حِينَ يُحْمَلُ النَّاسُ عَلَى الصِّرَاطِ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ وَ إِنْ نَجَوْتَ حِينَ‏ يَقُومُ النَّاسُ لِرَبِّ الْعالَمِينَ‏ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ

Then he^-asws said: ‘If you are safe during the death, O son of Adam^-as, then you are who you are, or else you are destroyed; and if you are safe when you are placed in your grave, O son of Adam^-as, then you are who you are, or else you are destroyed; and if you are safe when the people are carried upon the Bridge, then you are who you are, or else you are destroyed; and if you are safe when the people are standing to the Lord^-azwj of the worlds, then you are who you are, or else you are destroyed.

ثُمَّ تَلَا وَ مِنْ وَرائِهِمْ بَرْزَخٌ إِلى‏ يَوْمِ يُبْعَثُونَ‏ قَالَ هُوَ الْقَبْرُ وَ إِنَّ لَهُمْ فِيهِ لَ مَعِيشَةً ضَنْكاً وَ اللَّهِ إِنَّ الْقَبْرَ لَرَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ أَوْ حُفْرَةٌ مِنْ حُفَرِ النَّارِ

Then he^-asws recited: And behind them is purgatory up to the Day they would be Resurrected [23:100]. He^-asws said: ‘It is the grave, and that for them in it is a straitened life [20:124]. By Allah^-azwj! The grave is either a garden from the Gardens of the Paradise or a pit from the pits of the Fire’.

ثُمَّ أَقْبَلَ عَلَى رَجُلٍ مِنْ جُلَسَائِهِ فَقَالَ لَهُ قَدْ عَلِمَ سَاكِنُ السَّمَاءِ سَاكِنَ الْجَنَّةِ مِنْ سَاكِنِ النَّارِ فَأَيُّ الرَّجُلَيْنِ أَنْتَ وَ أَيُّ الدَّارَيْنِ دَارُكَ

Then he^-asws turned towards a man from his^-asws gatherers and said to him: ‘The inhabitant of the sky has known dweller of the Paradise from a dweller of the Fire, so which of the two men are you? And which of the two houses is your house?’’.[121]

20- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ قِيلَ مَنْ راقٍ‏ قَالَ ذَاكَ قَوْلُ ابْنِ آدَمَ إِذَا حَضَرَهُ الْمَوْتُ قَالَ هَلْ مِنْ طَبِيبٍ هَلْ مِنْ دَافِعٍ‏

‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Jameel Bin Salih, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having been asked about the Words of Allah^-azwj Mighty and Majestic: And it will be Said, ‘Who can cure?’ [75:27]. He^-asws said: ‘That is the word of a son of Adam^-as when the death presents. He said, ‘Is there any doctor? Is there one who can repel?’

قَالَ‏ وَ ظَنَّ أَنَّهُ الْفِراقُ‏ يَعْنِي فِرَاقَ الْأَهْلِ وَ الْأَحِبَّةِ عِنْدَ ذَلِكَ

He^-asws said: And he would think it is the separation [75:28], meaning separation of the family members and the beloved one during that’.

‏ قَالَ‏ وَ الْتَفَّتِ السَّاقُ بِالسَّاقِ قَالَ الْتَفَّتِ الدُّنْيَا بِالْآخِرَةِ

He said, ‘And the leg will turn with the leg [75:29]’. He^-asws said: ‘Turning of the world with the Hereafter’.   

قَالَ‏ إِلى‏ رَبِّكَ يَوْمَئِذٍ الْمَساقُ‏ إِلَى رَبِّ الْعَالَمِينَ يَوْمَئِذٍ الْمَصِيرُ

He said, ‘To your Lord on that day shall be the returning [75:30]’. (He^-asws said): ‘To the Lord^-azwj of the world on that day would be the destination’’.[122]

21- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع‏ مِثْلَهُ‏

Ali, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Jabir,

‘From Abu Ja’far^-asws – similar to it’’.[123]

22- لي، الأمالي للصدوق ن، عيون أخبار الرضا عليه السلام الطَّالَقَانِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ: لَمَّا حَضَرَتِ الْحَسَنَ بْنَ عَلِيٍّ ع الْوَفَاةُ بَكَى فَقِيلَ يَا ابْنَ رَسُولِ اللَّهِ أَ تَبْكِي وَ مَكَانُكَ مِنْ رَسُولِ اللَّهِ ص مَكَانُكَ الَّذِي أَنْتَ بِهِ‏ وَ قَدْ قَالَ فِيكَ رَسُولُ اللَّهِ ص مَا قَالَ وَ قَدْ حَجَجْتَ عِشْرِينَ حَجَّةً مَاشِياً وَ قَدْ قَاسَمْتَ رَبَّكَ مَالَكَ ثَلَاثَ مَرَّاتٍ حَتَّى النَّعْلَ وَ النَّعْلَ

Al Talaqany, from Ibn Aqadah, from Ali Bin Al Hassan Bin Fazal, from his father,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘When the expiry presented to Al-Hassan^-asws Bin Ali^-asws, he^-asws cried, so it was said, ‘O son^-asws of Rasool-Allah^-saww! You^-asws are crying and your position from Rasool-Allah^-saww is your^-asws position, which you^-asws are with, and Rasool-Allah^-saww has said what he^-saww said, and you^-asws have performed twenty Hajj, walking, and your^-asws Lord^-azwj has Distributed your^-asws wealth thirty times, to the extent of the slipper and the slipper?’

فَقَالَ ع إِنَّمَا أَبْكِي لِخَصْلَتَيْنِ لِهَوْلِ الْمُطَّلَعِ وَ فِرَاقِ الْأَحِبَّةِ

He^-asws said: ‘But rather, I^-asws cry for two characteristics – for the emerging terror, and separation of the beloved ones’’.[124]

23- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ سِنَانٍ عَمَّنْ سَمِعَ أَبَا جَعْفَرٍ ع‏ مِثْلَهُ وَ فِيهِ وَ قَدْ حَجَجْتَ عِشْرِينَ حَجَّةً رَاكِباً وَ عِشْرِينَ حَجَّةً مَاشِياً

The book of Haseeb Bin Saeed and ‘Al Nawadir’ – Al Nazar, from Ibn Sinan,

‘From the one who heard Abu Ja’far^-asws similar to it, and in it: ‘And you^-asws have performed twenty Hajj, riding, and twenty Hajj, walking’’.[125]

24- سن، المحاسن ابْنُ فَضَّالٍ عَنِ ابْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا تَرَدَّدْتُ عَنْ شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنِ الْمُؤْمِنِ فَإِنِّي أُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَزْوِيهِ عَنْهُ وَ لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاكْتَفَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ جَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ مَعَهُ إِلَى أَحَدٍ

‘Al Mahasin’ – Ibn Fazal, from Ibn Fazeyl, from Abu Hamza Al Sumaly who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Blessed and Exalted Said: ‘I^-azwj do not Hesitate from anything I^-azwj Do like My^-azwj Hesitation from the Momin, for I^-azwj Love Meeting him and he dislikes the death, and I^-azwj Impede him from it. And, if there does not happen to be in the earth except for one Momin, I^-azwj shall Suffice with him from the entirety of My^-azwj creatures, and Make a comfort to be for him from his Eman, with it he would not be needy to anyone’’.[126]

25- سن، المحاسن ابْنُ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِيَأْذَنْ بِحَرْبٍ مِنِّي مُسْتَذِلُّ عَبْدِيَ الْمُؤْمِنِ وَ مَا تَرَدَّدْتُ عَنْ شَيْ‏ءٍ كَتَرَدُّدِي فِي مَوْتِ الْمُؤْمِنِ إِنِّي لَأُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فِي أَمْرٍ فَأَسْتَجِيبُ لَهُ لِمَا هُوَ خَيْرٌ لَهُ‏ وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ فِيهِ إِلَى أَحَدٍ

‘Al Mahasin’ – Ibn Fazal, from Abu Jameela, from Muhammad Al Halby who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Blessed and Exalted Said: “Let him be proclaimed with a war from Me^-azwj an equator to My^-azwj Momin servant; and I^-azwj do not hesitate from anything like My^-azwj Hesitation regarding the death of a Momin. I^-azwj Love to Meet him and he dislikes the death, so I^-azwj Turn it away from him, and let him supplicate to Me^-azwj regarding a matter so I^-azwj can Answer it for him to what is better for him. And if there does not happen to be in the world except for one Momin from My^-azwj servant, I^-azwj shall Suffice with him from the entirety of My^-azwj creatures, and I^-azwj shall Make comfort to be for him from his Eman, he would not be lonely in it to anyone”’.[127]

26- سن، المحاسن أَبِي عَمَّنْ حَدَّثَهُ عَنْ أَبِي سَلَّامٍ النَّحَّاسِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ وَ اللَّهِ لَا يَصِفُ عَبْدٌ هَذَا الْأَمْرَ فَتَطْعَمَهُ النَّارُ قُلْتُ إِنَّ فِيهِمْ مَنْ يَفْعَلُ وَ يَفْعَلُ فَقَالَ إِنَّهُ إِذَا كَانَ ذَلِكَ ابْتَلَى اللَّهُ تَبَارَكَ وَ تَعَالَى أَحَدَهُمْ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا ضَيَّقَ اللَّهُ عَلَيْهِ فِي رِزْقِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ‏ وَ إِلَّا شَدَّدَ اللَّهُ عَلَيْهِ عِنْدَ مَوْتِهِ حَتَّى يَأْتِيَ اللَّهَ وَ لَا ذَنْبَ لَهُ ثُمَّ يُدْخِلُهُ الْجَنَّةَ

‘Al Mahasin’ – My father, from the one who narrated it, from Abu Salam Al Nahas, from Muhammad Bin Muslim who said,

‘Abu Abdullah^-asws said: ‘By Allah^-azwj! No servant described with this matter (Wilayah) would be consumed by the Fire’. I said, ‘Among them is one who does and keeps on doing!’ He^-asws said: ‘When it would be that, Allah^-azwj Blessed and Exalted would Try one of them regarding his body and that would happen to be an expiation for his sins, or else Allah^-azwj would Constrict his sustenance upon him for that to be an expiation for his sins, or else Allah^-azwj would Make difficulties to be upon him during his death until he comes to Allah^-azwj and there would be no sins to him, then he would enter the Paradise’’.[128]

27- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ يَعْمَلُ بِكَذَا وَ كَذَا فَلَمْ أَدَعْ شَيْئاً إِلَّا قُلْتُهُ وَ هُوَ يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ هَذَا يُرْجَى لَهُ وَ النَّاصِبُ لَا يُرْجَى لَهُ وَ إِنْ كَانَ كَمَا تَقُولُ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يُسَلِّطَ اللَّهُ عَلَيْهِ شَيْئاً يُكَفِّرُ اللَّهُ عَنْهُ بِهِ إِمَّا فَقْراً وَ إِمَّا مَرَضاً

‘Al Mahasin’ – Ibn Mahboub, from Muhammad Bin Al Qasim, from Dawood Bin Farqad, from Yaqoub Bin Shuayb,

‘He (the narrator) said to Abu Abdullah^-asws, ‘A man is doing such and such – and I did not leave anything except I said it – ‘and he recognises this matter (Wilayah)’. He^-asws said: ‘This one, there is hope for him, and the Nasibi, there is no hope for him, and even if it was as you are saying it, he would not exit from the world until Allah^-azwj would Make something to overcome upon him for Allah^-azwj to Expiate from him with it, either poverty or sickness’’.[129]

28- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص‏ فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ يَرَوْنَ مَكَانَهُ وَ يَسْمَعُونَ كَلَامَهُ لَذَهَلُوا عَنْ مَيِّتِهِمْ وَ لَبَكَوْا عَلَى نُفُوسِهِمْ حَتَّى إِذَا حُمِلَ الْمَيِّتُ عَلَى نَعْشِهِ رَفْرَفَ رُوحُهُ فَوْقَ النَّعْشِ وَ هُوَ يُنَادِي يَا أَهْلِي وَ يَا وُلْدِي لَا تَلْعَبَنَّ بِكُمُ الدُّنْيَا كَمَا لَعِبَتْ بِي فَجَمَعْتُ الْمَالَ مِنْ حِلِّهِ وَ غَيْرِ حِلِّهِ ثُمَّ خَلَّفْتُهُ لِغَيْرِي فَالْمَهْنَأُ لَهُ وَ التَّبِعَةُ عَلَيَّ فَاحْذَرُوا مِثْلَ مَا حَلَّ بِي

‘Jamie Al Akhbaar’ – Rasool-Allah^-saww said: ‘By the One^-azwj in Whose Hand is the soul of Muhammad^-saww! If they were seeing his position and hearing his speech, they would be amazed at their deceased and they would be crying upon themselves, to the extent that when the dead one is carried upon his coffin, his soul flutters above his coffin, and he is calling out, ‘O my wife, and O my children! Do not let the world play with you just as it played with me, so I amassed the wealth from its Permissible means and non-Permissible means, then I left it behind for others, so the well-being is for him and the exhaustion is upon me, therefore be cautious of what is released with me.

وَ قِيلَ مَا مِنْ مَيِّتٍ يَمُوتُ حَتَّى يَتَرَاءَى لَهُ مَلَكَانِ الْكَاتِبَانِ عَمَلَهُ فَإِنْ كَانَ مُطِيعاً قَالا لَهُ جَزَاكَ اللَّهُ عَنَّا خَيْراً فَرُبَّ مَجْلِسِ صِدْقٍ أَجْلَسْتَنَا وَ عَمَلٍ صَالِحٍ قَدْ أَحْضَرْتَنَا

And it was said, ‘There is none from a dying one dying until the two recording Angels show him his deeds, so if he is an obedient one, they say to him, ‘May Allah^-azwj Recompense you goodly on our behalf, for sometimes we sat in truthful gathering and have attended righteous deeds’.

وَ إِنْ كَانَ فَاجِراً قَالا لَا جَزَاكَ اللَّهُ عَنَّا خَيْراً فَرُبَّ مَجْلِسِ سَوْءٍ قَدْ أَجْلَسْتَنَا وَ عَمَلٍ غَيْرِ صَالِحٍ قَدْ أَحْضَرْتَنَا وَ كَلَامٍ قَبِيحٍ قَدْ أَسْمَعْتَنَا

And if he was an immoral one, they say, ‘May Allah^-azwj not Recompense you goodly on our behalf, for sometimes we had sat in evil gatherings, and had attended non-righteous deeds, and we had to hear ugly speeches’’.[130]

29- وَ قَالَ النَّبِيُّ ص‏ إِذَا رَضِيَ اللَّهُ عَنْ عَبْدٍ قَالَ يَا مَلَكَ الْمَوْتِ اذْهَبْ إِلَى فُلَانٍ فَأْتِنِي بِرُوحِهِ حَسْبِي مِنْ عَمَلِهِ قَدْ بَلَوْتُهُ فَوَجَدْتُهُ حَيْثُ أُحِبُّ

And the Prophet^-saww said: ‘When Allah^-azwj is Pleased from a servant, He^-azwj Says: “O Angel of death! Go to so and so and come to Me^-azwj with his soul. It is enough from his deeds, and I^-azwj have Tried him and Found him where I^-azwj Love!”

فَيَنْزِلُ مَلَكُ الْمَوْتِ وَ مَعَهُ خَمْسُمِائَةٍ مِنَ الْمَلَائِكَةِ مَعَهُمْ قُضْبَانُ الرَّيَاحِينِ وَ أُصُولُ الزَّعْفَرَانِ كُلُّ وَاحِدٍ مِنْهُمْ يُبَشِّرُهُ بِبِشَارَةٍ سِوَى بِشَارَةِ صَاحِبِهِ وَ يَقُومُ الْمَلَائِكَةُ صَفَّيْنِ لِخُرُوجِ رُوحِهِ مَعَهُمْ الرَّيْحَانُ فَإِذَا نَظَرَ إِلَيْهِمْ إِبْلِيسُ وَضَعَ يَدَهُ عَلَى رَأْسِهِ ثُمَّ صَرَخَ فَيَقُولُ لَهُ جُنُودُهُ مَا لَكَ يَا سَيِّدَنَا فَيَقُولُ أَ مَا تَرَوْنَ مَا أُعْطِيَ هَذَا الْعَبْدُ مِنَ الْكَرَامَةِ أَيْنَ كُنْتُمْ عَنْ هَذَا قَالُوا جَهَدْنَا بِهِ فَلَمْ يُطِعْنَا

The Angel of death descends and with him are five hundred from the Angels, with them being branches of basil (perfume) and roots of the saffron, each one of them giving glad tidings to him besides the glad tidings of his companion. And the Angel stand in two rows for the exit of his soul, with them being the perfumes, so when Iblees^-la looks at them, places his^-la upon his^-la head, then shrieks, and his^-la army says to him^-la, ‘What is the matter, O our master^-la?’ He^-la says, ‘Are you not seeing what this servant has been Given from the honours? Where were you from this (to spoil it for him)?’ They say, ‘We struggled with him but he did not obey us’’.[131]

30- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة أَبُو طَاهِرٍ الْمُقَلَّدُ بْنُ غَالِبٍ عَنْ رِجَالِهِ بِإِسْنَادِهِ الْمُتَّصِلِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ وَ هُوَ سَاجِدٌ يَبْكِي حَتَّى عَلَا نَحِيبُهُ وَ ارْتَفَعَ صَوْتُهُ بِالْبُكَاءِ فَقُلْنَا يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ أَمْرَضَنَا بُكَاؤُكَ وَ أَمَضَّنَا وَ شَجَانَا وَ مَا رَأَيْنَاكَ قَدْ فَعَلْتَ مِثْلَ هَذَا الْفِعْلِ قَطُّ

‘Kanz’, ‘Jamie Al Fawaaid’, ‘Taweel Al Ayaat’ – Abu Tahir Al Maqlad Bin Ghalib, from his men,

‘By his chain connected to Ali^-asws Bin Abu Talib^-asws, and he^-asws was crying in Sajdah with loud wailing, and his^-asws was raised with the crying, so we said, ‘O Amir Al-Momineen^-asws! Your^-asws crying has made us distressed, and we are tormented and gloomy, and we have not seen you^-asws to have done the like of this deed, at all!’

فَقَالَ كُنْتُ سَاجِداً أَدْعُو رَبِّي بِدُعَاءِ الْخَيْرَاتِ فِي سَجْدَتِي فَغَلَبَنِي عَيْنِي فَرَأَيْتُ رُؤْيَا هَالَتْنِي وَ أَقْلَقَتْنِي رَأَيْتُ رَسُولَ اللَّهِ ص قَائِماً وَ هُوَ يَقُولُ يَا أَبَا الْحَسَنِ طَالَتْ غَيْبَتُكَ فَقَدْ اشْتَقْتُ إِلَى رُؤْيَاكَ وَ قَدْ أَنْجَزَ لِي رَبِّي مَا وَعَدَنِي فِيكَ

He^-asws said: ‘I^-asws was in Sajdah calling my^-asws Lord^-azwj with a supplication of the goodly matter in my^-asws Sajdah, and my^-asws eyes were overcome and I^-asws saw a dream concerning me^-asws. I^-asws saw Rasool-Allah^-saww standing and he^-saww was saying: ‘O Abu Al-Hassan^-asws! Your^-asws absence is prolonged so I^-saww was desirous to your^-asws dreams, and my^-saww Lord^-azwj has Detailed to me^-saww what He^-azwj has Promised me^-saww regarding you^-asws’.

فَقُلْتُ يَا رَسُولَ اللَّهِ وَ مَا الَّذِي أَنْجَزَ لَكَ فِيَّ قَالَ أَنْجَزَ لِي فِيكَ وَ فِي زَوْجَتِكَ وَ ابْنَيْكَ وَ ذُرِّيَّتِكَ فِي الدَّرَجَاتِ الْعُلَى فِي عِلِّيِّينَ

I^-asws said: ‘O Rasool-Allah^-saww! And what is that which He^-azwj Detailed to you^-saww regarding me^-asws?’ He^-saww said: ‘He^-azwj Detailed to me^-saww regarding you^-asws, and regarding your^-asws wife^-asws, and your^-asws two sons^-asws, and your^-asws offspring regarding the lofty ranks in Illiyeen’.

قُلْتُ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ فَشِيعَتُنَا قَالَ شِيعَتُنَا مَعَنَا وَ قُصُورُهُمْ بِحِذَاءِ قُصُورِنَا وَ مَنَازِلُهُمْ مُقَابِلَ مَنَازِلِنَا قُلْتُ يَا رَسُولَ اللَّهِ فَمَا لِشِيعَتِنَا فِي الدُّنْيَا قَالَ الْأَمْنُ وَ الْعَافِيَةُ

I said, ‘May my^-asws father^-asws and my^-asws mother^-asws be sacrificed for you^-saww, O Rasool-Allah^-saww! What about our^-asws Shias?’ He^-saww said: ‘Our^-asws Shias would be with us, and their castles would be facing our^-asws castles, and their houses would be facing our^-asws houses’. I^-asws said: ‘O Rasool-Allah^-saww! So, what is for our^-asws Shias in the world?’ He^-saww said: ‘The safety and the health’.

قُلْتُ فَمَا لَهُمْ عِنْدَ الْمَوْتِ قَالَ يَحْكُمُ الرَّجُلُ فِي نَفْسِهِ وَ يُؤْمَرُ مَلَكُ الْمَوْتِ بِطَاعَتِهِ

I^-asws said: ‘So what is for them during the death?’ He^-saww said: ‘The man would order within himself and the Angel of death has been Commanded with obeying him’.

قُلْتُ فَمَا لِذَلِكَ حَدٌّ يُعْرَفُ قَالَ بَلَى إِنَّ أَشَدَّ شِيعَتِنَا لَنَا حُبّاً يَكُونُ خُرُوجُ نَفْسِهِ كَشُرْبِ أَحَدِكُمْ فِي يَوْمِ الصَّيْفِ الْمَاءَ الْبَارِدَ الَّذِي يَنْتَقِعُ بِهِ الْقُلُوبُ وَ إِنَّ سَائِرَهُمْ لَيَمُوتُ كَمَا يُغْبَطُ أَحَدُكُمْ عَلَى فِرَاشِهِ كَأَقَرِّ مَا كَانَتْ عَيْنُهُ بِمَوْتِهِ

I^-asws said: ‘Is there a known limit for that?’ He^-saww said: ‘Yes. Our^-asws Shias with the most intense of love for us^-asws, the exit of his soul would happen to be like one of you drinks the cold water on a summer’s day, which the hearts would benefit with, and that the rest of them would be dying just as one of you is joyful upon his bed like being delighted at what he had seen of his death’’.[132]

31- فر، تفسير فرات بن إبراهيم أَبُو الْقَاسِمِ الْعَلَوِيُّ مُعَنْعَناً عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ يُسْتَكْرَهُ الْمُؤْمِنُ عَلَى خُرُوجِ نَفْسِهِ قَالَ فَقَالَ لَا وَ اللَّهِ قَالَ قُلْتُ وَ كَيْفَ ذَاكَ قَالَ إِنَّ الْمُؤْمِنَ إِذَا حَضَرَتْهُ الْوَفَاةُ حَضَرَ رَسُولُ اللَّهِ ص وَ أَهْلُ بَيْتِهِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ جَمِيعُ الْأَئِمَّةِ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ وَ لَكِنِ اكْنُوا عَنِ اسْمِ فَاطِمَةَ وَ يَحْضُرُهُ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ وَ عِزْرَائِيلُ ع‏

Abu Al Qasim Al Alawy, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws! May I be sacrificed for you^-asws! Does the Momin dislike it upon the exit of his soul?’ He^-asws said: ‘No, by Allah^-azwj’. I said, ‘And how is that?’ When the expiry presents to the Momin, Rasool-Allah^-saww and the People^-asws of his^-saww Household are present – Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the entirety of the Imams^-asws, but they^-asws would be teknonymed from a name of (Syeda) Fatima^-asws – and Jibraeel^-as, and Mikaeel^-as, and Israfeel^-as, and Izraeel^-as would be present’.

قَالَ فَيَقُولُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَا رَسُولَ اللَّهِ إِنَّهُ كَانَ مِمَّنْ يُحِبُّنَا وَ يَتَوَلَّانَا فَأَحِبَّهُ قَالَ فَيَقُولُ رَسُولُ اللَّهِ ص يَا جَبْرَئِيلُ إِنَّهُ مِمَّنْ كَانَ يُحِبُّ عَلِيّاً وَ ذُرِّيَّتَهُ فَأَحِبَّهُ

He (the narrator) said, ‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws would be saying: ‘O Rasool-Allah^-saww! He was from the ones who loved us^-asws and was in our^-asws Wilayah, so I^-asws love him’. And Rasool-Allah^-saww would be saying: ‘O Jibraeel^-as! He was from the one who had loved Ali^-asws and his^-asws offspring, so I^-saww love him’.

وَ قَالَ جَبْرَئِيلُ لِمِيكَائِيلَ وَ إِسْرَافِيلَ ع مِثْلَ ذَلِكَ ثُمَّ يَقُولُونَ جَمِيعاً لِمَلَكِ الْمَوْتِ إِنَّهُ مِمَّنْ كَانَ يُحِبُّ مُحَمَّداً وَ آلَهُ يَتَوَلَّى عَلِيّاً وَ ذُرِّيَّتَهُ فَارْفُقْ بِهِ ‏

And, Jibraeel^-as would say to Mikaeel^-as, and Israfeel^-as similar to that. Then they^-as would all be saying to the Angel of death: ‘He was from the ones who had loved Muhammad^-saww and his^-saww Progeny^-asws, and was in the Wilayah of Ali^-asws and his^-asws offspring, therefore be kind with him’.

قَالَ فَيَقُولُ مَلَكُ الْمَوْتِ وَ الَّذِي اخْتَارَكُمْ وَ كَرَّمَكُمْ وَ اصْطَفَى مُحَمَّداً ص بِالنُّبُوَّةِ وَ خَصَّهُ بِالرِّسَالَةِ لَأَنَا أَرْفَقُ بِهِ مِنْ وَالِدٍ رَفِيقٍ وَ أَشْفَقُ عَلَيْهِ مِنْ أَخٍ شَفِيقٍ

The Angel of death would be saying: ‘By the One^-azwj Who Chose you^-asws all and Honoured you^-asws, and Chose Muhammad^-saww with the Prophet-hood and Specialised him^-saww with the Message because I^-as would be kinder with him than a kind father, and more sympathetic to him than a sympathetic brother’.

ثُمَّ قَامَ إِلَيْهِ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ اللَّهِ أَخَذْتَ فَكَاكَ رَقَبَتِكَ أَخَذْتَ رِهَانَ أَمَانِكَ فَيَقُولُ نَعَمْ فَيَقُولُ الْمَلَكُ فَبِمَا ذَا فَيَقُولُ بِحُبِّي مُحَمَّداً وَ آلَهُ وَ بِوَلَايَتِي عَلِيَّ بْنَ أَبِي طَالِبٍ وَ ذُرِّيَّتَهُ

Then, the Angel of death stands to him and is saying: ‘O servant of Allah^-azwj! Shall I^-as liberate your neck? Shall I^-as take a pledge of your security?’ He is saying, ‘Yes’. The Angel is saying: ‘With what?’ He says, ‘For the sake of Muhammad^-saww and his^-saww Progeny^-asws, and for the Wilayah of Ali^-asws Bin Abu Talib^-asws and his^-asws offspring’.

فَيَقُولُ أَمَّا مَا كُنْتَ تَحْذَرُ فَقَدْ آمَنَكَ اللَّهُ مِنْهُ وَ أَمَّا مَا كُنْتَ تَرْجُو فَقَدْ أَتَاكَ اللَّهُ بِهِ افْتَحْ عَيْنَيْكَ فَانْظُرْ إِلَى مَا عِنْدَكَ

He says: ‘As for what you were cautious of, Allah^-azwj has Secured you from it, and as for what adversities you had, Allah^-azwj has Come to you with it. Open your eyes and look at what is in your presence!’

قَالَ فَيَفْتَحُ عَيْنَيْهِ فَيَنْظُرُ إِلَيْهِمْ وَاحِداً وَاحِداً وَ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَنْظُرُ إِلَيْهَا فَيَقُولُ لَهُ هَذَا مَا أَعَدَّ اللَّهُ لَكَ وَ هَؤُلَاءِ رُفَقَاؤُكَ أَ فَتُحِبُّ اللَّحَاقَ بِهِمْ أَوِ الرُّجُوعَ إِلَى الدُّنْيَا

He^-asws said: ‘He opens his eye and looks at them^-asws, one by one, and a door to the Paradise is opened for him and looks into it, and he (Angel) says to him: ‘This is what Allah^-azwj has Prepared for you, and they^-asws are your friends. Would you like to adhere with them^-asws, or the return to the world?’

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَ مَا رَأَيْتَ شُخُوصَهُ‏ وَ رَفْعَ حَاجِبَيْهِ إِلَى فَوْقٍ مِنْ قَوْلِهِ لَا حَاجَةَ لِي إِلَى الدُّنْيَا وَ لَا الرُّجُوعِ إِلَيْهَا وَ يُنَادِيهِ مُنَادٍ مِنْ بُطْنَانِ الْعَرْشِ يَسْمَعُهُ وَ يَسْمَعُ مَنْ بِحَضْرَتِهِ‏ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ إِلَى مُحَمَّدٍ وَ وَصِيِّهِ وَ الْأَئِمَّةِ مِنْ بَعْدِهِ‏ ارْجِعِي إِلى‏ رَبِّكِ راضِيَةً بِالْوَلَايَةِ مَرْضِيَّةً بِالثَّوَابِ‏ فَادْخُلِي فِي عِبادِي‏ مَعَ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ‏ وَ ادْخُلِي جَنَّتِي‏ غَيْرَ مَشُوبَةٍ

He (the narrator) said, ‘Abu Abdullah^-asws said: ‘But, don’t you see his concentrating and raising his eyebrows to above, from his words, ‘There is no need for me to the world, nor the return to it? And a Caller would Call from the interior of the Throne, him and the ones^-asws in his presence would hear it: ‘O you the contented soul! [89:27], to Muhammad^-saww and the successor^-asws and the Imams^-asws from after him^-saww, Return to your Lord, being well-pleased, – with the Wilayah, he being Well-Pleased [89:28], with the Rewards, So, enter (to be) among My servants [89:29], with Muhammad^-saww and his^-saww Family^-asws, And enter into My Garden [89:30], without any exertion’’.[133]

32- فر، تفسير فرات بن إبراهيم مُحَمَّدُ بْنُ عِيسَى بْنِ زَكَرِيَّا الدِّهْقَانُ مُعَنْعَناً عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ قَالَ سَمِعْتُ الْإِفْرِيقِيَّ يَقُولُ‏ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُؤْمِنِ أَ يُسْتَكْرَهُ عَلَى قَبْضِ رُوحِهِ قَالَ لَا وَ اللَّهِ قُلْتُ وَ كَيْفَ ذَاكَ قَالَ لِأَنَّهُ إِذَا حَضَرَهُ مَلَكُ الْمَوْتِ جَزِعَ فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ لَا تَجْزَعْ فَوَ اللَّهِ لَأَنَا أَبَرُّ بِكَ وَ أَشْفَقُ‏ مِنْ وَالِدٍ رَحِيمٍ لَوْ حَضَرَكَ افْتَحْ عَيْنَيْكَ وَ انْظُرْ

‘Tafseer Furat Bin Ibrahim’ – Muhammad Bin Isa Bin Zakariya al Dahqan, both together from Muhammad Bin Suleyman Saylami, from his father who said, ‘I heard Al Aqarquqy saying,

‘I asked Abu Abdullah^-asws about the Momin, ‘Does he dislike it upon the capture of his soul?’ He^-asws said: ‘No, by Allah^-azwj!’ I said, ‘And how is that?’ He^-asws said: ‘Because he panics when the Angel of death presents to him, and the Angel of death says to him: ‘Do not panic, for by Allah^-azwj, I^-as shall be kinder with you and more sympathetic than a merciful parent, if they were present. Open your eyes and look!’

قَالَ وَ يَتَهَلَّلُ لَهُ رَسُولُ اللَّهِ وَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ مِنْ بَعْدِهِمْ وَ الزَّهْرَاءُ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ

He^-asws said: ‘There appear to him, Rasool-Allah^-saww, and Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws from after them^-asws, and Al-Zahra^-asws’.

قَالَ فَيَنْظُرُ إِلَيْهِمْ فَيَسْتَبْشِرُ بِهِمْ‏ فَمَا رَأَيْتَ شُخُوصَهُ‏ قُلْتُ بَلَى قَالَ فَإِنَّمَا يَنْظُرُ إِلَيْهِمْ

He^-asws said: ‘He looks at them^-asws and is overjoyed with them^-asws. Do you not see him concentrating?’ I said, ‘Yes’. He^-asws said: ‘He is rather looking at them^-asws’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ قَدْ يَشْخَصُ الْمُؤْمِنُ وَ الْكَافِرُ قَالَ وَيْحَكَ إِنَّ الْكَافِرَ يَشْخَصُ مُنْقَلِباً إِلَى خَلْفِهِ لِأَنَّ مَلَكَ الْمَوْتِ إِنَّمَا يَأْتِيهِ لِيَحْمِلَهُ مِنْ خَلْفِهِ وَ الْمُؤْمِنَ أَمَامَهُ وَ يُنَادِي رُوحَهُ مُنَادٍ مِنْ قِبَلِ رَبِّ الْعِزَّةِ مِنْ بُطْنَانِ الْعَرْشِ فَوْقَ الْأُفُقِ الْأَعْلَى وَ يَقُولُ‏

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! The Kafir tends to impersonate the Momin’. He^-asws said: ‘Woe be unto you! The Kafir impersonates overturning to his creation, because the Angel of death, rather would come to him attacking from behind him, and the Momin, from his front, and his soul would be Called out from the direction of the Lord^-azwj of Mighty from the interior of the Throne, above the high horizon, and he would be saying:

يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ إِلَى مُحَمَّدٍ وَ آلِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏ ارْجِعِي إِلى‏ رَبِّكِ راضِيَةً مَرْضِيَّةً فَادْخُلِي فِي عِبادِي وَ ادْخُلِي جَنَّتِي‏ فَيَقُولُ مَلَكُ الْمَوْتِ ع إِنِّي قَدْ أُمِرْتُ أَنْ أُخَيِّرَكَ الرُّجُوعَ إِلَى الدُّنْيَا وَ الْمُضِيَّ فَلَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَيْهِ مِنْ إسْلَالِ رُوحِهِ‏

‘O you the contented soul! [89:27], to Muhammad^-saww and his^-saww Progeny^-asws, Return to your Lord, being well-pleased, He being Well-Pleased [89:28] So enter (to be) among My servants [89:29] And enter into My Garden [89:30], I am Commanded that I give you the choice of the return to the world and the past’. There wouldn’t be anything more beloved to him than the outflow of his soul’’.[134]

33- نهج، نهج البلاغة لَا يَنْزَجِرُ مِنَ اللَّهِ بِزَاجِرٍ وَ لَا يَتَّعِظُ مِنْهُ بِوَاعِظٍ وَ هُوَ يَرَى الْمَأْخُوذِينَ عَلَى الْغِرَّةِ حَيْثُ لَا إِقَالَةَ وَ لَا رَجْعَةَ كَيْفَ نَزَلَ بِهِمْ مَا كَانُوا يَجْهَلُونَ وَ جَاءَهُمْ مِنْ فِرَاقِ الدُّنْيَا مَا كَانُوا يَأْمَنُونَ‏ وَ قَدِمُوا مِنَ الْآخِرَةِ عَلَى مَا كَانُوا يُوعَدُونَ

‘Nahj Al-Balagah’ – ‘He (the Angel of death) is not deterred from Allah^-azwj by a deterrer, nor taking any advice from an adviser, and he sees the seized ones upon the suddenness where neither is there any dismissal nor any return. How it has befallen with them what they were ignoring, and there came to them from the separation of the world what they were feeling secure of, and proceeded to the Hereafter upon what they were Promised.

فَغَيْرُ مَوْصُوفٍ مَا نَزَلَ بِهِمْ‏ اجْتَمَعَتْ عَلَيْهِمْ سَكْرَةُ الْمَوْتِ وَ حَسْرَةُ الْفَوْتِ فَفَتَرَتْ لَهَا أَطْرَافُهُمْ وَ تَغَيَّرَتْ لَهَا أَلْوَانُهُمْ ثُمَّ ازْدَادَ الْمَوْتُ فِيهِمْ وُلُوجاً فَحِيلَ بَيْنَ أَحَدِهِمْ وَ بَيْنَ مَنْطِقِهِ وَ إِنَّهُ لَبَيْنَ أَهْلِهِ يَنْظُرُ بِبَصَرِهِ وَ يَسْمَعُ بِأُذُنِهِ عَلَى صِحَّةٍ مِنْ عَقْلِهِ وَ بَقَاءٍ مِنْ لُبِّهِ وَ يُفَكِّرُ فِيمَ أَفْنَى عُمُرَهُ وَ فِيمَ أَذْهَبَ دَهْرَهُ

It is indescribable what descends with them. There gathers upon them the agony of death and regret of the loss, so their limbs are broken to it and their complexion changes to it. Then the death increases the penetration into them, so it becomes a barrier between one of them and his speaking, although his family are clear to him. He looks with his eyes, and hears with his ears, being upon healthiness of his intellect and remaining of his mind, and he thinks regarding what he finished his life? And regarding what his time passed?

وَ يَتَذَكَّرُ أَمْوَالًا جَمَعَهَا أَغْمَضَ فِي مَطَالِبِهَا وَ أَخَذَهَا مِنْ مُصَرَّحَاتِهَا وَ مُشْتَبِهَاتِهَا قَدْ لَزِمَتْهُ تَبِعَاتُ جَمْعِهَا وَ أَشْرَفَ عَلَى فِرَاقِهَا تَبْقَى‏ لِمَنْ وَرَاءَهُ يُنَعَّمُونَ بِهَا فَيَكُونُ الْمَهْنَأُ لِغَيْرِهِ‏ وَ الْعِبْ‏ءُ عَلَى ظَهْرِهِ

And he recalls the wealth he amassed, having closed his eyes during seeking it and taking it from its allowable and suspicious means, both of these having necessitated consequences for him. And he prepares for its separation and its remaining for the ones he leaves behind him to be enjoying with it for the award is for other and the burden is upon his back.

وَ الْمَرْءُ قَدْ غَلِقَتْ رُهُونُهُ بِهَا يَعَضُّ يَدَهُ نَدَامَةً عَلَى مَا أَصْحَرَ لَهُ عِنْدَ الْمَوْتِ مِنْ أَمْرِهِ وَ يَزْهَدُ فِيمَا كَانَ يَرْغَبُ فِيهِ أَيَّامَ عُمُرِهِ وَ يَتَمَنَّى أَنَّ الَّذِي كَانَ يَغْبِطُهُ بِهَا وَ يَحْسُدُهُ عَلَيْهَا قَدْ حَازَهَا دُونَهُ

And the person’s pledge is locked with it. He bites his hand in regret upon what appears to him from his matters during the death, and he becomes ascetic regarding what he had been desirous during the days of his life, and he wishes that the one who had backbit him with it and envied him over it would have amassed it instead.

فَلَمْ يَزَلِ الْمَوْتُ يُبَالِغُ فِي جَسَدِهِ حَتَّى خَالَطَ سَمْعَهُ‏ فَصَارَ بَيْنَ أَهْلِهِ لَا يَنْطِقُ بِلِسَانِهِ وَ لَا يَسْمَعُ بِسَمْعِهِ يُرَدِّدُ طَرْفَهُ بِالنَّظَرِ فِي وُجُوهِهِمْ يَرَى حَرَكَاتِ أَلْسِنَتِهِمْ وَ لَا يَسْمَعُ رَجْعَ كَلَامِهِمْ

The death does not cease to permeate in his body until it mingles with his hearing, and he becomes unable to speak with his tongue nor hear with his hearing, scanning his eyes with looking into their faces. He sees the movements of their tongues and cannot hear their speeches.

ثُمَّ ازْدَادَ الْمَوْتُ الْتِيَاطاً فَقَبَضَ بَصَرَهُ كَمَا قَبَضَ سَمْعَهُ وَ خَرَجَتِ الرُّوحُ مِنْ جَسَدِهِ فَصَارَ جِيفَةً بَيْنَ أَهْلِهِ قَدْ أَوْحَشُوا مِنْ جَانِبِهِ وَ تَبَاعَدُوا مِنْ قُرْبِهِ لَا يُسْعِدُ بَاكِياً وَ لَا يُجِيبُ دَاعِياً ثُمَّ حَمَلُوهُ إِلَى مَخَطٍّ مِنَ الْأَرْضِ‏ وَ أَسْلَمُوهُ فِيهِ إِلَى عَمَلِهِ وَ انْقَطَعُوا عَنْ زَوْرَتِهِ حَتَّى إِذَا بَلَغَ الْكِتَابُ أَجَلَهُ

Then the death increases the sway and captures his sight just as it had captured his hearing, and the soul departs from his body and he becomes a carcass between his family members and they would desert from his side and distance themselves from being close to him, neither being helped by a wailer nor answering a caller. Then they would carry him to a small hole from the ground, and they submit him into it to his deeds, and they terminate from visiting him until when the writing reaches its term’’.[135]

34- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ‏ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ‏ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ آيَةَ الْمُؤْمِنِ إِذَا حَضَرَهُ الْمَوْتُ يَبْيَضُّ وَجْهُهُ أَشَدَّ مِنْ بَيَاضِ لَوْنِهِ وَ يَرْشَحُ جَبِينُهُ وَ يَسِيلُ مِنْ عَيْنَيْهِ كَهَيْئَةِ الدُّمُوعِ فَيَكُونُ ذَلِكَ خُرُوجَ نَفْسِهِ وَ إِنَّ الْكَافِرَ تَخْرُجُ نَفْسُهُ سَيْلًا مِنْ شِدْقِهِ‏ كَزَبَدِ الْبَعِيرِ أَوْ كَمَا تَخْرُجُ نَفْسُ الْبَعِيرِ

‘Al-Kafi’ – The number (of reporters), from Sahl, from Muhammad Bin Al Fazeyl, from Abu Hamza who said,

‘I heard Abu Ja’far^-asws saying: ‘A sign of the Momin when the death present, it would whiten his face more intensely than the whiteness of his colour, and his forehead sweats, and it flows from his eyes as if these are the tears, and that would happen to be the exit of his soul; and that the Kafir, his soul exits from the side of his mouth like the foam of the camel, or just as the soul of the camel comes out’’.[136]

35- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِدْرِيسَ الْقُمِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْمُرُ مَلَكَ الْمَوْتِ فَيَرُدُّ نَفْسَ الْمُؤْمِنِ لِيُهَوِّنَ عَلَيْهِ وَ يُخْرِجَهَا مِنْ أَحْسَنِ وَجْهِهَا فَيَقُولُ النَّاسُ لَقَدْ شُدِّدَ عَلَى فُلَانٍ الْمَوْتُ وَ ذَلِكَ تَهْوِينٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ

‘Al-Kafi’ – Ali, from his father, from Muhammad Bin Isa, from Yunus, from Idrees Al Qummy who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Commands the Angel of death to return the soul of a believer as an ease upon him and extract it from the best of its aspects, and the people would be saying, ‘The death has been difficult upon so and so, and that would be an ease from Allah^-azwj Mighty and Majestic upon him’’.

وَ قَالَ يُصْرَفُ عَنْهُ إِذَا كَانَ مِمَّنْ سَخِطَ اللَّهُ عَلَيْهِ أَوْ مِمَّنْ أَبْغَضَ اللَّهُ أَمْرَهُ أَنْ يُجْذَبَ الْجَذْبَةَ الَّتِي بَلَغَتْكُمْ بِمِثْلِ السَّفُّودِ مِنَ الصُّوفِ الْمَبْلُولِ فَيَقُولُ النَّاسُ لَقَدْ هُوِّنَ عَلَى فُلَانٍ الْمَوْتُ

And he said, ‘It would be turned away from him, when it was from the ones Allah^-azwj is Wrathful upon, or from the ones Allah^-azwj Hates. He^-azwj Commands him that he pulls with a (violent) pulling, reaching you like the skewer (being pulled) from the wet wool, and the people are saying, ‘The death has been easy upon so and so’’.[137]

36- فس، تفسير القمي‏ فِي قَوْلِهِ تَعَالَى‏ إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا أَيْ عَلَى وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع‏ تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ قَالَ عِنْدَ الْمَوْتِ‏ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ نَحْنُ أَوْلِياؤُكُمْ فِي الْحَياةِ الدُّنْيا قَالَ كُنَّا نَحْرُسُكُمْ مِنَ الشَّيَاطِينِ‏ وَ فِي الْآخِرَةِ أَيْ عِنْدَ الْمَوْتِ‏ وَ لَكُمْ فِيها ما تَشْتَهِي أَنْفُسُكُمْ وَ لَكُمْ فِيها ما تَدَّعُونَ‏ يَعْنِي فِي الْجَنَّةِ نُزُلًا مِنْ غَفُورٍ رَحِيمٍ‏

‘Tafseer Al Qummi’ – Regarding the Words of the Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast – i.e. upon the Wilayah of Amir Al Momineen^-asws, the Angels would descend unto them – during the death, (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30] We are your Guardians in the life of the world  – we used to protect you from the satans^-la, and in the Hereafter – i.e. during the death, and for you therein is whatever your souls desire, and for you therein would be whatever you call for [41:31] – meaning in the Paradise, Being a hospitality from the Forgiving, Merciful [41:32]’’.[138] (P.s. – This is not a Hadeeth)

37- كا، الكافي عَلِيٌّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمَيِّتَ إِذَا حَضَرَهُ الْمَوْتُ أَوْثَقَهُ مَلَكُ الْمَوْتِ وَ لَوْ لَا ذَلِكَ مَا اسْتَقَرَّ

‘Al-Kafi’ – Ali, from Abdullah Bin Al Mugheira, from Al Sakuny,

‘From Abu Abdullah^-asws having said: ‘The dying one, when the death presents to him, the Angel of death binds him, and had it not been for that, he would not settle down’’.[139]

38- يه، من لا يحضره الفقيه‏ سُئِلَ رَسُولُ اللَّهِ ص كَيْفَ يَتَوَفَّى مَلَكُ الْمَوْتِ الْمُؤْمِنَ فَقَالَ إِنَّ مَلَكَ الْمَوْتِ لَيَقِفُ مِنَ الْمُؤْمِنِ عِنْدَ مَوْتِهِ مَوْقِفَ الْعَبْدِ الذَّلِيلِ مِنَ الْمَوْلَى فَيَقُومُ هُوَ وَ أَصْحَابُهُ لَا يَدْنُو مِنْهُ حَتَّى يَبْدَأَ بِالتَّسْلِيمِ وَ يُبَشِّرَهُ بِالْجَنَّةِ

Rasool-Allah^-saww was asked, ‘How does the Angel of death cause the Momin to die?’ He^-saww said: ‘The Angel of death pauses from the Momin during his death like the humble slave does from the master. He and his companions are standing, not going near him until he (the Momin) initiates with the submission, and he (the Angel) gives him the glad tidings of the Paradise’’.[140]

39- لي، الأمالي للصدوق بِإِسْنَادِهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ صَامَ مِنْ رَجَبٍ أَرْبَعَةً وَ عِشْرِينَ يَوْماً فَإِذَا نَزَلَ بِهِ مَلَكُ الْمَوْتِ تَرَاءَى لَهُ فِي صُورَةِ شَابٍّ عَلَيْهِ حُلَّةٌ مِنْ دِيبَاجٍ أَخْضَرَ عَلَى فَرَسٍ مِنْ أَفْرَاسِ الْجِنَانِ وَ بِيَدِهِ حَرِيرٌ أَخْضَرُ مُمَسَّكٌ بِالْمِسْكِ الْأَذْفَرِ وَ بِيَدِهِ قَدَحٌ مِنْ ذَهَبٍ مَمْلُوءٌ مِنْ شَرَابِ الْجِنَانِ فَسَقَاهُ إِيَّاهُ عِنْدَ خُرُوجِ نَفْسِهِ يُهَوِّنُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ ثُمَّ يَأْخُذُ رُوحَهُ فِي تِلْكَ الْحَرِيرِ فَيَفُوحُ مِنْهَا رَائِحَةٌ يَسْتَنْشِقُهَا أَهْلُ سَبْعِ سَمَاوَاتٍ فَيَظَلُّ فِي قَبْرِهِ رَيَّانَ حَتَّى يَرِدَ حَوْضَ النَّبِيِّ ص

‘Al Amaali’ of Al Sadouq – By his chain from Abu Saeed Al Khudry who said,

‘Rasool-Allah^-saww said: ‘One who Fasts twenty-four days of Rajab, so when the Angels of death descends with him, he would see him in an image of a youth, upon him being a garment of green brocade, upon a horse from the horses of the Paradise, and in his hand would be green silk perfumed with the strong musk, and in his hand being a golden goblet from the drink of the Gardens. He then quenches him during the exit of his soul to ease the agony of death upon him. Then he takes his soul in that silk, and the inhabitants of the seven skies would be smelling its aroma from it, and he would remain in his grave well-quenched until he returns to the Fountain of the Prophet^-saww’’.[141]

40- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ سَلَمَةَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ حُذَيْفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرِضَ رَجُلٌ مِنْ أَصْحَابِ سَلْمَانَ رَحِمَهُ اللَّهُ فَافْتَقَدَهُ فَقَالَ أَيْنَ صَاحِبُكُمْ قَالُوا مَرِيضٌ قَالَ امْشُوا بِنَا نَعُودُهُ فَقَامُوا مَعَهُ فَلَمَّا دَخَلُوا عَلَى الرَّجُلِ إِذَا هُوَ يَجُودُ بِنَفْسِهِ فَقَالَ سَلْمَانُ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِوَلِيِّ اللَّهِ فَقَالَ مَلَكُ الْمَوْتِ بِكَلَامٍ سَمِعَهُ مَنْ حَضَرَ يَا أَبَا عَبْدِ اللَّهِ إِنِّي أَرْفُقُ بِالْمُؤْمِنِينَ وَ لَوْ ظَهَرْتُ لِأَحَدٍ لَظَهَرْتُ لَكَ

‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ja’aby, from Ibn Aqada, from Ahmad Bin Salma, from Ibrahim Bin Muhammad, from Al Hassan Bin Muzayfa,

‘From Abu Abdullah^-asws having said: ‘A man from the companions of Salman^-ra fell ill, so he^-ra missed him, and he^-ra said, ‘Where is your companion?’ They said, ‘Sick’. He^-ra said: ‘Walk with us to console him’. They arose with him^-ra, and when they came to the man, and he was trying to save himself. Salman^-ra said, ‘O Angel of death! Be kind with a friend of Allah^-azwj!’ The Angel of death said with a speech the ones present heard: ‘O servant of Allah^-azwj! I am most kind with the Momineen, and if I were to appear to anyone, I would appear to you’’.[142]

41- وَ قَدْ جَاءَ الْحَدِيثُ مِنْ آلِ مُحَمَّدٍ ع أَنَّهُمْ قَالُوا الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ الْقَبْرُ بَيْتُهُ وَ الْجَنَّةُ مَأْوَاهُ وَ الدُّنْيَا جَنَّةُ الْكَافِرِ وَ الْقَبْرُ سِجْنُهُ وَ النَّارُ مَأْوَاهُ

And the Hadeeth has come from the Progeny^-asws of Muhammad^-saww, they^-asws said: ‘The world is a prison for the Momin, and the grave is his house, and the Paradise is his shelter (abode), and the world is a garden for the Kafir, and the grave is his prison, and the Fire is his shelter (abode)’’.[143]

42 وَ رُوِيَ عَنْهُمْ ع أَنَّهُمْ قَالُوا الْخَيْرُ كُلُّهُ بَعْدَ الْمَوْتِ وَ الشَّرُّ كُلُّهُ بَعْدَ الْمَوْتِ وَ لَا حَاجَةَ بِنَا مَعَ نَصِّ الْقُرْآنِ بِالْعَوَاقِبِ إِلَى الْأَخْبَارِ وَ قَدْ ذَكَرَ اللَّهُ جَزَاءَ الصَّالِحِينَ فَبَيَّنَهُ وَ ذَكَرَ عِقَابَ الْفَاسِقِينَ فَفَصَّلَهُ وَ فِي بَيَانِ اللَّهِ وَ تَفْصِيلِهِ غِنًى عَمَّا سِوَاهُ انْتَهَى

It is reported from them^-asws, they^-asws said: ‘The goodness, all of it is after the death, and the evil, all of it is after the death; and there is no need for us^-asws for a text of the Quran with the consequences to the Ahadeeth, and Allah^-azwj has already Mentioned the Recompense of the righteous ones and explained it, and Mentioned the Punishment of the mischief-makers and Detailed it; and in the Explanation of Allah^-azwj and His^-azwj Detailing is needlessness from what is besides it to end up to’’.[144]

43- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُهُ عَزَّ وَ جَلَ‏ فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ‏ إِلَى قَوْلِهِ‏ إِنْ كُنْتُمْ صادِقِينَ‏ فَقَالَ إِنَّهَا إِذَا بَلَغَتِ الْحُلْقُومَ أُرِيَ‏ مَنْزِلَهُ فِي الْجَنَّةِ فَيَقُولُ رُدُّونِي إِلَى الدُّنْيَا حَتَّى أُخْبِرَ أَهْلِي بِمَا أَرَى فَيُقَالُ لَهُ لَيْسَ إِلَى ذَلِكَ سَبِيلٌ

‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Suleyman Bin Dawood, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘The Words of the Mighty and Majestic, So why don’t you, when it reaches the throats [56:83] – up to His^-azwj Words: Return it, if you were truthful? [56:87]. He^-asws said: ‘It, when it does reach the throats, he sees his house in the Paradise, and he is saying, ‘Return me to the world until I inform my family of what I see’. It is said to him: ‘There isn’t any way to that’’.[145]

44- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص عَلَى رَجُلٍ مِنْ أَصْحَابِهِ وَ هُوَ يَجُودُ بِنَفْسِهِ فَقَالَ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ فَقَالَ أَبْشِرْ يَا مُحَمَّدُ فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ

‘Al-Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Haysam Bin Waqad, from a man,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww went to a man and he was trying to save himself, so he^-saww said: ‘O Angel of death! Be kind with my^-saww companion, for he is a Momin’. He said: ‘Receive glad tidings, O Muhammad^-saww, that I am kind with every Momin.

وَ اعْلَمْ يَا مُحَمَّدُ أَنِّي أَقْبِضُ رُوحَ ابْنِ آدَمَ فَيَجْزَعُ أَهْلُهُ فَأَقُومُ فِي نَاحِيَةٍ مِنْ دَارِهِمْ فَأَقُولُ مَا هَذَا الْجَزَعُ فَوَ اللَّهِ مَا تَعَجَّلْنَاهُ قَبْلَ أَجَلِهِ وَ مَا كَانَ لَنَا فِي قَبْضِهِ مِنْ ذَنْبٍ فَإِنْ تَحْتَسِبُوهُ وَ تَصْبِرُوا تُؤْجَرُوا وَ إِنْ تَجْزَعُوا تَأْثَمُوا وَ تُوزَرُوا

And know, O Muhammad^-saww that I tend to capture the soul of a son of Adam^-as and his family panics, so I stand in a corner of their house and I am saying: ‘What is this panic for? By Allah^-azwj, I did not hasten it before his term. There was no sin for us in capturing him. Therefore, if you were to withhold it and are patient, you will be Rewarded, and if you were to panic, you would be sinning and burdening (yourselves).   

وَ اعْلَمُوا أَنَّ لَنَا فِيكُمْ عَوْدَةً ثُمَّ عَوْدَةً فَالْحَذَرَ الْحَذَرَ إِنَّهُ لَيْسَ فِي شَرْقِهَا وَ لَا فِي غَرْبِهَا أَهْلُ بَيْتِ‏ مَدَرٍ وَ لَا وَبَرٍ إِلَّا وَ أَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ وَ لَأَنَا أَعْلَمُ بِصَغِيرِهِمْ وَ كَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ وَ لَوْ أَرَدْتُ قَبْضَ رُوحِ بَعُوضَةٍ مَا قَدَرْتُ عَلَيْهَا حَتَّى يَأْمُرَنِي رَبِّي بِهَا

And know that there is an appointment for us regarding you all, then (another) appointment, so the caution! The caution! There isn’t any family in its east nor in its west, neither a town nor a valley, except and I scan them five times during every day, and we are more knowing of their small ones and their old ones from them, than they themselves are. And if I want to capture the soul of a mosquito, I would not be able upon it until my Lord^-azwj Commands me for it’.

فَقَالَ رَسُولُ اللَّهِ ص إِنَّمَا يَتَصَفَّحُهُمْ فِي مَوَاقِيتِ الصَّلَاةِ فَإِنْ كَانَ مِمَّنْ يُوَاظِبُ عَلَيْهَا عِنْدَ مَوَاقِيتِهَا لَقَّنَهُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ نَحَّى عَنْهُ مَلَكُ الْمَوْتِ إِبْلِيسَ

Rasool-Allah^-saww said: ‘But rather, he scans them during the timings of the Salat, so if he was from the ones who perseveres upon it during its (Prescribed) timings, he would indoctrinate him with the testimony that there is no god except Allah^-azwj, and that Muhammad^-saww is a Rasool^-saww of Allah^-azwj, and the Angel of death would dislodge Iblees^-la away from him’’.[146]

45- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع‏ مِثْلَهُ بِأَدْنَى تَغْيِيرٍ

‘Al-Kafi’ – Ali, from his father, from Ibn Mahboub, from Al Mufazzal Bin Salih, from Jabir,

‘From Abu Ja’far^-asws, similar to it, and I have a change (in it)’’.[147]

46- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ اشْتَكَى عَيْنَهُ فَعَادَهُ النَّبِيُّ ص فَإِذَا هُوَ يَصِيحُ فَقَالَ لَهُ النَّبِيُّ ص‏ أَ جَزَعاً أَمْ وَجَعاً فَقَالَ يَا رَسُولَ اللَّهِ وَ مَا وَجِعْتُ وَجَعاً قَطُّ أَشَدَّ مِنْهُ

‘Al-Kafi’ – Ali, from his father, from Al Nowfaly, from Al Sakuny,

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws complained of his^-asws eyes, so the Prophet^-saww consoled him, and he^-asws screamed. The Prophet^-saww said to him^-asws: ‘Is it panic or pain?’ He^-asws said: ‘O Rasool-Allah^-saww! I^-asws have not experience a pain severer than it!’

فَقَالَ يَا عَلِيُّ إِنَّ مَلَكَ الْمَوْتِ إِذَا نَزَلَ لِقَبْضِ رُوحِ الْكَافِرِ نَزَلَ مَعَهُ سَفُّودٌ مِنْ نَارٍ فَنَزَعَ رُوحَهُ بِهِ فَتَصِيحُ جَهَنَّمُ فَاسْتَوَى عَلِيٌّ ع جَالِساً فَقَالَ يَا رَسُولَ اللَّهِ أَعِدْ عَلَيَّ حَدِيثَكَ فَقَدْ أَنْسَانِي وَجَعِي مَا قُلْتَ

He^-saww said: ‘O Ali^-asws! When the Angel of death descends to capture the soul of a Kafir, he descends and with him is a skewer of fire, and he snatches his soul with it, and Hell shrieks’.  Ali^-asws sat up straight and said: ‘O Rasool-Allah^-saww! Repeat your^-saww Hadeeth unto me^-asws, for my^-asws pain made me^-asws forget what you^-saww said’.

ثُمَّ قَالَ هَلْ يُصِيبُ ذَلِكَ أَحَداً مِنْ أُمَّتِكَ قَالَ نَعَمْ حَاكِمٌ جَائِرٌ وَ آكِلُ مَالِ الْيَتِيمِ ظُلْماً وَ شَاهِدُ زُورٍ الدُّنْيَا وَ تَعُودَ عَلَيَّ حَرَارَةُ الْمَوْتِ فَتَرَكَهُ فَعَادَ إِلَى قَبْرِهِ

Then he^-asws said: ‘Would anyone from your^-saww community experience that?’ He^-saww said: ‘Yes, a tyrannous rulet, and a consumer of the wealth of an orphan unjustly, and a testifier of falsity of the world’. The world and the heat of death returned to me^-asws, so he^-saww left it and returned to his^-saww grave.’’[148]

47- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمٍ الْعَامِرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عِيسَى بْنَ مَرْيَمَ ع جَاءَ إِلَى قَبْرِ يَحْيَى بْنِ زَكَرِيَّا ع وَ كَانَ سَأَلَ رَبَّهُ أَنْ يُحْيِيَهُ لَهُ فَدَعَاهُ فَأَجَابَهُ وَ خَرَجَ إِلَيْهِ مِنَ الْقَبْرِ فَقَالَ لَهُ مَا تُرِيدُ مِنِّي

‘Al-Kafi’ – Ali Bin Muhammad, from one of our companions, from Ali Bin Al Hakam, from Rabie Bin Muhammad, from Abdullah Bin Saleym Al Amiry,

‘From Abu Abdullah^-asws having said: ‘Isa^-as Bin Maryam^-as came to the grave of Yahya^-as Bin Zakariya^-as, and he^-as had asked his^-as Lord^-azwj to Revive him^-as for him^-as. He^-as called out to him, and he^-as responded and came out to him^-as from the grave, and said to him^-as: ‘What do you^-as want from me^-as?’

فَقَالَ لَهُ أُرِيدُ أَنْ تُؤْنِسَنِي كَمَا كُنْتَ فِي الدُّنْيَا فَقَالَ لَهُ يَا عِيسَى مَا سَكَنَتْ عَنِّي حَرَارَةُ الْمَوْتِ‏ وَ أَنْتَ تُرِيدُ أَنْ تُعِيدَنِي إِلَى‏

He^-as said to him^-as: ‘I^-as wanted you^-as to comfort me^-as just as you^-as did in the world’’. He^-as said to him^-as: ‘O Isa^-as! The heat of death has yet to settle from me^-as, and you^-as want to return me^-as to the world and the heat of the death to be repeated upon me?’ He^-as left him^-as and returned to his^-as grave’’.[149] (derogatory)

48- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ يَزِيدَ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ فِتْيَةً مِنْ أَوْلَادِ مُلُوكِ بَنِي إِسْرَائِيلَ كَانُوا مُتَعَبِّدِينَ وَ كَانَتِ الْعِبَادَةُ فِي أَوْلَادِ مُلُوكِ بَنِي إِسْرَائِيلَ وَ إِنَّهُمْ خَرَجُوا يَسِيرُونَ فِي الْبِلَادِ لِيَعْتَبِرُوا فَمَرُّوا بِقَبْرٍ عَلَى ظَهْرِ الطَّرِيقِ‏ قَدْ سَفَى عَلَيْهِ السَّافِي لَيْسَ يَتَبَيَّنُ مِنْهُ إِلَّا رَسْمُهُ‏ فَقَالُوا لَوْ دَعَوْنَا اللَّهَ السَّاعَةَ فَيَنْشُرَ لَنَا صَاحِبَ هَذَا الْقَبْرِ فَسَاءَلْنَاهُ كَيْفَ وَجَدَ طَعْمَ الْمَوْتِ

‘Al-Kafi’ – Ali, from his father, from Ibn Mahboub, from Abu Ayoub, from Yazeed Al Kunasy,

‘From Abu Ja’far^-asws having said: ‘Youths from the children of the kings of the children of Israel were worshippers, and the worship was among the children of the kings of the children of Israel; and they went out in the country in order to learn lessons, and they passed by a grave upon the surface of the road, and the sand had covered upon it, nothing was clear from it except for its outline. They said, ‘If we could supplicate to Allah^-azwj at the moment for Him^-azwj to Resurrect for us the occupant of this grave, so we can question him how he found the taste of death?’

فَدَعَوُا اللَّهَ وَ كَانَ دُعَاؤُهُمُ الَّذِي دَعَوُا اللَّهَ بِهِ أَنْتَ إِلَهُنَا يَا رَبَّنَا لَيْسَ لَنَا إِلَهٌ غَيْرُكَ وَ الْبَدِيعُ الدَّائِمُ غَيْرُ الْغَافِلِ الْحَيُّ الَّذِي لَا يَمُوتُ لَكَ فِي كُلِّ يَوْمٍ شَأْنٌ تَعْلَمُ كُلَّ شَيْ‏ءٍ بِغَيْرِ تَعْلِيمٍ انْشُرْ لَنَا هَذَا الْمَيِّتَ بِقُدْرَتِكَ

They supplicated to Allah^-azwj, and the supplication which they supplicated to Allah^-azwj with, was: ‘You^-azwj are our God, O our Lord^-azwj! There isn’t any god for us apart from You^-azwj, and the Permanent Creator, not heedless, the living Who will not be dying, there is a state of Glory for You^-azwj during every day. You^-azwj Know all things without a teaching. Resurrect this dead one for us by Your^-azwj Power’.

قَالَ فَخَرَجَ مِنْ ذَلِكَ الْقَبْرِ رَجُلٌ أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ يَنْفُضُ رَأْسَهُ مِنَ التُّرَابِ فَزِعاً شَاخِصاً بَصَرَهُ إِلَى السَّمَاءِ فَقَالَ لَهُمْ مَا يُوقِفُكُمْ عَلَى قَبْرِي فَقَالُوا دَعَوْنَاكَ لِنَسْأَلَكَ كَيْفَ وَجَدْتَ طَعْمَ الْمَوْتِ فَقَالَ لَهُمْ لَقَدْ سَكَنْتُ‏ فِي قَبْرِي تِسْعاً وَ تِسْعِينَ سَنَةً مَا ذَهَبَ عَنِّي أَلَمُ الْمَوْتِ وَ كَرْبُهُ وَ لَا خَرَجَ مَرَارَةُ طَعْمِ الْمَوْتِ مِنْ حَلْقِي

He^-asws said: ‘There came out from the grave, a man of white hair and beard, shaking his head from the dust, panicking and casting his sight towards the sky, and he said to them, ‘What is your pausing at my grave for?’ They said, ‘We called you to ask you how you found the taste of death to be?’ He said to them, ‘I have settled in my grave for ninety-nine years (but) the pain and the trouble of the death has yet to go away from me, nor has the bitterness of death come out from my throat’.

فَقَالُوا لَهُ مِتَّ يَوْمَ مِتَّ وَ أَنْتَ عَلَى مَا نَرَى أَبْيَضَ الرَّأْسِ وَ اللِّحْيَةِ قَالَ لَا وَ لَكِنْ لَمَّا سَمِعْتُ الصَّيْحَةَ اخْرُجْ اجْتَمَعَتْ تُرْبَةُ عِظَامِي إِلَى رُوحِي فَبَقِيتُ فِيهِ فَخَرَجْتُ فَزِعاً شَاخِصاً بَصَرِي مُهْطِعاً إِلَى صَوْتِ الدَّاعِي فَابْيَضَّ لِذَلِكَ رَأْسِي وَ لِحْيَتِي

They said to him, ‘You died the day you died upon what we see of the whiteness of the head and beard?’ He said, ‘No, but (it is) due to what I heard of the scream: ‘Come out!’ The dust of my bones gathered to my soul and I remained in it and came out panicking, concerned of sight, frightened to the voice of the caller, therefore, due to that, my head and my beard whitened’’.[150]

49- محص، التمحيص عَنْ مَنْصُورٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ قَالَ اللَّهُ تَعَالَى مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلَّا ابْتَلَيْتُهُ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا سَلَّطْتُ عَلَيْهِ سُلْطَاناً فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا ضَيَّقْتُ عَلَيْهِ فِي رِزْقِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا شَدَّدْتُ عَلَيْهِ عِنْدَ الْمَوْتِ حَتَّى يَأْتِيَنِي وَ لَا ذَنْبَ لَهُ ثُمَّ أُدْخِلُهُ الْجَنَّةَ

‘Al Tamhees’ – from Mansour, from Muawiya,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted Said: “There is none from a servant I^-azwj Want to enter the Paradise except I^-azwj Try him regarding his body, so if that was an expiation for his sins or else I^-azwj Make a ruling authority to overcome upon him, so it that was an expiation for his sins, or else I^-azwj Straiten his sustenance upon him, so if that was an expiation for his sins, or else I^-azwj Make difficulties to be upon him during the death, until he comes to Me^-azwj, and there is no sin to him, then I^-azwj would Enter him into the Paradise.

وَ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ إِلَّا صَحَّحْتُ لَهُ جِسْمَهُ فَإِنْ كَانَ ذَلِكَ تَمَامَ طَلِبَتِهِ عِنْدِي وَ إِلَّا آمَنْتُ خَوْفَهُ مِنْ سُلْطَانِهِ فَإِنْ كَانَ ذَلِكَ تَمَامَ طَلِبَتِهِ عِنْدِي وَ إِلَّا وَسَّعْتُ عَلَيْهِ رِزْقَهُ فَإِنْ كَانَ ذَلِكَ تَمَامَ طَلِبَتِهِ عِنْدِي وَ إِلَّا يَسَّرْتُ عَلَيْهِ عِنْدَ الْمَوْتِ حَتَّى يَأْتِيَنِي وَ لَا حَسَنَةَ لَهُ ثُمَّ أُدْخِلُهُ النَّارَ

There is none from a servant I^-azwj Want to Enter into the Paradise except I^-azwj Grant him health in his body, so if that was the complete of his seeking with Me^-azwj, or else I^-azwj Grant him security for his fear from his ruling authority, so if that was complete of his seeking with Me^-azwj, or else I^-azwj Expand his sustenance upon him, so if that was complete of his seeking with Me^-azwj, or else I^-azwj Make ease to be upon him during the death until he comes to Me^-azwj, and there would be no good deeds for him, then I^-azwj would Enter him into the Fire!”’.[151]

50- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ صَالِحٍ الصُّوفِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: قِيلَ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع صِفْ لَنَا الْمَوْتَ قَالَ لِلْمُؤْمِنِ كَأَطْيَبِ طِيبٍ يَشَمُّهُ فَيَنْعُسُ لِطِيبِهِ وَ يَنْقَطِعُ التَّعَبُ وَ الْأَلَمُ عَنْهُ وَ الْكَافِرِ كَلَسْعِ الْأَفَاعِي وَ لَدْغِ الْعَقَارِبِ وَ أَشَدَّ

‘Al Amaali’ of the sheykh Al Tusi – Al Ghazairy, from Ali Bin Muhammad Al Alawy, from Al Hassan Bin Ali Bin Salih Al Sowfy, from Ahmad Bin Al Hassan Al Husayni, from Al Hassan Bin Ali, from his father, from Muhammad Bin Ali Bin Musa, from his father, from his grandfather having said:

‘It was said to Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, ‘Describe the death to us’. He^-asws said: ‘For the Momin it is like an aromatic perfume he smells, and he is comforted to its aroma, and it terminates the tiredness and the pains from him; and (for) the Kafir it is like the bite of a snake, and sting of the scorpion, and severer’’.[152]

51- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ النَّاسُ اثْنَانِ رَجُلٌ أَرَاحَ وَ رَجُلٌ اسْتَرَاحَ فَأَمَّا الَّذِي اسْتَرَاحَ‏ فَالْمُؤْمِنُ اسْتَرَاحَ مِنَ الدُّنْيَا وَ نَصَبِهَا وَ أَفْضَى إِلَى رَحْمَةِ اللَّهِ وَ كَرِيمِ ثَوَابِهِ وَ أَمَّا الَّذِي أَرَاحَ فَالْفَاجِرُ أَرَاحَ‏ مِنْهُ النَّاسُ وَ الشَّجَرُ وَ الدَّوَابُّ وَ أَفْضَى إِلَى مَا قَدَّمَ

‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Qays,

‘From Abu Al-Hassan^-asws the 3^rd, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The people are two (types) – A man who gives rest and a man who rests. As for the one who rests, it is the Momin resting from the world and its deception, and is led to the Mercy of Allah^-azwj and His^-azwj Honourable rewards. And as for the one who gives rest, it is the immoral one, they get rest from him, the people, and the trees, and the animals, and he is led to what he had sent forward’’.[153]

52 دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ بِأَنَّ الْمُحْتَضَرَ يَحْضُرُهُ صَفٌّ مِنَ الْمَلَائِكَةِ عَنْ يَمِينِهِ عَلَيْهِمْ ثِيَابٌ خُضْرٌ وَ صَفٌّ عَنْ يَسَارِهِ عَلَيْهِمْ ثِيَابٌ سُودٌ وَ يَنْتَظِرُ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ فِي قَبْضِ رُوحِهِ وَ الْمَرِيضُ يَنْظُرُ إِلَى هَؤُلَاءِ مَرَّةً وَ إِلَى هَؤُلَاءِ أُخْرَى وَ يَبْعَثُ اللَّهُ‏ مَلَكاً إِلَى الْمُؤْمِنِ يُبَشِّرُهُ وَ يَأْمُرُ مَلَكَ الْمَوْتِ أَنْ يَتَرَاءَى لَهُ فِي أَحْسَنِ صُورَةٍ

‘Da’waat’ of Al Rawandy –

‘It is reported that the dying one, a row from the Angels present to him on his right, upon them being green clothes, and a row on his left, upon them being black clothes. Each one of the two parties await the capture of his soul, and the sick one looks at these at times and to those at other (times), and Allah^-azwj Sends and Angel to the Momin to give him glad tidings, and Commands the Angel of death that he shows himself to him in a beautiful image.

فَإِذَا أَخَذَ فِي قَبْضِ رُوحِهِ وَ ارْتَقَى إِلَى رُكْبَتَيْهِ شَفَعَ إِلَى جَبْرَئِيلَ وَ قَدْ أَمَرَهُ اللَّهُ أَنْ يَنْزِلَ إِلَى عَبْدِهِ أَنْ يُرَخِّصَ لَهُ فِي تَوْدِيعِ أَهْلِهِ وَ وُلْدِهِ فَيَقُولُ لَهُ أَنْتَ مُخَيَّرٌ بَيْنَ أَنْ أَمْسَحَ عَلَيْكَ جَنَاحِي أَوْ تَنْظُرَ إِلَى مِيكَائِيلَ فَيَقُولُ أَيْنَ مِيكَائِيلُ فَإِذَا بِهِ وَ قَدْ نَزَلَ فِي جَوْقٍ مِنَ الْمَلَائِكَةِ فَيَنْظُرُ إِلَيْهِ وَ يُسَلِّمُ عَلَيْهِ

When he takes in the capture of his soul and it rises upon to his knees, he seeks intercession to Jibraeel^-as, and Allah^-azwj would have Commanded him^-as and he^-as descends to His^-azwj servant, and allows for him to bid farewell to his wife and his children, and he^-as is saying to him: ‘You are given a choice between my wiping my wings upon you, or you wait for Mikaeel^-as’. He says, ‘Where is Mikaeel^-as?’ There he would be, having descended among a group of the Angels, so he looks at him^-as and greets upon him^-as.

فَإِذَا بَلَغَتِ الرُّوحُ إِلَى بَطْنِهِ وَ سُرَّتِهِ شَفَعَ إِلَى مِيكَائِيلَ أَنْ يُمْهِلَهُ فَيَقُولُ لَهُ أَنْتَ مُخَيَّرٌ بَيْنَ أَنْ أَمْسَحَ عَلَيْكَ جَنَاحِي أَوْ تَنْظُرَ إِلَى الْجَنَّةِ فَيَخْتَارُ النَّظَرَ إِلَى الْجَنَّةِ فَيَتَضَاحَكُ وَ يَأْمُرُ اللَّهُ مَلَكَ الْمَوْتِ أَنْ يَرْفُقَ بِهِ

When the soul reaches to his belly and his navel he seeks intercession to Mikaeel^-as that he respites him, and he^-as says to him: ‘You are given a choice that I^-as wipe my wings upon you or you look at the Paradise’. So, he chooses the looking at the Paradise, and he laughs, and Allah^-azwj Commands the Angel of death to be kind with him.

فَإِذَا فَارَقَتْهُ رُوحُهُ تَبِعَاهُ الْمَلَكَانِ اللَّذَانِ كَانَا مُوَكَّلَيْنِ بِهِ يَبْكِيَانِ وَ يَتَرَحَّمَانِ عَلَيْهِ وَ يَقُولَانِ رَحِمَ اللَّهُ هَذَا الْعَبْدَ كَمْ أَسْمَعَنَا الْخَيْرَ وَ كَمْ أَشْهَدَنَا عَلَى الصَّالِحَاتِ وَ قَالا يَا رَبَّنَا إِنَّا كُنَّا مُوَكَّلَيْنِ بِهِ وَ قَدْ نَقَلْتَهُ إِلَى جِوَارِكَ فَمَا تَأْمُرُنَا

When his soul separates, both the Angels who had been allocated with him, follow him crying and seeking Mercy upon him, and they say: ‘May Allah^-azwj have Mercy on this servant, how many times we heard the good, and how many times we witnessed upon the righteous deeds’. And they both say: ‘O our Lord^-azwj! We were allocated with him, and we have transferred him to be in Your^-azwj vicinity, so what do You^-azwj Command us?’

فَيَقُولُ تَعَالَى تَلْزَمَانِ قَبْرَهُ وَ تَتَرَحَّمَانِ عَلَيْهِ وَ تَسْتَغْفِرَانِ لَهُ إِلَى يَوْمِ الْقِيَامَةِ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَتَيَاهُ بِمَرْكَبٍ فَأَرْكَبَاهُ وَ مَشَيَا بَيْنَ يَدَيْهِ إِلَى الْجَنَّةِ وَ خَدَمَاهُ فِي الْجَنَّةِ

The Exalted Says: “Be with his grave, and seek Mercy to be upon him, and seek Forgiveness for him up to the Day of Qiyamah. When it will be the Day of Qiyamah, bring him a ride and make him ride it, and walk in front of him up to the Paradise, and serve him in the Paradise!”’.[154] (P.s. – This is not a Hadeeth)

باب 7 ما يعاين المؤمن و الكافر عند الموت و حضور الأئمة عليهم السلام عند ذلك و عند الدفن و عرض الأعمال عليهم صلوات الله عليهم‏

CHAPTER 7 – WHAT IS WITNESSED BY THE MOMIN AND THE KAFIR DURING THE DEATH, AND PRESENCE OF IMAMS^-asws DURING THAT, AND DURING THE BURIAL, AND PRESENTATION OF THE DEEDS TO THEM^-asws

1- م، تفسير الإمام عليه السلام‏ إِنَّ الْمُؤْمِنَ الْمُوَالِيَ لِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الْمُتَّخِذَ لِعَلِيٍّ بَعْدَ مُحَمَّدٍ إِمَامَهُ الَّذِي يَحْتَذِي مِثَالَهُ وَ سَيِّدَهُ الَّذِي يُصَدِّقُ أَقْوَالَهُ وَ يُصَوِّبُ أَفْعَالَهُ وَ يُطِيعُهُ بِطَاعَةِ مَنْ يَنْدُبُهُ مِنْ أَطَايِبِ ذُرِّيَّتِهِ لِأُمُورِ الدِّينِ وَ سِيَاسَتِهِ

Tafseer of the Imam (Hassan Al-Askari^-asws said): ‘The Momin in the Wilayah of Muhammad^-saww and his^-saww goodly Progeny^-asws, the taker to Ali^-asws, after Muhammad^-saww, as his Imam^-asws – who is his role model, his example (to follow), and his chief whose words he ratifies, and considers his^-asws deeds as correct, and obeys him^-asws with an obedience to the ones who despotise him^-asws – from the goodly ones of his^-asws offspring for the affairs of the Religion and his social affairs.

إِذَا حَضَرَهُ مِنْ أَمْرِ اللَّهِ تَعَالَى مَا لَا يُرَدُّ وَ نَزَلَ بِهِ مِنْ قَضَائِهِ مَا لَا يُصَدُّ وَ حَضَرَهُ مَلَكُ الْمَوْتِ وَ أَعْوَانُهُ وَجَدَ عِنْدَ رَأْسِهِ مُحَمَّداً رَسُولَ اللَّهِ وَ مِنْ جَانِبٍ آخَرَ عَلِيّاً سَيِّدَ الْوَصِيِّينَ وَ عِنْدَ رِجْلَيْهِ مِنْ جَانِبٍ الْحَسَنَ سِبْطَ سَيِّدِ النَّبِيِّينَ وَ مِنْ جَانِبٍ آخَرَ الْحُسَيْنَ سَيِّدَ الشُّهَدَاءِ أَجْمَعِينَ

When there presents to him from a matter of Allah^-azwj which cannot be repelled (death), and there descends with him from His^-azwj Ordainment what cannot be blocked, and the Angel of death and his aides present (themselves) to him, he would find by his head, Muhammad^-saww Rasool^-saww of Allah^-azwj on one side, and on another side, Ali^-asws chief of the successors^-asws, and by his legs on one side would be Al-Hassan^-asws, grandson^-asws of the chief of the Prophets^-as, and from another side would be Al-Husayn^-asws, chief of the martyrs altogether.

وَ حَوَالَيْهِ بَعْدَهُمْ خِيَارَ خَوَاصِّهِمْ وَ مُحِبِّيهِمْ الَّذِينَ هُمْ سَادَةُ هَذِهِ الْأُمَّةِ بَعْدَ سَادَاتِهِمْ مِنْ آلِ مُحَمَّدٍ يَنْظُرُ الْعَلِيلُ الْمُؤْمِنُ إِلَيْهِمْ فَيُخَاطِبُهُمْ بِحَيْثُ يَحْجُبُ اللَّهُ صَوْتَهُ عَنْ آذَانِ حَاضِرِيهِ كَمَا يَحْجُبُ رُؤْيَتَنَا أَهْلَ الْبَيْتِ‏ وَ رُؤْيَةَ خَواصِّنَا عَنْ أَعْيُنِهِمْ لِيَكُونَ إِيمَانُهُمْ بِذَلِكَ أَعْظَمَ ثَوَاباً لِشِدَّةِ الْمِحْنَةِ عَلَيْهِمْ

And around him, after them^-asws, would be their^-asws special ones, and those that love them, the ones who are the chiefs of this community – after their chiefs from the Progeny^-asws of Muhammad^-saww. The ailing Momin would look at them, and he would address them with a discussion, the sound of which Allah^-azwj would Veil from the ears of the ones present with him – just as He^-azwj would Veil our^-asws sighting, the People^-asws of the Household, and sighting of our^-asws special ones, from their eyes, in order for their Emans to be (deserving) of greater Rewards due to the intensity of the test upon them.

فَيَقُولُ الْمُؤْمِنُ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ رَبِّ الْعِزَّةِ بِأَبِي أَنْتَ وَ أُمِّي يَا وَصِيَّ رَسُولِ رَبِّ الرَّحْمَةِ بِأَبِي أَنْتُمَا وَ أُمِّي يَا شِبْلَيْ مُحَمَّدٍ وَ ضِرْغَامَيْهِ يَا وَلَدَيْهِ وَ سِبْطَيْهِ يَا سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ الْمُقَرَّبِينَ مِنَ الرَّحْمَةِ وَ الرِّضْوَانِ

The Momin would be saying, ‘By my father and my mother being (sacrificed) you^-saww, O Rasool-Allah^-saww! By my father and my mother Being (sacrificed) for you^-saww O successor^-asws of the Rasool^-saww of the Lord^-azwj of the Mercy! By my father and my mother being (sacrificed) for you^-asws two, O cubs of Muhammad^-saww and his^-saww lions! And, O his^-saww son^-asws and his^-asws grandsons^-asws! And, O chiefs of the inhabitants of the Paradise, the ones of the Proximity to the Mercy and the (Divine) Pleasure!

مَرْحَباً بِكُمْ مَعَاشِرَ خِيَارِ أَصْحَابِ مُحَمَّدٍ وَ عَلِيٍّ وَ وَلَدَيْهِمَا مَا كَانَ أَعْظَمَ شَوْقِي إِلَيْكُمْ وَ مَا أَشَدَّ سُرُورِي الْآنَ بِلِقَائِكُمْ يَا رَسُولَ اللَّهِ هَذَا مَلَكُ الْمَوْتِ قَدْ حَضَرَنِي وَ لَا أَشُكُّ فِي جَلَالَتِي فِي صَدْرِهِ لِمَكَانِكَ وَ مَكَانِ أَخِيكَ فَيَقُولُ رَسُولُ اللَّهِ ص كَذَلِكَ هُوَ

Welcome to you^-asws, the best of the companions of Muhammad^-saww and Ali^-asws and their^-asws children. How great was my desire to (see) you all! And how intense is my joy today by meeting you! O Rasool-Allah^-saww! This is the Angel of death who has presented to me, and there is no doubt in my chest of your^-saww position and the position of your^-saww brother^-asws from me’. So Rasool-Allah^-saww would be saying: ‘Like that, it is!’

فَأَقْبَلَ رَسُولُ اللَّهِ ص عَلَى مَلَكِ الْمَوْتِ فَيَقُولُ يَا مَلَكَ الْمَوْتِ اسْتَوْصِ بِوَصِيَّةِ اللَّهِ فِي الْإِحْسَانِ إِلَى مَوْلَانَا وَ خَادِمِنَا وَ مُحِبِّنَا وَ مُؤْثِرِنَا

Then Rasool-Allah^-saww would face towards the Angel of death, and he^-saww would be saying: ‘O Angel of death! Act in accordance with the Advice of Allah-azwj – regarding the goodness to our-asws friends, and our-asws servants, and those that love us-asws, and preferred us-asws.

فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ يَا رَسُولَ اللَّهِ مُرْهُ أَنْ يَنْظُرَ إِلَى مَا أَعَدَّ اللَّهُ لَهُ فِي الْجِنَانِ

The Angel of death would be saying to him^-saww: ‘O Rasool-Allah^-saww! Order him to look at what Allah^-azwj has Prepared for him in the Gardens’.

فَيَقُولُ لَهُ رَسُولُ اللَّهِ ص لِيَنْظُرَ إِلَى الْعُلُوِّ فَيَنْظُرُ إِلَى مَا لَا يُحِيطُ بِهِ الْأَلْبَابُ‏ وَ لَا يَأْتِي عَلَيْهِ الْعَدَدُ وَ الْحِسَابُ

Rasool-Allah^-saww would be saying to him: ‘Look at the heights (above)!’ So, he would look at what the gateways would be surrounded with – and neither can a number be ascribed to it nor a counting.

فَيَقُولُ مَلَكُ الْمَوْتِ كَيْفَ لَا أَرْفُقُ بِمَنْ ذَلِكَ ثَوَابُهُ وَ هَذَا مُحَمَّدٌ وَ أَعِزَّتُهُ زُوَّارُهُ يَا رَسُولَ اللَّهِ لَوْ لَا أَنَّ اللَّهَ جَعَلَ الْمَوْتَ عَقَبَةً لَا يَصِلُ إِلَى تِلْكَ الْجِنَانِ إِلَّا مَنْ قَطَعَهَا لَمَا تَنَاوَلْتُ رُوحَهُ وَ لَكِنْ لِخَادِمِكَ وَ مُحِبِّكَ هَذَا أُسْوَةٌ بِكَ وَ بِسَائِرِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ وَ أَوْلِيَائِهِ الَّذِينَ أُذِيقُوا الْمَوْتَ لِحُكْمِ اللَّهِ تَعَالَى

The Angel of death would be saying, ‘How can I not be kind with the one with that (kind of) Rewards, and this here Muhammad^-saww and his^-saww family^-asws are visiting him? O Rasool-Allah^-saww! Had Allah^-azwj not Made the death an obstacle – there cannot arrive to those Gardens except the ones I cut off (take his soul), I would not take his soul, but for this servant of yours^-saww, the one who loves you^-asws, is the same with you^-saww – and with the rest of the Prophets^-as of Allah^-azwj and His^-saww Rasool^-saww and His^-azwj friends – those ones (also) tasted the death by the Decision of Allah^-azwj the Exalted’.

ثُمَّ يَقُولُ مُحَمَّدٌ يَا مَلَكَ الْمَوْتِ هَاكَ أَخَانَا قَدْ سَلَّمْنَاهُ إِلَيْكَ فَاسْتَوْصِ بِهِ خَيْراً ثُمَّ يَرْتَفِعُ هُوَ وَ مَنْ مَعَهُ إِلَى رَوْضِ الْجِنَانِ وَ قَدْ كُشِفَ مِنَ الْغِطَاءِ وَ الْحِجَابِ لِعَيْنِ ذَلِكَ الْمُؤْمِنِ الْعَلِيلِ فَيَرَاهُمُ الْمُؤْمِنُ هُنَاكَ بَعْدَ مَا كَانُوا حَوْلَ فِرَاشِهِ

Then Muhammad^-saww would be saying: ‘O Angel of death! Here is our^-asws brother whom we^-asws submit to you, therefore be good with him’. Then, he^-saww and the ones with him^-saww rise to go to the environment of the Gardens, and the coves and the veils are removed for the eyes of that ailing Momin, and the Momin sees them^-asws over there after their^-asws having been around his bed.

فَيَقُولُ يَا مَلَكَ الْمَوْتِ الْوَحَا الْوَحَا تَنَاوَلْ رُوحِي وَ لَا تُلْبِثْنِي هَاهُنَا فَلَا صَبْرَ لِي عَنْ مُحَمَّدٍ وَ أَعِزَّتِهِ وَ أَلْحِقْنِي بِهِمْ‏

He would be saying, ‘O Angel of death! Quickly! Quickly take my soul, and do not make me remain over here, for there is no patience for me from (being away from) Muhammad^-saww and his^-saww family, and join me up with them^-asws’.

فَعِنْدَ ذَلِكَ يَتَنَاوَلُ مَلَكُ الْمَوْتِ رُوحَهُ فَيَسُلُّهَا كَمَا يَسُلُّ الشَّعْرَةَ مِنَ الدَّقِيقِ وَ إِنْ كُنْتُمْ تَرَوْنَ أَنَّهُ فِي شِدَّةٍ فَلَيْسَ هُوَ فِي شِدَّةٍ بَلْ هُوَ فِي رَخَاءٍ وَ لَذَّةٍ

Thus, during that, the Angel of death takes his soul and makes it flow out like the hair from the flour, and even if you are seeing him in difficulties, but he isn’t in difficulty, but he is in ease and pleasure.

فَإِذَا أُدْخِلَ قَبْرَهُ وَجَدَ جَمَاعَتَنَا هُنَاكَ وَ إِذَا جَاءَهُ مُنْكَرٌ وَ نَكِيرٌ قَالَ أَحَدُهُمَا لِلْآخَرِ هَذَا مُحَمَّدٌ وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ خِيَارُ صَحَابَتِهِمْ بِحَضْرَةِ صَاحِبِنَا فَلْنَتَّضِعْ لَهُمَا

When he enters his grave, he would find our^-asws community over there. And when Munkar and Nakeer (two questioning Angels) come, one of them would say to the other, ‘This is Muhammad^-saww, and this is Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the best of their^-asws companions in the presence of our companion (the deceased Momin), so let us be revering to them’.

فَيَأْتِيَانِ فَيُسَلِّمَانِ عَلَى مُحَمَّدٍ سَلَاماً مُفْرَداً ثُمَّ يُسَلِّمَانِ عَلَى عَلِيٍّ سَلَاماً مُفْرَداً ثُمَّ يُسَلِّمَانِ عَلَى الْحَسَنَيْنِ سَلَاماً يَجْمَعَانِهِمَا فِيهِ ثُمَّ يُسَلِّمَانِ عَلَى سَائِرِ مَنْ مَعَنَا مِنْ أَصْحَابِنَا

They come and greet upon Muhammad^-saww, with a complete salutation, individualised. Then they greet upon Ali^-asws with a complete greeting, individualised. Then they greet upon Al-Hassan^-asws and Al-Husayn^-asws with a complete greeting for both of them^-asws together. Then they^-asws greet upon the rest of the ones from our^-asws companions.

ثُمَّ يَقُولُونَ قَدْ عَلِمْنَا يَا رَسُولَ اللَّهِ زِيَارَتَكَ فِي خَاصَّتِكَ لِخَادِمِكَ وَ مَوْلَاكَ وَ لَوْ لَا أَنَّ اللَّهَ يُرِيدُ إِظْهَارَ فَضْلِهِ لِمَنْ بِهَذِهِ الْحَضْرَةِ مِنَ الْمَلَائِكَةِ وَ مَنْ يَسْمَعُنَا مِنْ مَلَائِكَتِهِ بَعْدَهُمْ لَمَا سَأَلْنَاهُ وَ لَكِنْ أَمْرُ اللَّهِ لَا بُدَّ مِنْ امْتِثَالِهِ

Then they are saying, ‘We have known, O Rasool-Allah^-saww, of your^-saww visitation among your^-saww special ones to your^-saww servant and your^-saww friend, but Allah^-azwj’s Command is inevitable from being complied with’.

ثُمَّ يَسْأَلَانِهِ فَيَقُولَانِ مَنْ رَبُّكَ وَ مَا دِينُكَ وَ مَنْ نَبِيُّكَ وَ مَنْ إِمَامُكَ وَ مَا قِبْلَتُكَ وَ مَنْ شِيعَتُكَ وَ مَنْ إِخْوَانُكَ

Then they question him and they would be saying, ‘Who is your Lord^-azwj?’, and, ‘What is your Religion?’, and ‘Who is your Prophet^-saww?’, and ‘Who is your Imam^-asws?’, and ‘What is your Qiblah?’, and ‘Wo are your Shias (adherents)’, and ‘Who are your brethren?’

فَيَقُولُ اللَّهُ رَبِّي وَ مُحَمَّدٌ نَبِيِّي وَ عَلِيٌّ وَصِيُّ مُحَمَّدٍ إِمَامِي وَ الْكَعْبَةُ قِبْلَتِي وَ الْمُؤْمِنُونَ الْمُوَالُونَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا وَ أَوْلِيَاؤُهُمَا الْمُعَادُونَ لِأَعْدَائِهِمَا إِخْوَانِي

He would be saying, ‘Allah^-azwj is my Lord^-azwj, and Muhammad^-saww is my Prophet^-saww, and Ali^-asws the successor^-asws of Muhammad^-saww is my Imam^-asws, and the Kaaba is my Qiblah, and the Momineen, the befrienders of Muhammad^-saww and Ali^-asws and their^-asws friends, and the ones inimical to their^-asws enemies, are my brethren.

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ أَخَاهُ عَلِيّاً وَلِيُّ اللَّهِ وَ أَنَّ مَنْ نَصَبَهُمْ لِلْإِمَامَةِ مِنْ أَطَايِبِ عِتْرَتِهِ وَ خِيَارِ ذُرِّيَّتِهِ خُلَفَاءُ الْأُمَّةِ وَ وُلَاةُ الْحَقِّ وَ الْقَوَّامُونَ بِالصِّدْقِ

And I testify that, there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj. And I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that his^-saww brother Ali^-asws is a Guardian of Allah^-azwj, and that the ones appointed for the Imamate from the goodly ones of his^-asws descendants and the best ones of his^-asws offspring are the Caliphs of the community and the rightful rulers, and the care takers with the truthfulness’.

فَيَقُولَانِ عَلَى هَذَا حَيِيتَ وَ عَلَى هَذَا مِتَّ وَ عَلَى هَذَا تُبْعَثُ إِنْ شَاءَ اللَّهُ تَعَالَى وَ تَكُونُ مَعَ مَنْ تَتَوَلَّاهُ فِي دَارِ كَرَامَةِ اللَّهِ وَ مُسْتَقَرِّ رَحْمَتِهِ

And he (the questioning Angel) would be saying, ‘Upon this you lived, and upon this you died, and upon this you would be Resurrected, if Allah^-azwj the Exalted so Desires, and you would happen to be with the ones you befriended – in the House of Prestige of Allah^-azwj, and the stability of His^-azwj Mercy’.

قَالَ رَسُولُ اللَّهِ ص وَ إِنْ كَانَ لِأَوْلِيَائِنَا مُعَادِياً وَ لِأَعْدَائِنَا مُوَالِياً وَ لِأَضْدَادِنَا بِأَلْقَابِنَا مُلَقِّباً فَإِذَا جَاءَهُ مَلَكُ الْمَوْتِ لِنَزْعِ رُوحِهِ مَثَّلَ اللَّهُ عَزَّ وَ جَلَّ لِذَلِكَ الْفَاجِرِ سَادَتَهُ الَّذِينَ اتَّخَذَهُمُ أَرْبَاباً مِنْ دُونِ اللَّهِ عَلَيْهِمْ مِنْ أَنْوَاعِ الْعَذَابِ مَا يَكَادُ نَظَرُهُ إِلَيْهِمْ يُهْلِكُهُ وَ لَا يَزَالُ يَصِلُ إِلَيْهِ مِنْ حَرِّ عَذَابِهِمْ مَا لَا طَاقَةَ لَهُ بِهِ

Rasool-Allah^-saww said: ‘And if he was an enemy to our^-asws friends, and a friend to our^-asws enemies, and entitles our^-asws adversaries with our^-asws titles, so when the Angel of death comes to snatch is soul, Allah^-azwj Mighty and Majestic would Resemble for that wicked one – his chiefs, those whom he took as lords besides Allah^-azwj. Upon them would be a variety of the Punishments, such that he would be almost destroyed if they (even) look at them. And the heat of their Punishments would not cease to arrive to him, what he would not have the strength for him (to endure) it.

فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ يَا أَيُّهَا الْفَاجِرُ الْكَافِرُ تَرَكْتَ أَوْلِيَاءَ اللَّهِ إِلَى أَعْدَائِهِ فَالْيَوْمَ لَا يُغْنُونَ عَنْكَ شَيْئاً وَ لَا تَجِدُ إِلَى مَنَاصٍ‏ سَبِيلًا

The Angel of death would be saying to him, ‘O you mischief maker, the Kafir! You neglected the Guardian^-asws of Allah^-azwj to (prefer) his^-asws enemy, so today nothing would avail you, nor will you (be able to) find an alternative way (to escape)’.

فَيَرِدُ عَلَيْهِ مِنَ الْعَذَابِ مَا لَوْ قُسِمَ أَدْنَاهُ عَلَى أَهْلِ الدُّنْيَا لَأَهْلَكَهُمْ ثُمَّ إِذَا دُلِّيَ فِي‏ قَبْرِهِ رَأَى بَاباً مِنَ الْجَنَّةِ مَفْتُوحاً إِلَى قَبْرِهِ يَرَى مِنْهُ خَيْرَاتِهَا فَيَقُولُ لَهُ مُنْكَرٌ وَ نَكِيرٌ انْظُرْ إِلَى مَا حُرِمْتَ مِنْ تِلْكَ الْخَيْرَاتِ

Then the Punishment would come upon him – what, if the least of it were to be apportioned upon the inhabitants of the world, it would destroy them. Then, when he is laid into his grave, he sees a door from the Paradise as opened up to his grave. He would see from it, its goodness, and Munkar and Nakeer would be saying to him, ‘Look are what is Prohibited unto you from those goodness’.

ثُمَّ يُفْتَحُ لَهُ فِي قَبْرِهِ بَابٌ مِنَ النَّارِ يَدْخُلُ عَلَيْهِ مِنْهُ مِنْ عَذَابِهَا فَيَقُولُ رَبِّ لَا تُقِمِ السَّاعَةَ يَا رَبِّ لَا تُقِمِ السَّاعَةَ

There would be opened up for him in his grave, a door from the Fire, the Punishment entering to him from it. He would be saying, ‘O Lord^-azwj! Do not Establish the Hour! O Lord^-azwj! Do not Establish the Hour!’[155]

2- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ‏ الَّذِينَ يُقَدِّرُونَ أَنَّهُمْ يَلْقَوْنَ رَبَّهُمْ اللِّقَاءَ الَّذِي هُوَ أَعْظَمُ كَرَامَاتِهِ وَ إِنَّمَا قَالَ يَظُنُّونَ لِأَنَّهُمْ لَا يَرَوْنَ بِمَا ذَا يُخْتَمُ لَهُمْ وَ الْعَاقِبَةُ مَسْتُورَةٌ عَنْهُمْ‏ وَ أَنَّهُمْ إِلَيْهِ راجِعُونَ‏ إِلَى كَرَامَاتِهِ وَ نَعِيمِ جِنَانِهِ لِإِيمَانِهِمْ وَ خُشُوعِهِمْ لَا يَعْلَمُونَ ذَلِكَ يَقِيناً لِأَنَّهُمْ لَا يَأْمَنُونَ أَنْ يُغَيَّرُوا وَ يُبَدَّلُوا

(Imam Hassan Al-Askari^-asws said): ‘The Words of the Mighty and Majestic: Those who are thinking that they would be meeting their Lord, and they would be returning to Him [2:46] They are appreciation the worth of their meeting their Lord^-azwj, the meeting which is the greatest of His^-azwj Prestige; and rather He^-azwj Said are thinking, because they are not knowing with that ending for them and the result is veiled from them and they would be returning to Him [2:46] – to His^-azwj Prestige and the Bliss of His^-azwj Gardens. Due to their Eman (faith) and their humbleness, they do not know that with certainty, because they are not secure that it could be altered and replaced.

قَالَ رَسُولُ اللَّهِ ص لَا يَزَالُ الْمُؤْمِنُ خَائِفاً مِنْ سُوءِ الْعَاقِبَةِ وَ لَا يَتَيَقَّنُ الْوُصُولَ إِلَى رِضْوَانِ اللَّهِ حَتَّى يَكُونَ وَقْتُ نَزْعِ رُوحِهِ وَ ظُهُورِ مَلَكِ الْمَوْتِ لَهُ

Rasool-Allah^-saww said: ‘The Momin does not cease to be fearing from the evil consequences, nor is he convinced of the arrival to the Pleasure of Allah^-azwj – until it happens to be the time of snatching of his soul and the appearance of the Angel of death to him.

وَ ذَلِكَ أَنَّ مَلَكَ الْمَوْتِ يَرِدُ عَلَى الْمُؤْمِنِ وَ هُوَ فِي شِدَّةِ عِلَّةٍ وَ عَظِيمِ ضِيقِ صَدْرِهِ بِمَا يُخَلِّفُ مِنْ أَمْوَالِهِ وَ لِمَا هُوَ عَلَيْهِ مِنِ اضْطِرَابِ أَحْوَالِهِ فِي مُعَامِلِيهِ وَ عِيَالِهِ وَ قَدْ بَقِيَتْ فِي نَفْسِهِ مَرَارَتُهَا وَ حَسَرَاتُهَا وَ اقْتَطَعَ دُونَ أَمَانِيِّهِ فَلَمْ يَنَلْهَا

And that is that the Angel of death comes unto the Momin – and he is in the severity of his illness and great constriction of his chest with what he is leaving behind from his wealth, and due to what he is upon from the severity of the desperation of his state – in his affairs and his dependants, and there remains within himself the impact of its regret, and the cutting off of his wishes and he did not attain these.

فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ مَا لَكَ تَجَرَّعُ غُصَصَكَ قَالَ لِاضْطِرَابِ أَحْوَالِي وَ اقْتِطَاعِكَ لِي دُونَ آمَالِي

The Angel of death is saying to him, ‘What is the matter with you ruminating angrily?’ He is saying, ‘Due to the desperation of my state, and your cutting off to me to be without my wealth and my aspirations’.

فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ وَ هَلْ يَحْزَنُ عَاقِلٌ مِنْ فَقْدِ دِرْهَمٍ زَائِفٍ وَ اعْتِيَاضِ أَلْفِ أَلْفِ ضِعْفِ الدُّنْيَا فَيَقُولُ لَا

The Angel of death is saying to him, ‘And would a sensible one grieve from the loss of a fake Dirham and being compensated by a thousand thousand (million) fold multiple of the world?’ So, he is saying, ‘No’.

فَيَقُولُ مَلَكُ الْمَوْتِ فَانْظُرْ فَوْقَكَ فَيَنْظُرُ فَيَرَى دَرَجَاتِ الْجَنَّةِ وَ قُصُورَهَا الَّتِي يَقْصُرُ دُونَهَا الْأَمَانِيُّ فَيَقُولُ مَلَكُ الْمَوْتِ تِلْكَ مَنَازِلُكَ وَ نِعَمُكَ وَ أَمْوَالُكَ وَ أَهْلُكَ وَ عِيَالُكَ وَ مَنْ كَانَ مِنْ أَهْلِكَ هَاهُنَا وَ ذُرِّيَّتِكَ صَالِحاً فَهُمْ هُنَاكَ مَعَكَ أَ فَتَرْضَى بِهِ بَدَلًا مِمَّا هُنَاكَ فَيَقُولُ بَلَى وَ اللَّهِ

The Angel of death is saying, ‘Then look above you!’ He looks and he sees levels of the Gardens and its castles which his own aspirations fell short of, and the Angel of death is saying, ‘Those are your houses and your bounties – and your wealth, and your family, and your dependants, and the ones who were from your family over here and your righteous offspring, so they would be there with you over there. Are you (now) please with it in exchange from what is over here?’ So he is saying, ‘Yes, by Allah^-azwj!’

ثُمَّ يَقُولُ انْظُرْ فَيَنْظُرُ فَيَرَى مُحَمَّداً وَ عَلِيّاً وَ الطَّيِّبِينَ مِنْ آلِهِمَا فِي أَعْلَى عِلِّيِّينَ فَيَقُولُ أَ وَ تَرَاهُمْ هَؤُلَاءِ سَادَاتُكَ وَ أَئِمَّتُكَ هُمْ هُنَاكَ جُلَّاسُكَ وَ آنَاسُكَ‏ أَ فَمَا تَرْضَى‏ بِهِمْ بَدَلًا مِمَّنْ تُفَارِقُ هَاهُنَا فَيَقُولُ بَلَى وَ رَبِّي

Then he is saying, ‘Look!’ He looks and he sees Muhammad^-saww, and Ali^-asws, and the goodly ones from their^-asws Progeny^-asws in the lofty Illiyeen. Then he is saying to him, ‘Do you see them^-asws? They are your Masters^-asws and your^-asws Imams^-asws. They^-asws, over there, would be your companions and your comforters. Are you not pleased with them^-asws in exchange from what you are being separated from over here?’ So he would be saying, ‘Yes, by my Lord^-azwj!’.

فَذَلِكَ مَا قَالَ اللَّهُ تَعَالَى‏ إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا فَمَا أَمَامَكُمْ مِنَ الْأَهْوَالِ كُفِيتُمُوهَا وَ لَا تَحْزَنُوا عَلَى مَا تُخَلِّفُونَهُ مِنَ الذَّرَارِيِّ وَ الْعِيَالِ فَهَذَا الَّذِي شَاهَدْتُمُوهُ فِي الْجِنَانِ بَدَلًا مِنْهُمْ‏ وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ‏ هَذِهِ مَنَازِلُكُمْ وَ هَؤُلَاءِ سَادَاتُكُمْ آنَاسُكُمْ وَ جُلَّاسُكُمْ

That is what Allah^-azwj Mighty and Majestic Says: Those that are saying, ‘Our Lord is Allah^-azwj!’ Then they are steadfast – the Angels would be descending unto them saying, ‘Do not be fearing nor be grieving [41:30] – for whatever is in front of you from the states, so you would be sufficed (with) these, and do not be grieving upon what you are leaving behind from the offspring and the dependants, and the wealth, for this, which you are witnessing to be in the Gardens, is in exchange from them and receive glad tidings of the Paradise which you were Promised [41:30]. These are your dwelling, and they^-asws are your Masters^-asws and your comforters, and your companions’’.[156]

3- ين، كِتَابُ حُسَيْنِ بْنِ سَعِيدٍ وَ النَّوَادِرُ الْقَاسِمُ عَنْ كُلَيْبٍ الْأَسَدِيِ‏ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جَعَلَنِيَ اللَّهُ فِدَاكَ بَلَغَنَا عَنْكَ حَدِيثٌ قَالَ وَ مَا هُوَ قُلْتُ قَوْلُكَ إِنَّمَا يَغْتَبِطُ صَاحِبُ هَذَا الْأَمْرِ إِذَا كَانَ فِي هَذِهِ وَ أَوْمَأْتَ بِيَدِكَ إِلَى حَلْقِكَ

‘The book of Husayn Bin Saeed and ‘Al Nawadir’ – Al Qasim, from Kaleyb Al Asady who said,

‘I said to Abu Abdullah^-asws, ‘May Allah^-azwj Make me to be sacrificed for you^-asws! A Hadeeth has reached us from you^-asws’. He^-asws said: ‘And what is it?’ I said, ‘Your^-asws words: ‘But rather, the one of this matter (Wilayah) would be happy when he would be in this’ – and you^-asws gestured by your^-asws hand to your^-asws throat’.

فَقَالَ نَعَمْ إِنَّمَا يَغْتَبِطُ أَهْلُ هَذَا الْأَمْرِ إِذَا بَلَغَتْ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ أَمَّا مَا كَانَ يَتَخَوَّفُ مِنَ الدُّنْيَا فَقَدْ وَلَّى عَنْهُ وَ أَمَامَهُ رَسُولُ اللَّهِ ص وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏

He^-asws said: ‘Yes. But rather the people of this matter (Wilayah) would be happy when he reaches this’, and he^-asws gestured by his^-asws hand to his^-asws throat, and whatever he used to fear from the world, so it would have turned around from it, and in front of him would be Rasool-Allah^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’’.[157]

4- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ أَشَدَّ مَا يَكُونُ عَدُوُّكُمْ كَرَاهِيَةً لِهَذَا الْأَمْرِ حِينَ تَبْلُغُ نَفْسُهُ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَنْجَرَتِهِ

‘The book of Haseen Bin Saeed’ – Al Nazar, from Yahya Al Halby, from Ayoub who said,

‘I heard Abu Abdullah^-asws saying: ‘The most intensely abhorrent what your enemy can happen to be to this matter (Al-Wilayah) is when his soul reaches this here’ – and he^-asws gestured by his^-asws hand to his^-asws larynx.

ثُمَّ قَالَ إِنَّ رَجُلًا مِنْ آلِ عُثْمَانَ كَانَ سَبَّابَةً لِعَلِيٍّ ع فَحَدَّثَتْنِي مَوْلَاةٌ لَهُ كَانَتْ تَأْتِينَا قَالَتْ لَمَّا احْتُضِرَ قَالَ مَا لِي وَ لَهُمْ

Then he^-asws said: ‘A man from the family of Usman was pointing (accusing) the father^-asws of Ali^-asws. A maid of his who used to come to us^-asws, narrated to me^-asws saying, ‘When he was dying, he said, ‘What is it to do with me and them?’

قُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ مَا لَهُ قَالَ هَذَا

I (the narrator) said, ‘May Allah^-azwj Make me to be sacrificed for you^-asws! What is the matter with him saying this?’

فَقَالَ لِمَا أُرِيَ مِنَ الْعَذَابِ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً هَيْهَاتَ هَيْهَاتَ لَا وَ اللَّهِ حَتَّى يَكُونَ ثَبَاتُ الشَّيْ‏ءِ فِي الْقَلْبِ وَ إِنْ صَلَّى وَ صَامَ

He^-asws said: ‘When he saw from the Punishment. But rather, have you not heard the Words of Allah^-azwj Blessed and Exalted But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65]?’ Far be it! Far be it! No, by Allah^-azwj, until this thing which is affirmed in the heart, dies, and even if he was to pray Salat and Fast’’.[158]

5- شي، تفسير العياشي عَنْ عَبْدِ الرَّحِيمِ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ إِنَّمَا أَحَدُكُمْ حِينَ يَبْلُغُ نَفْسُهُ هَاهُنَا يَنْزِلُ عَلَيْهِ مَلَكُ الْمَوْتِ فَيَقُولُ أَمَّا مَا كُنْتَ تَرْجُو فَقَدْ أُعْطِيتَهُ وَ أَمَّا مَا كُنْتَ تَخَافُهُ فَقَدْ أَمِنْتَ مِنْهُ وَ يُفْتَحُ لَهُ بَابٌ إِلَى مَنْزِلِهِ مِنَ الْجَنَّةِ وَ يُقَالُ لَهُ انْظُرْ إِلَى مَسْكَنِكَ‏ فِي الْجَنَّةِ وَ انْظُرْ هَذَا رَسُولُ اللَّهِ وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ ع رُفَقَاؤُكَ وَ هُوَ قَوْلُ اللَّهِ‏ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ

‘Tafseer Al Ayyashi’ – From Abdul Raheem who said,

‘Abu Ja’far^-asws said: ‘But rather one of you, when his soul reaches over here, the Angel of death would descend upon him and he would be saying: ‘As for whatever you had been wishing for, you have been given it, and as for what you used to fear, so you are secured from it’. And a door to his house from the Paradise is opened up for him, and it is said to him: ‘Look at your dwelling in the Paradise, and look, this is Rasool-Allah^-saww, and Ali^-asws, and Al Husayn^-asws, your friends’. And it is the Word of Allah^-azwj: ‘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]’’.[159]

6- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع مَا يُصْنَعُ بِأَحَدِنَا عِنْدَ الْمَوْتِ قَالَ أَمَا وَ اللَّهِ يَا أَبَا حَمْزَةَ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَكَانَهُ مِنَ اللَّهِ وَ مَكَانَهُ مِنَّا إِلَّا أَنْ يَبْلُغَ نَفْسُهُ هَاهُنَا ثُمَّ أَهْوَى بِيَدِهِ إِلَى نَحْرِهِ أَ لَا أُبَشِّرُكَ يَا أَبَا حَمْزَةَ فَقُلْتُ بَلَى جُعِلْتُ فِدَاكَ

‘Tafseer Al Ayyashi’ – From Abu Hamza Al Sumaly who said,

‘I said to Abu Ja’far^-asws, ‘What would be done with one of us during the death?’ He^-asws said: ‘But, by Allah^-azwj, O Abu Hamza! There is nothing between one of you and him seeing his place from Allah^-azwj and his place from us^-asws except his soul reaching over here’ – then he^-asws gestured by his^-asws hand to his throat. ‘Shall I^-asws give you glad tidings, O Abu Hamza?’ I said, ‘Yes, may I be sacrificed for you^-asws!’

فَقَالَ إِذَا كَانَ ذَلِكَ أَتَاهُ رَسُولُ اللَّهِ ص وَ عَلِيٌّ ع مَعَهُ يَقْعُدُ عِنْدَ رَأْسِهِ فَقَالَ لَهُ إِذَا كَانَ ذَلِكَ رَسُولُ اللَّهِ ص أَ مَا تَعْرِفُنِي أَنَا رَسُولُ اللَّهِ هَلُمَّ إِلَيْنَا فَمَا أَمَامَكَ خَيْرٌ لَكَ مِمَّا خَلَّفْتَ أَمَّا مَا كُنْتَ تَخَافُ فَقَدْ أَمِنْتَهُ وَ أَمَّا مَا كُنْتَ تَرْجُو فَقَدْ هَجَمْتَ عَلَيْهِ‏ أَيَّتُهَا الرُّوحُ اخْرُجِي إِلَى رَوْحِ اللَّهِ وَ رِضْوَانِهِ

He^-asws said: ‘When it will be that, Rasool-Allah^-saww would come to him and Ali^-asws would be with him, sitting by his head. When it will be that, Rasool-Allah^-saww would say to him: ‘But, do you recognise me^-saww? I^-saww am Rasool-Allah^-saww, come to us^-asws, for whatever is in front of you is better for you than what is behind you. As for what you were fearing, you are safe from it, and was for what you were wishing for, you have come upon it. O you soul! Come out to a Spirit of Allah^-azwj and His^-azwj Pleasure!’

وَ يَقُولُ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ مِثْلَ قَوْلِ رَسُولِ اللَّهِ ص

And Ali^-asws would be saying to him like the words of Rasool-Allah^-saww’.

ثُمَّ قَالَ يَا أَبَا حَمْزَةَ أَ لَا أُخْبِرُكَ بِذَلِكَ مِنْ كِتَابِ اللَّهِ قَوْلِ اللَّهِ‏ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ‏ الْآيَةَ

Then he^-asws said: ‘O Abu Hamza! Shall I^-asws inform you with that from the Book of Allah^-azwj? The Words of Allah^-azwj: Those who are believing and they were fearing [10:63] – the Verse’’.[160]

7- جا، المجالس للمفيد عَلِيُّ بْنُ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَهْدِيٍّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَمْرٍو عَنْ أَبِيهِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: دَخَلَ الْحَارِثُ الْهَمْدَانِيُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع فِي نَفَرٍ مِنَ الشِّيعَةِ وَ كُنْتُ فِيهِمْ فَجَعَلَ الْحَارِثُ يَتَّئِدُ فِي مِشْيَتِهِ وَ يَخْبِطُ الْأَرْضَ بِمِحْجَنِهِ وَ كَانَ مَرِيضاً فَأَقْبَلَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع وَ كَانَتْ لَهُ مِنْهُ مَنْزِلَةٌ فَقَالَ كَيْفَ تَجِدُكَ يَا حَارِثُ

‘Al Majaalis’ of Al Mufeed’ – Al Bin Muhammad al Zubeyr, from Muhammad Bin Ali Bin Mahdy, from Muhammad Bin Ali Bin Amro, from his father, from Jameel Bin Salih, from Abu Khalid al Kabaly, from Al Asbagh Bin Nubata who said,

‘Al-Haris Al-Hamdany came to Amir Al-Momineen Ali^-asws among a number of the Shias, and I was among them. Haris went on to waver in his walk and dig the ground with his stick, and he was ill. Amir Al-Momineen^-asws turned towards him – and for him there was a status from him^-asws – and he^-asws said: ‘How do you find yourself, O Haris?’

فَقَالَ نَالَ الدَّهْرُ يَا أَمِيرَ الْمُؤْمِنِينَ مِنِّي وَ زَادَنِي أَوْباً غَلِيلًا اخْتِصَامُ أَصْحَابِكَ بِبَابِكَ قَالَ وَ فِيمَ خُصُومَتُهُمْ قَالَ فِيكَ وَ فِي الثَّلَاثَةِ مِنْ قَبْلِكَ‏ فَمِنْ مُفْرِطٍ مِنْهُمْ غَالٍ وَ مُقْتَصِدٍ تَالٍ وَ مِنْ مُتَرَدِّدٍ مُرْتَابٍ لَا يَدْرِي أَ يُقْدِمُ أَمْ يُحْجِمُ

He said, ‘The time has taken its toll from me, O Amir Al-Momineen^-asws, and increased me in an aspect of the hatred of the disputing of your^-asws companions at your^-asws door’. He^-asws said: ‘And regarding who are they disputing?’ He said, ‘Regarding you^-asws and regarding the three ones before you. So, from them one who is excessive, is an exaggerator, and one moderate is a lagger, and one hesitating is suspicious, not knowing whether to go ahead or stop?’

فَقَالَ حَسْبُكَ يَا أَخَا هَمْدَانَ أَلَا إِنَّ خَيْرَ شِيعَتِي النَّمَطُ الْأَوْسَطُ إِلَيْهِمْ يَرْجِعُ الْغَالِي وَ بِهِمْ يَلْحَقُ التَّالِي

He^-asws said: ‘Enough of you, O brother of Hamdan. Indeed! The best of my^-asws Shias is the united, the moderate ones. The exaggerator would return to them, and the lagger would catch up with them’.

فَقَالَ لَهُ الْحَارِثُ لَوْ كَشَفْتَ فِدَاكَ أَبِي وَ أُمِّي الرَّيْنَ عَنْ قُلُوبِنَا وَ جَعَلْتَنَا فِي ذَلِكَ عَلَى بَصِيرَةٍ مِنْ أَمْرِنَا

Al Haris said to him^-asws, ‘If you^-asws could uncover – may my father and my mother be sacrificed for you^-asws – the rust from our hearts and make us to be upon an insight regarding that from our matter’.

قَالَ قَدْكَ‏ فَإِنَّكَ امْرُؤٌ مَلْبُوسٌ عَلَيْكَ إِنَّ دِينَ اللَّهِ لَا يُعْرَفُ بِالرِّجَالِ بَلْ بِآيَةِ الْحَقِّ فَاعْرِفِ الْحَقَّ تَعْرِفْ أَهْلَهُ

He^-asws said: ‘You are limited, for you are a person, there is confusion upon you. The Religion of Allah^-azwj cannot be recognised by the men, but by the signs of the Truth, therefore recognise the Truth and you will recognise its people.

يَا حَارِثُ إِنَّ الْحَقَّ أَحْسَنُ الْحَدِيثِ وَ الصَّادِعَ‏ بِهِ مُجَاهِدٌ وَ بِالْحَقِّ أُخْبِرُكَ فَأَرْعِنِي سَمْعَكَ ثُمَّ خَبِّرْ بِهِ مَنْ كَانَتْ لَهُ حَصَانَةٌ مِنْ أَصْحَابِكَ

O Haris! The Truth is the best of the Hadeeth and the speaker with it is a Holy warrior, and with the truth I shall inform you, therefore lend me^-asws your hearing, then inform with it the ones from your companions who have a protection for him.

أَلَا إِنِّي عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ وَ صَدِيقُهُ الْأَوَّلُ قَدْ صَدَّقْتُهُ وَ آدَمُ بَيْنَ الرُّوحِ وَ الْجَسَدِ ثُمَّ إِنِّي صَدِيقُهُ الْأَوَّلُ فِي أُمَّتِكُمْ حَقّاً فَنَحْنُ الْأَوَّلُونَ وَ نَحْنُ الْآخِرُونَ وَ نَحْنُ خَاصَّتُهُ يَا حَارِثُ وَ خَالِصَتُهُ

Indeed! I^-asws am a servant of Allah^-azwj, and a brother of Rasool-Allah^-saww, the first one to have ratified him^-saww while Adam^-as was between the soul and the body, then I^-asws am the first truthful in your community truly. Thus, we^-asws are the former ones, and we^-asws are the latter ones, and we^-asws are the special one, O Haris, and His^-azwj sincere one.

وَ أَنَا صَفْوُهُ وَ وَصِيُّهُ وَ وَلِيُّهُ وَ صَاحِبُ نَجْوَاهُ وَ سِرِّهِ أُوتِيتُ فَهْمَ الْكِتَابِ وَ فَصْلَ الْخِطَابِ وَ عِلْمَ الْقُرُونِ وَ الْأَسْبَابِ وَ اسْتُودِعْتُ أَلْفَ مِفْتَاحٍ يَفْتَحُ كُلُّ مِفْتَاحٍ أَلْفَ بَابٍ يُفْضِي كُلُّ بَابٍ إِلَى أَلْفِ عَهْدٍ وَ أُيِّدْتُ وَ اتُّخِذْتُ وَ أُمْدِدْتُ بِلَيْلَةِ الْقَدْرِ نَفْلًا وَ إِنَّ ذَلِكَ لَيَجْرِي لِي وَ لِمَنْ تَحَفَّظَ مِنْ ذُرِّيَّتِي مَا جَرَى اللَّيْلُ وَ النَّهَارُ حَتَّى يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْهَا

And I^-asws am His^-azwj Elite and His^-azwj Guardian^-asws, and in charge of His^-azwj Whisperings and His^-azwj Secrets. I^-asws have been Given the understanding of the Book, and the decisive sermon, and knowledge of the generations and the lineages, and have been deposited with a thousand keys, each key opening a thousand doors, each door leading to a thousand covenants, and I^-asws am assisted, and take hold of, and extend the fate in the Night of Pre-determination, and that flows for me^-asws and for the one who protects, from my^-asws offspring, what the nights and the days flow with until Allah^-azwj Makes to inherit the earth and the ones upon it.

وَ أُبَشِّرُكَ يَا حَارِثُ لَتَعْرِفُنِي عِنْدَ الْمَمَاتِ وَ عِنْدَ الصِّرَاطِ وَ عِنْدَ الْحَوْضِ وَ عِنْدَ الْمُقَاسَمَةِ

And I^-asws give you glad tidings, O Haris, for you to recognise me^-asws during the death, and at the Bridge, and at the Fountain, and at the distribution’.

قَالَ الْحَارِثُ وَ مَا الْمُقَاسَمَةُ

Al Haris said, ‘And what is the distribution?’

قَالَ مُقَاسَمَةُ النَّارِ أُقَاسِمُهَا قِسْمَةً صَحِيحَةً أَقُولُ هَذَا وَلِيِّي فَاتْرُكِيهِ وَ هَذَا عَدُوِّي فَخُذِيهِ

He^-asws said: ‘The distribution of the Fie. I^-asws will distribute it with a correct apportionment. I^-asws shall be saying: ‘This is my^-asws friend, leave him, and this one is my^-asws enemy, seize him’’.

ثُمَّ أَخَذَ أَمِيرُ الْمُؤْمِنِينَ ع بِيَدِ الْحَارِثِ- فَقَالَ يَا حَارِثُ أَخَذْتُ بِيَدِكَ كَمَا أَخَذَ رَسُولُ اللَّهِ ص بِيَدِي فَقَالَ لِي وَ قَدْ شَكَوْتُ إِلَيْهِ حَسَدَ قُرَيْشٍ وَ الْمُنَافِقِينَ لِي إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَخَذْتُ بِحَبْلِ اللَّهِ وَ بِحُجْزَتِهِ يَعْنِي عِصْمَتَهُ مِنْ ذِي الْعَرْشِ تَعَالَى وَ أَخَذْتَ أَنْتَ يَا عَلِيُّ بِحُجْزَتِي وَ أَخَذَ ذُرِّيَّتُكَ بِحُجْزَتِكَ وَ أَخَذَ شِيعَتُكُمْ بِحُجَزِكُمْ

Then Amir Al-Momineen^-asws grabbed a hand of Al Haris and he^-asws said: ‘O Haris! I^-asws grabbed your^-asws hand just as Rasool-Allah^-saww had grabbed my^-asws hand and said to me – and I^-asws had complained of the jealousy of the Quraysh and the hypocrites towards me: ‘When it will be the Day of Qiyamah, I^-saww will hold on to the Rope of Allah^-azwj and with His^-azwj ‘Middle’ – meaning His^-azwj Protection, One^-azwj with the Throne of the Exalted, and you O Ali^-asws, would be holding on to my^-saww mid-part, and your^-asws offspring would grab your^-asws mid-part, and your^-asws Shias would grab your^-asws mid-part.

فَمَا ذَا يَصْنَعُ اللَّهُ بِنَبِيِّهِ وَ مَا يَصْنَعُ نَبِيُّهُ بِوَصِيِّهِ

What is that Allah^-azwj would Do with His^-azwj Prophet^-saww? And what would His^-azwj Prophet^-saww do with his^-saww successor^-asws?’

خُذْهَا إِلَيْكَ يَا حَارِثُ قَصِيرَةٌ مِنْ طَوِيلَةٍ أَنْتَ مَعَ مَنْ أَحْبَبْتَ وَ لَكَ مَا اكْتَسَبْتَ يَقُولُهَا ثَلَاثاً فَقَامَ الْحَارِثُ يَجُرُّ رِدَاءَهُ وَ يَقُولُ مَا أُبَالِي بَعْدَهَا مَتَى لَقِيتُ الْمَوْتَ أَوْ لَقِيَنِي

Take it to yourself, O Haris, short (summary) from long (lengthy Hadeeth). You would be with the ones you love, and for you would be what you earned’ – saying it thrice. Al Haris stood up dragging his cloak, and he was saying, ‘I do not care after it when I meet the death or it meets me’.

قَالَ جَمِيلُ بْنُ صَالِحٍ وَ أَنْشَدَنِي أَبُو هَاشِمٍ السَّيِّدُ الْحِمْيَرِيُّ رَحِمَهُ اللَّهُ فِيمَا تَضَمَّنَهُ هَذَا الْخَبَرُ

قَوْلُ عَلِيٍّ لِحَارِثٍ عَجَبٌ‏		كَمْ ثَمَّ أُعْجُوبَةً لَهُ حَمَلًا
يَا حَارِ هَمْدَانَ مَنْ يَمُتْ يَرَنِي‏		مِنْ مُؤْمِنٍ أَوْ مُنَافِقٍ قُبُلًا
يَعْرِفُنِي طَرْفُهُ وَ أَعْرِفُهُ‏		بِنَعْتِهِ‏وَ اسْمِهِ وَ مَا عَمِلَا
وَ أَنْتَ عِنْدَ الصِّرَاطِ تَعْرِفُنِي‏		فَلَا تَخَفْ عَثْرَةً وَ لَا زَلَلًا
أَسْقِيكَ مِنْ بَارِدٍ عَلَى ظَمَإٍ		تَخَالُهُ فِي الْحَلَاوَةِ الْعَسَلَا
أَقُولُ لِلنَّارِ حِينَ تُوقَفُ لِلْعَرْضِ‏		دَعِيهِ لَا تَقْتُلِي الرَّجُلَا
دَعِيهِ لَا تَقْرَبِيهِ إِنَّ لَهُ‏		حَبْلًا بِحَبْلِ الْوَصِيِّ مُتَّصِلًا

Jameel Bin Salih said, ‘And Abu Hashim Al Seyyid Al Humeyri prosed regarding what this Hadeeth included, ‘The words of Ali^-asws for Al-Haris are strange: How many then are the wonders for him, O Haris Hamdan? One who dies would see me^-asws, from a Momin or a hypocrite, facing him. He would recognise me^-asws in a blink, and I^-asws would recognise him by his intention, and his name, and what he had done. And you would recognise me at the Bridge, therefore neither fear a stumble nor a slip. I^-asws will quench you from a cold (spring) upon thirst, being sweeter in its sweetness than the honey. I^-asws shall say to the Fire when you pause for the presentation: ‘Leave him, do not fight the man. Leave him, do not go near him. There is a rope for him, connected with a rope of the successor^-asws’’.[161]

8- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا يَمُوتُ مُوَالٍ لَنَا مُبْغِضٌ لِأَعْدَائِنَا إِلَّا وَ يَحْضُرُهُ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ‏ وَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَيَرَوْنَهُ وَ يُبَشِّرُونَهُ وَ إِنْ كَانَ غَيْرَ مُوَالٍ لَنَا يَرَاهُمْ بِحَيْثُ يَسُوؤُهُ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع لِحَارِثٍ الْهَمْدَانِيِ‏

يَا حَارِ هَمْدَانَ مَنْ يَمُتْ يَرَنِي‏

مِنْ مُؤْمِنٍ أَوْ مُنَافِقٍ قُبُلًا

‘Tafseer Al Ayyashi’ – My father, from Ibn Abu Umeyr, from Ibn Sinan,

‘From Abu Abdullah^-asws having said: ‘One who is a friend to us^-asws, a hater of our^-asws enemies, would not be dying except and there would present to him, Rasool-Allah^-saww, and Amir Al-Momineen^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws. They would appear to him and give him glad tidings. And if he was other than a friend to us^-asws, he would see them where they^-asws would dislike him, and the evidence upon that are the words of Amir Al-Momineen^-asws to Haris Al-Hamdany: ‘O Haris Hamdan! One who dies would see me^-asws facing him, from a Momin or a hypocrite’’.[162]

9- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرَاغِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحٍ السَّبِيعِيِّ عَنْ صَالِحِ بْنِ أَحْمَدَ عَنْ عِيسَى بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعُرَنِيِّ 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 قُلْتُ نَعَمْ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ

‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Maragy, from Muhammad Bin Salih Al Sabaie, from Salih Bin Ahmad, from Isa Bin Abdul Rahman, from Al Hassan Bin Al Husayn Al Arny, from Yahya Bin Ali, from Aban Bin Taghlub, from Abu Dawood Al Ansary, from Al Haris Al Hamdany who said,

‘I went to Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, and he^-asws said: ‘What have you come for?’ He said, ‘Love for you^-asws, O Amir Al-Momineen^-asws’. He^-asws said: ‘O Haris, do 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 تُحِبُّ

He^-asws said: ‘But, if your soul reaches the throat, you would see me^-asws where you will love it, and if only you could see me^-asws and I^-asws am driving away the men from the Fountain, like the driving away a strange camel, you would see me^-asws where you will love it, and if you could see me^-asws and I^-asws 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’’.[163]

10- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ يَحْيَى بْنِ سَابُورَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع‏ يَقُولُ فِي الْمَيِّتِ تَدْمَعُ عَيْنُهُ عِنْدَ الْمَوْتِ فَقَالَ ذَلِكَ عِنْدَ مُعَايَنَةِ رَسُولِ اللَّهِ ص يَرَى مَا يَسُرُّهُ

‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from fazalat, from Muawiya Bin Wahab, from Yahya Bin Sabour who said,

‘I heard Abu Abdullah^-asws saying regarding the dying one, his eyes sheds tears during the death: ‘That is during witnessing Rasool-Allah^-saww, he sees what cheers him’.

قَالَ ثُمَّ قَالَ أَ مَا تَرَى الرَّجُلَ إِذَا يَرَى مَا يَسُرُّهُ فَتَدْمَعُ عَيْنُهُ وَ يَضْحَكُ

He (the narrator) said, ‘Then he^-asws said: ‘But, do you not see the man when he sees what cheers him, so his eyes shed tears and he laughs?’’[164]

11- فس، تفسير القمي‏ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلى‏ رَبِّكِ راضِيَةً مَرْضِيَّةً قَالَ إِذَا حَضَرَ الْمُؤْمِنَ الْوَفَاةُ نَادَى مُنَادٍ مِنْ عِنْدِ اللَّهِ‏ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي‏ راضِيَةً بِوَلَاءِ عَلِيٍ‏ مَرْضِيَّةً بِالثَّوَابِ‏ فَادْخُلِي فِي عِبادِي وَ ادْخُلِي جَنَّتِي‏ فَلَا يَكُونُ لَهُ هِمَّةٌ إِلَّا اللُّحُوقُ بِالنِّدَاءِ

‘Tafseer Al Qummi’ – O you the contented soul! [89:27] Return to your Lord, being well-pleased, He being Well-Pleased [89:28]. He said, ‘When the expiry presents to the Momin, a Caller Calls out from the Presence of Allah^-azwj: “O you the contented soul! Return, pleased with the Wilayah of Ali^-asws, being pleased with the Rewards, and enter to be among My^-azwj servants and enter into My^-azwj Paradise!” So, there would not happen to be any aim for him except to adhere (respond) with the call’’.[165]

12- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ تَمَسَّكُوا بِمَا أَمَرَكُمْ اللَّهُ بِهِ فَمَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى مَا يُحِبُّ إِلَّا أَنْ يَحْضُرَهُ رَسُولُ اللَّهِ ص‏ وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى‏ وَ تَأْتِيهِ الْبِشَارَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَتَقَرُّ عَيْنُهُ وَ يُحِبُّ لِقَاءَ اللَّهِ

‘Al Khisaal’ – The four hundred (Hadeeth) – ‘Amir Al-Momineen^-asws said: ‘Hold on with what Allah^-azwj has Commanded you with, for there is nothing between one o you and him being happy and seeing what he loves, except that Rasool-Allah^-saww would present to him; and whatever is in the Presence of Allah^-azwj is better and more lasting, and he would be Given the glad tidings from Allah^-azwj Mighty and Majestic, and his eyes would be delighted and he would love meeting Allah^-azwj’’.[166]

13- ير، بصائر الدرجات أَحْمَدُ بْنُ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ عَبْدِ الْكَرِيمِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع‏ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ‏ فَقَالَ مَا مِنْ مُؤْمِنٍ يَمُوتُ وَ لَا كَافِرٍ فَيُوضَعُ فِي قَبْرِهِ حَتَّى يُعْرَضَ عَمَلُهُ عَلَى رَسُولِ اللَّهِ ص وَ عَلَى عَلِيٍّ ع فَهَلُمَّ جَرّاً إِلَى آخِرِ مَنْ فَرَضَ اللَّهُ طَاعَتَهُ عَلَى الْعِبَادِ

‘Basaair Al Darajaat’ – Ahmad Bin Al Husayn, from his father, from Abdul Kareem Bin Yahya Al Khas’amy, from Bureyd Bin Muawiya Al Ajaly who said,

‘I said to Abu Ja’far^-asws, ‘‘Work, for Allah will See your work and (so will) His Rasool and the Momineen [9:105]. He^-asws said: ‘There is none from a Momin who is dying, nor a Kafir, and it placed in his grave, until his deeds are presented unto Rasool-Allah^-saww and unto Ali^-asws, and so on up to the last one^-asws, whose obedience Allah^-azwj has Obligated upon the servants’’.[167]

14- سن، المحاسن أَبِي عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا بَيْنَ مَنْ وَصَفَ هَذَا الْأَمْرَ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذِهِ فَيُقَالُ أَمَّا مَا كُنْتَ تَرْجُو فَقَدْ قَدِمْتَ عَلَيْهِ وَ أَمَّا مَا كُنْتَ تَتَخَوَّفُ فَقَدْ أَمِنْتَ مِنْهُ وَ إِنَّ أَمَامَكَ لَإِمَامَ صِدْقٍ اقْدَمْ عَلَى رَسُولِ اللَّهِ ص وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ ع‏

‘Al Mahasin’ – My father, from Hamza Bin Abdullah, from Jameel Bin Darraj, from Kaleyb Bin Muawiya Al Asady who said,

‘Abu Abdullah^-asws said: ‘There is nothing between the one who described (to be upon) this matter (Wilayah), and his happiness, and him seeing what his eyes would be delighted with, except his soul reaching this (throat), and it would be said, ‘As for what you were wishing for, you go ahead upon it, and as for what you were fearing, you are secured from it, and in front of you is the truthful Imam^-asws. Go ahead towards Rasool-Allah^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws’’.[168]

15- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ النَّخَعِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَشْهَدُ عَلَى أَبِي ع أَنَّهُ كَانَ يَقُولُ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ‏ أَنْ يَغْتَبِطَ وَ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ وَ قَدْ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً فَنَحْنُ وَ اللَّهِ ذُرِّيَّةُ رَسُولِ اللَّهِ ص

‘Al Mahasin’ – Ibn Fazal, from Ali Bin Aqaba, from Abdullah Bin Al Waleed Al Nakhaie who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws testify upon my^-asws father^-asws that he^-asws had said: ‘There is nothing between one of you and happiness, and him seeing what his eyes would be delighted with, except his soul reaching this’ – and he^-asws gestured by his^-asws hand to his^-asws throat – ‘And Allah^-azwj Blessed and Exalted has Said: And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38], so by Allah^-azwj, we^-asws are the offspring of Rasool-Allah^-saww’’.[169]

16- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ شَجَرَةَ أَخِي بَشِيرٍ النَّبَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يُعَايِنَ مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ

‘Al Mahasin’ – My father, from Al Nazar, from Yahya Al Halby, from Shajarah, brother of Bashir Al Nabal who said,

‘Abu Abdullah^-asws said: ‘There is nothing between one of you and his witnessing what his eyes would be delighted with, except his soul reaching this’ – and he^-asws gestured by his^-asws hand to his^-asws throat’’.[170]

17- سن، المحاسن ابْنُ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ قِيلَ لَهُ أَمَّا مَا كُنْتَ تَحْزَنُ مِنْ هَمِّ الدُّنْيَا وَ حُزْنِهَا فَقَدْ أَمِنْتَ مِنْهُ وَ يُقَالُ لَهُ أَمَامَكَ رَسُولُ اللَّهِ وَ عَلِيٌّ وَ فَاطِمَةُ عَلَيْهِمُ السَّلَامُ‏

‘Al Mahasin’ – Ibn Fazal, from Hamad Bin Usman, from Abdul Hameed Bin Awaz who said,

‘I heard Abu Abdullah^-asws saying: ‘When the soul of one of you reaches this, (throat), it is said to him: ‘As for what you were grieving from a worry of the world and its grief, so you are (now) secured from it’, and it is said to him: ‘In front of you is Rasool-Allah^-saww, and Ali^-asws, and (Syeda) Fatima^-asws’’.[171]

18- سن، المحاسن أَبِي عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ أَشَدَّ مَا يَكُونُ عَدُوُّكُمْ كَرَاهَةً لِهَذَا الْأَمْرِ إِذَا بَلَغَتْ نَفْسُهُ هَذِهِ‏ وَ أَشَارَ بِيَدِهِ إِلَى حَلْقِهِ وَ أَشَدَّ مَا يَكُونُ أَحَدُكُمْ اغْتِبَاطاً بِهَذَا الْأَمْرِ إِذَا بَلَغَتْ نَفْسُهُ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ فَيَنْقَطِعُ عَنْهُ أَهْوَالُ الدُّنْيَا وَ مَا كَانَ يُحَاذِرُ مِنْهَا وَ يُقَالُ أَمَامَكَ رَسُولُ اللَّهِ وَ عَلِيٌّ وَ فَاطِمَةُ

‘Al Mahasin’ – My father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdul Hameed Al Tai’e who said,

‘Abu Abdullah^-asws said: ‘The most intensely abhorrent what your enemy would happen to be to this matter (Wilayah), is when his soul reaches here’ – and he^-asws gestured by his^-asws hand to his^-asws throat -: ‘And the most intensely happy of what one of you would happen to be with this matter (Wilayah) is when his soul reaches this’ – and he^-asws gestured by his^-asws hand to his^-asws throat – so it would terminate from him the horrors of the world and whatever he had been cautious from, and it would be said: ‘In front of you is Rasool-Allah^-saww, and Ali^-asws and (Syeda) Fatima^-asws’.

ثُمَّ قَالَ أَمَّا فَاطِمَةَ فَلَا تَذْكُرْهَا

Then he^-asws said: ‘As for (Syeda) Fatima^-asws, do not mention her^-asws’’.[172]

19- سن، المحاسن ابْنُ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع قَدِ اسْتَحْيَيْتُ مِمَّا أُرَدِّدُ هَذَا الْكَلَامَ عَلَيْكُمْ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ‏ يَغْتَبِطَ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَنْجَرَتِهِ يَأْتِيهِ رَسُولُ اللَّهِ ص وَ عَلِيٌّ ع فَيَقُولَانِ لَهُ أَمَّا مَا كُنْتَ تَخَافُ فَقَدْ آمَنَكَ اللَّهُ مِنْهُ وَ أَمَّا مَا كُنْتَ تَرْجُو فَأَمَامَكَ

‘Al Mahasin’ – Ibn Fazal, from Muhammad Bin Fazeyl, from Ibn Abu Yafour who said,

‘Abu Abdullah^-asws said to me: ‘I^-asws am embarrassed from having to repeat this speech to you all: ‘There is nothing between one of you and being happy, except the reaching of his soul here’ – and he^-asws gestured by his^-asws hand to his larynx -: ‘Rasool-Allah^-saww and Ali^-asws would come to him and would be saying to him: ‘As for what you were fearing, Allah^-azwj has Secured you from it, and as for what you were wishing, it is in front of you’’.[173]

20- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع أَنَا وَ الْمُعَلَّى بْنُ خُنَيْسٍ فَقَالَ يَا عُقْبَةُ لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ يَوْمَ الْقِيَامَةِ إِلَّا هَذَا الَّذِي أَنْتُمْ عَلَيْهِ وَ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذَا وَ أَوْمَأَ بِيَدِهِ إِلَى الْوَرِيدِ

‘Al Mahasin’ – Ibn Fazal, from Ali Bin Aqaba, from his father who said,

‘We went to Abu Abdullah^-asws, I and Al-Moalla Bin Khunays, and he^-asws said: ‘O Aqaba! Allah^-azwj will not Accept from the servants on the Day of Qiyamah except this (Wilayah) which you are upon, and there is nothing between one of you and him seeing what his eyes would be delighted with except his soul reaching this’ – and he^-asws gestured by his^-asws hand to the (jugular) veil.

قَالَ ثُمَّ اتَّكَأَ وَ غَمَزَ إِلَيَّ الْمُعَلَّى أَنْ سَلْهُ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِذَا بَلَغَتْ نَفْسُهُ هَذِهِ فَأَيَّ شَيْ‏ءٍ يَرَى فَرَدَّدَ عَلَيْهِ بضعة عشر [بِضْعَ عَشْرَةَ] مَرَّةً أَيَّ شَيْ‏ءٍ يَرَى‏ فَقَالَ فِي كُلِّهَا يَرَى لَا يَزِيدُ عَلَيْهَا ثُمَّ جَلَسَ فِي آخِرِهَا فَقَالَ يَا عُقْبَةُ قُلْتُ لَبَّيْكَ وَ سَعْدَيْكَ

He (the narrator) said, ‘Then he^-asws reclined, and Al-Moala winked at me that I ask him^-asws, so I said, ‘O son^-asws of Rasool-Allah^-saww! When his soul reaches this, which thing would he see?’ I repeated unto him^-asws, about ten time, ‘Which thing would he see?’, and he^-asws said during each of these, ‘He will see’, not increasing upon it. Then he^-asws sat up during the last of it, and he^-asws said: ‘O Aqabah!’ I said, ‘At your^-asws service, and your^-asws assistance’.

فَقَالَ أَبَيْتَ إِلَّا أَنْ تَعْلَمَ فَقُلْتُ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ إِنَّمَا دِينِي مَعَ دَمِي فَإِذَا ذَهَبَ دَمِي كَانَ ذَلِكَ وَ كَيْفَ بِكَ يَا ابْنَ رَسُولِ اللَّهِ كُلَّ سَاعَةٍ وَ بَكَيْتُ فَرَقَّ لِي فَقَالَ يَرَاهُمَا وَ اللَّهِ قُلْتُ بِأَبِي أَنْتَ وَ أُمِّي مَنْ هُمَا فَقَالَ ذَاكَ رَسُولُ اللَّهِ ص وَ عَلِيٌّ ع يَا عُقْبَةُ لَنْ تَمُوتَ نَفْسٌ مُؤْمِنَةٌ أَبَداً حَتَّى تَرَاهُمَا

He^-asws said: ‘Are you refusing except that I^-asws teach?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww! But rather, my Religion is with my blood, so when my blood goes, that would happen, and how can I be with you^-asws every time O son^-asws of Rasool-Allah^-saww?’ And I cried, and he^-asws was sympathetic to me, and he^-asws said: ‘By Allah^-azwj! He would see them^-asws both’. I said, ‘May my father and my mother be (sacrificed) for you^-asws, who are the two?’ He^-asws said: ‘That would be Rasool-Allah^-saww and Ali^-asws, O Aqabah! A soul of a Momin will never die until he sees them^-asws both’.

قُلْتُ فَإِذَا نَظَرَ إِلَيْهِمَا الْمُؤْمِنُ أَ يَرْجِعُ إِلَى الدُّنْيَا قَالَ لَا بَلْ يَمْضِي أَمَامَهُ فَقُلْتُ لَهُ يَقُولَانِ شَيْئاً جُعِلْتُ فِدَاكَ فَقَالَ نَعَمْ يَدْخُلَانِ جَمِيعاً عَلَى الْمُؤْمِنِ فَيَجْلِسُ رَسُولُ اللَّهِ ص عِنْدَ رَأْسِهِ وَ عَلِيٌّ عِنْدَ رِجْلَيْهِ فَيُكِبُّ عَلَيْهِ رَسُولُ اللَّهِ ص فَيَقُولُ يَا وَلِيَّ اللَّهِ أَبْشِرْ أَنَا رَسُولُ اللَّهِ إِنِّي خَيْرٌ لَكَ مِمَّا تَتْرُكُ مِنَ الدُّنْيَا

I said, ‘So, when the Momin looks at them^-asws, would he return to the world?’ He^-asws said: ‘No, but he would go in front of him’. I said to him^-asws, ‘May I be sacrificed for you^-asws! Will they be saying anything?’ He^-asws said: ‘Yes. They^-asws come over to the Momin, and Rasool-Allah^-saww sit by his head, and Ali^-asws by his legs, and Rasool-Allah^-saww would turn to him and would be saying: ‘O friend of Allah^-azwj! Receive glad tidings! I^-saww am Rasool-Allah^-saww. I^-saww give a choice to you from what you left from the world’.

ثُمَّ يَنْهَضُ رَسُولُ اللَّهِ فَيَقُومُ عَلَيْهِ‏ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا حَتَّى يُكِبَّ عَلَيْهِ فَيَقُولُ يَا وَلِيَّ اللَّهِ أَبْشِرْ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّنِي أَمَا لَأَنْفَعُكَ‏

Then Rasool-Allah^-saww would arise and Ali^-asws would stand up to him until he^-asws turns towards him and would be saying: ‘O friend of Allah^-azwj! Receive glad tidings! I^-asws am Ali^-asws Bin Abu Talib^-asws whom you were loving. It will benefit you’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع أَمَا إِنَّ هَذَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قُلْتُ أَيْنَ هَذَا جُعِلْتُ فِدَاكَ مِنْ كِتَابِ اللَّهِ قَالَ فِي سُورَةِ يُونُسَ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى هَاهُنَا الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللَّهِ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ‏

Then Abu Abdullah^-asws said: ‘But, this is in the Book of Allah^-azwj Mighty and Majestic’. I said, ‘May I be sacrificed for you^-asws! Where is this from the Book of Allah^-azwj?’ He^-asws said: ‘In Surah Yunus^-as, the Words of Allah^-azwj Blessed and Exalted over here: ‘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. There is no replacement for the Words of Allah. That is the Mighty achievement [10:64]’’.[174]

21- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْخَطَّابِ الْكُوفِيِّ وَ مُصْعَبٍ الْكُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ قَالَ لِسَدِيرٍ وَ الَّذِي بَعَثَ مُحَمَّداً بِالنُّبُوَّةِ وَ عَجَّلَ رُوحَهُ إِلَى الْجَنَّةِ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى سُرُوراً أَوْ تَبَيَّنَ لَهُ النَّدَامَةُ وَ الْحَسْرَةُ إِلَّا أَنْ يُعَايِنَ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ‏ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ وَ أَتَاهُ مَلَكُ الْمَوْتِ بِقَبْضِ‏ رُوحِهِ فَيُنَادِي رُوحَهُ فَتَخْرُجُ مِنْ جَسَدِهِ

‘Al Mahasin’ – Muhammad Bin Ali, from Muhammad Bin Aslam, from Al Khatab Al Kufy, and Mas’ab Al Kufy,

‘From Abu Abdullah^-asws having said to Sudeyr: ‘By the One^-azwj Who Sent Muhammad^-saww with the Prophet-hood, and Hastened his^-saww soul to the Paradise! There is nothing between one of you and him being happy and seeing joy, or the remorse and the regret appearing to him, except he witnesses what Allah^-azwj Mighty and Majestic Said in His^-azwj Book: seated on the right and on the left [50:17], and the Angel of death would come to him to capture his soul, and call he will call to his soul and it would come out from his body.

فَأَمَّا الْمُؤْمِنُ فَمَا يُحِسُّ بِخُرُوجِهَا وَ ذَلِكَ قَوْلُ اللَّهِ سُبْحَانَهُ وَ تَعَالَى‏ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلى‏ رَبِّكِ راضِيَةً مَرْضِيَّةً فَادْخُلِي فِي عِبادِي وَ ادْخُلِي جَنَّتِي‏

As for the Momin, he would not even feel its exiting, and these are the words of Allah^-azwj the Glorious and Exalted: O you the contented soul! [89:27] Return to your Lord, being well-pleased, He being Well-Pleased [89:28] So enter (to be) among My servants [89:29] And enter into My Garden [89:30].

ثُمَّ قَالَ ذَلِكَ لِمَنْ كَانَ وَرِعاً مُوَاسِياً لِإِخْوَانِهِ وَصُولًا لَهُمْ‏ وَ إِنْ كَانَ غَيْرَ وَرِعٍ وَ لَا وَصُولٍ‏ لِإِخْوَانِهِ قِيلَ لَهُ مَا مَنَعَكَ مِنَ الْوَرَعِ وَ الْمُوَاسَاةِ لِإِخْوَانِكَ أَنْتَ مِمَّنِ انْتَحَلَ الْمَحَبَّةَ بِلِسَانِهِ وَ لَمْ يُصَدِّقْ ذَلِكَ بِفِعْلٍ وَ إِذَا لَقِيَ رَسُولَ اللَّهِ ص وَ أَمِيرَ الْمُؤْمِنِينَ ع لَقِيَاهُمَا مُعْرِضَيْنِ مُقَطِّبَيْنِ فِي وَجْهِهِ غَيْرَ شَافِعَيْنِ لَهُ

Then he^-asws said: ‘That is for one was pious, having consoled his brethren, and helped them; and if he was not pious and not helped his brethren, it would be said to him: ‘What prevented you from the piety and consoling your brethren? You are the one who arrogated the love with his tongue and did not ratify that with a deed’. And when he meets Rasool-Allah^-saww and Amir Al-Momineen^-asws, would meet them^-asws having turned away frowning in his face, not interceding for him’.

قَالَ سَدِيرٌ مَنْ جَدَعَ اللَّهُ أَنْفَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع فَهُوَ ذَاكَ‏

Sudeyr said, ‘One whom Allah^-azwj would Cut his nose (disgrace him)’. Abu Abdullah^-asws said: ‘He is that’’.[175]

22- سن، المحاسن ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ اتَّقُوا اللَّهَ وَ اسْتَعِينُوا عَلَى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَ الِاجْتِهَادِ فِي طَاعَةِ اللَّهِ فَإِنَّ أَشَدَّ مَا يَكُونُ أَحَدُكُمْ اغْتِبَاطاً بِمَا هُوَ عَلَيْهِ لَوْ قَدْ صَارَ فِي حَدِّ الْآخِرَةِ وَ انْقَطَعَتِ الدُّنْيَا عَنْهُ فَإِذَا كَانَ فِي ذَلِكَ الْحَدِّ عَرَفَ أَنَّهُ قَدِ اسْتَقْبَلَ النَّعِيمَ وَ الْكَرَامَةَ مِنَ اللَّهِ وَ الْبُشْرَى بِالْجَنَّةِ وَ أَمِنَ مِمَّنْ كَانَ يَخَافُ وَ أَيْقَنَ أَنَّ الَّذِي كَانَ عَلَيْهِ هُوَ الْحَقُّ وَ أَنَّ مَنْ خَالَفَ دِينَهُ عَلَى بَاطِلٍ هَالِكٌ

‘Al Mahasin’ – Ibn Mahboub, from Al A’ala, from Muhammad who said,

‘I heard Abu Ja’far^-asws saying: ‘Fear Allah^-azwj, and be assisting each other upon what you are upon (Wilayah) with the piety and the struggle in obeying Allah^-azwj, for the most intensely happy what one of you can happen to be with what he is upon (Wilayah), if he had come to a limit of the Hereafter and the world been cut off from him. When he would be in that limit, he would recognise that he is facing the Bounties and the honour from Allah^-azwj, and the glad tidings of the Paradise, and secure from the ones he had been fearing, and would be certain that, that which he was upon (Wilayah) is the Truth, and that the one who opposed his Religion were upon falsehood, destroyed’’.[176]

23- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى عَنْ قُتَيْبَةَ الْأَعْشَى‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَمَا إِنَّ أَحْوَجَ مَا تَكُونُونَ فِيهِ إِلَى حُبِّنَا حِينَ تَبْلُغُ نَفْسُ أَحَدِكُمْ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى نَحْرِهِ ثُمَّ قَالَ لَا بَلْ إِلَى هَاهُنَا وَ أَهْوَى بِيَدِهِ إِلَى حَنْجَرَتِهِ فَيَأْتِيهِ الْبَشِيرُ فَيَقُولُ أَمَّا مَا كُنْتَ تَخَافُهُ فَقَدْ أَمِنْتَ مِنْهُ

‘Al Mahasin’ – My father, from Al Nazar, from Yahya, from Quteyba Al A’ash,

‘From Abu Abdullah^-asws having said: ‘But, the neediest what you would happen to be to our^-asws love is when the soul of one of you reaches here’ – and he^-asws gestured by his^-asws hand to his^-asws lower throat, then he^-asws said: ‘No, but to over here’ – and he^-asws gestured by his^-asws hand to his upper throat, and the giver of glad tidings would come and he would be saying, ‘As for what you were fearing, you have been secured from it’’.[177]

24- سن، المحاسن بِالْإِسْنَادِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بَشِيرٍ الْكُنَاسِيِّ قَالَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ حَدَّثَ أَصْحَابُكُمْ أَنَّ أَبِي كَانَ يَقُولُ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ

‘Al Mahasin’ – By the chain from Yahya Al Halby, from Bashir Al Kunasy who said,

‘We went to Abu Abdullah^-asws and he^-asws said: ‘Narrate to your companions that my^-asws father^-asws was saying: ‘There is nothing between one of you and him being happy except his soul reaching this’ – and he^-asws gestured to his^-asws throat’’.[178]

25- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏ مَنْ أَحَبَّنِي وَجَدَنِي عِنْدَ مَمَاتِهِ بِحَيْثُ يُحِبُّ وَ مَنْ أَبْغَضَنِي وَجَدَنِي عِنْدَ مَمَاتِهِ بِحَيْثُ يَكْرَهُ

‘Al Saheeh’ – From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws Bin Abu Talib^-asws said: ‘One who loves me^-asws would find me^-asws during his death where he will love it, and one who hates me^-asws would find me^-asws during his death where he will abhor it’’.[179]

26- شي، تفسير العياشي مُحَمَّدٌ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَ مَبْشُورَةٌ كَذَا نُزِلَ بِهَا عَلَى مُحَمَّدٍ ص أَنَّهُ لَيْسَ أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ إِلَّا يَسْتَبْشِرُونَ فَأَمَّا الْمُؤْمِنُونَ فَيُبَشَّرُونَ إِلَى قُرَّةِ عَيْنٍ وَ أَمَّا الْفُجَّارُ فَيُبَشَّرُونَ إِلَى خِزْيِ اللَّهِ إِيَّاهُمْ

‘Tafseer Al Ayyashi’ – Muhammad, from Yunus, from one of our companions who said,

‘Abu Ja’far^-asws said to me: ‘Every self shall taste the death, and would be Raised [3:185], like that it was Revealed unto Muhammad^-saww. There isn’t anyone from this community except that who would be given the news. As for the Momineen, they would be given the news to delight the eye, and as for the immoral, they would be given the news of Allah^-azwj Disgracing them’’.[180]

27- شي، تفسير العياشي عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ إِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَ يَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً قَالَ هُوَ رَسُولُ اللَّهِ ص

‘Tafseer Al Ayyashi’ – From Al Haris Bin Al Mugheira,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj: And there is none from the People of the Book except that he would believe in him before his death, and on the Day of Qiyamah he would happen to be a witness against them [4:159]. He^-asws said: ‘He^-saww is Rasool-Allah^-saww’’.[181]

28 – شى: عن ابن سنان، عن أبي عبد الله عليه السلام في قول الله في عيسى عليه السلام: ” وإن من أهل الكتاب إلا ليؤمنن به قبل موته ويوم القيمة يكون عليهم شهيدا ” فقال: إيمان أهل الكتاب إنما هو لمحمد صلى الله عليه واله.

‘Tafseer Al Ayyashi’ – From Ibn Sinan,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj regarding Isa^-as: And there is none from the People of the Book except that he would believe in him before his death, and on the Day of Qiyamah he would happen to be a witness against them [4:159]. He^-asws said: ‘Eman of the People of the Book. But rather, it is for Muhammad^-saww’’.[182]

29 شي، تفسير العياشي عَنِ الْمَشْرِقِيِّ عَنْ غَيْرِ وَاحِدٍ فِي قَوْلِهِ‏ وَ إِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ‏ يَعْنِي بِذَلِكَ مُحَمَّداً ص أَنَّهُ لَا يَمُوتُ يَهُودِيٌّ وَ لَا نَصْرَانِيٌّ أَبَداً حَتَّى يَعْرِفَ أَنَّهُ رَسُولُ اللَّهِ ص وَ أَنَّهُ قَدْ كَانَ بِهِ كَافِراً

‘Tafseer Al Ayyashi’ – From Al-Mashrawy, from someone else regarding His^-azwj Words: And there is none from the People of the Book except that he would believe in him before his death, [4:159], meaning by that Muhammad^-saww. Neither would a Jew be dying nor a Christian, ever, until he recognises that he^-saww is a Rasool^-saww of Allah^-azwj, and that he had disbelieved in him before’’.[183]

30- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ إِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَ يَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً قَالَ لَيْسَ مِنْ أَحَدٍ مِنْ جَمِيعِ الْأَدْيَانِ يَمُوتُ إِلَّا رَأَى رَسُولَ اللَّهِ ص وَ أَمِيرَ الْمُؤْمِنِينَ حَقّاً مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ

‘Tafseer Al Ayyashi’ – From Jabir,

‘From Abu Ja’far^-asws regarding His^-azwj Words: And there is none from the People of the Book except that he would believe in him before his death, and on the Day of Qiyamah he would happen to be a witness against them [4:159]. He^-asws said: ‘There isn’t anyone from the entirety of the Religions dying except he sees Rasool-Allah^-saww and Amir Al-Momineen^-asws truly, from the former ones and the latter ones’’.[184]

31- شي، تفسير العياشي عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الشَّيْطَانَ لَيَأْتِي الرَّجُلَ مِنْ أَوْلِيَائِنَا عِنْدَ مَوْتِهِ يَأْتِيهِ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ لِيَصُدَّهُ عَمَّا هُوَ عَلَيْهِ‏ فَيَأْبَى اللَّهُ لَهُ ذَلِكَ وَ كَذَلِكَ قَالَ اللَّهُ‏ يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ

‘Tafseer Al Ayyashi’ – From Safwan Bin Mihran,

‘From Abu Abdullah^-asws having said: ‘The Satan^-la comes to our^-asws friend during his death. He^-la comes to him from his right and from his left in order to block him from what he is upon, but Allah^-azwj Refuses that to him^-la, and like that Allah^-azwj Said: Allah Affirms those who believe with the Firm Word in the life of the world and in the Hereafter, [14:27]’’.[185]

32- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَمْرٍو الْبَزَّازِ قَالَ: كُنَّا عِنْدَ أَبِي جَعْفَرٍ ع جُلُوساً فَقَامَ فَدَخَلَ الْبَيْتَ وَ خَرَجَ فَأَخَذَ بِعِضَادَتَيِ الْبَابِ‏ فَسَلَّمَ فَرَدَدْنَا عَلَيْهِ السَّلَامَ ثُمَّ قَالَ وَ اللَّهِ إِنِّي لَأُحِبُّ رِيحَكُمْ وَ أَرْوَاحَكُمْ وَ إِنَّكُمْ لَعَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ وَ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى حَنْجَرَتِهِ وَ قَالَ فَاتَّقُوا اللَّهَ وَ أَعِينُوا عَلَى ذَلِكَ بِوَرَعٍ

‘The book of Haseen Bin Saeed’ and ‘Al Nawadir’ – Safwan, from Ibn Muskan, from Abu Amro Al Bazaz who said,

‘We were seated in the presence of Abu Ja’far^-asws, and he^-asws stood up and entered the house and came out, and he^-asws grabbed a plank of the door and greeted. So, we returned the greeting to him^-asws. Then, he^-asws said: ‘By Allah^-azwj! I^-asws love your aromas and your breezes, and you are upon the Religion of Allah^-azwj and Religion of His^-azwj Angels, and there is nothing between one of you and him seeing what his eyes would be delighted with, except his soul reaches over here’ – and he^-asws gestured by his^-asws hand to his throat, and said: ‘Therefore, fear Allah^-azwj and assist each other upon that by piety’’.[186]

33- م، تفسير الإمام عليه السلام‏ إِنَّ الَّذِينَ كَفَرُوا وَ ماتُوا وَ هُمْ كُفَّارٌ أُولئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ خالِدِينَ فِيها لا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْظَرُونَ‏

‘Tafseer of the Imam (Hassan Al-Askari) – Surely those who are disbelieving and are dying while they are Kafirs, those, upon them is the Curse of Allah and the Angels and the people altogether.  [2:161] They will be in it eternally. The Punishment will not be Lightened from them nor would they be Respited [2:162] –

قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى‏ إِنَّ الَّذِينَ كَفَرُوا بِاللَّهِ فِي رَدِّهِمْ نُبُوَّةَ مُحَمَّدٍ ص وَ وَلَايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ آلِهِمَا ع‏ وَ ماتُوا عَلَى كُفْرِهِمْ‏ وَ هُمْ كُفَّارٌ أُولئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ‏ يُوجِبُ اللَّهُ تَعَالَى لَهُمُ الْبُعْدَ مِنَ الرَّحْمَةِ وَ السَّحْقَ مِنَ الثَّوَابِ‏ وَ الْمَلائِكَةِ وَ عَلَيْهِمْ لَعْنَةُ الْمَلَائِكَةِ يَلْعَنُونَهُمْ‏ وَ النَّاسِ أَجْمَعِينَ‏ كُلٌّ يَلْعَنُهُمْ لِأَنَّ كُلًّا مِنَ الْمَأْمُورِينَ الْمُنْتَهِينَ يَلْعَنُونَ الْكَافِرِينَ وَ الْكَافِرُونَ أَيْضاً يَقُولُونَ لَعَنَ اللَّهُ الْكَافِرِينَ

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj the Exalted Said Surely those who are disbelieving – in Allah^-azwj during their rejection of the Prophet-hood of Muhammad^-saww and the Wilayah of Ali^-asws Bin Abu Talib^-asws, and are dying while they are Kafirs – upon their Kufr, those, upon them is the Curse of Allah – Allah^-azwj the Exalted Obligated for them the remoteness from the Mercy and the annihilation of the Rewards, and the Angels – and upon them are the curses of the Angels cursing them, and the people altogether – and the curses of the people in the entirety, everyone cursing them, because every enjoiner (of the good) and the forbidders (of the evil) are cursing the Kafirs, and the Kafirs as well are saying, ‘May Allah^-azwj Curse the Kafirs’.

فَهُمْ فِي لَعْنِ أَنْفُسِهِمْ أَيْضاً خالِدِينَ فِيها فِي اللَّعْنَةِ فِي نَارِ جَهَنَّمَ‏ لا يُخَفَّفُ عَنْهُمُ الْعَذابُ‏ يَوْماً وَ لَا سَاعَةً وَ لا هُمْ يُنْظَرُونَ‏ لَا يُؤَخَّرُونَ سَاعَةً إِلَّا يَحِلُ‏ بِهِمُ الْعَذَابُ

Thus, they are cursing themselves as well. They will be in it eternally – in the curse, in the Fire of Hell, The Punishment will not be Lightened from them – neither for a day nor for a moment, nor would they be Respited [2:162] – they would not be delayed for a moment, nor would the Punishment be vacated from them.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ هَؤُلَاءِ الْكَاتِمِينَ لِصِفَةِ رَسُولِ اللَّهِ ص وَ الْجَاحِدِينَ لِحِلْيَةِ عَلِيٍّ وَلِيِّ اللَّهِ

Ali^-asws Bin Al-Husayn^-asws said: ‘Rasool-Allah^-saww said: ‘They are the concealers of the description of Muhammad^-saww as being Rasool-Allah^-saww, and the rejecters of the features of Ali^-asws, as being the Guardian of Allah^-azwj.

إِذَا أَتَاهُمْ مَلَكُ الْمَوْتِ لِيَقْبِضَ أَرْوَاحَهُمْ أَتَاهُمْ بِأَفْظَعِ الْمَنَاظِرِ وَ أَقْبَحِ الْوُجُوهِ فَيُحِيطُ بِهِمْ عِنْدَ نَزْعِ أَرْوَاحِهِمْ مَرَدَةُ شَيَاطِينِهِمْ الَّذِينَ كَانُوا يَعْرِفُونَهُمْ ثُمَّ يَقُولُ مَلَكُ الْمَوْتِ أَبْشِرِي أَيَّتُهَا النَّفْسُ الْخَبِيثَةُ الْكَافِرَةُ بِرَبِّهَا بِجَحْدِ نُبُوَّةِ نَبِيِّهَا ص وَ إِمَامَةِ عَلِيٍّ وَصِيِّهِ ع بِلَعْنَةٍ مِنَ اللَّهِ وَ غَضَبٍ

When the Angel of death comes to them in order to capture their souls, come to them with the horrible of sights. So there encompass with them during the capture of their souls, the apostate of their Satans^-la, those whom they were recognizing (in the world). Then the Angels of death is saying, ‘Receive bad news, O you wicked soul! The disbeliever with its Lord^-azwj, and with the rejection of the Prophet-hood of His^-azwj Prophet^-saww, and the Imamate of Ali^-asws his^-saww successor^-asws, the one with the Curse from Allah^-azwj and His^-azwj Wrath!’

ثُمَّ يَقُولُ ارْفَعْ رَأْسَكَ وَ طَرْفَكَ وَ انْظُرْ فَيَرَى دُونَ الْعَرْشِ مُحَمَّداً ص عَلَى سَرِيرٍ بَيْنَ يَدَيْ عَرْشِ الرَّحْمَنِ وَ يَرَى عَلِيّاً ع عَلَى كُرْسِيٍّ بَيْنَ يَدَيْهِ وَ سَائِرَ الْأَئِمَّةِ ع عَلَى مَرَاتِبِهِمُ الشَّرِيفَةِ بِحَضْرَتِهِ ثُمَّ يَرَى الْجِنَانَ قَدْ فُتِحَتْ أَبْوَابُهَا وَ يَرَى الْقُصُورَ وَ الدَّرَجَاتِ وَ الْمَنَازِلَ الَّتِي تَقْصُرُ عَنْهَا أَمَانِيُّ الْمُتَمَنِّينَ

Then he (the Angel of death) is saying: ‘Raise your head and your eyes and look!’ So he looks and he sees below the Throne, Muhammad^-saww being upon a couch in front of the Throne of the Beneficent, and he sees Ali^-asws upon a chair in front of him^-saww, and the rest of the Imams^-asws upon their^-asws noble ranks in his^-asws presence. Then he sees the Gardens with their gates having been opened, and he sees the castles, and the levels, and the houses which the desires of the desiring ones fall short of.

فَيَقُولُ لَهُ لَوْ كُنْتَ لِأَوْلِيَائِكَ مُوَالِياً كَانَتْ رُوحُكَ يُعْرَجُ بِهَا إِلَى حَضْرَتِهِمْ وَ كَانَ يَكُونُ مَأْوَاكَ فِي تِلْكَ الْجِنَانِ وَ كَانَتْ تَكُونُ مَنَازِلُكَ‏ [فِيهَا] و أولياؤك وَ [أُولَئِكَ‏] مُجَاوِرُوكَ وَ مُقَارِبُوكَ فَانْظُرْ

He (the Angel of death) is saying to him: ‘Had you been a friend of theirs^-asws, your soul, I would have ascended with it to their^-asws presence, and your dwelling would be in those Gardens, and your house would have happened to be in it, and they^-asws would have been your neighbours and your near ones, so look!’

فَيُرْفَعُ حُجُبُ الْهَاوِيَةِ فَيَرَاهَا بِمَا فِيهَا مِنْ بَلَايَاهَا وَ دَوَاهِيهَا وَ عَقَارِبِهَا وَ حَيَّاتِهَا وَ أَفَاعِيهَا وَ صُرُوفِ عَذَابِهَا وَ نَكَالِهَا فَيُقَالُ لَهُ فَتِلْكَ إِذاً مَنَازِلُكَ

The veils of the Abyss are removed and he sees it along with what is therein from its calamities, and its troubles, and its scorpions, and its snakes, and varieties of its Punishments and its exemplary Punishments, and it would be said to him: ‘There, that is your house’.

ثُمَّ تَمَثَّلُ لَهُ شَيَاطِينُهُ هَؤُلَاءِ الَّذِينَ كَانُوا يُغْوُونَهُ وَ يَقْبَلُ مِنْهُمْ مُقَرَّنِينَ هُنَاكَ فِي الْأَصْفَادِ وَ الْأَغْلَالِ فَيَكُونُ مَوْتُهُ بِأَشَدِّ حَسْرَةٍ وَ أَعْظَمِ أَسَفٍ

Then his Satans^-la are resembled for him, those who tempted him and he accepted from them, being paired over there in handcuffs and shackles, so his death would become with intense regret and mighty sorrow’’.[187]

34- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَذِهِ فَيَأْتِيَهُ مَلَكُ الْمَوْتِ فَيَقُولَ أَمَّا مَا كُنْتَ تَطْمَعُ فِيهِ مِنَ الدُّنْيَا فَقَدْ فَاتَكَ فَأَمَّا مَا كُنْتَ تَطْمَعُ فِيهِ مِنَ الْآخِرَةِ فَقَدْ أَشْرَفْتَ عَلَيْهِ وَ أَمَامَكَ سَلَفُ‏ صِدْقٍ رَسُولُ اللَّهِ ص وَ عَلِيٌّ وَ إِبْرَاهِيمُ

The book of Haseen Bin Saeed – Safwan, from Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘There is nothing between one of you and him seeing what his eyes would be delighted with, except his soul reaching this (throat), and the Angel of death would come to him and he would be saying: ‘As for what you were coveting from the world, it has been Given to you, and as for what you had been coveting in the Hereafter, so you are looking at it, and in front of you are true ancestors, Rasool-Allah^-saww and Ali^-asws and Ibrahim^-as’’.[188]

35- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ عَادَيْتُمْ فِينَا الْآبَاءَ وَ الْأَبْنَاءَ وَ الْأَزْوَاجَ وَ ثَوَابُكُمْ عَلَى اللَّهِ إِنَّ أَحْوَجَ مَا تَكُونُونَ فِيهِ إِلَى حُبِّنَا إِذَا بَلَغَتِ النَّفْسُ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ

The book of Haseen Bin Saeed and ‘Al Nawadir’ – Safwan, from Quteyba Al A’ashy who said,

‘I heard Abu Abdullah^-asws saying: ‘You have been enemies of your fathers, and your sons and your wives regarding us^-asws, and your Rewards are upon Allah^-azwj. The neediest of what you would happen to be to our^-asws love is when the soul reaches this’ – and he^-asws gestured by his^-asws hand to his throat’’.[189]

36- قب، المناقب لابن شهرآشوب زُرَيْقٌ‏ عَنِ الصَّادِقِ ع‏ فِي قَوْلِهِ تَعَالَى‏ لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا قَالَ هُوَ أَنْ يُبَشِّرَاهُ بِالْجَنَّةِ عِنْدَ الْمَوْتِ يَعْنِي مُحَمَّداً وَ عَلِيّاً ع

‘Al Manaqib’ of Ibn Shehr Ashoub’ – Zareeq,

‘From Al-Sadiq^-asws regarding the Words of the Exalted: For them is the glad tiding in the life of the world [10:64], he^-asws said: ‘It is him being given the glad tidings during the death – meaning by Muhammad^-saww and Ali^-asws’’.[190]

37 الْفُضَيْلُ بْنُ يَسَارٍ عَنِ الْبَاقِرَيْنِ ع‏ قَالا حَرَامٌ عَلَى رُوحٍ أَنْ تُفَارِقَ جَسَدَهَا حَتَّى تَرَى مُحَمَّداً وَ عَلِيّاً وَ حَسَناً وَ حُسَيْناً بِحَيْثُ تَقَرُّ عَيْنُهَا

Al Fazeyl Bin Yasaar,

‘From Al-Baqarayn^-asws (5^th and 6^th Imams^-asws) having said: ‘It is Prohibited unto a soul that it separates from its body until it sees Muhammad^-saww and Ali^-asws, and Hassan^-asws and Husayn^-asws, where his eyes would be delighted’’.[191]

38 الْحَافِظُ أَبُو نُعَيْمٍ بِالْإِسْنَادِ عَنْ هِنْدٍ الْجَمَلِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ رَوَى الشَّعْبِيُّ وَ جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنِ الْحَارِثِ الْأَعْوَرِ عَنْهُ ع‏ وَ لَا يَمُوتُ عَبْدٌ يُحِبُّنِي إِلَّا رَآنِي حَيْثُ يُحِبُّ وَ لَا يَمُوتُ عَبْدٌ يُبْغِضُنِي إِلَّا رَآنِي حَيْثُ يَكْرَهُ

Al Hafiz Abu Nuaym, by the chain from Hind Al Jamly, ‘From Amir Al Momineen^-asws, and it is reported by Al Sa’aby, and a ground of our companions, from Al Haris Bin Al Awr,

‘From him^-asws: ‘A servant loving me^-asws will not be dying until he sees me^-asws where he would love it, nor would a servant hating me^-asws be dying until he sees me^-asws where he would abhor it’’.[192]

39 سُئِلَ الصَّادِقُ ع عَنِ الْمَيِّتِ تَدْمَعُ عَيْنُهُ عِنْدَ الْمَوْتِ فَقَالَ ع ذَاكَ عِنْدَ مُعَايَنَةِ رَسُولِ اللَّهِ ص فَيَرَى مَا يَسُرُّ

Al-Sadiq^-asws was asked about the deceased, his eyes shed tears during the death, so he^-asws said: ‘That is during witnessing Rasool-Allah^-saww, as he sees what cheers him’’.[193]

40- لي، الأمالي للصدوق حَمْدَوَيْهِ وَ إِبْرَاهِيمُ مَعاً عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ أَبِي عَمْرٍو الْبَزَّازِ عَنِ الشَّعْبِيِ‏ عَنِ الْحَارِثِ‏ الْأَعْوَرِ قَالَ: أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع ذَاتَ لَيْلَةٍ فَقَالَ يَا أَعْوَرُ مَا جَاءَ بِكَ قَالَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ جَاءَ بِي وَ اللَّهِ حُبُّكَ قَالَ أَمَا إِنِّي سَأُحَدِّثُكَ لِشُكْرِهَا أَمَا إِنَّهُ لَا يَمُوتُ عَبْدٌ يُحِبُّنِي فَتَخْرُجُ نَفْسُهُ حَتَّى يَرَانِي حَيْثُ يُحِبُّ وَ لَا يَمُوتُ عَبْدٌ يُبْغِضُنِي فَتَخْرُجُ نَفْسُهُ حَتَّى يَرَانِي حَيْثُ يَكْرَهُ

‘Al Amaali’ of Al Sadouq – Hamdawiya and Ibrahim both together, from Ayoub Bin Nuh, from Safwan, from Aasim Bin Hameed, from Fazeyl al Rasaan, from Abu Amro al Bazaz, from Al Shaby, from Al Haris Bin Al Awr who said,

‘I came to Amir Al-Momineen^-asws one night and he^-asws said: ‘O Awr! What have you come for?’ I said, ‘O Amir Al-Momineen^-asws! Your^-asws love brought me, by Allah^-azwj!’ He^-asws said: ‘But I^-asws shall narrate to you of its gratefulness. But, a servant loving me^-asws will not be dying, and his soul exiting until he sees me^-asws where he would love it, nor will a servant hating me^-asws would be dying and his soul exiting until he sees me^-asws where he will abhor it’.

قَالَ ثُمَّ قَالَ لِيَ الشَّعْبِيُّ بَعْدُ أَمَا إِنَّ حُبَّهُ لَا يَنْفَعُكَ وَ بُغْضَهُ لَا يَضُرُّكَ

He (the narrator) said, ‘Then Al-Shaby (non-Shia narrator of this Hadeeth), said to me afterwards, ‘But, neither will his^-asws love you, nor will his^-asws hatred harm you’’.[194]

41- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ جَعْفَرِ بْنِ أَحْمَدَ بْنِ أَيُّوبَ عَنِ الْعَمْرَكِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ 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 ابْيَضَّتْ يَدِي يَا عَلِيُّ

‘Rijal of Al Kashi – Muhammad Bin Masoud, from Ja’far Bin Ahmad Bin Ayoub, from Al Amraky, from Ibn Fazal, from Yunus Bin Yaqoub,

‘From Saeed Bin Yasar who attended one of the two sons of Sabour, and they had piety and confirmations for them. One of them fell ill, and I do not reckon except it was Zakariya Bin Sabour, and I attended him during his death. He extended his hand, then said, ‘Whiten my hands, O Ali^-asws!’

قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ مُحَمَّدُ بْنُ مُسْلِمٍ فَلَمَّا قُمْتُ مِنْ عِنْدِهِ ظَنَنْتُ أَنَّ مُحَمَّدَ بْنَ مُسْلِمٍ أَخْبَرَهُ بِخَبَرِ الرَّجُلِ فَأَتْبَعَنِي بِرَسُولٍ فَرَجَعْتُ إِلَيْهِ فَقَالَ أَخْبِرْنِي خَبَرَ الرَّجُلِ الَّذِي حَضَرْتَهُ عِنْدَ الْمَوْتِ أَيَّ شَيْ‏ءٍ سَمِعْتَهُ يَقُولُ

He (the narrator) said, ‘I went to Abu Abdullah^-asws, and in his^-asws presence was Muhammad Bin Muslim. So, when I arose from his^-asws presence, I had thought that Muhammad Bin Muslim had informed him^-asws with the news of the man, but he^-asws sent a messenger to pursue me, so I returned to him^-asws, and he^-asws said: ‘Inform me the news of the man whom you attended during the death, which thing did you hear him saying?’

قُلْتُ بَسَطَ يَدَهُ فَقَالَ ابْيَضَّتْ يَدِي يَا عَلِيُّ فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَآهُ وَ اللَّهِ رَآهُ وَ اللَّهِ رَآهُ وَ اللَّهِ

I said, ‘He extended his hands and said, ‘Whiten my hands, O Ali^-asws!’ Abu Abdullah^-asws said: ‘He saw him^-asws by Allah^-azwj! He saw him^-asws by Allah^-azwj! He saw him^-asws by Allah^-azwj!’’.[195]

42- كشف، كشف الغمة حَدَّثَ الْحُسَيْنُ بْنُ عَوْنٍ قَالَ: دَخَلْتُ عَلَى السَّيِّدِ بْنِ مُحَمَّدٍ الْحِمْيَرِيِّ عَائِداً فِي عِلَّتِهِ الَّتِي مَاتَ فِيهَا فَوَجَدْتُهُ يُسَاقُ بِهِ وَ وَجَدْتُ عِنْدَهُ جَمَاعَةً مِنْ جِيرَانِهِ وَ كَانُوا عُثْمَانِيَّةً وَ كَانَ السَّيِّدُ جَمِيلَ الْوَجْهِ رَحْبَ الْجَبْهَةِ عَرِيضَ مَا بَيْنَ السَّالِفَيْنِ فَبَدَتْ فِي وَجْهِهِ نُكْتَةٌ سَوْدَاءُ مِثْلُ النُّقْطَةِ مِنَ الْمِدَادِ ثُمَّ لَمْ تَزَلْ تَزِيدُ وَ تَنْمِي حَتَّى طَبَّقَتْ وَجْهَهُ بِسَوَادِهَا

‘Kashf Al Ghumma’ – It was narrated by Al Husayn Bin Awn who said,

‘I went to Al-Seyyind Bin Muhammad Al-Humeyri, to console him during his illness in which he dies, and I found him in the crux of it, and I found in his presence a group from his neighbours, and they were Usmaniites (partisans of Usman), and the Syeiid was of a beautiful face, bright forehead, wide in what is between the two sideburns, and there appeared in his face a black spot like a spot from the ink. Then it did not cease to increase and develop until it layered his face with its blackness.

فَاغْتَمَّ لِذَلِكَ مَنْ حَضَرَهُ مِنَ الشِّيعَةِ وَ ظَهَرَ مِنَ النَّاصِبَةِ سُرُورٌ وَ شَمَاتَةٌ فَلَمْ يَلْبَثْ بِذَلِكَ إِلَّا قَلِيلًا حَتَّى بَدَتْ فِي ذَلِكَ الْمَكَانِ مِنْ وَجْهِهِ لُمْعَةٌ بَيْضَاءُ فَلَمْ تَزَلْ تَزِيدُ أَيْضاً وَ تَنْمِي حَتَّى أَسْفَرَ وَجْهُهُ وَ أَشْرَقَ وَ افْتَرَّ السَّيِّدُ ضَاحِكاً مُسْتَبْشِراً

The ones in his presence from the Shias were gloomy due to that, and there appeared from the Nasibis (Hostile ones), cheerfulness and gloating. It was not long with that except a little while until there appeared in that very place from his face, a white luminosity, and it did not cease to increase as well and develop until it paled his face and brightened it, and the Seyyid smiled, laughing, being rose-coloured.

فَقَالَ شعر

كَذَبَ الزَّاعِمُونَ أَنَّ عَلِيّاً		لَنْ يُنَجِّيَ مُحِبَّهُ مِنْ هَنَاتٍ‏ قَدْ وَ رَبِّي دَخَلْتُ جَنَّةَ عَدْنٍ‏
وَ عَفَا لِيَ الْإِلَهُ عَنْ سَيِّئَاتِي‏		فَأَبْشِرُوا الْيَوْمَ أَوْلِيَاءَ عَلِيٍ‏
وَ تَوَالَوُا الْوَصِيَّ حَتَّى الْمَمَاتِ‏		ثُمَّ مِنْ بَعْدِهِ تَوَلَّوْا بَنِيهِ‏
وَاحِداً بَعْدَ وَاحِدٍ بِالصِّفَاتِ‏

He said a poem, ‘They lied, the claimants that Ali^-asws never rescues one who love him^-asws from a disaster. By my Lord^-azwj, I had entered the Garden of Eden, and my God^-azwj has Pardoned me from my sins, therefore receive glad tidings today, friends of Ali^-asws, and befriend the successor^-asws until the death. Then, from after him^-asws, befriend his^-asws sons^-asws, one after the other, with the qualities’.

ثُمَّ أَتْبَعَ قَوْلَهُ هَذَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ حَقّاً حَقّاً وَ أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً حَقّاً أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ثُمَّ أَغْمَضَ عَيْنَهُ لِنَفْسِهِ فَكَأَنَّمَا كَانَتْ رُوحُهُ زُبَالَةً طَفِئَتْ أَوْ حَصَاةً سَقَطَتْ

Then, he followed it with these words of his, ‘I testify that there is no god except Allah^-azwj, truly, truly, and I testify that Muhammad^-saww is a Rasool^-saww of Allah^-azwj truly, truly, and I testify that Ali^-asws is Emir of the Momineen^-asws, truly, truly. I testify that there is no god except Allah^-azwj’. Then he closed his eyes himself, and it was as if his soul was an extinguished wick, or a dropped pebble.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ قَالَ لِي أَبِي الْحُسَيْنُ بْنُ عَوْنٍ وَ كَانَ أُذَيْنَةُ حَاضِراً فَقَالَ اللَّهُ أَكْبَرُ مَا مَنْ شَهِدَ كَمَنْ لَمْ يَشْهَدْ أَخْبَرَنِي وَ إِلَّا صَمَّتَا-

Ali Bin Al Husayn said, ‘My father Al Husayn Bin Awn said, and Azina was present, and he said, ‘Allah^-azwj is the Greatest! There is none from a testifier like the one who did not testify. Inform me – or else keep quiet’.

الْفُضَيْلُ بْنُ يَسَارٍ- عَنْ أَبِي جَعْفَرٍ وَ عَنْ جَعْفَرٍ ع أَنَّهُمَا قَالا حَرَامٌ عَلَى رُوحٍ أَنْ تُفَارِقَ جَسَدَهَا حَتَّى تَرَى الْخَمْسَةَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ وَ حَسَناً وَ حُسَيْناً بِحَيْثُ تَقَرُّ عَيْنُهَا أَوْ تَسْخَنُ عَيْنُهَا فَانْتَشَرَ هَذَا الْحَدِيثُ فِي النَّاسِ فَشَهِدَ جِنَازَتَهُ وَ اللَّهِ الْمُوَافِقُ وَ الْمُفَارِقُ

Al Fazeyl Bin Yasaar,

‘From Abu Ja’far^-asws, and from Ja’far^-asws both having said: ‘It is Prohibited upon a soul that is separated from its body until it sees the five – Muhammad^-asws, and Ali^-asws, and (Syeda) Fatima^-asws, and Hassan^-asws and Husayn^-asws, where its eyes would be delighted, or his eyes would warm up, therefore spread this Hadeeth among the people, and attend his funeral, and Allah^-azwj is the Harmoniser, and the Separator’’.[196]

43- بشا، بشارة المصطفى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَهْرَيَارَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ النَّوْسِيِ‏ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَرَ الْأَحْمَسِيِ‏ عَنْ عُبَيْدِ بْنِ كَثِيرٍ الْهِلَالِيِّ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص

‘Basharat Al-Mustafa^-saww’ – Muhammad Bin Ahmad Bin Shahriyar, from Muhammad Bin Muhammad al Nowsy, from Muhammad Bin Al Qarshy, from Jafar Bin Muhammad Bin Umar Al Ahmasy, from Ubeyd Bin Jaseer al Hilaly, from Yahya Bin Masawar, from Abu Al Jaroud,

‘From Abu Ja’far^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww.

قَالَ يَحْيَى بْنُ مُسَاوِرٍ أَخْبَرَنَا أَبُو خَالِدٍ الْوَاسِطِيُّ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالُوا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ وَ الَّذِي نَفْسِي بِيَدِهِ لَا تُفَارِقُ رُوحٌ جَسَدَ صَاحِبِهَا حَتَّى تَأْكُلَ مِنْ ثِمَارِ الْجَنَّةِ أَوْ مِنْ شَجَرَةِ الزَّقُّومِ وَ حِينَ تَرَى مَلَكَ الْمَوْتِ تَرَانِي وَ تَرَى عَلِيّاً وَ فَاطِمَةَ وَ حَسَناً وَ حُسَيْناً ع

‘Yahya Bin Masawa said, ‘Abu Khalid Al Wasity informed us,

‘From Zayd son of Ali^-asws, from his father^-asws having said: ‘Rasool-Allah^-saww said: ‘By the One^-azwj in Whose Hand in my^-saww soul! A soul will not separate from the body of its owner until it eats from the fruits of the Paradise, or from a tree of Zaqoum (Hell), and when it sees the Angel of death, and sees me^-saww, and sees Ali^-asws, and (Syeda) Fatima^-asws, and Hassan^-asws, and Husayn^-asws.

فَإِنْ كَانَ يُحِبُّنَا قُلْتُ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِهِ إِنَّهُ كَانَ يُحِبُّنِي وَ يُحِبُّ أَهْلَ بَيْتِي وَ إِنْ كَانَ يُبْغِضُنَا قُلْتُ يَا مَلَكَ الْمَوْتِ شَدِّدْ عَلَيْهِ إِنَّهُ كَانَ يُبْغِضُنِي وَ يُبْغِضُ أَهْلَ بَيْتِي

If he were one who loved us^-asws, I^-saww would say: ‘O Angel of death! Be kind with him. He used to love me^-saww and love the People^-asws of my^-saww Household’. And if he was one who hated us^-asws, I^-saww would say: ‘O Angel of death! Be severe upon him, he used to hate me^-saww and hated the People^-asws of my^-saww Household’’.[197]

44- فر، تفسير فرات بن إبراهيم عُبَيْدُ بْنُ كَثِيرٍ مُعَنْعَناً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ يَا عَلِيُّ إِنَّ فِيكَ مَثَلًا مِنْ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ قَالَ اللَّهُ تَعَالَى‏ وَ إِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَ يَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً

‘Tafseer Furaat Bin Ibrahim’ – Ubeyd Bin Kaseer both together,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! In you^-asws there is an example from Isa Bin Maryam^-as. Allah^-azwj the Exalted Said: And there is none from the People of the Book except that he would believe in him before his death, and on the Day of Qiyamah he would happen to be a witness against them [4:159].

يَا عَلِيُّ إِنَّهُ لَا يَمُوتُ رَجُلٌ يَفْتَرِي عَلَى عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ حَتَّى يُؤْمِنَ بِهِ قَبْلَ مَوْتِهِ وَ يَقُولَ فِيهِ الْحَقَّ حَيْثُ لَا يَنْفَعُهُ ذَلِكَ شَيْئاً وَ إِنَّكَ عَلَى مَثَلِهِ لَا يَمُوتُ عَدُوُّكَ حَتَّى يَرَاكَ عِنْدَ الْمَوْتِ فَتَكُونَ عَلَيْهِ غَيْظاً وَ حُزْناً حَتَّى يُقِرَّ بِالْحَقِّ مِنْ أَمْرِكَ وَ يَقُولَ فِيكَ الْحَقَّ وَ يُقِرَّ بِوَلَايَتِكَ حَيْثُ لَا يَنْفَعُهُ ذَلِكَ شَيْئاً

O Ali^-asws! A man fabricating upon Isa^-as Bin Maryam^-as would not be dying until he believes in him before his death and saying the Truth regarding him^-as when that would not benefit him anything; and you^-asws are upon its like. Your^-asws enemy will not be dying until he sees you during the death, so it would become an anger and grief until he accepts with the Truth of your^-asws matter, and he is saying the Truth regarding you^-asws, and accepts with your^-asws Wilayah when that would not benefit him anything.

وَ أَمَّا وَلِيُّكَ فَإِنَّهُ يَرَاكَ عِنْدَ الْمَوْتِ فَتَكُونُ لَهُ شَفِيعاً وَ مُبَشِّراً وَ قُرَّةَ عَيْنٍ

And as for your^-asws friend, he would see you^-asws during the death, so it would become a healing for him and glad tidings, and a delight of the eyes’’.[198]

45 دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: مَرِضَ رَجُلٌ مِنْ أَصْحَابِ الرِّضَا ع فَعَادَهُ فَقَالَ كَيْفَ تَجِدُكَ قَالَ لَقِيتُ الْمَوْتَ بَعْدَكَ يُرِيدُ مَا لَقِيَهُ مِنْ شِدَّةِ مَرَضِهِ فَقَالَ كَيْفَ لَقِيتَهُ قَالَ شَدِيداً أَلِيماً

‘Da’wat’ Al Rawandy –

‘From Muhammad^-asws Bin Ali^-asws having said: ‘A man from the companions of Al-Reza^-asws fell ill, so he^-asws consoled him and he^-asws said: ‘How do you find yourself?’ He said, ‘I shall meet the death after you^-asws – intending what he would face from the severity of his sickness. He^-asws said: ‘How will you meet it?’ He said, ‘Severely painful’.

قَالَ مَا لَقِيتَهُ إِنَّمَا لَقِيتَ مَا يَبْدَؤُكَ بِهِ وَ يُعَرِّفُكَ بَعْضَ حَالِهِ إِنَّمَا النَّاسُ رَجُلَانِ مُسْتَرِيحٌ بِالْمَوْتِ وَ مُسْتَرَاحٌ مِنْهُ فَجَدِّدِ الْإِيمَانَ بِاللَّهِ وَ بِالْوَلَايَةِ تَكُنْ مُسْتَرِيحاً

He^-asws said: ‘What you are facing rather is what is beginning your meeting with it and an introduction of some of its states. But rather, the people are two (types of) mean – One resting with the death, and one whom the others are at rest from him, therefore renew the Eman with Allah^-azwj to become a resting one’.

فَفَعَلَ الرَّجُلُ ذَلِكَ ثُمَّ قَالَ يَا ابْنَ رَسُولِ اللَّهِ هَذِهِ مَلَائِكَةُ رَبِّي بِالتَّحِيَّاتِ وَ التُّحَفِ يُسَلِّمُونَ عَلَيْكَ وَ هُمْ قِيَامٌ بَيْنَ يَدَيْكَ فَأْذَنْ لَهُمْ فِي الْجُلُوسِ

The man did that, then said: ‘O son^-asws of Rasool-Allah^-saww! These here are Angels of my Lord^-azwj with the welcoming and the gifts, greeting upon you^-asws, and they are standing in front of you^-asws, therefore permit for them to be seated’.

فَقَالَ الرِّضَا ع اجْلِسُوا مَلَائِكَةَ رَبِّي ثُمَّ قَالَ لِلْمَرِيضِ سَلْهُمْ أُمِرُوا بِالْقِيَامِ بِحَضْرَتِي فَقَالَ الْمَرِيضُ سَأَلْتُهُمْ فَذَكَرُوا أَنَّهُ لَوْ حَضَرَكَ كُلُّ مَنْ خَلَقَهُ اللَّهُ مِنْ مَلَائِكَتِهِ لَقَامُوا لَكَ وَ لَمْ يَجْلِسُوا حَتَّى تَأْذَنَ لَهُمْ هَكَذَا أَمَرَهُمُ اللَّهُ عَزَّ وَ جَلَّ

Al-Reza^-asws said: ‘Be seated, Angels of my^-asws Lord^-azwj!’. Then he^-asws said to the patient: ‘Ask them, have they been Commanded with standing in my^-asws presence?’ The patient said, ‘I asked them, and they mentioned that if in your presence was every one whom Allah^-azwj Created from the Angels, they would stand for you^-asws and would not be seated until you^-asws permit for them. That is how Allah^-azwj Mighty and Majestic has Commanded them’.

ثُمَّ غَمَّضَ الرَّجُلُ عَيْنَيْهِ وَ قَالَ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ هَذَا شَخْصُكَ مَاثِلٌ لِي مَعَ أَشْخَاصِ مُحَمَّدٍ وَ مَنْ بَعْدَهُ مِنَ الْأَئِمَّةِ ع وَ قَضَى الرَّجُلُ‏

Then the man closed his eyes and said: ‘The greetings be upon you^-asws, O son^-asws of Rasool-Allah^-saww! This person (body) of yours^-asws, a resemblance has been made to be for me along with the persons of Muhammad^-saww and the ones^-asws from after him^-saww of the Imams^-asws’. And the man expired’’.[199]

46- وَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ قَالَ: أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ نِصْفَ النَّهَارِ فَقَالَ مَا جَاءَ بِكَ قُلْتُ حُبُّكَ وَ اللَّهِ قَالَ إِنْ كُنْتَ صَادِقاً لَتَرَانِي فِي ثَلَاثِ مَوَاطِنَ حَيْثُ تَبْلُغُ نَفْسُكَ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَنْجَرَتِهِ وَ عِنْدَ الصِّرَاطِ وَ عِنْدَ الْحَوْضِ

And from Al Haris Al Awr who said,

‘I came to Amir Al-Momineen^-asws one day at midday, and he^-asws said: ‘What have you come for?’ I said, ‘Your^-asws love (made me come), by Allah^-azwj!’ He said, ‘If you were truthful, you will see me^-asws in three places – when your soul reaches this’ – and he^-asws gestured by his^-asws hand to his^-asws throat -: ‘And at the Bridge, and at the Fountain’’.[200]

47- كا، الكافي عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ أَحَدٍ يَحْضُرُهُ الْمَوْتُ إِلَّا وَكَّلَ بِهِ إِبْلِيسُ مِنْ شَيَاطِينِهِ مَنْ يَأْمُرُهُ‏ بِالْكُفْرِ وَ يُشَكِّكُهُ فِي دِينِهِ حَتَّى تَخْرُجَ نَفْسُهُ فَمَنْ كَانَ مُؤْمِناً لَمْ يَقْدِرْ عَلَيْهِ فَإِذَا حَضَرْتُمْ مَوْتَاكُمْ فَلَقِّنُوهُمْ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَتَّى يَمُوتَ

‘Al-Kafi’ – Ali Bin Muhammad Bin Bandar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

‘From Abu Abdullah^-asws having said: ‘There is no one to whom the death presents except Iblees^-la allocates one from his^-la satans^-la instructing him with the Kufr and urging him to doubt in his Religion until his soul comes out. But, the one who was a Momin, he^-la would be able upon him. When your death comes to you, then indoctrinate him with the testimony that there is no god except Allah^-azwj, and that Muhammad^-saww is Rasool-Allah^-saww, until he dies’’.[201]

48- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حَضَرَ رَجُلًا الْمَوْتُ فَقِيلَ يَا رَسُولَ اللَّهِ إِنَّ فُلَاناً قَدْ حَضَرَهُ الْمَوْتُ فَنَهَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ مَعَهُ نَاسٌ‏ مِنْ أَصْحَابِهِ حَتَّى أَتَاهُ وَ هُوَ مُغْمًى عَلَيْهِ

‘Al-Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Abu Salmah,

‘From Abu Abdullah^-asws having said: ‘The death present to a man, and it was said, ‘O Rasool-Allah^-saww! The death has presented to so and so’. Rasool-Allah^-saww arose and with him^-saww were some people from his^-saww companions until he^-saww came to him and he has faintness upon him.

قَالَ فَقَالَ يَا مَلَكَ الْمَوْتِ كُفَّ عَنِ الرَّجُلِ حَتَّى أَسْأَلَهُ‏ فَأَفَاقَ الرَّجُلُ فَقَالَ النَّبِيُّ ص مَا رَأَيْتَ قَالَ رَأَيْتُ بَيَاضاً كَثِيراً وَ سَوَاداً كَثِيراً فَقَالَ فَأَيُّهُمَا كَانَ أَقْرَبَ إِلَيْكَ فَقَالَ السَّوَادُ فَقَالَ النَّبِيُّ ص قُلِ اللَّهُمَّ اغْفِرْ لِيَ الْكَثِيرَ مِنْ مَعَاصِيكَ وَ اقْبَلْ مِنِّي الْيَسِيرَ مِنْ طَاعَتِكَ

He^-asws said, ‘He^-saww said: ‘O Angel of death! Refrain from the man until I question him’. He woke up, and the Prophet^-saww said: ‘What did you see?’ He said, ‘I saw a lot of whiteness and a lot of darkness’. He^-saww said: ‘So, which of the two was closer to you?’ He said, ‘The darkness’. The Prophet^-saww said: ‘Say, ‘O Allah^-azwj! Forgive me the lot from my acts of disobedience, and Accept the little from me of my acts of disobedience’.

فَقَالَهُ ثُمَّ أُغْمِيَ عَلَيْهِ فَقَالَ يَا مَلَكَ الْمَوْتِ خَفِّفْ عَنْهُ سَاعَةً حَتَّى أَسْأَلَهُ‏ فَأَفَاقَ الرَّجُلُ فَقَالَ مَا رَأَيْتَ قَالَ رَأَيْتُ بَيَاضاً كَثِيراً وَ سَوَاداً كَثِيراً قَالَ فَأَيُّهُمَا كَانَ أَقْرَبَ إِلَيْكَ فَقَالَ الْبَيَاضُ فَقَالَ رَسُولُ اللَّهِ ص غَفَرَ اللَّهُ لِصَاحِبِكُمْ

He^-asws said, ‘Then there was faintness upon him, so he^-saww said: ‘O Angel of death: ‘Lighten from him for a while until I^-saww ask him, and the man woke up. He^-saww said: ‘What did you see?’ He said, ‘I saw a lot of whiteness and a lot of darkness’. He^-saww said: ‘So, which of the two was closer to you?’ He said, ‘The whiteness’. Rasool-Allah^-saww said: ‘Allah^-azwj has Forgiven your companion’.

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا حَضَرْتُمْ مَيِّتاً فَقُولُوا لَهُ هَذَا الْكَلَامَ لِيَقُولَهُ

He (the narrator) said, ‘Whenever you attend a dying one, then say this speech to him, for him to be saying it’’.[202]

49- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ هَلْ يُكْرَهُ الْمُؤْمِنُ عَلَى قَبْضِ رُوحِهِ قَالَ لَا وَ اللَّهِ إِنَّهُ إِذَا أَتَاهُ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ جَزِعَ عِنْدَ ذَلِكَ فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ يَا وَلِيَّ اللَّهِ لَا تَجْزَعْ فَوَ الَّذِي بَعَثَ مُحَمَّداً ص لَأَنَا أَبَرُّ بِكَ وَ أَشْفَقُ عَلَيْكَ مِنْ وَالِدٍ رَحِيمٍ لَوْ حَضَرَكَ افْتَحْ عَيْنَيْكَ فَانْظُرْ

‘Al-Kafi’ – A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father, from Sudeyr Al Sayrafi who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws, O son^-asws of Rasool-Allah^-saww! Does the Momin dislike upon the capture of his soul?’ He^-asws said: ‘No, by Allah^-azwj! When the Angel of death comes to him to capture his soul, he panics during that, and the Angel of death is saying to him during that: ‘O friend of Allah^-azwj, do not panic, for by the One^-azwj Who Sent Muhammad^-saww for us, I shall be kinder with you and more compassionate upon you than a merciful father if he were present to you. Open your eyes and look!’’

قَالَ وَ يُمَثَّلُ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمْ ع فَيُقَالُ لَهُ هَذَا رَسُولُ اللَّهِ وَ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ رُفَقَاؤُكَ

He^-asws said: ‘And resemblances are made for him of Rasool-Allah^-saww, and Amir Al Momineen^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws, and the Imams^-asws from their^-asws offspring, and it is said to him: ‘This is Rasool-Allah^-saww and Amir Al-Momineen^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws and the Imams^-asws, your friends’.

قَالَ فَيَفْتَحُ عَيْنَيْهِ فَيَنْظُرُ فَيُنَادِي رُوحَهُ مُنَادٍ مِنْ قِبَلِ رَبِّ الْعِزَّةِ فَيَقُولُ‏ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ إِلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ‏ ارْجِعِي إِلى‏ رَبِّكِ راضِيَةً بِالْوَلَايَةِ مَرْضِيَّةً بِالثَّوَابِ‏ فَادْخُلِي فِي عِبادِي‏ يَعْنِي مُحَمَّداً وَ أَهْلَ بَيْتِهِ‏ وَ ادْخُلِي جَنَّتِي‏ فَمَا مِنْ شَيْ‏ءٍ أَحَبَّ إِلَيْهِ مِنِ اسْتِلَالِ رُوحِهِ وَ اللُّحُوقِ بِالْمُنَادِي

He^-asws said: ‘He opens his eyes and looks, and his soul is called out for by a Caller from the direction of the Lord^-azwj of Might, and he is saying: ‘O you the contented soul! [89:27] – to Muhammad^-saww and the People^-asws of his^-saww Household, Return to your Lord, being well-pleased -with the Wilayah, being Well-Pleased [89:28] – with the Rewards, So enter (to be) among My servants [89:29] – meaning Muhammad^-saww, or the People^-asws of his^-saww Household, And enter into My Garden [89:30]. So, there is nothing more beloved to him than the exit of his soul and the meeting with the caller’’.[203]

50- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ خَالِدِ بْنِ عُمَارَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِذَا حِيلَ بَيْنَهُ وَ بَيْنَ الْكَلَامِ أَتَاهُ رَسُولُ اللَّهِ ص وَ مَنْ شَاءَ اللَّهُ فَجَلَسَ رَسُولُ اللَّهِ ص عَنْ يَمِينِهِ وَ الْآخَرُ عَنْ يَسَارِهِ فَيَقُولُ لَهُ رَسُولُ اللَّهِ ص أَمَّا مَا كُنْتَ تَرْجُو فَهُوَ ذَا أَمَامَكَ وَ أَمَّا مَا كُنْتَ تَخَافُ مِنْهُ فَقَدْ أَمِنْتَ‏ مِنْهُ

‘Al-Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Khalid Bin Amarah, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘When there is a barrier between him and the speech, Rasool-Allah^-saww comes to him, and ones Allah^-azwj so Desires, and Rasool-Allah^-saww sit on his right, and another on his left. Rasool-Allah^-saww says to him: ‘As for what you were wishing for, so there it is in front of you, and as for what you were fearing from, you have been secured from it’.

ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَقُولُ هَذَا مَنْزِلُكَ فِي الْجَنَّةِ فَإِنْ شِئْتَ رَدَدْنَاكَ إِلَى الدُّنْيَا وَ لَكَ فِيهَا ذَهَبٌ وَ فِضَّةٌ فَيَقُولُ لَا حَاجَةَ فِي الدُّنْيَا فَعِنْدَ ذَلِكَ يَبْيَضُّ لَوْنُهُ وَ يَرْشَحُ جَبِينُهُ وَ تَتَقَلَّصُ شَفَتَاهُ‏ وَ تَنْتَشِرُ مَنْخِرَاهُ وَ تَدْمَعُ عَيْنُهُ الْيُسْرَى فَأَيَّ هَذِهِ الْعَلَامَاتِ رَأَيْتَ فَاكْتَفِ بِهَا

Then a door to the Paradise is opened for him and he^-saww is saying: ‘This is your house, so if you so like, we^-asws can return you to the world, and for you would be gold and silver therein’. He is saying, ‘There is no need for me regarding the world’. Then, during that, his colour whitens and his forehead sweats, and his lips shrink, and his nostrils spread, and his right eye sheds tears, therefore whichever of these signs you see, suffice with it.

فَإِذَا خَرَجَتِ النَّفْسُ مِنَ الْجَسَدِ فَيُعْرَضُ عَلَيْهَا كَمَا يُعْرَضُ‏ عَلَيْهِ وَ هِيَ فِي الْجَسَدِ فَيَخْتَارُ الْآخِرَةَ فَيُغَسِّلُهُ فِيمَنْ يُغَسِّلُهُ وَ يُقَلِّبُهُ فِيمَنْ يُقَلِّبُهُ فَإِذَا أُدْرِجَ فِي أَكْفَانِهِ وَ وُضِعَ عَلَى سَرِيرِهِ خَرَجَتْ رُوحُهُ تَمْشِي بَيْنَ أَيْدِي الْقَوْمِ قُدُماً وَ تَلَقَّاهُ أَرْوَاحُ الْمُؤْمِنِينَ يُسَلِّمُونَ عَلَيْهِ وَ يُبَشِّرُونَهُ بِمَا أَعَدَّ اللَّهُ لَهُ جَلَّ ثَنَاؤُهُ مِنَ النَّعِيمِ

When the soul comes out from the body, so there is exposure upon it just as there is exposure upon him, and it is in the body, and he chooses the Hereafter. So, it gets washed in the one who is washed, and get turned in the one who is turned, and when he is inserted in his shroud and placed upon his bed, his soul comes out in front of the people, going ahead and meets the souls of the Momineen, who are greeting unto him and giving him the glad tidings of what Allah^-azwj, Majestic is His^-azwj Praise has Prepared for him of the Bounties.

فَإِذَا وُضِعَ فِي قَبْرِهِ رُدَّ إِلَيْهِ الرُّوحُ إِلَى وَرِكَيْهِ ثُمَّ يُسْأَلُ عَمَّا يَعْلَمُ فَإِذَا جَاءَ بِمَا يَعْلَمُ فُتِحَ لَهُ ذَلِكَ الْبَابُ الَّذِي أَرَاهُ رَسُولُ اللَّهِ ص فَيَدْخُلُ عَلَيْهِ مِنْ نُورِهَا وَ بَرْدِهَا وَ طِيبِ رِيحِهَا

Then, when he is placed in his grave, the soul returns to him to his hips, then he is asked about what he knows. When he comes with what he knows, that door is opened for him, which Rasool-Allah^-saww had shown him, and there enter upon him from its radiances, and its coolness, and aromatic breezes’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ ضَغْطَةُ الْقَبْرِ

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Where is the squeezing of the grave?’

فَقَالَ هَيْهَاتَ مَا عَلَى الْمُؤْمِنِينَ مِنْهَا شَيْ‏ءٌ وَ اللَّهِ إِنَّ هَذِهِ الْأَرْضَ لَتَفْتَخِرُ عَلَى هَذِهِ فَتَقُولُ وَطِئَ عَلَى ظَهْرِي مُؤْمِنٌ وَ لَمْ يَطَأْ عَلَى ظَهْرِكِ مُؤْمِنٌ وَ تَقُولُ لَهُ الْأَرْضُ لَقَدْ كُنْتُ‏ أُحِبُّكَ وَ أَنْتَ تَمْشِي عَلَى ظَهْرِي فَأَمَّا إِذَا وُلِّيتُكَ فَسَتَعْلَمُ مَا أَصْنَعُ بِكَ فَيُفْتَحُ لَهُ مَدَّ بَصَرِهِ‏

He^-asws said: ‘Far be it! There isn’t anything from it upon the Momineen. By Allah^-azwj! This ground would be priding upon this (ground), and it would be saying, ‘A Momin trod upon my back and a Momin did not tread upon your back’. And the ground would be saying, ‘I used to love you while you were walking upon my back, so when I befriend you, then you shall come to know what I shall do with you’, and it would open for him as far as the eye can see’’.[204]

51- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مِنْكُمْ وَ اللَّهِ يُقْبَلُ وَ لَكُمْ وَ اللَّهِ يُغْفَرُ إِنَّهُ‏ لَيْسَ بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى السُّرُورَ وَ قُرَّةَ الْعَيْنِ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ

‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Amar Bin Marwan who said,

‘It was narrated to me by the one who heard Abu Abdullah^-asws saying: ‘From you, by Allah^-azwj, He^-azwj will Accept, and for you, by Allah^-azwj, He^-azwj will Forgive! There isn’t anything between one of you and him being happy and seeing the joy and delight of the eyes except his soul reaching over here’ – and he^-asws gestured by his^-asws hand to his^-asws throat.

ثُمَّ قَالَ إِنَّهُ إِذَا كَانَ ذَلِكَ وَ احْتُضِرَ حَضَرَهُ رَسُولُ اللَّهِ ص وَ عَلِيٌّ وَ جَبْرَئِيلُ وَ مَلَكُ الْمَوْتِ ع فَيَدْنُو مِنْهُ عَلِيٌّ ع فَيَقُولُ يَا رَسُولَ اللَّهِ إِنَّ هَذَا كَانَ يُحِبُّنَا أَهْلَ الْبَيْتِ فَأَحِبَّهُ وَ يَقُولُ رَسُولُ اللَّهِ ص يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَحِبَّهُ

Then he^-asws said: ‘When it will be that, and he is dying, Rasool-Allah^-saww would present to him, and Ali^-asws and Jibraeel^-as, and the Angel of death, and Ali^-asws would go near him and he^-asws would be saying: ‘O Rasool-Allah^-saww! This one used to love us^-asws, the People^-asws of the Household, so I^-asws love him. And Rasool-Allah^-saww is saying: ‘O Jibraeel^-as! This one used to love Allah^-azwj and His^-azwj Rasool^-saww, and the People^-asws of the Household of His^-azwj Rasool^-saww, so I^-saww love him’.

وَ يَقُولُ جَبْرَئِيلُ لِمَلَكِ الْمَوْتِ إِنَّ هَذَا كَانَ يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَحِبَّهُ وَ ارْفُقْ بِهِ فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ اللَّهِ أَخَذْتَ فَكَاكَ رَقَبَتِكَ أَخَذْتَ أَمَانَ بَرَاءَتِكَ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي الْحَيَاةِ الدُّنْيَا

And Jibraeel^-as is saying to the Angel of death: ‘This one used to love Allah^-azwj, and His^-azwj Rasool^-saww, and the People^-asws of the Household of His^-azwj Rasool^-saww, so I^-as love him, and you^-as be kind with him’. The Angel of death goes near him and is saying: ‘O servant of Allah^-azwj! Shall I liberate your neck? Shall I take a deed of your freedom? You attached with the great Infallibles ^-asws during the life of the world?’’

قَالَ فَيُوَفِّقُهُ اللَّهُ عَزَّ وَ جَلَّ فَيَقُولُ نَعَمْ فَيَقُولُ وَ مَا ذَاكَ فَيَقُولُ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ فَيَقُولُ صَدَقْتَ أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ آمَنَكَ اللَّهُ عَنْهُ‏ وَ أَمَّا الَّذِي كُنْتَ تَرْجُوهُ فَقَدْ أَدْرَكْتَهُ أَبْشِرْ بِالسَّلَفِ الصَّالِحِ مُرَافَقَةِ رَسُولِ اللَّهِ ص وَ عَلِيٍّ وَ فَاطِمَةَ ع

He^-asws said: ‘Allah^-azwj Mighty and Majestic would Harmonise him and he would be saying, ‘Yes’. He would say: ‘And what is that?’ He would say, ‘Wilayah of Ali Bin Abu Talib^-asws’. He would say, ‘You speak the truth. As for that which you were fearing, Allah^-azwj has Secured you from it, and as for that which you were wishing for, you have (now) realised it. Meet the righteous ancestors as friends, Rasool-Allah^-saww, and Ali^-asws, and (Syeda) Fatima^-asws’.

ثُمَّ يَسُلُّ نَفْسَهُ سَلًّا رَفِيقاً ثُمَّ يُنْزَلُ بِكَفَنِهِ مِنَ الْجَنَّةِ وَ حَنُوطِهِ مِنَ الْجَنَّةِ بِمِسْكٍ أَذْفَرَ فَيُكَفَّنُ بِذَلِكَ الْكَفَنِ وَ يُحَنَّطُ بِذَلِكَ الْحَنُوطِ ثُمَّ يُكْسَى حُلَّةً صَفْرَاءَ مِنْ حُلَلِ الْجَنَّةِ فَإِذَا وُضِعَ فِي قَبْرِهِ فَتَحَ اللَّهُ لَهُ بَاباً مِنْ أَبْوَابِ الْجَنَّةِ يَدْخُلُ عَلَيْهِ مِنْ رَوْحِهَا وَ رَيْحَانِهَا ثُمَّ يُفْسَحُ لَهُ عَنْ أَمَامِهِ مَسِيرَةَ شَهْرٍ وَ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ

Then his soul flows and easy flowing, then his shroud descends from the Paradise, and his embalmment from the Paradise with strong musk, and he is enshrouded with that shroud and embalmed with that embalmment, then he is clothed with yellow clothing from the garments of the Paradise. When he is placed in his grave, a door from the doors of Paradise is opened for him and there enter upon him from its aromas and its breezes, then room is made for him from his front of a travel distance of a month, and from his right, and from his left.

ثُمَّ يُقَالُ لَهُ نَمْ نَوْمَةَ الْعَرُوسِ عَلَى فِرَاشِهَا أَبْشِرْ بِرَوْحٍ وَ رَيْحَانٍ وَ جَنَّةِ نَعِيمٍ وَ رَبٍّ غَيْرِ غَضْبَانَ ثُمَّ يَزُورُ آلَ مُحَمَّدٍ فِي جِنَانِ رَضْوَى فَيَأْكُلُ مَعَهُمْ مِنْ طَعَامِهِمْ وَ يَشْرَبُ مَعَهُمْ مِنْ شَرَابِهِمْ وَ يَتَحَدَّثُ مَعَهُمْ فِي مَجَالِسِهِمْ حَتَّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ

Then it is said to him: ‘Sleep a sleep of the newlywed bride upon her bed, and receive aromas and breezes and Garden of Bliss, and a Lord^-azwj not Wrathful. Then he visits the Progeny^-asws of Muhammad^-saww in the Gardens of Pleasure, and he eats with them^-asws from their^-asws meals, and drinks with them^-asws from their^-asws drinks, and he discusses with them^-asws in their^-asws gatherings, until our^-asws Qaim^-asws of the People^-asws of the Household rises.

فَإِذَا قَامَ قَائِمُنَا بَعَثَهُمُ اللَّهُ فَأَقْبَلُوا مَعَهُ يُلَبُّونَ زُمَراً زُمَراً فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ وَ يَضْمَحِلُّ الْمُحِلُّونَ وَ قَلِيلٌ مَا يَكُونُونَ هَلَكَتِ الْمَحَاضِيرُ وَ نَجَا الْمُقَرَّبُونَ مِنْ أَجْلِ ذَلِكَ قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أَنْتَ أَخِي وَ مِيعَادُ مَا بَيْنِي وَ بَيْنَكَ وَادِي السَّلَامِ

When our^-asws Qaim^-asws rises, Allah^-azwj would Send them and they would come with him^-asws gathering as groups and groups. During that, the falsifiers would be suspicious, and innovators would become fewer – and few is what they would be – the lecturers would be destroyed, and the close associates would attain salvation. For that reason, Rasool-Allah^-saww said to Ali^-asws: ‘You^-asws are my^-saww brother^-asws, and an appointment of what is between me^-saww and you^-asws, and the valley of peace’’.

قَالَ وَ إِذَا احْتُضِرَ الْكَافِرُ حَضَرَهُ رَسُولُ اللَّهِ ص وَ عَلِيٌّ وَ جَبْرَئِيلُ وَ مَلَكُ الْمَوْتِ ع فَيَدْنُو مِنْهُ عَلِيٌّ ع فَيَقُولُ يَا رَسُولَ اللَّهِ إِنَّ هَذَا كَانَ يُبْغِضُنَا أَهْلَ الْبَيْتِ فَأَبْغِضْهُ

He^-asws said: ‘And when the Kafir is dying, Rasool-Allah^-saww and Ali^-asws and Jibraeel^-as and the Angel of death present to him, and Ali^-asws goes near him and he^-asws is saying: ‘O Rasool-Allah^-saww! This one used to hate us^-asws the People^-asws of the Household, so I^-asws hate him’.

وَ يَقُولُ رَسُولُ اللَّهِ ص يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُبْغِضُ اللَّهَ‏ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ‏

And Rasool-Allah^-saww is saying: ‘O Jibraeel^-as! This one used to hate Allah^-azwj, and His^-azwj Rasool^-saww, and the People^-asws of the Household of His^-azwj Rasool^-saww, so I^-saww hate him’.

وَ يَقُولُ جَبْرَئِيلُ يَا مَلَكَ الْمَوْتِ إِنَّ هَذَا كَانَ يُبْغِضُ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ وَ أَعْنِفْ عَلَيْهِ

And Jibraeel^-as is saying: ‘O Angel of death! This one used to hate Allah^-azwj, and His^-azwj Rasool^-saww, and the People^-asws of the Household of His^-azwj Rasool^-saww, so I^-as hate him, therefore be violent upon him’.

فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ اللَّهِ أَخَذْتَ فَكَاكَ رِهَانِكَ‏ أَخَذْتَ أَمَانَ بَرَاءَتِكَ مِنَ النَّارِ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي الْحَيَاةِ الدُّنْيَا فَيَقُولُ لَا فَيَقُولُ أَبْشِرْ يَا عَدُوَّ اللَّهِ بِسَخَطِ اللَّهِ عَزَّ وَ جَلَّ وَ عَذَابِهِ وَ النَّارِ أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ نَزَلَ بِكَ

The Angel of death approaches him and he is saying: ‘O servant of Allah^-azwj! Shall I take the pledge of your neck? Shall I seize the deed of your freedom from the Fire? Did you attach with the great Infallibles ^-asws in the life of the world?’ He says, ‘No’. He says: ‘Receive, O servant of Allah^-azwj, the Wrath of Allah^-azwj Mighty and Majestic, and His^-azwj Punishment and the Fire. As for that which you were cautious of, it has descended with you’.

ثُ ثُمَّ يَسُلُّ نَفْسَهُ سَلًّا عَنِيفاً مَّ يُوَكِّلُ بِرُوحِهِ ثَلَاثَمِائَةِ شَيْطَانٍ كُلُّهُمْ يَبْزُقُ فِي وَجْهِهِ وَ يَتَأَذَّى بِرُوحِهِ فَإِذَا وُضِعَ فِي قَبْرِهِ فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ النَّارِ فَيَدْخُلُ عَلَيْهِ مِنْ قَيْحِهَا وَ لَهَبِهَا

Then his soul flows out a violent flowing. Then three hundred satans^-la are allocated with him, all of them^-la shouting in his face, and hurting his soul. When he is placed in his grave, a door from the doors of Hell is opened up for him, and there enter upon him its pus and its flames’’.[205]

52- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع حَدَّثَنِي صَالِحُ بْنُ مِيثَمٍ عَنْ عَبَايَةَ الْأَسَدِيِّ أَنَّهُ سَمِعَ عَلِيّاً ع يَقُولُ وَ اللَّهِ لَا يُبْغِضُنِي عَبْدٌ أَبَداً يَمُوتُ عَلَى بُغْضِي إِلَّا رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يَكْرَهُ وَ لَا يُحِبُّنِي عَبْدٌ أَبَداً فَيَمُوتُ عَلَى حُبِّي إِلَّا رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يُحِبُّ

‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskan, from Abdul Raheem Al Qusayr who said,

‘I said to Abu Ja’far^-asws, ‘Salih Bin Maysam narrated to me, from Abayah Al-Asady, he heard Ali^-asws saying: ‘By Allah^-azwj! No servant would hate me^-asws ever and be dying upon his hatred, except he will see me^-asws during his death where he will abhor it; and no servant would love me^-asws ever and be dying upon my^-asws love except he will see me^-asws during his death, where he will love it’.

فَقَالَ أَبُو جَعْفَرٍ ع نَعَمْ وَ رَسُولُ اللَّهِ ص بِالْيَمِينِ

Abu Ja’far^-asws said: ‘Yes, and Rasool-Allah^-saww on the right’’.[206]

53- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: كَانَ خَطَّابٌ الْجُهَنِيُّ خَلِيطاً لَنَا وَ كَانَ شَدِيدَ النَّصْبِ لِآلِ مُحَمَّدٍ ص‏ وَ كَانَ يَصْحَبُ نَجْدَةَ الْحَرُورِيَّ قَالَ فَدَخَلْتُ عَلَيْهِ أَعُودُهُ لِلْخُلْطَةِ وَ التَّقِيَّةِ فَإِذَا هُوَ مُغْمًى عَلَيْهِ فِي حَدِّ الْمَوْتِ فَسَمِعْتُهُ يَقُولُ مَا لِي وَ لَكَ يَا عَلِيُّ

‘Al-Kafi’ – The number (of reported), from Sahl, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘Khataab Al-Jahny used to mingle with us, and he was of intense hostility to the progeny^-asws of Muhammad^-saww, and he used to accompany Najdah Al-Harwy. I went to him to console him for the mingling and the Taqiyya (dissimulation), and he had faintness upon him at limit of the death, and I heard him saying, ‘What is to me and you^-asws, O Ali^-asws?’

فَأَخْبَرْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَآهُ وَ رَبِّ الْكَعْبَةِ رَآهُ وَ رَبِّ الْكَعْبَةِ رَآهُ وَ رَبِّ الْكَعْبَةِ

I informed Abu Abdullah^-asws with that and Abu Abdullah^-asws said: ‘He saw him^-asws, by the Lord^-azwj of the Kabah! He saw him^-asws, by the Lord^-azwj of the Kabah![207]

54- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ قِيلَ لَهُ أَمَّا مَا كُنْتَ تَحْذَرُ مِنْ هَمِّ الدُّنْيَا وَ حُزْنِهَا فَقَدْ أَمِنْتَ مِنْهُ وَ يُقَالُ لَهُ رَسُولُ اللَّهِ وَ عَلِيٌّ وَ فَاطِمَةُ ع أَمَامَكَ‏

‘Al-Kafi’ – The number (of reporters), from Sahl, from Al Bazanty, from Hamad Bin Usman, from Abdul Hameed Bin Awaz who said,

‘I heard Abu Abdullah^-asws saying: ‘When the soul of one of you reaches this (throat), it is said to him: ‘As for what you were cautious from the worries of the world and its grief, you have been Secured from it’, and it is said to him: ‘Rasool-Allah^-saww, and Ali^-asws, and (Syeda) Fatima^-asws are in front of you’’.[208]

55- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا مَعْنَى قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ وَ أَنْتُمْ حِينَئِذٍ تَنْظُرُونَ‏ الْآيَاتِ

‘The book of Haseen Bin Saeed and ‘al Nawadir’ – Al Nazar, from Yahya Al Halby, from Suleyman Bin Dawood, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘What is the meaning of the Words of Allah^-azwj Blessed and Exalted: So why don’t you, when it reaches the throats [56:83] And at that time you are looking on [56:84] – the Verses.  

قَالَ إِنَّ نَفْسَ الْمُحْتَضَرِ إِذَا بَلَغَتِ الْحُلْقُومَ وَ كَانَ مُؤْمِناً رَأَى مَنْزِلَهُ مِنَ الْجَنَّةِ فَيَقُولُ رُدُّونِي إِلَى الدُّنْيَا حَتَّى أُخْبِرَ أَهْلَهَا بِمَا أَرَى فَيُقَالُ لَهُ لَيْسَ إِلَى ذَلِكَ سَبِيلٌ

He^-asws said: ‘The dying one, when it (soul) reaches the throats, and he was a Momin, would see his house from the Paradise, and he would be saying, ‘Return me to the world until I inform its inhabitants with what I see’. It is said to him, ‘There isn’t a way to that’’.[209]

56- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ الْمُؤْمِنَ إِذَا مَاتَ رَأَى رَسُولَ اللَّهِ ص وَ عَلِيّاً بِحَضْرَتِهِ

‘The book of Haseen Bin Saeed and ‘al Nawadir’ – Hamad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘When a Momin dies, he sees Rasool-Allah^-saww and Ali^-asws in his presence’’. [210]

 

 

[1] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 24 H 1

[2] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 24 H 2

[3] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 24 H 3

[4] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 1

[5] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 2

[6] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 3

[7] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 4

[8] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 5

[9] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 6

[10] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 7

[11] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 8

[12] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 9

[13] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 10

[14] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 25 H 11

[15] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 1 H 1

[16] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 1 H 2

[17] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 1 H 3

[18] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 1 H 4

[19] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 1 H 5

[20] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 1

[21] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 2

[22] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 3

[23] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 4

[24] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 5

[25] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 6

[26] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 7

[27] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 8

[28] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 2 H 9

[29] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 1

[30] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 2

[31] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 3

[32] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 4

[33] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 5

[34] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 6

[35] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 7

[36] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 8

[37] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 9

[38] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 3 H 10

[39] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 1

[40] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 2

[41] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 3

[42] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 4

[43] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 5

[44] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 6

[45] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 7

[46] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 8

[47] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 9

[48] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 10

[49] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 11

[50] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 12

[51] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 13

[52] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 14

[53] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 15

[54] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 16

[55] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 17

[56] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 18

[57] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 19

[58] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 20

[59] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 21

[60] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 22

[61] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 23

[62] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 24

[63] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 25

[64] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 26

[65] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 27

[66] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 28

[67] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 29

[68] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 30

[69] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 31

[70] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 32

[71] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 33

[72] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 34

[73] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 35

[74] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 36

[75] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 37

[76] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 38

[77] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 39

[78] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 40

[79] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 41

[80] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 42

[81] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 43

[82] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 44

[83] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 43

[84] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 4 H 44

[85] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 1

[86] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 2

[87] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 3

[88] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 4

[89] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 5

[90] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 6

[91] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 7

[92] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 8

[93] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 9

[94] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 10

[95] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 11

[96] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 12

[97] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 13

[98] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 14

[99] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 15

[100] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 16

[101] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 17

[102] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 18

[103] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 1

[104] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 2

[105] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 3

[106] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 4

[107] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 5

[108] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 6

[109] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 7

[110] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 8

[111] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 9

[112] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 10

[113] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 11

[114] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 12

[115] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 13

[116] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 14

[117] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 15

[118] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 16

[119] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 17

[120] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 18

[121] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 19

[122] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 20

[123] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 21

[124] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 22

[125] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 23

[126] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 24

[127] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 25

[128] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 26

[129] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 27

[130] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 28

[131] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 29

[132] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 30

[133] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 31

[134] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 32

[135] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 33

[136] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 34

[137] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 35

[138] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 36

[139] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 37

[140] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 38

[141] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 39

[142] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 40

[143] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 41

[144] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 42

[145] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 43

[146] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 44

[147] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 45

[148] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 46

[149] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 47

[150] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 48

[151] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 49

[152] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 50

[153] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 51

[154] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 52

[155] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 1

[156] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 2

[157] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 3

[158] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 4

[159] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 5

[160] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 6

[161] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 7

[162] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 8

[163] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 9

[164] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 10

[165] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 11

[166] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 12

[167] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 13

[168] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 14

[169] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 15

[170] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 16

[171] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 17

[172] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 18

[173] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 19

[174] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 20

[175] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 21

[176] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 22

[177] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 23

[178] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 24

[179] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 25

[180] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 26

[181] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 27

[182] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 28

[183] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 29

[184] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 30

[185] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 31

[186] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 32

[187] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 33

[188] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 34

[189] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 35

[190] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 36

[191] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 37

[192] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 38

[193] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 39

[194] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 40

[195] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 41

[196] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 42

[197] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 43

[198] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 44

[199] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 45

[200] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 46

[201] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 47

[202] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 48

[203] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 49

[204] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 50

[205] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 51

[206] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 52

[207] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 53

[208] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 54

[209] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 55

[210] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 56