Volume 71
Part 1 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
كتاب العشرة
THE BOOK OF RELATIONSHIPS
باب 1 جوامع الحقوق
CHAPTER 1 – A SUMMARY OF RIGHTS
الخصال عَلِيُّ بْنُ أَحْمَدَ بْنِ مُوسَى عَنْ مُحَمَّدٍ الْأَسَدِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْفَزَارِيِّ عَنْ خَيْرَانَ بْنِ دَاهِرٍ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ الْجَبَلِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: هَذِهِ رِسَالَةُ عَلِيِّ بْنِ الْحُسَيْنِ ع إِلَى بَعْضِ أَصْحَابِهِ
(The book) ‘Al-Khisaal’ – Ali Bin Ahmad Bin Musa, from Muhammad Al Asady, from Ja’far Bin Muhammad Bin Malik Al-Fazary, from Khayran Bin Dahir, from Ahmad Bin Ali Bin Suleyman Al Jabaly, from his father, from Muhammad Bin Ali, from Muhammad Bin Fuzeyl, from Abu Hamza Al Sumali who said,
‘This is a letter of Ali-asws Bin Al-Husayn-asws to one of his-asws companions: –
اعْلَمْ أَنَّ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْكَ حُقُوقاً مُحِيطَةً بِكَ فِي كُلِّ حَرَكَةٍ تَحَرَّكْتَهَا أَوْ سَكَنَةٍ سَكَنْتَهَا أَوْ حَالٍ حُلْتَهَا أَوْ مَنْزِلَةٍ نَزَلْتَهَا أَوْ جَارِحَةٍ قَلَبْتَهَا أَوْ آلَةٍ تَصَرَّفْتَ فِيهَا
‘Know that there are rights for Allah-azwj Mighty and Majestic upon you, encompassing you in every movement you make, or a stillness you are still in, or a situation you are in, or a status you are accorded, or an injury you turn in, or a tool you utilise.
فَأَكْبَرُ حُقُوقِ اللَّهِ تَعَالَى عَلَيْكَ مَا أَوْجَبَ عَلَيْكَ لِنَفْسِهِ مِنْ حَقِّهِ الَّذِي هُوَ أَصْلُ الْحُقُوقِ ثُمَّ مَا أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ لِنَفْسِكَ مِنْ قَرْنِكَ إِلَى قَدَمِكَ عَلَى اخْتِلَافِ جَوَارِحِكَ
The greatest of rights of Allah-azwj the Exalted upon you is what He-azwj has Obligated upon you for Himself-azwj, from His-azwj right which is the origin of the rights, then what Allah-azwj Mighty and Majestic has Obligated upon you for yourself, from your head to your feet based upon interchange of your body parts.
فَجَعَلَ عَزَّ وَ جَلَّ لِلِسَانِكَ عَلَيْكَ حَقّاً وَ لِسَمْعِكَ عَلَيْكَ حَقّاً وَ لِبَصَرِكَ عَلَيْكَ حَقّاً وَ لِيَدِكَ عَلَيْكَ حَقّاً وَ لِرِجْلِكَ عَلَيْكَ حَقّاً وَ لِبَطْنِكَ عَلَيْكَ حَقّاً وَ لِفَرْجِكَ عَلَيْكَ حَقّاً فَهَذِهِ الْجَوَارِحُ السَّبْعُ الَّتِي بِهَا تَكُونُ الْأَفْعَالُ
He-azwj Mighty and Majestic has Made a right for your tongue upon you, and a right for your ears upon you, and a right for your eyes upon you, and a right for your hand upon you, and a right for your leg upon you, and a right for your belly upon you, and a right for your private part upon you. So these are seven body parts which the actions happen to be, by these.
ثُمَّ جَعَلَ عَزَّ وَ جَلَّ لِأَفْعَالِكَ عَلَيْكَ حُقُوقاً فَجَعَلَ لِصَلَاتِكَ عَلَيْكَ حَقّاً وَ لِصَوْمِكَ عَلَيْكَ حَقّاً وَ لِصَدَقَتِكَ عَلَيْكَ حَقّاً وَ لِهَدْيِكَ عَلَيْكَ حَقّاً وَ لِأَفْعَالِكَ عَلَيْكَ حُقُوقاً
Then the Mighty and Majesty Made rights for your actions upon you. He-azwj Made a right for your Salat upon you, and a right for your fasting upon you, and a right for your charity upon you, and a right for your (sacrificial) offering upon you, and rights for your (other) actions upon you.
ثُمَّ يُخْرِجُ الْحُقُوقَ مِنْكَ إِلَى غَيْرِكَ مِنْ ذَوِي الْحُقُوقِ عَلَيْكَ فَأَوْجَبُهَا عَلَيْكَ حُقُوقُ أَئِمَّتِكَ ثُمَّ حُقُوقُ رَعِيَّتِكَ ثُمَّ حُقُوقُ رَحِمِكَ فَهَذِهِ حُقُوقٌ يَتَشَعَّبُ مِنْهَا حُقُوقٌ
Then He-azwj Extracted the rights from you to others, from besides the rights upon you. He-azwj Obligated these upon you – rights of your leaders, the rights of your citizens, then rights of your kinship. So these are rights (other) rights branch from these.
فَحُقُوقُ أَئِمَّتِكَ ثَلَاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ سَائِسِكَ بِالسُّلْطَانِ ثُمَّ حَقُّ سَائِسِكَ بِالْعِلْمِ ثُمَّ حَقُّ سَائِسِكَ بِالْمِلْكِ-
The rights of your leaders are three. He-azwj has Obligated upon you, right of your guide (leader) with the authority, then right of your guide (teacher) with the knowledge, then right of your guide (ruler) with the governing.
وَ حُقُوقُ رَعِيَّتِكَ ثَلَاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ رَعِيَّتِكَ بِالسُّلْطَانِ ثُمَّ حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَإِنَّ الْجَاهِلَ رَعِيَّةُ الْعَالِمِ ثُمَّ حَقُّ رَعِيَّتِكَ بِالْمِلْكِ مِنَ الْأَزْوَاجِ وَ مَا مَلَكَتِ الْأَيْمَانُ
And right of your citizens are three. He-azwj has Obligated these upon you, right of your citizen with the authority, then right of your citizen with the knowledge, for the ignorant one is a citizen of the scholar, then right of your citizen with the governing from the spouses and what the right hands possess (slaves).
وَ حُقُوقُ رَحِمِكَ كَثِيرَةٌ مُتَّصِلَةٌ بِقَدْرِ اتِّصَالِ الرَّحِمِ فِي الْقَرَابَةِ وَ أَوْجَبُهَا عَلَيْكَ حَقُّ أُمِّكَ ثُمَّ حَقُّ أَبِيكَ ثُمَّ حَقُّ وُلْدِكَ ثُمَّ حَقُّ أَخِيكَ ثُمَّ الْأَقْرَبُ فَالْأَقْرَبُ وَ الْأَوْلَى فَالْأَولَى
And rights of your kinship are many connected in accordance with the kinship regarding the relationship, and He-azwj has Obligated these upon you, right of your mother, then right of your father, then right of your child, then right of your brother, then relatives, so the closest, and the foremost, so the foremost.
ثُمَّ حَقُّ مَوْلَاكَ الْمُنْعِمِ عَلَيْكَ ثُمَّ حَقُّ مَوْلَاكَ الْجَارِيَةِ نِعْمَتُهُ عَلَيْكَ ثُمَّ حَقُّ ذَوِي الْمَعْرُوفِ لَدَيْكَ ثُمَّ حَقُّ مُؤَذِّنِكَ لِصَلَاتِكَ ثُمَّ حَقُّ إِمَامِكَ فِي صَلَاتِكَ ثُمَّ حَقُّ جَلِيسِكَ ثُمَّ حَقُّ جَارِكَ ثُمَّ حَقُّ صَاحِبِكَ ثُمَّ حَقُّ شَرِيكِكَ ثُمَّ حَقُّ مَالِكَ ثُمَّ حَقُّ غَرِيمِكَ الَّذِي تُطَالِبُهُ ثُمَّ حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ
Then there is a right of your master of the conferring upon you, then a right of your master of the maid he confers upon you, then a right of the ones with an act of kindness to you, then right of your Muezzin for your Salat, then right of your prayer leader regarding your Salat, then right of your gatherer, then right of your neighbour, then right of your companions, then right of your associate, then right of your owner, then right of your debtor whom you seek, then right of your creditor who seeks you.
ثُمَّ حَقُّ خَلِيطِكَ ثُمَّ حَقُّ خَصْمِكَ الْمُدَّعِي عَلَيْكَ ثُمَّ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ ثُمَّ حَقُّ مُسْتَشِيرِكَ ثُمَّ حَقُّ الْمُشِيرِ عَلَيْكَ ثُمَّ حَقُّ مُسْتَنْصِحِكَ ثُمَّ حَقُّ النَّاصِحِ لَكَ ثُمَّ حَقُّ مَنْ هُوَ أَكْبَرُ مِنْكَ ثُمَّ حَقُّ مَنْ هُوَ أَصْغَرُ مِنْكَ ثُمَّ حَقُّ سَائِلِكَ ثُمَّ حَقُّ مَنْ سَأَلْتَهُ
Then right of the one mingling with you, then right of your contender, the claimant upon you, then right of your contender whom you are claiming upon, then right of one you consult, then right of the one consulting you, then right of the one your advisor, then right of the one seeking advice to you, then right of the one who is older than you, then right of the one who is younger than you, then a right of your beggar, then a right of the one who you ask.
ثُمَّ حَقُّ مَنْ جَرَى لَكَ عَلَى يَدَيْهِ مَسَاءَةٌ بِقَوْلٍ أَوْ فِعْلٍ عَنْ تَعَمُّدٍ مِنْهُ أَوْ غَيْرِ تَعَمُّدٍ ثُمَّ حَقُّ أَهْلِ مِلَّتِكَ عَلَيْكَ ثُمَّ حَقُّ أَهْلِ ذِمَّتِكَ ثُمَّ الْحُقُوقُ الْجَارِيَةُ بِقَدْرِ عِلَلِ الْأَحْوَالِ وَ تَصَرُّفِ الْأَسْبَابِ
Then there is a right of the one an offence to you has flowed upon his hands, either by a word or an action, either from a deliberation from him or unintentionally, then a right of the people of your religion upon you, then a right of the people under your responsibility, then the rights of the occurrences in accordance with the reason of the situations, and disposition of the causes.
فَطُوبَى لِمَنْ أَعَانَهُ اللَّهُ عَلَى مَا أَوْجَبَ عَلَيْهِ مِنْ حُقُوقِهِ وَ وَفَّقَهُ لِذَلِكَ وَ سَدَّدَهُ
Beatitude be for the one whom Allah-azwj Assists upon what He-azwj has Obligated upon him of His-azwj rights and Harmonised him to that and Guided him.
فَأَمَّا حَقُّ اللَّهِ الْأَكْبَرُ عَلَيْكَ فَأَنْ تَعْبُدَهُ لَا تُشْرِكَ بِهِ شَيْئاً فَإِذَا فَعَلْتَ ذَلِكَ بِإِخْلَاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ
As for the greatest right of Allah-azwj upon you is that you should worship Him-azwj, not associating anything with Him-azwj. When you were to do that with the sincerity, He-azwj Makes for you upon Himself-azwj to Suffice you the matters of the world and the Hereafter.
وَ حَقُّ نَفْسِكَ عَلَيْكَ أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ فَتُؤَدِّيَ إِلَى لِسَانِكَ حَقَّهُ وَ إِلَى سَمْعِكَ حَقَّهُ وَ إِلَى بَصَرِكَ حَقَّهُ وَ إِلَى يَدِكَ حَقَّهَا وَ إِلَى رِجْلِكَ حَقَّهَا وَ إِلَى بَطْنِكَ حَقَّهُ وَ إِلَى فَرْجِكَ حَقَّهُ وَ تَسْتَعِينَ بِاللَّهِ عَلَى ذَلِكَ
And a right of yourself upon you is that you should utilise it in the obedience of Allah-azwj Mighty and Majestic. So, you should fulfil to your tongue of its right, and to your hearing of its right, and to your sight of its right, and to your hand of its right, and to your leg of its right, and to your belly of its right, and to your private part of its right, and you should seek Assistance of Allah-azwj upon that.
وَ حَقُّ اللِّسَانِ إِكْرَامُهُ عَنِ الْخَنَى وَ تَعْوِيدُهُ الْخَيْرَ وَ تَرْكُ الْفُضُولِ الَّتِي لَا فَائِدَةَ فِيهَا وَ الْبِرُّ بِالنَّاسِ وَ حُسْنُ الْقَوْلِ فِيهِمْ
And a right of the tongue is to honour it to be away from the betrayal and accustom it to the good and neglect the surplus which there is no benefit in it, and the righteousness with the people, and goodly words among them.
وَ حَقُّ السَّمْعِ تَنْزِيهُهُ عَنْ سَمَاعِ الْغِيبَةِ وَ سَمَاعِ مَا لَا يَحِلُّ سَمَاعُهُ
And a right of the hearing is that you remove it from hearing the backbiting and listening to what is not Permissible to hear.
وَ حَقُّ الْبَصَرِ أَنْ تُغْمِضَهُ عَمَّا لَا يَحِلُّ لَكَ وَ تَعْتَبِرَ بِالنَّظَرِ بِهِ
And a right of the sight is that you close it from what is not Permissible for you and take a lesson with the looking by it.
وَ حَقُّ يَدِكَ أَنْ لَا تَبْسُطَهَا إِلَى مَا لَا يَحِلُّ لَكَ
And a right of your hand is that you do not extend it to what is not Permissible for you.
وَ حَقُّ رِجْلَيْكَ أَنْ لَا تَمْشِيَ بِهِمَا إِلَى مَا لَا يَحِلُّ لَكَ فِيهِمَا تَقِفُ عَلَى الصِّرَاطِ فَانْظُرْ أَنْ لَا تَزِلَّ بِكَ فَتَتَرَدَّى فِي النَّارِ
And a right of your legs is that you do not walk with them to what is not Permissible for you regarding what you will be paused by these at the Bridge. Therefore consider that they should not slip with you so you may fall into the Fire.
وَ حَقُّ بَطْنِكَ أَنْ لَا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ وَ لَا تَزِيدَ عَلَى الشِّبَعِ
And a right of your belly is that you do not make it a container of the Prohibited (substances) and do not increase upon the satiation.
وَ حَقُّ فَرْجِكَ أَنْ تُحْصِنَهُ عَنِ الزِّنَاءِ وَ تَحْفَظَهُ مِنْ أَنْ يُنْظَرَ إِلَيْهِ
And a right of your private parts is that you fortify these from the adultery and preserve it from being looked at.
وَ حَقُّ الصَّلَاةِ أَنْ تَعْلَمَ أَنَّهَا وِفَادَةٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَنَّكَ فِيهَا قَائِمٌ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا عَلِمْتَ ذَلِكَ قُمْتَ مَقَامَ الذَّلِيلِ الْحَقِيرِ الرَّاغِبِ الرَّاهِبِ الرَّاجِي الْخَائِفِ الْمُسْتَكِينِ الْمُتَضَرِّعِ الْمُعَظِّمِ لِمَنْ كَانَ بَيْنَ يَدَيْهِ بِالسُّكُونِ وَ الْوَقَارِ وَ تُقْبِلَ عَلَيْهَا بِقَلْبِكَ وَ تُقِيمَهَا بِحُدُودِهَا وَ حُقُوقِهَا
And a right of the Salat is that you know that it is a delegation to Allah-azwj Mighty and Majestic and in it you are standing in front of Allah-azwj Mighty and Majestic. When you know that, you will stand in a position of the humiliated, the belittled, the dreading, the desirous, the hopeful, the fearful, the submissive, the beseeching, the revering to the One-azwj in front of Whom you are, with the calmness, and the dignity, and being attentive upon it with your heart, and you will establish it with its limits, and its rights.
وَ حَقُّ الْحَجِّ أَنْ تَعْلَمَ أَنَّهُ وِفَادَةٌ إِلَى رَبِّكَ وَ فِرَارٌ إِلَيْهِ مِنْ ذُنُوبِكَ وَ بِهِ قَبُولُ تَوْبَتِكَ وَ قَضَاءُ الْفَرْضِ الَّذِي أَوْجَبَهُ اللَّهُ عَلَيْكَ
And a right of Hajj is that you should that it is a delegation to your Lord-azwj and fleeing to Him‑azwj from your sins, and by it your repentance is Accepted, and fulfilling the Imposition which Allah-azwj has Obligated upon you.
وَ حَقُّ الصَّوْمِ أَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللَّهُ عَلَى لِسَانِكَ وَ سَمْعِكَ وَ بَصَرِكَ وَ بَطْنِكَ وَ فَرْجِكَ لِيَسْتُرَكَ بِهِ مِنَ النَّارِ فَإِنْ تَرَكْتَ الصَّوْمَ خَرَقْتَ سِتْرَ اللَّهِ عَلَيْكَ
And a right of the fasting is that you know it is a veil Allah-azwj has Struck upon your tongue, and your hearing, and your sight, and your belly, and your private parts in order for you to curtain by it from the Fire. If you were to neglect the fast, the curtain of Allah-azwj will be torn upon you.
وَ حَقُّ الصَّدَقَةِ أَنْ تَعْلَمَ أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ عَزَّ وَ جَلَّ وَ وَدِيعَتُكَ الَّتِي لَا تَحْتَاجُ إِلَى الْإِشْهَادِ عَلَيْهَا وَ كُنْتَ بِمَا تَسْتَوْدِعُهُ سِرّاً أَوْثَقَ مِنْكَ بِمَا تَسْتَوْدِعُهُ عَلَانِيَةً وَ تَعْلَمَ أَنَّهَا تَدْفَعُ الْبَلَايَا وَ الْأَسْقَامَ عَنْكَ فِي الدُّنْيَا وَ تَدْفَعُ عَنْكَ النَّارَ فِي الْآخِرَةِ
And a right of the charity is that you know it is your hoard in the Presence of your Lord-azwj Mighty and Majestic, and your deposit which is not needy to the testifying upon it, and it is more trusting from you with what you deposit secretly than what you deposit openly, and you should know that it repels the afflictions and the diseases away from you in the world and repels the Fire away from you in the Hereafter.
وَ حَقُّ الْهَدْيِ أَنْ تُرِيدَ بِهِ اللَّهَ عَزَّ وَ جَلَّ وَ لَا تُرِيدَ بِهِ خَلْقَهُ وَ لَا تُرِيدَ بِهِ إِلَّا التَّعَرُّضَ لِرَحْمَةِ اللَّهِ وَ نَجَاةَ رُوحِكَ يَوْمَ تَلْقَاهُ
And a right of the (sacrificial) offering upon you is that you should intend Allah-azwj Mighty and Majestic with it and not intend His-azwj creatures by it, and not intend by it except the exposure to His-azwj Mercy and salvation of your soul on the Day you meet Him-azwj.
وَ حَقُّ السُّلْطَانِ أَنْ تَعْلَمَ أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً وَ أَنَّهُ مُبْتَلًى فِيكَ بِمَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَلَيْكَ مِنَ السُّلْطَانِ وَ أَنَّ عَلَيْكَ أَنْ لَا تَتَعَرَّضَ لِسَخَطِهِ فَتُلْقِيَ بِيَدَيْكَ إِلَى التَّهْلُكَةِ وَ تَكُونَ شَرِيكاً لَهُ فِيمَا يَأْتِي إِلَيْكَ مِنْ سُوءٍ
And a right of the ruler is that you are made to be a Fitna for him and he is being Tried regarding you with what Allah-azwj Mighty and Majestic has Made for him upon you, from the authority, and that upon you is that you do not get exposed to his anger for you will be casting with your own hands to the destruction and you would become an associate for him regarding what he will come to you of evil.
وَ حَقُّ سَائِسِكَ بِالْعِلْمِ التَّعْظِيمُ لَهُ وَ التَّوْقِيرُ لِمَجْلِسِهِ وَ حُسْنُ الِاسْتِمَاعِ إِلَيْهِ وَ الْإِقْبَالُ عَلَيْهِ وَ أَنْ لَا تَرْفَعَ عَلَيْهِ صَوْتَكَ وَ لَا تُجِيبَ أَحَداً يَسْأَلُهُ عَنْ شَيْءٍ حَتَّى يَكُونَ هُوَ الَّذِي يُجِيبُ وَ لَا تُحَدِّثَ فِي مَجْلِسِهِ أَحَداً وَ لَا تَغْتَابَ عِنْدَهُ أَحَداً وَ أَنْ تَدْفَعَ عَنْهُ إِذَا ذُكِرَ عِنْدَكَ بِسُوءٍ وَ أَنْ تَسْتُرَ عُيُوبَهُ وَ تُظْهِرَ مَنَاقِبَهُ وَ لَا تُجَالِسَ لَهُ عَدُوّاً وَ لَا تُعَادِيَ لَهُ وَلِيّاً
And a right of your guide (teacher) with the knowledge is the reverence to him and according the dignity to his gathering, and goodly listening to him, and the facing to him, and you should not raise your voice over him nor should you answer anyone who asks him about anything until he happens to be the one who answers, nor discuss with anyone in his gathering, nor backbite anyone in his presence, and that you should defend him whenever he is mentioned with evil, and you should cover his faults and reveal his virtues, and not get an enemy to sit to him, nor be inimical to a friend of his.
فَإِذَا فَعَلْتَ ذَلِكَ شَهِدَ لَكَ مَلَائِكَةُ اللَّهِ بِأَنَّكَ قَصَدْتَهُ وَ تَعَلَّمْتَ عِلْمَهُ لِلَّهِ جَلَّ اسْمُهُ لَا لِلنَّاسِ
When you were to do that, the Angels of Allah-azwj will testify for you that you had had aimed for him and had learnt his knowledge for Allah-azwj, Majestic is His-azwj Name, not for the people.
فَأَمَّا حَقُّ سَائِسِكَ بِالْمِلْكِ فَأَنْ تُطِيعَهُ وَ لَا تَعْصِيَهُ إِلَّا فِيمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ فَإِنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ
As for a right of your guide (ruler) with the kingdom is that you should obey him and not disobey him except in what Annoys Allah-azwj Mighty and Majestic, for there is no obedience to a created being in disobedience to the Creator.
وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالسُّلْطَانِ فَأَنْ تَعْلَمَ أَنَّهُمْ صَارُوا رَعِيَّتَكَ لِضَعْفِهِمْ وَ قُوَّتِكَ فَيَجِبُ أَنْ تَعْدِلَ فِيهِمْ وَ تَكُونَ لَهُمْ كَالْوَالِدِ الرَّحِيمِ وَ تَغْفِرَ لَهُمْ جَهْلَهُمْ وَ لَا تُعَاجِلَهُمْ بِالْعُقُوبَةِ وَ تَشْكُرَ اللَّهَ عَزَّ وَ جَلَّ عَلَى مَا آتَاكَ مِنَ الْقُوَّةِ عَلَيْهِمْ
And as for a right of your citizen with the authority is that you should know they have become your citizens due to their weakness and your strength. It obligates that you dispense justice among them and be for them like the merciful parent, and forgive their ignorance for them, and not be hasty to them with the punishment, and you should thank Allah-azwj Mighty and Majestic upon what strength He-azwj has Given you upon them.
وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا جَعَلَكَ قَيِّماً لَهُمْ فِيمَا آتَاكَ مِنَ الْعِلْمِ وَ فَتَحَ لَكَ مِنْ خَزَائِنِهِ فَإِنْ أَحْسَنْتَ فِي تَعْلِيمِ النَّاسِ وَ لَمْ تَخْرَقْ بِهِمْ وَ لَمْ تَضْجَرْ عَلَيْهِمْ زَادَكَ اللَّهُ مِنْ فَضْلِهِ
And as for a right of your citizens with the knowledge, you should know that Allah-azwj Mighty and Majestic has rather Made you as a custodian for them regarding what knowledge He-azwj has Given you and has Opened His-azwj treasures (of wisdom) for you. If you were to be good in teaching the people, and do not break them and do not infringe upon them, Allah-azwj will Increase you from His-azwj Grace.
وَ إِنْ أَنْتَ مَنَعْتَ النَّاسَ عِلْمَكَ أَوْ خَرِقْتَ بِهِمْ عِنْدَ طَلَبِهِمُ الْعِلْمَ مِنْكَ كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْلُبَكَ الْعِلْمَ وَ بَهَاءَهُ وَ يُسْقِطَ مِنَ الْقُلُوبِ مَحَلَّكَ
And if you were to prevent the people from your knowledge or infringe with them during their seeking the knowledge from you, there would be a right upon Allah-azwj Mighty and Majestic that He-azwj Confiscates the knowledge and its glory and Drop down your position from the hearts.
وَ أَمَّا حَقُّ الزَّوْجَةِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا لَكَ سَكَناً وَ أُنْساً فَتَعْلَمَ أَنَّ ذَلِكَ نِعْمَةٌ مِنَ اللَّهِ عَلَيْكَ فَتُكْرِمَهَا وَ تَرْفُقَ بِهَا وَ إِنْ كَانَ حَقُّكَ عَلَيْهَا أَوْجَبَ فَإِنَّ لَهَا عَلَيْكَ أَنْ تَرْحَمَهَا لِأَنَّهَا أَسِيرُكَ وَ تُطْعِمَهَا وَ تَكْسُوَهَا وَ إِذَا جَهِلَتْ عَفَوْتَ عَنْهَا
And as for a right of the wife, you should know that Allah-azwj Mighty and Majestic has Made her to be for you as a tranquillity and a comfort. You should know that is a bounty from Allah‑azwj to you, therefore you should honour her and be kind with her, and even though your right upon her is more obligating. Surely for her, upon you, is that you should be merciful to her because she is your captive, and you should feed her and clothe her, and when she is ignorance, you should pardon her.
وَ أَمَّا حَقُّ مَمْلُوكِكَ فَأَنْ تَعْلَمَ أَنَّهُ خَلْقُ رَبِّكَ وَ ابْنُ أَبِيكَ وَ أُمِّكَ وَ لَحْمُكَ وَ دَمُكَ تَمْلِكُهُ- لَا أَنْتَ صَنَعْتَهُ مِنْ دُونِ اللَّهِ وَ لَا خَلَقْتَ شَيْئاً مِنْ جَوَارِحِهِ وَ لَا أَخْرَجْتَ رِزْقاً وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ كَفَاكَ ذَلِكَ ثُمَّ سَخَّرَهُ لَكَ وَ ائْتَمَنَكَ عَلَيْهِ وَ اسْتَوْدَعَكَ إِيَّاهُ لِيَحْفَظَ لَكَ مَا تَأْتِيهِ مِنْ خَيْرٍ إِلَيْهِ
And as for a right of your slave, you should know that he is a creature of your Lord-azwj, and a son of your father (Adam-as) and your mother (Hawwa-as), and your flesh and your blood that you are owning. You did not make him from besides Allah-azwj nor have you created anything from his limbs, nor do you extract sustenance, but Allah-azwj Mighty and Majestic Suffices you of that, then He-azwj has Subdued him to you, and has Entrusted you upon him, and has Deposited him to you for he to preserve for you what you would give him from the goodness.
فَأَحْسِنْ إِلَيْهِ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَ إِنْ كَرِهْتَهُ اسْتَبْدَلْتَ بِهِ وَ لَمْ تُعَذِّبْ خَلْقَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
So be good to him just as Allah-azwj has been Good to you, and if you were to dislike him, replace him, but do not punish a creature of Allah-azwj Mighty and Majestic, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ أُمِّكَ فَأَنْ تَعْلَمَ أَنَّهَا حَمَلَتْكَ حَيْثُ لَا يَحْتَمِلُ أَحَدٌ أَحَداً وَ أَعْطَتْكَ مِنْ ثَمَرَةِ قَلْبِهَا مَا لَا يُعْطِي أَحَدٌ أَحَداً وَ وَقَتْكَ بِجَمِيعِ جَوَارِحِهَا وَ لَمْ تُبَالِ أَنْ تَجُوعَ وَ تُطْعِمَكَ وَ تَعْطَشَ وَ تَسْقِيَكَ وَ تَعْرَى وَ تَكْسُوَكَ وَ تَضْحَى وَ تُظِلَّكَ وَ تَهْجُرَ النَّوْمَ لِأَجْلِكَ وَ وَقَتْكَ الْحَرَّ وَ الْبَرْدَ لِتَكُونَ لَهَا فَإِنَّكَ لَا تُطِيقُ شُكْرَهَا إِلَّا بِعَوْنِ اللَّهِ وَ تَوْفِيقِهِ
And as for a right of your mother, you should know that she had borne you whereby no one bears anyone, and gave you from the fruit of her heart what no one give anyone, and strengthened you with entirety of her limbs, and she did not care if she were hungry and she fed you, and she were thirsty and quenched you, and she was need of clothes and she clothed you, and made sacrifices, and shaded you, and forsake the sleep for your sake, and saved you from the heat and the cold for you to be for her, for you will not be able to thank her except by the Assistance of Allah-azwj and His-azwj Inclination.
وَ أَمَّا حَقُّ أَبِيكَ فَأَنْ تَعْلَمَ أَنَّهُ أَصْلُكَ وَ أَنَّهُ لَوْلَاهُ لَمْ تَكُنْ فَمَهْمَا رَأَيْتَ فِي نَفْسِكَ مِمَّا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ النِّعْمَةِ عَلَيْكَ فِيهِ فَاحْمَدِ اللَّهَ وَ اشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And as for the right of your father, you should know that he is your origin, and had it not been for him, you would not exist. Whatever you see to be within yourself from a bounty which fascinates you, know that your father is the origin of the bounty upon you regarding it. Therefore praise Allah-azwj and then Him-azwj upon a measurement of that, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ وَلَدِكَ فَأَنْ تَعْلَمَ أَنَّهُ مِنْكَ وَ مُضَافٌ إِلَيْكَ فِي عَاجِلِ الدُّنْيَا بِخَيْرِهِ وَ شَرِّهِ وَ أَنَّكَ مَسْئُولٌ عَمَّا وُلِّيتَهُ بِهِ مِنْ حُسْنِ الْأَدَبِ وَ الدَّلَالَةِ عَلَى رَبِّهِ عَزَّ وَ جَلَّ وَ الْمَعُونَةِ لَهُ عَلَى طَاعَتِهِ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مُثَابٌ عَلَى الْإِحْسَانِ إِلَيْهِ مُعَاقَبٌ عَلَى الْإِسَاءَةِ إِلَيْهِ
And as for a right of your child, you should know that he is from you, and an addition to you in the current world with his goodness and his evil, and you will be questioned about what you had been in charge with him, from the good education, and the pointing to his Lord-azwj Mighty and Majestic, and the assistance to him upon obeying Him-azwj. Therefore work regarding his affairs the world of the one who knows that he will be Rewarded upon the goodness to him, punished upon the evil to him.
وَ أَمَّا حَقُّ أَخِيكَ فَأَنْ تَعْلَمَ أَنَّهُ يَدُكَ وَ عِزُّكَ وَ قُوَّتُكَ فَلَا تَتَّخِذْهُ سِلَاحاً عَلَى مَعْصِيَةِ اللَّهِ وَ لَا عُدَّةَ لِلظُّلْمِ لِخَلْقِ اللَّهِ وَ لَا تَدَعْ نُصْرَتَهُ عَلَى عَدُوِّهِ وَ النَّصِيحَةَ لَهُ فَإِنْ أَطَاعَ اللَّهَ وَ إِلَّا فَلْيَكُنِ اللَّهُ أَكْرَمَ عَلَيْكَ مِنْهُ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your brother, you should know that he is your hand, and your honour, and your strength, so do not take him as a weapon upon disobeying Allah-azwj nor as a tool for oppressing the people, nor leave helping him against his enemy, and the good advice to him. Either he obeys Allah-azwj, or else Allah-azwj would be more honourable upon you than him, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ مَوْلَاكَ الْمُنْعِمِ عَلَيْكَ فَأَنْ تَعْلَمَ أَنَّهُ أَنْفَقَ فِيكَ مَالَهُ وَ أَخْرَجَكَ مِنْ ذُلِّ الرِّقِّ وَ وَحْشَتِهِ إِلَى عِزِّ الْحُرِّيَّةِ وَ أُنْسِهَا فَأَطْلَقَكَ مِنْ أَسْرِ الْمَلَكَةِ وَ فَكَّ عَنْكَ قَيْدَ الْعُبُودِيَّةِ وَ أَخْرَجَكَ مِنَ السِّجْنِ وَ مَلَّكَكَ نَفْسَكَ وَ فَرَّغَكَ لِعِبَادَةِ رَبِّكَ وَ تَعْلَمَ أَنَّهُ أَوْلَى الْخَلْقِ بِكَ فِي حَيَاتِكَ وَ مَوْتِكَ وَ أَنَّ نُصْرَتَهُ عَلَيْكَ وَاجِبَةٌ بِنَفْسِكَ وَ مَا احْتَاجَ إِلَيْهِ مِنْكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your master, the benefactor upon you, you should know that he spends his wealth regarding you and extracts you from the disgrace of the slavery and loneliness to the honour of freedom and its comfort. So he liberates you from captivity of the slavery and removes from you the shackles of servitude, and extracts you from the prison, and owns you himself, and frees you for worship of your Lord-azwj. And know that he is the foremost of the people with you during regarding your life and your death, and that his help upon you is obligatory with yourself and what he is needy to than you are, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ مَوْلَاكَ الَّذِي أَنْعَمْتَ عَلَيْهِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ عِتْقَكَ لَهُ وَسِيلَةً إِلَيْهِ وَ حِجَاباً لَكَ مِنَ النَّارِ وَ أَنَّ ثَوَابَكَ فِي الْعَاجِلِ مِيرَاثُهُ إِذَا لَمْ يَكُنْ لَهُ رَحِمٌ مُكَافَاةً بِمَا أَنْفَقْتَ مِنْ مَالِكَ وَ فِي الْآجِلِ الْجَنَّةُ
And as for a right of your slave which you are conferring upon, you should know that Allah‑azwj Mighty and Majestic has Made your liberating him as a means to Him-azwj and a veil for you from the Fire, and that your Rewards in the current of his inheritance when there does not happen to be a kindred for him as a sufficing with what you have spent from your wealth, and in the future, it is the Paradise.
وَ أَمَّا حَقُّ ذِي الْمَعْرُوفِ عَلَيْكَ فَأَنْ تَشْكُرَهُ وَ تَذْكُرَ مَعْرُوفَهُ وَ تَكْسِبَهُ الْمَقَالَةَ الْحَسَنَةَ وَ تُخْلِصَ لَهُ الدُّعَاءَ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرّاً وَ عَلَانِيَةً ثُمَّ إِنْ قَدَرْتَ عَلَى مُكَافَاتِهِ يَوْماً كَافَأْتَهُ
And as for a right of the one with an act of kindness upon you is that you should thank him and mention his act of kindness, and earn the goodly words for him, and be sincere to him of the supplication regarding what is between you and Allah-azwj Mighty and Majestic. When you were to do that, you would have thanked him secretly and openly. Then if you are able upon sufficing (reciprocating) him one day, suffice him.
وَ حَقُّ الْمُؤَذِّنِ أَنْ تَعْلَمَ أَنَّهُ مُذَكِّرٌ لَكَ رَبَّكَ عَزَّ وَ جَلَّ وَ دَاعٍ لَكَ إِلَى حَظِّكَ وَ عَوْنِكَ عَلَى قَضَاءِ فَرْضِ اللَّهِ عَلَيْكَ فَاشْكُرْهُ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إِلَيْكَ:
And a right of the Muezzin, you should know that he is a reminder for you of your Lord-azwj Mighty and Majestic and a caller to you to your share, and your assistant upon fulfilling an Imposition of Allah-azwj upon you. Therefore thank him upon that, your thanking to the good doer to you.
وَ حَقُّ إِمَامِكَ فِي صَلَاتِكَ فَأَنْ تَعْلَمَ أَنَّهُ تَقَلَّدَ السِّفَارَةَ فِيمَا بَيْنَكَ وَ بَيْنَ رَبِّكَ عَزَّ وَ جَلَّ وَ تَكَلَّمَ عَنْكَ وَ لَمْ تَتَكَلَّمْ عَنْهُ وَ دَعَا لَكَ وَ لَمْ تَدْعُ لَهُ وَ كَفَاكَ هَوْلَ الْمُقَامِ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ كَانَ نَقْصٌ كَانَ بِهِ دُونَكَ وَ إِنْ كَانَ تَمَاماً كُنْتَ شَرِيكَهُ وَ لَمْ يَكُنْ لَهُ عَلَيْكَ فَضْلٌ فَوَقَى نَفْسَكَ بِنَفْسِهِ وَ صَلَاتَكَ بِصَلَاتِهِ فَتَشْكُرُ لَهُ عَلَى قَدْرِ ذَلِكَ
And a right of your prayer leader in your Salat is that you should know he is collared the ambassadorship regarding what is between you and your Lord-azwj Mighty and Majestic and is talking on your behalf and is not talking on his behalf, and he is supplicating for you, and you are not supplicating for him, and he is sufficing you of the might of the position in front of Allah-azwj Mighty and Majestic. If he were to be deficient, he would be with it besides you, and if he were to be complete, you would be his associate, and there does not happen for be a merit for him above you. So save yourself through his self, and your Salat through his Salat. Be thankful to him upon a measurement of that.
وَ أَمَّا حَقُّ جَلِيسِكَ فَأَنْ تُلِينَ لَهُ جَانِبَكَ وَ تُنْصِفَهُ فِي مُجَارَاةِ اللَّفْظِ وَ لَا تَقُومَ مِنْ مَجْلِسِكَ إِلَّا بِإِذْنِهِ وَ مَنْ يَجْلِسُ إِلَيْكَ يَجُوزُ لَهُ الْقِيَامُ عَنْكَ بِغَيْرِ إِذْنِهِ وَ تَنْسَى زَلَّاتِهِ وَ تَحْفَظَ خَيْرَاتِهِ وَ لَا تُسْمِعَهُ إِلَّا خَيْراً
And as for a right of your gatherer, you should soften your side to him and be fair to him in the flow of words, and do not stand from your seat except by his permission, and the one who sits to you, his standing from you is allowed for him without his permission, and you should forget his slips, and preserve his goodness and do not name him except with goodness.
وَ أَمَّا حَقُّ جَارِكَ فَحِفْظُهُ غَائِباً وَ إِكْرَامُهُ شَاهِداً وَ نُصْرَتُهُ إِذَا كَانَ مَظْلُوماً وَ لَا تَتَبَّعْ لَهُ عَوْرَةً فَإِنْ عَلِمْتَ عَلَيْهِ سُوءاً سَتَرْتَهُ عَلَيْهِ وَ إِنْ عَلِمْتَ أَنَّهُ يَقْبَلُ نَصِيحَتَكَ نَصَحْتَهُ فِيمَا بَيْنَكَ وَ بَيْنَهُ وَ لَا تُسْلِمْهُ عِنْدَ شَدِيدَةٍ وَ تُقِيلُ عَثْرَتَهُ وَ تَغْفِرُ ذَنْبَهُ وَ تُعَاشِرُهُ مُعَاشَرَةً كَرِيمَةً وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your neighbour, protect him in absence and honour him in presence, and help him if he were to be oppressed, and do not pursue an exposure to him. If you were to know an evil upon, cover it upon him, and if you were to know he will be accepting your advice, advise him regarding what is between you and him, and do not yield him during hardships, and minimise his stumbles, and forgive his sins (wrong doings), and accompany him in an honourable companionship, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الصَّاحِبِ فَأَنْ تَصْحَبَهُ بِالتَّفَضُّلِ وَ الْإِنْصَافِ وَ تُكْرِمَهُ كَمَا يُكْرِمُكَ وَ لَا تَدَعُهُ يَسْبِقُ إِلَى مَكْرُمَةٍ فَإِنْ سَبَقَ كَافَأْتَهُ وَ تَوَدَّهُ كَمَا يَوَدُّكَ وَ تَزْجُرَهُ عَمَّا يَهُمُّ بِهِ مِنْ مَعْصِيَةٍ وَ كُنْ عَلَيْهِ رَحْمَةً وَ لَا تَكُنْ عَلَيْهِ عَذَاباً وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the companion, is that you should accompany him with the grace, and the fairness, and you should honour him like what he honours you, and do not leave him to precede to an honouring. If he has preceded, then suffice (reciprocate) him, and be cordial to him just as he is cordial to you and rebuke him from what act of disobedience he may be thinking of and be merciful to him and do not be a torment upon him, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الشَّرِيكِ فَإِنْ غَابَ كَفَيْتَهُ وَ إِنْ حَضَرَ رَعَيْتَهُ وَ لَا تَحْكُمْ دُونَ حُكْمِهِ وَ لَا تَعْمَلْ بِرَأْيِكَ دُونَ مُنَاظَرَتِهِ وَ تَحْفَظُ عَلَيْهِ مَالَهُ وَ لَا تَخُونُهُ فِيمَا عَزَّ أَوْ هَانَ مِنْ أَمْرِهِ فَإِنَّ يَدَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى أَيْدِي الشَّرِيكَيْنِ مَا لَمْ يَتَخَاوَنَا وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the partner (associate), if he were to be absent, suffice him, and if he is present, take care of him, and do not decide with other than his decision, and do not act by your opinion without a debate, and protect his wealth for him, and do not betray him regarding what is might or weak from his affairs, for the Hand of Allah-azwj Blessed and Exalted is upon the hands of the associates for as long as they do not betray, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ مَالِكَ فَأَنْ لَا تَأْخُذَهُ إِلَّا مِنْ حِلِّهِ وَ لَا تُنْفِقَهُ إِلَّا فِي وَجْهِهِ وَ لَا تُؤْثِرَ بِهِ عَلَى نَفْسِكَ مَنْ لَا يَحْمَدُكَ فَاعْمَلْ فِيهِ بِطَاعَةِ رَبِّكَ وَ لَا تَبْخَلْ بِهِ فَتَبُوءَ بِالْحَسْرَةِ وَ النَّدَامَةِ مَعَ التَّبِعَةِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your wealth, you should not take it except from its Permissible means, nor spend it except in its (Permissible) aspect, nor prefer with it upon yourself someone who will not praise (thank) you. Work with it in obedience of your Lord-azwj and do not be miserly with it for it will lead you to the remorse and the regret along with the exhaustion, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ فَإِنْ كُنْتَ مُوسِراً أَعْطَيْتَهُ وَ إِنْ كُنْتَ مُعْسِراً أَرْضَيْتَهُ بِحُسْنِ الْقَوْلِ وَ رَدَدْتَهُ عَنْ نَفْسِكَ رَدّاً لَطِيفاً
And as for a right of your creditor who demands you, if you were to be affluent, give it to him, and if you were to be bankrupt, satisfy him with the goodly word and return him from yourself with a subtle returning.
وَ حَقُّ الْخَلِيطِ أَنْ لَا تَغُرَّهُ وَ لَا تَغُشَّهُ وَ لَا تَخْدَعَهُ وَ تَتَّقِيَ اللَّهَ تَبَارَكَ وَ تَعَالَى فِي أَمْرِهِ
And a right of one mingling with you is that you should neither defraud him, nor cheat him, nor deceive him, and fear Allah-azwj Blessed and Exalted regarding his affairs.
وَ حَقُّ الْخَصْمِ الْمُدَّعِي عَلَيْكَ فَإِنْ كَانَ مَا يَدَّعِي عَلَيْكَ حَقّاً كُنْتَ شَاهِدَهُ عَلَى نَفْسِكَ وَ لَمْ تَظْلِمْهُ وَ أَوْفَيْتَهُ حَقَّهُ وَ إِنْ كَانَ مَا يَدَّعِي بِهِ بَاطِلًا رَفَقْتَ بِهِ وَ لَمْ تَأْتِ فِي أَمْرِهِ غَيْرَ الرِّفْقِ وَ لَمْ تُسْخِطْ رَبَّكَ فِي أَمْرِهِ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And a right of the contender, the claimant upon you, if what he is claiming upon you were to be true, you should be his witness against yourself, and do not oppress him, and fulfil his right, and if what he is claiming with upon you were to be false, be kind with him and do not deal in his matter with other than the kindness, and do not Dissatisfy your Lord-azwj regarding his matter, and there is no strength except with Allah-azwj.
وَ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ إِنْ كُنْتَ مُحِقّاً فِي دَعْوَاكَ أَجْمَلْتَ مُقَاوَلَتَهُ وَ لَمْ تَجْحَدْ حَقَّهُ وَ إِنْ كُنْتَ مُبْطِلًا فِي دَعْوَاكَ اتَّقَيْتَ اللَّهَ عَزَّ وَ جَلَّ وَ تُبْتَ إِلَيْهِ وَ تَرَكْتَ الدَّعْوَى
And a right of your contender, the one you are claiming upon, if you were to be rightful regarding your claim, beautify your dealing and do not reject his right, and if you were to be false in your claim, fear Allah-azwj Mighty and Majestic and repent to Him-azwj, and leave the claim.
وَ حَقُّ الْمُسْتَشِيرِ إِنْ عَلِمْتَ أَن لَهُ رَأْياً أَشَرْتَ عَلَيْهِ وَ إِنْ لَمْ تَعْلَمْ أَرْشَدْتَهُ إِلَى مَنْ يَعْلَمُ وَ حَقُّ الْمُشِيرِ عَلَيْكَ أَنْ لَا تَتَّهِمَهُ فِيمَا لَا يُوَافِقُكَ مِنْ رَأْيِهِ وَ إِنْ وَافَقَكَ حَمِدْتَ اللَّهَ عَزَّ وَ جَلَّ
And a right of the consultee is that if you were to know that there is an opinion for him, indicate upon it, and if you do not know, guide him to the one who knows, and a right of the consulter to you is that you should not accuse him regarding what is not compatible with you from his opinions, and if it were to be compatible, praise Allah-azwj Mighty and Majestic.
وَ حَقُّ الْمُسْتَنْصِحِ أَنْ تُؤَدِّيَ إِلَيْهِ النَّصِيحَةَ وَ لْيَكُنْ مَذْهَبُكَ الرَّحْمَةَ لَهُ وَ الرِّفْقَ بِهِ
And a right of them seeker of advice is that you should fulfil the advice to him and let your doctrine be the mercy to him and the kindness with him.
وَ حَقُّ النَّاصِحِ أَنْ تُلِينَ لَهُ جَنَاحَكَ وَ تُصْغِيَ إِلَيْهِ بِسَمْعِكَ فَإِنْ أَتَى بِالصَّوَابِ حَمِدْتَ اللَّهَ عَزَّ وَ جَلَّ وَ إِنْ لَمْ يُوَافِقْ رَحِمْتَهُ وَ لَمْ تَتَّهِمْهُ وَ عَلِمْتَ أَنَّهُ أَخْطَأَ وَ لَمْ تُؤَاخِذْهُ بِذَلِكَ إِلَّا أَنْ يَكُونَ مُسْتَحِقّاً لِلتُّهَمَةِ فَلَا تَعْبَأْ بِشَيْءٍ مِنْ أَمْرِهِ عَلَى حَالٍ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And a right of the adviser is that you should soften your wings to him and listen intently to him with your ears. If he comes with the correctness, praise Allah-azwj Mighty and Majestic, and if he is no compatible, be merciful to him, and do not accuse him, and know that he has erred and do not seize him with that, except if he happens to be deserving of the accusation, then do not toil with anything from his matters upon any situation, and there is no strength except with Allah-azwj.
وَ حَقُّ الْكَبِيرِ تَوْقِيرُهُ لِسِنِّهِ وَ إِجْلَالُهُ لِتَقَدُّمِهِ فِي الْإِسْلَامِ قَبْلَكَ وَ تَرْكُ مُقَابَلَتِهِ عِنْدَ الْخِصَامِ وَ لَا تَسْبِقْهُ إِلَى طَرِيقٍ وَ لَا تَتَقَدَّمْهُ وَ لَا تَسْتَجْهِلْهُ وَ إِنْ جَهِلَ عَلَيْكَ احْتَمَلْتَهُ وَ أَكْرَمْتَهُ لِحَقِّ الْإِسْلَامِ وَ حُرْمَتِهِ
And a right of the elder is that you should accord him dignity due to his age and revere him due to his being ahead in Al-Islam before you, and leave the duelling during the dispute, and do not precede him to a road, nor be in front of him, nor deem him to be ignorant and even if he were to be ignorant to you. Tolerate him and honour him due to the right of Al-Islam and its sanctity.
وَ حَقُّ الصَّغِيرِ رَحْمَتُهُ فِي تَعْلِيمِهِ وَ الْعَفْوُ عَنْهُ وَ السَّتْرُ عَلَيْهِ وَ الرِّفْقُ بِهِ وَ الْمَعُونَةُ لَهُ
And a right of the young is you should teach him, and pardon him, and cover upon him, and the kindness with him, and the assistance to him.
وَ حَقُّ السَّائِلِ إِعْطَاؤُهُ عَلَى قَدْرِ حَاجَتِهِ وَ حَقُّ الْمَسْئُولِ إِنْ أَعْطَى فَاقْبَلْ مِنْهُ بِالشُّكْرِ وَ الْمَعْرِفَةِ بِفَضْلِهِ وَ إِنْ مَنَعَ فَاقْبَلْ عُذْرَهُ
And a right of the beggar is that you give him in accordance with his need, and a right of the one begged is that if he is given, he should be faced from him with the thanks and the recognition of his grace, and if he prevents, his excuse should be accepted.
وَ حَقُّ مَنْ سَرَّكَ اللَّهُ تَعَالَى بِهِ أَنْ تَحْمَدَ اللَّهَ عَزَّ وَ جَلَّ أَوَّلًا ثُمَّ تَشْكُرَهُ
And a right of the one whom Allah-azwj the Exalted has cheered you through him is that you should praise Allah-azwj Mighty and Majestic firstly, then thank him.
وَ حَقُّ مَنْ سَاءَكَ أَنْ تَعْفُوَ عَنْهُ وَ إِنْ عَلِمْتَ أَنَّ الْعَفْوَ يَضُرُّ انْتَصَرْتَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولئِكَ ما عَلَيْهِمْ مِنْ سَبِيلٍ
And a right of the one who offends you is that you should pardon him, and even if you were to know that the pardoning is harmful, you will have won. Allah-azwj Blessed and Exalted Said: And the one who triumphs after having been oppressed, so those ones, they is no way (to blame) upon them [42:41].
وَ حَقُّ أَهْلِ مِلَّتِكَ إِضْمَارُ السَّلَامَةِ لَهُمْ وَ الرَّحْمَةُ لَهُمْ وَ الرِّفْقُ بِمُسِيئِهِمْ وَ تَأَلُّفُهُمْ وَ اسْتِصْلَاحُهُمْ وَ شُكْرُ مُحْسِنِهِمْ وَ كَفُّ الْأَذَى عَنْهُمْ وَ تُحِبُّ لَهُمْ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ
And a right of the people of your religion is making the safety to be for them, and the mercy to them, and the kindness at their offences, and uniting them, and reconciling them, and thanking their good doers, and restrain the harm from them, and loving for them what you love for yourself, and disliking for them what you dislike for yourself.
وَ أَنْ تَكُونَ شُيُوخُهُمْ بِمَنْزِلَةِ أَبِيكَ وَ شَبَابُهُمْ بِمَنْزِلَةِ إِخْوَتِكَ وَ عَجَائِزُهُمْ بِمَنْزِلَةِ أُمِّكَ وَ الصِّغَارُ بِمَنْزِلَةِ أَوْلَادِكَ
And that you should make their elders to be at the status of your father, and their youth at the status of your brothers, and their old women at the status of your mother, and the young ones at the status of your children.
وَ حَقُّ الذِّمَّةِ أَنْ تَقْبَلَ مِنْهُمْ مَا قَبِلَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُمْ وَ لَا تَظْلِمَهُمْ مَا وَفَوْا لِلَّهِ عَزَّ وَ جَلَّ بِعَهْدِهِ.
And a right of the one under responsibility is that you should accept from them what Allah‑azwj Mighty and Majestic Accepts from them, and not oppress them for as long as they’re loyal to Allah-azwj Mighty and Majestic with His-azwj Covenant’’.[1]
لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ عَنِ الثُّمَالِيِّ عَنْ سَيِّدِ الْعَابِدِينَ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: حَقُّ نَفْسِكَ عَلَيْكَ أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ حَقُّ اللِّسَانِ إِكْرَامُهُ عَنِ الْخَنَى إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Asady, from Al Barmakky, from Abdullah Bin Ahmad, from Ismail Bin Al Fazl, from Al Sumali,
‘From chief of the worshippers Ali-asws Bin Al-Husayn-asws having said: ‘A right of yourself upon you is that you should utilise it in obedience of Allah-azwj Mighty and Majestic, and a right of the tongue is to honour is to be away from the betrayal’ – up to the end of the Hadeeth’’.[2]
(The book) ‘Tuhaf Al Uqool’ –
‘A letter of Ali-asws Bin Al-Husayn-asws well known as ‘The letter of rights’ –
2- ف، تحف العقول رِسَالَةُ عَلِيِّ بْنِ الْحُسَيْنِ ع الْمَعْرُوفَةُ بِرِسَالَةِ الْحُقُوقِ اعْلَمْ رَحِمَكَ اللَّهُ أَنَّ لِلَّهِ عَلَيْكَ حُقُوقاً مُحِيطَةً بِكَ فِي كُلِّ حَرَكَةٍ حركتها [تَحَرَّكْتَهَا] أَوْ سَكَنَةٍ سَكَنْتَهَا أَوْ مَنْزِلَةٍ نَزَلْتَهَا أَوْ جَارِحَةٍ قَلَبْتَهَا أَوْ آلَةٍ تَصَرَّفْتَ بِهَا بَعْضُهَا أَكْبَرُ مِنْ بَعْضٍ
‘Know, may Allah-azwj have Mercy on you, that there are rights for Allah-azwj upon you, encompassing you in every movement you make, or a stillness you are still in, or a status you are accorded, of a limb you use, or a tool you utilise with. Some of these are bigger than some.
وَ أَكْبَرُ حُقُوقِ اللَّهِ عَلَيْكَ مَا أَوْجَبَهُ لِنَفْسِهِ تَبَارَكَ وَ تَعَالَى مِنْ حَقِّهِ الَّذِي هُوَ أَصْلُ الْحُقُوقِ وَ مِنْهُ تَفَرَّعَ ثُمَّ مَا أَوْجَبَهُ عَلَيْكَ لِنَفْسِكَ مِنْ قَرْنِكَ إِلَى قَدَمِكَ عَلَى اخْتِلَافِ جَوَارِحِكَ
And the greatest rights of Allah-azwj upon you is what He-azwj, Blessed and Exalted, has Obligated for Himself-azwj of His-azwj right, which is the origin of the rights, and there are branches from it. Then, what He-azwj has Obligated upon you for Himself, from your head to your feet, upon the interchange of your limbs.
فَجَعَلَ لِبَصَرِكَ عَلَيْكَ حَقّاً وَ لِسَمْعِكَ عَلَيْكَ حَقّاً وَ لِلِسَانِكَ عَلَيْكَ حَقّاً وَ لِيَدِكَ عَلَيْكَ حَقّاً وَ لِرِجْلِكَ عَلَيْكَ حَقّاً وَ لِبَطْنِكَ عَلَيْكَ حَقّاً وَ لِفَرْجِكَ عَلَيْكَ حَقّاً فَهَذِهِ الْجَوَارِحُ السَّبْعُ الَّتِي بِهَا تَكُونُ الْأَفْعَالُ
He-azwj has Made a right for your sight upon you, and a right for your hearing upon you, and a right for your tongue upon you, and a right for your hand upon you, and a right for your leg upon you, and a right for your belly upon you, and a right for your private parts upon you. So these are the seven body parts by which the actions take place.
ثُمَّ جَعَلَ عَزَّ وَ جَلَّ لِأَفْعَالِكَ حُقُوقاً فَجَعَلَ لِصَلَاتِكَ عَلَيْكَ حَقّاً وَ لِصَوْمِكَ عَلَيْكَ حَقّاً وَ لِصَدَقَتِكَ عَلَيْكَ حَقّاً وَ لِهَدْيِكَ عَلَيْكَ حَقّاً وَ لِأَفْعَالِكَ عَلَيْكَ حَقّاً
Then the Mighty and Majestic Make rights for your actions, so He-azwj Made a right for your Salat upon you, and a right for your fasting upon you, and a right for your charity upon you, and a right for your (sacrificial) offering upon you, and a right for your actions upon them.
ثُمَّ تَخْرُجُ الْحُقُوقُ مِنْكَ إِلَى غَيْرِكَ مِنْ ذَوِي الْحُقُوقِ الْوَاجِبَةِ عَلَيْكَ وَ أَوْجَبُهَا عَلَيْكَ حَقّاً أَئِمَّتُكَ ثُمَّ حُقُوقُ رَعِيَّتِكَ ثُمَّ حُقُوقُ رَحِمِكَ فَهَذِهِ حُقُوقٌ يَتَشَعَّبُ مِنْهَا حُقُوقٌ
Then He-azwj Extracted the rights from you to others, from the ones of the obligatory rights upon you, and He-azwj Obligated a right of your leaders upon you, then rights of your citizens upon you, then right of your kindred. So these are rights from which rights branch out.
فَحُقُوقُ أَئِمَّتِكَ ثَلَاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ سَائِسِكَ بِالسُّلْطَانِ ثُمَّ حَقُّ سَائِسِكَ بِالْعِلْمِ ثُمَّ حَقُّ سَائِسِكَ بِالْمِلْكِ وَ كُلُّ سَائِسٍ إِمَامٌ
The rights of your leaders are three. He-azwj has Obligated upon you – right of your leader with the authority, then right of your leader with the knowledge, then right of your leader with the ownership, and every leader is an imam.
وَ حُقُوقُ رَعِيَّتِكَ ثَلَاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ رَعِيَّتِكَ بِالسُّلْطَانِ ثُمَّ حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَإِنَّ الْجَاهِلَ رَعِيَّةُ الْعَالِمِ وَ حَقُّ رَعِيَّتِكَ بِالْمِلْكِ مِنَ الْأَزْوَاجِ وَ مَا مَلَكْتَ مِنَ الْأَيْمَانِ
And rights of your citizens are three. He-azwj has Obligated these upon you – right of your citizen with the authority, then right of your citizen with the knowledge, for the ignorant one is a citizen of the knowledgeable one, and right of your citizen with the ownership, from the spouses, and whatever is possessed from the right hands (slaves and maids).
وَ حُقُوقُ رَحِمِكَ كَثِيرَةٌ مُتَّصِلَةٌ بِقَدْرِ اتِّصَالِ الرَّحِمِ فِي الْقَرَابَةِ فَأَوْجَبُهَا عَلَيْكَ حَقُّ أُمِّكَ ثُمَّ حَقُّ أَبِيكَ ثُمَّ حَقُّ وُلْدِكَ ثُمَّ حَقُّ أَخِيكَ ثُمَّ الْأَقْرَبُ فَالْأَقْرَبُ وَ الْأَوَّلُ فَالْأَوَّلُ
And rights of your kinship are many, connected in accordance with the connection of the kinship in the relationship. He-azwj has Obligated upon you right of your mother, then right of your father, then right of your children, then right of your brother, then closest of the relatives, and foremost of the foremost ones.
ثُمَّ حَقُّ مَوْلَاكَ الْمُنْعِمِ عَلَيْكَ ثُمَّ حَقُّ مَوْلَاكَ الْجَارِي نِعْمَتُهُ عَلَيْكَ ثُمَّ حَقُّ ذِي الْمَعْرُوفِ لَدَيْكَ ثُمَّ حَقُّ مُؤَذِّنِكَ بِالصَّلَاةِ ثُمَّ حَقُّ إِمَامِكَ فِي صَلَاتِكَ ثُمَّ حَقُّ جَلِيسِكَ ثُمَّ حَقُّ جَارِكَ ثُمَّ حَقُّ صَاحِبِكَ ثُمَّ حَقُّ شَرِيكِكَ ثُمَّ حَقُّ مَالِكَ ثُمَّ حَقُّ غَرِيمِكَ الَّذِي تُطَالِبُهُ ثُمَّ حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ ثُمَّ حَقُّ خَلِيطِكَ
The there is a right of your master, the benefactor upon you, then right of your master, the flower of his bounties upon you, then right of the one with the act of kindness to you, then right of your Muezzin with the Salat, then right of your prayer leader in your Salat, then right of your gatherer, then right of your neighbour, then right of your companion, then right of your partner, then right of your owner, then right of your creditor who seeks (demands) you, then right of your debtor whom you seek (demand), then right of your associate.
ثُمَّ حَقُّ خَصْمِكَ الْمُدَّعِي عَلَيْكَ ثُمَّ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ ثُمَّ حَقُّ مُسْتَشِيرِكَ ثُمَّ حَقُّ الْمُشِيرِ عَلَيْكَ ثُمَّ حَقُّ مُسْتَنْصِحِكَ ثُمَّ حَقُّ النَّاصِحِ لَكَ ثُمَّ حَقُّ مَنْ هُوَ أَكْبَرُ مِنْكَ ثُمَّ حَقُّ مَنْ هُوَ أَصْغَرُ مِنْكَ
Then there is a right of your contender, the claimant upon you, then a right of your contender whom you are claiming upon, then right of your consultant, then a right of the one who give you counsel, then right of one whose advice you seek, then a right of the one seeking your advice, then right of the one who is older than you, then right of the one who is younger than you.
ثُمَّ حَقُّ سَائِلِكَ ثُمَّ حَقُّ مَنْ سَأَلْتَهُ ثُمَّ حَقُّ مَنْ جَرَى لَكَ عَلَى يَدَيْهِ مَسَاءَةٌ بِقَوْلٍ أَوْ فِعْلٍ أَوْ مَسَرَّةٌ بِذَلِكَ بِقَوْلٍ أَوْ فِعْلٍ عَنْ تَعَمُّدٍ مِنْهُ أَوْ غَيْرِ تَعَمُّدٍ مِنْهُ ثُمَّ حَقُّ أَهْلِ مِلَّتِكَ عَامَّةً ثُمَّ حَقُّ أَهْلِ الذِّمَّةِ
Then a right of the one who begs you, then a right of the one you beg, then a right of the one an offense has flowed to you upon his hands, either by word or action, or he is pleased with that by word or action, either intentionally from him or unintentionally from him, then a right of the people of your religion, the generality, then a right of the people under the responsibility.
ثُمَّ الْحُقُوقُ الْحَادِثَةُ بِقَدْرِ عِلَلِ الْأَحْوَالِ وَ تَصَرُّفِ الْأَسْبَابِ فَطُوبَى لِمَنْ أَعَانَهُ اللَّهُ عَلَى قَضَاءِ مَا أَوْجَبَ عَلَيْهِ مِنْ حُقُوقِهِ وَ وَفَّقَهُ وَ سَدَّدَهُ
Then there are rights of the newly occurring events in accordance with the reasons of the situations and interchanging of the causes. Therefore, beatitude be for the one whom Allah‑azwj Assists upon fulfilling what He-azwj has Obligated upon him of His-azwj right, and Harmonises him, and Guides him.
فَأَمَّا حَقُّ اللَّهِ الْأَكْبَرُ فَأَنَّكَ تَعْبُدُهُ لَا تُشْرِكُ بِهِ شَيْئاً فَإِذَا فَعَلْتَ ذَلِكَ بِإِخْلَاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ وَ يَحْفَظَ لَكَ مَا تُحِبُّ مِنْهَا
As for the greatest right of Allah-azwj, you should worship Him-azwj not associating anything with Him-azwj. When you do that with sincerity, He-azwj will Make upon Himself-azwj to Suffice you the matters of the world and the Hereafter, and He-azwj will Preserve for you what you love from it.
وَ أَمَّا حَقُّ نَفْسِكَ عَلَيْكَ فَأَنْ تَسْتَوْفِيَهَا فِي طَاعَةِ اللَّهِ فَتُؤَدِّيَ إِلَى لِسَانِكَ حَقَّهُ وَ إِلَى سَمْعِكَ حَقَّهُ وَ إِلَى بَصَرِكَ حَقَّهُ وَ إِلَى يَدِكَ حَقَّهَا وَ إِلَى رِجْلِكَ حَقَّهَا وَ إِلَى بَطْنِكَ حَقَّهُ وَ إِلَى فَرْجِكَ حَقَّهُ وَ تَسْتَعِينَ بِاللَّهِ عَلَى ذَلِكَ
And as for a right of yourself upon yourself is that you should complete it in obedience of Allah-azwj. So you should fulfil to your tongue of its right, and to your hearing of its right, and to your sight of its right, and to your hand of its right, and to your leg of its right, and to your belly of its right, and to your private part of its right, and you should seek Assistance of Allah‑azwj upon that.
وَ أَمَّا حَقُّ اللِّسَانِ فَإِكْرَامُهُ عَنِ الْخَنَى وَ تَعْوِيدُهُ الْخَيْرَ وَ حَمْلُهُ عَلَى الْأَدَبِ وَ إِجْمَامُهُ إِلَّا لِمَوْضِعِ الْحَاجَةِ وَ الْمَنْفَعَةِ لِلدِّينِ وَ الدُّنْيَا وَ إِعْفَاؤُهُ عَنِ الْفُضُولِ الشَّنِعَةِ الْقَلِيلَةِ الْفَائِدَةِ الَّتِي لَا يُؤْمَنُ ضَرَرُهَا مَعَ قِلَّةِ عَائِدَتِهَا وَ يُعَدُّ شَاهِدُ الْعَقْلِ وَ الدَّلِيلُ عَلَيْهِ وَ تَزَيُّنُ الْعَاقِلِ بِعَقْلِهِ [وَ] حُسْنُ سِيرَتِهِ فِي لِسَانِهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
And as for a right of your tongue, is to honour it to be away from the betrayal, and accustom it to the good, and carry it upon the etiquette and relaxing it, and the benefit for the religion and the world, and excuse it from the vain obscenities of little benefit which there is no safety from its harm, along with little of its return, and it returns the testimony of the intellect and the evidence upon it, and it adorns the intellectual with his intellect and the goodness of his conduct in his tongue, and there is no strength except with Allah-azwj, the Exalted, the Magnificent.
وَ أَمَّا حَقُّ السَّمْعِ فَتَنْزِيهُهُ عَنْ أَنْ تَجْعَلَهُ طَرِيقاً إِلَى قَلْبِكَ إِلَّا لِفُوَّهَةٍ كَرِيمَةٍ تُحْدِثُ فِي قَلْبِكَ خَيْراً أَوْ تَكْسِبُكَ خُلُقاً كَرِيماً فَإِنَّهُ بَابُ الْكَلَامِ إِلَى الْقَلْبِ يُؤَدِّي إِلَيْهِ ضُرُوبُ الْمَعَانِي عَلَى مَا فِيهَا مِنْ خَيْرٍ أَوْ شَرٍّ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the hearing, you should remove it from making it a path to your heart except for an honourable opening you discuss good with it in your heart, or you earn an honourable mannerism, for it is a door of the speech to the heart, depositing to it a variety of meanings based upon what is in it, either from good or evil, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ بَصَرِكَ فَغَضُّهُ عَمَّا لَا يَحِلُّ لَكَ وَ تَرْكُ ابْتِذَالِهِ إِلَّا لِمَوْضِعِ عِبْرَةٍ تَسْتَقْبِلُ بِهَا بَصَراً أَوْ تَسْتَفِيدُ بِهَا عِلْماً فَإِنَّ الْبَصَرَ بَابُ الِاعْتِبَارِ
And as for a right of your sight, close it from what is not Permissible for you and leave it’s triviality except for a place of taking a lesson accepting an insight with it, if there is a benefit with it of knowledge, for the sight is a door of taking the lesson.
وَ أَمَّا حَقُّ رِجْلَيْكَ فَأَنْ لَا تَمْشِيَ بِهِمَا إِلَى مَا لَا يَحِلُّ لَكَ وَ لَا تَجْعَلَهَا مَطِيَّتَكَ فِي الطَّرِيقِ الْمُسْتَخِفَّةِ بِأَهْلِهَا فِيهَا فَإِنَّهَا حَامِلَتُكَ وَ سَالِكَةٌ بِكَ مَسْلَكَ الدِّينِ وَ السَّبْقِ لَكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your legs, you should not walk with these to what is not Permissible for you, nor make it your mount in the road taking its people lightly in it for it is your carrier and it travels with you the path of religion, and the preceding for you, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ يَدِكَ فَأَنْ لَا تَبْسُطَهَا إِلَى مَا لَا يَحِلُّ لَكَ فَتَنَالَ بِمَا تَبْسُطُهَا إِلَيْهِ مِنَ اللَّهِ الْعُقُوبَةَ فِي الْآجِلِ وَ مِنَ النَّاسِ بِلِسَانِ اللَّائِمَةِ فِي الْعَاجِلِ وَ لَا تَقْبِضَهَا مِمَّا افْتَرَضَ اللَّهُ عَلَيْهَا وَ لَكِنْ تُوَقِّرُهَا بِهِ تَقْبِضُهَا عَنْ كَثِيرٍ مِمَّا لَا يَحِلُّ لَهَا وَ تَبْسُطُهَا بِكَثِيرٍ مِمَّا لَيْسَ عَلَيْهَا فَإِذَا هِيَ قَدْ عُقِلَتْ وَ شُرِّفَتْ فِي الْعَاجِلِ وَجَبَ لَهَا حُسْنُ الثَّوَابِ مِنَ اللَّهِ فِي الْآجِلِ
And as for a right of your hands is that you should not extend these to what is not Permissible for you, for you will attain Punishment from Allah-azwj due to what you had extended to these in the future, and the blames from the people for the tongue, in the current, and do not hold these back from what Allah-azwj has Obligated upon it, but you should dignify it by holding these back from most of what is not Permissible for it and extended these from what isn’t (obligated) upon these. So when these are reasonable and noble in the current, the goodly Reward from Allah-azwj would be obligated for these in the future.
وَ أَمَّا حَقُّ بَطْنِكَ فَأَنْ لَا تَجْعَلَهُ وِعَاءً لِقَلِيلٍ مِنَ الْحَرَامِ وَ لَا لِكَثِيرٍ وَ أَنْ تَقْتَصِدَ لَهُ فِي الْحَلَالِ وَ لَا تُخْرِجَهُ مِنْ حَدِّ التَّقْوِيَةِ إِلَى حَدِّ التَّهْوِينِ وَ ذَهَابِ الْمُرُوَّةِ فَإِنَّ الشِّبَعَ الْمُنْتَهِيَ بِصَاحِبِهِ إِلَى التُّخَمِ مَكْسَلَةٌ وَ مَثْبَطَةٌ وَ مَقْطَعَةٌ عَنْ كُلِّ بِرٍّ وَ كَرَمٍ وَ إِنَّ الرأي [الرِّيَ] الْمُنْتَهِيَ بِصَاحِبِهِ إِلَى السُّكْرِ مَسْخَفَةٌ وَ مَجْهَلَةٌ وَ مَذْهَبَةٌ لِلْمُرُوَّةِ
And as for a right of your belly, you should not make it a container, neither for little from the Prohibitions nor for more, and you should be moderate for it regarding the Permissible and not take it out from a limit of strengthening to a limit of weakening and the loss of manliness, for the satiation ends with its owner to the fringe of laziness and inhibition, and cutting off from every righteousness, and honour; and the saturation ends up with its owner to the intoxication, incredulity and ignorance, and the loss of manliness.
وَ أَمَّا حَقُّ فَرْجِكَ فَحِفْظُهُ مِمَّا لَا يَحِلُّ لَكَ وَ الِاسْتِعَانَةُ عَلَيْهِ بِغَضِّ الْبَصَرِ فَإِنَّهُ مِنْ أَعْوَنِ الْأَعْوَانِ وَ ضَبْطُهُ إِذَا هَمَّ بِالْجُوعِ وَ الظَّمَإِ وَ كَثْرَةِ ذِكْرِ الْمَوْتِ وَ التَّهَدُّدِ لِنَفْسِكَ بِاللَّهِ وَ التَّخْوِيفِ لَهَا بِهِ وَ بِاللَّهِ الْعِصْمَةُ وَ التَّأْيِيدُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِهِ
And as for a right of your private part, you should preserve it from what is not Permissible for you, and the be assisted upon it by closing the sight, for it is from the most assisting of the assistants, and controls when there is worry of the hunger and the thirst, and frequent the remembrance of death, and threaten yourself with Allah-azwj and intimidating to it by it, and by Allah-azwj is the fortification and the emphasis, and there is neither any might nor strength except with Him-azwj.
ثُمَّ حُقُوقُ الْأَفْعَالِ فَأَمَّا حَقُّ الصَّلَاةِ فَأَنْ تَعْلَمَ أَنَّهَا وِفَادَةٌ إِلَى اللَّهِ وَ أَنَّكَ قَائِمٌ بِهَا بَيْنَ يَدَيِ اللَّهِ فَإِذَا عَلِمْتَ ذَلِكَ كُنْتَ خَلِيقاً أَنْ تَقُومَ فِيهَا مَقَامَ الذَّلِيلِ الرَّاغِبِ الرَّاهِبِ الْخَائِفِ الرَّاجِي الْمِسْكِينِ الْمُتَضَرِّعِ الْمُعَظِّمِ مَنْ قَامَ بَيْنَ يَدَيْهِ بِالسُّكُونِ وَ الْإِطْرَاقِ وَ خُشُوعِ الْأَطْرَافِ وَ لِينِ الْجَنَاحِ وَ حُسْنِ الْمُنَاجَاةِ لَهُ فِي نَفْسِهِ وَ الطَّلَبِ إِلَيْهِ فِي فَكَاكِ رَقَبَتِكَ الَّتِي أَحَاطَتْ بِهَا خَطِيئَتُكَ وَ اسْتَهْلَكَتْهَا ذُنُوبُكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
Then there are rights of actions. As for a right of the Salat, you should know that it is a delegation to Allah-azwj and you are standing with it in front of Allah-azwj. When you know that you would be ethical. You will be standing in it in a position of the humiliated, the desirous, the dreadful, the fearful, the hopeful, the poor, the beseecher, the revering, someone who stands in front of Him-azwj with the calmness, and the lowered head, and the humbleness of the acknowledgment, and soft wings, and goodly whispering to Him-azwj within himself, and the seeking to Him-azwj in liberating your neck which your mistakes have surrounded it, and your sins have destroyed it, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الصَّوْمِ فَأَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللَّهُ عَلَى لِسَانِكَ وَ سَمْعِكَ وَ بَصَرِكَ وَ فَرْجِكَ وَ بَطْنِكَ لِيَسْتُرَكَ بِهِ مِنَ النَّارِ وَ هَكَذَا جَاءَ فِي الْحَدِيثِ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ
And as for a right of the fasting, you should know that it is a veil Allah-azwj has Struck upon your tongue, and your hearing, and y our sigh, and your private parts, and your belly for Him-azwj Curtain you with it from the Fire, and like this it has come in the Hadeeth, ‘the Fast is a shield from the Fire’.
فَإِنْ سَكَنَتْ أَطْرَافُكَ فِي حَجَبَتِهَا رَجَوْتَ أَنْ تَكُونَ مَحْجُوباً وَ إِنْ أَنْتَ تَرَكْتَهَا تَضْطَرِبُ فِي حِجَابِهَا وَ تَرْفَعُ جَنَبَاتِ الْحِجَابِ فَتَطَّلِعُ إِلَى مَا لَيْسَ لَهَا بِالنَّظْرَةِ الدَّاعِيَةِ لِلشَّهْوَةِ وَ الْقُوَّةِ الْخَارِجَةِ عَنْ حَدِّ التَّقِيَّةِ لِلَّهِ لَمْ يُؤْمَنْ أَنْ تَخْرِقَ الْحِجَابَ وَ تَخْرُجَ مِنْهُ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
So, if your sides were to be calm in your veils, you should hope to be veiled, and if you were to neglect it, you will be restless in hits veils, and raise the sides of the veil and you will be notified to what isn’t for it with the looking, the called to the lustful desires, and the strength external from a limit of the fear of Allah-azwj. There is no safety that it would tear the veil and you will come out from it, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الصَّدَقَةِ فَأَنْ تَعْلَمَ أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ وَ وَدِيعَتُكَ الَّتِي لَا تَحْتَاجُ إِلَى الْإِشْهَادِ فَإِذَا عَلِمْتَ ذَلِكَ كُنْتَ بِمَا اسْتَوْدَعْتَهُ سِرّاً أَوْثَقَ بِمَا اسْتَوْدَعْتَهُ عَلَانِيَةً وَ كُنْتَ جَدِيراً أَنْ تَكُونَ أَسْرَرْتَ إِلَيْهِ أَمْراً أَعْلَنْتَهُ وَ كَانَ الْأَمْرُ بَيْنَكَ وَ بَيْنَهُ فِيهَا سِرّاً عَلَى كُلِ حَالٍ وَ لَمْ يَسْتَظْهِرْ عَلَيْهِ فِيمَا اسْتَوْدَعْتَهُ
And as for a right of the charity, you should know that it is your hoard in the Presence of your Lord-azwj, and your deposit which is not needy to the witnesses. When you know that, you would be more trusting with what you have deposited secretly than what you have deposited openly, and you would be more deserving to have been secretive to Him-azwj of a matter you had been open with, and the matter between you and Him-azwj, wherein is secrecy, could have been upon all situation, and (if only) you would not have revealed upon it, regarding what you had deposited.
مِنْهَا إِشْهَادَ الْأَسْمَاعِ وَ الْأَبْصَارِ عَلَيْهِ بِهَا كَأَنَّهَا أَوْثَقُ فِي نَفْسِكَ وَ كَأَنَّكَ لَا تَثِقُ بِهِ فِي تَأْدِيَةِ وَدِيعَتِكَ إِلَيْكَ ثُمَّ لَمْ تَمْتَنَّ بِهَا عَلَى أَحَدٍ لِأَنَّهَا لَكَ
From these are testimonies of the hearing and the sights upon it with these. It is as if these are more trusting with yourself, and it is as if you are not trusting with it regarding your depositing your deposit to you, then you do not entrust with it to anyone because these are for you.
فَإِذَا امْتَنَنْتَ بِهَا لَمْ تَأْمَنْ أَنْ يكون [تَكُونَ] بِهَا مِثْلَ تَهْجِينِ حَالِكَ مِنْهَا إِلَى مَنْ مَنَنْتَ بِهَا عَلَيْهِ لِأَنَّ فِي ذَلِكَ دَلِيلًا عَلَى أَنَّكَ لَمْ تُرِدْ نَفْسَكَ بِهَا وَ لَوْ أَرَدْتَ نَفْسَكَ بِهَا لَمْ تَمْتَنَّ بِهَا عَلَى أَحَدٍ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
When you were to be prevented with, there is no safety that you would be with it as a combination of your state from it to the one you have prevented with upon him, because there is evidence in that upon that you had not intended yourself with it, and had you intended yourself with it, you would not have prevented it upon anyone, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْهَدْيِ فَأَنْ تُخْلِصَ بِهَا الْإِرَادَةَ إِلَى رَبِّكَ وَ التَّعَرُّضَ لِرَحْمَتِهِ وَ قَبُولِهِ وَ لَا تُرِدْ عُيُونَ النَّاظِرِينَ دُونَهُ فَإِذَا كُنْتَ كَذَلِكَ لَمْ تَكُنْ مُتَكَلِّفاً وَ لَا مُتَصَنِّعاً وَ كُنْتَ إِنَّمَا تَقْصِدُ إِلَى اللَّهِ
And as for a right of the (sacrificial) offering, you should be sincere with it in the intention, to your Lord-azwj, and the exposure to His-azwj Mercy, and (His-azwj) Accepting it, and do not intend eyes of the beholders besides His-azwj. When you were to be like that, you will not be encumbered, nor a pretender, and rather you would be aiming to Allah-azwj.
وَ اعْلَمْ أَنَّ اللَّهَ يُرَادُ بِالْيَسِيرِ وَ لَا يُرَادُ بِالْعَسِيرِ كَمَا أَرَادَ بِخَلْقِهِ التَّيْسِيرَ وَ لَمْ يُرِدْ بِهِمُ التَّعْسِيرَ
And know that Allah-azwj is wanted for the ease and not wanted for the hardships, just as He‑azwj Wanted the ease with His-azwj creatures and does not Want the hardship with them.
وَ كَذَلِكَ التَّذَلُّلُ أَوْلَى بِكَ مِنَ التَّدَهْقُنِ لِأَنَّ الْكُلْفَةَ وَ الْمَئُونَةَ فِي الْمُتَدَهْقِنِينَ فَأَمَّا التَّذَلُّلُ وَ التَّمَسْكُنُ فَلَا كُلْفَةَ فِيهِمَا وَ لَا مَئُونَةَ عَلَيْهِمَا لِأَنَّهُمَا الْخِلْقَةُ وَ هُمَا مَوْجُودَانِ فِي الطَّبِيعَةِ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And like that, the humiliation is foremost with you than the arrogance, because the costs and the provisions are in the arrogance. As for the humbleness and the neediness, there is no cost in these two, nor any provision upon them, because these are a trait, and these are existing in the nature, and there is no strength except with Allah-azwj.
ثُمَّ حُقُوقُ الْأَئِمَّةِ فَأَمَّا حَقُّ سَائِسِكَ بِالسُّلْطَانِ فَأَنْ تَعْلَمَ أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً وَ أَنَّهُ مُبْتَلًى فِيكَ بِمَا جَعَلَهُ اللَّهُ لَهُ عَلَيْكَ مِنَ السُّلْطَانِ وَ أَنْ تُخْلِصَ لَهُ فِي النَّصِيحَةِ وَ أَنْ لَا تُمَاحِكَهُ وَ قَدْ بُسِطَتْ يَدُهُ عَلَيْكَ فَتَكُونَ سَبَبَ هَلَاكِ نَفْسِكَ وَ هَلَاكِهِ وَ تَذَلَّلْ وَ تَلَطَّفْ لِإِعْطَائِهِ مِنَ الرِّضَى مَا يَكُفُّهُ عَنْكَ وَ لَا يُضِرُّ بِدِينِكَ وَ تَسْتَعِينُ عَلَيْهِ فِي ذَلِكَ بِاللَّهِ وَ لَا تُعَازِّهِ وَ لَا تُعَانِدْهُ
Then there are rights of the leaders. As for a right of your guide (leader) with the authority, you should know that you have been Made to be a Fitna for him, and he is being Tried regarding you with what authority Allah-azwj has Made to be for him upon you, and that you should be sincere to him in the advising, and you should not find faults with him and he has extended his hand upon you, for it would become a cause of destruction of yourself and his destruction, and humiliation, and be kind in giving him from the satisfaction what would restrain him from you, and not harm your religion, and seek assistance with Allah-azwj against him regarding that, and neither console him nor oppose him.
فَإِنَّكَ إِنْ فَعَلْتَ ذَلِكَ عَقَقْتَهُ وَ عَقَقْتَ نَفْسَكَ فَعَرَّضْتَهَا لِمَكْرُوهِهِ وَ عَرَّضْتَهُ لِلْهَلَكَةِ فِيكَ وَ كُنْتَ خَلِيقاً أَنْ تَكُونَ مُعِيناً لَهُ عَلَى نَفْسِكَ وَ شَرِيكاً لَهُ فِيمَا أَتَى إِلَيْكَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
You, if you were to do that, you would liberate him and liberate yourself. By exposing to his abhorrence and exposing him to the destruction regarding you, and you would be ethical in becoming an assistant to him against yourself, and a partner for him regarding what comes to you, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ سَائِسِكَ بِالْعِلْمِ فَالتَّعْظِيمُ لَهُ وَ التَّوْقِيرُ لِمَجْلِسِهِ وَ حُسْنُ الِاسْتِمَاعِ إِلَيْهِ وَ الْإِقْبَالُ عَلَيْهِ وَ الْمَعُونَةُ لَهُ عَلَى نَفْسِكَ فِيمَا لَا غِنَى بِكَ عَنْهُ مِنَ الْعِلْمِ بِأَنْ تُفَرِّغَ لَهُ عَقْلَكَ وَ تُحَضِّرَهُ فَهْمَكَ وَ تُذَكِّيَ لَهُ قَلْبَكَ وَ تُجَلِّيَ لَهُ بَصَرَكَ بِتَرْكِ اللَّذَّاتِ وَ نَقْضِ الشَّهَوَاتِ
And as for a right of your guide (teacher) with the knowledge, it is the reverence to him, and dignity to his gathering, and goodly listening to him, and being attentive to him, and the assisting to him against yourself in what he is not needless with you from him, of the knowledge, by freeing your intellect to him, and present your understanding to him, and purify your heart to him, and polishing your sight for him by neglecting the pleasures and breaking the lustful desires.
وَ أَنْ تَعْلَمَ أَنَّكَ فِيمَا أَلْقَى رَسُولُهُ إِلَى مَنْ لَقِيَكَ مِنْ أَهْلِ الْجَهْلِ فَلَزِمَكَ حُسْنُ التَّأْدِيَةِ عَنْهُ إِلَيْهِمْ وَ لَا تَخُنْهُ فِي تَأْدِيَةِ رِسَالَتِهِ وَ الْقِيَامِ بِهَا عَنْهُ إِذَا تَقَلَّدْتَهَا وَ لَا حَوْلَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ:
And you should know that regarding what his messenger casts to the one from the people of ignorance who were to meet you, it necessitates you the goodly etiquette on his behalf to them, and do not betray him in delivering his message, and the standing with it on his behalf when you are collared with it, and there is neither any might nor strength except with Allah‑azwj.
وَ أَمَّا حَقُّ سَائِسِكَ بِالْمِلْكِ فَنَحْوٌ مِنْ سَائِسِكَ بِالسُّلْطَانِ إِلَّا أَنَّ هَذَا يَمْلِكُ مَا لَا يَمْلِكُهُ ذَاكَ تَلْزَمُكَ طَاعَتُهُ فِيمَا دَقَّ وَ جَلَّ مِنْكَ إِلَّا أَنْ تُخْرِجَكَ مِنْ وُجُوبِ حَقِّ اللَّهِ فَإِنَّ حَقَّ اللَّهِ يَحُولُ بَيْنَكَ وَ بَيْنَ حَقِّهِ وَ حُقُوقِ الْخَلْقِ فَإِذَا قَضَيْتَهُ رَجَعْتَ إِلَى حَقِّهِ فَتَشَاغَلْتَ بِهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your guide (ruler) with the ownership, is approximate from your guide (ruler) with the authority, except that this one owns what that one does not own. It necessitates your obeying him regarding what is small and large from you except if it were to exit you from the obligatory right of Allah-azwj, for a right of Allah-azwj is a barrier between you and his right and rights of the created beings. When you have fulfilled it, return to his right and pre-occupy with it, and there is no strength except with Allah-azwj.
ثُمَّ حُقُوقُ الرَّعِيَّةِ فَأَمَّا حُقُوقُ رَعِيَّتِكَ بِالسُّلْطَانِ فَأَنْ تَعْلَمَ أَنَّكَ إِنَّمَا اسْتَرْعَيْتَهُمْ بِفَضْلِ قُوَّتِكَ عَلَيْهِمْ فَإِنَّهُ إِنَّمَا أَحَلَّهُمْ مَحَلَّ الرَّعِيَّةِ لَكَ ضَعْفُهُمْ وَ ذُلُّهُمْ فَمَا أَوْلَى مَنْ كَفَاكَهُ ضَعْفُهُ وَ ذُلُّهُ حَتَّى صَيَّرَهُ لَكَ رَعِيَّةً وَ صَيَّرَ حُكْمَكَ عَلَيْهِ نَافِذاً-
Then there are rights of the citizens. As for rights of your citizens with the authority, you should know that rather you are to take care of them with the grace of your strength upon them. But rather, their weakness has positioned them at the position of the citizen to you and humiliated them. So what is foremost, the one whose weakness and his humiliation suffices you until he has become a citizen to you and your wisdom has become enforceable upon him.
لَا يَمْتَنِعُ مِنْكَ بِعِزَّةٍ وَ لَا قُوَّةٍ وَ لَا يَسْتَنْصِرُ فِيمَا تَعَاظَمَهُ مِنْكَ إِلَّا بِاللَّهِ بِالرَّحْمَةِ وَ الْحِيَاطَةِ وَ الْأَنَاةِ وَ مَا أَوْلَاكَ إِذَا عَرَفْتَ مَا أَعْطَاكَ اللَّهُ مِنْ فَضْلِ هَذِهِ الْعِزَّةِ وَ الْقُوَّةِ الَّتِي قَهَرْتَ بِهَا أَنْ تَكُونَ لِلَّهِ شَاكِراً وَ مَنْ شَكَرَ اللَّهَ أَعْطَاهُ فِيمَا أَنْعَمَ عَلَيْهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
He can neither prevent from you with might nor strength, nor can he seek help regarding what he revered from you except by Allah-azwj with the Mercy, and the prudence and the patience, and is your priority when you recognise what Allah-azwj have Given you, from the merit of this might and strength which you have subdued by it, that you would be thankful to Allah-azwj, and the one who is thankful, Allah-azwj will Give him among what He-azwj Confers upon him, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ قَدْ جَعَلَكَ لَهُمْ قَيِّماً فِيمَا آتَاكَ مِنَ الْعِلْمِ وَ وَلَّاكَ مِنْ خِزَانَةِ الْحِكْمَةِ فَإِنْ أَحْسَنْتَ فِيمَا وَلَّاكَ اللَّهُ مِنْ ذَلِكَ وَ قُمْتَ بِهِ لَهُمْ مَقَامَ الْخَازِنِ الشَّفِيقِ النَّاصِحِ لِمَوْلَاهُ فِي عَبِيدِهِ الصَّابِرِ الْمُحْتَسِبِ الَّذِي إِذَا رَأَى ذَا حَاجَةٍ أَخْرَجَ لَهُ مِنَ الْأَمْوَالِ الَّتِي فِي يَدَيْهِ رَاشِداً وَ كُنْتَ لِذَلِكَ آمِلًا مُعْتَقِداً وَ إِلَّا كُنْتَ لَهُ خَائِناً وَ لِخَلْقِهِ ظَالِماً وَ لِسَلَبِهِ وَ غَيْرِهِ مُتَعَرِّضاً
And as for a right of your citizen with knowledge, you should know that Allah-azwj has made you as a custodian for them regarding what He-azwj has Given you of the knowledge and has Mad you in charge of treasures of the wisdom. So if you were to be good regarding what Allah‑azwj has Place you in charge of that, and you stand with it for them in a position of the treasurer, the compassionate, the adviser to his master among his slaves, the patient, the accountant who when he sees one with a need, extracts for him from the wealth which is in his hands, rightfully; and due to that you would be hopeful, believing, or else you will be a betrayer to Him-azwj and unjust to His-azwj creatures, and not objecting to His-azwj Confiscation.
وَ أَمَّا حَقُّ رَعِيَّتِكَ بِمِلْكِ النِّكَاحِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ جَعَلَهَا سَكَناً وَ مُسْتَرَاحاً وَ أُنْساً وَ وَاقِيَةً وَ كَذَلِكَ كُلُّ أَحَدٍ مِنْكُمَا يَجِبُ أَنْ يَحْمَدَ اللَّهَ عَلَى صَاحِبِهِ وَ يَعْلَمَ أَنَّ ذَلِكَ نِعْمَةٌ مِنْهُ عَلَيْهِ وَ وَجَبَ أَنْ يُحْسِنَ صُحْبَةَ نِعْمَةِ اللَّهِ وَ يُكْرِمَهَا وَ يَرْفُقَ بِهَا
And as for a right of your citizen with owner of the marriage, you should know that Allah-azwj has made her as a tranquillity, and a rest, and a comfort, and partner, and like that it every one married. It obligates that one praises Allah-azwj upon his companion, and he knows that it is a bounty from Him-azwj upon him, and it obligates that he should be of goodly companionship of a bounty of Allah-azwj, and honour her, and be kind with her.
وَ إِنْ كَانَ حَقُّكَ عَلَيْهَا أَغْلَظَ وَ طَاعَتُكَ لَهَا أَلْزَمَ فِيمَا أَحْبَبْتَ وَ كَرِهْتَ مَا لَمْ تَكُنْ مَعْصِيَةً فَإِنَّ لَهَا حَقَّ الرَّحْمَةِ وَ الْمُؤَانَسَةِ وَ مَوْضِعُ السُّكُونِ إِلَيْهَا قَضَاءُ اللَّذَّةِ الَّتِي لَا بُدَّ مِنْ قَضَائِهَا وَ ذَلِكَ عَظِيمٌ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And even though your right upon her is greater and her obedience to you is necessitated regarding what is liked and disliked, for as long as it does not happen to be an act of disobedience (to Allah-azwj, for there is a right for her of the mercy, and the comfort, and a place of tranquillity to her to fulfil the pleasure which there is no escape from fulfilling it, and that Is mighty, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ رَعِيَّتِكَ بِمِلْكِ الْيَمِينِ فَأَنْ تَعْلَمَ أَنَّهُ خَلْقُ رَبِّكَ وَ لَحْمُكَ وَ دَمُكَ وَ أَنَّكَ تَمْلِكُهُ لَا أَنْتَ صَنَعْتَهُ دُونَ اللَّهِ وَ لَا خَلَقْتَ لَهُ سَمْعاً وَ لَا بَصَراً وَ لَا أَجْرَيْتَ لَهُ رِزْقاً- وَ لَكِنَّ اللَّهَ كَفَاكَ ذَلِكَ بِمَنْ سَخَّرَهُ لَكَ وَ ائْتَمَنَكَ عَلَيْهِ وَ اسْتَوْدَعَكَ إِيَّاهُ لِتَحْفَظَهُ فِيهِ وَ تَسِيرَ فِيهِ بِسِيرَتِهِ
And as for a right of your citizen with ownership of the right hand (slaves and maids), you should know that he is a creature of your Lord-azwj, and your flesh and your blood, and you own him. You have not made him besides Allah-azwj, nor have you created the hearing for him, nor sight, nor have you flow any sustenance for him, but Allah-azwj has Sufficed that for you with Conferment He-azwj has Subdued for you, and has Entrusted you upon him, and has Deposited him to you for you to protect him in it and conduct regarding him with His-azwj Conduct.
فَتُطْعِمَهُ مِمَّا تَأْكُلُ وَ تُلْبِسَهُ مِمَّا تَلْبَسُ وَ لَا تُكَلِّفَهُ مَا لَا يُطِيقُ فَإِنْ كَرِهْتَهُ خَرَجْتَ إِلَى اللَّهِ مِنْهُ وَ اسْتَبْدَلْتَ بِهِ وَ لَمْ تُعَذِّبْ خَلْقَ اللَّهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
You should feed him from what you eat, and clothe him from what you wear, and not encumber him what he cannot endure. If you were to dislike him, then exit from him to Allah‑azwj and replace him, and do not punish a creature of Allah-azwj, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الرَّحِمِ فَحَقُّ أُمِّكَ أَنْ تَعْلَمَ أَنَّهَا حَمَلَتْكَ حَيْثُ لَا يَحْمِلُ أَحَدٌ أَحَداً وَ أَطْعَمَتْكَ مِنْ ثَمَرَةِ قَلْبِهَا مَا لَا يُطْعِمُ أَحَدٌ أَحَداً وَ أَنَّهَا وَقَتْكَ بِسَمْعِهَا وَ بَصَرِهَا وَ يَدِهَا وَ رِجْلِهَا وَ شَعْرِهَا وَ بَشَرِهَا وَ جَمِيعِ جَوَارِحِهَا
And as a right of the kinship, a right of your mother is that you should know she had carried you whereby no one carried anyone and fed you from the fruit of her heat what no one feeds anyone, and she had saved you with her hearing, and her sight, and her hands, and her legs, and her hair, and her skin, and entirety of her body parts.
مُسْتَبْشِرَةً بِذَلِكَ فَرِحَةً موبلة [مُؤَمِّلَةً] مُحْتَمِلَةً لِمَا فِيهِ مَكْرُوهُهَا وَ ألمه و ثقله و غمه [أَلَمُهَا وَ ثِقْلُهَا وَ غَمُّهَا] حَتَّى دَفَعَتْهَا عَنْكَ يَدُ الْقُدْرَةِ وَ أَخْرَجَتْكَ إِلَى الْأَرْضِ فَرَضِيَتْ أَنْ تَشْبَعَ وَ تَجُوعَ هِيَ وَ تَكْسُوَكَ وَ تَعْرَى وَ تُرْوِيَكَ وَ تَظْمَأَ وَ تُظِلَّكَ وَ تَضْحَى وَ تُنَعِّمَكَ بِبُؤْسِهَا وَ تُلَذِّذَكَ بِالنَّوْمِ بِأَرَقِهَا
She was smiling with that, happy of carrying (in her belly) although there were abhorrences in it, and its pains, and its weight, and its sorrow, until the Hand of Power Defended her from you and Extracted you to the ground. She was satisfied with satiating you while she was hungry, and clothing you while needing clothes, and saturating you while she was thirsty, and shading you while she was exposed to heat, and giving you bounties while being in her hardship, and giving you pleasure with the sleep by keeping awake.
وَ كَانَ بَطْنُهَا لَكَ وِعَاءً وَ حِجْرُهَا لَكَ حِوَاءً وَ ثَدْيُهَا لَكَ سِقَاءً وَ نَفْسُهَا لَكَ وِقَاءً تُبَاشِرُ حَرَّ الدُّنْيَا وَ بَرْدَهَا لَكَ وَ دُونَكَ فَتَشْكُرُهَا عَلَى قَدْرِ ذَلِكَ وَ لَا تَقْدِرُ عَلَيْهِ إِلَّا بِعَوْنِ اللَّهِ وَ تَوْفِيقِهِ
And her belly was a container for you, and her lap was a cradle for you, and her breasts were a quencher for you, saving from the exposure to heat of the world and its coldness, and besides you. So you should thank her based upon a measurement of that, and there is no ability upon it except by Assistance of Allah-azwj and His-azwj Inclination.
وَ أَمَّا حَقُّ أَبِيكَ فَتَعْلَمُ أَنَّهُ أَصْلُكَ وَ أَنَّكَ فَرْعُهُ وَ أَنَّكَ لَوْلَاهُ لَمْ تَكُنْ فَمَهْمَا رَأَيْتَ فِي نَفْسِكَ مِمَّا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ النِّعْمَةِ عَلَيْكَ فِيهِ وَ احْمَدِ اللَّهَ وَ اشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of your father, you should know that he is your root and you are his branch, and had it not been for him, you would not have existed. So whatever you see within yourself from what fascinates you, then know that your father is the original bounty upon you regarding it, and praise Allah-azwj and thank Him-azwj upon a measurement of that, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ وَلَدِكَ فَتَعْلَمُ أَنَّهُ مِنْكَ وَ مُضَافٌ إِلَيْكَ فِي عَاجِلِ الدُّنْيَا بِخَيْرِهِ وَ شَرِّهِ وَ أَنَّكَ مَسْئُولٌ عَمَّا وُلِّيتَهُ مِنْ حُسْنِ الْأَدَبِ وَ الدَّلَالَةِ عَلَى رَبِّهِ وَ الْمَعُونَةِ لَهُ عَلَى طَاعَتِهِ فِيكَ وَ فِي نَفْسِهِ
And as for a right of your child, know that he is from you and an addition to you in the current world, with his good and his evil, and you will be questioned about what you are in charge of him of the goodly etiquette and the pointing upon his Lord-azwj, and the assisting to him upon obeying Him-azwj regarding you and regarding himself.
فَمُثَابٌ عَلَى ذَلِكَ وَ مُعَاقَبٌ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ الْمُتَزَيِّنِ بِحُسْنِ أَثَرِهِ عَلَيْهِ فِي عَاجِلِ الدُّنْيَا الْمُعَذِّرِ إِلَى رَبِّهِ فِيمَا بَيْنَكَ وَ بَيْنَهُ بِحُسْنِ الْقِيَامِ عَلَيْهِ وَ الْأَخْذِ لَهُ مِنْهُ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
The Rewarding and the Punishing is based upon that, therefore work regarding his affairs the world of the of the adorner of goodly impacts upon him in the current world, the excuser to his Lord-azwj regarding what is between you and him with the goodly standing upon him, and the taking for him from it, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ أَخِيكَ فَتَعْلَمُ أَنَّهُ يَدُكَ الَّتِي تَبْسُطُهَا وَ ظَهْرُكَ الَّذِي تَلْتَجِي إِلَيْهِ وَ عِزُّكَ الَّذِي تَعْتَمِدُ عَلَيْهِ وَ قُوَّتُكَ الَّتِي تَصُولُ بِهَا فَلَا تَتَّخِذْهُ سِلَاحاً عَلَى مَعْصِيَةِ اللَّهِ وَ لَا عُدَّةً لِلظُّلْمِ بِخَلْقِ اللَّهِ وَ لَا تَدَعْ نُصْرَتَهُ عَلَى نَفْسِهِ وَ مَعُونَتَهُ عَلَى عَدُوِّهِ وَ الْحَوْلَ بَيْنَهُ وَ بَيْنَ شَيَاطِينِهِ وَ تَأْدِيَةَ النَّصِيحَةِ إِلَيْهِ وَ الْإِقْبَالَ عَلَيْهِ فِي اللَّهِ فَإِنِ انْقَادَ لِرَبِّهِ وَ أَحْسَنَ الْإِجَابَةَ لَهُ وَ إِلَّا فَلْيَكُنِ اللَّهُ آثَرَ عِنْدَكَ وَ أَكْرَمَ عَلَيْكَ مِنْهُ-
And as for a right of your brother, you should know that he is your hand which you are extending, and your backbone which you are sheltering to, and your might/strength which you can rely upon, and your strength which you can connect with. Therefore do not take him as a weapon upon disobeying Allah-azwj, nor as a tool for oppressing the creatures of Allah-azwj, and do not lead helping him upon himself and assisting him against his enemies, and being the barrier between him and his Satan-la, and giving the good advice to him, and being attentive to him regarding Allah-azwj, for the leading it to his Lord, and the goodly responding to Him-azwj, or else let Allah-azwj be preferred with you and more honourable unto you than he is.
وَ أَمَّا حَقُّ الْمُنْعِمِ عَلَيْكَ بِالْوَلَاءِ فَأَنْ تَعْلَمَ أَنَّهُ أَنْفَقَ فِيكَ مَالَهُ وَ أَخْرَجَكَ مِنْ ذُلِّ الرِّقِّ وَ وَحْشَتِهِ إِلَى عِزِّ الْحُرِّيَّةِ وَ أُنْسِهَا وَ أَطْلَقَكَ مِنْ أَسْرِ الْمَلَكَةِ وَ فَكَّ عَنْكَ حَلَقَ الْعُبُودِيَّةِ وَ أَوْجَدَكَ رَائِحَةَ الْعِزِّ وَ أَخْرَجَكَ مِنْ سِجْنِ الْقَهْرِ وَ دَفَعَ عَنْكَ الْعُسْرَ وَ بَسَطَ لَكَ لِسَانَ الْإِنْصَافِ وَ أَبَاحَكَ الدُّنْيَا كُلَّهَا
And as for a right of the conferrer upon you with the master-ship, you should know that he is spending his wealth regarding you, and he has extracted you from the disgrace of the slavery and its loneliness to the honour of the freedom and its comfort, and he has liberated you from captivity of the ownership and has removed from you the shackle of servitude, and he has made you feed the aroma of honour, and has extracted you from the prison of compulsion, and has dispelled the hardship from you, and has extended to you the tongue of fairness, and has legalised the world for you, all of it.
فَمَلَّكَكَ نَفْسَكَ وَ حَلَّ أَسْرَكَ وَ فَرَّغَكَ لِعِبَادَةِ رَبِّكَ وَ احْتَمَلَ بِذَلِكَ التَّقْصِيرَ فِي مَالِهِ فَتَعْلَمَ أَنَّهُ أَوْلَى الْخَلْقِ بِكَ بَعْدَ أُولِي رَحِمِكَ فِي حَيَاتِكَ وَ مَوْتِكَ وَ أَحَقُّ الْخَلْقِ بِنَصْرِكَ وَ مَعُونَتِكَ وَ مُكَانَفَتِكَ فِي ذَاتِ اللَّهِ فَلَا تُؤْثِرْ عَلَيْهِ نَفْسَكَ مَا احْتَاجَ إِلَيْكَ أَبَداً
He has made you own yourself, and released your captivity, and freed you for worshipping of your Lord-azwj, and he tolerated the reduction in his wealth due to that. You should know that he is foremost of the people with you, foremost of your kindred during your life and at your death, the most rightful of the people with your help and your support, and your recompense regarding the Self of Allah-azwj. Therefor do not prefer yourself over him whatever he is needy to, ever!
وَ أَمَّا حَقُّ مَوْلَاكَ الْجَارِيَةِ عَلَيْهِ نِعْمَتُكَ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ جَعَلَكَ حَامِيَةً عَلَيْهِ وَ وَاقِيَةً وَ نَاصِراً وَ مَعْقِلًا وَ جَعَلَهُ لَكَ وَسِيلَةً وَ سَبَباً بَيْنَكَ وَ بَيْنَهُ فَبِالْحَرِيِّ أَنْ يَحْجُبَكَ عَنِ النَّارِ فَيَكُونَ فِي ذَلِكَ ثَوَابُكَ مِنْهُ فِي الْآجِلِ
And as for a right of your slave, the flowing of your favours upon him, you should know that Allah-azwj has Made you as a protector upon him, and a saver, and a helper, and a stronghold, and Made him a means for you, and a cause between you and him. By freeing him He-azwj Veils you from the Fire, so in that would be your Reward from Him-azwj in the future.
وَ يَحْكُمَ لَكَ بِمِيرَاثِهِ فِي الْعَاجِلِ إِذَا لَمْ يَكُنْ لَهُ رَحِمٌ مُكَافَاةً لِمَا أَنْفَقْتَهُ مِنْ مَالِكَ عَلَيْهِ وَ قُمْتَ بِهِ مِنْ حَقِّهِ بَعْدَ إِنْفَاقِ مَالِكَ فَإِنْ لَمْ تَخَفْهُ خِيفَ عَلَيْكَ أَنْ لَا يَطِيبَ لَكَ مِيرَاثُهُ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And He-azwj will Judge for you with His-azwj Inheritance in the current (world) when there does not happen to have any kindred for him sufficing to what you have spent from your wealth upon him and stood with him for his rights after having spent your wealth. If you do not fear Him-azwj, there will be fear upon you that His-azwj Inheritance may not be good for you, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ ذِي الْمَعْرُوفِ عَلَيْكَ فَأَنْ تَشْكُرَهُ وَ تَذْكُرَ مَعْرُوفَهُ وَ تَنْشُرَ بِهِ الْقَالَةَ الْحَسَنَةَ وَ تُخْلِصَ لَهُ الدُّعَاءَ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ سُبْحَانَهُ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرّاً وَ عَلَانِيَةً ثُمَّ إِنْ أَمْكَنَكَ مُكَافَاتُهُ بِالْفِعْلِ كَافَأْتَهُ وَ إِلَّا كُنْتَ مُرْصِداً لَهُ مُوَطِّناً نَفْسَكَ عَلَيْهَا
And as for a right of the one with an act of kindness upon you, you should thank him and mention his act of kindness, publicise with it in goodly words, and be sincere to him in the supplication regarding what is between you and Allah-azwj the Glorious, for where you were to do that, you would have thanked him secretly and openly. Then if you are enabled to reciprocate with the action, reciprocate him, or else you should lie in wait for him in place of yourself upon it.
وَ أَمَّا حَقُّ الْمُؤَذِّنِ فَأَنْ تَعْلَمَ أَنَّهُ مُذَكِّرُكَ بِرَبِّكَ وَ دَاعِيكَ إِلَى حَظِّكَ وَ أَفْضَلُ أَعْوَانِكَ عَلَى قَضَاءِ الْفَرِيضَةِ الَّتِي افْتَرَضَهَا اللَّهُ عَلَيْكَ فَتَشْكُرَهُ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إِلَيْكَ وَ إِنْ كُنْتَ فِي بَيْتِكَ مُتَّهَماً لِذَلِكَ لَمْ تَكُنْ لِلَّهِ فِي أَمْرِهِ مُتَّهِماً
And as for a right of the Muezzin, you should know that he is reminding you of your Lord-azwj and calling you to your share and is a best of your assistants upon fulfilling the Imposition which Allah-azwj has Imposed upon you. Therefore thank him upon that, your thanking to the one favouring to you, and even if you were to be accused in your house, your will not be accused regarding his matter for the Sake of Allah-azwj.
وَ عَلِمْتَ أَنَّهُ نِعْمَةٌ مِنَ اللَّهِ عَلَيْكَ لَا شَكَّ فِيهَا فَأَحْسِنْ صُحْبَةَ نِعْمَةِ اللَّهِ بِحَمْدِ اللَّهِ عَلَيْهَا عَلَى كُلِّ حَالٍ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And know that he is a bounty from Allah-azwj upon you, there is no doubt in it, so be a good companion of a bounty of Allah-azwj by praising Allah-azwj upon it in every situation, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ إِمَامِكَ فِي صَلَاتِكَ فَأَنْ تَعْلَمَ أَنَّهُ قَدْ تَقَلَّدَ السِّفَارَةَ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ وَ الْوِفَادَةَ إِلَى رَبِّكَ وَ تَكَلَّمَ عَنْكَ وَ لَمْ تَتَكَلَّمْ عَنْهُ وَ دَعَا لَكَ وَ لَمْ تَدْعُ لَهُ وَ طَلَبَ فِيكَ وَ لَمْ تَطْلُبْ فِيهِ وَ كَفَاكَ هَمَّ الْمُقَامِ بَيْنَ يَدَيِ اللَّهِ وَ الْمَسْأَلَةِ لَهُ فِيكَ وَ لَمْ تَكْفِهِ ذَلِكَ
And as for a right of your prayer leader in your Salat, you should know that he is collared with the ambassadorship regarding what is between you and Allah-azwj, and the delegating to your Lord-azwj, and speaking on your behalf, and you are not speaking on his behalf, and he is supplication for you and you are not supplicating for him, and he is requesting regarding you and you are not requesting regarding him, and he is sufficing you of the concern of the standing in front of Allah-azwj and asking Him-azwj regarding you and you are not sufficing him of that.
فَإِنْ كَانَ فِي شَيْءٍ مِنْ ذَلِكَ تَقْصِيرٌ كَانَ بِهِ دُونَكَ وَ إِنْ كَانَ آثِماً لَمْ تَكُنْ شَرِيكَهُ فِيهِ وَ لَمْ يَكُنْ لَكَ عَلَيْهِ فَضْلٌ فَوَقَى نَفْسَكَ بِنَفْسِهِ وَ وَقَى صَلَاتَكَ بِصَلَاتِهِ فَتَشْكُرُ لَهُ عَلَى ذَلِكَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
So, if there were to be a deficiency regarding anything from that, he would be with it besides you, and if he were to be a sinner, you would not be an associate of his regarding it, and there does not happen to be any merit for you upon him, therefore save yourself with his self, and save your Salat with his Salat. Be thankful to him upon that, and there is neither any might nor strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْجَلِيسِ فَأَنْ تُلِينَ لَهُ كَنَفَكَ وَ تُطِيبَ لَهُ جَانِبَكَ وَ تُنْصِفَهُ فِي مجاواة [مُجَارَاةِ] اللَّفْظِ وَ لَا تُغْرِقَ فِي نَزْعِ اللَّحْظِ إِذَا لَحَظْتَ وَ تَقْصِدَ فِي اللَّفْظِ إِلَى إِفْهَامِهِ إِذَا لَفَظْتَ وَ إِنْ كُنْتَ الْجَلِيسَ إِلَيْهِ كُنْتَ فِي الْقِيَامِ عَنْهُ بِالْخِيَارِ وَ إِنْ كَانَ الْجَالِسَ إِلَيْكَ كَانَ بِالْخِيَارِ وَ لَا تَقُومَ إِلَّا بِإِذْنِهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the gatherer, you should soften your shoulders to him, and make good your sides for him, and be fair to him in the flow of words, and do not drown in the glance when you are glancing, and aim regarding the world to understand it when you utter; and if you were seated to him, you would be with the choice in standing up from him, and if he were to be seated to you, he would be with the choice, and you should not stand except by his permission, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْجَارِ فَحِفْظُهُ غَائِباً وَ كَرَامَتُهُ شَاهِداً وَ نُصْرَتُهُ وَ مَعُونَتُهُ فِي الْحَالَيْنِ جَمِيعاً- لَا تَتَبَّعْ لَهُ عَوْرَةً وَ لَا تَبْحَثْ لَهُ عَنْ سَوْأَةٍ لِتَعْرِفَهَا فَإِنْ عَرَفْتَهَا مِنْهُ مِنْ غَيْرِ إِرَادَةٍ مِنْكَ وَ لَا تَكَلُّفٍ كُنْتَ لِمَا عَلِمْتَ حِصْناً حَصِيناً وَ سِتْراً سَتِيراً
And as for a right of the neighbour, protect him in absence, and honour him when present, and help him, and assist him in the two situations altogether. Neither pursue an exposure to him nor search of an evil for him for you to recognise it. If you were to recognise it from him, from without an intention from you, and there is no encumberment, you should be for what you have come to now, a fortified fortress, and curtain to veil.
لَوْ بَحَثَتِ الْأَسِنَّةُ عَنْهُ ضَمِيراً لَمْ تَتَّصِلْ إِلَيْهِ لِانْطِوَائِهِ عَلَيْهِ- لَا تَسْتَمِعْ عَلَيْهِ مِنْ حَيْثُ لَا يَعْلَمُ- لَا تُسْلِمْهُ عِنْدَ شَدِيدَةٍ وَ لَا تَحْسُدْهُ عِنْدَ نِعْمَةٍ تُقِيلُهُ عَثْرَتَهُ وَ تَغْفِرُ زَلَّتَهُ وَ لَا تَذْخَرْ حِلْمَكَ عَنْهُ إِذَا جَهِلَ عَلَيْكَ وَ لَا تَخْرُجْ أَنْ تَكُونَ سِلْماً لَهُ تَرُدُّ عَنْهُ لِسَانَ الشَّتِيمَةِ وَ تُبْطِلُ فِيهِ كَيْدَ حَامِلِ النَّصِيحَةِ وَ تُعَاشِرُهُ مُعَاشَرَةً كَرِيمَةً وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
If the tongues were to search for a conscience about him, it would not arrive to it due to its inclination upon it – not listening to him from whereby he does not know, nor yielding (abandoning) him during the hardship, nor envying him during a bounty, minimise his stumbles and forgive his slips, and do not withhold your leniency from him when he is ignorant upon you, and do not give up from being a ladder for him. Repel the gloating tongue away from him, and invalidate any plots regarding him, carry the good advice and accompany him an honourable company, and there is neither any might nor strength except with Allah‑azwj.
وَ أَمَّا حَقُّ الصَّاحِبِ فَأَنْ تَصْحَبَهُ بِالْفَضْلِ مَا وَجَدْتَ إِلَيْهِ سَبِيلًا وَ إِلَّا فَلَا أَقَلَّ مِنَ الْإِنْصَافِ وَ أَنْ تُكْرِمَهُ كَمَا يُكْرِمُكَ وَ تَحْفَظَهُ كَمَا يَحْفَظُكَ وَ لَا يَسْبِقَكَ فِيمَا بَيْنَكَ وَ بَيْنَهُ إِلَى مَكْرُمَةٍ فَإِنْ سَبَقَكَ كَافَأْتَهُ وَ لَا تُقَصِّرَ بِهِ عَمَّا يَسْتَحِقُّ مِنَ الْمَوَدَّةِ
And as for a right of the companion, you should accompany him with the best of what you can find a means to him, or else so not less than the fairness, and you should honour him just as he honours you, and protect him just as he protects you, and he should not precede you regarding what is between you and him to any honour. If he were to precede you, then reciprocate him, and do not be deficient from what he deserves of the cordiality.
تُلْزِمْ نَفْسَكَ نَصِيحَتَهُ وَ حِيَاطَتَهُ وَ مُعَاضَدَتَهُ عَلَى طَاعَةِ رَبِّهِ وَ مَعُونَتَهُ عَلَى نَفْسِهِ فِيمَا يَهُمُّ بِهِ مِنْ مَعْصِيَةِ رَبِّهِ ثُمَّ تَكُونُ عَلَيْهِ رَحْمَةً وَ لَا تَكُونُ عَلَيْهِ عَذَاباً وَ لا قُوَّةَ إِلَّا بِاللَّهِ
Necessitate yourself to advising him, and helping him, and supporting him upon obeying his Lord-azwj and assist him against himself regarding whatever he thinks with of disobeying his Lord-azwj, then you would be a mercy to him and will not be a torment to him, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الشَّرِيكِ فَإِنْ غَابَ كَفَيْتَهُ وَ إِنْ حَضَرَ سَاوَيْتَهُ- لَا تَعْزِمْ عَلَى حُكْمِكَ دُونَ حُكْمِهِ وَ لَا تَعْمَلْ بِرَأْيِكَ دُونَ مُنَاظَرَتِهِ تَحْفَظُ عَلَيْهِ مَالَهُ وَ تَنْفِي عَنْهُ خِيَانَتَهُ فِيمَا عَزَّ أَوْ هَانَ فَإِنَّهُ بَلَغَنَا أَنَّ يَدَ اللَّهِ عَلَى الشَّرِيكَيْنِ مَا لَمْ يَتَخَاوَنَا وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the partner, if he is absent, suffice him, and if he is present, equalise him. Do not determine upon your decision besides his decision, nor work with your opinion besides debating him. Protect his wealth upon him and negate from him his betrayers regarding what is strong or weak, for it has reached us-asws that a Hand of Allah-azwj is upon the partners for as long as they do not betray each other, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْمَالِ فَأَنْ لَا تَأْخُذَهُ إِلَّا مِنْ حِلِّهِ وَ لَا تُنْفِقَهُ إِلَّا فِي حِلِّهِ وَ لَا تُحَرِّفَهُ عَنْ مَوَاضِعِهِ وَ لَا تَصْرِفَهُ عَنْ حَقَائِقِهِ وَ لَا تَجْعَلَهُ إِذَا كَانَ مِنَ اللَّهِ إِلَّا إِلَيْهِ وَ سَبَباً إِلَى اللَّهِ وَ لَا تُؤْثِرَ بِهِ عَلَى نَفْسِكَ مَنْ لَعَلَّهُ لَا يَحْمَدُكَ
And as for a right of the wealth, you should not take it except from its Permissible means, nor spend it except in its Permissible ways, and do not alter it from its (rightful) places, nor change it away from its realities, and when it were to be from Allah-azwj do not make it except to Him‑azwj and a means to Allah-azwj.
وَ بِالْحَرِيِّ أَنْ لَا يُحْسِنَ خِلَافَتَكَ فِي تَرِكَتِكَ وَ لَا يَعْمَلَ فِيهِ بِطَاعَةِ رَبِّكَ فَتَكُونَ مُعِيناً لَهُ عَلَى ذَلِكَ أَوْ بِمَا أَحْدَثَ فِي مَالِكَ أَحْسَنَ نَظَراً لِنَفْسِهِ فَيَعْمَلُ بِطَاعَةِ رَبِّهِ فَيَذْهَبُ بِالْغَنِيمَةِ وَ تَبُوءُ بِالْإِثْمِ وَ الْحَسْرَةِ وَ النَّدَامَةِ مَعَ التَّبِعَةِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And do not prefer with it over yourself, someone who will perhaps not thank you, and rather he will not be good as your replacement in your estate, nor will be act regarding it in obedience to your Lord-azwj, so you would have assisted him upon that, or with what he would have done regarding your wealth, looking out for himself, so he will act in obedience to his Lord-azwj. So he will go with the gains while you will be holding the sins, and the regret and the remorse, along with the liability, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْغَرِيمِ الطَّالِبِ لَكَ فَإِنْ كُنْتَ مُوسِراً أَوْفَيْتَهُ وَ كَفَيْتَهُ وَ أَغْنَيْتَهُ وَ لَمْ تَرُدَّهُ وَ تَمْطُلْهُ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَطْلُ الْغَنِيِّ ظُلْمٌ
And as for a right of the creditor seeking to you, if you were affluent, then pay him, and suffice him, and enrich him, and do not repel him and delay him, for Rasool-Allah-saww had said: ‘Procrastinating by the rich is injustice’.
وَ إِنْ كُنْتَ مُعْسِراً أَرْضَيْتَهُ بِحُسْنِ الْقَوْلِ وَ طَلَبْتَ إِلَيْهِ طَلَباً جَمِيلًا وَ رَدَدْتَهُ عَنْ نَفْسِكَ رَدّاً لَطِيفاً وَ لَمْ تَجْمَعْ عَلَيْهِ ذَهَابَ مَالِهِ وَ سُوءَ مُعَامَلَتِهِ فَإِنَّ ذَلِكَ لُؤْمٌ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And if you were bankrupt, satisfy him with goodly words, and request to him a beautiful request (for more time), and return him from yourself a kindly returning, and do not gather against him the loss of his wealth, and his evil dealings, for that is reprehensible, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْخَلِيطِ فَأَنْ لَا تَغُرَّهُ وَ لَا تَغُشَّهُ وَ لَا تَكْذِبَهُ وَ لَا تُغْفِلَهُ وَ لَا تَخْدَعَهُ وَ لَا تَعْمَلَ فِي انْتِقَاضِهِ عَمَلَ الْعَدُوِّ الَّذِي لَا يَبْقَى عَلَى صَاحِبِهِ وَ إِنِ اطْمَأَنَّ إِلَيْكَ اسْتَقْصَيْتَ لَهُ عَلَى نَفْسِكَ وَ عَلِمْتَ أَنَّ غَبْنَ الْمُسْتَرْسِلِ رِبًا وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the one mingling with you, you should neither defraud him, nor cheat him, nor belie him, nor deceive him, nor work in breaking him, the work of an enemy which does not remain upon its owner; and if he is assured to you, investigate for him against yourself, and know than embezzlement is a flowing usury, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْخَصْمِ الْمُدَّعِي عَلَيْكَ فَإِنْ كَانَ مَا يَدَّعِي عَلَيْكَ حَقّاً لَمْ تَنْفَسِخْ فِي حُجَّتِهِ وَ لَمْ تَعْمَلْ فِي إِبْطَالِ دَعْوَتِهِ وَ كُنْتَ خَصْمَ نَفْسِكَ لَهُ وَ الْحَاكِمَ عَلَيْهَا وَ الشَّاهِدَ لَهُ بِحَقِّهِ دُونَ شَهَادَةِ الشُّهُودِ
And as for a right of the contender, the claimant upon you, if what he is claiming upon you is true, do not break his argument, and do not work in invalidating his claim and you will be contending yourself for him, and the judge upon it, and the witness for him of his right beside the testimonies of any witnesses.
وَ إِنْ كَانَ مَا يَدَّعِيهِ بَاطِلًا رَفَقْتَ بِهِ وَ رَوَّعْتَهُ وَ نَاشَدْتَهُ بِدِينِهِ وَ كَسَرْتَ حِدَّتَهُ عَنْكَ بِذِكْرِ اللَّهِ وَ أَلْقَيْتَ حَشْوَ الْكَلَامِ وَ لَفْظَةَ السُّوءِ الَّذِي لَا يَرُدُّ عَنْكَ عَادِيَةَ عَدُوِّكَ بَلْ تَبُوءُ بِإِثْمِهِ وَ بِهِ يَشْحَذُ عَلَيْكَ سَيْفَ عَدَاوَتِهِ لِأَنَّ لَفْظَةَ السُّوءِ تَبْعَثُ الشَّرَّ وَ الْخَيْرُ مَقْمَعَةٌ لِلشَّرِّ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And if what he is claiming is false, be kind with him, and frighten him and adjure him with his religion, and break his sharpness from you by mentioning Allah-azwj, and throw away the vague talk and the evil words which do not repel from you the return of your enemy, but it earns its sin, and the sword of his enmity will be sharpened upon you, because the evil word dispatches the evil while the good is a depressant of the evil, and there is no strength except with Allah‑azwj.
وَ أَمَّا حَقُّ الْخَصْمِ الْمُدَّعَى عَلَيْهِ فَإِنْ كَانَ مَا تَدَّعِيهِ حَقّاً أَجْمَلْتَ فِي مُقَاوَلَتِهِ بِمَخْرَجِ الدَّعْوَى فَإِنَّ لِلدَّعْوَى غِلْظَةً فِي سَمْعِ الْمُدَّعَى عَلَيْهِ وَ قَصَدْتَ قَصْدَ حُجَّتِكَ بِالرِّفْقِ وَ أَمْهَلِ الْمُهْلَةِ وَ أَبْيَنِ الْبَيَانِ وَ أَلْطَفِ اللُّطْفِ وَ لَمْ تَتَشَاغَلْ عَنْ حُجَّتِكَ بِمُنَازَعَتِهِ بِالْقِيلِ وَ الْقَالِ فَتَذْهَبَ عَنْكَ حُجَّتُكَ وَ لَا يَكُونَ لَكَ فِي ذَلِكَ دَرَكٌ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the contender, the one claimed upon, if what you are claiming were to be true, be nice in your word with bring out the claim, for the claim there is harshness in the ears of the one claimed upon, and be moderate in aiming your argument with the kindness, and respite with more time, and clarify the explanation, and with the kindest kindness, and do not pre-occupy your argument by contending with him with the hearsay words (It is said, and he said), for your argument will go away from you, and there will not happen to be any achievement for you in that, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْمُسْتَشِيرِ فَإِنْ حَضَرَكَ لَهُ وَجْهُ رَأْيٍ جَهَدْتَ لَهُ فِي النَّصِيحَةِ وَ أَشَرْتَ عَلَيْهِ بِمَا تَعْلَمُ أَنَّكَ لَوْ كُنْتَ مَكَانَهُ عَمِلْتَ بِهِ وَ ذَلِكَ لِيَكُنْ مِنْكَ فِي رَحْمَةٍ وَ لِينٍ فَإِنَّ اللِّينَ يُونِسُ الْوَحْشَةَ وَ إِنَّ الْغِلَظَ يُوحِشُ مِنْ مَوْضِعِ الْأُنْسِ
And as for a right of the consultee, if there is present with you an aspect of an opinion for him, strive for him in the advice, and indicate to him with what you do know, had you been in his place you would have acted with it, and let that happen from you in mercy and gentleness, for the gentleness comforts loneliness, and harshness is loneliness from a place of comfort.
وَ إِنْ لَمْ يَحْضُرْكَ لَهُ رَأْيٌ وَ عَرَفْتَ لَهُ مَنْ تَثِقُ بِرَأْيِهِ وَ تَرْضَى بِهِ لِنَفْسِكَ دَلَلْتَهُ عَلَيْهِ وَ أَرْشَدْتَهُ إِلَيْهِ فَكُنْتَ لَمْ تَأْلُهُ خَيْراً وَ لَمْ تَدَّخِرْهُ نُصْحاً وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And if an opinion for him is not present with you, and you know for him someone you trust his opinion and are satisfied with him for yourself, point him to him and guide him to him. So, you would not have done good to him and not have held back goodly advice, and there is neither any might nor strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْمُشِيرِ عَلَيْكَ فَلَا تَتَّهِمْهُ فِيمَا يُوَافِقُكَ عَلَيْهِ مِنْ رَأْيِهِ إِذَا أَشَارَ عَلَيْكَ فَإِنَّمَا هِيَ الْآرَاءُ وَ تَصَرُّفُ النَّاسِ فِيهَا وَ اخْتِلَافُهُمْ فَكُنْ عَلَيْهِ فِي رَأْيِهِ بِالْخِيَارِ إِذَا اتَّهَمْتَ رَأْيَهُ فَأَمَّا تُهَمَتُهُ فَلَا تَجُوزُ لَكَ إِذَا كَانَ عِنْدَكَ مِمَّنْ يَسْتَحِقُّ الْمُشَاوَرَةَ
And as for a right of the one consulting to you, do not accuse him in what you agree upon of his view when he does consult to you, for rather these are the opinions, and the people are interchanging in these and their differences. So be with the choice to him regarding his opinion when you accuse his view. As for accusing him, it is no allowed for you, if he were to be from the ones who deserving of the consultation.
وَ لَا تَدَعْ شُكْرَهُ عَلَى مَا بَدَا لَكَ مِنْ إِشْخَاصِ رَأْيِهِ وَ حُسْنِ وَجْهِ مَشُورَتِهِ فَإِذَا وَافَقَكَ حَمِدْتَ اللَّهَ وَ قَبِلْتَ ذَلِكَ مِنْ أَخِيكَ بِالشُّكْرِ وَ الْإِرْصَادِ بِالْمُكَافَاةِ فِي مِثْلِهَا إِنْ فَزِعَ إِلَيْكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And do not leave thanking him based upon whatever comes to you, from personalising his view and goodly aspect of his consultation. When it is compatible to you, praise Allah-azwj and accept that from your brother with the thanks and be in wait for reciprocating similar to it, if the opportunity presents to you, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الْمُسْتَنْصِحِ فَإِنَّ حَقَّهُ أَنْ تُؤَدِّيَ إِلَيْهِ النَّصِيحَةَ عَلَى الْحَقِّ الَّذِي تَرَى لَهُ أَنْ يَحْمِلَ وَ يَخْرُجَ الْمَخْرَجَ الَّذِي يَلِينُ عَلَى مَسَامِعِهِ وَ تُكَلِّمَهُ مِنَ الْكَلَامِ بِمَا يُطِيقُهُ عَقْلُهُ فَإِنَّ لِكُلِّ عَقْلٍ طيقة [طَبَقَةً] مِنَ الْكَلَامِ يَعْرِفُهُ وَ يُجِيبُهُ وَ لْيَكُنْ مَذْهَبُكَ الرَّحْمَةَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And as for a right of the seeker of the advice, his right is that you give the good advice to him based upon the truth which you see for him that he will tolerate, and the way out can come out which is soft upon his ears, and you should talk to him from the speech with what his intellect can tolerate. For every intellect there is a layer of speech it recognises and responds to, and let your doctrine be the mercy, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ النَّاصِحِ فَأَنْ تُلِينَ لَهُ جَنَاحَكَ ثُمَّ تَشْرَئِبَّ لَهُ قَلْبَكَ وَ تَفْتَحَ لَهُ سَمْعَكَ حَتَّى تَفْهَمَ عَنْهُ نَصِيحَتَهُ ثُمَّ تَنْظُرَ فِيهَا فَإِنْ كَانَ وُفِّقَ فِيهَا لِلصَّوَابِ حَمِدْتَ اللَّهَ عَلَى ذَلِكَ وَ قَبِلْتَ مِنْهُ وَ عَرَفْتَ لَهُ نَصِيحَتَهُ
And as for a right of the adviser, you should soften your wings to him, then stretch out your heart to him and open your ears for him until you understand his advice from him. Then you should look into it. If there is compatibility in it to the correctness, praise Allah-azwj upon that and accept from him and recognise his advice for him.
وَ إِنْ لَمْ يَكُنْ وُفِّقَ لَهَا فِيهَا رَحِمْتَهُ وَ لَمْ تَتَّهِمْهُ وَ عَلِمْتَ أَنَّهُ لَمْ يَأْلُكَ نُصْحاً إِلَّا أَنَّهُ أَخْطَأَ إِلَّا أَنْ يَكُونَ عِنْدَكَ مُسْتَحِقّاً لِلتُّهَمَةِ فَلَا تَعْنِي بِشَيْءٍ مِنْ أَمْرِهِ عَلَى كُلِّ حَالٍ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And if it does not happen to be compatible to it, there is mercy in it, and do not accuse him, and know that he did not give you advice except he was mistaken, unless he happens to be deserving of the accusation in your view, therefore do not be fed up with anything from his matters upon every situation, and there is no strength except Allah-azwj.
وَ أَمَّا حَقُّ الْكَبِيرِ فَإِنَّ حَقَّهُ تَوْقِيرُ سِنِّهِ وَ إِجْلَالُ إِسْلَامِهِ إِذَا كَانَ مِنْ أَهْلِ الْفَضْلِ فِي الْإِسْلَامِ بِتَقْدِيمِهِ فِيهِ وَ تَرْكُ مُقَابَلَتِهِ عِنْدَ الْخِصَامِ-
As for a right of the elder, his right is that you dignify his age, and revere his Islam when he were to be from the people of merit in Al Islam due to his precedence in it, and neglect facing him in the dispute.
لَا تَسْبِقُهُ إِلَى طَرِيقٍ وَ لَا تَؤُمُّهُ فِي طَرِيقٍ وَ لَا تَسْتَجْهِلُهُ وَ إِنْ جَهِلَ عَلَيْكَ تَحَمَّلْتَ وَ أَكْرَمْتَهُ بِحَقِّ إِسْلَامِهِ مَعَ سِنِّهِ فَإِنَّمَا حَقُّ السِّنِّ بِقَدْرِ الْإِسْلَامِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
Neither precede him to a road, nor lead him in a road, nor consider him ignorant and even if he is ignorant upon you. Tolerate and honour him due to a right of his Islam with his age, for it is a right of the age by worth of Al Islam, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ الصَّغِيرِ فَرَحْمَتُهُ وَ تَثْقِيفُهُ وَ تَعْلِيمُهُ وَ الْعَفْوُ عَنْهُ وَ السَّتْرُ عَلَيْهِ وَ الرِّفْقُ بِهِ وَ الْمَعُونَةُ لَهُ وَ السَّتْرُ عَلَى جَرَائِرِ حَدَاثَتِهِ فَإِنَّهُ سَبَبٌ لِلتَّوْبَةِ وَ الْمُدَارَاةُ لَهُ وَ تَرْكُ مُمَاحَكَتِهِ فَإِنَّ ذَلِكَ أَدْنَى لِرُشْدِهِ
And as for a right of the young, be merciful to him, and educate him, and teach him, and pardon him, and cover upon him, and be kind with him, and give the assistance to him, and cover upon the audacity of his young age for it is a cause for the repentance, and politeness towards him, and leave from what is argumentative, for that is least for his guidance.
وَ أَمَّا حَقُّ السَّائِلِ فَإِعْطَاؤُهُ إِذَا تهبأت [تَهَيَّأَتْ] صَدَقَةٌ وَ قَدَرْتَ عَلَى سَدِّ حَاجَتِهِ وَ الدُّعَاءُ لَهُ فِيمَا نَزَلَ بِهِ وَ الْمُعَاوَنَةُ لَهُ عَلَى طَلِبَتِهِ وَ إِنْ شَكَكْتَ فِي صِدْقِهِ وَ سَبَقَتْ إِلَيْهِ التُّهَمَةُ لَهُ لَمْ تَعْزِمْ عَلَى ذَلِكَ وَ لَمْ تَأْمَنْ أَنْ يَكُونَ مِنْ كَيْدِ الشَّيْطَانِ أَرَادَ أَنْ يَصُدَّكَ عَنْ حَظِّكَ وَ يَحُولَ بَيْنَكَ وَ بَيْنَ التَّقَرُّبِ إِلَى رَبِّكَ وَ تَرَكْتَهُ بِسَتْرِهِ وَ رَدَدْتَهُ رَدّاً جَمِيلًا وَ إِنْ غَلَبَتْ نَفْسُكَ فِي أَمْرِهِ وَ أَعْطَيْتَهُ عَلَى مَا عَرَضَ فِي نَفْسِكَ مِنْهُ- فَإِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ
And as for a right of the beggar, give him when charity is prepared, and measure upon blocking his need, and the supplication to him regarding what has befallen with him, and the assisting to him upon seeking it, and if you were to doubt in his truthfulness, and the accusation has preceded to him, do not determine upon that, and do not feel safe that it might be from a plot of Satan-la intending to block you from his share and is a barrier between you and the drawing closer to your Lord-azwj, and leave him with his veil, and return him a beautiful returning and even if yourself overcomes you regarding his matter, and give him based upon what has presented within yourself about him, for that is from the determined matters.
وَ أَمَّا حَقُّ الْمَسْئُولِ إِنْ أَعْطَى فَاقْبَلْ مِنْهُ مَا أَعْطَى بِالشُّكْرِ لَهُ وَ الْمَعْرِفَةِ لِفَضْلِهِ وَ اطْلُبْ وَجْهَ الْعُذْرِ فِي مَنْعِهِ وَ أَحْسِنْ بِهِ الظَّنَّ وَ اعْلَمْ أَنَّهُ إِنْ مَنَعَ مَالَهُ مَنَعَ وَ أَنْ لَيْسَ التَّثْرِيبُ فِي مَالِهِ وَ إِنْ كَانَ ظَالِماً فَ إِنَّ الْإِنْسانَ لَظَلُومٌ كَفَّارٌ
And as for a right of the one begged if he were to give, accept from him whatever he gives with the thanking to him, and the recognition of his merit, and seek an aspect of excuse in his refusal, and have goodly thoughts with him, and know that if he has prevented his wealth he is (himself) prevented, and that the benevolence isn’t in his wealth, and even if he were to be unjust. Surely the human being is unjust, ungrateful [14:34].
وَ أَمَّا حَقُّ مَنْ سَرَّكَ اللَّهُ بِهِ وَ عَلَى يَدَيْهِ فَإِنْ كَانَ تَعَمَّدَهَا لَكَ حَمِدْتَ اللَّهَ أَوَّلًا ثُمَّ شَكَرْتَهُ عَلَى ذَلِكَ بِقَدْرِهِ فِي مَوْضِعِ الْجَزَاءِ وَ كَافَأْتَهُ عَلَى فَضْلِ الِابْتِدَاءِ وَ أَرْصَدْتَ لَهُ الْمُكَافَاةَ
And as for a right of the one whom Allah-azwj cheers you through him, and upon his hand, if he were to be intentional to you, praise Allah-azwj first, then thank him upon that by a measurement of the reward and reciprocate him based upon the merit of having initiated and lie in wait for him for the reciprocation.
وَ إِنْ لَمْ يَكُنْ تَعَمَّدَهَا حَمِدْتَ اللَّهَ وَ شَكَرْتَهُ وَ عَلِمْتَ أَنَّهُ مِنْهُ تَوَحَّدَكَ بِهَا وَ أَحْبَبْتَ هَذَا إِذْ كَانَ سَبَباً مِنْ أَسْبَابِ نِعَمِ اللَّهِ عَلَيْكَ وَ تَرْجُو لَهُ بَعْدَ ذَلِكَ خَيْراً فَإِنَّ أَسْبَابَ النِّعَمِ بَرَكَةٌ حَيْثُ مَا كَانَتْ وَ إِنْ كَانَ لَمْ يَتَعَمَّدْ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And he had not been intentional, praise Allah-azwj and thank Him-azwj and know that it was from him particularising you with it, and this is beloved if it were to be a means from the means of bounties of Allah-azwj upon you, and hope good for him after that, for the means of bounties are a Blessing wherever they may happen, and even if they were not intentional, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ مَنْ سَاءَكَ الْقَضَاءُ عَلَى يَدَيْهِ بِقَوْلٍ أَوْ فِعْلٍ فَإِنْ كَانَ تَعَمَّدَهَا كَانَ الْعَفْوُ أَوْلَى بِكَ لِمَا فِيهِ لَهُ مِنَ الْقَمْعِ وَ حُسْنِ الْأَدَبِ مَعَ كَبِيرِ أَمْثَالِهِ مِنَ الْخَلْقِ فَإِنَّ اللَّهَ يَقُولُ- وَ لَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولئِكَ ما عَلَيْهِمْ مِنْ سَبِيلٍ إِلَى قَوْلِهِ لَمِنْ عَزْمِ الْأُمُورِ
And as for a right of the one who offends you of the decision upon his hands, either by word or deed, if he were to be intentional, the pardon is foremost with you due to what is in it for him of the repression, and goodly etiquette along with the greatness of his example from the people, for Allah-azwj Says: And the one who triumphs after having been oppressed, so those ones, they is no way (to blame) upon them [42:41] – up to His-azwj Words: from the matters requiring determination [42:43].
وَ قَالَ عَزَّ وَ جَلَ وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ هَذَا فِي الْعَمْدِ
And the Mighty and Majestic Said: And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, it will be best for those who are patient [16:126]. This is regarding the deliberation (intentional).
فَإِنْ لَمْ يَكُنْ عَمْداً لَمْ تَظْلِمْهُ بِتَعَمُّدِ الِانْتِصَارِ مِنْهُ فَتَكُونَ قَدْ كَافَأْتَهُ فِي تَعَمُّدٍ عَلَى خَطَاءٍ وَ رَفَقْتَ بِهِ وَ رَدَدْتَهُ بِأَلْطَفِ مَا تَقْدِرُ عَلَيْهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
If there does not happen to be intentional, you would not have been unjust to him by the deliberate triumphing from him, so you would have reciprocated him regarding the intention upon mistake and be kind with him and return him with the gentleness whatever you are able upon him, and there is no strength except with Allah-azwj.
وَ أَمَّا حَقُّ أَهْلِ بَيْتِكَ عَامَّةً فَإِضْمَارُ السَّلَامَةِ وَ نَشْرُ جَنَاحِ الرَّحْمَةِ وَ الرِّفْقُ بِمُسِيئِهِمْ وَ تَأَلُّفُهُمْ وَ اسْتِصْلَاحُهُمْ وَ شُكْرُ مُحْسِنِهِمْ إِلَى نَفْسِهِ وَ إِلَيْكَ فَإِنَّ إِحْسَانَهُ إِلَى نَفْسِهِ إِحْسَانُهُ إِلَيْكَ إِذَا كَفَّ عَنْكَ أَذَاهُ وَ كَفَاكَ مَئُونَتَهُ وَ حَبَسَ عَنْكَ نَفْسَهُ
And as for a right of your family members in general, embracing the safety and spreading the wings of mercy, and the kindness with their evil ones, and uniting them, and reconciling them, and thanking their good doers to himself and to you, for his doing good to himself is doing good to you when his harm is restrained from you, and has sufficed you of his assistance, and has withheld himself from you.
فَعُمَّهُمْ جَمِيعاً بِدَعْوَتِكَ وَ انْصُرْهُمْ جَمِيعاً بِنُصْرَتِكَ وَ أَنْزِلْهُمْ جَمِيعاً مِنْكَ مَنَازِلَهُمْ كَبِيرَهُمْ بِمَنْزِلَةِ الْوَالِدِ وَ صَغِيرَهُمْ بِمَنْزِلَةِ الْوَلَدِ وَ أَوْسَطَهُمْ بِمَنْزِلَةِ الْأَخِ فَمَنْ أَتَاكَ تَعَاهَدْتَهُ بِلُطْفٍ وَ رَحْمَةٍ وَ صِلْ أَخَاكَ بِمَا يَجِبُ لِلْأَخِ عَلَى أَخِيهِ
Generalise them all with your supplication, and help them all with your help, and status them all from you at their status(es) – their elder at the status of the parent, and their young one at the status of the son, and their middle one at the status of the brother. The one who comes to you, deal with him with gentleness and mercy, and connect your brother with what is obligate for the brother to his brother.
وَ أَمَّا حَقُّ أَهْلِ الذِّمَّةِ فَالْحُكْمُ فِيهِمْ أَنْ تَقْبَلَ مِنْهُمْ مَا قَبِلَ اللَّهُ وَ تَفِيَ بِمَا جَعَلَ اللَّهُ لَهُمْ مِنْ ذِمَّتِهِ وَ عَهْدِهِ وَ تُكَلِّمَهُمْ إِلَيْهِ فِيمَا طُلِبُوا مِنْ أَنْفُسِهِمْ وَ أُجْبِرُوا عَلَيْهِ
And as for a right of the people under the responsibility, the decision regarding them is that you should accept from them what Allah-azwj has Accepted and be loyal with what Allah-azwj has Made for them of His-azwj Responsibility, and His-azwj Covenant, and speak for them to Him-azwj regarding what they are seeking from themselves and have been coerced upon.
وَ تَحْكُمَ فِيهِمْ بِمَا حَكَمَ اللَّهُ بِهِ عَلَى نَفْسِكَ فِيمَا جَرَى بَيْنَكَ وَ بَيْنَهُمْ مِنْ مُعَامَلَةٍ وَ لْيَكُنْ بَيْنَكَ وَ بَيْنَ ظُلْمِهِمْ مِنْ رِعَايَةِ ذِمَّةِ اللَّهِ وَ الْوَفَاءِ بِعَهْدِهِ وَ عَهْدِ رَسُولِهِ ص حَائِلٌ فَإِنَّهُ بَلَغَنَا أَنَّهُ قَالَ مَنْ ظَلَمَ مُعَاهَداً كُنْتُ خَصْمَهُ فَاتَّقِ اللَّهَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And decision regarding them with what Allah-azwj has Judged with upon yourself, regarding what flows between you and them of the dealings, and let their injustices be between you and them from the Patronage of the Responsibility of Allah-azwj, and the loyalty with His-azwj Covenant, and pact of His-azwj Rasool-saww as a barrier, for it has reached us-asws that he-saww said: ‘One whoever wrongs a covenant, it would dispute him (on the Day of Qiyamah)’. Therefore fear Allah-azwj, and there is neither any might nor strength except with Allah-azwj.
فَهَذِهِ خَمْسُونَ حَقّاً مُحِيطَةً بِكَ- لَا تَخْرُجْ مِنْهَا فِي حَالٍ مِنَ الْأَحْوَالِ يَجِبُ عَلَيْكَ رِعَايَتُهَا وَ الْعَمَلُ فِي تَأْدِيَتِهَا وَ الِاسْتِعَانَةُ بِاللَّهِ جَلَّ ثَنَاؤُهُ عَلَى ذَلِكَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ- وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
So these are fifty rights surrounding you. Do not exit from these in any situation from the situations. It is obligatory upon you to take care of these and working in fulfilling these, and the assistance is with Allah-azwj, Majestic is His-azwj Praise, upon that, and there is neither any might nor strength except with Allah-azwj, and the Praise is for Allah-azwj, Lord-azwj of the worlds’’.[3]
إنما أوردناه مكررا للاختلاف الكثير بينهما و قوة سند الأول و كثرة فوائد الثاني.
Note – (Majlisi says, ‘But rather we have referred it repeating due to the many differences between the two, and strength of the attribution of the first, and many benefits of the second’)
3- ضا، فقه الرضا عليه السلام رُوِيَ لَا تَقْطَعْ أَوِدَّاءَ أَبِيكَ فَيُطْفَى نُورُكَ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws. It is reported: ‘Do not cut of cordialities of your father for your Noor will be extinguished’.
وَ رُوِيَ أَنَّ الرَّحِمَ إِذَا بَعُدَتْ غُبِطَتْ وَ إِذَا تَمَاسَّتْ عَطِبَتْ
And it is reported, ‘The kinship, when it is distant, it is happy, and when it touches, it is spoilt’.
وَ رُوِيَ سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ سِرْ مِيلًا عُدْ مَرِيضاً سِرْ مِيلَيْنِ شَيِّعْ جَنَازَةً سِرْ ثَلَاثَةَ أَمْيَالٍ أَجِبْ دَعْوَةً سِرْ أَرْبَعَةَ أَمْيَالٍ زُرْ أَخَاكَ فِي اللَّهِ سِرْ خَمْسَةَ أَمْيَالٍ انْصُرْ مَظْلُوماً وَ سِرْ سِتَّةَ أَمْيَالٍ أَغِثْ مَلْهُوفاً سِرْ عَشَرَةَ أَمْيَالٍ فِي قَضَاءِ حَاجَةِ الْمُؤْمِنِ وَ عَلَيْكَ بِالاسْتِغْفَارِ
And it is reported, ‘Walk two years in righteousness of your parents; walk a year in helping your kindred; walk a mile to console a sick one; walk two miles to escort a funeral; walk three miles to answer an invitation; walk four miles to visit your brother regarding Allah-azwj; walk five miles to help an oppressed; and walk six miles to help a worried one; walk ten miles in fulfilling the need of a Momin, and upon you is with seeking the Forgiveness’.
وَ نَرْوِي بَرُّوا أَبَاكُمْ يَبَرَّكُمْ أَبْنَاؤُكُمْ كُفُّوا عَنْ نِسَاءِ النَّاسِ يعف [تَعِفَ] نِسَاؤُكُمْ
And we are reporting: ‘Be rightful to your fathers, your sons will be righteous with you. Refrain from women of the people, your women will be chaste’.
وَ أَرْوِي الْأَخُ الْكَبِيرُ بِمَنْزِلَةِ الْأَبِ
And I am reporting: ‘The elder brother is at the status of the father’.
وَ أَرْوِي أَنَّ رَسُولَ اللَّهِ كَانَ يُقَسِّمُ لَحَظَاتِهِ بَيْنَ جُلَسَائِهِ وَ مَا سُئِلَ عَنْ شَيْءٍ قَطُّ فَقَالَ لَا بِأَبِي وَ أُمِّي وَ لَا عَاتَبَ أَحَداً عَلَى ذَنْبٍ أَذْنَبَ
And I am reporting, ‘Rasool-Allah-saww used to apportion his-saww glances between his-saww gatherers, and he-saww was not asked about anything at all, so he-saww had said: ‘No, by my-saww father-as and my-saww mother-as!’, and he-saww did not fault anyone upon a sin he had sinned’.
وَ نَرْوِي مَنْ عَرَّضَ لِأَخِيهِ الْمُؤْمِنِ فِي حَدِيثِهِ فَكَأَنَّمَا خَدَشَ وَجْهَهُ
And we are reporting: ‘One who exposes his Momin brother regarding his narration, so it is as if he has scratched his face’.
وَ نَرْوِي أَنَّ رَسُولَ اللَّهِ ص لَعَنَ ثَلَاثَةً آكِلَ زَادِهِ وَحْدَهُ وَ رَاكِبَ الْفَلَاةِ وَحْدَهُ وَ النَّائِمَ فِي بَيْتٍ وَحْدَهُ
And we are reporting: ‘Rasool-Allah-saww had cursed three – eater of his provision alone, a rider in the wilderness alone, and the one sleeping along in a house’.
وَ أَرْوِي أَطْرِفُوا أَهَالِيَكُمْ فِي كُلِّ جُمُعَةٍ بِشَيْءٍ مِنَ الْفَاكِهَةِ وَ اللَّحْمِ حَتَّى يَفْرَحُوا بِالْجُمُعَةِ.
And I am reporting: ‘Give to your families during every Friday with something from the fruits and the meat until they are joyful with the Friday’’.[4]
أبواب آداب العشرة بين ذوي الأرحام و المماليك و الخدم المشاركين غالبا في البيت
CHAPTERS ON THE ETIQUETTES OF THE COMMUNITY BETWEEN ONES WITH KINSHIP, AND THE SLAVES, AND THE SERVANTS, PARTICIPANTS WHO ARE MOSTLY AT HOME
باب 2 بر الوالدين و الأولاد و حقوق بعضهم على بعض و المنع من العقوق
CHAPTER 2 – KINDNESS WITH THE PARENTS, AND THE CHILDREN, AND RIGHTS OF SOME UPON OTHERS, AND THE PROHIBITION FROM BEING DISLOYAL
الآيات
The Verses –
البقرة وَ إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ لا تَعْبُدُونَ إِلَّا اللَّهَ وَ بِالْوالِدَيْنِ إِحْساناً
(Surah) Al Baqarah – And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, [2:83]
الأنعام قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئاً وَ بِالْوالِدَيْنِ إِحْساناً وَ لا تَقْتُلُوا أَوْلادَكُمْ مِنْ إِمْلاقٍ نَحْنُ نَرْزُقُكُمْ وَ إِيَّاهُمْ
(Surah) Al Anaam – Say: ‘Come, I shall recite (regarding that) which your Lord has Prohibited upon you all – that you will not be associating anything with Him, and kindness with the parents, and you will not be killing your children due to destitution’ – We are Sustaining you and them [6:151]
التوبة يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا آباءَكُمْ وَ إِخْوانَكُمْ أَوْلِياءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمانِ وَ مَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولئِكَ هُمُ الظَّالِمُونَ-
(Surah) Al Tawbah – O you who believe! Do not take your fathers and your brothers as friends if they love the Kufr over the Eman, and the ones from you who befriend them, so these, they are the unjust ones [9:23]
قُلْ إِنْ كانَ آباؤُكُمْ وَ أَبْناؤُكُمْ وَ إِخْوانُكُمْ وَ أَزْواجُكُمْ وَ عَشِيرَتُكُمْ وَ أَمْوالٌ اقْتَرَفْتُمُوها وَ تِجارَةٌ تَخْشَوْنَ كَسادَها وَ مَساكِنُ تَرْضَوْنَها أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَ رَسُولِهِ وَ جِهادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْفاسِقِينَ
Say: ‘If it was your fathers, and your sons, and your brethren, and your wives, and your clan, and your acquired wealth, and the slowdown in trade you fear, and the dwellings you are pleased with are more beloved to you than Allah and His Rasool and the Jihad in the Way of Allah, then wait until Allah Comes with his Command; and Allah does not Guide the mischief making people’ [9:24]
الإسراء وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما وَ قُلْ لَهُما قَوْلًا كَرِيماً-
(Surah) Al Isra – And your Lord has Decreed that you shall not worship except Him, and goodness with the parents. If they reach old age with you, one of them or both of them, then do not (even) say ‘Ugh’ to them nor chide them, and say gracious words to them [17:23]
وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ وَ قُلْ رَبِّ ارْحَمْهُما كَما رَبَّيانِي صَغِيراً-
And lower to them the wings of humbleness from the mercy and say, ‘Lord! Mercy them just as they nourished me (when I was) little’ [17:24]
رَبُّكُمْ أَعْلَمُ بِما فِي نُفُوسِكُمْ إِنْ تَكُونُوا صالِحِينَ فَإِنَّهُ كانَ لِلْأَوَّابِينَ غَفُوراً
Your Lord is more Knowing with what is within your selves; if you become righteous, then He would always be Forgiving to the penitent [17:25]
مريم وَ بَرًّا بِوالِدَيْهِ وَ لَمْ يَكُنْ جَبَّاراً عَصِيًّا
(Surah) Maryam-as – And rightful with his parents, and he was not insolent, disobedient [19:14]
و قال وَ بَرًّا بِوالِدَتِي وَ لَمْ يَجْعَلْنِي جَبَّاراً شَقِيًّا
And Said:And righteousness with my mother, and did not Make me tyrannous, wretched [19:32]
العنكبوت وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً وَ إِنْ جاهَداكَ لِتُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
(Surah) Al Ankabout – And We Enjoined the human being kindness with his parents. And if they contend with you for you to associate with Me but (regarding) that you do not have knowledge with you, then do not obey them. To Me is your return, and I will Inform you with what you had been doing [29:8]
لقمان وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلى وَهْنٍ وَ فِصالُهُ فِي عامَيْنِ أَنِ اشْكُرْ لِي وَ لِوالِدَيْكَ إِلَيَّ الْمَصِيرُ-
(Surah) Luqman-as – And We Bequeathed the human being (goodness) regarding his parents – his mother carried him with weakness upon weakness, and his weaning during two years: “Be thankful to Me and to your parents! To Me is the destination” [31:14]
وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما وَ صاحِبْهُما فِي الدُّنْيا مَعْرُوفاً
And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them, and accompany them kindly in the world; [31:15]
الأحقاف وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ إِحْساناً حَمَلَتْهُ أُمُّهُ كُرْهاً وَ وَضَعَتْهُ كُرْهاً وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً
(Surah) Al Ahqaf – And We Bequeathed the human with being kind to his parents. His mother bore with abhorrence and gave birth to him with abhorrence; and his bearing and his weaning is of thirty months; [46:15].
1- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ وَ أَنَا عِنْدَهُ لِعَبْدِ الْوَاحِدِ الْأَنْصَارِيِّ فِي بِرِّ الْوَالِدَيْنِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ بِالْوالِدَيْنِ إِحْساناً فَظَنَنَّا أَنَّهَا الْآيَةُ الَّتِي فِي بَنِي إِسْرَائِيلَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Abdullah Bin Bahr, from Abdullah Bin Muskan, from the one who reported it,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said while I was in his-asws presence, to Abdul Wahid Al-Ansari regarding kindness with the parents in Words of Allah-azwj Mighty and Majestic: and the kindness with the parents, [2:83]. We thought that it is the Verse which is in (Surah) Bani Israeel: And your Lord has Decreed that you shall not worship except Him, and goodness with the parents. [17:23].
فَلَمَّا كَانَ بَعْدُ سَأَلْتُهُ فَقَالَ هِيَ الَّتِي فِي لُقْمَانَ- وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً- وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما
When it was afterwards, I asked him-asws, so he-asws said: ‘It is which is in (Surah) Luqman-as: And We Bequeathed the human being (goodness) regarding his parents [31:14] And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them, [31:15]’.
فَقَالَ إِنَّ ذَلِكَ أَعْظَمُ مِنْ أَنْ يَأْمُرَ بِصِلَتِهِمَا وَ حَقِّهِمَا عَلَى كُلِّ حَالٍ-
He-asws said: ‘That is mightier rather than Him-azwj Commanding with connecting with them and their rights upon all situations’.
وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَقَالَ لَا بَلْ يَأْمُرُ بِصِلَتِهِمَا وَ إِنْ جَاهَدَاهُ عَلَى الشِّرْكِ مَا زَادَ حَقَّهُمَا إِلَّا عِظَماً.
And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them, [31:15] – He-asws said: ‘No but He-azwj has Commanded with connecting with them, and if they were to strive against him upon the Shirk, their rights will not increase except in might’’.[5]
بيان
Explanation (Ahadeeth only) –
رَوَاهُ مُؤَلِّفُ كِتَابِ تَأْوِيلِ الْآيَاتِ الظَّاهِرَةِ نَقْلًا مِنْ تَفْسِيرِ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ مَاهْيَارَ بِسَنَدِهِ الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: شَهِدْتُ جَابِرَ الْجُعْفِيِّ عِنْدَ أَبِي جَعْفَرٍ ع وَ هُوَ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ وَ عَلِيّاً ع الْوَالِدَانِ
It is reported by compiler of the book ‘Taweel Al Ayaat Al Zaahira’, copying from Tafseer of Muhammad Bin Al Abbas Bin Mayar, by his correct chain from Abdullah Bin Suleyman who said,
‘I witnessed Jabir Al-Jufy being in the presence of Abu Ja’far-asws and he-asws narrated: ‘Rasool-Allah-saww and Ali-asws are the two parents’.
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ وَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مِنَّا الَّذِي أَحَلَّ اللَّهُ لَهُ الْخُمُسَ وَ الَّذِي جَاءَ بِالصِّدْقِ وَ مِنَّا الَّذِي صَدَّقَ بِهِ وَ لَنَا الْمَوَدَّةُ فِي كِتَابِ اللَّهِ جَلَّ وَ عَزَّ وَ عَلِيٌّ وَ رَسُولُ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا الْوَالِدَانِ وَ أَمَرَ اللَّهُ ذُرِّيَّتَهُمَا بِالشُّكْرِ لَهُمَا.
Abdullah Bin Suleyman (narrator) said, ‘And I heard Abu Ja’far-asws saying: ‘From us-asws is the one whom Allah-azwj has Made the Khums to be Permissible for him, and the one who came with the truthfulness, and from us-asws is the one whom ratified him-saww, and for us-asws is the cordiality in the Book of Allah-azwj Mighty and Majestic, and Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon them-asws both, are the two fathers (parents), and Allah-azwj has Commanded their-asws offspring to be thanking them-asws’’.
وَ رُوِيَ أَيْضاً بِسَنَدٍ صَحِيحٍ آخَرَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ عَبْدِ الْوَاحِدِ بْنِ مُخْتَارٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ فَقَالَ أَ مَا عَلِمْتَ أَنَّ عَلِيّاً أَحَدُ الْوَالِدَيْنِ اللَّذَيْنِ قَالَ اللَّهُ عَزَّ وَ جَلَ أَنِ اشْكُرْ لِي وَ لِوالِدَيْكَ
And it is reported as well by another correct chain, from Ibn Muskan, from Zurara, from Abdul Wahid Bin Mukhtar who said,
‘I entered to see Abu Ja’far-asws. He-asws said: ‘Don’t you know that Ali-asws is one of the two parents (fathers), the ones for whom Allah-azwj Mighty and Majestic Said: ‘“Be thankful to Me and to your parents! [31:14]?’
قَالَ زُرَارَةُ فَكُنْتُ لَا أَدْرِي أَيَّةُ آيَةٍ هِيَ الَّتِي فِي بَنِي إِسْرَائِيلَ أَوِ الَّتِي فِي لُقْمَانَ
Zurara said, ‘I didn’t know which Verse it was, that which is in (Surah) Bani Israeel or that which is in (Surah) Luqman-as’.
قَالَ فَقَضَى لِي أَنْ حَجَجْتُ فَدَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَخَلَوْتُ بِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ حَدِيثٌ جَاءَ بِهِ عَبْدُ الْوَاحِدِ
He (Zurara) said, ‘It was Decreed for me that I performed Hajj, so I entered to see Abu Ja’far‑asws. I isolated with him-asws. I said, ‘May I be sacrificed for you-asws! There is a Hadeeth which Abdul Wahid has come with’.
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ أَيَّةُ آيَةٍ هِيَ الَّتِي فِي لُقْمَانَ أَوِ الَّتِي فِي بَنِي إِسْرَائِيلَ
I said, ‘Which Verse is it, that which is in (Surah) Luqman-as, or that which is in (Surah) Bani Israeel?’
فَقَالَ الَّتِي فِي لُقْمَانَ.
He-asws said: ‘That which is in (Surah) Luqman-as’’.
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيٍّ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ نَافِعٍ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ إِنَّ رَجُلًا أَتَى النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali, from his father, altogether from Ibn Mahboub, from Khalid Bin Nafie Al Bajali, from Muhammad Bin Marwan who said,
‘I heard Abu Abdullah-asws saying: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah‑saww! Advise me’.
فَقَالَ لَا تُشْرِكْ بِاللَّهِ شَيْئاً وَ إِنْ حُرِّقْتَ بِالنَّارِ وَ عُذِّبْتَ إِلَّا وَ قَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ وَ وَالِدَيْكَ فَأَطِعْهُمَا وَ بَرَّهُمَا حَيَّيْنِ كَانَا أَوْ مَيِّتَيْنِ وَ إِنْ أَمَرَاكَ أَنْ تَخْرُجَ مِنْ أَهْلِكَ وَ مَالِكَ فَافْعَلْ فَإِنَّ ذَلِكَ مِنَ الْإِيمَانِ.
He-saww said: ‘Do not associate anything with Allah-azwj and even if you are incinerated by the fire and tormented, except and your heart will be reassured with the Eman, and your parents, so feed them be kind to them whether they are alive or dead, and if they were to order you to get out from your family, and your wealth, then do so, for that is from the Eman’’.[6]
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى وَ عَلِيٍّ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ بِالْوالِدَيْنِ إِحْساناً مَا هَذَا الْإِحْسَانُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa and Ali from his father, altogether from Ibn Mahboub, from Abu Wallad Al Hannat who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: and goodness with the parents [17:23], ‘What is this goodness?’
فَقَالَ الْإِحْسَانُ أَنْ تُحْسِنَ صُحْبَتَهُمَا وَ أَنْ لَا تُكَلِّفَهُمَا أَنْ يَسْأَلَاكَ شَيْئاً مِمَّا يَحْتَاجَانِ إِلَيْهِ وَ إِنْ كَانَا مُسْتَغْنِيَيْنِ أَ لَيْسَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ
He-asws said: ‘The goodness is that you should be a good companion to them, and you should not encumber them, if they were to ask you of anything from whatever they are need to, and even if they were needless. Isn’t Allah-azwj Mighty and Majestic Saying: ‘You will never attain to righteousness until you are spending from what you are loving; [3:92]’.
قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ أَمَّا قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما قَالَ إِنْ أَضْجَرَاكَ فَلَا تَقُلْ لَهُمَا أُفٍّ وَ لَا تَنْهَرْهُمَا إِنْ ضَرَبَاكَ
He (the narrator) said, ‘Then Abu Abdullah-asws said: ‘And as for the Words of Allah-azwj Mighty and Majestic: If they reach old age with you, one of them or both of them, then do not (even) say ‘Ugh’ to them nor chide them, [17:23]. If they were to rebuke you, do not (even) say ‘Ugh’ to them and do not chide them if they were to hit you’.
قَالَ وَ قُلْ لَهُما قَوْلًا كَرِيماً قَالَ إِنْ ضَرَبَاكَ فَقُلْ لَهُمَا غَفَرَ اللَّهُ لَكُمَا فَذَلِكَ مِنْكَ قَوْلٌ كَرِيمٌ
He (the narrator) said, ‘and say gracious words to them [17:23]’. He-asws said: ‘If they were to hit you, then say, ‘May Allah-azwj Forgive you both’, so that would be a gracious word from you’.
قَالَ وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ قَالَ لَا تَمْلَ عَيْنَيْكَ مِنَ النَّظَرِ إِلَيْهِمَا إِلَّا بِرَحْمَةٍ وَ رِقَّةٍ وَ لَا تَرْفَعْ صَوْتَكَ فَوْقَ أَصْوَاتِهِمَا وَ لَا يَدَكَ فَوْقَ أَيْدِيهِمَا وَ لَا تَقَدَّمْ قُدَّامَهُمَا.
He (the narrator) said, ‘And lower to them the wings of humbleness from the mercy [17:24]’. He-asws said: ‘Do not fill your eyes from looking at them except with Mercy, and do no raise your voice above their voices, nor your hand above their hands, nor proceed ahead of them’’.[7]
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَأْتِي يَوْمَ الْقِيَامَةِ شَيْءٌ مِثْلُ الْكَبَّةِ فَيَدْفَعُ فِي ظَهْرِ الْمُؤْمِنِ فَيُدْخِلُهُ الْجَنَّةَ فَيُقَالُ هَذَا الْبِرُّ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Sayf,
‘From Abu Abdullah-asws having said: ‘They shall bring on the Day of Qiyamah something like the globe. It would push in the back of the Momin and enter him into the Paradise. It will be said: ‘This is the kindness (with the parents)’’.[8]
5- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ أَيُّ الْأَعْمَالِ أَفْضَلُ
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Mansour Bin Hazim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘Which of the deeds is superior?’
قَالَ الصَّلَاةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَيْنِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ.
He-asws said: ‘The Salat at its timings, and kindness with the parents, and the Jihad in the Way of Allah-azwj’’.[9]
6- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دُرُسْتَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: سَأَلَ رَجُلٌ رَسُولَ اللَّه ص مَا حَقُّ الْوَالِدِ عَلَى وَلَدِهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dorost,
‘From Abu Al-Hassan Musa-asws having said: ‘A man asked Rasool-Allah-saww, ‘What is a right of the father upon his son?’
قَالَ لَا يُسَمِّيهِ بِاسْمِهِ وَ لَا يَمْشِي بَيْنَ يَدَيْهِ وَ لَا يَجْلِسُ قَبْلَهُ وَ لَا يَسْتَسِبُّ لَهُ.
He-asws said: ‘He should neither name him with his name, nor walk in front of him, nor sit before he does, nor let him be insulted’’.[10]
تبيان
Clarification (Ahadeeth only)
وَ فِي رَوْضَةِ الْكَافِي فِي حَدِيثِ عَرْضِ الْخَيْلِ أَنَّ رَسُولَ اللَّهِ ص لَعَنَ جَمَاعَةً إِلَى أَنْ قَالَ وَ مَنْ لَعَنَ أَبَوَيْهِ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَ يُوجَدُ رَجُلٌ يَلْعَنُ أَبَوَيْهِ فَقَالَ نَعَمْ يَلْعَنُ آبَاءَ الرِّجَالِ وَ أُمَّهَاتِهِمْ فَيَلْعَنُونَ أَبَوَيْهِ.
And in (the book) ‘Rowzat Al Kafi’ – In a Hadeeth of presentation of the cavalry horses, Rasool-Allah-azwj cursed a group until he-saww said: ‘And the one who curses his parents’. A man said, ‘O Rasool-Allah-saww! Can one find a man who curses his own parents?’ He-saww said: ‘Yes. He curses fathers of the (other) men and their mothers, so he is cursing his own parents’’.
قَالَ فِي النِّهَايَةِ فِي حَدِيثِ أَبِي هُرَيْرَةَ لَا تَمْشِيَنَّ أَمَامَ أَبِيكَ وَ لَا تَجْلِسْ قَبْلَهُ وَ لَا تَدْعُهُ بِاسْمِهِ وَ لَا تَسْتَسِبَّ لَهُ.
He said in (the book) ‘Al Nihaya’ (non-Shia source), in a Hadeeth by Abu Hureyra: ‘Do not walk in front of your father and do not be seated before he does, nor call him by his name, nor let him be exposed to the insults’’.
7- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا يَمْنَعُ الرَّجُلَ مِنْكُمْ أَنْ يَبَرَّ وَالِدَيْهِ حَيَّيْنِ أَوْ مَيِّتَيْنِ يُصَلِّي عَنْهُمَا وَ يَتَصَدَّقُ عَنْهُمَا وَ يَحُجُّ عَنْهُمَا وَ يَصُومُ عَنْهُمَا فَيَكُونَ الَّذِي صَنَعَ لَهُمَا وَ لَهُ مِثْلُ ذَلِكَ فَيَزِيدَهُ اللَّهُ عَزَّ وَ جَلَّ بِبِرِّهِ وَ صَلَاتِهِ خَيْراً كَثِيراً.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Muhammad Bin Ali, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said: ‘What prevents the man from you to be kind with his parents, whether they are alive or dead. He should pray Salat on their behalf, and give charity on their behalf, and perform Hajj on their behalf, and he should fast on their behalf. That which he does for them, there would be similar to that for him. Allah-azwj Mighty and Majestic due to his kindness, and his Salat is of a lot of good’’.[11]
8- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع أَدْعُو لِوَالِدَيَّ إِذَا كَانَا لَا يَعْرِفَانِ الْحَقَّ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Moammar Bin Khallad who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘Should I supplicate for my parents when they had not recognised the truth?’
قَالَ ادْعُ لَهُمَا وَ تَصَدَّقْ عَنْهُمَا وَ إِنْ كَانَا حَيَّيْنِ لَا يَعْرِفَانِ الْحَقَّ فَدَارِهِمَا فَإِنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ بَعَثَنِي بِالرَّحْمَةِ لَا بِالْعُقُوقِ.
He-asws said: ‘Supplicate for them, and give charity on their behalf, and if they were to be alive not recognising the truth, then introduce them (to it), for Rasool-Allah-saww said: ‘Allah-azwj has Sent me-saww with the mercy, not with the ingratitude’’.[12]
9- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ أُمَّكَ
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Who shall I be kinder with?’ He-saww said: ‘Your mother’.
قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ
He said, ‘Then who?’ He-saww said: ‘Your mother’.
قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ
He said, ‘Then who?’ He-saww said: ‘Your mother’.
قَالَ ثُمَّ مَنْ قَالَ أَبَاكَ.
He said, ‘Then who?’ He-saww said: ‘Your father’’.[13]
تبيان
Clarification (Ahadeeth) only
رَوَاهُ مُسْلِمٌ أَنَّهُ قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ مَنْ أَحَقُّ النَّاسِ بِحُسْنِ الصُّحْبَةِ قَالَ أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أَبُوكَ.
It is reported by Muslim (non-Shia source), ‘A man said, ‘O Rasool-Allah-azwj! Who is the most deserving of the people with goodly accompaniment?’ He-saww said: ‘Your mother, then your mother, then your father’’.
رَوَاهُ مُسْلِمٌ أَيْضاً أَنَّهُ قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ مَنْ أَحَقُّ بِحُسْنِ الصُّحْبَةِ قَالَ أُمُّكَ قَالَ ثُمَّ مَنْ قَالَ أُمُّكَ قَالَ ثُمَّ مَنْ قَالَ أُمُّكَ قَالَ ثُمَّ مَنْ قَالَ أَبُوكَ.
It is reported by Muslim (non-Shia source) as well, ‘A man said, ‘O Rasool-Allah-azwj! Who is the most deserving of the people with goodly accompaniment?’ He-saww said: ‘Your mother’. He said, ‘Then who?’ He-saww said: ‘Your mother’. He said, ‘Then who?’ He-saww said: ‘Your mother’. He said, ‘Then who?’ He-saww said: ‘Your father’’.
10- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَجُلٌ رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَاغِبٌ فِي الْجِهَادِ نَشِيطٌ
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Salim, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullah-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! I am desirous regarding the Jihad actively’.
قَالَ فَقَالَ لَهُ النَّبِيُّ ص فَجَاهِدْ فِي سَبِيلِ اللَّهِ فَإِنَّكَ إِنْ تُقْتَلْ تَكُنْ حَيّاً عِنْدَ اللَّهِ تُرْزَقُ وَ إِنْ تَمُتْ فَقَدْ وَقَعَ أَجْرُكَ عَلَى اللَّهِ وَ إِنْ رَجَعْتَ رَجَعْتَ مِنَ الذُّنُوبِ كَمَا وُلِدْتَ
He (the narrator) said, ‘The Prophet-saww said to him: ‘Then do Jihad in the Way of Allah-azwj. If you were to be killed, you would be alive in the Presence of Allah-azwj being sustained, and if you were to die, your Recompense will fall upon Allah-azwj, and if you were to return, you will be returning from the sins like what you had been (re) born’.
قَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي وَالِدَيْنِ كَبِيرَيْنِ يَزْعُمَانِ أَنَّهُمَا يَأْنَسَانِ بِي وَ يَكْرَهَانِ خُرُوجِي
He said, ‘O Rasool-Allah-saww! There are two old parents for me. They are comforted by me and dislike my going out’.
فَقَالَ رَسُولُ اللَّهِ ص فَقِرَّ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ.
Rasool-Allah-saww said: ‘Then stay with your parent, for by the One-azwj in Whose Hand is my‑saww soul! Their being comforted by you for a day and a night is better your Jihad for a year’’.[14]
11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ قَالَ: كُنْتُ نَصْرَانِيّاً فَأَسْلَمْتُ وَ حَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ إِنِّي كُنْتُ عَلَى النَّصْرَانِيَّةِ وَ إِنِّي أَسْلَمْتُ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Zakariya Bin Ibrahim who said,
‘I used to be a Christian. I became a Muslim and performed Hajj. I entered to see Abu Abdullah‑asws. I said, ‘I used to be upon the Christianity, and I have become a Muslim’.
فَقَالَ وَ أَيَّ شَيْءٍ رَأَيْتَ فِي الْإِسْلَامِ
He-asws said: ‘And which have you seen in Al-Islam?’
قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ ما كُنْتَ تَدْرِي مَا الْكِتابُ وَ لَا الْإِيمانُ وَ لكِنْ جَعَلْناهُ نُوراً نَهْدِي بِهِ مَنْ نَشاءُ
I said, ‘Words of Allah-azwj Mighty and Majestic: You (people) did not know what the Book was, nor the Eman, but We Made it a ‘Noor’ (Light) We Guide with one We so Desire from [42:52]’.
فَقَالَ لَقَدْ هَدَاكَ اللَّهُ ثُمَّ قَالَ اللَّهُمَّ اهْدِهِ ثَلَاثاً سَلْ عَمَّا شِئْتَ يَا بُنَيَّ
He-asws said: ‘Allah-azwj has Guided you!’ Then he-asws said: ‘O Allah-azwj, Guide him!’ – three times – ‘Ask about whatever comes to you, O my son!’
فَقُلْتُ إِنَّ أَبِي وَ أُمِّي عَلَى النَّصْرَانِيَّةِ وَ أَهْلَ بَيْتِي وَ أُمِّي مَكْفُوفَةُ الْبَصَرِ فَأَكُونُ مَعَهُمْ وَ آكُلُ فِي آنِيَتِهِمْ
I said, ‘My father and my mother are upon the Christianity, and so are my family members, and my mother is blind of sight. I happen to be with them and eat in their utensils’.
فَقَالَ يَأْكُلُونَ لَحْمَ الْخِنْزِيرِ
He-asws said: ‘Are they eating the flesh of swine?’
فَقُلْتُ لَا وَ لَا يَمَسُّونَهُ
I said, ‘No, nor are they touching it’.
فَقَالَ لَا بَأْسَ فَانْظُرْ أُمَّكَ فَبَرَّهَا فَإِذَا مَاتَتْ فَلَا تَكِلْهَا إِلَى غَيْرِكَ كُنْ أَنْتَ الَّذِي تَقُومُ بِشَأْنِهَا وَ لَا تُخْبِرَنَّ أَحَداً أَنَّكَ أَتَيْتَنِي حَتَّى تَأْتِيَنِي بِمِنًى إِنْ شَاءَ اللَّهُ
He-asws said: ‘There is no problem. Look at your mother and be kind with her. When she dies, do not allocate her to someone else. You be the one who stands with her affairs (funeral etc.) and do not inform anyone you have come to me-asws until you come to me-asws at Mina if Allah‑azwj so Desires’.
قَالَ فَأَتَيْتُهُ بِمِنًى وَ النَّاسُ حَوْلَهُ كَأَنَّهُ مُعَلِّمُ صِبْيَانٍ هَذَا يَسْأَلُهُ وَ هَذَا يَسْأَلُهُ فَلَمَّا قَدِمْتُ الْكُوفَةَ أَلْطَفْتُ لِأُمِّي وَ كُنْتُ أُطْعِمُهَا وَ أَفْلِي ثَوْبَهَا وَ رَأْسَهَا وَ أَخْدُمُهَا
He said, ‘I came to him-asws at Mina and the people were around him-asws. It was as if he-asws was a teacher of the children. This one was asking him-asws, and this one was asking him-asws. When I arrived at Al-Kufa I was kind to my mother, and used to feed her, and wash her clothes and her head, and I served her.
فَقَالَتْ لِي يَا بُنَيَّ مَا كُنْتَ تَصْنَعُ بِي هَذَا وَ أَنْتَ عَلَى دِينِي فَمَا الَّذِي أَرَى مِنْكَ مُنْذُ هَاجَرْتَ فَدَخَلْتَ فِي الْحَنِيفِيَّةِ
She said to me, ‘O my son! You have not been doing this with me while you were upon my religion. So what is that which I see with you since you emigrated and entered into the uprightness?’
I said, ‘A man from the sons-asws of our Prophet-saww had instructed me with this’.
فَقَالَتْ هَذَا الرَّجُلُ هُوَ نَبِيٌّ
She said, ‘This man, is he a Prophet-as?’
فَقُلْتُ لَا وَ لَكِنَّهُ ابْنُ نَبِيٍّ
I said, ‘No, but he-asws is a son-asws of a Prophet-saww’.
فَقَالَتْ يَا بُنَيَّ هَذَا نَبِيٌّ إِنَّ هَذِهِ وَصَايَا الْأَنْبِيَاءِ
She said, ‘O my son! This one is a Prophet-saww! These are advices of the Prophets-as’.
فَقُلْتُ يَا أُمَّهْ إِنَّهُ لَيْسَ يَكُونُ بَعْدَ نَبِيِّنَا نَبِيٌّ وَ لَكِنَّهُ ابْنُهُ
I said, ‘O mother! There isn’t going to be any Prophet-as after our Prophet-saww, but he-asws is his‑saww son-asws’.
فَقَالَتْ يَا بُنَيَّ دِينُكَ خَيْرُ دِينٍ اعْرِضْهُ عَلَيَّ
She said, ‘O my son! Your religion is the best religion. Present it unto me!’
فَعَرَضْتُهُ عَلَيْهَا فَدَخَلَتْ فِي الْإِسْلَامِ وَ عَلَّمْتُهَا فَصَلَّتِ الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ ثُمَّ عَرَضَ لَهَا عَارِضٌ فِي اللَّيْلِ
I presented it to her. She entered into Al-Islam, and I taught her. She prayed Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha the last Salats. Then a presenter presented to her (in a dream) during the night.
فَقَالَتْ يَا بُنَيَّ أَعِدْ عَلَيَّ مَا عَلَّمْتَنِي
She said, ‘O my son! Repeat unto me what you have taught me’.
فَأَعَدْتُهُ عَلَيْهَا فَأَقَرَّتْ بِهِ وَ مَاتَتْ فَلَمَّا أَصْبَحَتْ كَانَ الْمُسْلِمُونَ الَّذِينَ غَسَّلُوهَا وَ كُنْتُ أَنَا الَّذِي صَلَّيْتُ عَلَيْهَا وَ نَزَلْتُ فِي قَبْرِهَا.
I repeated it to her. She acknowledged with it, and she died. When it was morning, the Muslims were the ones who washed her, and I was the one whom prayed Salat upon her and descended into her grave’’.[15]
12- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ جَمِيعاً عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ مُسْكَانَ عَنْ عَمَّارِ بْنِ حَيَّانَ قَالَ: خَبَّرْتُ أَبَا عَبْدِ اللَّهِ ع بِبِرِّ إِسْمَاعِيلَ ابْنِي بِي فَقَالَ لَقَدْ كُنْتُ أُحِبُّهُ وَ قَدِ ازْدَدْتُ لَهُ حُبّاً إِنَّ رَسُولَ اللَّهِ ص أَتَتْهُ أُخْتٌ لَهُ مِنَ الرَّضَاعَةِ فَلَمَّا نَظَرَ إِلَيْهَا سُرَّ بِهَا وَ بَسَطَ مِلْحَفَتَهُ لَهَا فَأَجْلَسَهَا عَلَيْهَا
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, and from the number, from Al Barqy, from Ibn Mihran, altogether from Ibn Ameyra, from Ibn Muskan, from Ammat Bin Hayyan who said,
‘I informed Abu Abdullah-asws of the kindness of my son with me. He-asws said: ‘I-asws used to love him, and this has increased my-asws love for him. Rasool-Allah-saww, a sister from the breast-feeding (step sister) came to him-saww. When he-saww looked at her, was cheered by her, and he-saww spread out his-saww rug for her and seated her upon it.
ثُمَّ أَقْبَلَ يُحَدِّثُهَا وَ يَضْحَكُ فِي وَجْهِهَا ثُمَّ قَامَتْ فَذَهَبَتْ وَ جَاءَ أَخُوهَا فَلَمْ يَصْنَعْ بِهِ مَا صَنَعَ بِهَا فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ صَنَعْتَ بِأُخْتِهِ مَا لَمْ تَصْنَعْ بِهِ وَ هُوَ رَجُلٌ
Then he-saww faced discussing with her and smiling in her face. Then she stood up and went away, and her brother came. He-saww do with him what he had done with her. It was said to him-saww, ‘O Rasool-Allah-saww! You-as did her his sister what you did not do with him, and he is a man!’
فَقَالَ لِأَنَّهَا كَانَتْ أَبَرَّ بِوَالِدَيْهَا مِنْهُ.
He-saww said: ‘Because she was kinder with her parents than he was’’.[16]
13- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ مُسْكَانَ عَنْ إِبْرَاهِيمَ بْنِ شُعَيْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبِي قَدْ كَبِرَ جِدّاً وَ ضَعُفَ فَنَحْنُ نَحْمِلُهُ إِذَا أَرَادَ الْحَاجَةَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Ibn Ameyra, from Ibn Muskan, from Ibrahim Bin Shueyb who said,
‘I said to Abu Abdullah-asws, ‘My father has become very old and has weakened. We carry him whenever he wants the need (toilet)’.
فَقَالَ إِنِ اسْتَطَعْتَ أَنْ تَلِيَ ذَلِكَ مِنْهُ فَافْعَلْ وَ لَقِّمْهُ بِيَدِكَ فَإِنَّهُ جُنَّةٌ لَكَ غَداً.
He-asws said: ‘If are able to be in charge of that from him, then do so, and feed him with your own hand for it will be a shield for you tomorrow’’.[17]
14- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ جَابِرٍ قَالَ: سَمِعْتُ رَجُلًا يَقُولُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَبَوَيْنِ مُخَالِفَيْنِ فَقَالَ بَرَّهُمَا كَمَا تَبَرُّ الْمُسْلِمِينَ مِمَّنْ يَتَوَلَّانَا.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Ibn Ameyra, from Abu Al Sabbah, from Jabir who said,
‘I heard a man saying to Abu Abdullah-asws, ‘There are parents for me (who are) adversaries’. He-asws said: ‘Be kind with them just as you are kind to the Muslims who are from the ones who befriend us-asws’’.[18]
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ لِأَحَدٍ فِيهِنَّ رُخْصَةً أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ الْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ.
(The book) ‘Al Kafi’ – From Ali, from his father and Muhammad Bin Yahya, from Ahmad bin Muhammad, altogether, from Ibn Mahboub, from Malik Bin Atiyya, from Anbasa Bin Mus’ab,
‘From Abu Ja’far-asws having said: ‘Three (matters), Allah-azwj Mighty and Majestic has not Made any allowance for anyone regarding these – paying the entrustment to the righteous and the immoral, and the loyalty with the covenant with the righteous and the immoral, and righteousness with the parents, whether they were to be righteous or immoral’’.[19]
16- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ السُّنَّةِ وَ الْبِرِّ أَنْ يُكَنَّى الرَّجُلُ بِاسْمِ أَبِيهِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘From the Sunnah and the righteousness is that a man should teknonym his father (not call him by his name)’’.[20]
17- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ وَ سَأَلَ النَّبِيَّ ص عَنْ بِرِّ الْوَالِدَيْنِ فَقَالَ ابْرَرْ أُمَّكَ ابْرَرْ أُمَّكَ ابْرَرْ أُمَّكَ ابْرَرْ أَبَاكَ ابْرَرْ أَبَاكَ ابْرَرْ أَبَاكَ وَ بَدَأَ بِالْأُمِّ قَبْلَ الْأَبِ.
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Al Moalla and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether, from Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja, from Moalla Bin Khuneys,
‘From Abu Abdullah-asws having said: ‘A man came and asked the Prophet-saww about kindness with the parents. He-saww said: ‘Be kind with your mother, be kind with your mother, be kind with your mother, be kind with your father, be kind with your father, be kind with your father, and begin with the mother before the father’’.[21]
18- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص قَالَ إِنِّي وَلَدْتُ بِنْتاً وَ رَبَّيْتُهَا حَتَّى إِذَا بَلَغَتْ فَأَلْبَسْتُهَا وَ حَلَّيْتُهَا ثُمَّ جِئْتُ بِهَا إِلَى قَلِيبٍ فَدَفَعْتُهَا فِي جَوْفِهِ وَ كَانَ آخِرُ مَا سَمِعْتُ مِنْهَا وَ هِيَ تَقُولُ يَا أَبَتَاهْ فَمَا كَفَّارَةُ ذَلِكَ
(The book) ‘Al Kafi’ – By the previous chain, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘A man came to the Prophet-saww. He said, ‘A daughter was born for me. I nourished her and adorned her until when she had grown up. I clothed her and ornamented her. Then I came with her to a well and pushed her into its interior, and the last of what I heard from her was she said, ‘O father!’ So what is an expiation of that?’
قَالَ أَ لَكَ أُمٌّ حَيَّةٌ قَالَ لَا
He-saww said: ‘Is there for you a mother who is alive?’ He said, ‘No’.
قَالَ فَلَكَ خَالَةٌ حَيَّةٌ قَالَ نَعَمْ
He-saww said: ‘Is there for you a maternal aunt who is alive?’ He said, ‘Yes’.
قَالَ فَابْرَرْهَا فَإِنَّهَا بِمَنْزِلَةِ الْأُمِّ تُكَفِّرُ عَنْكَ مَا صَنَعْتَ
He-saww said: ‘Be kind with her, for she is at the status of the mother. It shall be expiated from you what you have done’.
قَالَ أَبُو خَدِيجَةَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى كَانَ هَذَا
Abu Khadeeja said, ‘I said to Abu Abdullah-asws, ‘When had this happened?’
قَالَ كَانَ فِي الْجَاهِلِيَّةِ وَ كَانُوا يَقْتُلُونَ الْبَنَاتِ مَخَافَةَ أَنْ يُسْبَيْنَ فَيَلِدْنَ فِي قَوْمٍ آخَرِينَ.
He-asws said: ‘It happened during the pre-Islamic period, and they were killing the daughters fearing they might be taken captive and give birth among other people’’.[22]
19- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع هَلْ يَجْزِي الْوَلَدُ وَالِدَهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Bazie, from Hanan Bin Sadeyr, from his father who said,
‘I said to Abu Ja’far-asws, ‘Can the son reward (recompense) his father?’
فَقَالَ لَيْسَ لَهُ جَزَاءٌ إِلَّا فِي خَصْلَتَيْنِ يَكُونُ الْوَالِدُ مَمْلُوكاً فَيَشْتَرِيهِ ابْنُهُ فَيُعْتِقُهُ أَوْ يَكُونُ عَلَيْهِ دَيْنٌ فَيَقْضِيهِ عَنْهُ.
He-asws said: ‘There is no reward for him except in two characteristics. The father might happen to be a slave, so his son buys him and liberates him, or there might happen to be debts upon him, so he would pay it off on his behalf’’.[23]
20- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: أَتَى رَسُولَ اللَّهِ ص رَجُلٌ فَقَالَ إِنِّي رَجُلٌ شَابٌّ نَشِيطٌ وَ أُحِبُّ الْجِهَادَ وَ لِي وَالِدَةٌ تَكْرَهُ ذَلِكَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Amro Bin Shimr, from Jabir who said,
‘A man came to Rasool-Allah-saww. He said, ‘I am an active youth and I love the Jihad, and there is a mother for me disliking that’.
فَقَالَ لَهُ النَّبِيُّ ص ارْجِعْ فَكُنْ مَعَ وَالِدَتِكَ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَأُنْسُهَا بِكَ لَيْلَةً خَيْرٌ مِنْ جِهَادِكَ فِي سَبِيلِ اللَّهِ سَنَةً.
The Prophet-saww said to him: ‘Return and be with your mother, for by the One-azwj Who Sent me-saww with the truth as a Prophet-saww! Her being comforted by you for one night is better than your Jihad in the Way of Allah-azwj for a year’’.[24]
21- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعَبْدَ لَيَكُونُ بَارّاً بِوَالِدَيْهِ فِي حَيَاتِهِمَا ثُمَّ يَمُوتَانِ فَلَا يَقْضِي عَنْهُمَا دَيْنَهُمَا وَ لَا يَسْتَغْفِرُ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَزَّ وَ جَلَّ عَاقّاً وَ إِنَّهُ لَيَكُونُ عَاقّاً لَهُمَا فِي حَيَاتِهِمَا غَيْرَ بَارٍّ بِهِمَا فَإِذَا مَاتَا قَضَى دَيْنَهُمَا وَ اسْتَغْفَرَ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَزَّ وَ جَلَّ بَارّاً.
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Al Moalla Bin Muhammad, from Al-Hassan Bin Ali, from Abdullah in Sinan, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘The servant happens to be righteous with his parents during their lifetimes, then they die, but he does not pay off their debts on their behalf, nor does he seek Forgiveness for them, so Allah-azwj Mighty and Majestic Writes him as disloyal; and he tends to be disloyal to them during their lifetimes not being righteous to them, then they die, so he pays off their debts and seeks Forgiveness for them, so Allah-azwj Mighty and Majestic Writes him as righteous’’.[25]
22- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَهْوَنَ مِنْهُ لَنَهَى عَنْهُ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Sinan, from Hadeed Bin Hakeem,
‘From Abu Abdullah-asws having said: ‘The lease disloyalty is (saying) ‘Ugh!’ and had Allah-azwj Mighty and Majestic Known of anything lesser than it, He-azwj would have Forbidden from it’’.[26]
23- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كُنْ بَارّاً وَ اقْتَصِرْ عَلَى الْجَنَّةِ وَ إِنْ كُنْتَ عَاقّاً فَظّاً فَاقْتَصِرْ عَلَى النَّارِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Abdullah Bin Al Mugheira,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘Be righteous and shorten (your way) to the Paradise, and if you were to be disloyal, hard-hearted, you will shorten (your way) to the Fire’’.[27]
24– كا، الكافي عَنِ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ صَالِحٍ الْحَذَّاءِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ كُشِفَ غِطَاءٌ مِنْ أَغْطِيَةِ الْجَنَّةِ فَوَجَدَ رِيحَهَا مَنْ كَانَتْ لَهُ رُوحٌ مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ إِلَّا صِنْفاً وَاحِداً
(The book) ‘Al Kafi’ – From Al Ashari, from Al-Hassan Bin Ali Al Kufi, from Ubeys Bin Hisham, from Salih Al Haza’a, from Yaqoub Bin Shueyb,
‘From Abu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, a layer from the layers of Paradise will be uncovered, the one who has a soul for him will find its aroma from a travel distance of five hundred years, except for one type (of people)’.
قُلْتُ مَنْ هُمْ قَالَ الْعَاقُّ لِوَالِدَيْهِ.
I said, ‘Who are they?’ He-asws said: ‘The one disowned by his parents’’.[28]
25- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فَوْقَ كُلِّ ذِي بِرٍّ بَرٌّ حَتَّى يُقْتَلَ الرَّجُلُ فِي سَبِيلِ اللَّهِ فَلَيْسَ فَوْقَهُ بِرٌّ وَ إِنَّ فَوْقَ كُلِّ عُقُوقٍ عُقُوقاً حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ فَإِذَا فَعَلَ ذَلِكَ فَلَيْسَ فَوْقَهُ عُقُوقٌ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Above every one with righteousness, there is a righteousness, to the extent the man is killed in the Way of Allah-azwj, so there isn’t any righteousness above it; and above every disowning there is a disowning, to the extent the man kills one of his parents. When he does that, there isn’t any disowning above it’’.[29]
26- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ نَظَرَ إِلَى أَبَوَيْهِ نَظَرَ مَاقِتٍ وَ هُمَا ظَالِمَانِ لَهُ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلَاةً.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Mihran, from Ibn Ameyra,
‘From Abu Abdullah-asws having said: ‘One who looks at his parent with an abhorrent look, and (even if) they are both unjust to him, Allah-azwj will not Accept any Salat for him’’.[30]
27- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي كَلَامٍ لَهُ إِيَّاكُمْ وَ عُقُوقَ الْوَالِدَيْنِ فَإِنَّ رِيحَ الْجَنَّةِ تُوجَدُ مِنْ مَسِيرَةِ أَلْفِ عَامٍ وَ لَا يَجِدُهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا شَيْخٌ زَانٍ وَ لَا جَارٌّ إِزَارَهُ خُيَلَاءَ إِنَّمَا الْكِبْرِيَاءُ لِلَّهِ رَبِّ الْعَالَمِينَ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Furat,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said in a speech of his-saww: ‘Beware of being disloyal to the parent, for the aroma of Paradise will be found from a travel distance of a thousand years and a disloyal one will not find it, nor one cutting off a relationship, nor an elderly adulterer, nor a tyrant whose trouser (mannerism) is snobbery. But rather, the greatness is for Allah-azwj, Lord-azwj of the worlds’’.[31]
28- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ عَلِمَ اللَّهُ شَيْئاً أَدْنَى مِنْ أُفٍّ لَنَهَى عَنْهُ وَ هُوَ مِنْ أَدْنَى الْعُقُوقِ وَ مِنَ الْعُقُوقِ أَنْ يَنْظُرَ الرَّجُلُ إِلَى وَالِدَيْهِ فَيُحِدَّ النَّظَرَ إِلَيْهِمَا.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather,
‘From Abu Abdullah-asws having said: ‘Had Allah-azwj Known of anything less than ‘Ugh!’, He-azwj would have Prohibited from it, and it is from the least of the disloyalties; and from the disloyalties is that the man looks at his parents and sharpens (hardens) the look to them’’.[32]
29- كا، الكافي عَنْهُ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَبِي نَظَرَ إِلَى رَجُلٍ وَ مَعَهُ ابْنُهُ يَمْشِي وَ الِابْنُ مُتَّكِئٌ عَلَى ذِرَاعِ الْأَبِ
(The book) ‘Al Kafi’ – From him, from his father, from Haroun Bin Al Jahm, from Abdullah Bin Suleyman,
‘From Abu Ja’far-asws having said: ‘My-asws father-asws looked at a man and his son was walking with him, and the son was leaning upon a forearm of the father’.
قَالَ فَمَا كَلَّمَهُ أَبِي مَقْتاً لَهُ حَتَّى فَارَقَ الدُّنْيَا.
He-asws said: ‘My-asws father-asws did not speak to him, hating him, until he-asws separated from the world’’.[33]
30- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع قَالَ: بَيْنَا مُوسَى بْنُ عِمْرَانَ يُنَاجِي رَبَّهُ عَزَّ وَ جَلَّ إِذْ رَأَى رَجُلًا تَحْتَ ظِلِّ عَرْشِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ يَا رَبِّ مَنْ هَذَا الَّذِي قَدْ أَظَلَّهُ عَرْشُكَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Qarshy, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan,
‘From Al-Sadiq-asws having said: ‘While Musa-as Bin Imran-as was whispering to his-as Lord-azwj Mighty and Majestic, when he-as saw a man beneath the shade of the Throne of Allah-azwj Mighty and Majestic. He-as said: ‘O Lord-azwj! Who is this one whom Your-azwj Throne has Shaded?’
فَقَالَ هَذَا كَانَ بَارّاً بِوَالِدَيْهِ وَ لَمْ يَمْشِ بِالنَّمِيمَةِ.
He-azwj Said: ‘This one had been righteous with his parent and did not walk with the gossip’’.[34]
31- لي، الأمالي للصدوق الفارمي [الْفَامِيُ] عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنِ الْحَضْرَمِيِّ عَنِ الصَّادِقِ ع قَالَ: بَرُّوا آبَاءَكُمْ يَبَرَّكُمْ أَبْنَاؤُكُمْ وَ عِفُّوا عَنْ نِسَاءِ النَّاسِ تَعِفَّ نِسَاؤُكُمْ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Famy, from Muhammad Al Himeyri, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran, from Ali Bin Al-Hassan Bin Ribat, from Al Hazramy,
‘From Al-Sadiq-asws having said: ‘Be righteous with your fathers, your sons will be righteous with you, and be chaste from women of the people, your women will be chaste’’.[35]
32- لي، الأمالي للصدوق ابْنُ شَاذَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ امْرَأً أَعَانَ وَالِدَهُ عَلَى بِرِّهِ رَحِمَ اللَّهُ وَالِداً أَعَانَ وَلَدَهُ عَلَى بِرِّهِ رَحِمَ اللَّهُ جَاراً أَعَانَ جَارَهُ عَلَى بِرِّهِ رَحِمَ اللَّهُ رَفِيقاً أَعَانَ رَفِيقَهُ عَلَى بِرِّهِ رَحِمَ اللَّهُ خَلِيطاً أَعَانَ خَلِيطَهُ عَلَى بِرِّهِ رَحِمَ اللَّهُ رَجُلًا أَعَانَ سُلْطَانَهُ عَلَى بِرِّهِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Shazawayh, from Muhammad Al Himeyri, from his father, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-azwj said: ‘May Allah‑azwj have Mercy on a person who assists his father upon his righteous act! May Allah-azwj have Mercy on a father assisting his son upon his righteous act! May Allah-azwj have Mercy on a neighbour assisting his neighbour upon his righteous act! May Allah-azwj have Mercy on a friend assisting his friend upon his righteous act! May Allah-azwj have Mercy on an associate assisting his associate upon his righteous act! May Allah-azwj have Mercy on a man assisting his ruler upon his righteous act!’’[36]
33- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنِ الرَّقِّيِّ عَنِ الصَّادِقِ ع قَالَ: مَنْ أَحَبَّ أَنْ يُخَفِّفَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ سَكَرَاتِ الْمَوْتِ فَلْيَكُنْ لِقَرَابَتِهِ وَصُولًا وَ بِوَالِدَيْهِ بَارّاً فَإِذَا كَانَ كَذَلِكَ هَوَّنَ اللَّهُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ لَمْ يُصِبْهُ فِي حَيَاتِهِ فَقْرٌ أَبَداً.
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Al Batainy, from Al Raqy,
‘From Al-Sadiq-asws having said: ‘One who loves for Allah-azwj Mighty and Majestic to lessen from him the pangs of death, then let him be connecting (helping) to his relatives and righteous with his parent. When he will be like that, Allah-azwj will Ease upon him the pangs of death and will not hit him with poverty during his lifetime, ever!’’[37]
34- لي، الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَاغِبٌ فِي الْجِهَادِ نَشِيطٌ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Barqy, from his father, from his grandfather, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullah-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! I am desirous regarding the Jihad actively!’
قَالَ فَجَاهِدْ فِي سَبِيلِ اللَّهِ فَإِنَّكَ إِنْ تُقْتَلْ كُنْتَ حَيّاً عِنْدَ اللَّهِ تُرْزَقُ وَ إِنْ مِتَّ وَقَعَ أَجْرُكَ عَلَى اللَّهِ وَ إِنْ رَجَعْتَ خَرَجْتَ مِنَ الذُّنُوبِ كَمَا وُلِدْتَ
He-saww said: ‘Then do Jihad in the Way of Allah-azwj. If you were to be killed, you would be alive being sustained in the Presence of Allah-azwj, and if you were to die, your Recompense will fall upon Allah-azwj, and if you were to return (victorious), you will have exited from the sins (and be) like when you were born’.
فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي وَالِدَيْنِ كَبِيرَيْنِ يَزْعُمَانِ أَنَّهُمَا يَأْنَسَانِ بِي وَ يَكْرَهَانِ خُرُوجِي
He said, ‘O Rasool-Allah-saww! There are old parents for me. They claim that they are being comforted by me and are disliking my going out (to fight)’.
فَقَالَ رَسُولُ اللَّهِ ص أَقِمْ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ.
Rasool-Allah-saww said: ‘Stay with your parents. By the One-azwj in Whose Hand is my-saww soul! Their being comforted with you for a day and a night is better than your Jihad for a year’’.[38]
35- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع هَلْ يَجْزِي الْوَلَدُ وَالِدَهُ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Sa’adabady, from Al Barqy, from Abu Al Qasim Al Kufy, from Hanan Bin Sadeyr, from his father who said,
‘I said to Abu Ja’far-asws, ‘Can the son reward (recompense) the father?’
فَقَالَ لَيْسَ لَهُ جَزَاءٌ إِلَّا فِي خَصْلَتَيْنِ أَنْ يَكُونَ الْوَالِدُ مَمْلُوكاً فَيَشْتَرِيَهُ فَيُعْتِقَهُ أَوْ يَكُونَ عَلَيْهِ دَيْنٌ فَيَقْضِيَهُ عَنْهُ.
He-asws said: ‘There is no reward for him except in two characteristics. The father might happen to be a slave, so his son buys him and liberates him, or there might happen to be debts upon him, so he would pay it off on his behalf’’[39]
36- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ مُوسَى بْنُ عِمْرَانَ ع يَا رَبِّ أَوْصِنِي قَالَ أُوصِيكَ بِي
(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Amro Bin Usman, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Musa-as Bin Imran-as said: ‘O Lord-azwj, Advise me-as!’ He-azwj Said: “I-azwj Advise you-as with Me-azwj!”
فَقَالَ يَا رَبِّ أَوْصِنِي قَالَ أُوصِيكَ بِي ثَلَاثاً
He-as said: ‘O Lord-azwj, Advise me-as!’ He-azwj Said: “I-azwj Advise you-as with Me-azwj!” – three times.
فَقَالَ يَا رَبِّ أَوْصِنِي قَالَ أُوصِيكَ بِأُمِّكَ
He-as said: ‘O Lord-azwj, Advise me-as!’ He-azwj Said: “I-azwj Advise you with your-as mother-as!”
قَالَ يَا رَبِّ أَوْصِنِي قَالَ أُوصِيكَ بِأُمِّكَ
He-as said: ‘O Lord-azwj, Advise me-as!’ He-azwj Said: “I-azwj Advise you with your-as mother-as!”
قَالَ أَوْصِنِي قَالَ أُوصِيكَ بِأَبِيكَ
He-as said: ‘Advise me-as!’ He-azwj Said: “I-azwj Advise you with your-as father-as!”
قَالَ فَكَانَ يُقَالُ لِأَجْلِ ذَلِكَ إِنَّ لِلْأُمِّ ثلثا [ثُلُثَيِ] الْبِرِّ وَ لِلْأَبِ الثُّلُثَ.
He-asws said: ‘So it has been said due to that reason, for their mother there is two-thirds righteousness, and for the father there is a third’’.[40]
37- فس، تفسير القمي وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍ قَالَ وَ لَوْ عَلِمَ أَنَّ شَيْئاً أَقَلَّ مِنْ أُفٍّ لَقَالَهُ- وَ لا تَنْهَرْهُما أَيْ لَا تُخَاصِمْهُمَا.
Tafseer Al-Qummi – And your Lord has Decreed that you shall not worship except Him, and goodness with the parents. If they reach old age with you, one of them or both of them, then do not (even) say ‘Ugh’ to them [17:23]. He said, ‘And had He-azwj Known of anything less than ‘Ugh’, He-azwj would have Said it – nor chide them, [17:23] – i.e. do not quarrel with them’.
وَ فِي حَدِيثٍ آخَرَ إِنْ بَالا فَلَا تَقُلْ لَهُمَا أُفٍ- وَ قُلْ لَهُما قَوْلًا كَرِيماً أَيْ حَسَناً- وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ قَالَ تَذَلَّلْ لَهُمَا وَ لَا تَبَخْتَرْ عَلَيْهِمَا وَ قُلْ رَبِّ ارْحَمْهُما كَما رَبَّيانِي صَغِيراً.
And in another Hadeeth: ‘If you don’t care, so do not say ‘Ugh’ to them – and say gracious words to them [17:23] – i.e. goodly – ‘And lower to them the wings of humbleness from the mercy [17:24], he said: ‘Be humble to them and do not strut upon them, and say, and say, ‘Lord! Mercy them just as they nourished me (when I was) little’ [17:24]’’.[41]
38- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ وَ أَبَوَاهُ كَافِرَانِ هَلْ يَصْلُحُ أَنْ يَسْتَغْفِرَ لَهُمَا فِي الصَّلَاةِ
(The book) ‘Qurb Al Asnad’ –
Ali, from his brother-asws (7th Imam-asws), said, ‘I asked him-asws about a Muslim man and his parents are Kafir. It is correct if he were to seek Forgiveness for them in the Salat?’
قَالَ قَالَ إِنْ كَانَ فَارَقَهُمَا وَ هُوَ صَغِيرٌ لَا يَدْرِي أَسْلَمَا أَمْ لَا فَلَا بَأْسَ وَ إِنْ عَرَفَ كُفْرَهُمَا فَلَا يَسْتَغْفِرْ لَهُمَا وَ إِنْ لَمْ يَعْرِفْ فَلْيَدْعُ لَهُمَا.
He said, ‘He-asws said: ‘If he had separated from them while he was young, not knowing where they had become Muslims or not, there is no problem, but if he were to know of their Kufr, he should not seek Forgiveness for them, and if he does not know, then let him supplicate for them’’.[42]
39- ب، قرب الإسناد أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ع أَسْأَلُهُ عَنِ الرَّجُلِ يُرِيدُ أَنْ يَجْعَلَ أَعْمَالَهُ مِنَ الصَّلَاةِ وَ الْبِرِّ وَ الْخَيْرِ أَثْلَاثاً ثُلُثاً لَهُ وَ ثُلُثَيْنِ لِأَبَوَيْهِ أَوْ يُفْرِدَهُمَا مِنْ أَعْمَالِهِ بِشَيْءٍ مِمَّا يَتَطَوَّعُ بِهِ بِشَيْءٍ مَعْلُومٍ وَ إِنْ كَانَ أَحَدُهُمَا حَيّاً وَ الْآخَرُ مَيِّتاً
(The book) ‘Qurb Al Asnad’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Jundab who said,
‘I wrote to Abu Al-Hassan Musa-asws asking him-asws about the man wanting to make his deed, from the Salat, and the righteous acts, and the good deed into three – a third being for him, and two-thirds being for his parents, or individualise them with something from his deed from what he had been volunteered with something known, and even if one of them is alive and the other one dead’.
قَالَ فَكَتَبَ إِلَيَّ أَمَّا لِلْمَيِّتِ فَحَسَنٌ جَائِزٌ وَ أَمَّا لِلْحَيِّ فَلَا إِلَّا الْبِرُّ وَ الصِّلَةُ.
He (the narrator) said, ‘He-asws wrote to me: ‘As for the dead (parent), a good deed is allowed, and as for the living one, no, except the righteous act and the helping’’.[43]
40- ل، الخصال ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنِ السَّيَّارِيِّ عَنِ الْحَارِثِ بْنِ دِلْهَاثٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِثَلَاثَةٍ مَقْرُونٍ بِهَا ثَلَاثَةٌ أُخْرَى
(The book) ‘Al Khisaal’ (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Majaylawiya, from Al Sayyari, from Al Haris Bi Dilhat, from his father,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Allah-azwj Mighty and Majestic Commanded with three, pairing three others with these: –
أَمَرَ بِالصَّلَاةِ وَ الزَّكَاةِ فَمَنْ صَلَّى وَ لَمْ يُزَكِّ لَمْ تُقْبَلْ مِنْهُ صَلَاتُهُ وَ أَمَرَ بِالشُّكْرِ لَهُ وَ لِلْوَالِدَيْنِ فَمَنْ لَمْ يَشْكُرْ وَالِدَيْهِ لَمْ يَشْكُرِ اللَّهَ وَ أَمَرَ بِاتِّقَاءِ اللَّهِ وَ صِلَةِ الرَّحِمِ فَمَنْ لَمْ يَصِلْ رَحِمَهُ لَمْ يَتَّقِ اللَّهَ عَزَّ وَ جَلَ.
He-azwj Commanded with the Salat and the Zakat, so the one who prays Salat and does not give Zakat, his Salat will not be Accepted from him; and He-azwj Commanded with thanking Him-azwj and to the parents, so the one who does not thank his parents, he has not thanked Allah-azwj; and He-azwj Commanded with fearing Allah-azwj and connecting (helping) the kindred, so the one who does not connect his kindred has not feared Allah-azwj Mighty and Majestic’’.[44]
41- ن، عيون أخبار الرضا عليه السلام أَبِي عَنِ الْكُمُنْدَانِيِّ وَ مُحَمَّدٍ الْعَطَّارِ مَعاً عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ إِنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ قَتَلَ قَرَابَةً لَهُ ثُمَّ أَخَذَهُ فَطَرَحَهُ عَلَى طَرِيقِ أَفْضَلِ سِبْطٍ مِنْ أَسْبَاطِ بَنِي إِسْرَائِيلَ ثُمَّ جَاءَ يَطْلُبُ بِدَمِهِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – My father, from Al Kumundany, and Muhammad Al Attar, both together from Ibn Isa, from Al Bazanty who said,
‘I heard Al-Reza-asws saying: ‘A man from the children of Israel killed a relative of his, then he took him and dropped him upon a path of a superior tribe from the tribes of the children of Israel. Then he came seeking his blood (compensation).
فَقَالُوا لِمُوسَى ع إِنَّ سِبْطَ آلِ فُلَانٍ قَتَلُوا فُلَاناً فَأَخْبِرْنَا مَنْ قَتَلَهُ
They said to Musa-as, ‘A tribe of the progeny of so and so have killed so and so. Inform us who killed him!’
قَالَ ائْتُونِي بِبَقَرَةٍ- قالُوا أَ تَتَّخِذُنا هُزُواً قالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجاهِلِينَ وَ لَوْ أَنَّهُمْ عَمَدُوا إِلَى بَقَرَةٍ أَجْزَأَتْهُمْ وَ لَكِنْ شَدَّدُوا فَشَدَّدَ اللَّهُ عَلَيْهِمْ-
He-as said; ‘Bring me-asws a cow’. They said: ‘Are you taking us for mockery?’ He said: ‘I seek Refuge with Allah from becoming one of the ignorant ones’. [2:67]?’ And had they deliberated to a cow, it would have sufficed them, but they were difficult, so Allah-azwj was Difficult upon them.
قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما هِيَ قالَ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ لا فارِضٌ وَ لا بِكْرٌ يَعْنِي لَا صَغِيرَةٌ وَ لَا كَبِيرَةٌ عَوانٌ بَيْنَ ذلِكَ وَ لَوْ أَنَّهُمْ عَمَدُوا إِلَى بَقَرَةٍ أَجْزَأَتْهُمْ وَ لَكِنْ شَدَّدُوا فَشَدَّدَ اللَّهُ عَلَيْهِمْ-
They said: ‘Supplicate for us to your Lord to clarify for us what it is’. He said: He is Saying, “It is a cow neither with calves nor a virgin, – meaning neither young nor old – of an age between that; [2:68]. And had they deliberated to a cow it would have sufficed them, but they were difficult, so Allah-azwj was Difficult upon them.
قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما لَوْنُها قالَ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ صَفْراءُ فاقِعٌ لَوْنُها تَسُرُّ النَّاظِرِينَ وَ لَوْ أَنَّهُمْ عَمَدُوا إِلَى بَقَرَةٍ لَأَجْزَأَتْهُمْ وَ لَكِنْ شَدَّدُوا فَشَدَّدَ اللَّهُ عَلَيْهِمْ-
They said: ‘Supplicate for us to your Lord to Clarify for us what its colour is’. He said, ‘He-azwj is Saying: “It is bright yellow, such that its colour delighting the beholders”. [2:69]. And had they deliberated to a cow, it would have sufficed them, but they were difficult, so Allah-azwj was difficult upon them.
قالُوا ادْعُ لَنا رَبَّكَ يُبَيِّنْ لَنا ما هِيَ إِنَّ الْبَقَرَ تَشابَهَ عَلَيْنا وَ إِنَّا إِنْ شاءَ اللَّهُ لَمُهْتَدُونَ- قالَ إِنَّهُ يَقُولُ إِنَّها بَقَرَةٌ لا ذَلُولٌ تُثِيرُ الْأَرْضَ وَ لا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لا شِيَةَ فِيها قالُوا الْآنَ جِئْتَ بِالْحَقِ
They said: ‘Supplicate for us to your Lord to Clarify for us what it is. The cows are alike upon us, and we will if Allah so Desires, be guided aright. [2:70] He said: ‘He is Saying: “It is neither a cow trained to plough the land, nor irrigate the farm, sound, there being no blemish in it”. They said: ‘Now you have come with the Truth’. [2:71].
فَطَلَبُوهَا فَوَجَدُوهَا عِنْدَ فَتًى مِنْ بَنِي إِسْرَائِيلَ فَقَالَ لَا أَبِيعُهَا إِلَّا بِمِلْءِ مَسْكِهَا ذَهَباً
They sought is and found it in the possession of a youth from the children of Israel. He said, ‘I will not sell it except for a bull skin filled with gold’.
فَجَاءُوا إِلَى مُوسَى ع فَقَالُوا لَهُ ذَلِكَ فَقَالَ اشْتَرُوهَا فَاشْتَرَوْهَا وَ جَاءُوا بِهَا فَأَمَرَ بِذَبْحِهَا ثُمَّ أَمَرَ أَنْ يَضْرِبُوا الْمَيِّتَ بِذَنَبِهَا فَلَمَّا فَعَلُوا ذَلِكَ حَيِيَ الْمَقْتُولُ وَ قَالَ يَا رَسُولَ اللَّهِ إِنَّ ابْنَ عَمِّي قَتَلَنِي دُونَ مَنْ يُدَّعَى عَلَيْهِ قَتْلِي فَعَلِمُوا بِذَلِكَ قَاتِلَهُ
They came over to Musa-as and they said that to him-as. He-as said: ‘Buy it’. So they bought it and came over with it. He-as ordered them with slaughtering it, then instructed that they strike the deceased with its tail. So when they did that, the killed ones (became) alive and said, ‘O Rasool-as of Allah-azwj! A son of my uncle killed me besides the one who invited me over it for my killing’. Thus, they knew by that, his killer.
فَقَالَ لِرَسُولِ اللَّهِ مُوسَى ع بَعْضُ أَصْحَابِهِ إِنَّ هَذِهِ الْبَقَرَةَ لَهَا نَبَأٌ فَقَالَ وَ مَا هُوَ قَالَ إِنَّ فَتًى مِنْ بَنِي إِسْرَائِيلَ كَانَ بَارّاً بِأَبِيهِ وَ إِنَّهُ اشْتَرَى تَبِيعاً فَجَاءَ إِلَى أَبِيهِ فَرَأَى أَنَّ الْأَقَالِيدَ تَحْتَ رَأْسِهِ فَكَرِهَ أَنْ يُوقِظَهُ فَتَرَكَ ذَلِكَ الْبَيْعَ فَاسْتَيْقَظَ أَبُوهُ فَأَخْبَرَهُ فَقَالَ أَحْسَنْتَ خُذْ هَذِهِ الْبَقَرَةَ فَهِيَ لَكَ عِوَضاً لِمَا فَاتَكَ
Some of his-as companions said to Rasool-as of Allah-azwj Musa-as: ‘This cow, there is some news for it?’ He-as said, ‘And what is it?’. They said, ‘A youth from the Children of Israel was rightful with his father, and he had bought something. He came over to his father and the keys (to the money) was beneath his head, and he disliked waking him. He left that sale. His father woke up (later one), and he informed him. He said to him, ‘Excellent! Take this cow, for it is for you instead of what (deal) you had lost’.
قَالَ فَقَالَ رَسُولُ اللَّهِ مُوسَى ع انْظُرُوا إِلَى الْبِرِّ مَا بَلَغَ بِأَهْلِهِ.
He-asws said: ‘Rasool-as of Allah-azwj Musa-as said to him: ‘Look at the righteousness, what (benefits) reach its performer!’’[45]
42- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنِ ابْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَالَ: فَوْقَ كُلِّ بِرٍّ بِرٌّ حَتَّى يُقْتَلَ الرَّجُلُ فِي سَبِيلِ اللَّهِ فَإِذَا قُتِلَ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ فَوْقَهُ بِرٌّ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ismail Bin Hammam, from Ibn Gazwan, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘The Prophet-saww said: ‘Above every righteous act there is a righteous act to the extent of the man getting killed in the Way of Allah-azwj. When he is killed in the Way of Allah-azwj Mighty and Majestic, then there isn’t any righteous act above it.
وَ فَوْقَ كُلِّ عُقُوقٍ عُقُوقٌ حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ فَإِذَا قَتَلَ أَحَدَهُمَا فَلَيْسَ فَوْقَهُ عُقُوقٌ.
And above every act of disloyalty, there is an act of disloyalty (to be disowned by his parents), until the man kills one of his parents. When he kills one of them, then there isn’t any act of disloyalty above it’’.[46]
43- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ السِّنْدِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ شُرَيْسٍ الْوَابِشِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْجَنَّةَ لَتُوجَدُ رِيحُهَا مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ وَ لَا يَجِدُهَا عَاقٌّ وَ لَا دَيُّوثٌ الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashari, from Muhammad Bin Al Sindy, from Ali Bin Al Hakam, from Muhammad Bin Al Fuzeyl, from Shureys Al Wabishy, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The Paradise, it’s aroma will be found from a travel distance of five hundred years, and neither a disloyal one (to his parents) nor a cuckold will find it’ – the Hadeeth’’.[47]
44- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع الرَّجُلُ يَقُولُ لِابْنِهِ أَوْ لِابْنَتِهِ بِأَبِي أَنْتَ وَ أُمِّي أَوْ بِأَبَوَيَّ أَ تَرَى بِذَلِكَ بَأْساً
(The book) ‘Al Khisaal’ – My father, from Muhammad Bin Al Attar, from Ayoub Bin Nuh, from Muhammad Bin Sinan, from Musa Bin Bakr Al Wasity who said,
‘I said to Abu Al-Hassan Musa-asws Bin Ja’far-asws, ‘The man says to his son or to his daughter, ‘May my father and my mother be (sacrificed for) you’, of ‘By my parents’, do you see any problem with that?’
فَقَالَ إِنْ كَانَ أَبَوَاهُ حَيَّيْنِ فَأَرَى ذَلِكَ عُقُوقاً وَ إِنْ كَانَا قَدْ مَاتَا فَلَا بَأْسَ
He-asws said: ‘If his parents were alive, I-asws see than as disloyalty, and if they had died, then there is no problem’.
قَالَ ثُمَّ قَالَ كَانَ جَعْفَرٌ ع يَقُولُ سَعِدَ امْرُؤٌ لَمْ يَمُتْ حَتَّى يَرَى خَلَفَهُ مِنْ بَعْدِهِ وَ قَدْ وَ اللَّهِ أَرَانِيَ اللَّهُ خَلَفِي مِنْ بَعْدِي.
He (the narrator) said, ‘Then he-asws said: ‘Ja’far-asws had said: ‘Fortunate is the man who does not dies until he sees his replacement (posterity) from after him, and by Allah-azwj, Allah-azwj has Shown me-asws my-asws replacement (Imam-asws) from after me-asws’’.[48]
45- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَلْزَمُ الْوَالِدَيْنِ مِنَ الْعُقُوقِ لِوَلَدِهِمَا إِذَا كَانَ الْوَلَدُ صَالِحاً مَا يَلْزَمُ الْوَلَدَ لَهُمَا.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The parents are necessitated the disloyalty to their son, if he were to be righteous, what necessitates the son for them’’.[49]
46- ل، الخصال أَبِي عَنِ الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ثَلَاثَةٌ لَا عُذْرَ لِأَحَدٍ فِيهَا أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ الْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ.
(The book) ‘Al Khisaal’ – My father, from Al Kumandany, from Ibn Isa, from Ibn Abu Umeyr, from Al Husayn Bin Mus’ab who said,
‘I heard Abu Abdullah-asws saying: ‘Three (matters), there is no excuse for anyone regarding these – fulfilling the entrustment to the righteous and the immoral, and the loyalty with the pact to the righteous and the immoral, and righteousness to the parents, whether they were to be righteous or immoral’’.[50]
47- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ لِأَحَدٍ مِنَ النَّاسِ فِيهِنَّ رُخْصَةً بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ وَ وَفَاءٌ بِالْعَهْدِ بِالْبَرِّ وَ الْفَاجِرِ وَ أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Ibn Atiyya, from Anbasa Bin Mus’ab,
‘From Abu Abdullah-asws having said: ‘Three (matters), Allah-azwj has not Made any allowance to be for anyone regarding these – being righteous to the parents whether they were to be righteous or immoral, and loyalty with the pact to the righteous and the immoral and fulfilling the entrustment to the righteous and the immoral’’.[51]
48- ل، الخصال الْخَلِيلُ عَنْ أَبِي الْقَاسِمِ الْبَغَوِيِّ عَنِ ابْنِ الْجَعْدِ عَنْ شُعْبَةَ عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنِ ابْنِ مَسْعُودٍ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Khisaal’ – Al Khaleed, from Abu Al Qasim Al Bagwy, from Ibn Al Ja’ad, from Shueyb, from Al Waleed Bin Al Ayzar, from Abu Amro Al Shaybani, from Ibn Masoud,
‘I asked Rasool-Allah-saww, ‘Which of the deeds is the most Beloved to Allah-azwj Mighty and Majestic?’
قَالَ الصَّلَاةُ لِوَقْتِهَا
He-asws said: ‘The Salat (performed) at its timings’.
قُلْتُ ثُمَّ أَيُّ شَيْءٍ
I said, ‘Then which thing?’
قَالَ بِرُّ الْوَالِدَيْنِ
He-asws said: ‘Righteousness to the parent’.
قُلْتُ ثُمَّ أَيُّ شَيْءٍ
I said, ‘Then which thing?’
قَالَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘The Jihad in the Way of Allah-azwj Mighty and Majestic’’.
قَالَ فَحَدَّثَنِي بِهَذَا وَ لَوِ اسْتَزَدْتُهُ لَزَادَنِي.
He (the narrator) said, ‘He-asws narrated to me with this, and had I sought the increase, he-asws would have increased for me’’.[52]
49- ل، الخصال الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثَةٌ مَنْ عَازَّهُمْ ذَلَّ الْوَالِدُ وَ السُّلْطَانُ وَ الْغَرِيمُ.
(The book) ‘Al Khisaal’ – Al Ijaly, from Ibn Zakariya, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abdullah Bin Al Fazl who said,
‘Abu Abdullah-asws having said: ‘Three (persons), one who opposes them will be disgraced – the parent, and the ruling authority, and the debtor’’.[53]
50- ل، الخصال عَنْ أَبِي أُمَامَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ عَاقٌّ وَ مَنَّانٌ وَ مُكَذِّبٌ بِالْقَدَرِ وَ مُدْمِنُ خَمْرٍ.
(The book) ‘Al Khisaal’ – From Abu Umama who said,
‘Four (persons), Allah-azwj will not look at them on the Day of Qiyamah – disowned one (by his parents), and one who reproaches on the giving, and a belier of the pre-determination, and one habitual of wine’’.[54]
51- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ مَنْ آوَى الْيَتِيمَ وَ رَحِمَ الضَّعِيفَ وَ أَشْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِمَمْلُوكِهِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ibn Mahboub, from Abdullah Bin Sinan, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (matters), one who has these in him, Allah-azwj will Build a house for him in the Paradise – one who shelters the orphan, and is merciful to the weak, and is compassionate to his parents, and is kind with his slave’’.[55]
52- ل، الخصال أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ نَشَرَ اللَّهُ عَلَيْهِ كَنَفَهُ وَ أَدْخَلَهُ الْجَنَّةَ فِي رَحْمَتِهِ حُسْنُ خُلُقٍ يَعِيشُ بِهِ فِي النَّاسِ وَ رِفْقٌ بِالْمَكْرُوبِ وَ شَفَقَةٌ عَلَى الْوَالِدَيْنِ وَ إِحْسَانٌ إِلَى الْمَمْلُوكِ.
The book) ‘Al Khisaal’ – Ahmad Bin Ali Bin Ibrahim, from his father, from his grandfather, from Al Qaddah,
‘From Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Four (matters) one who has these in him, Allah-azwj will Spread His-azwj Shade upon him and Enter him into the Paradise into His-azwj Mercy – good manners he lives by among the people, and kindness with the distressed one, and compassion upon the parents, and being good to the slaves’’.[56]
53- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: بِرُّ الْوَالِدَيْنِ وَاجِبٌ فَإِنْ كَانَا مُشْرِكَيْنِ فَلَا تُطِعْهُمَا وَ لَا غَيْرَهُمَا فِي الْمَعْصِيَةِ فَإِنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ.
(The book) ‘Al Khisaal’ – In a report of Al Amsh,
‘From Al-Sadiq-asws having said: ‘Righteousness with the parents is obligatory, but if they were to be Polytheists, then don’t obey them nor others in the disobedience, for there is no obedience to a created being in disobeying the Creator’’.[57]
54- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَحْزَنَ وَالِدَيْهِ فَقَدْ عَقَّهُمَا.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘One who aggrieves his parents, so he has been disowned by them’’.[58]
55- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ أَبِيهِ عَنِ الصَّادِقِ ع قَالَ: أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَهْوَنَ مِنْ أُفٍّ لَنَهَى عَنْهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws father-asws, from Al-Sadiq-asws having said: ‘Least of the disloyalties is (saying) ‘Ugh’ and had Allah-azwj Mighty and Majestic Known of anything lesser than ‘Ugh’, He-azwj would have Prohibited from it’’.[59]
56- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ بِرُّ الْوَالِدَيْنِ وَاجِبٌ وَ إِنْ كَانَا مُشْرِكَيْنِ وَ لَا طَاعَةَ لَهُمَا فِي مَعْصِيَةِ الْخَالِقِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Among what Al-Reza-asws had written to Al-Mamoun: ‘Being righteous with the parents is obligatory, and even if they were to be Polytheists, and there is no obedience to them in disobedience to the Creator’’.[60]
57- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ مِنَ الْمُؤْمِنِينَ أَسْكَنَهُ اللَّهُ فِي أَعْلَى عِلِّيِّينَ فِي غُرَفٍ فَوْقَ غُرَفٍ فِي مَحَلِّ الشَّرَفِ كُلِّ الشَّرَفِ مَنْ آوَى الْيَتِيمَ وَ نَظَرَ لَهُ فَكَانَ لَهُ أَباً وَ مَنْ رَحِمَ الضَّعِيفَ وَ أَعَانَهُ وَ كَفَاهُ وَ مَنْ أَنْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِهِمَا وَ بَرَّهُمَا وَ لَمْ يَحْزُنْهُمَا وَ مَنْ لَمْ يَخْرِقْ بِمَمْلُوكِهِ وَ أَعَانَهُ عَلَى مَا يُكَلِّفُهُ وَ لَمْ يَسْتَسْعِهِ فِيمَا لَمْ يُطِقْ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (matters), one from the Momineen who has these in him, Allah-azwj will Settle him in the high Illiyeen in a chamber above a chamber in the place of nobility of all nobilities – one who shelters an orphan and looks out for him so he would be a father for him, and one who shows mercy to a weak one and assists him and suffices him, and one who spends upon his parents and is kind with them and is righteous with them and does not aggrieve them, and one who does not violate his slave and assists him upon what he encumbers him with, and does not overburden him in what he cannot endure’’.[61]
58- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ قَالَ قَالَ الصَّادِقُ ع ثَلَاثُ دَعَوَاتٍ لَا يُحْجَبْنَ عَنِ اللَّهِ تَعَالَى دُعَاءُ الْوَالِدِ لِوَلَدِهِ إِذَا بَرَّهُ وَ دَعْوَتُهُ عَلَيْهِ إِذَا عَقَّهُ وَ دُعَاءُ الْمَظْلُومِ عَلَى ظَالِمِهِ وَ دُعَاؤُهُ لِمَنِ انْتَصَرَ لَهُ مِنْهُ وَ رَجُلٌ مُؤْمِنٌ دَعَا لِأَخٍ لَهُ مُؤْمِنٍ وَاسَاهُ فِينَا وَ دُعَاؤُهُ عَلَيْهِ إِذَا لَمْ يُوَاسِهِ مَعَ الْقُدْرَةِ عَلَيْهِ وَ اضْطِرَارِ أَخِيهِ إِلَيْهِ.
(The book) ‘Al Amaali’ of Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘Al-Sadiq-asws said: ‘Three supplications are not veils from Allah-azwj the Exalted – supplication of the parent for his child when he is righteous with him and his supplication against him when he is disloyal; and a supplication of the oppressed against his oppressor and his supplication for his helper; and a Momin man supplicating for a Momin brother of his enjoining him regarding us-asws and his supplication against him when he does not enjoin him with the pre-determination upon him, and restlessness of his brother to him’’.[62]
59- ما، الأمالي للشيخ الطوسي ابْنُ مَنْصُورٍ السُّكَّرِيُّ عَنْ جَدِّهِ عَلِيِّ بْنِ عُمَرَ عَنْ عِيسَى بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ حُمَيْدٍ عَنْ زَافِرِ بْنِ سُلَيْمَانَ عَنِ الْمُسْلِمِ بْنِ سَعِيدٍ عَنِ الْحَكَمِ بْنِ أَبَانٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا وَلَدٌ بَارٌّ نَظَرَ إِلَى أَبَوَيْهِ بِرَحْمَةٍ إِلَّا كَانَ لَهُ بِكُلِّ نَظْرَةٍ حِجَّةٌ مَبْرُورَةٌ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Mansour Al Sukry, from his grandfather Ali Bin Umar, from Isa Bin Suleyman, from Muhammad Bin Humeyd, from Zafir Bin Suleyman, from Muslim Bin Saeed, from Al Hakam Bin Aban, from Ikrimah (Bin Abu Jahl-la), from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘A righteous son will not look at his parents with mercy except there would be for him, for every glance, an accomplished Hajj’.
فَقَالُوا يَا رَسُولَ اللَّهِ وَ إِنْ نَظَرَ فِي كُلِّ يَوْمٍ مِائَةَ نَظْرَةٍ
They said, ‘O Rasool-Allah-saww! And even if he were to look during every day with one hundred glances?’
قَالَ نَعَمْ اللَّهُ أَكْبَرُ وَ أَطْيَبُ.
He-saww said: ‘Yes! Allah-azwj is the Greatest and the best’’.[63]
60- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص النَّظَرُ إِلَى الْعَالِمِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْإِمَامِ الْمُقْسِطِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْوَالِدَيْنِ بِرَأْفَةٍ وَ رَحْمَةٍ عِبَادَةٌ وَ النَّظَرُ إِلَى الْأَخِ تَوَدُّهُ فِي اللَّهِ عَزَّ وَ جَلَّ عِبَادَةٌ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, from Safwan, from Al A’ala, from Muhammad,
‘From Al-Sadiq-asws, from his-asws forefathers having said: ‘Rasool-Allah-saww said: ‘The looking at the scholar is (an act of) worship, and the looking and the equitable Imam-asws is (an act of) worship, and the looking the parents with kindness and mercy is (an act of) worship, and the looking at the brother you are being cordial to for the Sake of Allah-azwj Mighty and Majestic, is (an act of) worship’’.[64]
61- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَبِي اللَّيْثِ مُحَمَّدِ بْنِ مُعَاذٍ عَنْ أَحْمَدَ بْنِ الْمُنْذِرِ عَنْ عَبْدِ الْوَهَّابِ بْنِ هَمَّامٍ عَنْ أَبِيهِ هَمَّامِ بْنِ نَافِعٍ عَنْ هَمَّامِ بْنِ مُنَبِّهٍ عَنْ حُجْرٍ يَعْنِي الْمَذْرِيَّ قَالَ: قَدِمْتُ مَكَّةَ وَ بِهَا أَبُو الذَّرِّ رَحِمَهُ اللَّهُ جُنْدَبُ بْنُ جُنَادَةَ وَ قَدِمَ فِي ذَلِكَ الْعَامِ عُمَرُ بْنُ الْخَطَّابِ حَاجّاً وَ مَعَهُ طَائِفَةٌ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فِيهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abu Al Lays Muhammad Bin Muaz, from Ahmad Bin Al Munzir, from Abdul Wahab Bin Hammam, from his father Hammam Bin Nafie, from Hammam Bin Munabbih, from Hujr, meaning Al Mazry who said,
‘I arrive at Makkah and at it was Abu Al-Zarr-ra, may Allah-azwj have Mercy on him-ra, Jundab Bin Junada, and Umar Bin Al Khattab had arrived during that year to perform Hajj and with him were a party from the Emigrants and the Helpers, and among them was Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws.
فَبَيْنَا أَنَا فِي الْمَسْجِدِ الْحَرَامِ مَعَ أَبِي الذَّرِّ جَالِسٌ إِذْ مَرَّ بِنَا عَلِيٌّ ع وَ وَقَفَ يُصَلِّي بِإِزَائِنَا فَرَمَاهُ أَبُو الذَّرِّ بِبَصَرِهِ فَقُلْتُ رَحِمَكَ اللَّهُ يَا بَا ذَرٍّ إِنَّكَ لَتَنْظُرُ إِلَى عَلِيٍّ ع فَمَا تُقْلِعُ عَنْهُ
While I was in the Sacred Masjid with Abu Al-Zarr-ra when Ali-asws passed by us, and he-asws paused and prayed Salat parallel to us. Abu Al-Zarr-ra shot at him-asws with his-ra sight (kept looking at him-asws). I said, ‘May Allah-azwj have Mercy on you-ra, Abu Zarr-ra! You are looking at Ali-asws, so what will you-ra achieve from it?’
قَالَ إِنِّي أَفْعَلُ ذَلِكَ فَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ النَّظَرُ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع عِبَادَةٌ وَ النَّظَرُ إِلَى الْوَالِدَيْنِ بِرَأْفَةٍ وَ رَحْمَةٍ عِبَادَةٌ وَ النَّظَرُ فِي الصَّحِيفَةِ يَعْنِي صَحِيفَةَ الْقُرْآنِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْكَعْبَةِ عِبَادَةٌ.
He-ra said, ‘I-ra am doing that, for I-asws have hear Rasool-Allah-saww saying: ‘The looking at Ali‑asws Bin Abu Talib-asws is (an act of) worship, and the looking at the parent with kindness and mercy is (an act of) worship, and the looking at the Parchment, meaning Parchment of the Quran is (an act of) worship, and the looking at the Kabah is (an act of) worship’’.[65]
62- ع، علل الشرائع عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الذُّنُوبُ الَّتِي تُظْلِمُ الْهَوَاءَ عُقُوقُ الْوَالِدَيْنِ.
(The book) ‘Ilal Al Sharaie’ –
‘From Abu Abdullah-asws having said: ‘The sins which darken the air is being disowned by the parents’’.[66]
63- ثو، ثواب الأعمال لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ ابْنِ عَمِيرَةَ عَنِ الدِّهْقَانِ عَمَّنْ سَمِعَ أَبَا جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَدْرَكَ شَهْرَ رَمَضَانَ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ أَدْرَكَ وَالِدَيْهِ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Saeed, from Fazalah, from Ibn Ameyra, from Al Dihqan,
‘From the one who heard Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One who comes across a month of Ramazan and (his sins) are not Forgiven for him, so Allah-azwj has Distanced him; and one who comes across his parents but (his sins) are not Forgiven for him, so Allah‑azwj has Distanced him; and one I-saww am mentioned in his presence but he does not send Salawaat upon me-saww, (his sins) are not Forgiven for him, so Allah-azwj has Distanced him’’.[67]
64- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ ع قَالَ: لَا يَدْخُلُ الْجَنَّةَ الْعَاقُّ لِوَالِدَيْهِ وَ الْمُدْمِنُ الْخَمْرِ وَ الْمَنَّانُ بِالْفِعَالِ لِلْخَيْرِ إِذَا عَمِلَهُ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws having said: ‘He will not enter the Paradise, one disloyal to his parents, and the one habitual of wine, and the reproacher with the good deed when he does it’’.[68]
65- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الزَّيَّاتِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مِسْعَرِ بْنِ يَحْيَى عَنْ شَرِيكٍ عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مِنَ الذُّنُوبِ تُعَجَّلُ عُقُوبَتُهَا وَ لَا تُؤَخَّرُ إِلَى الْآخِرَةِ عُقُوقُ الْوَالِدَيْنِ وَ الْبَغْيُ عَلَى النَّاسِ وَ كُفْرُ الْإِحْسَانِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Umar Bin Muhammad Al Zayyat, from Abdullah Bin Ja’far, from Mis’ar Bin Yahya, from Shareek, from Abu Is’haq Al Hamdany, from his father,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Three (matters) are from the sins which hasten their punishments, not delayed to the Hereafter – disowned by the parents, and the rebelling against the people, and Kufr with the favour’’.[69]
66- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ عَنِ الصَّادِقِ ع قَالَ: عُقُوقُ الْوَالِدَيْنِ مِنَ الْكَبَائِرِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْعَاقَّ عَصِيّاً شَقِيّاً.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Sa’adabady, from Al Barqy, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws, from his-asws forefathers-asws, from Al-Sadiq-asws having said: ‘Being disowned by the parents is from the major sins, because Allah-azwj Mighty and Majestic has made the disowned ones as disobedient, wretched’’.[70]
67- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع قَالَ: حَرَّمَ اللَّهُ عُقُوقَ الْوَالِدَيْنِ لِمَا فِيهِ مِنَ الْخُرُوجِ مِنَ التَّوْفِيقِ 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 بِعِلَّةِ تَرْكِ الْوَلَدِ بِرَّهُمَا.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and), ‘Ilal Al Sharaie’ – Ibn Sinan,
From Al-Reza-asws having said: ‘Allah-azwj has Prohibited disloyalty to (to be disowned by) the parents due to what is in it of the exiting from the inclination to obedience of Allah-azwj Mighty and Majestic, and giving the dignity to the parents, and shunning ungratefulness (Kufr) with the bounties, and invalidates the thanking, and what calls from that to lack of the lineage and its termination, due to what is in the disloyalty of lack of dignity to the parents and the recognition of their rights, and cutting off the kinship, and the abstention from the parents regarding the child, and neglecting the upbringing due to neglecting by the child of being righteous with them’’.[71]
68- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ حَضَرَ شَابّاً عِنْدَ وَفَاتِهِ فَقَالَ لَهُ قُلْ لَا إِلَهَ إِلَّا اللَّهُ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Muhammad in Al Husayn, from Ali Bin Muhammad, from Ali Bin Al Husayn, from Al-Hassan Bin Ali Bin Yusuf, from Zakariya Al Momin, from Saeed Bin Yasaar,
‘From Abu Abdullah-asws: ‘Rasool-Allah-saww attended a youth at his expiry. He-saww said to him: ‘Say, ‘There is no god except Allah-azwj’’.
قَالَ فَاعْتُقِلَ لِسَانُهُ مِرَاراً فَقَالَ لِامْرَأَةٍ عِنْدَ رَأْسِهِ هَلْ لِهَذَا أُمٌّ قَالَتْ نَعَمْ أَنَا أُمُّهُ
He-asws said: ‘His tongue got caught repeatedly, so he-saww said to a woman by his head: ‘Is there a mother for this one?’ She said, ‘Yes, I am his mother’.
قَالَ أَ فَسَاخِطَةٌ أَنْتِ عَلَيْهِ قَالَتْ نَعَمْ مَا كَلَّمْتُهُ مُنْذُ سِتِّ حِجَجٍ
He-saww said: ‘Are you annoyed upon him?’ She said, ‘Yes. I have not spoken to him since six Hajj (years)’.
قَالَ لَهَا ارْضَيْ عَنْهُ قَالَتْ رَضِيَ اللَّهُ عَنْهُ بِرِضَاكَ يَا رَسُولَ اللَّهِ
He-saww said to her: ‘Be satisfied from him’. She said, ‘May Allah-azwj be Pleased with him due to your-saww satisfaction, O Rasool-Allah-azwj!’
فَقَالَ لَهُ رَسُولُ اللَّهِ قُلْ لَا إِلَهَ إِلَّا اللَّهُ قَالَ فَقَالَهَا
Rasool-Allah-saww said to him: ‘Say, ‘There is not god except Allah-azwj’’. He said it.
فَقَالَ النَّبِيُّ ص مَا تَرَى
The Prophet-saww said: ‘What do you see?’
فَقَالَ أَرَى رَجُلًا أَسْوَدَ قَبِيحَ الْمَنْظَرِ وَسِخَ الثِّيَابِ مُنْتِنَ الرِّيحِ قَدْ وَلِيَنِي السَّاعَةَ فَأَخَذَ بِكَظَمِي
He said, ‘I see a dark man of ugly appearance, dirty clothes, stingy smell having taken charge of me at the moment. He is grabbing my shoulders’.
فَقَالَ لَهُ النَّبِيُّ ص قُلْ يَا مَنْ يَقْبَلُ الْيَسِيرَ وَ يَعْفُو عَنِ الْكَثِيرِ اقْبَلْ مِنِّي الْيَسِيرَ وَ اعْفُ عَنِّي الْكَثِيرَ إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ فَقَالَهَا الشَّابُّ
The Prophet-saww said to him: ‘Say, ‘O One-azwj Who Accepts the little and Pardons from a lot! Accept the little from me and Pardon the many from me, surely You-azwj are the Forgiver, the Merciful!’’ The youth said it.
فَقَالَ لَهُ النَّبِيُّ ص انْظُرْ مَا تَرَى
The Prophet-saww said to him: ‘Look at what you see!’
قَالَ أَرَى رَجُلًا أَبْيَضَ اللَّوْنِ حَسَنَ الْوَجْهِ طَيِّبَ الرِّيحِ حَسَنَ الثِّيَابِ قَدْ وَلِيَنِي وَ أَرَى الْأَسْوَدَ قَدْ تَوَلَّى عَنِّي
He said, ‘I see a man of bright colour, handsome face, goodly aroma, excellent clothes, he has taken charge of me, and I see the dark one to have turned away from me’.
قَالَ أَعِدْ فَأَعَادَ قَالَ مَا تَرَى
He-as said: ‘Repeat!’ So he repeated. He-saww said: ‘What do you see?’
قَالَ لَسْتُ أَرَى الْأَسْوَدَ وَ أَرَى الْأَبْيَضَ قَدْ وَلِيَنِي ثُمَّ طَفَا عَلَى تِلْكَ الْحَالِ.
He said, ‘I don’t see the dark one, and I see the bright one who has taken charge of me’. Then he died upon that state’’.[72]
69- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ يُقَالُ لَهُ جُرَيْحٌ وَ كَانَ يَتَعَبَّدُ فِي صَوْمَعَةٍ فَجَاءَتْهُ أُمُّهُ وَ هُوَ يُصَلِّي فَدَعَتْهُ فَلَمْ يُجِبْهَا فَانْصَرَفَتْ ثُمَّ أَتَتْهُ وَ دَعَتْهُ فَلَمْ يَلْتَفِتْ إِلَيْهَا فَانْصَرَفَتْ
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – By the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Al Washa, from Abu Jameela,
‘From Abu Ja’far-asws having said: ‘There was a worshipper among the children of Israel call Jureyh, and he used to worship in his praying place. His mother came to him while he was praying. She called out to him, but he did not answer her, so she left. Then she came to him and called him, but he did not turn to her, so she left.
ثُمَّ أَتَتْهُ وَ دَعَتْهُ فَلَمْ يُجِبْهَا وَ لَمْ يُكَلِّمْهَا فَانْصَرَفَتْ وَ هِيَ تَقُولُ أَسْأَلُ إِلَهَ بَنِي إِسْرَائِيلَ أَنْ يَخْذُلَكَ
Then she came to him and called him, but he did not answer her and did not speak to her, so she left, and she was saying, ‘I shall ask the God-azwj of the children of Israel to Forsake you!’
فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَتْ فَاجِرَةٌ وَ قَعَدَتْ عِنْدَ صَوْمَعَتِهِ قَدْ أَخَذَهَا الطَّلْقُ فَادَّعَتْ أَنَّ الْوَلَدَ مِنْ جُرَيْحٍ فَفَشَا فِي بَنِي إِسْرَائِيلَ أَنَّ مَنْ كَانَ يَلُومُ النَّاسَ عَلَى الزِّنَا قَدْ زَنَى وَ أَمَرَ الْمَلِكُ بِصَلْبِهِ
When it was the next morning, an immoral woman came and sat by his praying place, the pangs of pregnancy had seized her. She claimed that the child was from Jureyh. It spread among the children of Israel that the one who used to blame the people upon the adultery, has committed adultery, and the ruler ordered with crucifying him.
فَأَقْبَلَتْ أُمُّهُ إِلَيْهِ فَلَطَمَ وَجْهَهَا فَقَالَ لَهَا اسْكُتِي إِنَّمَا هَذَا لِدَعْوَتِكِ
His mother came to him. She slapper her face. He said to her, ‘Be quiet! But rather, this is due to your supplication!’
فَقَالَ النَّاسُ لَمَّا سَمِعُوا ذَلِكَ مِنْهُ وَ كَيْفَ لَنَا بِذَلِكَ قَالَ هَاتُوا الصَّبِيَّ
The people said when they heard that from him, ‘And how can it be for us, with (believing) that?’ He said, ‘Bring the child!’
فَجَاءُوا بِهِ فَأَخَذَهُ فَقَالَ مَنْ أَبُوكَ فَقَالَ فُلَانٌ الرَّاعِي لِبَنِي فُلَانٍ فَأَكْذَبَ اللَّهُ الَّذِينَ قَالُوا مَا قَالُوا فِي جُرَيْحٍ
They came with him. He said, ‘Who is your father?’ He said, ‘So and so, the shepherd of the clan of so and so! May Allah-azwj Belie those who said what they have said regarding Jureyh!’
فَحَلَفَ جُرَيْحٌ أَلَّا يُفَارِقَ أُمَّهُ يَخْدُمُهَا.
Jureyh swore that he will not separate from his mother, serving her’’.[73]
70- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ قَالَ: خَرَجْتُ مِنْ عِنْدِ أَبِي عَبْدِ اللَّهِ ع لَيْلَةً مُمْسِياً فَأَتَيْتُ مَنْزِلِي بِالْمَدِينَةِ وَ كَانَتْ أُمِّي مَعِي فَوَقَعَ بَيْنِي وَ بَيْنَهَا كَلَامٌ فَأَغْلَظْتُ لَهَا
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Al-Hassan Bin Al Husayn, from Ahmad Bin Al-Hassan Al Meyshami, from Ibrahim Bin Mihzam who said,
‘I went out from the presence of Abu Abdullah-asws one night at evening time. I came to my house at Al Medina, and my mother was with me. (Heated) talk occurred between me and her. I was harsh to her.
فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ صَلَّيْتُ الْغَدَاةَ وَ أَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَلَمَّا دَخَلْتُ عَلَيْهِ فَقَالَ لِي مُبْتَدِئاً يَا بَا مِهْزَمٍ مَا لَكَ وَ لِخَالِدَةَ أَغْلَظْتَ فِي كَلَامِهَا الْبَارِحَةَ أَ مَا عَلِمْتَ أَنَّ بَطْنَهَا مَنْزِلٌ قَدْ سَكَنْتَهُ وَ أَنَّ حَجْرَهَا مَهْدٌ قَدْ غَمَزْتَهُ وَ ثَدْيَهَا وِعَاءٌ قَدْ شَرِبْتَهُ
When it was the next morning, I prayed the morning Salat and came to Abu Abdullah-asws. When I entered to see him-asws, he-asws said to me initiating: ‘O Abu Mihzam! What is the matter with you and for Khalida you had spoken to her harshly yesterday? Don’t you know that her belly is a house you had dwelt in, and her lap was a cradle you had clutched at, and her breast was a container you had drunk from?’
قَالَ قُلْتُ بَلَى
He (the narrator) said, ‘I said, ‘Yes’.
قَالَ فَلَا تُغْلِظْ لَهَا.
He said, ‘Do not be harsh to her!’’[74]
71- سن، المحاسن أَبِي عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَجُلٌ رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي جِئْتُكَ أُبَايِعُكَ عَلَى الْإِسْلَامِ
(The book) ‘Al Mahasin’ – My father, from Haroun Bin Al Jahm, from Al Husayn Bin Suweyr, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! I have come to you-saww to pledge allegiance to you-asws upon Al-Islam’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص أُبَايِعُكَ عَلَى أَنْ تَقْتُلَ أَبَاكَ قَالَ نَعَمْ
Rasool-Allah-saww said to him: ‘I-saww shall take your allegiance based upon that you will kill your father’. He said, ‘Yes’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص إِنَّا وَ اللَّهِ لَا نَأْمُرُكُمْ بِقَتْلِ آبَائِكُمْ وَ لَكِنَّ الْآنَ عَلِمْتُ مِنْكَ حَقِيقَةَ الْإِيمَانِ وَ أَنَّكَ لَنْ تَتَّخِذَ مِنْ دُونِ اللَّهِ وَلِيجَةً أَطِيعُوا آبَاءَكُمْ فِيمَا أَمَرُوكُمْ وَ لَا تُطِيعُوهُمْ فِي مَعَاصِي اللَّهِ.
Rasool-Allah-saww said to him: ‘By Allah-azwj! I-saww am not instructing you with killing your fathers, but now I-saww know from you the reality of the Eman, and that you should not take any confidence from besides Allah-azwj. Obey your fathers in whatever they order you with but do not obey them in disobedience of Allah-azwj’’.[75]
72- ضا، فقه الرضا عليه السلام عَلَيْكَ بِطَاعَةِ الْأَبِ وَ بِرِّهِ وَ التَّوَاضُعِ وَ الْخُضُوعِ وَ الْإِعْظَامِ وَ الْإِكْرَامِ لَهُ وَ خَفْضِ الصَّوْتِ بِحَضْرَتِهِ فَإِنَّ الْأَبَ أَصْلُ الِابْنِ وَ الِابْنَ فَرْعُهُ لَوْلَاهُ لَمْ يَكُنْ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘Upon you is with obeying the father, and be righteous to him, and the reverence, and the submission, and the reverence, and the honouring to him, and lower the voice in his presence, for the father is the origin of the son and the son is his branch. Had it not been for him, he would have existed.
يُقَدِّرُهُ اللَّهُ ابْذُلُوا لَهُمُ الْأَمْوَالَ وَ الْجَاهَ وَ النَّفْسَ وَ قَدْ أَرْوِي أَنْتَ وَ مَالُكَ لِأَبِيكَ فَجُعِلَتْ لَهُ النَّفْسُ وَ الْمَالُ تَابِعُوهُمْ فِي الدُّنْيَا أَحْسَنَ الْمُتَابَعَةِ بِالْبِرِّ
Allah-azwj has Determined for him that he should be spending the wealth for them, and his body and his soul, and it has been reported that you and your wealth are for your father. So make the self and the wealth for him and following them (parents) in the world in the best of the followings with the righteousness.
وَ بَعْدَ الْمَوْتِ بِالدُّعَاءِ لَهُمْ وَ التَّرَحُّمِ عَلَيْهِمْ فَإِنَّهُ رُوِيَ أَنَّهُ مَنْ بَرَّ أَبَاهُ فِي حَيَاتِهِ وَ لَمْ يَدْعُ لَهُ بَعْدَ وَفَاتِهِ سَمَّاهُ اللَّهُ عَاقّاً
And after the death with the supplicating for them, and seeking the Mercy upon them, for it is reported that the one who is righteous with his father during his lifetime and does not supplicate for him after his death, Allah-azwj will Name him as disloyal.
وَ مُعَلِّمُ الْخَيْرِ وَ الدِّينِ يَقُومُ مَقَامَ الْأَبِ وَ يَجِبُ لَهُ مِثْلُ الَّذِي يَجِبُ لَهُ فَاعْرِفُوا حَقَّهُ وَ اعْلَمْ أَنَّ حَقَّ الْأُمِّ أَلْزَمُ الْحُقُوقِ وَ أَوْجَبُ لِأَنَّهَا حَمَلَتْ حَيْثُ لَا يَحْمِلُ أَحَدٌ أَحَداً وَ وَقَتْ بِالسَّمْعِ وَ الْبَصَرِ وَ جَمِيعِ الْجَوَارِحِ مَسْرُورَةً مُسْتَبْشِرَةً بِذَلِكَ
And a teacher of good and the religion stands in the position of the father, and it obligates for him similar to that which obligates for him, therefore recognise his rights, and know that a right of the mother is the most necessitated of the rights and most obligatory because she shad carried whereby no one carries anyone and saved by the ears and the sight and entirety of the limbs, happily, smiling with that.
فَحَمَلَتْهُ بِمَا فِيهِ مِنَ الْمَكْرُوهِ وَ الَّذِي لَا يَصْبِرُ عَلَيْهِ أَحَدٌ رَضِيَتْ بِأَنْ تَجُوعَ وَ يَشْبَعَ وَ تَظْمَأَ وَ يَرْوِيَ وَ تَعْرَى وَ يَكْتَسِيَ وَ تُظِلَّهُ وَ تَضْحَى
She carried him with whatever was in it of the abhorrences, and that which no one (else) can be patient upon. She was pleased with being hungry and satiated (her child), and being thirsty and saturating (her child), and needing the clothes and clothed (her child) and shaded him and she was exposed to heat.
فَلْيَكُنِ الشُّكْرُ لَهَا وَ الْبِرُّ وَ الرِّفْقُ بِهَا عَلَى قَدْرِ ذَلِكَ وَ إِنْ كُنْتُمْ لَا تُطِيقُونَ بِأَدْنَى حَقِّهَا إِلَّا بِعَوْنِ اللَّهِ وَ قَدْ قَرَنَ اللَّهُ عَزَّ وَ جَلَّ حَقَّهَا بِحَقِّهِ فَقَالَ اشْكُرْ لِي وَ لِوالِدَيْكَ إِلَيَّ الْمَصِيرُ.
So let the thanking be for her, and the righteousness, and the kindness with her based upon a measurement of that, and you will not be (able to) endure the lease of her rights except by Assistance of Allah-azwj, and Allah-azwj Mighty and Majestic has Paired her rights with His-azwj Right. He-azwj Said: ‘“Be thankful to Me and to your parents! To Me is the destination” [31:14]’’.[76]
وَ رُوِيَ أَنَّ كُلَّ أَعْمَالِ الْبِرِّ يَبْلُغُ الْعَبْدُ الذِّرْوَةَ مِنْهَا إِلَّا ثَلَاثَ حُقُوقٍ حَقَّ رَسُولِ اللَّهِ وَ حَقَّ الْوَالِدَيْنِ نَسْأَلُ اللَّهَ الْعَوْنَ عَلَى ذَلِكَ.
And it is reported: ‘Every righteous deed, the servant can reach it’s peak from it except three rights – Right of Rasool-Allah-saww, (and rights of People-asws of the Household), and right of the parents. We ask Allah-azwj for the Assistance upon that’’.[77]
73- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ أَنَّهُ قَالَ لِرَجُلٍ أَ لَكَ وَالِدَانِ فَقَالَ لَا فَقَالَ أَ لَكَ وَلَدٌ قَالَ نَعَمْ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws, ‘It is reported from the scholar-asws having said to a man: ‘Are there parents (alive) for you?’ He said, ‘No’. He-asws said: ‘Is there a son for you?’ He said, ‘Yes’.
قَالَ لَهُ بَرَّ وَلَدَكَ يُحْسَبْ لَكَ بِرُّ وَالِدَيْكَ.
He-asws said to him: ‘Be righteous to your son that will be calculated (counted) for you as being righteous with your parents’’.[78]
وَ رُوِيَ أَنَّهُ قَالَ بَرُّوا أَوْلَادَكُمْ وَ أَحْسِنُوا إِلَيْهِمْ فَإِنَّهُمْ يَظُنُّونَ أَنَّكُمْ تَرْزُقُونَهُمْ.
And it is reported that he-asws said: ‘Be righteous to your children and be good to them, for they are thinking that you are sustaining them’’.[79]
وَ رُوِيَ أَنَّهُ قَالَ إِنَّمَا سُمُّوا الْأَبْرَارَ لِأَنَّهُمْ بَرُّوا الْآبَاءَ وَ الْأَبْنَاءَ.
And it is reported that he-asws said: ‘But rather, the righteous have been names are such because they are righteous to the fathers and the sons’’.[80]
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ وَالِداً أَعَانَ وَلَدَهُ عَلَى الْبِرِّ.
And Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on a parent assisting his son upon the righteousness’’.[81]
74- مص، مصباح الشريعة قَالَ الصَّادِقُ ع بِرُّ الْوَالِدَيْنِ مِنْ حُسْنِ مَعْرِفَةِ الْعَبْدِ بِاللَّهِ إِذْ لَا عِبَادَةَ أَسْرَعُ بُلُوغاً بِصَاحِبِهَا إِلَى رِضَى اللَّهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Righteousness to the parents is from the good recognition with Allah-azwj by the servant when there is no (act of) worship quicker reaching with its owner to the Satisfaction of Allah-azwj.
مِنْ حُرْمَةِ الْوَالِدَيْنِ الْمُسْلِمَيْنِ لِوَجْهِ اللَّهِ تَعَالَى لِأَنَّ حَقَّ الْوَالِدَيْنِ مُشْتَقٌّ مِنْ حَقِّ اللَّهِ تَعَالَى إِذَا كَانَا عَلَى مِنْهَاجِ الدِّينِ وَ السُّنَّةِ وَ لَا يَكُونَانِ يَمْنَعَانِ الْوَلَدَ مِنْ طَاعَةِ اللَّهِ إِلَى مَعْصِيَتِهِ وَ مِنَ الْيَقِينِ إِلَى الشَّكِّ وَ مِنَ الزُّهْدِ إِلَى الدُّنْيَا وَ لَا يَدْعُوَانِهِ إِلَى خِلَافِ ذَلِكَ
From sanctity of the Muslim parents is a Face of Allah-azwj the Exalted because a right of the parents is derived from a Right of Allah-azwj the Exalted, when they were to be upon the manifesto of the religion and the Sunnah, and they do not happen to be preventing the son from obeying Allah-azwj to disobeying Him-azwj, and from the certainty to the doubt, and from the ascetism to the world, and they are not calling him to beyond that.
فَإِذَا كَانَا كَذَلِكَ فَمَعْصِيَتُهُمَا طَاعَةٌ وَ طَاعَتُهُمَا مَعْصِيَةٌ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما
When they were to be like that, then disobeying them is obedience (to Allah-azwj) and obeying them is disobedience (to Allah-azwj. Allah-azwj Mighty and Majestic Says: And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them, [31:15].
وَ أَمَّا فِي الْعِشْرَةِ فَدَارِ بِهِمَا وَ ارْفُقْ بِهِمَا وَ احْتَمِلْ أَذَاهُمَا لِحَقِّ مَا احْتَمَلَا عَنْكَ فِي حَالِ صِغَرِكَ وَ لَا تَقْبِضْ عَلَيْهِمَا فِيمَا قَدْ وَسَّعَ اللَّهُ عَلَيْكَ مِنَ الْمَأْكُولِ وَ الْمَلْبُوسِ وَ لَا تَحَوَّلْ بِوَجْهِكَ عَنْهُمَا وَ لَا تَرْفَعْ صَوْتَكَ فَوْقَ أَصْوَاتِهِمَا فَإِنَّهُ مِنَ التَّعْظِيمِ لِأَمْرِ اللَّهِ وَ قُلْ لَهُمَا بِأَحْسَنِ الْقَوْلِ وَ أَلْطَفِهِ- فَإِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ.
And as for regarding the living, so rotate with them and be kind with them, and tolerate their harm due to a right of what they had borne from you during the state of your childhood, and do not seize upon them regarding what Allah-azwj has Made capacious upon you, from the food and the clothing, and do not turn with your face away from them, and do not raise your voice above their voice, for it is from the reverence of a Command of Allah-azwj, and say to them the goodly words and the gentle, surely Allah does not Waste a Recompense of the good doers [9:120]’’.[82]
75- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ قَالَ وَالِدِي ع وَ اللَّهِ إِنِّي لَأُصَانِعُ بَعْضَ وُلْدِي وَ أُجْلِسُهُ عَلَى فَخِذِي وَ أُنْكِزُ لَهُ الْمُخَ وَ أَكْسِرُ لَهُ السُّكَّرَ وَ إِنَّ الْحَقَّ لِغَيْرِهِ مِنْ وُلْدِي وَ لَكِنْ مخالفة [مُحَافَظَةً] عَلَيْهِ مِنْهُ وَ مِنْ غَيْرِهِ- لا [لِئَلَّا] يَصْنَعُوا بِهِ مَا فَعَلَ بِيُوسُفَ و إِخْوَتُهُ
Tafseer Al Ayyashi – From Mas’ada Bin Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws said: ‘My-asws father-asws said: ‘By Allah-azwj! I-asws deal with one of my-asws son and have him seated upon my-asws thigh, and I-asws dislike the bone marrow for him, and break the sugar for him, and the right is for someone else from my-asws sons, but it is a protection upon him-asws from him, and from others, lest they do with him-asws what was done with Yusuf-as and his-as brother.
وَ مَا أَنْزَلَ اللَّهُ سُورَةً إِلَّا أَمْثَالًا لَكِنْ لَا يَجِدُ بَعْضُنَا بَعْضاً كَمَا حَسَدَ يُوسُفَ إِخْوَتُهُ وَ بَغَوْا عَلَيْهِ فَجَعَلَهَا رَحْمَةً عَلَى مَنْ تَوَلَّانَا وَ دَانَ بِحُبِّنَا وَ حُجَّةً عَلَى أَعْدَائِنَا مَنْ نَصَبَ لَنَا الْحَرْبَ وَ الْعَدَاوَةَ.
And Allah-azwj has not Revealed any Chapter except as a parable, but some of us do not find other just what Yusuf-as had been envied by his-as brothers and had rebelled against him-as. So He-azwj has Made is as a Mercy upon the one who befriends us-asws and makes it a religion with our-asws love, and an argument against our-asws enemies, ones who install the war to us-asws and the enmity’’.[83]
76- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا أَنَّهُ ذَكَرَ الْوَالِدَيْنِ فَقَالَ هُمَا اللَّذَانِ قَالَ اللَّهُ- وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً.
Tafseer Al Ayyashi – From Abu Baseer,
‘From one of the two (5th or 6th Imam-asws), the parents were mentioned, so he-asws said: ‘They are those Allah-azwj Said: ‘And your Lord has Decreed that you shall not worship except Him, and goodness with the parents [17:23]’’.[84]
77- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما قَالَ هُوَ أَدْنَى الْأَذَى حَرَّمَ اللَّهُ فَمَا فَوْقَهُ.
Tafseer Al Ayyashi – From Jabir,
‘From Abu Ja’far-asws regarding Words of Allah-azwj: If they reach old age with you, one of them or both of them, then do not (even) say ‘Ugh’ to them, nor chide them [17:23]. He-asws said: ‘It is the least harm Allah-azwj has Prohibited, and whatever is above it’’.[85]
78- شي، تفسير العياشي عَنْ حَرِيزٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَدْنَى الْعُقُوقِ أُفٍّ وَ لَوْ عَلِمَ اللَّهُ أَنَّ شَيْئاً أَهْوَنُ مِنْهُ لَنَهَى عَنْهُ.
Tafseer Al Ayyashi – From Hareyz who said,
‘I heard Abu Abdullah-asws saying: ‘Least of the disloyalties is (saying) ‘Ugh’ and had Allah-azwj Known of anything lesser than it, He-azwj would have Prohibited from it’’.[86]
79- شي، تفسير العياشي عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ بِالْوالِدَيْنِ إِحْساناً فَقَالَ الْإِحْسَانُ أَنْ تُحْسِنَ صُحْبَتَهُمَا وَ لَا تُكَلِّفَهُمَا أَنْ يَسْأَلَاكَ شَيْئاً هُمَا يَحْتَاجَانِ إِلَيْهِ وَ إِنْ كَانَا مُسْتَغْنِيَيْنِ أَ لَيْسَ يَقُولُ اللَّهُ لَنْ تَنالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ
Tafseer Al Ayyashi – From Abu Al Wallad Al Hannat who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: and goodness with the parents [17:23]. He-asws said: ‘The goodness is that you be of good accompaniment to them, and do not encumber them of anything they are needy to, and even if they were to be needless (from it. Isn’t Allah-azwj Saying: ‘You will never attain to righteousness until you are spending from what you are loving; [3:92]?’
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ أَمَّا قَوْلُهُ إِمَّا يَبْلُغَنَ عِنْدَكَ الْكِبَرَ أَحَدُهُما أَوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍ قَالَ إِنْ أَضْجَرَاكَ فَلَا تَقُلْ لَهُمَا أُفٍّ- وَ لا تَنْهَرْهُما إِنْ ضَرَبَاكَ
Then Abu Abdullah-asws said: ‘And as for His-azwj Words: If they reach old age with you, one of them or both of them, then do not (even) say ‘Ugh’ to them – he-asws said: ‘If they rebuke you, do not say, ‘Ugh’ to them – nor chide them, [17:23], if they were to hit you.
قَالَ وَ قُلْ لَهُما قَوْلًا كَرِيماً قَالَ تَقُولُ لَهُمَا عِنْدَ اللَّهِ لَكُمَا فَذَلِكَ مِنْكَ قَوْلٌ كَرِيمٌ
He (the narrator) said, ‘and say gracious words to them [17:23]’. He-asws said: ‘You should say, ‘There are (Rewards) for you both in the Presence of Allah-azwj’, so that would be a gracious word from you’.
وَ قَالَ وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ قَالَ لَا تَمْلَأْ عَيْنَيْكَ مِنَ النَّظَرِ إِلَيْهِمَا إِلَّا بِرَحْمَةٍ وَ رِقَّةٍ وَ لَا تَرْفَعْ صَوْتَكَ فَوْقَ أَصْوَاتِهِمَا وَ لَا يَدَيْكَ فَوْقَ أَيْدِيهِمَا وَ لَا تَتَقَدَّمْ قُدَّامَهُمَا.
And he (the narrator) said, ‘And lower to them the wings of humbleness from the mercy [17:24]’. He-asws said: ‘Do not fill your eyes from the looking at them except with mercy and kindness, and do not raise your voice above their voices, nor your hand above their hands, nor precede in front of them’’.[87]
80- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ: كَتَبَ صِهْرٌ لِي إِلَى أَبِي جَعْفَرٍ الثَّانِي ع أَنَّ أَبِي نَاصِبٌ خَبِيثُ الرَّأْيِ وَ قَدْ لَقِيتُ مِنْهُ شِدَّةً وَ جَهْداً فَرَأْيُكَ جُعِلْتُ فِدَاكَ فِي الدُّعَاءِ لِي وَ مَا تَرَى جُعِلْتُ فِدَاكَ أَ فَتَرَى أَنْ أُكَاشِفَهُ أَمْ أُدَارِيَهُ
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Bakr Bin Salih who said,
‘A brother-in-law of mine wrote to Abu Ja’far-asws the 2nd, ‘My father is a Nasibi (hostile one) of the wicked views, and I am facing hardship from him and struggle. So what is your-asws view, may I be sacrificed for you-asws, regarding the supplicating for me, and what do you-asws view, may I be sacrificed for you-asws, shall I expose him or manage him (my nasibi father)?’
فَكَتَبَ قَدْ فَهِمْتُ كِتَابَكَ وَ مَا ذَكَرْتَ مِنْ أَمْرِ أَبِيكَ وَ لَسْتُ أَدَعُ الدُّعَاءَ لَكَ إِنْ شَاءَ اللَّهُ وَ الْمُدَارَاةُ خَيْرٌ لَكَ مِنَ الْمُكَاشَفَةِ وَ مَعَ الْعُسْرِ يُسْرٌ فَاصْبِرْ إِنَّ الْعاقِبَةَ لِلْمُتَّقِينَ ثَبَّتَكَ اللَّهُ عَلَى وَلَايَةِ مَنْ تَوَلَّيْتَ نَحْنُ وَ أَنْتُمْ فِي وَدِيعَةِ اللَّهِ الَّتِي لَا يَضِيعُ وَدَائِعُهُ
He-asws wrote: ‘I-asws have understood your letter and what you mentioned from the matter of your father, and I-asws wouldn’t leave supplicating for you, if Allah-azwj so Desires, and the managing is better for you than the exposing (your father), and with the difficulty there is ease. Be patient, for the end-result is for the pious. May Allah-azwj affirm you upon the friendship of the one you have befriended. We-asws and you are in a deposit of Allah-azwj Who does not Waste His-azwj deposits’.
قَالَ بَكْرٌ فَعَطَفَ اللَّهُ بِقَلْبِ أَبِيهِ حَتَّى صَارَ لَا يُخَالِفُهُ فِي شَيْءٍ.
Bakr (the narrator) said, ‘Allah-azwj Turned the heart of his father until he became not opposing him regarding anything’’.[88]
81- كشف، كشف الغمة مِنْ كِتَابِ الْحَافِظِ عَبْدِ الْعَزِيزِ عَنْ إِسْمَاعِيلَ عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ نَظَرُ الْوَلَدِ إِلَى وَالِدَيْهِ حُبّاً لَهُمَا عِبَادَةٌ.
(The book) ‘Kashf Al Ghumma’, from the book of Al Hafi Abdul Aziz, from Ismail,
‘From his father-asws Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A look of the son to his parents out of love for them is (an act of) worship’’.[89]
82- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Kitab Al Imamah Wa Al Tabsira’ of Ali Bin Babuwayh, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws – similar to it’’.[90]
83- ضه، روضة الواعظين قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ بِالْمَنَامِ رَجُلًا مِنْ أُمَّتِي قَدْ أَتَاهُ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ فَجَاءَهُ بِرُّهُ بِوَالِدَيْهِ فَمَنَعَهُ مِنْهُ.
(The book) ‘Rowzat Al Waizeen’ –
‘Rasool-Allah-saww said: ‘I-saww saw in the dream, a man from my-saww community, the Angel of death had come to capture his soul, but his righteousness with his parents came to him and prevented him (Angel) from him’’.[91]
وَ قَالَ ص رِضَى اللَّهِ مَعَ رِضَى الْوَالِدَيْنِ وَ سَخَطُ اللَّهِ مَعَ سَخَطِ الْوَالِدَيْنِ.
And he-saww said: ‘The Satisfaction of Allah-azwj is with satisfaction of the parents, and Annoyance of Allah-azwj is with annoyance of the parents’’.[92]
وَ قَالَ ص مَا مِنْ وَلَدٍ بَارٍّ يَنْظُرُ إِلَى وَالِدَيْهِ نَظَرَ رَحْمَةٍ إِلَّا كَانَ لَهُ بِكُلِّ نَظْرَةٍ حِجَّةً مَبْرُورَةً
And he-saww said: ‘There is none from a son who is righteously looking at his parents with a look of mercy, except there will be for him, with every glance, an accomplished Hajj’.
قَالُوا يَا رَسُولَ اللَّهِ وَ إِنْ نَظَرَ كُلَّ يَوْمٍ مِائَةَ مَرَّةٍ
They said, ‘O Rasool-Allah-saww! And even if he were to look during every day, one hundred times?’
قَالَ نَعَمْ اللَّهُ أَكْبَرُ وَ أَطْيَبُ.
He-saww said: ‘Yes! Allah-azwj is Greatest and best!’’[93]
وَ قَالَ ص إِذَا نَظَرَ الْوَالِدُ إِلَى وَلَدِهِ فَسَرَّهُ كَانَ لِلْوَالِدِ عِتْقُ نَسَمَةٍ
And he-saww said: ‘When the father looks at his son and it cheers him, for the father would be (Reward of) liberating a person’.
قِيلَ يَا رَسُولَ اللَّهِ وَ إِنْ نَظَرَ سِتِّينَ وَ ثَلَاثَمِائَةِ نَظْرَةٍ
It was said, ‘O Rasool-Allah-saww, and even if he were to look three hundred and sixty glances?’
قَالَ اللَّهُ أَكْبَرُ.
He-saww said: ‘Allah-azwj is the Greatest!’’[94]
وَ قَالَ ص مِنْ حَقِّ الْوَلَدِ عَلَى وَالِدِهِ ثَلَاثَةٌ يُحَسِّنُ اسْمَهُ وَ يُعَلِّمُهُ الْكِتَابَةَ وَ يُزَوِّجُهُ إِذَا بَلَغَ.
And he-saww said: ‘From a right of the son upon his father are three – He should (give him) a good name, and teach him the writing, and get him married when he matures’’.[95]
وَ قَالَ ص يُقَالُ لِلْعَاقِّ اعْمَلْ مَا شِئْتَ فَإِنِّي لَا أَغْفِرُ لَكَ وَ يُقَالُ لِلْبَارِّ اعْمَلْ مَا شِئْتَ فَإِنِّي سَأَغْفِرُ لَكَ.
And he-saww said: ‘He-azwj will Say to the disloyal one: “Work whatever you so desire to, I-azwj will not Forgive (your sins) for you!” And He-azwj will Say to the righteous one (to his parents): “Work whatever you so desire to, for I-azwj shall Forgive (your sins) for you!”’[96]
وَ قَالَ الصَّادِقُ ع مَنْ أَحَبَّ أَنْ يُخَفِّفَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ سَكَرَاتِ الْمَوْتِ فَلْيَكُنْ لِقَرَابَتِهِ وَصُولًا وَ بِوَالِدَيْهِ بَارّاً فَإِذَا كَانَ كَذَلِكَ هَوَّنَ اللَّهُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ لَمْ يُصِبْهُ فِي حَيَاتِهِ فَقْرٌ أَبَداً.
And Al-Sadiq-asws said: ‘One who loves for Allah-azwj Mighty and Majestic to Lighten the pangs of death from him, then let him be connecting (heling) to his relatives and be righteous with his parents. If he were to be like that, Allah-azwj will Ease the pangs of death from him, and poverty will not hit him during his lifetime, ever!’’[97]
وَ قَالَ ع جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَاغِبٌ فِي الْجِهَادِ نَشِيطٌ
And he-asws said: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww said: ‘I am desirous regarding the Jihad actively!’
قَالَ فَجَاهِدْ فِي سَبِيلِ اللَّهِ فَإِنَّكَ إِنْ تُقْتَلْ كُنْتَ حَيّاً عِنْدَ اللَّهِ تُرْزَقُ وَ إِنْ مِتَّ فَقَدْ وَقَعَ أَجْرُكَ عَلَى اللَّهِ وَ إِنْ رَجَعْتَ خَرَجْتَ مِنَ الذُّنُوبِ كَمَا وُلِدْتَ
He-saww said: ‘Then do Jihad in the Way of Allah-azwj. If you were to be killed, you will be alive being sustained in the Presence of Allah-azwj, and if you were to die, your Recompense will fall upon Allah-azwj, and if you were to return, you will have exited from the sins like what you had been born’.
فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي وَالِدَيْنِ كَبِيرَيْنِ يَزْعُمَانِ أَنَّهُمَا يَأْنَسَانِ بِي وَ يَكْرَهَانِ خُرُوجِي
He said, ‘O Rasool-Allah-saww! There are old parents for me who claim that they are comforted with me and as disliking my going out (for Jihad)’.
فَقَالَ رَسُولُ اللَّهِ ص أَقِمْ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ.
Rasool-Allah-saww said: ‘Stay with your parents. By the One-azwj in Whose Hand is my-saww soul! Their being comforted by you for a day and a night is better that (your) Jihad for a year’’.[98]
84- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْبِرُّ وَ صَدَقَةُ السِّرِّ يَنْفِيَانِ الْفَقْرَ وَ يَزِيدَانِ فِي الْعُمُرِ وَ يَدْفَعَانِ عَنْ سَبْعِينَ مِيتَةَ سَوْءٍ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Safwan, from Is’haq Bin Ghalib, from his father,
‘From Abu Ja’far-asws having said: ‘The righteous act and the charity in secret negate the poverty and increase in the life-span, and they repel seventy (types of) evil death’’.[99]
85- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ وَ فَضَالَةُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعَبْدَ لَيَكُونُ بَارّاً بِوَالِدَيْهِ فِي حَيَاتِهِمَا ثُمَّ يَمُوتَانِ فَلَا يَقْضِي عَنْهُمَا الدَّيْنَ وَ لَا يَسْتَغْفِرُ لَهُمَا فَيَكْتُبُهُ اللَّهُ عَاقّاً وَ إِنَّهُ لَيَكُونُ فِي حَيَاتِهِمَا غَيْرَ بَارٍّ لَهُمَا فَإِذَا مَاتَا قَضَى عَنْهُمَا الدَّيْنَ وَ اسْتَغْفَرَ اللَّهَ لَهُمَا فَيَكْتُبُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بَارّاً.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazr and Fazalat, from Abdullah Bin Sinan, from Hafs, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘The servant tends to be righteous with his parents during their lifetime, then they die, but he neither pays off their debts nor seeks Forgiveness for them, so Allah-azwj Writes him as disloyal; and he tends to be un-righteous during their lifetime. When they die, he prays off their debts, and seeks Forgiveness for them, so Allah-azwj Blessed and Exalted Writes him as righteous’’.[100]
قَالَ أَبُو عَبْدِ اللَّهِ ع وَ إِنْ أَحْبَبْتَ أَنْ يَزِيدَ اللَّهُ فِي عُمُرِكَ فَسُرَّ أَبَوَيْكَ.
Abu Abdullah-asws said: ‘And if you love for Allah-azwj to Increase in your lifespan, then cheer your parents’’.[101]
قَالَ وَ سَمِعْتُهُ يَقُولُ إِنَّ الْبِرَّ يَزِيدُ فِي الرِّزْقِ.
He said, ‘And I heard him-asws saying: ‘The righteous act (with the parents) increases in the sustenance’’.[102]
86- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ مُسْكَانَ عَنْ حَمَّادِ بْنِ حَيَّانَ قَالَ: أَخْبَرَنِي أَبُو عَبْدِ اللَّهِ ع بِبِرِّ ابْنِهِ إِسْمَاعِيلَ لَهُ وَ قَالَ لَقَدْ كُنْتُ أُحِبُّهُ وَ قَدِ ازْدَادَ إِلَيَّ حُبّاً إِنَّ رَسُولَ اللَّهِ ص أَتَتْهُ أُخْتٌ لَهُ مِنَ الرَّضَاعَةِ فَلَمَّا أَنْ نَظَرَ إِلَيْهَا سُرَّ بِهَا وَ بَسَطَ رِدَاءَهُ لَهَا فَأَجْلَسَهَا عَلَيْهِ ثُمَّ أَقْبَلَ يُحَدِّثُهَا وَ يَضْحَكُ فِي وَجْهِهَا ثُمَّ قَامَتْ فَذَهَبَتْ ثُمَّ جَاءَ أَخُوهَا فَلَمْ يَصْنَعْ بِهِ مَا صَنَعَ بِهَا
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalatm from Ibn Ameyra, from Ibn Muskan, from Hammad Bin Hayyan who said,
‘Abu Abdullah-asws informed me with the righteousness of his-asws son Ismail to him-asws and said: ‘I-asws used to love him, and he has increased love to me-asws. Rasool-Allah-saww, a (step) sister of his-saww from the breast-feeding came to him-saww. When he-saww looked at her, he-saww was cheered by her and spread a rug for her and had her seated upon it. Then he-saww went on to discuss with her and smiling in her face. Then she stood up and went. Then her brother came, but he-saww did not do with him what he-saww had done with her.
فَقِيلَ يَا رَسُولَ اللَّهِ صَنَعْتَ بِأُخْتِهِ مَا لَمْ تَصْنَعْ بِهِ وَ هُوَ رَجُلٌ
It was said, ‘O Rasool-Allah-saww! You-saww did with his sister what you-saww did not do with him, and he is a man!’
فَقَالَ لِأَنَّهَا كَانَتْ أَبَرَّ بِأَبِيهَا مِنْهُ.
He-saww said: ‘Because she was more righteous with her father than him’’.[103]
87- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ أَبِي مُحَمَّدٍ الْفَزَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَهْلَ بَيْتٍ لَيَكُونُونَ بَرَرَةً فَتَنْمُو أَمْوَالُهُمْ وَ إِنَّهُمْ لَفُجَّارٌ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abu Muhammad Al Fazary,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The people of a household tend to be righteous (to their parents), so their wealth grows, and (although) they are immoral’’.[104]
88- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ مُسْكَانَ عَنْ إِبْرَاهِيمَ بْنِ شُعَيْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبِي قَدْ كَبِرَ جِدّاً وَ ضَعُفَ فَنَحْنُ نَحْمِلُهُ إِذَا أَرَادَ الْحَاجَةَ
The book of Husayn in Saeed, and ‘Al Nawadir’ – Fazalat, from Ibn Ameyra, from Ibn Muskan, from Ibrahim Bin Shueyb who said,
‘I said to Abu Abdullah-asws, ‘My father has become very old and weak, so we have to carry him, whenever he wants the need (toilet)’.
فَقَالَ إِنِ اسْتَطَعْتَ أَنْ تَلِيَ ذَلِكَ مِنْهُ فَافْعَلْ وَ لَقِّمْهُ بِيَدِكَ فَإِنَّهُ جُنَّةٌ لَكَ غَداً.
He-asws said: ‘If you are able to be in charge of that from him, then do so, and feed him with your own hands for it will be a shield for you tomorrow’’.[105]
89- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ حَكَمِ بْنِ حُسَيْنٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا مِنْ عَمَلٍ قَبِيحٍ إِلَّا قَدْ عَمِلْتُهُ فَهَلْ لِي مِنْ تَوْبَةٍ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalat, from Ibn Ameyra, from Muhammad Bin Marwan, from hakam Bin Husayn,
‘From Ali Bin Al Husayn-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! There is none from an ugly deed except and I have done it. Is there any repentance for me?’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص فَهَلْ مِنْ وَالِدَيْكَ أَحَدٌ حَيٌّ قَالَ أَبِي قَالَ فَاذْهَبْ فَبَرَّهُ قَالَ
Rasool-Allah-saww said to him: ‘Is there anyone of your parents still alive?’ He said, ‘My father is’. He-saww said: ‘Then go and be righteous with him!’
فَلَمَّا وَلَّى قَالَ رَسُولُ اللَّهِ ص لَوْ كَانَتْ أُمُّهُ.
When he turned around, Rasool-Allah-saww said: ‘If only it had been his mother’’.[106]
90- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ جَابِرٍ قَالَ: سَمِعْتُ رَجُلًا يَقُولُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَبَوَيْنِ مُخَالِفَيْنِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalat, from Ibn Ameyra, from Abu Al Sabbah, from Jabir who said,
‘I heard a man saying to Abu Abdullah-asws, ‘There are parents for me (who are) adversaries’.
فَقَالَ لَهُ بَرَّهُمَا كَمَا تَبَرُّ الْمُسْلِمِينَ مِمَّنْ يَتَوَالانَا.
He-asws said to him: ‘Be righteous with them just as you are righteous with the Muslims, from the one who befriend us-asws’’.[107]
وَ بِهَذَا الْإِسْنَادِ عَنْ جَابِرٍ عَنِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: صَدَقَةُ السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ وَ بِرُّ الْوَالِدَيْنِ وَ صِلَةُ الرَّحِمِ يَزِيدَانِ فِي الْأَجَلِ.
And by this chain, from Jabir, from Al Wassafy,
‘From Abu Ja’far-asws having said: ‘Charity (given in) the secret extinguishes the Wrath of the Lord-azwj, while righteousness with the parents and connecting the kinship increase in the life-span’’.[108]
91- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ: رَأَى مُوسَى بْنُ عِمْرَانَ ع رَجُلًا تَحْتَ ظِلِّ الْعَرْشِ فَقَالَ يَا رَبِّ مَنْ هَذَا الَّذِي أَدْنَيْتَهُ حَتَّى جَعَلْتَهُ تَحْتَ ظِلِّ الْعَرْشِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Al Bilad, from his father, raising it, said,
‘Musa Bin Imran-as saw a man beneath shade of the Throne. He-as said: ‘O Lord-azwj! Who is this whom You-azwj have Drawn near unto the Throne shades Him-azwj?’
فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا مُوسَى هَذَا لَمْ يَكُنْ يَعُقُّ وَالِدَيْهِ وَ لَا يَحْسُدُ النَّاسَ عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ
Allah-azwj Blessed and Exalted Said: “O Musa-as! This one did not happen to be disloyal to his parents, nor did he envy the people upon what Allah-azwj had Given them from His-azwj Grace!”
فَقَالَ يَا رَبِّ فَإِنَّ مِنْ خَلْقِكَ مَنْ يَعُقُّ وَالِدَيْهِ
He-as said: ‘O Lord-azwj! So, from Your-azwj creatures there is one who is disloyal to his parents?’
فَقَالَ إِنَّ مِنَ الْعُقُوقِ لَهُمَا أَنْ يَسْتَسِبَّ لَهُمَا.
He-azwj Said: “From the disloyalties to them is that he insults to them!”’[109]
92- ير، بصائر الدرجات ابْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ عَلِمَ اللَّهُ شَيْئاً أَدْنَى مِنْ أُفٍّ لَنَهَى عَنْهُ وَ هُوَ مِنَ الْعُقُوقِ وَ هُوَ أَدْنَى الْعُقُوقِ وَ مِنَ الْعُقُوقِ أَنْ يَنْظُرَ الرَّجُلُ إِلَى أَبَوَيْهِ يُحِدُّ إِلَيْهِمَا النَّظَرَ.
(The book) ‘Basaair Al Darajaat’ – Ibn Abu Al Bilad, from his father,
‘From Abu Abdullah-asws having said: ‘Had Allah-azwj Known of anything lesser than (saying) ‘Ugh’, He-azwj would have Prohibited from it, and it is from the disloyalties, and it is the least disloyalty; and from the disloyalties is that the man looks at his parents hardening the looking at them’’.[110]
93- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أُمَّكَ قَالَ ثُمَّ مَنْ قَالَ أَبَاكَ.
The book of Husayn Bin Saeed, and ‘Al-Nawadir’ – Ibn Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Whom shall I be righteous to? He-saww said: ‘Your mother’. He said, ‘Then who?’ He‑saww said: ‘Your mother’. He said, ‘Then who?’ He-saww said: ‘Your mother’. He said, ‘Then who?’ He-saww said: ‘Your father’’.[111]
94- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ سِرْ مِيلًا عُدْ مَرِيضاً سِرْ مِيلَيْنِ شَيِّعْ جَنَازَةً سِرْ ثَلَاثَةَ أَمْيَالٍ أَجِبْ دَعْوَةً سِرْ أَرْبَعَةَ أَمْيَالٍ أَغِثْ مَلْهُوفاً وَ عَلَيْكَ بِالاسْتِغْفَارِ فَإِنَّهَا الْمَنْجَاةُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Travel for two year for righteousness with your parents, and travel for a year for connecting your kinship, and travel a mile to console a sick one, travel two miles in escorting a funeral, travel three miles to answer an invitation, travel four miles to help a distressed, and upon you is with seeking the Forgiveness, for it is a saviour’’.[112]
95- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ فَإِنَّهَا مَمْحَاةٌ.
(The book) ‘Kitab Al Imamah Wa Al Tabsira’ of Ali Bin Baubawyh, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws – similar to it, except that in it is: ‘For it is an eraser (of sins)’’.[113]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فَوْقَ كُلِّ بِرٍّ بِرّاً حَتَّى يُقْتَلَ الرَّجُلُ شَهِيداً فِي سَبِيلِ اللَّهِ وَ فَوْقَ كُلِّ عُقُوقٍ عُقُوقاً حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Above every (act of) righteousness there is (an act of) righteousness, until the man is killed as a martyr in the Way of Allah-azwj; and above every disowning there is a disowning, until the man kills one of his parents’’.[114]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ دَعْوَةَ الْوَالِدِ فَإِنَّهَا تُرْفَعُ فَوْقَ السَّحَابِ حَتَّى يَنْظُرَ اللَّهُ تَعَالَى إِلَيْهَا فَيَقُولَ اللَّهُ تَعَالَى ارْفَعُوهَا إِلَيَّ حَتَّى أَسْتَجِيبَ لَهُ فَإِيَّاكُمْ وَ دَعْوَةَ الْوَالِدِ فَإِنَّهَا أَحَدُّ مِنَ السَّيْفِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Beware of the supplication of a father for it rises above the clouds until Allah-azwj the Exalted Looks at it, so Allah-azwj the Exalted Says: “Raise it to Me‑azwj until I-azwj Answer it for him!” Therefore, beware of the supplication of a father, for it is sharper than the sword’’.[115]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لَا يَنْظُرُ اللَّهُ تَعَالَى إِلَيْهِمْ الْمَنَّانُ بِالْفِعْلِ وَ الْعَاقُّ وَالِدَيْهِ وَ مُدْمِنُ خَمْرٍ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Three (persons), Allah-azwj not Look at them – the one who shows off his deed, and the disowned by his parents, and a habitual of wine’’.[116]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثُ دَعَوَاتٍ مُسْتَجَابَاتٌ لَا شَكَّ فِيهِنَّ دَعْوَةُ الْمَظْلُومِ وَ دَعْوَةُ الْمُسَافِرِ وَ دَعْوَةُ الْوَالِدِ عَلَى وَلَدِهِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Three supplications are Answered, there is no doubt in these – The supplication of an oppressed, the supplication of a traveller, and the supplication of a parents against his son’’.[117]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص نَظَرُ الْوَلَدِ إِلَى وَالِدَيْهِ حُبّاً لَهُمَا عِبَادَةٌ.
And by this chain, He-asws said: ‘Rasool-Allah-saww said: ‘The look of a son to his parents out of love for them is (an act of) worship’’.[118]
وَ قَالَ ص مَنْ أَحْزَنَ وَالِدَيْهِ فَقَدْ عَقَّهُمَا.
And he-saww said: ‘One who aggrieves his parents, so he has been disowned by them’’.[119]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ نِعْمَةِ اللَّهِ عَلَى الرَّجُلِ أَنْ يُشْبِهَ وَالِدَهُ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘From a bounty of Allah-azwj upon the man is that he resembles his father’’.[120]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع أَبْصَرَ رَسُولُ اللَّهِ رَجُلًا لَهُ وَلَدَانِ فَقَبَّلَ أَحَدَهُمَا وَ تَرَكَ الْآخَرَ فَقَالَ ص فَهَلَّا وَاسَيْتَ بَيْنَهُمَا.
And by this chain,
He-asws said: ‘Ali-asws said: ‘Rasool-Allah-saww sighted a man having two sons for him. He kissed one of them and neglected the other, He-saww said: ‘Equalise between the two!’’[121]
96- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع الْعُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلْ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Al-Hassan-asws the 3rd said: ‘The disloyalty bereaves the one who is not bereaved’’.[122]
وَ قَالَ ع الْعُقُوقُ يُعْقِبُ الْقِلَّةَ وَ يُؤَدِّي إِلَى الذِّلَّةِ.
And he-asws said: ‘The disloyalty, it’s consequence is the scarcity, and it leads to the disgrace’’.[123]
97- دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ فِينَا مُيَسِّرٌ فَذَكَرَ وَاصِلَةَ الْقَرَابَةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُيَسِّرُ قَدْ حَضَرَ أَجَلُكَ غَيْرَ مَرَّةٍ وَ لَا مَرَّتَيْنِ كُلَّ ذَلِكَ يُؤَخِّرُ اللَّهُ أَجَلَكَ لِصِلَتِكَ قَرَابَتَكَ وَ إِنْ كُنْتَ تُرِيدُ أَنْ يُزَادَ فِي عُمُرِكَ فَبَرَّ شَيْخَيْكَ يَعْنِي أَبَوَيْهِ.
(The book) ‘Dawaat’ of Al Rawandy – From Hanan Bin Sadeyr who said,
‘We were in the presence of Abu Abdullah-asws, and Muyassir was among us. He mentioned connecting with the relatives. Abu Abdullah-asws said: ‘O Muyassir! Your term (death) has presented many a time, not once or twice. During all that Allah-azwj had Delayed your death due to your connecting with your relative, and if you want an increase in your lifespan, then be righteous to your sheykh’ – meaning his father’’.[124]
وَ عَنِ الصَّادِقِ ع قَالَ: يَكُونُ الرَّجُلُ عَاقّاً لِوَالِدَيْهِ فِي حَيَاتِهِمَا فَيَصُومُ عَنْهُمَا بَعْدَ مَوْتِهِمَا وَ يُصَلِّي وَ يَقْضِي عَنْهُمَا الدَّيْنَ فَلَا يَزَالُ كَذَلِكَ حَتَّى يُكْتَبَ بَارّاً بِهِمَا
And from Al-Sadiq-asws having said: ‘The man could have been disowned by his parents during their lifetimes, then he fasts on their behalf after their death, and he prays Salat, and pays off the debts. He does not cease to be like that until he is Written as having been righteous with them.
وَ إِنَّهُ لَيَكُونُ بَارّاً بِهِمَا فِي حَيَاتِهِمَا فَإِذَا مَاتَ لَا يَقْضِي دَيْنَهُمَا وَ لَا يَبَرُّهُمَا بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ فَلَا يَزَالُ كَذَلِكَ حَتَّى يُكْتَبَ عَاقّاً.
And he could be righteous with them during their lifetimes, but when they die, he neither pays off their debts, nor does he do any righteous act with an aspect from the aspects of the righteous deeds. He does not cease to be like that until he is Written as having been disowned’’.[125]
وَ قَالَ النَّبِيُّ ص مَنْ سَرَّهُ أَنْ يُمَدَّ لَهُ فِي عُمُرِهِ وَ يُبْسَطَ فِي رِزْقِهِ فَلْيَصِلْ أَبَوَيْهِ فَإِنَّ صِلَتَهُمَا طَاعَةُ اللَّهِ وَ لْيَصِلْ ذَا رَحِمِهِ.
And the Prophet-saww said: ‘One whom it cheers to have an extension for him in his lifespan and expansion in his sustenance, then let him connect (help) his parents, for connecting with them is obedience to Allah-azwj and let him connect the ones with kinship’’.[126]
وَ قَالَ بِرُّ الْوَالِدَيْنِ وَ صِلَةُ الرَّحِمِ تُهَوِّنَانِ الْحِسَابَ
And he-asws said: ‘Being righteous with the parents and connecting (helping) the kindred ease the Reckoning’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ صِلُوا أَرْحَامَكُمْ وَ لَوْ بِسَلَامٍ.
Then he-asws recited this Verse: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]. Connect your kindred, and even if it were to be with a greeting’’.[127]
وَ قَالَ أَبُو جَعْفَرٍ ع الْحَجُّ يَنْفِي الْفَقْرَ وَ الصَّدَقَةُ تَدْفَعُ الْبَلِيَّةَ وَ الْبِرُّ يَزِيدُ فِي الْعُمُرِ.
And Abu Ja’far-asws said: ‘(Performing) the Hajj negates the poverty, and (giving) the charity repels the affliction, and the righteousness (with the parents) increases in the lifespan’’.[128]
98- نهج، نهج البلاغة قَالَ ع لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘There is no obedience to a created being in disobedience to the Creator’’.[129]
99– كَنْزُ الْكَرَاجُكِيِّ، بِإِسْنَادٍ مَذْكُورٍ فِي الْمَنَاهِي عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَلْعُونٌ مَلْعُونٌ مَنْ ضَرَبَ وَالِدَهُ أَوْ وَالِدَتَهُ مَلْعُونٌ مَلْعُونٌ مَنْ عَقَّ وَالِدَيْهِ مَلْعُونٌ مَلْعُونٌ قَاطِعُ رَحِمٍ.
(The book) ‘Kanz’ of Al Karajaky – By a chain mentioned in (the book) ‘Al Manahy’ – from Yusuf Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘Accursed! Accursed is the one hitting his father or his mother. Accursed! Accursed is the one disowned by his parents. Accursed! Accursed is the one cutting off a kinship’’.[130]
100- عُدَّةُ الدَّاعِي، قَالَ الصَّادِقُ ع أَفْضَلُ الْأَعْمَالِ الصَّلَاةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَيْنِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ.
(The book) ‘Uddat Al Daie’ –
‘Al-Sadiq-asws said: ‘The most superior of deeds is praying the Salat at its timings, and being righteous to the parents, and the Jihad in the Way of Allah-azwj’’.[131]
وَ رُوِيَ أَنَّ مُوسَى ع لَمَّا نَاجَى رَبَّهُ رَأَى رَجُلًا تَحْتَ سَاقِ الْعَرْشِ قَائِماً يُصَلِّي فَغَبَطَهُ بِمَكَانِهِ فَقَالَ يَا رَبِّ بِمَ بَلَّغْتَ عَبْدَكَ هَذَا مَا أَرَى
And it is reported,
‘Musa-as Bin Imran-as, when he-as was whispering to his-as Lord-azwj, saw a man beneath a Base of the Throne, standing, praying Salat. So he-as envied him of his position. He-as said: ‘Due to what has this servant of Yours-azwj reached what I-as see?’
قَالَ يَا مُوسَى إِنَّهُ كَانَ بَارّاً بِوَالِدَيْهِ وَ لَمْ يَمْشِ بِالنَّمِيمَةِ.
He-azwj Said: ‘O Musa-as! He was righteous with his parents and did not walk with the gossip’’.[132]
وَ قَالَ النَّبِيُّ ص مَنْ سَرَّهُ أَنْ يُمَدَّ لَهُ فِي عُمُرِهِ وَ يُبْسَطَ لَهُ فِي رِزْقِهِ فَلْيَصِلْ أَبَوَيْهِ فَإِنَّ صِلَتَهُمَا مِنْ طَاعَةِ اللَّهِ.
And the Prophet-saww said: ‘One whom it cheers to have an extension for him in his lifespan and an expansion for him in his sustenance, let him connect with his parents, for connecting with them is from the obedience to Allah-azwj’’.[133]
وَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبِي قَدْ كَبِرَ فَنَحْنُ نَحْمِلُهُ إِذَا أَرَادَ الْحَاجَةَ
And a man said to Abu Abdullah-asws, ‘My father has become old, so we have to carry him whenever he intends the need (WC)’.
فَقَالَ إِنِ اسْتَطَعْتَ أَنْ تَلِيَ ذَلِكَ مِنْهُ فَافْعَلْ فَإِنَّهُ جُنَّةٌ لَكَ غَداً.
He-asws said: ‘If you are able to be in charge of that from him, then do so, for it will be a shield for you tomorrow’.
وَ قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ مَا حَقُّ ابْنِي هَذَا قَالَ تُحَسِّنُ اسْمَهُ وَ أَدَبَهُ وَ تَضَعُهُ مَوْضِعاً حَسَناً.
And a man said, ‘O Rasool-Allah-saww! What is a right of this son of mine?’ He-asws said: ‘Give him a good name, and educate him, and place him in a good place (position)’’.[134]
101- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ مَنْ أَعَانَ وَلَدَهُ عَلَى بِرِّهِ.
(The book) ‘Al Imamah Wa Al Tabsira’ of Ali Bin Babuwayh, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on the one who assists his son upon his righteousness’’.[135]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ رَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ أَبَوَيْهِ عِنْدَ الْكِبَرِ فَلَمْ يُدْخِلَاهُ الْجَنَّةَ رَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ ثُمَّ انْسَلَخَ قَبْلَ أَنْ يُغْفَرَ لَهُ.
And from him, by this chain, said,
‘Rasool-Allah-saww said: ‘May the nose be rubbed of a man I-saww am mentioned in his presence but he does not send Salawaat upon me-saww! May the nose be rubbed of a man who comes across his parents during old age, but they do not enter him into the Paradise! May the nose be rubbed of a man, a month of Ramazan enters to him, then it goes away before (his sins) are Forgive for him!’’[136]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ الْأَبْرَارِ يَوْمَ الْقِيَامَةِ رَجُلٌ بَرَّ وَالِدَيْهِ بَعْدَ مَوْتِهِمَا.
And from him, from Ahmad Bin Ali, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Chief of the righteous ones on the Day of Qiyamah will be a man who had been righteous with his parents after their death’’.[137]
102- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَهْلَ بَيْتٍ وَ هُمْ يَسْمَعُونَ مِنِّي أَ فَأَدْعُوهُمْ إِلَى هَذَا الْأَمْرِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid who said,
‘I said to Abu Abdullah-asws, ‘There are family members for me, and they are listening to me. Shall I invite them to this matter (Al-Wilayah)?’
فَقَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ- يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ.
He-asws said: ‘Yes! Allah-azwj Mighty and Majestic Says in His-azwj Book: O you who believe! Save yourselves and your families from a Fire whose fuel are the people and the stones. [66:6]’’.[138]
باب 3 صلة الرحم و إعانتهم و الإحسان إليهم و المنع من قطع صلة الأرحام و ما يناسبه
CHAPTER 3 – MAINTAINING THE KINSHIP, AND ASSISTING THEM, AND THE FAVOURING TO THEM, AND THE FORBIDDANCE FROM CUTTING CONNECTIONS OF THE KINSHIP AND WHAT IS APPROPRIATE TO IT
الآيات
The Verses
البقرة وَ إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ لا تَعْبُدُونَ إِلَّا اللَّهَ وَ بِالْوالِدَيْنِ إِحْساناً وَ ذِي الْقُرْبى
(Surah) Al Baqarah: And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, and the ones with relationship, [2:83]
و قال تعالى وَ آتَى الْمالَ عَلى حُبِّهِ ذَوِي الْقُرْبى
And the Exalted Said: and gives the wealth over his own love (for it) to the ones with relationships, [2:177]
الرعد وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ
(Surah) Al Ra’ad: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]
إلى قوله تعالى وَ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ
Up to Words of the Exalted: And those who are breaking the Pact of Allah from after its Covenanting and are cutting off relationships what Allah has Commanded with to be maintained, and they are corrupting in the land. They, for them is the Curse and for them would be the evil abode [13:25]
النحل إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى
(Surah) Al Nahl: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, [16:90]
الإسراء وَ آتِ ذَا الْقُرْبى حَقَّهُ
Surah Al Isra: And give to the one with kinship his right, [17:26]
الروم فَآتِ ذَا الْقُرْبى حَقَّهُ
(Surah) Al Roum: Therefore, give to the near of kin his due, [30:38]
محمد فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ
(Surah) Muhammad-saww: So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22]
1- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا يُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا.
(The book) ‘Qurb Al Asnad’ – Ibn Isa, from Al Bazanty –
‘From Al-Reza-asws having said: ‘Abu Abdullah-asws said: ‘Maintain your relationships, and even if it is with a drink of water, and superior of what one can maintain the kinship with is to restraining the harm from it’’.[139]
وَ قَالَ صِلَةُ الرَّحِمِ مَنْسَأَةٌ فِي الْأَجَلِ مَثْرَاةٌ فِي الْمَالِ مَحَبَّةٌ فِي الْأَهْلِ.
And he-asws said: ‘Maintaining the kinship is a postponer regarding the term (death), an enricher in the wealth, love in the family’’.[140]
2- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ الْمَعْرُوفَ يَمْنَعُ مَصَارِعَ السَّوْءِ وَ إِنَّ الصَّدَقَةَ تُطْفِئُ غَضَبَ الرَّبِّ وَ صِلَةَ الرَّحِمِ تَزِيدُ فِي الْعُمُرِ وَ تَنْفِي الْفَقْرَ وَ قَوْلَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فِيهَا شِفَاءٌ مِنْ تِسْعَةٍ وَ تِسْعِينَ دَاءً أَدْنَاهَا الْهَمُ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘The act of kindness prevents the evil death, and (giving) the charity extinguishes Wrath of the Lord-azwj, and maintaining the kinship increases in the lifespan and negates the poverty, and the word, ‘There is neither any might nor strength except with Allah-azwj, there is a healing in it from ninety-nine diseases, the least of these being the worries’’.[141]
3- فس، تفسير القمي وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ
Tafseer Al Qummi –
‘And those who are maintaining the relationships what Allah has Commanded with maintaining, [13:21].
حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَّ رَحِمَ آلِ مُحَمَّدٍ ص مُعَلَّقَةٌ بِالْعَرْشِ يَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ تَجْرِي فِي كُلِّ رَحِمٍ.
It is narrated to me by my father, from Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan-asws having said: ‘Kinship of the Progeny-asws of Muhammad-saww will be hanging with the Throne saying: ‘O Allah-azwj! Maintain with the one who maintained with me and Cut-off with who had cut me off!’ And it flows regarding every kinship’’.[142]
4- لي، الأمالي للصدوق قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِنَوْفٍ الْبِكَالِيِ يَا نَوْفُ صِلْ رَحِمَكَ يَزِيدُ اللَّهُ فِي عُمُرِكَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws said to Nowf Al-Bakaly: ‘O Nowf! Maintain your kinship, Allah-azwj will Increase in your lifespan’’.[143]
5- ل، الخصال ابْنُ بُنْدَارَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ زَيْدٍ عَنْ أَحْمَدَ بْنِ شَبِيبٍ عَنْ أَبِيهِ عَنْ يُونُسَ عَنِ ابْنِ شِهَابٍ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص قَالَ: مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَ يُنْسَأَ لَهُ فِي أَجَلِهِ فَلْيَصِلْ رَحِمَهُ.
(The book) ‘Al Khisaal’ – Ibn Bundar, from Muhammad Bin Muhammad Bin Jamhour, from Muhammad Bin Ali Bin Zayd, from Ahmad Bin Shabeeb, from his father, from Yunus, from Ibn Shihab, from Anas (well-known fabricator),
‘From the Prophet-saww having said: ‘One whom it cheers for an expansion to be for him in his sustenance, and a postponement to be for him in his death, then let him maintain his kinship’’.[144]
6- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ قَالَ: مَنْ مَشَى إِلَى ذِي قَرَابَةٍ بِنَفْسِهِ وَ مَالِهِ لِيَصِلَ رَحِمَهُ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ أَجْرَ مِائَةِ شَهِيدٍ وَ لَهُ بِكُلِّ خُطْوَةٍ أَرْبَعُونَ أَلْفَ حَسَنَةٍ وَ يُمْحَى عَنْهُ أَرْبَعُونَ أَلْفَ سَيِّئَةٍ وَ يُرْفَعُ لَهُ مِنَ الدَّرَجَاتِ مِثْلُ ذَلِكَ وَ كَأَنَّمَا عَبَدَ اللَّهَ مِائَةَ سَنَةٍ صَابِراً مُحْتَسِباً.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among the prohibitions by the Prophet-saww, he-saww said: ‘One who walks to one with relationship by himself and (with) his wealth to help a kindred, Allah-azwj will Give him Recompense of one hundred martyrs, and for him would be forty thousand good deeds for every step taken, and forty thousand evils deeds will be deleted from him, and the ranks will be raised for him similar to that, and it is as if he has worshipped Allah-azwj for one hundred years, patiently, anticipating’’.[145]
7- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَا مِنْ خُطْوَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ خُطْوَتَيْنِ خُطْوَةٍ يَسُدُّ بِهَا الْمُؤْمِنُ صَفّاً فِي اللَّهِ وَ خُطْوَةٍ إِلَى ذِي رَحِمٍ قَاطِعٍ الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sumali,
‘From Ali-asws Bin Al Husayn-asws having said: ‘There are no footsteps more Beloved to Allah-azwj Mighty and Majestic that two footsteps – a step the Momin blocking a row with it in the Way of Allah-azwj (in the army), and a step he takes to one with kinship having been cut off’ – the Hadeeth’’.[146]
8- م، تفسير الإمام عليه السلام وَ أَمَّا قَوْلُهُ تَعَالَى وَ ذِي الْقُرْبى فَهُمْ مِنْ قَرَابَاتِكَ مِنْ أَبِيكَ وَ أُمِّكَ قِيلَ لَكَ اعْرِفْ حَقَّهُمْ كَمَا أَخَذَ الْعَهْدَ بِهِ مِنْ بَنِي إِسْرَائِيلَ وَ أَخَذَ عَلَيْكُمْ مَعَاشِرَ أُمَّةِ مُحَمَّدٍ بِمَعْرِفَةِ حَقِّ قَرَابَاتِ مُحَمَّدٍ الَّذِينَ هُمُ الْأَئِمَّةُ بَعْدَهُ وَ مَنْ يَلِيهِمْ بَعْدُ مِنْ خِيَارِ ذُرِّيَّتِهِمْ.
Tafseer Al-Imam (Hassan Al-Askari-asws) – And as for Words of the Exalted: and the ones with relationship, [2:83], they are from your relatives from your father and your mother. It will be said to you: ‘Recognise their rights just as the Covenant has been Taken with it from the children of Israel, and it has been Taken upon you all, community of Muhammad-saww, with recognising the right of the relatives of Muhammad-saww, the ones who are the Imams-asws after him-saww, and ones following them afterwards from the good ones of their-asws offspring’’.[147]
قَالَ الْإِمَامُ ع قَالَ رَسُولُ اللَّهِ ص مَنْ رَعَى حَقَّ قَرَابَاتِ أَبَوَيْهِ أُعْطِيَ فِي الْجَنَّةِ أَلْفَ أَلْفِ دَرَجَةٍ بُعْدُ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ حُضْرُ الْفَرَسِ الْجَوَادِ الْمُضَمَّرِ مِائَةَ سَنَةٍ
The Imam-asws (Hassan Al-Askari-asws) said: ‘Rasool-Allah-saww said: ‘One who takes care of the relatives of his father will be Given a million ranks in the Paradise, the distance of what is between every two ranks is the galloping of the race horse for one hundred years.
إِحْدَى الدَّرَجَاتِ مِنْ فِضَّةٍ وَ أُخْرَى مِنْ ذَهَبٍ وَ أُخْرَى مِنْ لُؤْلُؤٍ وَ أُخْرَى مِنْ زُمُرُّدٍ وَ أُخْرَى مِنْ زَبَرْجَدٍ وَ أُخْرَى مِنْ مِسْكٍ وَ أُخْرَى مِنْ عَنْبَرٍ وَ أُخْرَى مِنْ كَافُورٍ فَتِلْكَ الدَّرَجَاتُ مِنْ هَذِهِ الْأَصْنَافِ
One of the ranks is of silver, and another of gold, and another of pearls, and another of emeralds, and another of aquamarine, and another of Musk, and another of Ambergris, and another of camphor. So these ranks are from these types.
وَ مَنْ رَعَى حَقَّ قُرْبَى مُحَمَّدٍ وَ عَلِيٍّ أُوتِيَ مِنْ فَضَائِلِ الدَّرَجَاتِ وَ زِيَادَةِ الْمَثُوبَاتِ عَلَى قَدْرِ زِيَادَةِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا عَلَى أَبَوَيْ نَسَبِهِ.
And the one who takes care of the rights of the relatives of Muhammad-saww and Ali-asws, would be Given from the superior ranks and additional Rewards based upon a measurement of additional merit of Muhammad-saww and Ali-asws, may the Salawaat of Allah-azwj be upon them‑asws, over the fathers of his lineage’’.[148]
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي الْجَنَّةِ دَرَجَةً لَا يَبْلُغُهَا إِلَّا إِمَامٌ عَادِلٌ أَوْ ذُو رَحِمٍ وَصُولٍ أَوْ ذُو عِيَالٍ صَبُورٍ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Al Nazr, from Zur’ah, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘In the Paradise there is a rank which cannot be attained except by a just Imam-asws, or one with kinship who has maintained, or one with dependants who had been patient’’.[149]
عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: ثَلَاثَةٌ لَا يَدْخُلُونَ الْجَنَّةَ مُدْمِنُ خَمْرٍ وَ مُؤْمِنُ سِحْرٍ وَ قَاطِعُ رَحِمٍ.
From the Prophet-saww having said: ‘Three (persons) will not be entering the Paradise – one habitual of wine, and a Momin sorcerer, and a cutter of kinship’’.[150]
10- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ الْحُصَيْنِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعَةٌ أَسْرَعُ شَيْءٍ عُقُوبَةً رَجُلٌ أَحْسَنْتَ إِلَيْهِ وَ يُكَافِيكَ بِالْإِحْسَانِ إِلَيْهِ إِسَاءَةً وَ رَجُلٌ لَا تَبْغِي عَلَيْهِ وَ هُوَ يَبْغِي عَلَيْكَ وَ رَجُلٌ عَاهَدْتَهُ عَلَى أَمْرٍ فَمِنْ أَمْرِكَ الْوَفَاءُ لَهُ وَ مِنْ أَمْرِهِ الْغَدْرُ بِكَ وَ رَجُلٌ يَصِلُ قَرَابَتَهُ وَ يَقْطَعُونَهُ.
(The book) ‘Al Khisaal’ – Al Attar, from Sa’ad, from Ahmad Bin Al Husayn Bin Saeed, from Al-Hassan Bin Al Husayn, from Musa Bin Al Qasim, from Safwan from Ibn BUkeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Four (matters) and the quickest of things in punishment – A man whom you have favoured to and he reciprocates you for your favour to him with evil; and a man you have not rebelled against, and he rebels against you; and a man you have a pact with him upon a matter, so from your affair is the loyalty to him and from his affairs is the betrayal of you, and a man you maintain his kinship and he cuts it off’’.[151]
ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً ع مِثْلَهُ وَ قَدْ مَرَّ مِرَاراً.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed with to Ali-asws – similar to it, and it has passed repeatedly’’.[152]
11- ل، الخصال فِي وَصَايَا أَبِي ذَرٍّ بِأَسَانِيدَ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ ص أَنْ أَصِلَ رَحِمِي وَ إِنْ أَدْبَرَتْ.
(The book) ‘Al Khisaal’ –
‘Among the advice of Abu Zarr-ra, by the chains (of attribution), said, ‘Rasool-Allah-saww had advised me-ra that I-ra should maintain my-ra kinship and even if he has turned his back’’.[153]
وَ قَدْ مَضَى فِي بَابِ مَسَاوِي الْأَخْلَاقِ وَ غَيْرِهِ بِأَسَانِيدَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَا يَدْخُلُ الْجَنَّةَ قَاطِعُ رَحِمٍ.
And it has passed in the chapters on the equal manners and others, by the chains,
‘From the Prophet-saww having said: ‘He will not enter the Paradise, a cutter of kinship’’.[154]
12- ل، الخصال عَنْ سَعِيدِ بْنِ عِلَاقَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ قَالَ: قَطِيعَةُ الرَّحِمِ تُورِثُ الْفَقْرَ.
(The book) ‘Al Khisaal’ – From Saeed Bin Ilaqa,
‘From Amir Al-Momineen-asws having said: ‘Cutting-off the kinship inherits the poverty’’.[155]
13- ن، عيون أخبار الرضا عليه السلام ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ رَحِماً مُتَعَلِّقَةً بِالْعَرْشِ تَشْكُو رَحِماً إِلَى رَبِّهَا فَقُلْتُ لَهَا كَمْ بَيْنَكِ وَ بَيْنَهَا مِنْ أَبٍ فَقَالَ نَلْتَقِي فِي أَرْبَعِينَ أَباً.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Al-Khisaal’ – My father, from Al Himeyri, from Ibn Isa, from Al Washa,
‘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 a kinship hanging with the Throne complaining of kinship to its Lord-azwj. I-saww said to it: ‘How much is there between you and it of fathers (generations)?’ It said, ‘We are cast among forty fathers (generations)’’.[156]
14- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صِلُوا أَرْحَامَكُمْ وَ لَوْ بِالسَّلَامِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’, Amir Al-Momineen-asws said: ‘Maintain your kinships and even if it be with a greeting. Allah-azwj Blessed and Exalted Says; and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1]’’.[157]
15- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ الْحُسَيْنُ ع مَنْ سَرَّهُ أَنْ يُنْسَأَ فِي أَجَلِهِ وَ يُزَادَ فِي رِزْقِهِ فَلْيَصِلْ رَحِمَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Al Husayn-asws said: ‘One whom it cheers for there to be a postponement in his death and an increase in his sustenance, let him maintain his kinship’’.[158]
16- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ ضَمِنَ لِي وَاحِدَةً ضَمِنْتُ لَهُ أَرْبَعَةً يَصِلُ رَحِمَهُ فَيُحِبُّهُ اللَّهُ تَعَالَى وَ يُوَسِّعُ عَلَيْهِ رِزْقَهُ وَ يَزِيدُ فِي عُمُرِهِ وَ يُدْخِلُهُ الْجَنَّةَ الَّتِي وَعَدَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by this chain, said, ‘Rasool-Allah-saww said: ‘One who guarantees one to me, I shall guarantee four to him. He should maintain his kinship, so Allah-azwj the Exalted will Love him, and Expand his sustenance upon him, and Increase in his lifespan, and Enter him into the Paradise which He-azwj has Promised him’’.[159]
17- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص إِنِّي أَخَافُ عَلَيْكُمُ اسْتِخْفَافاً بِالدِّينِ وَ بَيْعَ الْحُكْمِوَ قَطِيعَةَ الرَّحِمِ وَ أَنْ تَتَّخِذُوا الْقُرْآنَ مَزَامِيرَ تُقَدِّمُونَ أَحَدَكُمْ وَ لَيْسَ بِأَفْضَلِكُمْ فِي الدِّينِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by this chain, ‘Rasool-Allah-saww said: ‘I-saww am fearing upon you all taking lightly with the religion, and selling the judgment (through bribery etc.), and cutting the kinship, and you’re taking the Quran as a flute (reciting in melodious tunes), (and) advancing one of you and (although) he isn’t the best of you in the religion’’.[160]
18- ن، عيون أخبار الرضا عليه السلام الْعَسْكَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْفَضْلِ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ الْكَاتِبِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ قَالَ: أُحْضِرْنَا مَجْلِسَ الرِّضَا ع فَشَكَا رَجُلٌ أَخَاهُ فَأَنْشَأَ يَقُولُ-
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Askari, from Ahmad Bin Muhammad al Fazl, from Ibrahim Bin Ahmad the scribe, from Ahmad Bin Al Husayn, from his father who said,
‘We attended a gathering of Al-Reza-asws. A man complained of his brother, so he-asws prosed (a poem) saying:
| أَعْذِرْ أَخَاكَ عَلَى ذُنُوبِهِ- | وَ اسْتُرْ وَ غَطِّ عَلَى عُيُوبِهِ- | |
| وَ اصْبِرْ عَلَى بَهْتِ السَّفِيهِ- | وَ لِلزَّمَانِ عَلَى خُطُوبِهِ- | |
| وَ دَعِ الْجَوَابَ تَفَضُّلًا- | وَ كِلِ الظَّلُومَ إِلَى حَسِيبِهِ. |
‘Excuse your brother upon his sins and veil and cover upon his faults, and be patient upon slandering the foolish, and for a (long) time upon his address, and leave the answering graciously, and allocate the injustice to his Reckoner’’.[161]
19- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ عَمِّ أَبِيهِ الْحُسَيْنِ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: صِلُوا أَرْحَامَكُمْ وَ إِنْ قَطَعُوكُمْ الْخَبَرَ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Ismail Bin Ibrahim, from an uncle of his father Al Husayn,
‘Son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Maintain your kinships and even if these have been cut off from you’ – the Hadeeth’’.[162]
20- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ بِلَالٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ أَحْمَدَ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعِيدِ بْنِ مُسْلِمٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ قَالَ لِي مُبْتَدِئاً مِنْ قِبَلِ نَفْسِهِ يَا دَاوُدُ لَقَدْ عُرِضَتْ عَلَيَّ أَعْمَالُكُمْ يَوْمَ الْخَمِيسِ فَرَأَيْتُ فِيمَا عُرِضَ عَلَيَّ مِنْ عَمَلِكَ صِلَتَكَ لِابْنِ عَمِّكَ فُلَانٍ فَسَرَّنِي ذَلِكَ إِنِّي عَلِمْتُ أَنَّ صِلَتَكَ لَهُ أَسْرَعُ لِفَنَاءِ عُمُرِهِ وَ قَطْعِ أَجَلِهِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Ali Bin Bilal, from Ali Bin Suleym, from Ahmad Bin Al Qasim, from Ahmad Al Sayyari, from Muhammad Bin Khalid, from Saeed Bin Muslim, from Dawood Al Raqqy who said,
‘I was seated in the presence of Abu Abdullah-asws when he-asws said to me initiating from his‑asws own self: ‘O Dawood! Your deeds were presented unto me-asws on the day of Thursday and I-asws saw among what had been presented to me-asws from your deeds, your maintaining to a son of your uncle so and so. That cheered me-asws. I-asws knew that your maintaining (helping) to him is quicker for annihilating his lifespan and cutting off his term!’
قَالَ دَاوُدُ وَ كَانَ لِي ابْنُ عَمٍّ مُعَانِداً خَبِيثاً بَلَغَنِي عَنْهُ وَ عَنْ عِيَالِهِ سُوءُ حَالٍ فَصَكَكْتُ لَهُ نَفَقَةً قَبْلَ خُرُوجِي إِلَى مَكَّةَ فَلَمَّا صِرْتُ بِالْمَدِينَةِ خَبَّرَنِي أَبُو عَبْدِ اللَّهِ ع بِذَلِكَ.
Dawood said, ‘And for me there was a son of an uncle who was obstinate, wicked. And evil state had reached me about him and about his dependants. So I had taken a bag of money for him for expenditure before my going out to Makkah. When I came to Al Medina, Abu Abdullah-asws had informed me of that’’.[163]
21- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الصَّمَدِ عَنْ أَبِيهِ عَبْدِ الصَّمَدِ بْنِ مُوسَى عَنْ عَمِّهِ عَبْدِ الْوَهَّابِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ قَالَ: بَعَثَ أَبُو جَعْفَرٍ الْمَنْصُورُ إِلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ أَمَرَ بِفُرُشٍ فَطُرِحَتْ لَهُ إِلَى جَانِبِهِ فَأَجْلَسَهُ عَلَيْهَا ثُمَّ قَالَ عَلَيَّ بِمُحَمَّدٍ عَلَيَّ بِالْمَهْدِيِّ يَقُولُ ذَلِكَ مِرَاراً
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ibrahim Bin Abdul Samad, from his father, Abdul Samad Bin Musa, from his uncle Abdul Wahhab Bin Muhammad Bin Ibrahim, from his father Muhammad Bin Ibrahim who said,
‘(The caliph) Abu Ja’far Al-Mansour sent for Abu Abdullah Ja’far-asws Bin Muhammad-asws and ordered with furnishing. It was dropped for him to his side, and he seated him-asws upon it, then he said, ‘To me with Muhammad! To me with Al-Mahdi!’ – saying that repeatedly.
فَقِيلَ لَهُ السَّاعَةَ السَّاعَةَ يَأْتِي يَا أَمِيرَ الْمُؤْمِنِينَ مَا يَحْبِسُهُ إِلَّا أَنَّهُ يَتَبَخَّرُ
It was said to him, ‘Just now! He will come just now, O commander of the faithful! Nothing is withholding him except that he is being perfumed’.
فَمَا لَبِثَ أَنْ وَافَى وَ قَدْ سَبَقَتْهُ رَائِحَتُهُ فَأَقْبَلَ الْمَنْصُورُ عَلَى جَعْفَرٍ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ حَدِيثٌ حَدَّثْتَهُ فِي صِلَةِ الرَّحِمِ اذْكُرْهُ يَسْمَعْهُ الْمَهْدِيُّ
It was not long before he arrived, and his aroma was preceding him. Al-Mansour faced towards Ja’far-asws. He said, ‘O Abu Abdullah-asws! There is a Hadeeth you-asws have narrated regarding maintaining the kinship which I remember, make Al-Mahdi hear it!’
قَالَ نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الرَّجُلَ لَيَصِلُ رَحِمَهُ وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ عَزَّ وَ جَلَّ ثَلَاثِينَ سَنَةً وَ يَقْطَعُهَا وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُونَ سَنَةً فَيُصَيِّرُهَا اللَّهُ ثَلَاثَ سِنِينَ ثُمَّ تَلَا ع يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ الْآيَةَ
He-asws said: ‘Yes. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘The man maintains his kinship, and there had remained three years from his lifespan, so Allah-azwj Mighty and Majestic Makes it to be thirty years, and he cuts if off and there had remained thirty years from his lifespan, so Allah-azwj Makes it to be three years’. Then he-asws recited: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39] – the Verse.
قَالَ هَذَا حَسَنٌ يَا أَبَا عَبْدِ اللَّهِ وَ لَيْسَ إِيَّاهُ أَرَدْتُ
He said, ‘This is good, O Abu Abdullah-asws, and it isn’t what I had wanted’.
قَالَ أَبُو عَبْدِ اللَّهِ نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تَعْمُرُ الدِّيَارَ وَ تَزِيدُ فِي الْأَعْمَارِ وَ إِنْ كَانَ أَهْلُهَا غَيْرَ أَخْيَارٍ
Abu Abdullah-asws said: ‘Yes. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Maintaining the kinship builds the households, and increases in the lifespans, and even if its people were not good’.
قَالَ هَذَا حَسَنٌ يَا أَبَا عَبْدِ اللَّهِ وَ لَيْسَ هَذَا أَرَدْتُ
He said, ‘This is good, O Abu Abdullah-asws, and this isn’t what I had wanted’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع نَعَمْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ وَ تَقِي مِيتَةَ السَّوْءِ
Abu Abdullah-asws said: ‘Yes. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Maintaining kinship eases the Reckoning and saves from the evil death’.
قَالَ الْمَنْصُورُ نَعَمْ هَذَا أَرَدْتُ.
Al-Mansour said, ‘Yes, this is what I had wanted’’.[164]
22- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: قِيلَ يَا نَبِيَّ اللَّهِ أَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – By a chain of Al Majashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘It was said, ‘O Prophet-saww of Allah-azwj! Is there any right (to fulfil) besides the Zakat?’
قَالَ نَعَمْ بِرُّ الرَّحِمِ إِذَا أَدْبَرَتْ وَ صِلَةُ الْجَارِ الْمُسْلِمِ فَمَا آمَنَ بِي مَنْ بَاتَ شَبْعَاناً وَ جَارُهُ الْمُسْلِمُ جَائِعٌ
He-saww said: ‘Righteousness with the kindred having turned his back and maintaining (helping) the Muslim neighbour. He has not believed in me-saww, the one who spends a night satiated while the Muslim neighbour is hungry’.
ثُمَّ قَالَ مَا زَالَ جَبْرَئِيلُ ع يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ.
Then he-saww said: ‘Jibraeel-as has not ceased to advise me-saww with the neighbour until I-saww thought that he would inherit (from) me-saww’’.[165]
23- ع، علل الشرائع فِي خُطْبَةِ فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهَا فَرَضَ اللَّهُ صِلَةَ الْأَرْحَامِ مَنْمَاةً لِلْعَدَدِ.
(The book) ‘Ilal Al Sharaie’ –
‘In a sermon of (Syeda) Fatima-asws, may the Salawaat of Allah-azwj be upon her-asws: ‘Allah-azwj has Imposed maintaining the kinship as a grower (of wealth) for the servants’’.[166]
عَنْ أَبِي جَعْفَرٍ ع إِذَا قُطِعَتِ الْأَرْحَامُ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ.
From Abu Ja’far-asws: ‘When the kinships are cut off, the wealth is made to be in hands of the evil ones’’.[167]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع الذُّنُوبُ الَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ.
And from Abu Abdullah-asws: ‘The sins which hasten the annihilation are cutting off the kinship’’.[168]
24- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُرِ وَ صَدَقَةُ السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ وَ إِنَّ قَطِيعَةَ الرَّحِمِ وَ الْيَمِينَ الْكَاذِبَةَ لَتَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ يُثْقِلَانِ الرَّحِمَ وَ إِنَّ فِي تَثَقُّلِ الرَّحِمِ انْقِطَاعُ النَّسْلِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbaat, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Maintaining the kinship increases in the lifespan, and (giving) the charity in secret extinguishes Wrath of the Lord-azwj and cutting the kinship and the false oath leaves the houses scattered from its people, and it heavies the kinship (with disease and laziness and apathy), and in the heaviness of the kinship is termination of the lineage’’.[169]
25- مع، معاني الأخبار ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع مَعَ نَفَرٍ مِنْ أَصْحَابِهِ فَسَمِعْتُهُ وَ هُوَ يَقُولُ إِنَّ رَحِمَ الْأَئِمَّةِ ع مِنْ آلِ مُحَمَّدٍ ص لَيَتَعَلَّقُ بِالْعَرْشِ يَوْمَ الْقِيَامَةِ وَ تَتَعَلَّقُ بِهَا أَرْحَامُ الْمُؤْمِنِينَ تَقُولُ يَا رَبِّ صِلْ مَنْ وَصَلَنَا وَ اقْطَعْ مَنْ قَطَعَنَا
(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Barqy, from his father, from his grandfather, from his father, from Muhammad Bin Khalaf, from Yunus, from Amro Bin Jumies who said,
‘I was in the presence of Abu Abdullah-asws along with a number of his-asws companions. I heard him-asws saying: ‘Kinship of the Imams-asws from the Progeny-asws of Muhammad-saww will hang with the Throne on the Day of Qiyamah, and the kinship of the Momineen will be attached with it. It shall say: ‘O Lord-azwj! Maintain the one who had maintained us-asws and Cut-off the one who had cut us-asws off!’’
قَالَ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنَا الرَّحْمَنُ وَ أَنْتَ الرَّحِمُ شَقَقْتُ اسْمَكَ مِنِ اسْمِي فَمَنْ وَصَلَكَ وَصَلْتُهُ وَ مَنْ قَطَعَكَ قَطَعْتُهُ
He-asws said: ‘Allah-azwj Blessed and Exalted will Say: “I-azwj am the Beneficent, and you are the kinship I-azwj had Derived from My-azwj Name. So the one who had maintained you, I-azwj shall Maintain him, and the one who have cut you off, I-azwj shall Cut him off!”
وَ لِذَلِكَ قَالَ قَالَ رَسُولُ اللَّهِ ص الرَّحِمُ شِجْنَةٌ مِنَ اللَّهِ تَعَالَى عَزَّ وَ جَلَّ.
And for that (reason) he-asws said: ‘Rasool-Allah-saww said: ‘The kinship is an (intertwined) attachment from Allah-azwj the Exalted Mighty and Majestic’’.[170]
وَ قَدْ قَالَ النَّبِيُّ ص إِنَّ فَاطِمَةَ شِجْنَةٌ مِنِّي يُؤْذِينِي مَا آذَاهَا وَ يَسُرُّنِي مَا سَرَّهَا.
And the Prophet-saww had said: ‘(Syeda) Fatima-asws is an intertwined attachment from me-saww. It hurts me-saww what hurts her-asws, and it cheers me-saww what cheers her-asws’’.[171]
26- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَخْبَرَنِي جَبْرَئِيلُ أَنَّ رِيحَ الْجَنَّةِ تُوجَدُ مِنْ مَسِيرَةِ أَلْفِ عَامٍ مَا يَجِدُهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا شَيْخٌ زَانٍ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as informed me-saww that the aroma of Paradise will be felt from a travel distance of a thousand years. It will neither be found by one disowned (by the parents), nor a cuter of kinship, nor an elderly adulterer’ – the Hadeeth’’.[172]
27- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَ الْعِلْمُ وَ احْتُرِزَ الْعَمَلُ وَ ائْتَلَفَتِ الْأَلْسُنُ وَ اخْتُلِفَ الْقُلُوبُ وَ تَقَاطَعَتِ الْأَرْحَامُ هُنَالِكَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When the knowledge appears while the deeds are withheld, and the tongues are united while the hearts are differing, and the kinships are cut off, over there (then) Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23]’’.[173]
28- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ مُيَسِّرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُيَسِّرُ لَقَدْ زِيدَ فِي عُمُرِكَ فَأَيَّ شَيْءٍ تَعْمَلُ
(The book) ‘Basaair Al Darajaat’ – Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Muyassir who said,
‘Abu Abdullah-asws said: ‘There has been an increase in your lifespan, so which thing have you done?’
قُلْتُ كُنْتُ أَجِيراً وَ أَنَا غُلَامٌ بِخَمْسَةِ دَرَاهِمَ فَكُنْتُ أُجْرِيهَا عَلَى خَالِي.
I said, ‘I was hired for five Dirhams when I was a young boy, so I gave to my maternal uncle.’’[174]
29- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ الْبَزَوْفَرِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ سَالِمَةَ مَوْلَاةِ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع حِينَ حَضَرَتْهُ الْوَفَاةُ وَ أُغْمِيَ عَلَيْهِ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Al Bazoufary, from Ahmad Bin Idrees, from Ibn Isa, from Ibn Mahboub, from Jameel Bin Salih, from Hisham Bin Ahmad,
‘From Salimah a slave of Abu Abdullah-asws who said, ‘I was in the presence of Abu Abdullah Ja’far-asws Bin Muhammad-asws when the expiry presented to him-asws and there was unconsciousness upon him-asws.
فَلَمَّا أَفَاقَ قَالَ أَعْطُوا الْحَسَنَ بْنَ عَلِيِّ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وَ هُوَ الْأَفْطَسُ سَبْعِينَ دِينَاراً وَ أَعْطِ فُلَاناً كَذَا وَ فُلَاناً كَذَا
When he-asws woke up, he-asws said: ‘Give seventy Dinars to Al-Hassan Bin Ali son of Ali-asws Bin Al Husayn-asws, and he is Al-Aftas, and give so and so such and such, and so and so such and such (amount)’.
فَقُلْتُ أَ تُعْطِي رَجُلًا حَمَلَ عَلَيْكَ بِالشَّفْرَةِ يُرِيدُ أَنْ يَقْتُلَكَ
I said, ‘Are you giving to a man who had carried a blade to attack upon you-asws intending to kill you-asws?’
قَالَ تُرِيدِينَ أَنْ لَا أَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ
He-asws said: ‘Are you wanting me-asws not to be from the ones Allah-azwj Mighty and Majestic Said: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]?
نَعَمْ يَا سَالِمَةُ إِنَّ اللَّهَ خَلَقَ الْجَنَّةَ فَطَيَّبَهَا وَ طَيَّبَ رِيحَهَا وَ إِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ أَلْفَيْ عَامٍ فَلَا يَجِدُ رِيحَهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ.
Yes, O Salimah! Allah-azwj Created the Paradise, so He-azwj Made it good and Perfumed its aroma, and it’s aroma will be felt from a travel distance of two thousand years, but it’s aroma will not be felt, neither by one disowned (by his parents), nor a cutter of kinship’’.[175]
30- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ أَخْبِرْنِي مَا أَفْضَلُ الْإِسْلَامِ
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan and Abdullah Bin Al Mugheira, from Talha Bin Zayd,
‘From Abu Abdullah-asws: ‘A man from Khas’am came to Rasool-Allah-saww. He said to him-saww, ‘Inform me, what is the best Al-Islam?’
فَقَالَ الْإِيمَانُ بِاللَّهِ
He-saww said: ‘The Eman with Allah-azwj’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ صِلَةُ الرَّحِمِ
He-saww said: ‘Maintaining the kinship’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
فَقَالَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ.
He-saww said: ‘The instructing with the act of kindness and the forbidding from the evil’’.[176]
31- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صِلَةُ الْأَرْحَامِ وَ حُسْنُ الْخُلُقِ زِيَادَةٌ فِي الْأَعْمَارِ.
(The book) ‘Saheefa Al-Reza-asws’, from Al-Reza-asws, from his-asws father-asws having said: ‘Abu Abdullah-asws said: ‘Maintain the kinship and the goodly manners increase in the lifespans’’.[177]
32- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع صِلَةُ الْأَرْحَامِ وَ حُسْنُ الْجِوَارِ زِيَادَةٌ فِي الْأَمْوَالِ.
(The book) ‘Saheefa’ Al-Reza-asws’, may the greetings be upon him-asws, from his-asws forefathers-asws having said: ‘Muhammad Bin Ali-asws said: ‘Maintaining the kinship and good neighbourliness increase in the lifespans’’.[178]
33- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّ الرَّحِمَ إِذَا بَعُدَتْ عبطت [غُبِطَتْ] وَ إِذَا تَمَاسَّتْ عبطت [عَطِبَتْ].
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported that the kinship, when it is distant, it is happy, and when it touches, it is spoilt’.[179]
وَ رُوِيَ سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ وَ أَرْوِي الْأَخُ الْكَبِيرُ بِمَنْزِلَةِ الْأَبِ.
And it is reported: ‘Travel for two years to be righteous with your parents and travel a year to maintain your kinship’. And it is reported that the older brother is at the status of the father’’.[180]
34- شي، تفسير العياشي عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ أَحَدَكُمْ لَيَغْضَبُ فَمَا يَرْضَى حَتَّى يَدْخُلَ بِهِ النَّارَ فَأَيُّمَا رَجُلٍ مِنْكُمْ غَضِبَ عَلَى ذِي رَحِمِهِ فَلْيَدْنُ مِنْهُ فَإِنَّ الرَّحِمَ إِذَا مَسَّتْهَا الرَّحِمُ اسْتَقَرَّتْ
Tafseer Al Ayyashi – From Al Asbagh Bin Nubata who said,
‘I heard Amir Al-Momineen-asws saying: ‘One of you gets angry, and he is not satisfied until he enters the Fire due to it. Whichever man from you gets angry upon one with his kinship, let him go near to him, for the kinship, when the kindred touches it, it calms down.
وَ إِنَّهَا مُتَعَلِّقَةٌ بِالْعَرْشِ يَنْتَقِضُهُ انْتِقَاضَ الْحَدِيدِ فَيُنَادِي اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ ذَلِكَ قَوْلُ اللَّهِ فِي كِتَابِهِ- وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً
And it will be hanging with the Throne banging on it (like) banging of iron. It shall say: ‘O Allah‑azwj! Maintain the one who had maintained me and Cut-off the one who had cut me off!’ And that is the Word of Allah-azwj in His-azwj Book: and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1].
وَ أَيُّمَا رَجُلٍ غَضِبَ وَ هُوَ قَائِمٌ فَلْيَلْزَمِ الْأَرْضَ مِنْ فَوْرِهِ فَإِنَّهُ يُذْهِبُ رِجْزَ الشَّيْطَانِ.
And whichever man gets angry while he is standing, so let him stick to the ground (sit down) immediately, for it will get rid of the rebuke of Satan-la’’.[181]
35- شي، تفسير العياشي عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْهُ عَنْ قَوْلِ اللَّهِ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ قَالَ هِيَ أَرْحَامُ النَّاسِ إِنَّ اللَّهَ أَمَرَ بِصِلَتِهَا وَ عَظَّمَهَا أَ لَا تَرَى أَنَّهُ جَعَلَهَا مَعَهُ.
Tafseer Al-Ayyashi – From Umar Bin Hanzala, from him-asws about the Words of Allah-azwj: fear Allah, Who you are asking for the relationships by; [4:1]. He-asws said: ‘It is the kinships of the people Allah-azwj has Commanded with maintaining these and revering it. Don’t you see that He-azwj has Made (Linked) it with Him-azwj?’’[182]
36- شي، تفسير العياشي عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ قَالَ هِيَ أَرْحَامُ النَّاسِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِصِلَتِهَا وَ عَظَّمَهَا أَ لَا تَرَى أَنَّهُ جَعَلَهَا مَعَهُ.
Tafseer Al Ayyashi – From Jameel Bin Darraj,
‘From Abu Abdullah-asws, he said, ‘I asked him-asws about Words of Allah-azwj: fear Allah, Who you are asking for the relationships by; [4:1]. He-asws said: ‘It is kinships of the people. Allah‑azwj Blessed and Exalted has Commanded with maintaining these and revering it. Don’t you see that He-azwj has Made (Linked) it with Him-azwj?’’[183]
37- شي، تفسير العياشي عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ سَمِعْتُهُ يَقُولُ الرَّحِمُ مُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ رَحِمُ آلِ مُحَمَّدٍ وَ رَحِمُ كُلِّ مُؤْمِنٍ وَ هُوَ قَوْلُ اللَّهِ وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ.
Tafseer Al Ayyashi – From Al A’ala Bin Al Fuzeyl,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The kinship will be hanging with the Throne saying: ‘O Allah-azwj! Maintain the one who had maintained me and Cut-off the one who had cut me off!’ And it is the kinship of the Progeny-asws of Muhammad‑saww, and kinship of every Momin, and it is the Word of Allah-azwj: And those who are maintaining the relationships what Allah has Commanded with maintaining, [13:21]?’’[184]
38- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بِرُّ الْوَالِدَيْنِ وَ صِلَةُ الرَّحِمِ يُهَوِّنَانِ الْحِسَابَ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ.
Tafseer Al Ayyashi – From Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Righteousness with the parents and maintaining the kinship will ease the Reckoning’. Then he-asws recited this Verse: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]’’.[185]
39- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفَضْلِ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ يَقُولُ وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ قَالَ هِيَ رَحِمُ آلِ مُحَمَّدٍ مُعَلَّقَةٌ بِالْعَرْشِ يَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ تَجْرِي فِي كُلِّ رَحِمٍ.
Tafseer Al Ayyashi – From Muhammad Bin Al Fazl who said,
‘I heard Al-Abd Al-Salih-asws (7th Imam-asws) saying: ‘And those who are maintaining the relationships what Allah has Commanded with maintaining [13:21]. He-asws said: ‘It is kinship of the Progeny-asws of Muhammad-saww hanging with the Throne, saying: ‘O Allah-azwj! Maintain the one who had maintained me and Cut-off the one who had cut me off!’ And it (the principle) flows regarding every kinship’’.[186]
40- شي، تفسير العياشي عَنْ عُمَرَ بْنِ مَرْيَمَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ قَالَ مِنْ ذَلِكَ صِلَةُ الرَّحِمِ وَ غَايَةُ تَأْوِيلِهَا صِلَتُكَ إِيَّانَا.
(The book) ‘Tafseer Al Ayyashi’ – From Umar Bin Maryam who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: And those who are maintaining the relationships what Allah has Commanded with maintaining [13:21]. He-asws said: ‘From that is maintaining the kinship, and a peak of its interpretation is your maintaining (connecting with) us-asws’’.[187]
41- شي، تفسير العياشي عَنْ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالَ: وَقَعَ بَيْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ بَيْنَ أَبِي عَبْدِ اللَّهِ ع كَلَامٌ حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا وَ اجْتَمَعَ النَّاسُ عَلَيْهِمَا حَتَّى افْتَرَقَا تِلْكَ الْعَشِيَّةَ
Tafseer Al Ayyashi – From Safwa Bin Mihran who said,
‘(Heated) talk occurred between Abdullah Bin Al-Hassan and Abu Abdullah-asws to the extent that their voices were raised, and the people gathered to them until they separated that evening.
فَلَمَّا أَصْبَحْتُ غَدَوْتُ فِي حَاجَةٍ لِي فَإِذَا أَبُو عَبْدِ اللَّهِ عَلَى بَابِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ يَقُولُ قُولِي يَا جَارِيَةُ لِأَبِي مُحَمَّدٍ هَذَا أَبُو عَبْدِ اللَّهِ بِالْبَابِ
When it was morning, I went out regarding a need, and there was Abu Abdullah-asws at the door of Abdullah Bin Al-Hassan, and he-asws was saying, ‘O maid! Tell Abu Muhammad, this is Abu Abdullah-asws at the door!’
فَخَرَجَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ هُوَ يَقُولُ يَا أَبَا عَبْدِ اللَّهِ مَا بَكَّرَ بِكَ
Abdullah Bin Al-Hassan came out, and he was saying, ‘O Abu Abdullah-asws! What made you‑asws come in the morning?’
قَالَ إِنَّهُ مَرَرْتُ الْبَارِحَةَ بِآيَةٍ مِنْ كِتَابِ اللَّهِ فَأَقْلَقَنِي
He-asws said: ‘Last night I-asws passed by A verse from the Book of Allah-azwj, so it worried me‑asws’.
قَالَ وَ مَا هِيَ
He said, ‘And what is it?’
قَالَ قَوْلُهُ عَزَّ وَ جَلَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ
He-asws said: ‘Words of Mighty and Majestic: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]’.
قَالَ فَاعْتَنَقَا وَ بَكَيَا جَمِيعاً ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ صَدَقْتَ وَ اللَّهِ يَا أَبَا عَبْدِ اللَّهِ كَأَنِّي لَمْ أَقْرَأْ هَذِهِ الْآيَةَ قَطُّ.
He (the narrator) said, ‘They hugged each other and cried together. Then Abdullah Bin Al-Hassan said, ‘You-asws speak the truth. By Allah-azwj, O Abu Abdullah! It is as if I had not read this Verse at all!’’[188]
42- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمَرْءَ لَيَصِلُ رَحِمَهُ وَ مَا بَقِيَ مِنْ عُمُرِهِ إِلَّا ثَلَاثُ سِنِينَ فَيَمُدُّهَا اللَّهُ إِلَى ثَلَاثٍ وَ ثَلَاثِينَ سَنَةً وَ إِنَّ الْمَرْءَ لَيَقْطَعُ رَحِمَهُ وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثٌ وَ ثَلَاثُونَ سَنَةً فَيَقْصُرُهَا اللَّهُ إِلَى ثَلَاثِ سِنِينَ أَوْ أَدْنَى.
Tafseer Al Ayyashi – From Al Husayn Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘When man tends to maintain his kinship and there does not remain from his age except three years, so Allah-azwj Extends it to thirty-thirty years; and the man tends to cut off his kinship, and there remains thirty-three years of his age, so Allah-azwj Shortens it to three years, or less’’.[189]
قَالَ الْحُسَيْنُ وَ كَانَ جَعْفَرٌ يَتْلُو هَذِهِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ.
Al Husayn said, ‘And Ja’far-asws had recited this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[190]
43- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ ع ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ
(The book) ‘Al Majalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Ibn Atiyya, from Al Haza’a,
‘From Abu Ja’far-asws having said: ‘In the book of Amir Al-Momineen-asws there are (written) three qualities, their owner will not be dying until he sees their scourge – the immoral, and the cutter of kinship, and the one taking false oath.
وَ إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمِي أَمْوَالُهُمْ وَ يُثْرُونَ وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ تَدَعُ الدِّيَارَ بَلَاقِعَ عَنْ أَهْلِهَا.
And they quickest of Reward for an (act of) obedience is maintaining the kinship. The people could be immoral, but their wealth grows, and they get enriched; and the false oath and cutting the kinship calls the households to be vacant from its people’’.[191]
44- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ مِثْلَهُ وَ زَادَ فِي آخِرِهِ وَ يَنْقُلُ الرَّحِمَ وَ إِنَّ فِي انْتِقَالِ الرَّحِمِ انْقِطَاعُ النَّسْلِ.
The book Husayn Bin Saeed, and ‘Al Nawadir’ of Ibn Mahboub,
‘Similar to it, and there is an increase in its end, ‘And transfer of the kinship, and in the transfer of the kinship there is termination of the lineage’’.[192]
45- نجم، كتاب النجوم عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ فِي كِتَابِ الدَّلَائِلِ بِإِسْنَادِهِ إِلَى مُيَسِّرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا مُيَسِّرُ قَدْ حَضَرَ أَجَلُكَ غَيْرَ مَرَّةٍ كُلَّ ذَلِكَ يُؤَخِّرُكَ اللَّهُ بِصِلَتِكَ رَحِمَكَ وَ بِرِّكَ قَرَابَتَكَ.
(The book) ‘Kitab Al Nujoun’ – Abdullah Bin Ja’far Al Himeyri in ‘The book of Al Dalail’, by his chain to Muyassir who said,
‘Abu Abdullah-asws said to me: ‘O Muyassir! Your death has presented many a time. During all that, Allah-azwj had Delayed it due to your maintaining your kinship and your righteousness with your relatives’’.[193]
46- كش، رجال الكشي ابْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُيَسِّرٍ عَنْ أَحَدِهِمَا ع قَالَ: قَالَ لِي يَا مُيَسِّرُ إِنِّي لَأَظُنُّكَ وَصُولًا لِقَرَابَتِكَ
(The book) ‘Rijal’ of Al Kashy – Ibn Masoud, from Abdullah Bin Muhammad Bin Khalid, from Al Washa, from one of our companions, from Muyassir,
‘From one of the two (5th or 6th Imam-asws). He (the narrator) said, ‘He-asws said to me: ‘O Muyassir! I-asws think you do help your relatives’.
قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ لَقَدْ كُنْتُ فِي السُّوقِ وَ أَنَا غُلَامٌ وَ أُجْرَتِي دِرْهَمَانِ وَ كُنْتُ أُعْطِي وَاحِداً عَمَّتِي وَ وَاحِداً خَالَتِي
I said, ‘Yes, may I be sacrificed for you-asws! I used to be in the market, and I was a young boy, and my wages were two Dirham, and I used to give one to my paternal auntie and one to my maternal auntie’.
فَقَالَ أَمَا وَ اللَّهِ لَقَدْ حَضَرَ أَجَلُكَ مَرَّتَيْنِ كُلَّ ذَلِكَ يُؤَخَّرُ.
He-asws said; ‘But, by Allah-azwj, your death had presented twice. During each of that it was delayed’’.[194]
47- كش، رجال الكشي إِبْرَاهِيمُ بْنُ عَلِيٍّ الْكُوفِيُّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ عَنْ حَنَانٍ وَ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ قَالَ: دَخَلْنَا عَلَى أَبِي جَعْفَرٍ ع وَ نَحْنُ جَمَاعَةٌ فَذَكَرُوا صِلَةَ الرَّحِمِ وَ الْقَرَابَةِ فَقَالَ أَبُو جَعْفَرٍ ع يَا مُيَسِّرُ أَمَا إِنَّهُ قَدْ حَضَرَ أَجَلُكَ غَيْرَ مَرَّةٍ وَ لَا مَرَّتَيْنِ كُلَّ ذَلِكَ يُؤَخَّرُ بِصِلَتِكَ قَرَابَتَكَ.
(The book) ‘Rijal’ of Al Kashy – Ibrahim Bin Ali Al Kufy, from Is’haq Bin Ibrahim, from Yunus, from Hanan and Ibn Muskan, from Muyassir who said,
‘We entered to see Abu Ja’far-asws, and we were a group. They mentioned maintaining the kinship and the relatives. Abu Ja’far-asws said: ‘O Muyassir! But your death had presented not once, nor twice, during all that it was delayed due to your maintaining (helping) your relatives’’.[195]
48- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَحْسِنْ يُحْسَنْ إِلَيْكَ ارْحَمْ تُرْحَمْ قُلْ خَيْراً تُذْكَرْ بِخَيْرٍ صِلْ رَحِمَكَ يَزِدِ اللَّهُ فِي عُمُرِكَ.
(The book) ‘Rowzat Al Waizeen’ –
‘Amir Al-Momineen-asws said: ‘Be good, you will be good to, and be merciful, you will be merciful to, speak goodly you will be mentioned with goodness, maintain your kinship, Allah‑azwj will Increase in your age’’.[196]
وَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ فِي الْمَنَامِ رَجُلًا مِنْ أُمَّتِي يُكَلِّمُ الْمُؤْمِنِينَ فَلَا يُكَلِّمُونَهُ فَجَاءَهُ صِلَتُهُ لِلرَّحِمِ فَقَالَ يَا مَعْشَرَ الْمُؤْمِنِينَ كَلِّمُوهُ فَإِنَّهُ كَانَ وَاصِلًا لِرَحِمِهِ فَكَلَّمَهُ الْمُؤْمِنُونَ وَ صَافَحُوهُ وَ كَانَ مَعَهُمْ.
And Rasool-Allah-saww said: ‘In the dream, I-saww saw a man from my-saww community speaking to the Momineen, but they were not speaking to him. His maintenance of kinship came to him. It said, ‘O community of Momineen! Speak to him, for he used to maintain his kinship!’ So, the Momineen spoke to him, and they shook his hand, and he was with them’’.[197]
49- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ صِلَةَ الرَّحِمِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تُيَسِّرُ الْحِسَابَ وَ تَدْفَعُ الْبَلْوَى وَ تَزِيدُ فِي الْعُمُرِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Husayn Bin Usman, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Maintaining the kinship purifies the deeds, and grows the wealth, and eases the Reckoning, and repels the afflictions, and increases in the lifespan’’.[198]
50- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ إِسْمَاعِيلَ التَّمِيمِيُّ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَجُلًا أَتَى النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي أَهْلًا قَدْ كُنْتُ أَصِلُهُمْ وَ هُمْ يُؤْذُونِّي وَ قَدْ أَرَدْتُ رَفْضَهُمْ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Ismail Al Tameemi, from Abdullah Bin Talha who said,
‘I heard Abu Abdullah-asws saying: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah‑saww! There are family members for me. I have been helping them and they are hurting me, and I am intending to reject them’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص إِذَنْ يَرْفُضَكُمُ اللَّهُ جَمِيعاً
Rasool-Allah-saww said to him: ‘Then Allah-azwj will Reject you all!’
قَالَ وَ كَيْفَ أَصْنَعُ
He said, ‘And what should I do?’
قَالَ تُعْطِي مَنْ حَرَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ فَإِذَا فَعَلْتَ ذَلِكَ كَانَ اللَّهُ عَزَّ وَ جَلَّ لَكَ عَلَيْهِمْ ظَهِيراً
He-asws said; ‘Give to the one who deprives you, and connect with the one who cuts you off, and pardon the one who is unjust to you. When you were to do that, Allah-azwj Mighty and Majestic will be a Backer to you against them’.
قَالَ ابْنُ طَلْحَةَ فَقُلْتُ لَهُ ع مَا الظَّهِيرُ قَالَ الْعَوْنُ.
Ibn Talha (the narrator) said, ‘I said to him-asws, ‘What is the backing?’ He-asws said: ‘The assistance’’.[199]
51- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَفَّانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوَّلُ نَاطِقٍ يَوْمَ الْقِيَامَةِ مِنَ الْجَوَارِحِ الرَّحِمُ يَقُولُ يَا رَبِّ مَنْ وَصَلَنِي فِي الدُّنْيَا فَصِلِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ وَ مَنْ قَطَعَنِي فِي الدُّنْيَا فَاقْطَعِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ -Ibn Mahboub, from Malik Bin Atiya, from Yunus Bin Affan,
‘From Abu Abdullah-asws having said: ‘The first of the body parts to speak on the Day of Qiyamah will be the womb (kinship). It will say, ‘O Lord-azwj! One who had maintained me in the world, so Maintain today between You-azwj and him, and one who had cut me off in the world, then Cut off today what is between You-azwj and him’’.[200]
52- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: الرَّحِمُ مُعَلَّقَةٌ بِالْعَرْشِ يُنَادِي يَوْمَ الْقِيَامَةِ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazar, from Zur’ad, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘The kinship will be hanging with the Throne, calling out on the Day of Qiyamah: ‘O Allah-azwj! Maintain the one who had maintained me and Cut-off the one who had cut me off!’
فَقُلْتُ أَ هِيَ رَحِمُ رَسُولِ اللَّهِ ص فَقَالَ بَلْ رَحِمُ رَسُولِ اللَّهِ ص مِنْهَا.
I said, ‘Is it kinship of Rasool-Allah-saww?’ He-asws said: ‘But, the kinship of Rasool-Allah-saww is from it’’.[201]
وَ قَالَ إِنَّ الرَّحِمَ تَأْتِي يَوْمَ الْقِيَامَةِ مِثْلَ كُبَّةِ الْمَدَارِ وَ هُوَ الْمِغْزَلُ فَمَنْ أَتَاهَا وَاصِلًا لَهَا انْتَشَرَتْ لَهُ نُوراً حَتَّى يُدْخِلَهُ الْجَنَّةَ وَ مَنْ أَتَاهَا قَاطِعاً لَهَا انْقَبَضَتْ عَنْهُ حَتَّى يَقْذِفَ بِهِ فِي النَّارِ.
And he-asws said: ‘The kinship will come on the Day of Qiyamah like a round dome, and it is the spindle. The one who comes to it having maintained it, it will scatter Noor for him until it enters him into the Paradise; and the one who comes to her as a cutter of it, it will withhold from him until he is thrown into the Fire due to it’’.[202]
53– ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ يَحْيَى بْنِ أُمِّ الطَّوِيلِ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ لَا يَسْتَغْنِي الرَّجُلُ وَ إِنْ كَانَ ذَا مَالٍ وَ وَلَدٍ عَنْ عَشِيرَتِهِ وَ عَنْ مُدَارَاتِهِمْ وَ كَرَامَتِهِمْ وَ دِفَاعِهِمْ عَنْهُ بِأَيْدِيهِمْ وَ أَلْسِنَتِهِمْ
Kitab Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Muskan, from Yahya Bin Umm Al Taweel who said,
‘Amir Al-Momineen-asws addressed the people. He-asws praised Allah-azwj and extolled upon Him-azwj, then he-asws said: ‘A man cannot be needless from his clan and even if he were to be with wealth and children, and from managing them, and honouring them, and their defending him with their hands and their tongues.
هُمْ أَعْظَمُ النَّاسِ حِيَاطَةً لَهُ مِنْ وَرَائِهِ وَ أَلَمُّهُمْ لِشَعَثِهِ وَ أَعْظَمُهُمْ عَلَيْهِ حُنُوّاً إِنْ أَصَابَتْهُ مُصِيبَةٌ أَوْ نَزَلَ بِهِ يَوْماً بَعْضُ مَكَارِهِ الْأُمُورِ
They are mightier of the people in guarding him from behind him, and their being pained due to his shagginess, and their mightiest of them in affection to him if a calamity were to hit him, or if one of the abhorrences were to befall him one day.
وَ مَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ فَإِنَّمَا يَقْبِضُ عَنْهُمْ يَداً وَاحِدَةً وَ تُقْبَضُ عَنْهُ مِنْهُمْ أَيْدِي كَثِيرَةٍ وَ مَنْ مَحَضَ عَشِيرَتَهُ صَدَقَ الْمَوَدَّةَ وَ بَسَطَ عَلَيْهِمْ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ ابْتِغَاءَ وَجْهِ اللَّهِ أَخْلَفَ اللَّهُ لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ وَ ضَاعَفَ لَهُ الْأَجْرَ فِي آخِرَتِهِ
And one who withholds his hand from his clan, so rather he has withheld one hand from them and many hands are withheld from him; and one who is pure to his clan with sincere cordiality and extends his hand to the with the act of kindness when they find him seeking the Face of Allah-azwj, Allah-azwj will Replace whatever he had spent in his world and Double the Recompense for him in his Hereafter.
وَ إِخْوَانُ الصِّدْقِ فِي النَّاسِ خَيْرٌ مِنَ الْمَالِ يَأْكُلُهُ وَ يُوَرِّثُهُ- لَا يَزْدَادَنَّ أَحَدُكُمْ فِي أَخِيهِ زُهْداً وَ لَا يَجْعَلْ مِنْهُ بَدِيلًا إِذَا لَمْ يَرَ مِنْهُ مَرْفَقاً أَوْ يَكُونُ مَقْفُوراً مِنَ الْمَالِ- لَا يَغْفُلَنَّ أَحَدُكُمْ عَنِ الْقَرَابَةِ يَرَى بِهِ الْخَصَاصَةَ- أَنْ يَسُدَّهَا مِمَّا لَا يَضُرُّهُ إِنْ أَنْفَقَهُ وَ لَا يَنْفَعُهُ إِنْ أَمْسَكَهُ.
And the sincere brotherhood among the people is better than the wealth he consumes and inherits. Not one of you should be abstemious regarding his brother nor make a replacement from him when he does not see any friendliness, or he happens to be devoid of the wealth. Not one of you should be heedless from the relatives he sees destitution being with him from blocking by what will not harm him if he were to spend it, nor benefit him if he were to withhold it’’.[203]
54- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ مُعَاوِيَةَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِنَّ صِلَةَ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ ثُمَّ قَرَأَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Abdul Samad Bin Bashir, from Muawiya who said,
‘Abu Abdullah-asws said to me: ‘Maintaining the kinship will ease the Reckoning on the Day of Qiyamah’. Then he-asws recited: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]’’.[204]
55- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ آلَ فُلَانٍ يَبَرُّ بَعْضُهُمْ بَعْضاً وَ يَتَوَاصَلُونَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Abdullah Bin Hilal, from a man from our companions who said,
‘I said to Abu Abdullah-asws, ‘The family of so and so, they are righteous to each other and are helping each other’.
قَالَ إِذًا يَنْمُونَ وَ تَنْمُو أَمْوَالُهُمْ وَ لَا يَزَالُونَ فِي ذَلِكَ حَتَّى يَتَقَاطَعُوا فَإِذَا فَعَلُوا ذَلِكَ انْعَكَسَ عَنْهُمْ.
He-asws said: ‘Then they will grow (in number), and their wealth will grow, and they will not cease to be in that until they cut off from each other. When they do that, it will be reversed from them’’.[205]
56- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أَدُلُّكُمْ عَلَى خَيْرِ أَخْلَاقِ الدُّنْيَا وَ الْآخِرَةِ
Kitab Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Al Bilad, from his father, raising it, said,
‘Rasool-Allah-saww said: ‘Shall I-saww point you all upon a good moral of the world and the Hereafter?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ وَصَلَ مَنْ قَطَعَهُ وَ أَعْطَى مَنْ حَرَمَهُ وَ عَفَا عَمَّنْ ظَلَمَهُ وَ مَنْ سَرَّهُ أَنْ يُنْسَأَ لَهُ فِي عُمُرِهِ وَ يُوَسِّعَ لَهُ فِي رِزْقِهِ فَلْيَتَّقِ اللَّهَ وَ لْيَصِلْ رَحِمَهُ.
He-saww said: ‘One who connects the one who cuts him off, and gives to the one who deprives him, and pardons from the one who oppresses him; and the one whom it cheers him for there to be a postponement in his age (death), and expansion for him in his sustenance, let him fear Allah-azwj, and let him maintain his kinship’’.[206]
57- ين، كتاب حسين بن سعيد و النوادر ابْنُ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: أَتَى أَبَا ذَرٍّ رَجُلٌ فَبَشَّرَهُ بِغَنَمٍ لَهُ قَدْ وَلَدَتْ فَقَالَ يَا أَبَا ذَرٍّ أَبْشِرْ فَقَدْ وَلَدَتْ غَنَمُكَ وَ كَثُرَتْ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Sadeyr, from his father,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘A man came to Abu Zarr-ra, giving him glad tidings to him-ra of a sheep having been born for him-ra. He said, ‘O Abu Zarr-ra! Receive glad tidings, for your sheep has given birth and have become more’.
فَقَالَ مَا يَسُرُّنِي كَثْرَتُهَا فَمَا أُحِبُّ ذَلِكَ فَمَا قَلَّ وَ كَفَى أَحَبُّ إِلَيَّ مِمَّا كَثُرَ وَ أَلْهَى إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عَلَى حَافَتَيِ الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَ الْأَمَانَةُ فَإِذَا مَرَّ عَلَيْهِ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ لَمْ يُتَكَفَّأْ بِهِ فِي النَّارِ.
He-ra said, ‘Their large number does not cheer me-ra. I-ra do not like that, so what is less? And sufficient is more beloved to me than what is more making me-ra busy. I-ra heard Rasool-Allah‑saww saying: ‘Upon the two sides of the Bridge on the Day of Qiyamah will be the kinship and the entrustment. When the maintainer of the kinship, the fulfiller of the entrustment passes by it, they will not make him fall into the Fire’’.[207]
58- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ حَنَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سُلَيْمَانَ عَنْ عَمْرِو بْنِ سَهْلٍ عَنْ روات قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ صِلَةَ الرَّحِمِ مَثْرَاةٌ فِي الْمَالِ وَ مَحَبَّةٌ فِي الْأَهْلِ وَ مَنْسَأَةٌ فِي الْأَجَلِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – One of our companions, from Hanan, from Abdul Rahman Bin Suleyman, from Amro Bin Sahl, from Rawat who said,
‘I heard Rasool-Allah-saww saying: ‘Maintaining the kinship increases in the wealth, and love among the family, and postpones in the term (death)’’.[208]
59- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ حَنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ رَجُلٍ أَنَّهُمْ كَانُوا فِي مَنْزِلِ أَبِي عَبْدِ اللَّهِ ع وَ فِيهِمْ مُيَسِّرٌ فَتَذَاكَرُوا صِلَةَ الْقَرَابَةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُيَسِّرُ لَقَدْ حَضَرَ أَجَلُكَ غَيْرَ مَرَّةٍ كُلَّ ذَلِكَ يُؤَخِّرُكَ اللَّهُ لِصِلَتِكَ لِقَرَابَتِكَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – One of our companions, from Hanan, from Ibn Muskan, from a man,
‘They were in the house of Abu Abdullah-asws and among them was Muyassir. They discussed maintaining the kinship. Abu Abdullah-asws said to him: ‘O Muyassir! Your death has presented more than once. During all that, Allah-azwj Delayed you due to your having maintained your relationships’’.[209]
60- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ عَلِيٍّ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ: إِنَّ الرَّجُلَ لَيَكُونُ قَدْ بَقِيَ مِنْ أَجَلِهِ ثَلَاثُونَ سَنَةً فَيَكُونُ وَصُولًا لِقَرَابَتِهِ وَصُولًا لِرَحِمِهِ فَيَجْعَلُهَا اللَّهُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ إِنَّهُ لَيَكُونُ قَدْ بَقِيَ مِنْ أَجَلِهِ ثَلَاثٌ وَ ثَلَاثُونَ سَنَةً فَيَكُونُ عَاقّاً لِقَرَابَتِهِ قَاطِعاً لِرَحِمِهِ فَيَجْعَلُهَا اللَّهُ ثَلَاثَ سِنِينَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Ali,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘He-asws said, ‘The man, there happens to remain thirty years from his term (lifespan). He helps his relatives, maintaining his kinship, so Allah-azwj Makes it to be thirty-three years; and there happens to remain from his term, thirty-three years, so he is disloyal to his relatives, cutting off his kinship, so Allah-azwj Makes it to be three years’’.[210]
61- كِتَابُ النَّوَادِرِ، لِفَضْلِ اللَّهِ بْنِ عَلِيٍّ الرَّاوَنْدِيِّ عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ الْبَكْرِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى عَنْ أَبِيهِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُرِ وَ تَنْفِي الْفَقْرَ.
The book ‘Al Nawadir’ of Fazlullah Bin Ali Al Rawandy, from Abdul Wahid Bin Ismail Al Rowbany, from Muhammad Bin Al-Hassan Al Tameemi Al Bakry, from Sahl Bin Ahmad Al Diyyaji, from Muhammad Bin Muhammad Bin Al Ashas, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his father, from his grandfather-asws Musa-asws, from his‑asws father-asws Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Maintaining the kinship increases in the age (lifespan) and negates the poverty’’.[211]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لِسُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ أَ لَا أَدُلُّكَ عَلَى أَفْضَلِ الصَّدَقَةِ
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said to Suraqah Bin Malik Bin Al-Ju’sham: ‘Shall I-saww point you upon the best charity?’
قَالَ بَلَى بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ
He said, ‘Yes, may my father and my mother be (sacrificed) for you-saww, O Rasool-Allah-saww!’
فَقَالَ رَسُولُ اللَّهِ أَفْضَلُ الصَّدَقَةِ عَلَى أُخْتِكَ أَوِ ابْنَتِكَ وَ هِيَ مَرْدُودَةٌ عَلَيْكَ لَيْسَ لَهَا كَاسِبٌ غَيْرَكَ.
Rasool-Allah-saww said: ‘The best charity is to (spend) upon your sister, or your daughter, and it shall be returned to you, and there is no earner for her other than you’’.[212]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع قَالَ: فَقِيلَ لِرَسُولِ اللَّهِ يَا رَسُولَ اللَّهِ أَيُّ الصَّدَقَةِ أَفْضَلُ فَقَالَ عَلَى ذِي الرَّحِمِ الْكَاشِحِ.
And by this chain,
‘From Ali-asws having said: ‘It was said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! Which charity is the best?’ He-asws said: ‘Upon the one with kinship, the inimical (with a grudge)’’.[213]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ الْخَبَرَ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Travel two years to be righteous to your parents, travel for a year to maintain your kinship’ – the Hadeeth’’.[214]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص صَنِيعُ الْمَعْرُوفِ يَدْفَعُ مِيتَةَ السَّوْءِ وَ الصَّدَقَةُ فِي السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ وَ صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُرِ وَ تَنْفِي الْفَقْرَ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Doing the act of kindness repels the evil death, and the charity (given) in the secret extinguishes Wrath of the Lord-azwj, and maintaining the kinship increases in the lifespan and negates the poverty’’.[215]
62- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص مِثْلَهُ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Al-Hassan Bin Hamza Al Alaway, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Harou Bin Muslim, from Ma’ada Bin Sadaqa,
‘From Al-Sadiq-asws, from his father-asws, from his-asws forefathers-asws, from the Prophet-saww – similar to it’’.[216]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا يُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا.
And from him, by this chain,
‘Rasool-Allah-saww said: ‘Maintain your kinship and even if it be with a drink of water, and the best of what the kinship can be maintained with is to restrain the harm from it’’.[217]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّدَقَةُ بِعَشَرَةٍ وَ الْقَرْضُ بِثَمَانِيَ عَشْرَةَ وَ صِلَةُ الْإِخْوَانِ بِعِشْرِينَ وَ صِلَةُ الرَّحِمِ بِأَرْبَعٍ وَ عِشْرِينَ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The charity is with ten, and the loan is with eighteen, and helping the brethren is with twenty, and maintaining the kinship is with twenty-four (multiple Rewards)’’.[218]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص صِلُوا أَرْحَامَكُمْ فِي الدُّنْيَا وَ لَوْ بِسَلَامٍ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Maintain your kinships in the world, and even if it is with a greetings’’.[219]
63- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ مِثْلَهُ وَ قَالَ ص لَا تَخُنْ مَنْ خَانَكَ فَتَكُونَ مِثْلَهُ وَ لَا تَقْطَعْ رَحِمَكَ وَ إِنْ قَطَعَكَ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – By the preceding chain,
‘Similar to it, and he-saww said: ‘Do not betray the one who betrays you for you will be similar to him, and do not cut off your kinship and even if he cuts it off you’’.[220]
64- دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع دَخَلَ عَلَى الرَّشِيدِ يَوْماً فَقَالَ لَهُ هَارُونُ إِنِّي وَ اللَّهِ قَاتِلُكَ
(The book) ‘Dawaat’ of Al Rawandy –
‘It is reported that Musa Bin Ja’far-asws had entered to see (the caliph Haroun) Al-Rasheed. Haroun said to him-asws, ‘By Allah-azwj, I will kill you-asws!’
فَقَالَ لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنِّي سَمِعْتُ أَبِي عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَبْدَ لَيَكُونُ وَاصِلًا لِرَحِمِهِ وَ قَدْ بَقِيَ مِنْ أَجَلِهِ ثَلَاثُ سِنِينَ فَيَجْعَلُهَا ثَلَاثِينَ سَنَةً وَ يَكُونُ الرَّجُلُ قَاطِعاً لِرَحِمِهِ وَ قَدْ بَقِيَ مِنْ أَجَلِهِ ثَلَاثِينَ سَنَةً فَيَجْعَلُهَا اللَّهُ ثَلَاثَ سِنِينَ
He-asws said: ‘Do not do it, O commander of the faithful, for I-asws heard my-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The servant tends to maintain his kinship and there remains three years from his term (lifespan), so He-azwj Makes it to be thirty years; and the man becomes a cutter of his kinship and there remains thirty years from his term, so Allah-azwj Makes it to be three years’’.
فَقَالَ الرَّشِيدُ اللَّهَ سَمِعْتَ هَذَا مِنْ أَبِيكَ
Al-Rasheed said, ‘You-asws have heard this from your-asws father-asws?’
قَالَ نَعَمْ فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ وَ رَدَّهُ إِلَى مَنْزِلِهِ.
He-asws said: ‘Yes’. So he ordered for a hundred thousand Dirhams for him and returned him‑asws to his-asws house’’.[221]
وَ قَالَ الصَّادِقُ ع صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ وَ هِيَ مَنْسَأَةٌ فِي الْعُمُرِ وَ تَقِي مَصَارِعَ السَّوْءِ وَ صَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ.
And Al-Sadiq-asws said: ‘Maintaining the kinship will eases the Reckoning on the Day of Qiyamah, and it is a postponer in the age (of the death), and it saves (from) the evil death, and (giving) charity at night extinguishes Wrath of the Lord-azwj’’.[222]
وَ فِي رِوَايَةٍ صَدَقَةُ السِّرِّ.
And in a report: ‘The charity (given) in secret’’.[223]
وَ قَالَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ زِيدَ فِي رِزْقِهِ.
And he-asws said: ‘One who is righteous with his family members will have an increases in his sustenance’’.[224]
65- نهج، نهج البلاغة قَالَ ع مَنْ ضَيَّعَهُ الْأَقْرَبُ أُتِيحَ لَهُ الْأَبْعَدُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One whom the near ones abandon, the far ones are dear to him’’.[225]
وَ قَالَ ع إِنَّهُ لَا يَسْتَغْنِي الرَّجُلُ وَ إِنْ كَانَ ذَا مَالٍ عَنْ عَشِيرَتِهِ وَ دِفَاعِهِمْ عَنْهُ بِأَيْدِيهِمْ وَ أَلْسِنَتِهِمْ وَ هُمْ أَعْظَمُ النَّاسِ حَيْطَةً مِنْ وَرَائِهِ وَ أَلَمُّهُمْ لِشَعَثِهِ وَ أَعْطَفُهُمْ عَلَيْهِ عِنْدَ نَازِلَةٍ إِنْ نَزَلَتْ بِهِ وَ لِسَانُ الصِّدْقِ يَجْعَلُهُ اللَّهُ لِلْمَرْءِ فِي النَّاسِ خَيْرٌ لَهُ مِنَ الْمَالِ يُوَرِّثُهُ غَيْرَهُ.
And he-asws said: ‘The man is not needless from his clan and even if he were to be with wealth, and their defending him with their hands and their tongues, and they are mightiest of the people is supporting him from behind him, and their most affectionate to him at his shagginess, and their mightiest upon him during a calamity if it befalls with him; and a truthful tongue Allah-azwj Makes it to be for the man, among the people, is better for him than the wealth he causes others to inherit it’’.[226]
66- وَ مِنْهَا أَلَا لَا يَعْدِلَنَّ أَحَدُكُمْ عَنِ الْقَرَابَةِ يَرَى بِهَا الْخَصَاصَةَ بِأَنْ يَسُدَّهَا بِالَّذِي لَا يَزِيدُهُ إِنْ أَمْسَكَهُ وَ لَا يَنْقُصُهُ إِنْ أَهْلَكَهُ وَ مَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ فَإِنَّمَا تُقْبَضُ عَنْهُمْ يَدٌ وَاحِدَةٌ وَ تُقْبَضُ مِنْهُمْ عَنْهُ أَيْدٍ كَثِيرَةٌ وَ مَنْ تَلِنْ حَاشِيَتُهُ يَسْتَدِمْ مِنْ قَوْمِهِ الْمَوَدَّةَ.
And from it: ‘Indeed! Not one of you should turn away from the relative he sees destitution being with him. He should block it by that which will not increase for him if he were to withhold it, nor reduce if he were to spend it; and the one who holds back his hand from his clan, so rather he will be holding back one hand from them, and many hands will be held back from him; and the one who softens his sides will have constant cordiality from his people’’.[227]
67- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ أَكْرِمْ عَشِيرَتَكَ فَإِنَّهُمْ جَنَاحُكَ الَّذِي بِهِ تَطِيرُ وَ أَصْلُكَ الَّذِي إِلَيْهِ تَصِيرُ وَ يَدُكَ الَّتِي بِهَا تَصُولُ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Honour your clan for they are your wings by which you fly, and your origin to which you become, and your hand by which you maintain’’.[228]
68- عُدَّةُ الدَّاعِي، قَالَ النَّبِيُّ ص أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ مِنْهُمْ وَ مَنْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ إِلَى يَوْمِ الْقِيَامَةِ أَنْ يَصِلَ الرَّحِمَ وَ إِنْ كَانَ مِنْهُ عَلَى مَسِيرِ سَنَةٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ.
(The book) ‘Uddat Al Daie’ –
‘The Prophet-saww said: ‘I-saww advise the attendee of my-saww community and the absentee from them, and the one in the loins of the men and wombs of the women up to the Day of Qiyamah, that they should maintain the kinship and every even if he were to be at a travel distance of a year, for that is from the religion!’’[229]
وَ قَالَ ص حَافَتَا الصِّرَاطِ يَوْمَ الْقِيَامَةِ الْأَمَانَةُ وَ الرَّحِمُ فَإِذَا مَرَّ الْوَصُولُ لِلرَّحِمِ وَ الْمُؤَدِّي لِلْأَمَانَةِ نَفَذَ إِلَى الْجَنَّةِ وَ إِذَا مَرَّ الْخَائِنُ لِلْأَمَانَةِ وَ الْقَطُوعُ لِلرَّحِمِ لَمْ يَنْفَعْهُ مَعَهُمَا عَمَلٌ وَ يَكْفَأُ بِهِ الصِّرَاطُ فِي النَّارِ.
And he-saww said: ‘The entrustment and the kinship will be on the two sides of the Bridge on the Day of Qiyamah. When the maintainer of the kinship and the fulfiller of the entrustment passes by, he will be sent to the Paradise, and when the betrayer of the entrustment and the cutter of the kinship passes by, no deed will benefit him with these two, and they will both collapse with him into the Fire’’.[230]
69- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ع يُرِيدُ الْبَصْرَةَ نَزَلَ بِالرَّبَذَةِ فَأَتَاهُ رَجُلٌ مِنْ مُحَارِبٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي تَحَمَّلْتُ فِي قَوْمِي حَمَالَةً وَ إِنِّي سَأَلْتُ فِي طَوَائِفَ مِنْهُمُ الْمُوَاسَاةَ وَ الْمَعُونَةَ فَسَبَقَتْ إِلَيَّ أَلْسِنَتُهُمْ بِالنَّكَدِ فَمُرْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ بِمَعُونَتِي وَ حُثَّهُمْ عَلَى مُوَاسَاتِي
(The book) ‘Al-Kafi’ – From Ali, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘When Amir Al-Momineen-asws went out intending Al-Basra, he-asws descended at Al-Rabza. A man from the fighters came to him-asws. He said, ‘O Amir Al-Momineen-asws! I bore the burdens (responsibilities) of my people, and I asked among their groups for the sympathy and the assistance by their tongues preceded to me with the temper. So order them, O Amir Al-Momineen–asws for assisting me and urge them upon sympathising with me’.
فَقَالَ أَيْنَ هُمْ
He-asws said: ‘Where are they?’
فَقَالَ هَؤُلَاءِ فَرِيقٌ مِنْهُمْ حَيْثُ تَرَى
He said, ‘There is a group from them where you-asws can see!’’
قَالَ فَنَصَّ رَاحِلَتَهُ فَادَّلَّفَتْ كَأَنَّهَا ظَلِيمٌ فَأَدْلَفَ بَعْضَ أَصْحَابِهِ فِي طَلَبِهَا فَلَأْياً بِلَأْيٍ مَا لُحِقَتْ فَانْتَهَى إِلَى الْقَوْمِ فَسَلَّمَ عَلَيْهِمْ وَ سَأَلَهُمْ مَا يَمْنَعُهُمْ مِنْ مُوَاسَاةِ صَاحِبِهِمْ فَشَكَوْهُ وَ شَكَاهُمْ
He (the narrator) said, ‘He-asws spurred on his riding animal and galloped it as if it was a male ostrich, and some of his–asws companions galloped (their animals) in seeking it (his–asws ride) in hot pursuit but could not catch up. He–asws ended up to the group of people and greeted them and asked them what prevented them from sympathising with their companion. They complained about him, and he complained about them.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَصَلَ امْرُؤٌ عَشِيرَتَهُ فَإِنَّهُمْ أَوْلَى بِبِرِّهِ وَ ذَاتِ يَدِهِ وَ وَصَلَتِ الْعَشِيرَةُ أَخَاهَا إِنْ عَثَرَ بِهِ دَهْرٌ وَ أَدْبَرَتْ عَنْهُ دُنْيَا فَإِنَّ الْمُتَوَاصِلِينَ الْمُتَبَاذِلِينَ مَأْجُورُونَ وَ إِنَّ الْمُتَقَاطِعِينَ الْمُتَدَابِرِينَ مَوْزُورُونَ
Amir Al-Momineen-asws said: ‘A person should help his clan, for they are foremost with the righteousness, and that is in his hands, and the clan should help its brother if the time is hard with him, and the world turns away from him. The maintainers of the relationships, the helpers would be Recompensed, and that the cutters-off of relationships, the ones who turn around, would be burdened (with sins)’.
قَالَ ثُمَّ بَعَثَ رَاحِلَتَهُ وَ قَالَ حَلْ.
He (the narrator) said, ‘Then he–asws went away with his–asws riding animal and said: ‘Resolved’’.[231]
70- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع يَكُونُ الرَّجُلُ يَصِلُ رَحِمَهُ فَيَكُونُ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ ثَلَاثِينَ سَنَةً- وَ يَفْعَلُ اللَّهُ ما يَشاءُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Bazanty, from Muhammad Bin Ubeydullah who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘The man happens to maintain his kinship and there happens to remain three years from his age, so Allah-azwj Makes it to be thirty years, and Allah-azwj Does whatever He-azwj so Desires to’’.[232]
71- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُيَسِّرُ الْحِسَابَ وَ تُنْسِئُ فِي الْأَجَلِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Khattab Al Awr, from Abu Hamza who said,
‘Abu Ja’far-asws said: ‘Maintaining kinship purifies the deeds and grows the wealth, and repels the afflictions, and will ease the Reckoning, and postpone the death’’.[233]
72- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ: بَلَغَنِي عَنْ أَبِي عَبْدِ اللَّهِ أَنَّ رَجُلًا أَتَى النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ أَهْلُ بَيْتِي أَبَوْا إِلَّا تَوَثُّباً عَلَيَّ وَ قَطِيعَةً لِي وَ شَتِيمَةً فَأَرْفُضُهُمْ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Numan, from Is’haq Bin Ammar who said,
‘It has reached me from Abu Abdullah-asws that a man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! My family members refuse except to leap upon me and cut me off and accuse me. Shall I reject them?’
قَالَ إِذاً يَرْفُضَكُمُ اللَّهُ جَمِيعاً
He–saww said: ‘Then Allah–azwj would Reject you all’.
قَالَ فَكَيْفَ أَصْنَعُ
He said, ‘So how shall I deal with it?’
قَالَ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ كَانَ لَكَ مِنَ اللَّهِ عَلَيْهِمْ ظَهِيرٌ.
He–saww said: ‘Maintain good relationship with the one who cuts you off, and give to the one who deprives you, and excuse the one who oppresses you, for when you do that, there would be a Backing for you against them, from Allah–azwj’’.[234]
73- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهُ أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ مِنْهُمْ وَ مَنْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ إِلَى يَوْمِ الْقِيَامَةِ أَنْ يَصِلَ الرَّحِمَ وَ إِنْ كَانَتْ مِنْهُ عَلَى مَسِيرَةِ سَنَةٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘I-saww hereby advise the attender from my-saww community and the absentee from them, and the ones in the loins of the men and wombs of the women up to the Day of Qiyamah to maintain the kinship, and even if from it were (someone) at a travel distance of a year, for that is from the religion’’.[235]
74- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صِلَةُ الْأَرْحَامِ تُحَسِّنُ الْخُلُقَ وَ تُسْمِحُ الْكَفَّ وَ تُطَيِّبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزْقِ وَ تُنْسِئُ فِي الْأَجَلِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Hafs, from Abu Hamza,
‘From Abu Abdullah-asws having said: ‘Maintaining the kinships improve the morals, and makes the palm to be generous, and betters the self, and increases in the sustenance, and postpones the death’’.[236]
75- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ يَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ رَحِمُ آلِ مُحَمَّدٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ رَحِمُ كُلِّ ذِي رَحِمٍ.
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The kinship will hand with the Throne saying: ‘O Allah-azwj! Maintain the one who had maintained me and Cut off the one who had cut me off’, and it is the kinship of the Progeny-asws of Muhammad-saww, and it is the Word of Allah-azwj Mighty and Majestic: And those who are maintaining the relationships what Allah has Commanded with maintaining [13:21], the kinship is of every one with kinship’’.[237]
76- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ جَلَّ ذِكْرُهُ- وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj, Majestic is His-azwj Mention: and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1]’.
قَالَ فَقَالَ هِيَ أَرْحَامُ النَّاسِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِصِلَتِهَا وَ عَظَّمَهَا أَ لَا تَرَى أَنَّهُ جَعَلَهَا مِنْهُ.
He (the narrator) said, ‘He-asws said: ‘It is kinships of the people. Allah-azwj Mighty and Majestic has Commanded with maintaining these and revering it. Don’t you see that He-azwj has Made it to be from Him-azwj?’’[238]
77- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَوَّلُ نَاطِقٍ مِنَ الْجَوَارِحِ يَوْمَ الْقِيَامَةِ الرَّحِمُ تَقُولُ يَا رَبِّ مَنْ وَصَلَنِي فِي الدُّنْيَا فَصِلِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ وَ مَنْ قَطَعَنِي فِي الدُّنْيَا فَاقْطَعِ الْيَوْمَ مَا بَيْنَكَ وَ بَيْنَهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiya, from Yunus Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The first of the body parts to speak on the Day of Qiyamah is the womb (kinship). It shall say, ‘O Lord-azwj! The one who had maintained me in the world, so today Maintain what is between You-azwj and him, and one who had cut me off in the world, so today Cut off what is between You-azwj and him’’.[239]
78- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا يُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا وَ صِلَةُ الرَّحِمِ مَنْسَأَةٌ فِي الْأَجَلِ مَحْبَبَةٌ فِي الْأَهْلِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Bazanty,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Abu Abdullah-asws said: ‘Maintain your kinship and even if by a drink of water, and the best of what the kinship can be maintained with is to restrain the harm from it; and maintaining the kinship postpones the death, causes love among the family’’.[240]
79- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ الرَّحِمَ مُعَلَّقَةٌ يَوْمَ الْقِيَامَةِ بِالْعَرْشِ يَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي.
(The book) ‘Al Kafi’ – From Ali, from his father, from Hammad, from Hareyz, from Al Fuzeyl Bin Yasaar who said,
‘Abu Ja’far-asws said: ‘On the Day of Qiyamah, the kinship will hand with the Throne, saying: ‘O Allah-azwj! Maintain the one who had maintained me and Cut off the one who had cut me off!’’[241]
80- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ حَافَتَا الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَ الْأَمَانَةُ فَإِذَا مَرَّ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ نَفَذَ إِلَى الْجَنَّةِ وَ إِذَا مَرَّ الْخَائِنُ لِلْأَمَانَةِ الْقَطُوعُ لِلرَّحِمِ لَمْ يَنْفَعْهُ مَعَهُمَا عَمَلٌ وَ تَكَفَّأُ بِهِ الصِّرَاطُ فِي النَّارِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Bazie, from Hanan Bin Sadeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Abu Zarr-ra said, ‘I-ra heard Rasool-Allah-saww saying: ‘On the Day of Qiyamah, the kinship and the entrustment will be on the two sides of the Bridge. When the maintainer of the kinship and the fulfiller of the entrustment passes by, he will be sent to the Paradise, and when the betrayer of the entrustment, the cutter of the kinship passes by, no deeds will benefit him with these two, and they will slide with him on the Bridge, into the Fire’’.[242]
81- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَطَّابٍ الْأَعْوَرِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُنْمِي الْأَمْوَالَ وَ تُنْسِئُ لَهُ فِي عُمُرِهِ وَ تُوَسِّعُ لَهُ فِي رِزْقِهِ وَ تُحَبِّبُ فِي أَهْلِ بَيْتِهِ فَلْيَتَّقِ اللَّهَ وَ لْيَصِلْ رَحِمَهُ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Khattab Al Awr, from Abu Hamza who said,
‘Maintaining the kinship purifies the deeds, and repels the afflictions, and grows the wealth, and there is a postponement for him regarding the death, and an expansion for him in his sustenance, and causes loved among his family members. Therefore, let him fear Allah-azwj and let him maintain his kinship!’’[243]
82- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَكَمِ الْحَنَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صِلَةُ الرَّحِمِ وَ حُسْنُ الْجِوَارِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ.
(The book) ‘Al Kafi’ – From Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Hakam Al Hannat who said,
‘Abu Abdullah-asws said: ‘Maintaining the kinship and goodly neighbourliness brother build the households and increase in the lifespans’’.[244]
83- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ الْقَدَّاحِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْجَلَ الْخَيْرِ ثَوَاباً صِلَةُ الرَّحِمِ.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Ja’far Bin Muhammad Al Ashary, from Abdullah Al Qaddah, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The most hastening of the good deeds in Rewards is maintaining the kinship’’.[245]
84- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَرَّهُ النَّسْءُ فِي الْأَجَلِ وَ الزِّيَادَةُ فِي الرِّزْقِ فَلْيَصِلْ رَحِمَهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One whom it cheers to have a postponement in the death, and increase in the sustenance, so let him maintain his kinship’’.[246]
85- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا نَعْلَمُ شَيْئاً يَزِيدُ فِي الْعُمُرِ إِلَّا صِلَةَ الرَّحِمِ حَتَّى إِنَّ الرَّجُلَ يَكُونُ أَجَلُهُ ثَلَاثَ سِنِينَ فَيَكُونُ وَصُولًا لِلرَّحِمِ فَيَزِيدُ اللَّهُ فِي عُمُرِهِ ثَلَاثِينَ سَنَةً فَيَجْعَلُهَا ثَلَاثاً وَ ثَلَاثِينَ سَنَةً
(The book) ‘Al Kafi’ – From Ali, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘We-asws do not know of anything increasing in the lifespan except maintaining the kinship, to the extent that if a man happens to have three years for him (remaining), so he becomes maintaining the kinship, Allah-azwj Increases in his lifespan by thirty years, so He-azwj Makes it to be thirty-three years.
وَ يَكُونُ أَجَلُهُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً فَيَكُونُ قَاطِعاً لِلرَّحِمِ فَيَنْقُصُهُ اللَّهُ ثَلَاثِينَ سَنَةً وَ يَجْعَلُ أَجَلَهُ إِلَى ثَلَاثِ سِنِينَ.
And his term happens to be thirty-three years, so he happens to cut off the kinship, Allah-azwj Reduces it by thirty years and Makes his term to be three years’’.[247]
86- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ لَنْ يَرْغَبَ الْمَرْءُ عَنْ عَشِيرَتِهِ وَ إِنْ كَانَ ذَا مَالٍ وَ وَلَدٍ وَ عَنْ مَوَدَّتِهِمْ وَ كَرَامَتِهِمْ وَ دِفَاعِهِمْ بِأَيْدِيهِمْ وَ أَلْسِنَتِهِمْ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Usman Bin Isa, from Yahya,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The man should never turn away from his clan, and even if he were to be with wealth and children, and (being needless) from their cordiality, and their honour, and their defending with their hands and their tongues.
هُمْ أَشَدُّ النَّاسِ حَيْطَةً مِنْ وَرَائِهِ وَ أَعْطَفُهُمْ عَلَيْهِ وَ أَلَمُّهُمْ لِشَعَثِهِ إِنْ أَصَابَتْهُ مُصِيبَةٌ أَوْ نَزَلَ بِهِ بَعْضُ مَكَارِهِ الْأُمُورِ
They would be the most intense of the people to watch out for him from behind him and the most compassionate upon him to escort him if a difficulty were to hit him, or if one of the abhorrences of his matters were to descend upon him.
وَ مَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ فَإِنَّمَا يَقْبِضُ عَنْهُمْ يَداً وَاحِدَةً وَ يُقْبَضُ عَنْهُ مِنْهُمْ أَيْدٍ كَثِيرَةٌ وَ مَنْ يُلِنْ حَاشِيَتَهُ يَعْرِفْ صَدِيقُهُ مِنْهُ الْمَوَدَّةَ وَ مَنْ بَسَطَ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ يُخْلِفُ اللَّهُ لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ وَ يُضَاعِفُ لَهُ فِي آخِرَتِهِ
The one who withholds his hand from his clan, so rather he would be withholding one hand from them, and there would be withheld from him, a lot of hands, and the one who is soft with his inner circle would recognise the cordiality from his friends; and the one who extends his hand with the goodness when he finds it, Allah–azwj would Replace it for him whatever he spends regarding his world, and He–azwj would Multiply it for him in his Hereafter.
وَ لِسَانُ الصِّدْقِ لِلْمَرْءِ يَجْعَلُهُ اللَّهُ فِي النَّاسِ خَيْرٌ [خَيْراً] مِنَ الْمَالِ يَأْكُلُهُ وَ يُوَرِّثُهُ- لَا يَزْدَادَنَّ أَحَدُكُمْ كِبْراً وَ عِظَماً فِي نَفْسِهِ وَ نَأْياً عَنْ عَشِيرَتِهِ إِنْ كَانَ مُوسِراً فِي الْمَالِ
And a truthful tongue of a person, Allah–azwj Makes it for him among the people is better than the wealth he consumes and he causes to inherit. Not one of you should exceed in arrogance and greatness regarding himself and distance himself from his clan even if he was affluent regarding the wealth.
وَ لَا يَزْدَادَنَّ أَحَدُكُمْ فِي أَخِيهِ زُهْداً وَ لَا مِنْهُ بُعْداً إِذَا لَمْ يَرَ مِنْهُ مُرُوَّةً وَ كَانَ مُعْوِزاً فِي الْمَالِ وَ لَا يَغْفُلُ أَحَدُكُمْ عَنِ الْقَرَابَةِ بِهَا الْخَصَاصَةُ أَنْ يَسُدَّهَا بِمَا لَا يَنْفَعُهُ إِنْ أَمْسَكَهُ وَ لَا يَضُرُّهُ إِنِ اسْتَهْلَكَهُ.
And not one of you should exceed in ascetism (staying away) regarding his brother, nor be remote from him when he does not see magnanimity from him, and he was needy regarding the wealth; and not one of you should be heedless from the relatives having destitution with it from blocking it with what will not benefit him if he were to withhold it, nor harm him if he were to spend it’’.[248]
87- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ هِلَالٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ آلَ فُلَانٍ يَبَرُّ بَعْضُهُمْ بَعْضاً وَ يَتَوَاصَلُونَ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Suleyman Bin Hilal who said,
‘I said to Abu Abdullah-asws, ‘The family of so and so are being righteous with each other and helping each other’.
فَقَالَ إِذاً تَنْمِي أَمْوَالُهُمْ وَ يَنْمُونَ فَلَا يَزَالُونَ فِي ذَلِكَ حَتَّى يَتَقَاطَعُونَ فَإِذَا فَعَلُوا ذَلِكَ انْقَشَعَ عَنْهُمْ.
He-asws said: ‘Then their wealth will grow and they will grow (in number). They will not cease to be like that until they cut off from each other. When they do that, it will be reversed from them’’.[249]
88- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْقَوْمَ لَيَكُونُونَ فَجَرَةً وَ لَا يَكُونُونَ بَرَرَةً فَيَصِلُونَ أَرْحَامَهُمْ فَتَنْمِي أَمْوَالُهُمْ وَ تَطُولُ أَعْمَارُهُمْ فَكَيْفَ إِذَا كَانُوا أَبْرَاراً بَرَرَةً.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from someone else, from Ziyad Al Qandy, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The (some) people tend to be immoral and do not happen to be righteous, but maintain their kinship, so their wealth grows and their lifespans are long. So how would it be if they were to be righteous, doing righteous deeds?’’[250]
89- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صِلُوا أَرْحَامَكُمْ وَ لَوْ بِالتَّسْلِيمِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Maintain your kinships and even if it were to be with the greeting. Allah-azwj Blessed and Exalted Says:and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1]’’.[251]
90- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: وَقَعَ بَيْنَ أَبِي عَبْدِ اللَّهِ ع وَ بَيْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ كَلَامٌ حَتَّى وَقَعَتِ الضَّوْضَاءُ بَيْنَهُمْ وَ اجْتَمَعَ النَّاسُ فَافْتَرَقَا عَشِيَّتَهُمَا بِذَلِكَ وَ غَدَوْتُ فِي حَاجَةٍ فَإِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ع عَلَى بَابِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ يَقُولُ يَا جَارِيَةُ قُولِي لِأَبِي مُحَمَّدٍ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Safwan Al Jammal who said,
‘There occurred (heated) talk between Abu Abdullah-asws and Abdullah Bin Al-Hassan to the extent clamour occurred between them, and the people gathered. They separated in their evening with that, and in the morning, I came regarding a need and there was Abu Abdullah-asws at the door of Abdullah Bin Al-Hassan, and he-asws was saying, ‘O maid! Tell Abu Muhammad!’
قَالَ فَخَرَجَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا بَكَّرَ بِكَ
He (the narrator) said, ‘He came out. He said, ‘O Abu Abdullah-asws! What has made you-asws come early morning?’
قَالَ إِنِّي تَلَوْتُ آيَةً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ الْبَارِحَةَ فَأَقْلَقَتْنِي
He-asws said: ‘I-asws read a Verse in the Book of Allah-azwj Mighty and Majestic last night, and it worried me-asws’.
فَقَالَ وَ مَا هِيَ
He said, ‘And what is it?’
قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ذِكْرُهُ- الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ
He-asws said: ‘Words of Allah-azwj, Mighty and Majestic is His-azwj Mention: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]’.
فَقَالَ صَدَقْتَ لَكَأَنِّي لَمْ أَقْرَأْ هَذِهِ الْآيَةَ مِنْ كِتَابِ اللَّهِ قَطُّ
He said, ‘You-asws speak the truth, but it is as if I have not read this Verse from the Book of Allah-azwj, at all!’
فَاعْتَنَقَا وَ بَكَيَا.
They hugged and cried’’.[252]
بيان
Explanation (Ahadeeth only)
وَ رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بِرُّ الْوَالِدَيْنِ وَ صِلَةُ الرَّحِمِ يُهَوِّنَانِ الْحِسَابَ ثُمَّ تَلَا هَذِهِ الْآيَةَ.
And it is reported by Jabir, from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Righteousness with the parents and maintaining the kinship will both ease the Reckoning’. Then he recited this Verse (13:21)’’.
وَ رَوَى مُحَمَّدُ بْنُ الْفُضَيْلِ عَنِ الْكَاظِمِ ع فِي هَذِهِ الْآيَةِ قَالَ هِيَ رَحِمُ آلِ مُحَمَّدٍ ص مُعَلَّقَةً بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ هِيَ تَجْرِي فِي كُلِّ رَحِمٍ.
And it is reported by Muhammad Bin Al Fuzeyl, from Al-Kazim-asws regarding this Verse (13:21), said: ‘This is kinship of the Progeny-asws of Muhammad-saww hanging with the Throne. It shall say: ‘O Allah-azwj! Maintain the one who had maintained me and Cut off the one who had cut me off!’ And it (the principle) flows regarding every kinship’’.
وَ رَوَى الْوَلِيدُ عَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ هَلْ عَلَى الرَّجُلِ فِي مَالِهِ شَيْءٌ سِوَى الزَّكَاةِ قَالَ نَعَمْ أَيْنَ مَا قَالَ اللَّهُ وَ الَّذِينَ يَصِلُونَ الْآيَةَ.
And it is reported by Al Waleed, from Al-Reza-asws, he (the narrator) said, ‘I said to him-asws, ‘Is there upon the man, anything in his wealth besides the Zakat?’ He-asws said: ‘Yes! Where is what Allah-azwj Said: And those who are maintaining [13:21] – the Verse?’’
وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُوءُ الْحِسَابِ أَنْ تُحْسَبَ عَلَيْهِمُ السَّيِّئَاتُ وَ لَا تُحْسَبَ لَهُمُ الْحَسَنَاتُ وَ هُوَ الِاسْتِقْصَاءُ.
And it is reported by Hisham Bin Salim, from Abu Abdullah-asws having said: ‘The evil Reckoning is that the evil deeds will be Reckoned against them while the good deeds will not be Reckoned for them, and it is the (thorough) investigation’’.
وَ رَوَى حَمَّادٌ عَنْهُ ع أَنَّهُ قَالَ لِرَجُلٍ يَا فُلَانُ مَا لَكَ وَ لِأَخِيكَ
And it is reported by Hammad, from him-asws having said to a man: ‘O so and so! What is the matter with you and your brother?’
قَالَ جُعِلْتُ فِدَاكَ لِي عَلَيْهِ شَيْءٌ فَاسْتَقْصَيْتُ مِنْهُ حَقِّي
He said, ‘May I be sacrificed for you-asws! There is something for me upon him, so I demanded my right from him’.
قَالَ أَبُو عَبْدِ اللَّهِ ع أَخْبِرْنِي مِنْ قَوْلِ اللَّهِ- وَ يَخافُونَ سُوءَ الْحِسابِ أَ تَرَاهُمْ خَافُوا أَنْ يَجُورَ عَلَيْهِمْ أَوْ يَظْلِمَهُمْ- لَا وَ اللَّهِ وَ لَكِنْ خَافُوا الِاسْتِقْصَاءَ وَ الْمُدَاقَّةَ.
Abu Abdullah-asws said: ‘Infor me about Words of Allah-azwj: and are fearing the evil Reckoning [13:21]. Do you see them fearing that He-azwj will be Tyrannical upon them or be Unjust to them? No, by Allah-azwj! But they are fearing the (thorough) investigation and the demanding’’.
91- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِيَ ابْنَ عَمٍّ أَصِلُهُ فَيَقْطَعُنِي وَ أَصِلُهُ فَيَقْطَعُنِي حَتَّى لَقَدْ هَمَمْتُ لِقَطِيعَتِهِ إِيَّايَ أَنْ أَقْطَعَهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘There is a son of an uncle of mine I connect (with), but he cut off from me and I connect (with) him, and he cut off from me, until I am thinking of cutting him off due to his having cut me off’.
قَالَ إِنَّكَ إِذَا وَصَلْتَهُ وَ قَطَعَكَ وَصَلَكُمَا اللَّهُ جَمِيعاً وَ إِنْ قَطَعْتَهُ وَ قَطَعَكَ قَطَعَكُمَا اللَّهُ
He-asws said: ‘You, when you connect (with him) and he cuts you off, Allah-azwj will Maintain both of you together, and if you were to cut him off and he cuts you off, Allah-azwj will Cut off both of you’’.[253]
إيضاح وَ فِي قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع خُذْ عَلَى عَدُوِّكَ بِالْفَضْلِ فَإِنَّهُ أَحَدُ الظَّفَرَيْنِ.
Clarification (Hadeeth only) – And in the words of Amir Al-Momineen-asws: ‘Take upon your enemy with the grace for it is one of the two victories’’.
92- كا، الكافي بِالْإِسْنَادِ عَنْ عَلِيٍّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِنِّي أُحِبُّ أَنْ يَعْلَمَ اللَّهُ أَنِّي قَدْ أَذْلَلْتُ رَقَبَتِي فِي رَحِمِي وَ إِنِّي لَأُبَادِرُ أَهْلَ بَيْتِي أَصِلُهُمْ قَبْلَ أَنْ يَسْتَغْنُوا عَنِّي.
(The book) ‘Al Kafi’ – By the chain, from Ali, from Ali Bin Al Hakam, from Dawood Bin Farqad who said,
‘Abu Abdullah-asws said to me: ‘I-asws love it for Allah-azwj to Know that I-asws have humbled my‑asws neck among my-asws kindred, and I-asws manage the people of my-asws household, and I‑asws maintain them before they become needless of me-asws’’.[254]
93- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرِّضَا ع قَالَ: إِنَّ رَحِمَ آلِ مُحَمَّدٍ ص وَ الْأَئِمَّةِ ع لَمُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Al Washa, from Muhammad Bin Al Fuzeyl,
‘From Al-Reza-asws having said: ‘Kinship of the Progeny-asws of Muhammad-saww and of the Imams-asws will be hanging with the Throne saying: ‘O Allah-azwj! Maintain the one who had maintained me and Cut off the one who had cut me off!’
ثُمَّ هِيَ جَارِيَةٌ بَعْدَهَا فِي أَرْحَامِ الْمُؤْمِنِينَ ثُمَّ تَلَا هَذِهِ الْآيَةَ- وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ.
Then it flows after it regarding kinships of the Momineen’. Then he-asws recited this Verse: and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1]’’.[255]
94- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ فَقَالَ قَرَابَتُكَ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from Ibn Bukeyr, from Umar Bin Yazeed who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And those who are maintaining the relationships what Allah has Commanded with maintaining [13:21]. He-asws said: ‘Your relatives’’.[256]
95- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ هِشَامِ بْنِ الْحَكَمِ وَ دُرُسْتَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع- الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ قَالَ نَزَلَتْ فِي رَحِمِ آلِ مُحَمَّدٍ ص وَ قَدْ يَكُونُ فِي قَرَابَتِكَ
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Hisham Bin Al Hakam and Dorost, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘And those who are maintaining the relationships what Allah has Commanded with maintaining [13:21]. He-asws said: ‘It was Revealed regarding kinship of the Progeny-asws of Muhammad-saww and has come to be regarding your relatives’.
ثُمَّ قَالَ فَلَا تَكُونَنَّ مِمَّنْ يَقُولُ لِلشَّيْءِ إِنَّهُ فِي شَيْءٍ وَاحِدٍ.
Then he-asws said: ‘Do not be from the ones saying for the thing, ‘It is regarding one thing’’.[257]
96- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ الْوَصَّافِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَرَّهُ أَنْ يَمُدَّ اللَّهُ فِي عُمُرِهِ وَ يَبْسُطَ فِي رِزْقِهِ فَلْيَصِلْ رَحِمَهُ فَإِنَّ الرَّحِمَ لَهَا لِسَانٌ يَوْمَ الْقِيَامَةِ ذَلِقٌ يَقُولُ يَا رَبِّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abu Jameela, from Al Wassafy,
‘From Ali Bin Al Husayn-asws having said: ‘Rasool-Allah-saww said: ‘One whom it cheers for Allah‑azwj to Extend regarding his lifespan, and Expand regarding his sustenance, then let him maintain his kinship, for there will be an eloquent tongue for the kinship on the Day of Qiyamah saying: ‘O Lord-azwj! Maintain the one who had maintained me and Cut off the one who had cut me off!’
وَ الرَّجُلُ لَيُرَى بِسَبِيلِ خَيْرٍ إِذَا أَتَتْهُ الرَّحِمُ الَّتِي قَطَعَهَا فَتَهْوِي بِهِ إِلَى أَسْفَلِ قَعْرٍ فِي النَّارِ.
And the man shall see by the way of good, when the kinship he had cut off will come to him and collapse with him to the lowest bottom in the Fire’’.[258]
97- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ صَفْوَانَ عَنِ الْجَهْمِ بْنِ حُمَيْدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَكُونُ لِيَ الْقَرَابَةُ عَلَى غَيْرِ أَمْرِي أَ لَهُمْ عَلَيَّ حَقٌّ
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al-Hassan Bin Ali, from Safwan, from Al Jahm Bin Humeyd who said,
‘I said to Abu Abdullah-asws, ‘There happen to be relatives for me upon other than my matter. Is there any right for them upon me?’
قَالَ نَعَمْ حَقُّ الرَّحِمِ لَا يَقْطَعُهُ شَيْءٌ وَ إِذَا كَانُوا عَلَى أَمْرِكَ كَانَ لَهُمْ حَقَّانِ حَقُّ الرَّحِمِ وَ حَقُّ الْإِسْلَامِ.
He-asws said: ‘Yes. A right of the kinship is, nothing should cut it off, and when they were to be upon your matter, there will be two rights for them – a right of the kinship and a right of Al-Islam’’.[259]
98- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ صِلَةَ الرَّحِمِ وَ الْبِرَّ لَيُهَوِّنَانِ الْحِسَابَ وَ يَعْصِمَانِ مِنَ الذُّنُوبِ فَصِلُوا أَرْحَامَكُمْ وَ بَرُّوا بِإِخْوَانِكُمْ وَ لَوْ بِحُسْنِ السَّلَامِ وَ رَدِّ الْجَوَابِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Maintaining the kinship and righteousness will both ease the Reckoning and protect from the sins, therefore maintain your kinships and be righteous to your brethren, and even if with goodly greetings and responding the answer’’.[260]
99- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صِلَةُ الرَّحِمِ يُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ وَ هِيَ مَنْسَأَةٌ فِي الْعُمُرِ وَ تَقِي مَصَارِعَ السَّوْءِ وَ صَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Samad Bin Bashir who said,
‘Abu Abdullah-asws said: ‘Maintaining the kinship will ease the Reckoning on the Day of Qiyamah, and it is a postponer in the age (death), and it saves (from) the evil death, and (giving) charity at night extinguishes Wrath of the Lord-azwj’’.[261]
100- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: صِلَةُ الرَّحِمِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تُيَسِّرُ الْحِسَابَ وَ تَدْفَعُ الْبَلْوَى وَ تَزِيدُ فِي الرِّزْقِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Maintaining the kinship purifies the deeds, and grows the wealth, and eases the Reckoning, and repels the afflictions, and increases in the sustenance’’.[262]
101- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي حَدِيثٍ أَلَا إِنَّ فِي التَّبَاغُضِ الْحَالِقَةَ لَا أَعْنِي حَالِقَةَ الشَّعْرِ وَ لَكِنْ حَالِقَةَ الدِّينِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Misma’a,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said in a Hadeeth: ‘Indeed! In the hatred (of each other) there is baldness. I-saww don’t mean baldness of the hair, but baldness (bareness) of the religion’’.[263]
102- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ حُذَيْفَةَ بْنِ الْمَنْصُورِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اتَّقُوا الْحَالِقَةَ فَإِنَّهَا تُمِيتُ الرِّجَالَ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Huzeyfa Bin Al Mansour who said,
‘Abu Abdullah-asws said: ‘Fear the baldness (bareness), for it kills off the men!’
قُلْتُ وَ مَا الْحَالِقَةُ
I said, And what is the baldness (bareness)?’
قَالَ قَطِيعَةُ الرَّحِمِ.
He-saww said: ‘Cutting off the kinship’’.[264]
103- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّ إِخْوَتِي وَ بَنِي عَمِّي قَدْ ضَيَّقُوا عَلَيَّ الدَّارَ وَ أَلْجَئُونِي مِنْهَا إِلَى بَيْتٍ وَ لَوْ تَكَلَّمْتُ أَخَذْتُ مَا فِي أَيْدِيهِمْ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from one of our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him–asws, ‘My brothers and the sons of my uncle have constricted the house upon me and thrown me out from it to (another) house, and were I to speak to them, I could take what is in their hands’.
قَالَ فَقَالَ لِيَ اصْبِرْ فَإِنَّ اللَّهَ سَيَجْعَلُ لَكَ فَرَجاً
He (the narrator) said, ‘He–asws said to me: ‘Be patient, for Allah–azwj would be Making a relief to be for you!’
قَالَ فَانْصَرَفْتُ وَ وَقَعَ الْوَبَاءُ فِي سَنَةِ إِحْدَى وَ ثَلَاثِينَ وَ مِائَةٍ فَمَاتُوا وَ اللَّهِ كُلُّهُمْ فَمَا بَقِيَ مِنْهُمْ أَحَدٌ قَالَ فَخَرَجْتُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ مَا حَالُ أَهْلِ بَيْتِكَ
He (the narrator) said, ‘So I left, and a plague occurred in the year one hundred and thirty- one, and they (all) died, by Allah–azwj, all of them, and there did not remain (even) one from them. I went out, and when I came over to him–asws, he–asws said: ‘What is the state of your family?’
قَالَ قُلْتُ قَدْ مَاتُوا وَ اللَّهِ كُلُّهُمْ فَمَا بَقِيَ مِنْهُمْ أَحَدٌ
I said to him–asws, ‘They have died, by Allah–azwj, all of them, and there does not remain (even) one’.
فَقَالَ هُوَ بِمَا صَنَعُوا بِكَ وَ بِعُقُوقِهِمْ إِيَّاكَ وَ قَطْعِ رَحِمِهِمْ بُتِرُوا أَ تُحِبُّ أَنَّهُمْ بَقُوا وَ أَنَّهُمْ ضَيَّقُوا عَلَيْكَ
He–asws said: ‘It is due to what they did with you and their disloyalty to you and severing your relationship with a cutting off. Would you love it if they were to remain (alive) and they had constricted (life) upon you?’
قَالَ قُلْتُ إِي وَ اللَّهِ.
He said, ‘I said, ‘Yes, by Allah–azwj’’.[265]
104- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي كِتَابِ عَلِيٍّ ع ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ أَبَداً حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ يُبَارِزُ اللَّهَ بِهَا
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al-Hassan Bin Mahboub, from Malik Bin Atiya, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘In the book of Ali-asws there are three characteristics. Their owner will not be dying, ever, until he sees their scourge – the immoral, and the cutter of kinship, and the false oath duelling Allah-azwj with it.
وَ إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ وَ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمِي أَمْوَالُهُمْ وَ يُثْرُونَ وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ لَتَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ تَنْقُلُ الرَّحِمَ وَ إِنَّ نَقْلَ الرَّحِمِ انْقِطَاعُ النَّسْلِ.
And they quickest of Reward for an (act of) obedience is maintaining the kinship. The people could be immoral, but their wealth grows, and they get enriched; and the false oath and cutting the kinship calls the households to be vacant from its people, and the transferring the kinship, and if the kinship is transferred, the lineage is terminated’’.[266]
105- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ: جَاءَ رَجُلٌ فَشَكَا إِلَى أَبِي عَبْدِ اللَّهِ ع أَقَارِبَهُ فَقَالَ لَهُ اكْظِمْ غَيْظَهُمْ وَ افْعَلْ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Anbasah Al Aabid who said,
‘A man came and complained to Abu Abdullah-asws of his relatives. He-asws said: ‘Swallow their anger and do it’.
فَقَالَ إِنَّهُمْ يَفْعَلُونَ وَ يَفْعَلُونَ
He said, ‘They are doing and doing (harming)’.
فَقَالَ أَ تُرِيدُ أَنْ تَكُونَ مِثْلَهُمْ فَلَا يَنْظُرَ اللَّهُ إِلَيْكُمْ.
He-asws said: ‘Do you want to be like them? Then Allah-azwj will not Look at you all!’’[267]
106- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَقْطَعْ رَحِمَكَ وَ إِنْ قَطَعَتْكَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Do not cut off your kinship and even if they were to cut you off’’.[268]
107- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ فِي خُطْبَتِهِ أَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from his father, raising it from Abu Hamza Al Sumali who said,
‘Amir Al-Momineen-asws said in his-asws sermon: ‘I-asws seek Refuge with Allah-azwj from the sins which hasten the annihilation’.
فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْكَوَّاءِ الْيَشْكُرِيُّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ وَ يَكُونُ ذُنُوبٌ تُعَجِّلُ الْفَنَاءَ
Abdullah Bin Al Kawa Al-Yashkury stood up to him-asws. He said, ‘O Amir Al-Momineen-asws! And can the sins happen to hasten the annihilation?’
فَقَالَ نَعَمْ وَيْلَكَ قَطِيعَةُ الرَّحِمِ إِنَّ أَهْلَ الْبَيْتِ لَيَجْتَمِعُونَ وَ يَتَوَاسَوْنَ وَ هُمْ فَجَرَةٌ فَيَرْزُقُهُمُ اللَّهُ عَزَّ وَ جَلَّ وَ إِنَّ أَهْلَ الْبَيْتِ لَيَتَفَرَّقُونَ وَ يَقْطَعُ بَعْضُهُمْ بَعْضاً فَيَحْرِمُهُمُ اللَّهُ وَ هُمْ أَتْقِيَاءُ.
He-asws said: ‘Yes, woe be unto you, cutting off the kinship does! The family members tend to be united, and they are helping each other, and there are immoral, so Allah-azwj Mighty and Majestic Graces them; and (other) family members are divided and cut off from each other, so Allah-azwj Deprives them and (even though) they are pious’’.[269]
108- كا، الكافي عَنِ الْعِدَّةِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ.
(The book) ‘Al Kafi’ – From the number, from Ibn Mahboub, from Ibn Atiyya, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘When they cut off the kinships, the wealth is made to be in the hands of evil ones’’.[270]
109- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَفَرَ بِاللَّهِ مَنْ تَبَرَّأَ مِنْ نَسَبٍ وَ إِنْ دَقَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘He has committed Kufr with Allah-azwj, the one who disavows from a lineage, and even if it was lowly’’.[271]
110- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ فَضَّالٍ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا كُفْرٌ بِاللَّهِ الْعَظِيمِ الِانْتِفَاءُ مِنْ حَسَبٍ وَ إِنْ دَقَ.
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ibn Abu Umeyr, and Ibn Fazzal, from various men,
‘From Abu Ja’far-asws and Abu Abdullah-asws both having said: ‘Kufr with Allah-azwj the Magnificent is the disowning from a lineage and even if it was lowly’’.[272]
باب 4 العشرة مع المماليك و الخدم
CHAPTER 4 – THE DEALINGS WITH THE SLAVES AND THE SERVANTS
1- لي، الأمالي للصدوق فِي خَبَرِ مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: مَا زَالَ جَبْرَئِيلُ يُوصِينِي بِالْمَمَالِيكِ حَتَّى ظَنَنْتُ أَنَّهُ سَيَجْعَلُ لَهُمْ وَقْتاً إِذَا بَلَغُوا ذَلِكَ الْوَقْتَ أُعْتِقُوا.
(The book) ‘Al-Amaali’ of Al-Sadouq –
‘In a Hadeeth of the prohibitions by the Prophet-saww, he-saww said: ‘Jibraeel-as has not ceased to advise me-saww regarding the slaves until I-saww thought he-as will make a timing (limit) for them, when they were to reach that, they would be liberated (free)’’.[273]
2- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْفَضْلِ بْنِ عَامِرٍ عَنِ الْبَجَلِيِّ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ إِنْ لَمْ تَظْلِمْهُمْ ظَلَمُوكَ السَّفِلَةُ وَ زَوْجَتُكَ وَ خَادِمُكَ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Al Fazl Bin Aamir, from Al Bajali, from Zareeh,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Three (types of persons), if you do not oppress them, they will oppress you – the lowly, and your wife, and your servant’’.[274]
3- أَقُولُ قَدْ مَضَى فِي بَابِ مَكَارِمِ أَخْلَاقِ النَّبِيِّ ص بِأَسَانِيدَ كَثِيرَةٍ أَنَّهُ ص قَالَ: خَمْسٌ لَا أَدَعُهُنَّ حَتَّى الْمَمَاتِ الْأَكْلُ عَلَى الْحَضِيضِ مَعَ الْعَبِيدِ وَ رُكُوبِيَ الْحِمَارَ مُؤْكَفاً وَ حَلْبِيَ الْعَنْزَ بِيَدِي وَ لُبْسُ الصُّوفِ وَ التَّسْلِيمُ عَلَى الصِّبْيَانِ لِتَكُونَ سُنَّةً مِنْ بَعْدِي.
And I (Majlisi) am saying,
‘It has passed in the chapter on honourable manners of the Prophet-saww by many chains that he-saww said: ‘Three (matters), I-saww will not leave these until the death – the eating upon the low ground with the slaves, and my-saww riding the saddled donkey, and my-saww milking my‑saww goat with my-saww own hands, and wearing the wool, and the greeting unto the children for it would be a Sunnah (conduct to be followed) from after me-saww’’.[275]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ مِنَ الْمُؤْمِنِينَ أَسْكَنَهُ اللَّهُ فِي أَعْلَى عِلِّيِّينَ فِي غُرَفٍ فَوْقَ غُرَفٍ فِي مَحَلِّ الشَّرَفِ كُلِّ الشَّرَفِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (characteristics), one from the Momineen who has these in him, Allah-azwj will Settle him in the high Illiyeen in a chamber above a chamber, in the noble in a place of every nobility –
مَنْ آوَى الْيَتِيمَ وَ نَظَرَ لَهُ فَكَانَ لَهُ أَباً وَ مَنْ رَحِمَ الضَّعِيفَ وَ أَعَانَهُ وَ كَفَاهُ وَ مَنْ أَنْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِهِمَا وَ بَرَّهُمَا وَ لَمْ يَحْزُنْهُمَا وَ مَنْ لَمْ يَخْرِقْ بِمَمْلُوكِهِ وَ أَعَانَهُ عَلَى مَا يُكَلِّفُهُ وَ لَمْ يَسْتَسْعِهِ فِيمَا لَمْ يُطِقْ.
One who shelters an orphan and looks out for him, so he would be a father for him; and one who is merciful to the weak and assists him and suffices him; and one who spends upon his parents and is kind with them and righteous with them and does not chide them; and one who does not violate his slave and does not burden him regarding what he cannot endure’’.[276]
5- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي حَنِيفَةَ عَنْ مُسْلِمِ بْنِ إِبْرَاهِيمَ عَنْ قُرَّةَ عَنْ عَوْنِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ قَالَ: كُسِيَ أَبُو ذَرٍّ بُرْدَيْنِ فَائْتَزَرَ بِأَحَدِهِمَا وَ ارْتَدَى بِشَمْلَةٍ وَ كَسَا غُلَامَهُ أَحَدَهُمَا ثُمَّ خَرَجَ إِلَى الْقَوْمِ فَقَالُوا لَهُ يَا بَا ذَرٍّ لَوْ لَبِسْتَهُمَا جَمِيعاً كَانَ أَجْمَلَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Hammawiya, from Abu Al-Husayn, from Abu Haneefa, from Muslim Bin Ibrahim, from Furrah bin Abdullah Bin Utba who said,
‘Abu Zarr-ra covered with two cloaks. He-ra trousered with one of them and cloaked with a cloak and clothed his-ra slave with one of them. Then he-ra came out to the people. They said to him-ra, ‘O Abu Zarr-ra! If you-ra could have worn them both together, it would have been more beautiful!’
قَالَ أَجَلْ وَ لَكِنِّي سَمِعْتُ النَّبِيَّ ص يَقُولُ أَطْعِمُوهُمْ مِمَّا تَأْكُلُونَ وَ أَلْبِسُوهُمْ مِمَّا تَلْبَسُونَ.
He-ra said, ‘Yes, but I-ra heard the Prophet-saww saying: ‘Feed them (slaves) from what you are eating and clothe them from what you are wearing!’’[277]
6- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ مَنْ آوَى الْيَتِيمَ وَ رَحِمَ الضَّعِيفَ وَ أَشْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِمَمْلُوكِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Al-Hassan Bin Ali, from Ali Bin Uqba, from Abdullah Bin Sinan, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (characteristics), one who has these in him, Allah-azwj will Build a house for him in the Paradise – one who shelters an orphan, and mercies the weak, and is compassionate upon his parents, and is kind with his slave’’.[278]
7- سن، المحاسن ابْنُ أَسْبَاطٍ عَنْ عَبْدِ الْمَلِكِ بْنِ مَسْلَمَةَ عَنِ السِّنْدِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِشَرِّ النَّاسِ
(The book) ‘Al Mahasin’ – Ibn Asbaat, from Abdul Malik Bin Maslama, from Al Sindy Bin Khalid,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww inform you all with evilest of the people?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
فَقَالَ مَنْ سَافَرَ وَحْدَهُ وَ مَنَعَ رِفْدَهُ وَ ضَرَبَ عَبْدَهُ.
He-saww said: ‘One who travels alone, and prevents his support, and beats his slave’’.[279]
8- سن، المحاسن نُوحُ بْنُ شُعَيْبٍ عَنْ يَاسِرٍ الْخَادِمِ وَ نَادِرٍ قَالا قَالَ لَنَا أَبُو الْحَسَنِ ع إِنْ قُمْتُ عَلَى رُءُوسِكُمْ وَ أَنْتُمْ تَأْكُلُونَ فَلَا تَقُومُوا حَتَّى تَفْرُغُوا وَ لَرُبَّمَا دَعَا بَعْضَنَا فَيُقَالُ هُمْ يَأْكُلُونَ فَيَقُولُ دَعُوهُمْ حَتَّى يَفْرُغُوا.
(The book) Al Mahasin – Nuh Bin Shueyb, from Yasir Al Khadim and Nadir, both said,
‘Abu Al-Hassan-asws said to us: ‘If I-asws were to stand by your heads while you are eating, do not stand until you are free, and sometimes one of us would call, so it will be said to him, ‘They are eating’, he should say, ‘Leave them until they are free’’.[280]
9- سن، المحاسن نُوحُ بْنُ شُعَيْبٍ عَنْ نَادِرٍ الْخَادِمِ قَالَ: كَانَ أَبُو الْحَسَنِ الرِّضَا ع يَضَعُ جَوْزِينَجَةً عَلَى الْأُخْرَى وَ يُنَاوِلُنِي.
(The book) ‘Al Mahasin’ – Nuh Bin Shueyb, from Nadir Al Khadim (the servant) who said,
‘Abu Al-Hassan Al-Reza-asws used to place a ‘Jowzeynaja’ (sweet dish made from walnuts) upon the other and give me’’.[281]
10- سن، المحاسن أَبِي عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَصْلَحَكَ اللَّهُ مَا تَرَى فِي ضَرْبِ الْمَمْلُوكِ
(The book) ‘Al Mahasin’ – My father, from Ibrahim Bin Muhammad Al Ashary, from Ibn Bukeyr, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘May Allah-azwj Keep you-asws well! What is your-asws view regarding beating the slave?’
قَالَ مَا أَتَى فِيهِ عَلَى يَدَيْهِ فَلَا شَيْءَ عَلَيْهِ وَ أَمَّا مَا عَصَاكَ فِيهِ فَلَا بَأْسَ
He-asws said: ‘Whatever he commits upon his hands, so there is nothing upon him, and as for what he has disobeyed you in, there is no problem’.
فَقُلْتُ كَمْ أَضْرِبُهُ
I said, ‘How much can I hit him?’
قَالَ ثَلَاثَةً أَرْبَعَةً خَمْسَةً.
He-asws said: ‘Three, four, five (hits)’’.[282]
11- نبه، تنبيه الخاطر الْمَعْذُورُ بْنُ سُوَيْدٍ دَخَلْنَا عَلَى أَبِي ذَرٍّ بِالرَّبَذَةِ فَإِذَا عَلَيْهِ بُرْدٌ وَ عَلَى غُلَامِهِ مِثْلُهُ فَقُلْنَا لَوْ أَخَذْتَ بُرْدَ غُلَامِكَ إِلَى بُرْدِكَ كَانَتْ حُلَّةً وَ كَسَوْتَهُ ثَوْباً غَيْرَهُ
(The book) ‘Tanbeeh Al Khatir’ – Al Mazour Bin Suweyd,
‘We entered to see Abu Zarr-ra at Al-Rabza, and there he was having a cloak upon him-ra, and a similar one was upon his-ra slave. We said, ‘If you-ra could take the cloak of your-ra slave to your-ra cloak, it would be good, and clothe him with another cloth!’
قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِخْوَانُكُمْ جَعَلَهُمُ اللَّهُ تَحْتَ أَيْدِيكُمْ فَمَنْ كَانَ أَخُوهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ وَ لْيَكْسُهُ مِمَّا يَلْبَسُ وَ لَا يُكَلِّفْهُ مَا يَغْلِبُهُ فَإِنْ كَلَّفَهُ مَا يَغْلِبُهُ فَلْيُعِنْهُ.
He-ra said, ‘I-ra heard Rasool-Allah-saww saying: ‘(The slaves are) your brothers. Allah-azwj has Made them to be under your hands. So the one whose brother was under him, let him feed him from what he eats, and clothe him from what he wears, and not encumber him what would overwhelm him. If he were to encumber him what overwhelms him, let him assist him’’.[283]
أَبُو مَسْعُودٍ الْأَنْصَارِيُ كُنْتُ أَضْرِبُ غُلَاماً فَسَمَّعَنِي مَنْ خَلْفِي صَوْتاً اعْلَمْ أَبَا مَسْعُودٍ اعْلَمْ أَبَا مَسْعُودٍ أَنَّ اللَّهَ أَقْدَرُ عَلَيْكَ مِنْكَ عَلَيْهِ فَالْتَفَتُّ فَإِذَا هُوَ النَّبِيُّ ص فَقُلْتُ يَا رَسُولَ اللَّهِ هُوَ حُرٌّ لِوَجْهِ اللَّهِ
Abu Masoud Al Ansary –
‘I used to beat a slave. Someone made me hear from behind me, ‘Know, Abu Masoud! Know, Abu Masoud! Allah-azwj is more Able upon you that you are upon him!’ I turned around, and there, it was the Prophet-saww. I said, ‘O Rasool-Allah-saww! He is hereby free for the Face of Allah-azwj!’
فَقَالَ أَمَا لَوْ لَمْ تَفْعَلْ لَلَفَعَتْكَ النَّارُ.
He-saww said: ‘But, had you not done so, the Fire would have caught you!’’[284]
أراد رجل بيع جارية فبكت فسألها فقالت لو ملكت منك ما ملكت مني ما أخرجتك من يدي فأعتقها. عَنْهُ ع عَاتِبُوا أَرِقَّاكُمْ عَلَى قَدْرِ عُقُولِهِمْ.
Note – ‘A man wanted to sell a slave girl. She cried. He asked her. She said, ‘Had I owned from you what you own from me, I would not have taken you out from my hands’. So he freed her. He-asws said: ‘Reproach your slaves in accordance with their intellects’’.
12- ين، كتاب حسين بن سعيد و النوادر الْجَوْهَرِيُّ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَبِي ضَرَبَ غُلَاماً لَهُ قَرْعَةً وَاحِدَةً بِسَوْطٍ وَ كَانَ بَعَثَهُ فِي حَاجَةٍ فَأَبْطَأَ عَلَيْهِ فَبَكَى الْغُلَامُ وَ قَالَ اللَّهَ يَا عَلِيَّ بْنَ الْحُسَيْنِ تَبْعَثُنِي فِي حَاجَتِكَ ثُمَّ تَضْرِبُنِي
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Jowhary, from Al Batainy, from Abu Baseer,
‘Abu Ja’far-asws said: ‘My father beat a slave of his, one strike with a whip, and he had sent him regarding a need, and he had delayed to him. The slave cried and said: ‘Allah-azwj, O Ali-asws Bin Al-Husayn-asws! You-asws sent me regarding your need, then you-asws are hitting me!’
قَالَ فَبَكَى أَبِي وَ قَالَ يَا بُنَيَّ اذْهَبْ إِلَى قَبْرِ رَسُولِ اللَّهِ ص فَصَلِّ رَكْعَتَيْنِ ثُمَّ قُلِ اللَّهُمَّ اغْفِرْ لِعَلِيِّ بْنِ الْحُسَيْنِ خَطِيئَتَهُ يَوْمَ الدِّينِ
He (Abu Ja’far-asws) said: ‘My-asws father-asws wept and said: ‘O my-asws son! Go to the grave of Rasool-Allah-saww and pray two Cycles of Salat, then said, ‘O Allah-azwj! Forgive the mistake of Ali-asws Bin Al-Husayn-asws on the Day of Religion (Qiyamah)’’.
ثُمَّ قَالَ لِلْغُلَامِ اذْهَبْ فَأَنْتَ حُرٌّ لِوَجْهِ اللَّهِ
Then he-asws said to the slave: ‘Go, for you are hereby free for the Face of Allah-azwj!’’
قَالَ أَبُو بَصِيرٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَانَ الْعِتْقُ كَفَّارَةَ الضَّرْبِ فَسَكَتَ.
Abu Baseer (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! Was the liberation (of the slave) and expiation of the beating?’ He-asws was silent’’.[285]
13- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: فِي كِتَابِ رَسُولِ اللَّهِ ص إِذَا اسْتَعْمَلْتُمْ مَا مَلَكَتْ أَيْمَانُكُمْ فِي شَيْءٍ يَشُقُّ عَلَيْهِمْ فَاعْمَلُوا مَعَهُمْ فِيهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Ibn Farqad,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘In a letter of Rasool-Allah-saww: ‘Whenever you utilise what your right hands own (slaves) regarding anything which is difficult upon you, they work with them in it’’.
قَالَ وَ إِنْ كَانَ أَبِي لَيَأْمُرُهُمْ فَيَقُولُ كَمَا أَنْتُمْ فَيَأْتِي فَيَنْظُرُ فَإِنْ كَانَ ثَقِيلًا قَالَ بِسْمِ اللَّهِ ثُمَّ عَمِلَ مَعَهُمْ وَ إِنْ كَانَ خَفِيفاً تَنَحَّى عَنْهُمْ.
He-asws said: ‘And whenever my-asws father-asws would instruct them, he-asws would say, ‘Stay as you are!’ He-asws would come and look. If it was heavy (work), he-asws would say: ‘In the Name of Allah-azwj’, then work with them, and if it was light (work), he-asws would stay away from them’’.[286]
14- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زِيَادِ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي عُبَيْدِ اللَّهِ عَنْ أَبِي سُخَيْلَةَ عَنْ سَلْمَانَ قَالَ: بَيْنَا أَنَا جَالِسٌ عِنْدَ رَسُولِ اللَّهِ ص إِذَا قَصَدَ لَهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ الْمَمْلُوكُ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Aban Bin Usman, from Ziyad Bin Abu Raja’a, from Abu Ubeydullah, from Abu Sukheyla,
‘From Salman-ra having said, ‘While I-ra was seated in the presence of Rasool-Allah-saww, when a man aimed for him-saww. He said, ‘O Rasool-Allah-saww! The slave’.
فَقَالَ رَسُولُ اللَّهُ ابْتُلِيَ بِكَ وَ بُلِيتَ بِهِ لِيَنْظُرَ اللَّهُ كَيْفَ تَشْكُرُ وَ يَنْظُرَ كَيْفَ يَصْبِرُ.
Rasool-Allah-saww said: ‘He is being Tried by you and you are being Tried by him, for Allah-azwj to Look how you are being grateful, and He-azwj can Look how patient you are!’’[287]
15- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ أَبَانٍ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اسْتَقْبَلَ رَسُولَ اللَّهِ ص رَجُلٌ مِنْ بَنِي فَهْدٍ وَ هُوَ يَضْرِبُ عَبْداً لَهُ وَ الْعَبْدُ يَقُولُ أَعُوذُ بِاللَّهِ فَلَمْ يُقْلِعِ الرَّجُلُ عَنْهُ فَلَمَّا أَبْصَرَ الْعَبْدُ بِرَسُولِ اللَّهِ ص قَالَ أَعُوذُ بِمُحَمَّدٍ فَأَقْلَعَ الرَّجُلُ عَنْهُ الضَّرْبَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Aban, from Abdullah Bin Talha,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww faced a man from the clan of Fahad and he was beating a slave of his, and the slave was saying, ‘I seek Refuge with Allah-azwj!’ But the man did not leave from him. When the slave sighted Rasool-Allah-saww, he said, ‘I seek refuge with Muhammad-saww!’ The man stayed away from beating him.
فَقَالَ رَسُولُ اللَّهِ ص يَتَعَوَّذُ بِاللَّهِ فَلَا تُعِيذُهُ وَ يَتَعَوَّذُ بِمُحَمَّدٍ فَتُعِيذُهُ وَ اللَّهُ أَحَقُّ أَنْ يُجَارَ عَائِذُهُ مِنْ مُحَمَّدٍ
Rasool-Allah-saww said: ‘He sought Refuge will Allah-azwj, but you did not shelter him, and he sought refuge with Muhammad-saww, so you sheltered him, while Allah-azwj is more rightful to Shelter him than Muhammad-saww is?’
فَقَالَ الرَّجُلُ هُوَ حُرٌّ لِوَجْهِ اللَّهِ
The man said, ‘He is hereby free for the Face of Allah-azwj!’
فَقَالَ رَسُولُ اللَّهِ وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَوْ لَمْ تَفْعَلْ لَوَاقَعَ وَجْهُكَ حَرَّ النَّارِ.
Rasool-Allah-saww said: ‘By the One-azwj Who Sent me-saww with the truth as a Prophet-saww! Had you not done so, you face would have fallen in the heat of the Fire!’’[288]
16– ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ عَلِيٍّ قَالَ قَالَ أَبُو الْحَسَنِ ع إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع ضَرَبَ مَمْلُوكاً ثُمَّ دَخَلَ إِلَى مَنْزِلِهِ فَأَخْرَجَ السَّوْطَ ثُمَّ تَجَرَّدَ لَهُ قَالَ اجْلِدْ عَلِيَّ بْنَ الْحُسَيْنِ فَأَبَى عَلَيْهِ فَأَعْطَاهُ خَمْسِينَ دِينَاراً.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ –
‘Al-Hassan Bin Ali-asws said: ‘Abu Al-Hassan-asws said: ‘Ali-asws Bin Al-Husayn-asws hit a slave, then he‑asws entered into his-asws house and brought out the whip, then he-asws bared (his-asws back) for him. He-asws said: ‘Whip Ali-asws Bin Al-Husayn-asws!’ He refused to him-asws. So he-asws gave him fifty Dinars (compensation instead)’’. (derogatory)[289]
17- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا عُذْرَ لَهُمْ رَجُلٌ عَلَيْهِ دَيْنٌ مُحَارَفٌ فِي بِلَادِهِ- لَا عُذْرَ لَهُ حَتَّى يُهَاجِرَ فِي الْأَرْضِ يَلْتَمِسُ مَا يَقْضِي بِهِ دَيْنَهُ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Four (persons), there is no excuse for them – a man having debt upon him, staying in his city. There is no excuse for him until he emigrates in the earth seeking what he can pay off his debts with.
وَ رَجُلٌ أَصَابَ عَلَى بَطْنِ امْرَأَتِهِ رَجُلًا- لَا عُذْرَ لَهُ حَتَّى يُطَلِّقَ لِئَلَّا يَشْرَكَهُ فِي الْوَلَدِ غَيْرُهُ
And a man, (another) man attaining from his wife. There is no excuse for him until he divorces, lest he participates in the child of someone else’.
وَ رَجُلٌ لَهُ مَمْلُوكُ سَوْءٍ فَهُوَ يُعَذِّبُهُ- لَا عُذْرَ لَهُ إِلَّا أَنْ يَبِيعَ وَ إِمَّا أَنْ يُعْتِقَ
And a man having an evil slave for him, so he punishes him. There is no excuse for him except if either he sells him or he frees him.
وَ رَجُلَانِ اصْطَحَبَا فِي السَّفَرِ هُمَا يَتَلَاعَنَانِ- لَا عُذْرَ لَهُمَا حَتَّى يَفْتَرِقَا.
And two men accompany in a journey cursing each other. There is no excuse for them until they separate’’.[290]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِقِصَارِ الْخَدَمِ فَإِنَّهُ أَقْوَى لَكُمْ فِيمَا تُرِيدُونَ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Upon you all is with having short servants, for it is stronger for you regarding what you want’’.[291]
18- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع وَ اجْعَلْ لِكُلِّ إِنْسَانٍ مِنْ خَدَمِكَ عَمَلًا تَأْخُذُهُ بِهِ فَإِنَّهُ أَحْرَى أَنْ لَا يَتَوَاكَلُوا فِي خِدْمَتِكَ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said in a bequest to his-asws son-asws Al-Hassan-asws: ‘Make a (type of) work to be for every person from your-asws servants he can be taking with (performing), for it is more appropriate if he does not interfere (with other servants) in your service’’.[292]
19- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ بِإِسْنَادِهِ عَنْ مُخْتَارٍ التَّمَّارِ قَالَ: أَتَى أَمِيرُ الْمُؤْمِنِينَ ع سُوقَ الْكَرَابِيسِ فَاشْتَرَى ثَوْبَيْنِ أَحَدَهُمَا بِثَلَاثَةِ دَرَاهِمَ وَ الْآخَرَ بِدِرْهَمَيْنِ فَقَالَ يَا قَنْبَرُ خُذِ الَّذِي بِثَلَاثَةٍ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, by his chain from Mukhtar Al Tammar who said,
‘Amir Al-Momineen-asws came to the fabric market. He-asws purchased two clothes, one of them for three Dirhams, and the other for two Dirhams. He-asws said: ‘O Qanbar (his-asws slave)! Take the one which is for three (Dirhams)!’
قَالَ أَنْتَ أَوْلَى بِهِ يَا أَمِيرَ الْمُؤْمِنِينَ تَصْعَدُ الْمِنْبَرَ وَ تَخْطُبُ النَّاسَ
He said, ‘You-asws are foremost with it, O Amir Al-Momineen-asws! You-asws (tend to) ascend the pulpit and address the people’.
قَالَ يَا قَنْبَرُ أَنْتَ شَابٌّ وَ لَكَ شِرَّةُ الشَّبَابِ وَ أَنَا أَسْتَحْيِي مِنْ رَبِّي أَنْ أَتَفَضَّلَ عَلَيْكَ لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَلْبِسُوهُمْ مِمَّا تَلْبَسُونَ وَ أَطْعِمُوهُمْ مِمَّا تَأْكُلُونَ.
He-asws said: ‘O Qanbar! You are a youth, and for you is the vitality of youth, and I-asws am embarrassed from my-asws Lord-azwj to prefer myself-asws over you, because I-asws heard Rasool-Allah-saww saying: ‘Clothe them from what you are wearing and feed them from what you are eating’’.[293]
باب 5 وجوب طاعة المملوك للمولى و عقاب عصيانه
CHAPTER 5 – OBLIGATION OF OBEDIENCE OF THE SLAVE TO THE MASTER AND PUNISHMENT OF DISOBEYING HIM
1- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ الْإِمَامُ الْجَائِرُ وَ الرَّجُلُ يَؤُمُّ الْقَوْمَ وَ هُمْ لَهُ كَارِهُونَ وَ الْعَبْدُ الْآبِقُ مِنْ مَوَالِيهِ مِنْ غَيْرِ ضَرُورَةٍ وَ الْمَرْأَةُ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا بِغَيْرِ إِذْنِهِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Muhammad Bin Ali, from Ibn Baqqah, from Zakariya Bin Muhammad, from Abdul Malik Bin Umeyr,
‘From Abu Abdullah-asws having said: ‘Four (persons), Salat is not Accepted for them – a tyrannical imam (leader), and the man leading the people and they are disliking him, and the slave absconding from his masters without necessity, and the woman going out from the house of her husband without his permission’’.[294]
2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ شَهِيدٌ وَ عَبْدٌ مَمْلُوكٌ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ نَصَحَ لِسَيِّدِهِ وَ رَجُلٌ عَفِيفٌ مُتَعَفِّفٌ ذُو عِبَادَةٍ.
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The first one to enter the Paradise is a martyr, and an owned slave of excellent worship of his Lord‑azwj and advising to his master, and a chaste man, virtuous with worship’’.[295]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنِ الْحُسَيْنِ بْنِ رِبَاحٍ عَنِ ابْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَا يَقْبَلُ اللَّهُ لَهُمْ صَلَاةً عَبْدٌ أَبَقَ مِنْ مَوَالِيهِ حَتَّى يَرْجِعَ إِلَيْهِمْ فَيَضَعَ يَدَهُ فِي أَيْدِيهِمْ وَ رَجُلٌ أَمَّ قَوْماً وَ هُمْ لَهُ كَارِهُونَ وَ امْرَأَةٌ بَاتَتْ وَ زَوْجُهَا عَلَيْهَا سَاخِطٌ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Abdullah Bin Ghalib, from Al-Husayn Bin Ribah, from Ameyra, from Muhammad Bin Marwan, from Ibn Yafour,
‘From Abu Abdullah-asws having said: ‘Three (persons), Allah-azwj will not Accept any Salat for them – a slave absconding from his masters until he returns to them and places his hand in their hands, and a man leading a people and they are disliking him, and a wife spending a night while her husband is annoyed with her’’.[296]
4- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَمَانِيَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ إِلَى مَوَالِيهِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Muhammad Al Attar and Ahmad Bin Idrees, both together from Al Ashary, from Ahmad Bin Muhammad, raising it to,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘Eight (persons), no Salat will be Accepted for them – the absconding slave, until he returns to his masters’’.[297]
أقول: سيأتي الخبر بتمامه مع غيره في كتاب الصلاة.
I (Majlisi) am saying, ‘I shall bring the Hadeeth with its completeness along with others in the book of Salat’.
5- مِنْ خَطِّ الشَّهِيدِ ره عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَا يَرْفَعُ اللَّهُ لَهُمْ عَمَلًا عَبْدٌ آبِقٌ وَ امْرَأَةٌ زَوْجُهَا عَلَيْهَا سَاخِطٌ وَ الْمُذَيِّلُ إِزَارَهُ.
From a handwriting of the martyr, from Musa bin Bakr,
‘From Abu Abdullah-asws having said: ‘Three (persons), Allah-azwj will not Raise any deed for them – an absconding slave, and a woman her husband is annoyed upon her, and the man who drags the tail of his trouser’’.[298]
6- عُدَّةُ الدَّاعِي، رَوَى شُعَيْبٌ الْأَنْصَارِيُّ وَ هَارُونُ بْنُ خَارِجَةَ قَالا قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مُوسَى ع انْطَلَقَ يَنْظُرُ فِي أَعْمَالِ الْعِبَادِ فَأَتَى رَجُلًا مِنْ أَعْبَدِ النَّاسِ فَلَمَّا أَمْسَى حَرَّكَ الرَّجُلُ شَجَرَةً إِلَى جَنْبِهِ فَإِذَا فِيهَا رُمَّانَتَانِ
(The book) ‘Uddat Al Daie’ – It is reported by Shueyb Al Ansari and Haroun Bin Kharjah, both said,
‘Abu Abdullah-asws said: ‘Musa-as went to look into the deeds of the servants. He-as came to a man from the most worshipping of the people. When it was evening, the man moved a tree to his sides, and there were two pomegranates in it’.
قَالَ فَقَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ إِنَّكَ عَبْدٌ صَالِحٌ أَنَا هَاهُنَا مُنْذُ مَا شَاءَ اللَّهُ مَا أَجِدُ فِي هَذِهِ الشَّجَرَةِ إِلَّا رُمَّانَةً وَاحِدَةً وَ لَوْ لَا أَنَّكَ عَبْدٌ صَالِحٌ مَا وَجَدْتُ رُمَّانَتَيْنِ
He-asws said: ‘So he-as said: ‘O servant of Allah-azwj! Who are you? You are a righteous servant. I-as have been here since Allah-azwj so Desires. I-as have not found in this tree except for one pomegranate, and had you not been a righteous servant, you would not have found two pomegranates’.
قَالَ أَنَا رَجُلٌ أَسْكُنُ أَرْضَ مُوسَى بْنِ عِمْرَانَ
He said, ‘I am a man dwelling in the land of Musa Bin Imran-as’’.
قَالَ فَلَمَّا أَصْبَحَ قَالَ تَعْلَمُ أَحَداً أَعْبَدَ مِنْكَ
He-asws said: ‘When it was morning, he-as said: ‘Do you know anyone more worshipping than you are?’
قَالَ نَعَمْ فُلَانٌ الْفُلَانِيُّ
He said, ‘Yes, so and so, the one who is such and such!’’
قَالَ فَانْطَلَقَ إِلَيْهِ فَإِذَا هُوَ أَعْبَدُ مِنْهُ كَثِيراً فَلَمَّا أَمْسَى أُتِيَ بِرَغِيفَيْنِ وَ مَاءٍ فَقَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ إِنَّكَ عَبْدٌ صَالِحٌ أَنَا هَاهُنَا مُنْذُ مَا شَاءَ اللَّهُ وَ مَا أُوتَى إِلَّا بِرَغِيفٍ وَاحِدٍ وَ لَوْ لَا أَنَّكَ عَبْدٌ صَالِحٌ مَا أُوتِيتُ بِرَغِيفَيْنِ فَمَنْ أَنْتَ
He-asws said: ‘He-as went to him, and there he was much more worshipping than him. When it was evening, he was brought two loaves and water. He-as said: ‘O servant of Allah-azwj! Who are you? You are a righteous servant. I-as have been over here since Allah-azwj so Desires, and I-as have not been brought except one loaf, and had you not been a righteous servant, you would not have been brought two loaves! Who are you?’
قَالَ أَنَا رَجُلٌ أَسْكُنُ أَرْضَ مُوسَى بْنِ عِمْرَانَ:
He said, ‘I am a man dwelling in the land of Musa Bin Imran-as’.
ثُمَّ قَالَ مُوسَى هَلْ تَعْلَمُ أَحَداً أَعْبَدَ مِنْكَ
Then Musa-as said, ‘Do you know of anyone wore worshipping than you are?’
قَالَ نَعَمْ فُلَانٌ الْحَدَّادُ فِي مَدِينَةِ كَذَا وَ كَذَا
He said, ‘So and so the blacksmith in such and such city’’.
قَالَ فَأَتَاهُ فَنَظَرَ إِلَى رَجُلٍ لَيْسَ بِصَاحِبِ عِبَادَةٍ بَلْ إِنَّمَا هُوَ ذَاكِرٌ لِلَّهِ تَعَالَى وَ إِذَا دَخَلَ وَقْتُ الصَّلَاةِ قَامَ فَصَلَّى فَلَمَّا أَمْسَى نَظَرَ إِلَى غَلَّتِهِ فَوَجَدَهَا قَدْ أُضْعِفَتْ
He-asws said: ‘He-as came to him. He-as looked at a man who wasn’t a performer of worship, but rather he was a mentioner (Zakir) of Allah-azwj the Exalted, and when the time of Salat entered, he stood up and prayed Salat. When it was evening, he looked at his yield and found it to have doubled.
قَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ إِنَّكَ عَبْدٌ صَالِحٌ أَنَا هَاهُنَا مُنْذُ مَا شَاءَ اللَّهُ غَلَّتِي قَرِيبٌ بَعْضُهَا مِنْ بَعْضٍ وَ اللَّيْلَةَ قَدْ أُضْعِفَتْ فَمَنْ أَنْتَ
He-as said: ‘O servant of Allah-azwj! Who are you? You are a righteous servant. I-as have been over here since as long as Allah-azwj so Desired. My-as yield is nearby from each other, and tonight it has doubled. So who are you?’
قَالَ أَنَا رَجُلٌ أَسْكُنُ أَرْضَ مُوسَى بْنِ عِمْرَانَ
He said, ‘I am a man dwelling in the land of Musa Bin Imran-as’’.
قَالَ فَأَخَذَ ثُلُثَ غَلَّتِهِ فَتَصَدَّقَ بِهَا وَ ثُلُثاً أَعْطَى مَوْلًى لَهُ وَ ثُلُثاً امْتَرَى بِهِ طَعَاماً فَأَكَلَ هُوَ وَ مُوسَى
He-asws said: ‘He took a third of his yield and gave in charity with it, and he gave a third to a slave of his, and a third he prepared food with it, so he and Musa-as ate’.
قَالَ فَتَبَسَّمَ مُوسَى ع فَقَالَ مِنْ أَيِّ شَيْءٍ تَبَسَّمْتَ
He-asws said: ‘Musa-as smiled. He said, ‘From which thing did you-as smile?’
قَالَ دَلَّنِي نَبِيُ بَنِي إِسْرَائِيلَ عَلَى فُلَانٍ فَوَجَدْتُهُ مِنْ أَعْبَدِ الْخَلْقِ فَدَلَّنِي عَلَى فُلَانٍ فَوَجَدْتُهُ أَعْبَدَ مِنْهُ فَدَلَّنِي فُلَانٌ عَلَيْكَ وَ زَعَمَ أَنَّكَ أَعْبَدُ مِنْهُ وَ لَسْتُ أَرَاكَ شِبْهَ الْقَوْمِ
He-as said: ‘A Prophet-as from the children of Israel pointed me-as to so and so. I-as found him from the most worshipping of the people. He pointed me-as to so and so. I-as found him to be more worshipping that he was. That so and so pointed me-as to you and he claimed that you are more worshipping than him, and I-as haven’t seen you (even) resembling the group (of worshippers)’.
قَالَ أَنَا رَجُلٌ مَمْلُوكٌ أَ لَيْسَ تَرَانِي ذَاكِراً لِلَّهِ أَ وَ لَيْسَ تَرَانِي أُصَلِّي الصَّلَاةَ لِوَقْتِهَا وَ إِنْ أَقْبَلْتُ عَلَى الصَّلَاةِ أَضْرَرْتُ بِغَلَّةِ مَوْلَايَ وَ أَضْرَرْتُ بِعَمَلِ النَّاسِ أَ تُرِيدُ أَنْ تَأْتِيَ بِلَادَكَ
He said, ‘I am a slave man. Didn’t you-as see me being a mentioner of Allah-azwj? And didn’t you-as see me praying Salat at its timing? And if I face to the Salat, I harm the yield of my master, and I harm work of the people. Do you-as want me to come to your-as city?’
قَالَ نَعَمْ
He-as said: ‘Yes’’.
قَالَ فَمَرَّتْ بِهِ سَحَابَةٌ فَقَالَ الْحَدَّادُ يَا سَحَابَةُ تَعَالَيْ
He-asws said: ‘A cloud passed by him. The blacksmith said, ‘O cloud, come!’’
قَالَ فَجَاءَتْ قَالَ أَيْنَ تُرِيدِينَ قَالَتْ أُرِيدُ أَرْضَ كَذَا وَ كَذَا قَالَ انْصَرِفِي
He-asws said: ‘It came. He said, ‘Where are you intending (to go to)?’ It said, ‘I intend such and such land’. He said, ‘Leave!’
ثُمَّ مَرَّتْ بِهِ أُخْرَى فَقَالَ يَا سَحَابَةُ تَعَالَيْ فَجَاءَتْهُ فَقَالَ أَيْنَ تُرِيدِينَ قَالَتْ أُرِيدُ أَرْضَ كَذَا وَ كَذَا قَالَ انْصَرِفِي
Then another passed by him. He said, ‘O cloud, come!’ It came to him. He said, ‘Where are you intending (to go to)?’ It said, ‘I intend such and such land’. He said, ‘Leave’.
ثُمَّ مَرَّتْ بِهِ أُخْرَى فَقَالَ يَا سَحَابَةُ تَعَالَيْ فَجَاءَتْهُ فَقَالَ أَيْنَ تُرِيدِينَ قَالَتْ أُرِيدُ أَرْضَ مُوسَى بْنِ عِمْرَانَ
Then another passed by him. He said, ‘O cloud, come!’ It came to him. He said, ‘Where are you intending (to go to)?’ It said, ‘I intend such and such land of Musa-as Bin Imran-as’’.
قَالَ فَقَالَ احْمِلِي هَذَا حَمْلَ رَفِيقٍ وَ ضَعِيهِ فِي أَرْضِ مُوسَى بْنِ عِمْرَانَ وَضْعاً رَفِيقاً
He-asws said: ‘He said, ‘Carry this man with a gentle carrying and place him-as in the land of Musa-as Bin Imran-as, and gentle placing’’.
قَالَ فَلَمَّا بَلَغَ مُوسَى بِلَادَهُ قَالَ يَا رَبِّ بِمَا بَلَّغْتَ هَذَا مَا أَرَى
He-asws said: ‘When Musa-as reached his-as city, he-as said: ‘O Lord-azwj! Due to what did he reach this (status and power) what I-as see?’
قَالَ إِنَّ عَبْدِي هَذَا يَصْبِرُ عَلَى بَلَائِي وَ يَرْضَى بِقَضَائِي وَ يَشْكُرُ نَعْمَائِي.
He-azwj Said: “This servant of Mine-azwj is patient upon My-azwj affliction and he is satisfied with My-azwj Decree, and he thanks for My-azwj bounties!”’[299]
باب 6 ما ينبغي حمله على الخدم و غيرهم من الخدمات
CHAPTER 6 – WHAT SERIVCES ARE APPROPRIATE TO LOAD UPON THE SERVANTS AND OTHERS
1- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَلِيٍّ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع لَيْلَةً مِنَ اللَّيَالِي وَ لَمْ يَكُنْ عِنْدَهُ أَحَدٌ غَيْرِي فَمَدَّ رِجْلَهُ فِي حَجْرِي فَقَالَ اغْمِزْهَا يَا عُمَرُ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Ali, from his uncle Muhammad, from Umar Bin Yazeed who said,
‘I was in the presence of Abu Abdullah-asws in a night from the nights and there did not happen to be anyone with him-asws apart from me. He-asws extended his-asws leg in my lap and said: ‘Press it, O Umar!’
قَالَ فَغَمَزْتُ رِجْلَهُ فَنَظَرْتُ إِلَى اضْطِرَابٍ فِي عَضَلَةِ سَاقَيْهِ فَأَرَدْتُ أَنْ أَسْأَلَهُ إِلَى مَنِ الْأَمْرُ مِنْ بَعْدِهِ فَأَشَارَ إِلَيَّ فَقَالَ لَا تَسْأَلْنِي فِي هَذِهِ اللَّيْلَةِ عَنْ شَيْءٍ فَإِنِّي لَسْتُ أُجِيبُكَ.
I pressed his-asws leg and he-asws at I looked at the trembling in his-asws leg muscle, and I intended to ask him-asws to whom would the command be from after him-asws, but he-asws gestured towards me and said: ‘Do not ask me about anything during this night, for I-asws will not answer you’’.[300]
2- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ بُرْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al-Husayn Bin Burdah,
‘From Abu Abdullah-asws.
وَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا إِسْمَاعِيلُ ضَعْ لِي فِي الْمُتَوَضَّإِ مَاءً
And from Ja’far Bin Bashir Al Khazaz, from Ismail Bin Abdul Aziz who said,
‘Abu Abdullah-asws having said: ‘O Ismail! Place some water for me-asws in the ablution place’.
قَالَ فَقُمْتُ فَوَضَعْتُ لَهُ مَاءً الْخَبَرَ.
He (the narrator) said, ‘I stood up and placed the water for him-asws’ – the Hadeeth’’.[301]
باب 7 حمل المتاع للأهل
CHAPTER 7 – CARRYING THE LUGGAGE FOR THE FAMILY
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: رَآنِي أَبُو عَبْدِ اللَّهِ ع بِالْمَدِينَةِ وَ أَنَا أَحْمِلُ بَقْلًا فَقَالَ إِنَّهُ يُكْرَهُ لِلرَّجُلِ السَّرِيِّ أَنْ يَحْمِلَ الشَّيْءَ الدَّنِيَّ فَيُجْتَرَأَ عَلَيْهِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Muawiya Bin Wahab who said,
‘Abu Abdullah-asws saw me at Al Medina and I was carrying vegetables. He-asws said: ‘It is disliked for the noble man to be carrying something lowly, so would be audacious upon’’.[302]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي نَجْرَانَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَقَعَ جَيْبَهُ وَ خَصَفَ نَعْلَهُ وَ حَمَلَ سِلْعَتَهُ فَقَدْ أَمِنَ مِنَ الْكِبْرِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Najran, raising it to,
‘Abu Abdullah-asws said: ‘One whose sews his pocked, and repairs his slippers, and carries his luggage, so he is safe from the old age’’.[303]
3- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنِ اشْتَرَى لِعِيَالِهِ كَمْأً بِدِرْهَمٍ كَانَ كَمَنْ أَعْتَقَ نَسَمَةً مِنْ وُلْدِ إِسْمَاعِيلَ.
(The book) ‘Al Ikhtisaas’ –
‘Amir Al-Momineen-asws said: ‘One who buys truffles (meat) for his dependants for a Dirham, would be like the one who has liberated a person (slave) from the children of Ismail-as’’.[304]
4- مِنْ كِتَابِ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ خَالِدٍ الْكِنَانِيِّ قَالَ: اسْتَقْبَلَنِي أَبُو الْحَسَنِ مُوسَى ع وَ قَدْ عَلَّقْتُ سَمَكَةً بِيَدِي فَقَالَ اقْذِفْهَا إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَحْمِلَ الشَّيْءَ الدَّنِيَّ بِنَفْسِهِ
From the book ‘Sifaat Al Shia’ of Al Sadouq, may Allah-azwj have Mercy on him, – from Al-Hassan Bin Ahmad, from his father, from Muhammad Bin Ahmad, from Abdullah Bin Khalid Al Kinany who said,
‘Abu Al-Hassan Musa-asws met me and a fish was handing in my hand. He-asws said, ‘Throw it! I‑asws dislike it for the man to carry the lowly thing by himself’.
ثُمَّ قَالَ إِنَّكُمْ قَوْمٌ أَعْدَاؤُكُمْ كَثِيرٌ يَا مَعْشَرَ الشِّيعَةِ إِنَّكُمْ قَوْمٌ عَادَاكُمُ الْخَلْقُ فَتَزَيَّنُوا لَهُمْ مَا قَدَرْتُمْ عَلَيْهِ.
Then he-asws said: ‘You are such people, your enemies are many, O community of Shias! You are a people, the creatures (all) are being inimical to you, so adorn for them whatever you are able upon!’’[305]
باب 8 حمل النائبة عن القوم و حسن العشرة معهم
CHAPTER 8 – CARRYING DEBTS ON BEHALF OF THE PEOPLE AND GOODLY DEALINGS WITH THEM
1- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ الْعَلَاءِ عَنِ ابْنِ شَمُّونٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَمَعَنَا أَبُو جَعْفَرٍ ع فَقَالَ يَا بَنِيَّ إِيَّاكُمْ وَ التَّعَرُّضَ لِلْحُقُوقِ وَ اصْبِرُوا عَلَى النَّوَائِبِ وَ إِنْ دَعَاكُمْ بَعْضُ قَوْمِكُمْ إِلَى أَمْرٍ ضَرَرُهُ عَلَيْكُمْ أَكْثَرُ مِنْ نَفْعِهِ لَكُمْ فَلَا تُجِيبُوهُ.
(The book) ‘Al Majaalis’ of A Mufeed, (and) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Muhammad Bin Hammam, from Abdullah Bin Al A’ala, from Ibn Shamoun, from Hammad Bin Isa, from Ismail Bin Khalid,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws gathered us. He-asws said: ‘O my-asws sons! Beware of the being exposed to the rights, and be patient upon the calamities, and if one of your people were to call you to a matter that harm of which is more upon you than its benefit is for you, do not answer him!’’[306]
2- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَبَّادِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ مُطَرِّفٍ عَنِ الشَّعْبِيِّ عَنْ صَعْصَعَةَ بْنِ صُوحَانَ قَالَ: عَادَنِي أَمِيرُ الْمُؤْمِنِينَ ع فِي مَرَضٍ ثُمَّ قَالَ انْظُرْ فَلَا تَجْعَلَنَّ عِيَادَتِي إِيَّاكَ فَخْراً عَلَى قَوْمِكَ وَ إِذَا رَأَيْتَهُمْ فِي أَمْرٍ فَلَا تَخْرُجْ مِنْهُ فَإِنَّهُ لَيْسَ بِالرَّجُلِ غِنًى عَنْ قَوْمِهِ إِذَا خَلَعَ مِنْهُمْ يَداً وَاحِدَةً يَخْلَعُونَ مِنْهُ أَيْدِيَ كَثِيرَةٍ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Abbad Bin Ahmad Al Qazwiny, from his uncle, from his gather, from Mutarrif, from Al Shaie, from Sa’sa Bin Sowhan who said,
‘Amir Al-Momineen-asws consoled me during an illness. Then he-asws said: ‘Look do not make my-asws consoling you as a pride upon your people, and when you see them being in a matter, do not exit from it, for there isn’t for the man needlessness from his people. When he vacates one hand from them, they will be vacating many hands from him.
فَإِذَا رَأَيْتَهُمْ فِي خَيْرٍ فَأَعِنْهُمْ عَلَيْهِ وَ إِذَا رَأَيْتَهُمْ فِي شَرٍّ فَلَا تَخْذُلَنَّهُمْ وَ لْيَكُنْ تَعَاوُنُكُمْ عَلَى طَاعَةِ اللَّهِ فَإِنَّكُمْ لَنْ تَزَالُوا بِخَيْرٍ مَا تَعَاوَنْتُمْ عَلَى طَاعَةِ اللَّهِ تَعَالَى وَ تَنَاهَيْتُمْ عَنْ مَعَاصِيهِ.
When you see them being in good, assist them upon it, and when you see them being in evil, do not abandon them, and let your assisting be based upon obedience of Allah-azwj for you will never decline with goodness for as long as you assist them upon obedience of Allah-azwj the Exalted, and keep aside of them from disobeying Him-azwj’’.[307]
3- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ الْبَخِيلُ مَنْ يُؤَدِّي أَوِ الَّذِي يُؤَدِّي الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَ يُعْطِي النَّائِبَةَ فِي قَوْمِهِ وَ إِنَّمَا الْبَخِيلُ حَقَّ الْبَخِيلِ الَّذِي يَمْنَعُ الزَّكَاةَ الْمَفْرُوضَةَ فِي مَالِهِ وَ يَمْنَعُ النَّائِبَةَ فِي قَوْمِهِ وَ هُوَ فِيمَا سِوَى ذَلِكَ يُبَذِّرُ.
(The book) ‘Ma’any Al Akhbaar’ – Majaylawiya, from his uncle, from Al Kufi, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The miser isn’t the one who gives, or the one who gives the obligatory Zakat from his wealth and gives (pays off) the debts among his people, and rather the miser as is right of the miser is the one who prevents the obligatory Zakat regarding his wealth, and prevents the paying off debts among his people, and regarding what is besides that, he spends’’.[308]
4- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ عَلِيٌّ ع يَقُولُ إِنَّا أَهْلُ بَيْتٍ أُمِرْنَا أَنْ نُطْعِمَ الطَّعَامَ وَ نُؤَدِّيَ فِي النَّائِبَةِ وَ نُصَلِّيَ إِذَا نَامَ النَّاسُ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Al-Hassan Bin Ali, from Abu Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Ali-asws had said: ‘We-asws, People-asws of the Household, we‑asws are Commanded to give the good, and pay off the debts, and pray Salat when the people are sleeping’’.[309]
5- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ حُسَيْنِ بْنِ أَبِي سَعِيدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ رَسُولُ اللَّهِ بِأُسَارَى فَقَدَّمَ مِنْهُمْ رَجُلًا لِيَضْرِبَ عُنُقَهُ فَقَالَ لَهُ جَبْرَئِيلُ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ إِنَّ أَسِيرَكَ هَذَا يُطْعِمُ الطَّعَامَ وَ يَقْرِي الضَّيْفَ وَ يَصْبِرُ عَلَى النَّائِبَةِ وَ يَحْتَمِلُ الْحَمَالاتِ
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Husayn Bin Abu Saeed, from a man,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww was brought captives. He-saww forwarded a man to strike his neck off. Jibraeel-as said to him-saww: ‘O Muhammad-saww! Your‑saww Lord-azwj Conveys the Greetings to you-saww and Says: “This captive of yours (tends to) feed the food, and hosts the guests, and is patient upon the misfortunes, and he carries the loads (debts or bills)!”’
فَقَالَ لَهُ النَّبِيُّ ص إِنَّ جَبْرَئِيلَ أَخْبَرَنِي عَنْكَ بِكَذَا وَ كَذَا وَ قَدْ أَعْتَقْتُكَ
The Prophet-saww said to him: ‘Jibraeel-as has informed me-saww with such and such about you, and I-saww have hereby freed you!’
فَقَالَ لَهُ إِنَّ رَبَّكَ لَيُحِبُّ هَذَا
He said to him-saww, ‘Your-saww Lord-azwj tends to Love this?’
فَقَالَ نَعَمْ
He-saww said: ‘Yes’.
فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا رَدَدْتُ عَنْ مَالِي أَحَداً أَبَداً.
He said, ‘I testify that there is no god except Allah-azwj, and you-saww are a Rasool-saww of Allah-azwj! By the One-azwj Who Sent you-saww with the truth! No one will be returned (empty-handed) from my wealth, ever!’’[310]
[1] Bihar Al-Anwaar V 71 – The book of relationships – Ch 1 H 1 a
[2] Bihar Al-Anwaar V 71 – The book of relationships – Ch 1 H 1 b
[3] Bihar Al-Anwaar V 71 – The book of relationships – Ch 1 H 2
[4] Bihar Al-Anwaar V 71 – The book of relationships – Ch 1 H 3
[5] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 1
[6] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 2
[7] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 3
[8] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 4
[9] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 5
[10] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 6
[11] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 7
[12] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 8
[13] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 9
[14] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 10
[15] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 11
[16] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 12
[17] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 13
[18] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 14
[19] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 15
[20] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 16
[21] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 17
[22] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 18
[23] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 19
[24] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 20
[25] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 21
[26] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 22
[27] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 23
[28] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 24
[29] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 25
[30] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 26
[31] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 27
[32] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 28
[33] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 29
[34] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 30
[35] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 31
[36] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 32
[37] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 33
[38] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 34
[39] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 35
[40] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 36
[41] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 37
[42] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 38
[43] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 39
[44] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 40
[45] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 41
[46] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 42
[47] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 43
[48] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 44
[49] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 45
[50] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 46
[51] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 47
[52] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 48
[53] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 49
[54] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 50
[55] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 51
[56] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 52
[57] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 53
[58] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 54
[59] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 55
[60] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 56
[61] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 57
[62] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 58
[63] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 59
[64] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 60
[65] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 61
[66] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 62
[67] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 63
[68] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 64
[69] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 65
[70] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 66
[71] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 67
[72] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 68
[73] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 69
[74] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 70
[75] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 71
[76] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 72 a
[77] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 72 b
[78] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 73 a
[79] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 73 b
[80] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 73 c
[81] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 73 d
[82] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 74
[83] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 75
[84] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 76
[85] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 77
[86] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 78
[87] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 79
[88] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 80
[89] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 81
[90] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 82
[91] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 a
[92] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 b
[93] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 c
[94] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 d
[95] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 e
[96] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 f
[97] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 g
[98] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 83 h
[99] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 84
[100] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 85 a
[101] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 85 b
[102] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 85 c
[103] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 86
[104] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 87
[105] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 88
[106] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 89
[107] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 90 a
[108] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 90 b
[109] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 91
[110] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 92
[111] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 93
[112] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 94
[113] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 a
[114] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 b
[115] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 c
[116] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 d
[117] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 e
[118] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 f
[119] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 g
[120] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 h
[121] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 95 i
[122] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 96 a
[123] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 96 b
[124] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 97 a
[125] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 97 b
[126] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 97 c
[127] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 97 d
[128] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 97 e
[129] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 98
[130] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 99
[131] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 100 a
[132] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 100 b
[133] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 100 c
[134] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 100 d
[135] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 101 a
[136] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 101 b
[137] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 101 c
[138] Bihar Al-Anwaar V 71 – The book of relationships – Ch 2 H 102
[139] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 1 a
[140] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 1 b
[141] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 2
[142] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 3
[143] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 4
[144] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 5
[145] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 6
[146] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 7
[147] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 8 a
[148] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 8 b
[149] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 9 a
[150] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 9 b
[151] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 10 a
[152] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 10 b
[153] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 11 a
[154] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 11 b
[155] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 12
[156] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 13
[157] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 14
[158] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 15
[159] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 16
[160] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 17
[161] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 18
[162] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 19
[163] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 20
[164] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 21
[165] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 22
[166] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 23 a
[167] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 23 b
[168] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 23 c
[169] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 24
[170] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 25 a
[171] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 25 b
[172] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 26
[173] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 27
[174] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 28
[175] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 29
[176] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 30
[177] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 31
[178] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 32
[179] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 33 a
[180] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 33 b
[181] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 34
[182] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 35
[183] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 36
[184] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 37
[185] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 38
[186] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 39
[187] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 40
[188] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 41
[189] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 42 a
[190] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 42 b
[191] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 43
[192] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 44
[193] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 45
[194] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 46
[195] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 47
[196] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 48 a
[197] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 48 b
[198] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 49
[199] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 50
[200] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 51
[201] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 52 a
[202] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 52 b
[203] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 53
[204] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 54
[205] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 55
[206] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 56
[207] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 57
[208] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 58
[209] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 59
[210] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 60
[211] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 61 a
[212] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 61 b
[213] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 61 c
[214] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 61 d
[215] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 61 e
[216] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 62 a
[217] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 62 b
[218] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 62 c
[219] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 62 d
[220] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 63
[221] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 64 a
[222] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 64 b
[223] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 64 c
[224] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 64 d
[225] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 65 a
[226] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 65 b
[227] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 66
[228] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 67
[229] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 68 a
[230] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 68 b
[231] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 69
[232] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 70
[233] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 71
[234] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 72
[235] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 73
[236] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 74
[237] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 75
[238] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 76
[239] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 77
[240] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 78
[241] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 79
[242] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 80
[243] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 81
[244] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 82
[245] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 83
[246] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 84
[247] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 85
[248] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 86
[249] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 87
[250] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 88
[251] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 89
[252] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 90
[253] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 91
[254] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 92
[255] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 93
[256] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 94
[257] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 95
[258] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 96
[259] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 97
[260] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 98
[261] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 99
[262] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 100
[263] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 101
[264] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 102
[265] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 103
[266] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 104
[267] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 105
[268] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 106
[269] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 107
[270] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 108
[271] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 109
[272] Bihar Al-Anwaar V 71 – The book of relationships – Ch 3 H 110
[273] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 1
[274] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 2
[275] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 3
[276] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 4
[277] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 5
[278] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 6
[279] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 7
[280] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 8
[281] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 9
[282] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 10
[283] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 11 a
[284] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 11 b
[285] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 12
[286] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 13
[287] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 14
[288] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 15
[289] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 16
[290] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 17 a
[291] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 17 b
[292] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 18
[293] Bihar Al-Anwaar V 71 – The book of relationships – Ch 4 H 19
[294] Bihar Al-Anwaar V 71 – The book of relationships – Ch 5 H 1
[295] Bihar Al-Anwaar V 71 – The book of relationships – Ch 5 H 2
[296] Bihar Al-Anwaar V 71 – The book of relationships – Ch 5 H 3
[297] Bihar Al-Anwaar V 71 – The book of relationships – Ch 5 H 4
[298] Bihar Al-Anwaar V 71 – The book of relationships – Ch 5 H 5
[299] Bihar Al-Anwaar V 71 – The book of relationships – Ch 5 H 6
[300] Bihar Al-Anwaar V 71 – The book of relationships – Ch 6 H 1
[301] Bihar Al-Anwaar V 71 – The book of relationships – Ch 6 H 2
[302] Bihar Al-Anwaar V 71 – The book of relationships – Ch 7 H 1
[303] Bihar Al-Anwaar V 71 – The book of relationships – Ch 7 H 2
[304] Bihar Al-Anwaar V 71 – The book of relationships – Ch 7 H 3
[305] Bihar Al-Anwaar V 71 – The book of relationships – Ch 7 H 4
[306] Bihar Al-Anwaar V 71 – The book of relationships – Ch 8 H 1
[307] Bihar Al-Anwaar V 71 – The book of relationships – Ch 8 H 2
[308] Bihar Al-Anwaar V 71 – The book of relationships – Ch 8 H 3
[309] Bihar Al-Anwaar V 71 – The book of relationships – Ch 8 H 4
[310] Bihar Al-Anwaar V 71 – The book of relationships – Ch 8 H 5